X73n1456_憨山老人夢遊集
卍新續藏第 73 冊 No. 1456 憨山老人夢遊集
No. 1456
憨山老人夢遊集
憨山大師夢遊全集序
憨山大師夢遊全集。嘉興藏函。止刻法語五卷。丙申歲。龔孝升入粵。海幢華首和尚得余書。楗椎告眾。訪求鼎湖棲壑禪師藏本。曹秋岳諸公。僐寫歸吳。謙益手自仇勘。撰次為四十卷。大師著述。援筆立就。文不加點。字句不免繁芿。段落間有失次。東遊時。曾以左氏心法序。下委刊定。見而色喜。遂削前藁。今茲仇勘。僭有行墨改竄。實稟承大師墜言。非敢僭逾。犯是不韙也。既徹簡乃為之序曰。佛祖闡教。以文說法。慈氏之演瑜伽。龍樹之釋般若。千門萬戶。羅網交光。鬱鬱乎。燦燦乎。千古之至文也。大教東流。人文漸啟。遁遠𤀹發於南。什肇弘演于北。推輪大輅。實惟其始。隋唐以來。天臺清涼永明之文。如日麗天。如水行地。大矣哉。義理之津涉。文字之淵海也。逮及有宋。教廣而文煩。其最著者三家。鐔津以孤亢崇教。其文裁而辨。石門以通敏扶宗。其文粵而麗。徑山以弘廣應機。其文明而肆。夫文而至於辨也。麗也。肆也。其城塹日以堅。其枝葉日以富。其撈籠引接日以博。浩浩乎。卮言之日出。而岌岌乎。津樑之日疲也。繫辭有之。易之作也。
【現代漢語翻譯】 現代漢語譯本： 卍新續藏第 73 冊 No. 1456 憨山老人夢遊集
No. 1456
憨山老人夢遊集
憨山大師夢遊全集序
《憨山大師夢遊全集》。嘉興藏本只收錄了法語五卷。丙申年，龔孝升前往廣東，海幢華首和尚得到我的信，告知大眾，尋找鼎湖棲壑禪師的藏本。曹秋岳等諸位先生，抄寫後送回吳地。錢謙益親自校對勘誤，整理為四十卷。大師的著作，提筆即成，文章不加修改，字句難免有些繁瑣重複，段落之間有時會錯亂。東遊時，曾經用《左傳》的心法作序，交給刊印者審定。大師看到后非常高興，於是刪掉了之前的草稿。這次校對勘誤，我冒昧地進行了一些修改，實際上是秉承大師的遺言，不敢擅自改動。校對完畢后，寫下這篇序言：佛祖闡述教義，用文字說法。慈氏（彌勒菩薩的別稱）演說《瑜伽師地論》，龍樹（龍樹菩薩的簡稱）解釋《般若經》，千門萬戶，像羅網一樣交織著光明，多麼興盛啊，多麼燦爛啊，是千古以來的至理名言。佛教傳入中國后，人文逐漸開啟。慧遠（東晉僧人）在南方闡發佛理，鳩摩羅什（後秦僧人）在北方弘揚佛法，推動大法輪，實在是從他們開始的。隋唐以來，天臺宗、清涼宗、永明延壽（宋代僧人）的文章，就像太陽照耀天空，像水流淌大地一樣。偉大啊，那是義理的渡口，文字的淵海啊。到了宋代，佛教傳播廣泛，文章也變得繁瑣。其中最著名的有三家：鐔津（指洪覺范，自號鐔津沙門）以孤傲剛直來推崇佛教，他的文章精煉而有辯才；石門（指宗杲禪師，住湖州石門山）以通達敏捷來扶持宗門，他的文章華麗而富有文采；徑山（指大慧宗杲禪師，住徑山）以弘揚廣大來適應時機，他的文章明白而流暢。文章發展到辯才、華麗、流暢的地步，就像城墻越來越堅固，枝葉越來越茂盛，籠絡引導越來越廣泛。浩浩蕩蕩啊，誇張的言論日益增多，而岌岌可危啊，作為津樑的作用日益衰退。《易經·繫辭》中說，《易經》的創作啊，
【English Translation】 English version: 卍 Continued Tripitaka, Volume 73, No. 1456, Collected Works of Old Man Hanshan's Dream Travels
No. 1456
Collected Works of Old Man Hanshan's Dream Travels
Preface to the Complete Collection of Dream Travels by Great Master Hanshan
The 'Complete Collection of Dream Travels by Great Master Hanshan'. The Jiaxing edition only contains five volumes of Dharma lectures. In the year of Bingshen, Gong Xiaosheng went to Guangdong, and the Abbot of Haitong and Huashou monasteries received my letter, informing the assembly to seek the collection of Chan Master Qihe of Dinghu. Cao Qiuyue and other gentlemen copied it and sent it back to Wu. Qian Qianyi personally proofread and collated it into forty volumes. The Great Master's writings were completed as soon as he picked up the pen, without any revisions. The words and sentences are inevitably somewhat verbose and repetitive, and the paragraphs are sometimes out of order. During his travels to the East, he once used the 'Zuo Zhuan' (a historical text) as the heart-method preface, and entrusted it to the printers for review. The Great Master was very pleased upon seeing it, and thus deleted the previous draft. This time, in proofreading and collating, I have presumptuously made some revisions, but in reality, I am following the Great Master's last words and dare not overstep. After completing the collation, I write this preface: The Buddhas and Patriarchs expound the teachings and use words to explain the Dharma. Cishi (another name for Maitreya Bodhisattva) expounds the 'Yogacarabhumi-sastra', and Nagarjuna (short for Nagarjuna Bodhisattva) explains the 'Prajna Sutra'. Thousands of doors and households, like nets, interweave with light, how flourishing, how brilliant, are the ultimate truths of all time. After Buddhism entered China, humanity gradually opened up. Huiyuan (a monk of the Eastern Jin Dynasty) expounded Buddhist principles in the South, and Kumarajiva (a monk of the Later Qin Dynasty) promoted the Dharma in the North, pushing the great Dharma wheel, truly starting from them. Since the Sui and Tang Dynasties, the writings of the Tiantai, Qingliang, and Yongming Yanshou (a monk of the Song Dynasty) schools are like the sun shining in the sky, like water flowing on the earth. Great indeed, that is the ferry of righteousness, the ocean of words. By the Song Dynasty, Buddhism spread widely, and the articles also became cumbersome. Among the most famous are three families: Tan Jin (referring to Hong Juefan, who called himself Tan Jin Sramana) revered Buddhism with solitary arrogance, his articles were concise and eloquent; Shimen (referring to Chan Master Zonggao, who lived in Shimen Mountain in Huzhou) supported the sect with understanding and agility, his articles were gorgeous and literary; Jingshan (referring to Chan Master Dahui Zonggao, who lived in Jingshan) adapted to the occasion by promoting the vastness, his articles were clear and fluent. When articles develop to the point of eloquence, gorgeousness, and fluency, it is like the city walls becoming stronger and stronger, the branches and leaves becoming more and more lush, and the netting and guidance becoming more and more extensive. Vast and mighty, exaggerated remarks are increasing day by day, and precariously, the role as a bridge is declining day by day. The 'Appended Remarks' of the 'Book of Changes' says, the creation of the 'Book of Changes' ah,
其于中古乎。作易者。其有憂患乎。豈不信哉。我大師廣智深慈。真參實悟。惟心識智。夢授于慈氏。華嚴法界。悟徹于清涼。被根應病。橫說豎說。千言萬偈。一一從如來文字海中流出。以鐔津之崇教者。固其城塹。以石門之扶宗者。沃其枝葉。以徑山之應機者。暢其撈籠引接。務欲使末法眾生。沾被其一言半句。皆將飲河滿腹。同歸于智海而後已。雜華言。金翅鳥王。以清凈眼。觀察諸龍。命應盡者。以左右翅。鼓揚海水。悉令兩辟。取而食之。大師說法為人。欲搏生死大海水。取善根眾生。置佛法中。亦復如是。日者。廣南繕寫書生陳方侯。觸語悲悟。放筆剃髮。大師搏取深心。光芒昱曜。凌紙怪發。善根眾生。應機吸受。如方侯者。歷河沙劫。猶未艾也。嗚呼偉矣哉。大師與紫柏尊者。皆以英雄不世出之資。當獅弦絕響之候。捨身為法。一車兩輪。紫柏之文雄健而斬截。大師之文紆餘而悲婉。其為昏涂之炬火則一也。昔人嘆中峰輟席。不知道隱何方。又言楚石季潭而後。拈花一枝幾熄。由今觀之。不歸於紫柏憨山。而誰歸乎。后五百年。魔外鋒起。篤生二匠。為如來使。佩大法印。然大法燈。殆亦儒家所謂名世間出者。裨販剽賊之徒。往往篡統系。附師承。竊竊然為蚍蜉之撼樹。夫師之集行。如日輪當陽。魑
【現代漢語翻譯】 現代漢語譯本：難道（《易經》的作者）是在中古時期嗎？難道作《易經》的人是有憂患嗎？這難道不是真的嗎？我的大師廣智深慈（指某位大師，具有廣博的智慧和深厚的慈悲），真正地參悟了佛法。他的心識智慧，是彌勒菩薩在夢中傳授的。他對《華嚴經》的法界，在清涼山徹底領悟。他根據不同人的根器和問題，用各種方式說法，千言萬語，都從如來的文字般的大海中流淌出來。他用鐔津（地名）的崇高教義來鞏固（佛法的）城墻，用石門（地名）的扶持宗派來滋養（佛法的）枝葉，用徑山（地名）的應機說法來暢通他撈取和引導眾生的方法。他致力於讓末法時代的眾生，即使只沾染到他的一言半句，都能像飲河水一樣滿足，最終一同迴歸到智慧的海洋。就像《雜華經》里說的，金翅鳥王（Garuda，一種神鳥），用清凈的眼睛觀察諸龍（Naga，一種神），發現壽命將盡的龍，就用左右翅膀拍打海水，讓海水分開，然後吃掉它們。大師說法度人，想要搏擊生死的大海，撈取有善根的眾生，安置在佛法之中，也是這樣。前些天，廣南（地名）的繕寫書生陳方侯，聽到大師的說法后，觸動而悲傷醒悟，放下筆剃髮出家。大師搏取了他的真心，（他的真心）光芒閃耀，穿透紙張，奇異地散發出來。有善根的眾生，應機而吸取接受（佛法），像陳方侯這樣的人，經歷無數劫，也不會減少。啊，多麼偉大啊！大師和紫柏尊者（大師名號），都是以英雄豪傑、舉世無雙的資質，在佛法衰微、像獅子的琴絃斷裂的時候，捨身弘揚佛法，就像一輛車的兩個輪子。紫柏（大師）的文章雄健而果斷，大師的文章委婉而悲憫。他們作為昏暗道路上的火炬這一點是一樣的。過去的人嘆息中峰（大師）停止講法，不知道他的道統隱沒在何方。又說楚石季潭（兩位大師）之後，拈花微笑的禪宗一脈幾乎要熄滅了。現在看來，（他們的道統）不是歸於紫柏（大師）和憨山（大師），又能歸於誰呢？後世五百年，邪魔外道興起，上天特意生出這兩位匠人，作為如來的使者，佩戴大法的印章，點燃大法的燈。大概也是儒家所說的名垂世間的人吧。那些做著倒買倒賣、剽竊偷盜勾當的人，常常篡改道統，依附師承，偷偷地做著像螞蟻撼樹一樣的事情。大師的修行，就像太陽當空照耀，魑魅魍魎自然消散。
【English Translation】 English version: Was it during the Middle Ages? Was the author of the 'Book of Changes' worried? Isn't this true? My master Guangzhi Shenci (referring to a certain master, possessing vast wisdom and deep compassion), truly and thoroughly comprehended the Dharma. His wisdom of mind and consciousness was transmitted by Maitreya (Maitreya, the future Buddha) in a dream. He thoroughly understood the Dharmadhatu (Dharmadhatu, the realm of Dharma) of the 'Avatamsaka Sutra' at Qingliang Mountain (Mount Qingliang). He preached according to the different capacities and problems of people, in various ways, with thousands of words and verses, all flowing out from the sea of words of the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha). He used the lofty teachings of Tanjin (a place name) to fortify the walls (of the Dharma), used the support of the sects of Shimen (a place name) to nourish the branches and leaves (of the Dharma), and used the expedient teachings of Jingshan (a place name) to facilitate his methods of scooping up and guiding sentient beings. He was dedicated to allowing sentient beings in the Dharma-ending Age, even if they only touched upon half a sentence of his words, to be as satisfied as drinking water from a river, and ultimately return together to the ocean of wisdom. Just as the 'Avatamsaka Sutra' says, the Garuda King (Garuda, a mythical bird), with pure eyes, observes the Nagas (Naga, a mythical serpent), and when he finds one whose life is about to end, he uses his left and right wings to flap the seawater, causing it to split, and then eats them. The master preaches to save people, wanting to fight the sea of birth and death, scoop up sentient beings with good roots, and place them in the Buddha-Dharma, just like that. Some days ago, Chen Fanghou, a scribe from Guangnan (a place name), was touched and awakened with sorrow upon hearing the master's teachings, and he put down his pen and shaved his head to become a monk. The master captured his true heart, (his true heart) shone brightly, pierced through the paper, and emitted strangely. Sentient beings with good roots, in response to the opportunity, absorbed and accepted (the Dharma), and people like Chen Fanghou, even after countless kalpas (kalpa, an aeon), will not decrease. Ah, how great! The master and Venerable Zibo (a master's name), both with heroic and unparalleled qualities, at a time when the Dharma was declining, like the strings of a lion's zither breaking, sacrificed themselves to promote the Dharma, like two wheels of a cart. Zibo's (master) articles are vigorous and decisive, while the master's articles are tactful and compassionate. They are the same in that they are torches in a dark road. In the past, people lamented that Zhongfeng (a master) stopped preaching, and did not know where his lineage was hidden. It was also said that after Chushi Jitan (two masters), the lineage of Zen Buddhism with the flower-picking smile was almost extinguished. Now it seems, (their lineage) if not returning to Zibo (master) and Hanshan (master), to whom else can it return? In the next five hundred years, demons and heretics will rise, and Heaven will specially produce these two craftsmen, as envoys of the Tathagata, wearing the seal of the Great Dharma, and lighting the lamp of the Great Dharma. Probably also the so-called world-renowned people of Confucianism. Those who engage in reselling, plagiarism, and theft, often tamper with the lineage, attach themselves to the succession, and secretly do things like ants shaking a tree. The master's practice is like the sun shining in the sky, and demons and monsters naturally dissipate.
魅斂影。而黡寐者。猶懵而未寤也。然則大師同體大悲。如作易之有憂患者。其何時而止乎。斯可為痛哭已矣。夢遊集初傳。武林天界。覺浪和尚。見而嘆曰。人天眼目。幸不墜矣。亟草一疏。唱導流通。毛子子晉。請獨任鏤。版。以伸其私淑之愿。子晉歿。三子褒表。扆聿追先志。遂告成事。其在嶺表共事搜葺者。孝廉萬泰。諸生何云。族孫朝鼎也。其次助華首。網羅散失者。曹溪法融。海幢月池。及華首侍者。今種。今照。今光也。皆與有法乳之勞。法當附書。上章困敦之。歲仲冬長至日。海印白衣弟子。虞山錢謙益焚香稽首謹序。
憨山老人自讚
威威堂堂。澄澄湛湛。不設城府。全無崖岸。氣蓋乾坤。目撐雲漢。流落今事門頭。不出威音那畔。無論為俗為僧。肩頭不離扁擔。若非佛祖奴郎。定是覺場小販。不入大冶紅爐。誰知佗是鐵漢。只待彌勒下生。方了這重公案。
康居國會尊者像贊寄憨山大師(並序)
三國為英雄之聚。亦刀兵之聚。慈悲般若。無有入處。而康祖一錫浮江。三稱如來。兩目流血。舍利投瓶。光燦六合。澤綿千古。當是時也。吳之君臣。莫不為之動心變色。即事徴理。知有佛而不疑。六度既譯。安般門開。無擇黑白。得法眼凈。與夫禪思入微者。不可計算。皆
【現代漢語翻譯】 現代漢語譯本：
'魅斂影，而黡寐者，猶懵而未寤也。'意思是那些被迷惑而遮蔽的人，仍然昏昧而沒有醒悟。'然則大師同體大悲，如作易之有憂患者，其何時而止乎？'那麼，大師的同體大悲之心，就像創作《易經》的人一樣，總是憂患著世人，這種悲心什麼時候才能停止呢？'斯可為痛哭已矣。'這真是令人痛哭的事情啊！
《夢遊集》最初傳抄時，武林天界寺的覺浪和尚見到後感嘆說：'人天眼目，幸不墜矣！'（人天眼目，指能引導人天眾生的導師，此處指《夢遊集》）慶幸佛法正眼沒有墜落！於是立刻寫了一篇疏文，倡導流通。毛子子晉請求獨自承擔刊刻的任務，以表達他私下仰慕憨山大師的願望。子晉去世后，他的三個兒子毛褒、毛表、毛扆、毛聿繼承先父的遺志，最終完成了此事。在嶺南地區共同從事蒐集整理工作的人有：孝廉萬泰，諸生何云，族孫毛朝鼎。其次，協助華首寺網羅散失的文稿的人有：曹溪法融，海幢寺月池，以及華首寺的侍者今種、今照、今光，他們都為此付出了辛勤的努力。按照慣例，應當將這些人的名字附在書後。
于上章困敦年（指庚子年）的仲冬長至日（冬至），海印白衣弟子虞山錢謙益焚香稽首，恭敬地寫下這篇序言。 憨山老人自讚：
'威威堂堂，澄澄湛湛，不設城府，全無崖岸。'威嚴而光明，清澈而深邃，不設心機，毫無拘束。'氣蓋乾坤，目撐雲漢。'氣概可以覆蓋天地，目光可以支撐銀河。'流落今事門頭，不出威音那畔。'即使流落在世俗之中，也沒有超出威音王佛（過去佛名）的教化範圍。'無論為俗為僧，肩頭不離扁擔。'無論是做在家居士還是出家僧人，肩上始終挑著擔子（比喻承擔責任）。'若非佛祖奴郎，定是覺場小販。'如果不是佛祖的僕人，一定是覺悟之地的商人（比喻傳播佛法）。'不入大冶紅爐，誰知佗是鐵漢。'不經過大冶洪爐的冶煉，誰知道他是真正的鐵漢。'只待彌勒下生，方了這重公案。'只有等待彌勒佛下生，才能了結這樁重要的公案。' 康居國會尊者像贊寄憨山大師（並序）：
三國時期是英雄聚集的時代，也是刀兵戰亂的時代。慈悲和般若智慧，沒有容身之處。而康居國會尊者（康居國，古國名；會尊者，指康僧會）一錫杖渡江，三次稱念如來名號，兩眼流出血淚，舍利投入瓶中，光芒照耀六合，恩澤綿延千古。當時，吳國的君臣，沒有不為之動心變色的。從具體的事情中領悟到佛理，知道有佛的存在而不再懷疑。《六度集經》翻譯出來后，《安般守意經》的法門也開啟了，無論什麼身份的人，都能得到清凈的法眼。至於那些禪思入微的人，更是不可計數。都
【English Translation】 English version:
'The bewitched are shadowed, and the benighted are still muddled and unawakened.' This means those who are deluded and obscured are still confused and have not awakened. 'Then, when will the great compassion of the Master, who shares the suffering of all beings, like the one who created the Book of Changes and worried about the people, ever cease?' Then, when will the Master's great compassion, which shares the suffering of all beings, like the one who created the Book of Changes and always worried about the world, ever cease? 'This is truly a cause for lamentation.' This is truly a matter for weeping!
When the 'Dream Journey Collection' was first circulated, the monk Juelang of Tianjie Temple in Wulin saw it and exclaimed: 'The eyes of humans and gods, fortunately, have not fallen!' (The eyes of humans and gods refer to a teacher who can guide sentient beings, here referring to the 'Dream Journey Collection.') Fortunately, the true Dharma eye has not fallen! So he immediately wrote a memorial, advocating its circulation. Mao Zijin requested to undertake the task of engraving alone, to express his private admiration for Master Hanshan. After Zijin passed away, his three sons, Mao Bao, Mao Biao, Mao Yi, and Mao Yu, inherited their father's will and finally completed the matter. Those who jointly engaged in collecting and sorting in the Lingnan area were: Xiaolian Wan Tai, Zhusheng He Yun, and grandson Mao Chaoding. Secondly, those who assisted Huashou Temple in collecting lost manuscripts were: Caoxi Farong, Yuechi of Haitong Temple, and the attendants of Huashou Temple, Jinzhong, Jinzhao, and Jinguang, all of whom made diligent efforts. According to custom, the names of these people should be attached to the end of the book.
On the winter solstice of the year Shangzhang Kundun (referring to the Gengzi year), Qian Qianyi, a disciple of Yushan, wearing white robes and practicing the Dharma, burned incense, bowed his head, and respectfully wrote this preface. Hanshan the Elder's Self-Praise:
'Majestic and dignified, clear and profound, without scheming, without any restraints.' Majestic and bright, clear and deep, without scheming, without any restraints. 'His spirit covers the universe, his eyes support the Milky Way.' His spirit can cover the heavens and the earth, and his eyes can support the Milky Way. 'Wandering in the world, he does not go beyond the teachings of the Buddha Weiyin.' Even if he wanders in the secular world, he has not gone beyond the scope of the teachings of Buddha Weiyin (name of a past Buddha). 'Whether layman or monk, he always carries the burden on his shoulders.' Whether he is a layperson or a monk, he always carries the burden on his shoulders (a metaphor for taking responsibility). 'If he is not a servant of the Buddhas, he must be a merchant in the field of enlightenment.' If he is not a servant of the Buddhas, he must be a merchant in the field of enlightenment (a metaphor for spreading the Dharma). 'Without entering the great furnace, who knows he is a true iron man.' Without being tempered in the great furnace, who knows he is a true iron man. 'Only when Maitreya descends will this important case be settled.' Only when Maitreya Buddha descends will this important case be settled.' Eulogy to the Venerable Kangju Guohui, Dedicated to Master Hanshan (with Preface):
The Three Kingdoms period was an era of heroes, but also an era of war. Compassion and prajna wisdom had no place to dwell. However, Venerable Kangju Guohui (Kangju, ancient country name; Guohui, referring to Kang Senghui) crossed the river with a staff, chanted the name of the Tathagata three times, shed tears of blood from both eyes, and placed the relics in a bottle. The light illuminated the six directions, and the grace extended for thousands of years. At that time, the rulers and ministers of Wu were all moved and changed their expressions. They understood the principles of Buddhism from concrete events, knew that there was a Buddha and no longer doubted. After the 'Six Paramitas Sutra' was translated, the method of 'Anban Shouyi Sutra' was also opened, and people of all identities could obtain the pure Dharma eye. As for those who entered into subtle meditation, they were countless. All
我祖為之嚆矢也。憨山清大師。因弘法戍瘴海。善以慈心三昧。普使朽骨生春。聖華居士。聞風感慕。特寫祖影。寄上曹溪。以為大師影響。嗚呼。曹溪肉佛所現。自唐及宋。飲曹溪而得道者。代不乏人。邇來曹溪涸矣。寶林蕭然。又藉憨師以謫戍為波瀾。而曹源復活。庸祖分身。髑髏眼開。恒沙難喻。豈可以有思惟心。測其功德淺深者哉。達觀道人。不解逆風把柁。但解順水推舟。為之贊曰。
康祖來吳。清公謫粵。髑髏大師。金剛眼突。瘴海之慘。骨刺魂驚。大師得戍。彌感聖明。曹溪蠱毒。飲者皆喪。大師飲之。銷盡諸瘴。指撮舍利。康祖之貪。貪不為我。此心何慚。弘法得罪。命如單線。千里瘴嶺。茫鞋踏遍。雷道岧峣。颶風正高。缽瓶孤逝。舌相昭昭。南粵魍魎。白日鼓掌。我若無心。菩薩影響。有心之康。祖愚癡章。章甫適越。其誰不疑。石頭之別。肝膈冰冷。丁生吹火。寫康祖影。緣影得心。心亡性冥。大用無常。鐘以眼聽。根塵主客。收放夢醒。掌擎寶塔。牢山之頂。
達觀可道人撰
錄夢遊全集小紀
丁酉人日。中丞龔公孝升。過海幢。出宗伯錢公牧齋書。其于大師遺稿。流通之心真切無比。華首和尚觀之。亦讚歎無比。既以海幢所藏者簡。附龔公矣。復刊布諸剎。為博
【現代漢語翻譯】 現代漢語譯本： 我的祖師以此為開端，即憨山清大師（Han Shan Qing Da Shi）。因弘揚佛法而被貶謫到瘴癘之地，他善於運用慈心三昧（Ci Xin San Mei），普遍使枯朽的生命煥發生機。聖華居士（Sheng Hua Ju Shi）聽聞他的風範，心生敬慕，特地繪製了祖師的畫像，寄往曹溪（Cao Xi），作為大師的示現。唉！曹溪肉身佛所顯現的道場，自唐朝至宋朝，飲曹溪之水而得道的人，歷代都不乏其人。近年來，曹溪的水源枯竭了，寶林寺（Bao Lin Si）也顯得蕭條冷落。又憑藉憨山大師因貶謫而掀起的波瀾，曹溪的源頭才得以復活。這如同祖師分身示現，骷髏的眼睛得以睜開，其中的奧妙如同恒河沙數般難以比喻。這豈能用有思有為的心，來衡量其功德的深淺呢？達觀道人（Da Guan Dao Ren）不善於逆風掌舵，只善於順水推舟，因此為他讚頌道：
康祖（Kang Zu）來到吳地，清公（Qing Gong）被貶謫到粵地，髑髏大師（Du Lou Da Shi）金剛之眼突然睜開。瘴癘之地的悽慘，令人骨刺魂驚。大師被貶謫，反而更加感念聖明的恩德。曹溪中了蠱毒，飲用的人都會喪命，大師飲用它，卻能消除所有的瘴氣。用手指撮取捨利，康祖的貪婪，貪婪不是爲了自己，這顆心有什麼可慚愧的呢？弘揚佛法而獲罪，生命如同單薄的絲線。千里瘴嶺，茫鞋踏遍。雷道高峻，颶風正猛。缽瓶孤單地漂逝，舌相卻昭示著真理。南粵的魑魅魍魎，在白日裡也敢鼓掌。我若無心，便是菩薩的示現。有心的康祖，是祖師愚癡的一章。戴著禮帽到越地，有誰不會懷疑呢？石頭希遷（Shi Tou Xi Qian）的離別，令人肝膽冰冷。丁生吹火，描繪康祖的畫像。因畫像而得以明心，心空性寂。大用無常，用眼睛來聽聲音。根塵主客，收放之間如同夢醒。手掌擎著寶塔，聳立在牢山之頂。
達觀可道人撰
錄自《夢遊全集小紀》
丁酉年人日，中丞龔公孝升（Gong Gong Xiao Sheng）來到海幢寺（Hai Chuang Si），拿出宗伯錢公牧齋（Qian Gong Mu Zhai）的書，他流通大師遺稿的心意真是無比真切。華首和尚（Hua Shou He Shang）看了，也讚歎不已。於是將海幢寺所藏的簡本，附在龔公那裡了，再刊印發布到各寺廟，以求廣泛流傳。
【English Translation】 English version: My ancestral teacher began with this, namely, Great Master Han Shan Qing (Han Shan Qing Da Shi). Because of propagating the Dharma, he was exiled to a land of pestilence. He was skilled in using the Samadhi of Loving-kindness (Ci Xin San Mei) to universally bring spring to decayed bones. Layman Sheng Hua (Sheng Hua Ju Shi), hearing of his virtue, admired him and specially painted a portrait of the ancestral teacher, sending it to Cao Xi (Cao Xi) as a manifestation of the Great Master. Alas! The manifestation of the flesh-body Buddha at Cao Xi, from the Tang to the Song dynasties, those who drank from Cao Xi and attained the Way were never lacking. In recent years, the source of Cao Xi has dried up, and Bao Lin Temple (Bao Lin Si) appears desolate. It was through Master Han's exile that waves were stirred, and the source of Cao Xi was revived. This is like the ancestral teacher manifesting an incarnation, the eyes of the skull opening, the mystery of which is as difficult to fathom as the sands of the Ganges. How can one use a mind of thought to measure the depth of his merit?
Daoist Daguan (Da Guan Dao Ren) is not good at steering against the wind, but only at pushing the boat with the current, so he praises him:
Ancestor Kang (Kang Zu) came to Wu, Qing Gong (Qing Gong) was exiled to Yue, Skull Master (Du Lou Da Shi)'s Vajra eyes suddenly opened. The misery of the pestilent sea, the bones prick and the soul is startled. The Great Master's exile is even more grateful for the holy brightness. Cao Xi is poisoned, and those who drink it will die, but the Great Master drinks it and eliminates all the miasma. Pinching the relics with his fingers, Ancestor Kang's greed, greed is not for himself, what shame is there in this heart? Preaching the Dharma and being convicted, life is like a single thread. Thousands of miles of miasma ridges, worn shoes have trod all over. The Thunder Road is towering, and the hurricane is high. The alms bowl drifts alone, but the tongue-phase reveals the truth. The goblins of Southern Yue clap their hands in broad daylight. If I have no mind, then I am a manifestation of the Bodhisattva. The mindful Kang Zu is a foolish chapter of the ancestral teacher. Wearing a hat to Yue, who would not doubt it? Shi Tou Xiqian's (Shi Tou Xi Qian) departure makes the liver and gallbladder cold. Ding Sheng blows the fire, painting the portrait of Ancestor Kang. Through the portrait, one can understand the mind, and the mind is empty and the nature is silent. The great function is impermanent, listening with the eyes. The root-dust, subject and object, are collected and released like waking from a dream. Holding the precious pagoda in the palm, it stands on the top of Lao Mountain.
Written by Daoist Daguan
Recorded from 'Small Records of the Complete Collection of Dream Travels'
On Renri of the Dingyou year, Zhongcheng Gong Gong Xiaosheng (Gong Gong Xiao Sheng) came to Hai Chuang Temple (Hai Chuang Si) and took out the book of Zongbo Qian Gong Muzhai (Qian Gong Mu Zhai). His intention to circulate the Great Master's posthumous manuscripts was truly unparalleled. Abbot Huashou (Hua Shou He Shang) also praised it endlessly after reading it. Therefore, the simplified version stored in Hai Chuang Temple was attached to Gong Gong, and then printed and distributed to various temples for wide circulation.
訪全收之計。又以八行致端州棲壑禪師。索其全集。禪師慮失原稿。未發也。二月之望。前孝廉萬公履安來。以錢公曾有專囑。為謀之方伯曹公秋岳。作書重請。於是再奉華首書。遣喻如筏。知客往。稿乃發。而曹公與學憲錢公黍谷。各捐資為繕寫費。適會城方有試事。諸士子之歸依華首者。聞之皆至。䑛筆落墨。數日而畢。其司較對。則一靈種侍者也。時一儒生陳方侯。于作字頃。有所感觸。便求出家。即日剃度。法名古值。字曰瞿滴。余為書助緣。偈曰。憨山一部遺稿。能使陳郎出家。時節因緣相值。將針引線無差。現前同學大眾。幫他搭起袈裟。且看曹溪一滴水。研池裡面涌蓮華。此不獨見大師心光。攝受無量。亦見諸護法。一片心光。與無情筆墨。同向花首堂前。推出者僧。作大佛事。而此僧承是心光。為一切人。作發起導師。又未可量。則是書流通功德。豈可量耶。因記之。以博數千里外。一聲彈指。三月初六日。比丘今釋書。
夢遊全集日錄。編輯重較諸名。幸各存之。通炯號寄庵。為大師首座。今海幢諸僧。皆其諸孫也。劉起相。號中當。起家乙榜。任撫州司李。大師靈龕還曹溪。及收藏遺稿。皆與有力耳。今釋再白。
憨山老人夢遊集目錄卷之一像贊序記目錄卷之二法語答鄭昆巖中丞(
【現代漢語翻譯】 現代漢語譯本： 我設法收集了憨山大師的全部著作。又寫了八行書信給端州棲壑禪師（Qixue Chanshi of Duanzhou），請求提供他的全集。禪師擔心遺失原稿，所以沒有寄出。二月十五日，前孝廉萬公履安（Wan Gong Luan）前來，說錢公（Qian Gong）曾有特別囑託，為此事向廣東巡撫曹公秋岳（Cao Gong Qiuyue）謀劃，曹公寫信再次請求。於是再次奉上華首寺的書信，派遣喻如筏（Yu Ru Fa），知客前往。稿件才被送來。曹公和學憲錢公黍谷（Qian Gong Shugu）各自捐資作為繕寫費用。恰逢省城正在舉行考試，歸依華首寺的士子們，聽到訊息都來了，紛紛執筆書寫。幾天就完成了。負責校對的是一靈種侍者（Yi Lingzhong Shizhe）。當時有一儒生陳方侯（Chen Fanghou），在書寫期間，有所感觸，便請求出家，當天就剃度了，法名古值（Gu Zhi），字瞿滴（Qu Di）。我為他寫了助緣偈語：『憨山大師的一部遺稿，能使陳郎出家。時節因緣相值，將針引線沒有絲毫差錯。現前的同學大眾，幫他搭起袈裟。且看曹溪的一滴水，在硯池裡面涌出蓮花。』這不僅能看到大師的心光，攝受無量眾生，也能看到各位護法，一片虔誠的心光，與無情的筆墨，一同在華首堂前，推出這位僧人，做這件盛大的佛事。而這位僧人承接了這份心光，為一切人，作發起導師，這功德更是不可估量。那麼這本書流通的功德，又怎麼能衡量呢？因此記錄下來，以傳揚到數千里之外。三月初六日，比丘今釋書寫。 《夢遊全集日錄》中，編輯重新校對了諸位名士的頭銜，幸好都儲存了下來。通炯（Tong Jiong），號寄庵（Ji'an），是大師的首座弟子。現在海幢寺的各位僧人，都是他的後代。劉起相（Liu Qixiang），號中當（Zhongdang），通過乙榜考試起家，擔任撫州司李。大師的靈龕迴歸曹溪，以及收藏遺稿，他都出了很大的力。現在釋再次說明。 《憨山老人夢遊集目錄》卷之一，包括像贊、序、記、目錄；卷之二，包括法語、答鄭昆巖中丞（Zheng Kunyan Zhongcheng）。
【English Translation】 English version: I devised a plan to collect all of Hanshan Dashi's (Great Master Hanshan) works. I also sent an eight-line letter to Chan Master Qixue of Duanzhou (Qixue Chanshi of Duanzhou), requesting his complete works. The Chan Master, fearing the loss of the original manuscripts, did not send them. On the fifteenth day of the second month, former Xiucai (successful candidate in the imperial examination at the county level) Wan Gong Luan (Wan Gong Luan) came, saying that Qian Gong (Qian Gong) had made a special request, and for this matter, he consulted with Governor Cao Qiuyue of Guangdong (Cao Gong Qiuyue). Governor Cao wrote a letter requesting them again. Thereupon, the letter from Huashou Temple was presented again, and Yu Ru Fa (Yu Ru Fa), the receptionist, was sent. Only then were the manuscripts sent. Governor Cao and Xuexian (education commissioner) Qian Gong Shugu (Qian Gong Shugu) each donated funds for the copying expenses. Coincidentally, the provincial capital was holding examinations, and the scholars who had taken refuge in Huashou Temple, upon hearing the news, all came and wrote diligently. It was completed in a few days. The one in charge of proofreading was a Lingzhong attendant (Yi Lingzhong Shizhe). At that time, a Confucian scholar named Chen Fanghou (Chen Fanghou), during the writing, had some feelings and requested to become a monk. He was tonsured that very day, and his Dharma name was Gu Zhi (Gu Zhi), with the style name Qu Di (Qu Di). I wrote a verse to assist his cause: 'A posthumous manuscript of Great Master Hanshan, can cause Chen Lang to become a monk. The timing of causes and conditions meet, the needle pulls the thread without any error. The fellow practitioners present, help him put on the kasaya. And see, a drop of water from Cao Xi, springs forth a lotus flower in the inkstone pool.' This not only shows the light of the Great Master's mind, embracing countless beings, but also shows the sincere light of the Dharma protectors, together with the insentient ink, pushing this monk forward in front of Huashou Hall, to do this great Buddhist affair. And this monk, inheriting this light of mind, acts as an inspiring teacher for all people, and this merit is immeasurable. Then how can the merit of circulating this book be measured? Therefore, I record it, to spread it thousands of miles away. On the sixth day of the third month, Bhikshu Jinshi wrote. In the 'Daily Record of the Dream Journey Collection', the editors re-examined the titles of the various famous people, and fortunately, they were all preserved. Tong Jiong (Tong Jiong), styled Ji'an (Ji'an), was the Great Master's chief disciple. The monks of Haitong Temple today are all his descendants. Liu Qixiang (Liu Qixiang), styled Zhongdang (Zhongdang), started his career by passing the second-class imperial examination and served as the Secretary of Fuzhou. He contributed greatly to the return of the Great Master's stupa to Cao Xi and the collection of the posthumous manuscripts. Now Shi states again. Volume 1 of the 'Catalogue of the Dream Journey Collection of Old Man Hanshan' includes portraits, eulogies, prefaces, records, and the catalogue; Volume 2 includes Dharma talks and replies to Zheng Kunyan Zhongcheng (Zheng Kunyan Zhongcheng).
已下古本卷一)示無生祿禪人示奇侍者示無隱桂禪人示小師大義示洞聞乘禪師示優婆塞結唸佛社示真遇禪人示優婆塞易真潭示本凈貴禪人云法錦禪人卷之三法語示性淳禪人示妙㴴座主示靈洲鏡禪人示歐伯羽示馮文孺示曾六符示贊侍者示明哲禪人示舒中安禪人示極禪人示宗遠禪人示念鬆通禪人示佛嶺乾首座示懷愚修禪人示西樵居士示陳生資甫示離際肇禪人示懷愚修座主示了際禪人卷之四法語示容玉居士示自庵有禪人住山示慶雲禪人示如常禪人示小師德宗示慧侍者示鄧司直示妙光玄禪人示寬兩行人示如良禪人示周旸孺示舒伯損示文軫示劉平子示歐嘉范示李子晉示李子融示歐嘉可示梁騰霄示游覺之示王伯選示寂覺禪人禮普陀示梁仲遷示劉仲安卷之五法語示觀智云禪人(已下古本卷二)示了心海禪人示湘潭諸優婆塞示方覺之示智海岸書記示劉存赤示鐘衡穎示袁大涂示雙輪照禪人示顓愚衡禪人示李福凈示段幻然給諫示玉覺禪人示明益禪人示慧楞禪人示半偈聞禪人卷之六法語示歸宗慈長老示王自安舍子出家示靈原覺禪人示蘄陽歸宗常公示古愚拙禪人示袁公寥示參禪切要(已下古本卷三)示董智光示聞汝東示徑山幻有堂主示徑山西堂靈鑒智示知希先山主示嵩樸恩山主示乘密顯禪人示曇衍宗禪人示顧山子示譚梁生示曹居士示馮延齡示寒
【現代漢語翻譯】 現代漢語譯本
(已下古本卷一) 示無生祿禪人 (Wusheng Lu Chanren，無生祿禪師) 示奇侍者 (Qi Shizhe，奇侍者) 示無隱桂禪人 (Wuyin Gui Chanren，無隱桂禪師) 示小師大義 (Xiaoshi Dayi，小師大義) 示洞聞乘禪師 (Dongwen Cheng Chanshi，洞聞乘禪師) 示優婆塞結唸佛社 (Upasaka Jie Nianfo She，優婆塞結唸佛社) 示真遇禪人 (Zhenyu Chanren，真遇禪人) 示優婆塞易真潭 (Upasaka Yi Zhentan，優婆塞易真潭) 示本凈貴禪人 (Benjing Gui Chanren，本凈貴禪師) 云法錦禪人 (Yun Fajin Chanren，云法錦禪師) 卷之三法語 示性淳禪人 (Xingchun Chanren，性淳禪人) 示妙㴴座主 (Miaoyin Zuozhu，妙㴴座主) 示靈洲鏡禪人 (Lingzhou Jing Chanren，靈洲鏡禪人) 示歐伯羽 (Ou Boyu，歐伯羽) 示馮文孺 (Feng Wenru，馮文孺) 示曾六符 (Zeng Liufu，曾六符) 示贊侍者 (Zan Shizhe，贊侍者) 示明哲禪人 (Mingzhe Chanren，明哲禪人) 示舒中安禪人 (Shu Zhong'an Chanren，舒中安禪人) 示極禪人 (Ji Chanren，極禪人) 示宗遠禪人 (Zongyuan Chanren，宗遠禪人) 示念鬆通禪人 (Niansong Tong Chanren，念鬆通禪人) 示佛嶺乾首座 (Foling Qian Shouzhuo，佛嶺乾首座) 示懷愚修禪人 (Huaiyu Xiu Chanren，懷愚修禪人) 示西樵居士 (Xiqiao Jushi，西樵居士) 示陳生資甫 (Chen Sheng Zifu，陳生資甫) 示離際肇禪人 (Liji Zhao Chanren，離際肇禪人) 示懷愚修座主 (Huaiyu Xiu Zuozhu，懷愚修座主) 示了際禪人 (Liaoji Chanren，了際禪人) 卷之四法語 示容玉居士 (Rongyu Jushi，容玉居士) 示自庵有禪人住山 (Zi'an You Chanren Zhushan，自庵有禪人住山) 示慶雲禪人 (Qingyun Chanren，慶雲禪人) 示如常禪人 (Ruchang Chanren，如常禪人) 示小師德宗 (Xiaoshi Dezong，小師德宗) 示慧侍者 (Hui Shizhe，慧侍者) 示鄧司直 (Deng Sizhi，鄧司直) 示妙光玄禪人 (Miaoguang Xuan Chanren，妙光玄禪人) 示寬兩行人 (Kuan Liang Xingren，寬兩行人) 示如良禪人 (Ruliang Chanren，如良禪人) 示周旸孺 (Zhou Yangru，周旸孺) 示舒伯損 (Shu Bosun，舒伯損) 示文軫 (Wen Zhen，文軫) 示劉平子 (Liu Pingzi，劉平子) 示歐嘉范 (Ou Jiafan，歐嘉范) 示李子晉 (Li Zijin，李子晉) 示李子融 (Li Zirong，李子融) 示歐嘉可 (Ou Jiake，歐嘉可) 示梁騰霄 (Liang Tengxiao，梁騰霄) 示游覺之 (You Juezhi，游覺之) 示王伯選 (Wang Boxuan，王伯選) 示寂覺禪人禮普陀 (Jijue Chanren Li Putuo，寂覺禪人禮普陀) 示梁仲遷 (Liang Zhongqian，梁仲遷) 示劉仲安 (Liu Zhong'an，劉仲安) 卷之五法語 示觀智云禪人 (Guanzhi Yun Chanren，觀智云禪人) (已下古本卷二) 示了心海禪人 (Liaoxin Hai Chanren，了心海禪人) 示湘潭諸優婆塞 (Xiangtan Zhu Upasaka，湘潭諸優婆塞) 示方覺之 (Fang Juezhi，方覺之) 示智海岸書記 (Zhi Hai'an Shuji，智海岸書記) 示劉存赤 (Liu Cunchi，劉存赤) 示鐘衡穎 (Zhong Hengying，鐘衡穎) 示袁大涂 (Yuan Datu，袁大涂) 示雙輪照禪人 (Shuanglun Zhao Chanren，雙輪照禪人) 示顓愚衡禪人 (Zhuanyu Heng Chanren，顓愚衡禪人) 示李福凈 (Li Fujing，李福凈) 示段幻然給諫 (Duan Huanran Jishizhong，段幻然給諫) 示玉覺禪人 (Yujue Chanren，玉覺禪人) 示明益禪人 (Mingyi Chanren，明益禪人) 示慧楞禪人 (Huileng Chanren，慧楞禪人) 示半偈聞禪人 (Banji Wen Chanren，半偈聞禪人) 卷之六法語 示歸宗慈長老 (Guizong Ci Zhanglao，歸宗慈長老) 示王自安舍子出家 (Wang Zi'an Shezi Chujia，王自安舍子出家) 示靈原覺禪人 (Lingyuan Jue Chanren，靈原覺禪人) 示蘄陽歸宗常公 (Qiyang Guizong Changgong，蘄陽歸宗常公) 示古愚拙禪人 (Guyu Zhuo Chanren，古愚拙禪人) 示袁公寥 (Yuan Gongliao，袁公寥) 示參禪切要 (Canchan Qieyao，參禪切要) (已下古本卷三) 示董智光 (Dong Zhiguang，董智光) 示聞汝東 (Wen Rudong，聞汝東) 示徑山幻有堂主 (Jingshan Huanyou Tangzhu，逕山幻有堂主) 示徑山西堂靈鑒智 (Jingshan Xitang Lingjian Zhi，逕山西堂靈鑒智) 示知希先山主 (Zhi Xixian Shanzhu，知希先山主) 示嵩樸恩山主 (Song Pu'en Shanzhu，嵩樸恩山主) 示乘密顯禪人 (Chengmi Xian Chanren，乘密顯禪人) 示曇衍宗禪人 (Tanyan Zong Chanren，曇衍宗禪人) 示顧山子 (Gu Shanzi，顧山子) 示譚梁生 (Tan Liangsheng，譚梁生) 示曹居士 (Cao Jushi，曹居士) 示馮延齡 (Feng Yanling，馮延齡) 示寒 (Han，寒)
【English Translation】 English version
(Below is Ancient Volume 1) Instruction to Chan Master Wusheng Lu (Wusheng Lu Chanren, Chan Master Wusheng Lu), Instruction to Attendant Qi (Qi Shizhe, Attendant Qi), Instruction to Chan Master Wuyin Gui (Wuyin Gui Chanren, Chan Master Wuyin Gui), Instruction to Junior Master Dayi (Xiaoshi Dayi, Junior Master Dayi), Instruction to Chan Master Dongwen Cheng (Dongwen Cheng Chanshi, Chan Master Dongwen Cheng), Instruction to Upasaka who formed a Buddha-Recitation Society (Upasaka Jie Nianfo She, Upasaka who formed a Buddha-Recitation Society), Instruction to Chan Practitioner Zhenyu (Zhenyu Chanren, Chan Practitioner Zhenyu), Instruction to Upasaka Yi Zhentan (Upasaka Yi Zhentan, Upasaka Yi Zhentan), Instruction to Chan Practitioner Benjing Gui (Benjing Gui Chanren, Chan Practitioner Benjing Gui), Chan Practitioner Yun Fajin (Yun Fajin Chanren, Chan Practitioner Yun Fajin), Volume 3 Dharma Words, Instruction to Chan Practitioner Xingchun (Xingchun Chanren, Chan Practitioner Xingchun), Instruction to Abbot Miaoyin (Miaoyin Zuozhu, Abbot Miaoyin), Instruction to Chan Practitioner Lingzhou Jing (Lingzhou Jing Chanren, Chan Practitioner Lingzhou Jing), Instruction to Ou Boyu (Ou Boyu, Ou Boyu), Instruction to Feng Wenru (Feng Wenru, Feng Wenru), Instruction to Zeng Liufu (Zeng Liufu, Zeng Liufu), Instruction to Attendant Zan (Zan Shizhe, Attendant Zan), Instruction to Chan Practitioner Mingzhe (Mingzhe Chanren, Chan Practitioner Mingzhe), Instruction to Chan Practitioner Shu Zhong'an (Shu Zhong'an Chanren, Chan Practitioner Shu Zhong'an), Instruction to Chan Practitioner Ji (Ji Chanren, Chan Practitioner Ji), Instruction to Chan Practitioner Zongyuan (Zongyuan Chanren, Chan Practitioner Zongyuan), Instruction to Chan Practitioner Niansong Tong (Niansong Tong Chanren, Chan Practitioner Niansong Tong), Instruction to First Seat Foling Qian (Foling Qian Shouzhuo, First Seat Foling Qian), Instruction to Chan Practitioner Huaiyu Xiu (Huaiyu Xiu Chanren, Chan Practitioner Huaiyu Xiu), Instruction to Layman Xiqiao (Xiqiao Jushi, Layman Xiqiao), Instruction to Chen Sheng Zifu (Chen Sheng Zifu, Chen Sheng Zifu), Instruction to Chan Practitioner Liji Zhao (Liji Zhao Chanren, Chan Practitioner Liji Zhao), Instruction to Abbot Huaiyu Xiu (Huaiyu Xiu Zuozhu, Abbot Huaiyu Xiu), Instruction to Chan Practitioner Liaoji (Liaoji Chanren, Chan Practitioner Liaoji), Volume 4 Dharma Words, Instruction to Layman Rongyu (Rongyu Jushi, Layman Rongyu), Instruction to Chan Practitioner Zi'an You Residing in the Mountains (Zi'an You Chanren Zhushan, Chan Practitioner Zi'an You Residing in the Mountains), Instruction to Chan Practitioner Qingyun (Qingyun Chanren, Chan Practitioner Qingyun), Instruction to Chan Practitioner Ruchang (Ruchang Chanren, Chan Practitioner Ruchang), Instruction to Junior Master Dezong (Xiaoshi Dezong, Junior Master Dezong), Instruction to Attendant Hui (Hui Shizhe, Attendant Hui), Instruction to Deng Sizhi (Deng Sizhi, Deng Sizhi), Instruction to Chan Practitioner Miaoguang Xuan (Miaoguang Xuan Chanren, Chan Practitioner Miaoguang Xuan), Instruction to Kuan Liang Xingren (Kuan Liang Xingren, Kuan Liang Xingren), Instruction to Chan Practitioner Ruliang (Ruliang Chanren, Chan Practitioner Ruliang), Instruction to Zhou Yangru (Zhou Yangru, Zhou Yangru), Instruction to Shu Bosun (Shu Bosun, Shu Bosun), Instruction to Wen Zhen (Wen Zhen, Wen Zhen), Instruction to Liu Pingzi (Liu Pingzi, Liu Pingzi), Instruction to Ou Jiafan (Ou Jiafan, Ou Jiafan), Instruction to Li Zijin (Li Zijin, Li Zijin), Instruction to Li Zirong (Li Zirong, Li Zirong), Instruction to Ou Jiake (Ou Jiake, Ou Jiake), Instruction to Liang Tengxiao (Liang Tengxiao, Liang Tengxiao), Instruction to You Juezhi (You Juezhi, You Juezhi), Instruction to Wang Boxuan (Wang Boxuan, Wang Boxuan), Chan Practitioner Jijue Pays Homage at Putuo (Jijue Chanren Li Putuo, Chan Practitioner Jijue Pays Homage at Putuo), Instruction to Liang Zhongqian (Liang Zhongqian, Liang Zhongqian), Instruction to Liu Zhong'an (Liu Zhong'an, Liu Zhong'an), Volume 5 Dharma Words, Instruction to Chan Practitioner Guanzhi Yun (Guanzhi Yun Chanren, Chan Practitioner Guanzhi Yun), (Below is Ancient Volume 2) Instruction to Chan Practitioner Liaoxin Hai (Liaoxin Hai Chanren, Chan Practitioner Liaoxin Hai), Instruction to Various Upasakas of Xiangtan (Xiangtan Zhu Upasaka, Various Upasakas of Xiangtan), Instruction to Fang Juezhi (Fang Juezhi, Fang Juezhi), Instruction to Secretary Zhi Hai'an (Zhi Hai'an Shuji, Secretary Zhi Hai'an), Instruction to Liu Cunchi (Liu Cunchi, Liu Cunchi), Instruction to Zhong Hengying (Zhong Hengying, Zhong Hengying), Instruction to Yuan Datu (Yuan Datu, Yuan Datu), Instruction to Chan Practitioner Shuanglun Zhao (Shuanglun Zhao Chanren, Chan Practitioner Shuanglun Zhao), Instruction to Chan Practitioner Zhuanyu Heng (Zhuanyu Heng Chanren, Chan Practitioner Zhuanyu Heng), Instruction to Li Fujing (Li Fujing, Li Fujing), Instruction to Supervising Secretary Duan Huanran (Duan Huanran Jishizhong, Supervising Secretary Duan Huanran), Instruction to Chan Practitioner Yujue (Yujue Chanren, Chan Practitioner Yujue), Instruction to Chan Practitioner Mingyi (Mingyi Chanren, Chan Practitioner Mingyi), Instruction to Chan Practitioner Huileng (Huileng Chanren, Chan Practitioner Huileng), Instruction to Chan Practitioner Banji Wen (Banji Wen Chanren, Chan Practitioner Banji Wen), Volume 6 Dharma Words, Instruction to Elder Guizong Ci (Guizong Ci Zhanglao, Elder Guizong Ci), Instruction to Wang Zi'an Abandoning His Son to Become a Monk (Wang Zi'an Shezi Chujia, Wang Zi'an Abandoning His Son to Become a Monk), Instruction to Chan Practitioner Lingyuan Jue (Lingyuan Jue Chanren, Chan Practitioner Lingyuan Jue), Instruction to Changgong of Guizong in Qiyang (Qiyang Guizong Changgong, Changgong of Guizong in Qiyang), Instruction to Chan Practitioner Guyu Zhuo (Guyu Zhuo Chanren, Chan Practitioner Guyu Zhuo), Instruction to Yuan Gongliao (Yuan Gongliao, Yuan Gongliao), Instruction on the Essentials of Chan Practice (Canchan Qieyao, Essentials of Chan Practice), (Below is Ancient Volume 3) Instruction to Dong Zhiguang (Dong Zhiguang, Dong Zhiguang), Instruction to Wen Rudong (Wen Rudong, Wen Rudong), Instruction to the Abbot of Huanyou Hall at Jingshan (Jingshan Huanyou Tangzhu, Abbot of Huanyou Hall at Jingshan), Instruction to Lingjian Zhi of the West Hall at Jingshan (Jingshan Xitang Lingjian Zhi, Lingjian Zhi of the West Hall at Jingshan), Instruction to Mountain Master Zhi Xixian (Zhi Xixian Shanzhu, Mountain Master Zhi Xixian), Instruction to Mountain Master Song Pu'en (Song Pu'en Shanzhu, Mountain Master Song Pu'en), Instruction to Chan Practitioner Chengmi Xian (Chengmi Xian Chanren, Chan Practitioner Chengmi Xian), Instruction to Chan Practitioner Tanyan Zong (Tanyan Zong Chanren, Chan Practitioner Tanyan Zong), Instruction to Gu Shanzi (Gu Shanzi, Gu Shanzi), Instruction to Tan Liangsheng (Tan Liangsheng, Tan Liangsheng), Instruction to Layman Cao (Cao Jushi, Layman Cao), Instruction to Feng Yanling (Feng Yanling, Feng Yanling), Instruction to Han (Han, Han)
灰奇小師住山示石鏡一禪人卷之七法語示太素元禪人示恒河智禪人持經示王鹿年示在颙侍者示在介侍者示在凈沙彌示性田行者示朱素臣示沈止止示澹居鎧公示唸佛切要示云棲侍者示等愚侍者示玄津壑公示了無深禪人示雪嶺峻禪人示劉道人示非石玉禪人示沈居士示王子颙示沈旅泊居士示顏福堅示顧汝平示顏仲先持咒示嘉禾楞嚴堂主示東禪浪崖耀禪人示王聖沖元深示孫詵白示姜養晦示眾卷之八法語示歸宗智監寺(已下古本卷四)示自宗念禪人示陸將軍示慧成信首座示自覺智禪人示龍花泰禪人示翠林禪人示順則易禪人示玄機參禪人示智沙彌示性覺禪人示寶藏禪人禮普陀示明輝少林禮祖示法界約禪人示祟觀禪人示六如坤公示西印凈公修凈土示沙彌性鎧卷之九法語示夜臺禪人示省然覺禪人示𩀙明道禪人示魏聖期示福敦禪人示福厚禪人示同塵睿禪人示修凈土法門示唸佛參禪切要示海闊禪人書經示沙彌能化書經示惺初禪人書經示昭凡庸禪人示履初崇禪人示慧鏡心禪人示修六逸關主示慧玄后禪人示凈心居士示仁天老宿持經示沈大潔卷之十法語示本懷禪人示仰山本原覺禪人示陳善人示盛蓮生示吳啟高示無知鑒禪人示徐清之示若曇成禪人示觀智云禪人示凝畜通禪人答山東德王(兩問)(已下古本卷五)卷之十一法語答湖州僧海印(九問)答
【現代漢語翻譯】 現代漢語譯本 灰奇小師在山中為石鏡一禪人開示，卷之七法語：為太素元禪人開示，為恒河智禪人持經開示，為王鹿年開示，為在颙侍者開示，為在介侍者開示，為在凈沙彌開示，為性田行者開示，為朱素臣開示，為沈止止開示，為澹居鎧公示，唸佛切要開示，為云棲侍者開示，為等愚侍者開示，為玄津壑公示，爲了無深禪人開示，為雪嶺峻禪人開示，為劉道人開示，為非石玉禪人開示，為沈居士開示，為王子颙開示，為沈旅泊居士開示，為顏福堅開示，為顧汝平開示，為顏仲先持咒開示，為嘉禾楞嚴堂主開示，為東禪浪崖耀禪人開示，為王聖沖元深開示，為孫詵白開示，為姜養晦開示，示眾。卷之八法語：為歸宗智監寺開示（以下古本卷四），為自宗念禪人開示，為陸將軍開示，為慧成信首座開示，為自覺智禪人開示，為龍花泰禪人開示，為翠林禪人開示，為順則易禪人開示，為玄機參禪人開示，為智沙彌開示，為性覺禪人開示，為寶藏禪人禮普陀開示，為明輝少林禮祖開示，為法界約禪人開示，為祟觀禪人開示，為六如坤公示，為西印凈公修凈土開示，為沙彌性鎧。卷之九法語：為夜臺禪人開示，為省然覺禪人開示，為𩀙明道禪人開示，為魏聖期開示，為福敦禪人開示，為福厚禪人開示，為同塵睿禪人開示，為修凈土法門開示，爲念佛參禪切要開示，為海闊禪人書經開示，為沙彌能化書經開示，為惺初禪人書經開示，為昭凡庸禪人開示，為履初崇禪人開示，為慧鏡心禪人開示，為修六逸關主開示，為慧玄后禪人開示，為凈心居士開示，為仁天老宿持經開示，為沈大潔。卷之十法語：為本懷禪人開示，為仰山本原覺禪人開示，為陳善人開示，為盛蓮生開示，為吳啟高開示，為無知鑒禪人開示，為徐清之開示，為若曇成禪人開示，為觀智云禪人開示，為凝畜通禪人開示，答山東德王（兩問）（以下古本卷五）。卷之十一法語：答湖州僧海印（九問），答
【English Translation】 English version Master Huiqi of Xiaoqi Mountain, Instructions to Zen Practitioner Shi Jing, Volume 7, Dharma Instructions: Instructions to Zen Practitioner Tai Su Yuan, Instructions to Zen Practitioner Heng He Zhi on upholding the sutras, Instructions to Wang Luniang, Instructions to Attendant Zai Yong, Instructions to Attendant Zai Jie, Instructions to Novice Monk Zai Jing, Instructions to Practitioner Xing Tian, Instructions to Zhu Suchen, Instructions to Shen Zhizhi, Instructions to Danju Kai Gongshi, Essential Instructions on Mindfulness of Buddha, Instructions to Attendant Yunqi, Instructions to Attendant Dengyu, Instructions to Xuanjin He Gongshi, Instructions to Zen Practitioner Liao Wu Shen, Instructions to Zen Practitioner Xueling Jun, Instructions to Taoist Liu, Instructions to Zen Practitioner Fei Shi Yu, Instructions to Layman Shen, Instructions to Wang Ziyong, Instructions to Layman Shen Lubo, Instructions to Yan Fujian, Instructions to Gu Ruping, Instructions to Yan Zhongxian on upholding mantras, Instructions to the Abbot of Jiahe Lengyan Hall, Instructions to Zen Practitioner Langya Yao of Dongchan, Instructions to Wang Shengchong Yuanshen, Instructions to Sun Shenbai, Instructions to Jiang Yanghui, Instructions to the Assembly. Volume 8, Dharma Instructions: Instructions to Supervisor Zhi of Guizong Monastery (Below, Ancient Version Volume 4), Instructions to Zen Practitioner Zizong Nian, Instructions to General Lu, Instructions to Chief Seat Huicheng Xin, Instructions to Zen Practitioner Zijue Zhi, Instructions to Zen Practitioner Longhua Tai, Instructions to Zen Practitioner Cuilin, Instructions to Zen Practitioner Shunze Yi, Instructions to Zen Practitioner Xuanji Can, Instructions to Novice Monk Zhi, Instructions to Zen Practitioner Xingjue, Instructions to Zen Practitioner Baozang on paying respects at Mount Putuo, Instructions to Minghui Shaolin on paying respects to the Patriarch, Instructions to Zen Practitioner Fajie Yue, Instructions to Zen Practitioner Chongguan, Instructions to Gongshi Liuru Kun, Instructions to Xiyin Jinggong on cultivating Pure Land, Instructions to Novice Monk Xingkai. Volume 9, Dharma Instructions: Instructions to Zen Practitioner Yetai, Instructions to Zen Practitioner Xingran Jue, Instructions to Zen Practitioner 𩀙 Mingdao, Instructions to Wei Shengqi, Instructions to Zen Practitioner Fudun, Instructions to Zen Practitioner Fuhou, Instructions to Zen Practitioner Tongchen Rui, Instructions on Cultivating the Pure Land Dharma Gate, Essential Instructions on Mindfulness of Buddha and Chan Practice, Instructions to Zen Practitioner Haikuo on copying sutras, Instructions to Novice Monk Neng Hua on copying sutras, Instructions to Zen Practitioner Xingchu on copying sutras, Instructions to Zen Practitioner Zhao Fanyong, Instructions to Zen Practitioner Luchu Chong, Instructions to Zen Practitioner Huijing Xin, Instructions to the Master of the Six Recluses Pass, Instructions to Zen Practitioner Huixuan Hou, Instructions to Layman Jingxin, Instructions to Elder Ren Tian on upholding sutras, Instructions to Shen Dajie. Volume 10, Dharma Instructions: Instructions to Zen Practitioner Benhuai, Instructions to Zen Practitioner Yangshan Benyuan Jue, Instructions to Chen Shanren, Instructions to Sheng Liansheng, Instructions to Wu Qigao, Instructions to Zen Practitioner Wuzhi Jian, Instructions to Xu Qingzhi, Instructions to Zen Practitioner Ruotan Cheng, Instructions to Zen Practitioner Guanzhi Yun, Instructions to Zen Practitioner Ningchu Tong, Reply to Prince De of Shandong (Two Questions) (Below, Ancient Version Volume 5). Volume 11, Dharma Instructions: Reply to Monk Haiyin of Huzhou (Nine Questions), Reply
武昌段給諫答徑山西堂廣智(六問)答沈大潔(六問)卷之十二法語答徑山澹居(八問)答王芥庵朱白民(三問)示蕭玄圃宗伯(二則)示周子寅(四則)示黃惟恒示馬居士示王生更字示周子潛示沙彌祖定示吳公敏示澄鋐二公示江吾與示王週二生示杜生卷之十三書問與達觀禪師(九首)(已下古本卷六)與妙峰禪師(五首)寄蓮池禪師(二首)與月川法師與五臺空印法師與雪浪恩兄(三首)與無言宗師(三首)與愚庵法師(三首)與交光法師與隱庵上人與靜修上人寄松谷師與靜堂師與萬安上人與梅翁本師囑弟子與曉塵上人卷之十四書問與懶庵師與密藏開公與悟心首座與體玄小師寄無宿上人與龍華主人與月清上人與印庵法師與衲云法師與幻一律師與廬山圓通大眾與宗玄上人與云棲大眾與巢松一雨二法師與無念禪師答無異禪師(二首)與湛然禪師答四一法師與修六關主(二首)與漢月藏公答頑石禪人上山東德王(已下古本卷七)與蒲州山陰王(七首)與曾健齋太常(三首)與汪南溟司馬與周幼海與瞿太虛與顧朗哉謝毛文源侍御與張守庵(二首)答龔修吾卷之十五書問與陸五臺太宰與李廓庵中丞與許鑑湖錦衣與孔原之與郭太史與吳運使與黃子光與高司馬與黃梧山與黃柏山與江吾與與即墨父老與陸長公與江仲嘉與管東溟僉憲與
【現代漢語翻譯】 現代漢語譯本 武昌段給諫答徑山西堂廣智(六問)：武昌段給諫回覆徑山西堂廣智的六個問題。 答沈大潔(六問)：回覆沈大潔的六個問題。 卷之十二法語：第十二卷法語。 答徑山澹居(八問)：回覆徑山澹居的八個問題。 答王芥庵朱白民(三問)：回覆王芥庵、朱白民的三個問題。 示蕭玄圃宗伯(二則)：給蕭玄圃宗伯的兩則開示。 示周子寅(四則)：給周子寅的四則開示。 示黃惟恒：給黃惟恒的開示。 示馬居士：給馬居士的開示。 示王生更字：給王生，併爲他改字的開示。 示周子潛：給周子潛的開示。 示沙彌祖定：給沙彌祖定的開示。 示吳公敏：給吳公敏的開示。 示澄鋐二公：給澄鋐二公的開示。 示江吾與：給江吾與的開示。 示王週二生：給王週二生的開示。 示杜生：給杜生的開示。 卷之十三書問：第十三卷書信問答。 與達觀禪師(九首)(已下古本卷六)：與達觀禪師的九封書信（以下內容為古本卷六）。達觀禪師（Daguan Chanshi）：禪師名號。 與妙峰禪師(五首)：與妙峰禪師的五封書信。妙峰禪師（Miaofeng Chanshi）：禪師名號。 寄蓮池禪師(二首)：寄給蓮池禪師的兩封書信。蓮池禪師（Lianchi Chanshi）：禪師名號。 與月川法師：與月川法師的書信。月川法師（Yuechuan Fashi）：法師名號。 與五臺空印法師：與五臺山空印法師的書信。五臺空印法師（Wutai Kongyin Fashi）：法師名號。 與雪浪恩兄(三首)：與雪浪恩兄的三封書信。雪浪（Xuelang）：法號，恩兄是對同輩僧人的尊稱。 與無言宗師(三首)：與無言宗師的三封書信。無言宗師（Wuyan Zongshi）：宗師名號。 與愚庵法師(三首)：與愚庵法師的三封書信。愚庵法師（Yu'an Fashi）：法師名號。 與交光法師：與交光法師的書信。交光法師（Jiaoguang Fashi）：法師名號。 與隱庵上人：與隱庵上人的書信。隱庵上人（Yin'an Shangren）：上人法號。 與靜修上人：與靜修上人的書信。靜修上人（Jingxiu Shangren）：上人法號。 寄松谷師：寄給松谷師的書信。松谷師（Songgu Shi）：法師法號。 與靜堂師：與靜堂師的書信。靜堂師（Jingtang Shi）：法師法號。 與萬安上人：與萬安上人的書信。萬安上人（Wan'an Shangren）：上人法號。 與梅翁本師：與梅翁本師的書信。梅翁本師（Meiweng Benshi）：本師法號。 囑弟子：囑咐弟子。 與曉塵上人：與曉塵上人的書信。曉塵上人（Xiaochen Shangren）：上人法號。 卷之十四書問：第十四卷書信問答。 與懶庵師：與懶庵師的書信。懶庵師（Lan'an Shi）：法師法號。 與密藏開公：與密藏開公的書信。密藏開公（Micang Kaigong）：法師法號。 與悟心首座：與悟心首座的書信。悟心首座（Wuxin Shouzuo）：首座法號。 與體玄小師：與體玄小師的書信。體玄小師（Tixuan Xiaoshi）：小師法號。 寄無宿上人：寄給無宿上人的書信。無宿上人（Wusu Shangren）：上人法號。 與龍華主人：與龍華主人的書信。龍華主人（Longhua Zhuren）：主人法號。 與月清上人：與月清上人的書信。月清上人（Yueqing Shangren）：上人法號。 與印庵法師：與印庵法師的書信。印庵法師（Yin'an Fashi）：法師法號。 與衲云法師：與衲云法師的書信。衲云法師（Nayun Fashi）：法師法號。 與幻一律師：與幻一律師的書信。幻一律師（Huanyi Lushi）：律師法號。 與廬山圓通大眾：與廬山圓通寺大眾的書信。廬山圓通（Lushan Yuantong）：寺廟名。 與宗玄上人：與宗玄上人的書信。宗玄上人（Zongxuan Shangren）：上人法號。 與云棲大眾：與云棲寺大眾的書信。云棲（Yunqi）：寺廟名。 與巢松一雨二法師：與巢松、一雨二位法師的書信。巢松（Chaosong），一雨（Yiyu）：法師法號。 與無念禪師：與無念禪師的書信。無念禪師（Wunian Chanshi）：禪師法號。 答無異禪師(二首)：回覆無異禪師的兩封書信。無異禪師（Wuyi Chanshi）：禪師法號。 與湛然禪師：與湛然禪師的書信。湛然禪師（Zhanran Chanshi）：禪師法號。 答四一法師：回覆四一法師的書信。四一法師（Siyi Fashi）：法師法號。 與修六關主(二首)：與修六關主的書信。修六關主（Xiu Liuguanzhu）：關主名號。 與漢月藏公：與漢月藏公的書信。漢月藏公（Hanyue Zanggong）：藏公名號。 答頑石禪人：回覆頑石禪人的書信。頑石禪人（Wanshi Chanren）：禪人法號。 上山東德王(已下古本卷七)：獻給山東德王的書信（以下內容為古本卷七）。山東德王（Shandong Dewang）：王爺封號。 與蒲州山陰王(七首)：與蒲州山陰王的七封書信。蒲州山陰王（Puzhou Shanyinwang）：王爺封號。 與曾健齋太常(三首)：與曾健齋太常的三封書信。曾健齋太常（Zeng Jianzhai Taichang）：官職名。 與汪南溟司馬：與汪南溟司馬的書信。汪南溟司馬（Wang Nanming Sima）：官職名。 與周幼海：與周幼海的書信。周幼海（Zhou Youhai）：人名。 與瞿太虛：與瞿太虛的書信。瞿太虛（Qu Taixu）：人名。 與顧朗哉：與顧朗哉的書信。顧朗哉（Gu Langzai）：人名。 謝毛文源侍御：感謝毛文源侍御。毛文源侍御（Mao Wenyuan Shiyu）：官職名。 與張守庵(二首)：與張守庵的兩封書信。張守庵（Zhang Shou'an）：人名。 答龔修吾：回覆龔修吾的書信。龔修吾（Gong Xiuwu）：人名。 卷之十五書問：第十五卷書信問答。 與陸五臺太宰：與陸五臺太宰的書信。陸五臺太宰（Lu Wutai Taizai）：官職名。 與李廓庵中丞：與李廓庵中丞的書信。李廓庵中丞（Li Kuo'an Zhongcheng）：官職名。 與許鑑湖錦衣：與許鑑湖錦衣的書信。許鑑湖錦衣（Xu Jianhu JinYi）：官職名。 與孔原之：與孔原之的書信。孔原之（Kong Yuanzhi）：人名。 與郭太史：與郭太史的書信。郭太史（Guo Taishi）：官職名。 與吳運使：與吳運使的書信。吳運使（Wu Yunshi）：官職名。 與黃子光：與黃子光的書信。黃子光（Huang Ziguang）：人名。 與高司馬：與高司馬的書信。高司馬（Gao Sima）：官職名。 與黃梧山：與黃梧山的書信。黃梧山（Huang Wushan）：人名。 與黃柏山：與黃柏山的書信。黃柏山（Huang Baishan）：人名。 與江吾與：與江吾與的書信。江吾與（Jiang Wuyu）：人名。 與即墨父老：與即墨的父老鄉親的書信。即墨（Jimo）：地名。 與陸長公：與陸長公的書信。陸長公（Lu Changgong）：人名。 與江仲嘉：與江仲嘉的書信。江仲嘉（Jiang Zhongjia）：人名。 與管東溟僉憲：與管東溟僉憲的書信。管東溟僉憲（Guan Dongming Qianxian）：官職名。
【English Translation】 English version Wuchang Duan Gejian's Answers to Guangzhi of Xitang, Jing Mountain (Six Questions): Wuchang Duan Gejian's replies to the six questions of Guangzhi of Xitang, Jing Mountain. Answers to Shen Dajie (Six Questions): Replies to the six questions of Shen Dajie. Volume 12: Dharma Instructions: Volume 12 of Dharma Instructions. Answers to Danju of Jing Mountain (Eight Questions): Replies to the eight questions of Danju of Jing Mountain. Answers to Wang Jie'an and Zhu Baimin (Three Questions): Replies to the three questions of Wang Jie'an and Zhu Baimin. Instructions to Xiao Xuanpu Zongbo (Two Sections): Two sections of instructions given to Xiao Xuanpu Zongbo. Instructions to Zhou Ziyin (Four Sections): Four sections of instructions given to Zhou Ziyin. Instructions to Huang Weiheng: Instructions given to Huang Weiheng. Instructions to Layman Ma: Instructions given to Layman Ma. Instructions to Wang Sheng, Changing His Name: Instructions given to Wang Sheng, including changing his name. Instructions to Zhou Ziqian: Instructions given to Zhou Ziqian. Instructions to Novice Zuding: Instructions given to Novice Zuding. Instructions to Wu Gongmin: Instructions given to Wu Gongmin. Instructions to the Two Dukes Cheng Hong: Instructions given to the two Dukes Cheng Hong. Instructions to Jiang Wuyu: Instructions given to Jiang Wuyu. Instructions to the Two Students Wang and Zhou: Instructions given to the two students Wang and Zhou. Instructions to Student Du: Instructions given to Student Du. Volume 13: Letters and Inquiries: Volume 13 of letters and inquiries. Letters to Chan Master Daguan (Nine Letters) (Below is Ancient Volume Six): Nine letters to Chan Master Daguan (the following content is from ancient volume six). Daguan Chanshi: (大觀禪師) Chan Master's title. Letters to Chan Master Miaofeng (Five Letters): Five letters to Chan Master Miaofeng. Miaofeng Chanshi: (妙峰禪師) Chan Master's title. Letters Sent to Chan Master Lianchi (Two Letters): Two letters sent to Chan Master Lianchi. Lianchi Chanshi: (蓮池禪師) Chan Master's title. Letter to Dharma Master Yuechuan: Letter to Dharma Master Yuechuan. Yuechuan Fashi: (月川法師) Dharma Master's title. Letter to Dharma Master Kongyin of Wutai Mountain: Letter to Dharma Master Kongyin of Wutai Mountain. Wutai Kongyin Fashi: (五臺空印法師) Dharma Master's title. Letters to My Kind Brother Xuelang (Three Letters): Three letters to my kind brother Xuelang. Xuelang: (雪浪) Dharma name, 'kind brother' is a respectful term for fellow monks. Letters to Master Wuyan (Three Letters): Three letters to Master Wuyan. Wuyan Zongshi: (無言宗師) Master's title. Letters to Dharma Master Yu'an (Three Letters): Three letters to Dharma Master Yu'an. Yu'an Fashi: (愚庵法師) Dharma Master's title. Letter to Dharma Master Jiaoguang: Letter to Dharma Master Jiaoguang. Jiaoguang Fashi: (交光法師) Dharma Master's title. Letter to Senior Monk Yin'an: Letter to Senior Monk Yin'an. Yin'an Shangren: (隱庵上人) Senior Monk's Dharma name. Letter to Senior Monk Jingxiu: Letter to Senior Monk Jingxiu. Jingxiu Shangren: (靜修上人) Senior Monk's Dharma name. Letter Sent to Teacher Songgu: Letter sent to Teacher Songgu. Songgu Shi: (松谷師) Teacher's Dharma name. Letter to Teacher Jingtang: Letter to Teacher Jingtang. Jingtang Shi: (靜堂師) Teacher's Dharma name. Letter to Senior Monk Wan'an: Letter to Senior Monk Wan'an. Wan'an Shangren: (萬安上人) Senior Monk's Dharma name. Letter to My Root Teacher Meiweng: Letter to My Root Teacher Meiweng. Meiweng Benshi: (梅翁本師) Root Teacher's Dharma name. Admonishments to Disciples: Admonishments to disciples. Letter to Senior Monk Xiaochen: Letter to Senior Monk Xiaochen. Xiaochen Shangren: (曉塵上人) Senior Monk's Dharma name. Volume 14: Letters and Inquiries: Volume 14 of letters and inquiries. Letter to Teacher Lan'an: Letter to Teacher Lan'an. Lan'an Shi: (懶庵師) Teacher's Dharma name. Letter to Duke Micang Kai: Letter to Duke Micang Kai. Micang Kaigong: (密藏開公) Teacher's Dharma name. Letter to Head Monk Wuxin: Letter to Head Monk Wuxin. Wuxin Shouzuo: (悟心首座) Head Monk's Dharma name. Letter to Junior Teacher Tixuan: Letter to Junior Teacher Tixuan. Tixuan Xiaoshi: (體玄小師) Junior Teacher's Dharma name. Letter Sent to Senior Monk Wusu: Letter sent to Senior Monk Wusu. Wusu Shangren: (無宿上人) Senior Monk's Dharma name. Letter to Host Longhua: Letter to Host Longhua. Longhua Zhuren: (龍華主人) Host's Dharma name. Letter to Senior Monk Yueqing: Letter to Senior Monk Yueqing. Yueqing Shangren: (月清上人) Senior Monk's Dharma name. Letter to Dharma Master Yin'an: Letter to Dharma Master Yin'an. Yin'an Fashi: (印庵法師) Dharma Master's title. Letter to Dharma Master Nayun: Letter to Dharma Master Nayun. Nayun Fashi: (衲雲法師) Dharma Master's title. Letter to Vinaya Master Huanyi: Letter to Vinaya Master Huanyi. Huanyi Lushi: (幻一律師) Vinaya Master's title. Letter to the Assembly of Yuantong Monastery on Mount Lu: Letter to the assembly of Yuantong Monastery on Mount Lu. Lushan Yuantong: (廬山圓通) Monastery name. Letter to Senior Monk Zongxuan: Letter to Senior Monk Zongxuan. Zongxuan Shangren: (宗玄上人) Senior Monk's Dharma name. Letter to the Assembly of Yunqi: Letter to the assembly of Yunqi Monastery. Yunqi: (雲棲) Monastery name. Letter to the Two Dharma Masters Chaosong and Yiyu: Letter to the two Dharma Masters Chaosong and Yiyu. Chaosong (巢松), Yiyu (一雨): Dharma Masters' names. Letter to Chan Master Wunian: Letter to Chan Master Wunian. Wunian Chanshi: (無念禪師) Chan Master's title. Reply to Chan Master Wuyi (Two Letters): Reply to two letters from Chan Master Wuyi. Wuyi Chanshi: (無異禪師) Chan Master's title. Letter to Chan Master Zhanran: Letter to Chan Master Zhanran. Zhanran Chanshi: (湛然禪師) Chan Master's title. Reply to Dharma Master Siyi: Reply to a letter from Dharma Master Siyi. Siyi Fashi: (四一法師) Dharma Master's title. Letter to the Master of the Six Barriers (Two Letters): Letter to the Master of the Six Barriers. Xiu Liuguanzhu: (修六關主) Title of the Master. Letter to Zanggong Hanyue: Letter to Zanggong Hanyue. Hanyue Zanggong: (漢月藏公) Title of Zanggong. Reply to Chan Practitioner Wanshi: Reply to a letter from Chan Practitioner Wanshi. Wanshi Chanren: (頑石禪人) Chan Practitioner's Dharma name. Presented to Prince De of Shandong (Below is Ancient Volume Seven): Letter presented to Prince De of Shandong (the following content is from ancient volume seven). Shandong Dewang: (山東德王) Title of the Prince. Letters to Prince Shanyin of Puzhou (Seven Letters): Seven letters to Prince Shanyin of Puzhou. Puzhou Shanyinwang: (蒲州山陰王) Title of the Prince. Letters to Zeng Jianzhai Taichang (Three Letters): Three letters to Zeng Jianzhai Taichang. Zeng Jianzhai Taichang: (曾健齋太常) Official title. Letter to Sima Wang Nanming: Letter to Sima Wang Nanming. Wang Nanming Sima: (汪南溟司馬) Official title. Letter to Zhou Youhai: Letter to Zhou Youhai. Zhou Youhai: (周幼海) Person's name. Letter to Qu Taixu: Letter to Qu Taixu. Qu Taixu: (瞿太虛) Person's name. Letter to Gu Langzai: Letter to Gu Langzai. Gu Langzai: (顧朗哉) Person's name. Thank You to Attendant Censor Mao Wenyuan: Thank you to Attendant Censor Mao Wenyuan. Mao Wenyuan Shiyu: (毛文源侍御) Official title. Letters to Zhang Shou'an (Two Letters): Two letters to Zhang Shou'an. Zhang Shou'an: (張守庵) Person's name. Reply to Gong Xiuwu: Reply to a letter from Gong Xiuwu. Gong Xiuwu: (龔修吾) Person's name. Volume 15: Letters and Inquiries: Volume 15 of letters and inquiries. Letter to Grand Tutor Lu Wutai: Letter to Grand Tutor Lu Wutai. Lu Wutai Taizai: (陸五臺太宰) Official title. Letter to Vice Minister Li Kuo'an: Letter to Vice Minister Li Kuo'an. Li Kuo'an Zhongcheng: (李廓庵中丞) Official title. Letter to Brocade-clad Xu Jianhu: Letter to Brocade-clad Xu Jianhu. Xu Jianhu JinYi: (許鑒湖錦衣) Official title. Letter to Kong Yuanzhi: Letter to Kong Yuanzhi. Kong Yuanzhi: (孔原之) Person's name. Letter to Historian Guo: Letter to Historian Guo. Guo Taishi: (郭太史) Official title. Letter to Commissioner Wu: Letter to Commissioner Wu. Wu Yunshi: (吳運使) Official title. Letter to Huang Ziguang: Letter to Huang Ziguang. Huang Ziguang: (黃子光) Person's name. Letter to Sima Gao: Letter to Sima Gao. Gao Sima: (高司馬) Official title. Letter to Huang Wushan: Letter to Huang Wushan. Huang Wushan: (黃梧山) Person's name. Letter to Huang Baishan: Letter to Huang Baishan. Huang Baishan: (黃柏山) Person's name. Letter to Jiang Wuyu: Letter to Jiang Wuyu. Jiang Wuyu: (江吾與) Person's name. Letter to the Elders of Jimo: Letter to the elders of Jimo. Jimo: (即墨) Place name. Letter to Elder Lu: Letter to Elder Lu. Lu Changgong: (陸長公) Person's name. Letter to Jiang Zhongjia: Letter to Jiang Zhongjia. Jiang Zhongjia: (江仲嘉) Person's name. Letter to Vice Censor Guan Dongming: Letter to Vice Censor Guan Dongming. Guan Dongming Qianxian: (管東溟僉憲) Official title.
馮具區太史與唐抑所太史與王衷白太史(二首)與曾見臺太宰與王性海大行(二首)與傳金沙侍御(二首)與張大心答柯復元孝廉(二首)與丁南羽與游二南與屠赤水與王念西太史與徐明宇侍御(二首)與陳劍南貳師(三首)與楊元孺元戎卷之十六書問與周海門觀察(三首)(已下古本卷八)答任養弘觀察與祝惺存觀察與丁右武大參(四首)與湯海若祠部與劉存赤與鄭金吾與何金吾答鄭昆崖開府(二首)答葛自修與胡順庵中丞(四首)與周勵齋太史與子寅伯仲與焦從吾太史與楊復所少宰答戴給諫與殷參軍答鄭孝廉答鄒南皋給諫(四首)與岳石帆計部(二首)與虞德園吏部與樊友軒侍御與邢梅陽孝廉與瞿洞觀(三首)卷之十七書問與汪靜峰司馬(三首)與繆覺休(二首)與賀知忍與于中甫比部(四首)與吳本如祠部與曾金簡儀部(二首)與馮啟南孝廉與龍元溫與元溫啟南答李湘州太史(已下古本卷九)與高瀛臺太守與談復之(二首)與穆象玄侍御與劉玉受繕部答杭城諸宰官謝蘄州荊王答荊世子答無錫翁廣文與聞子與與金省吾中丞與嚴天池中翰與王季和與顧履初明府與虞素心吏部與熊芝岡侍御與蔡五嶽使君答王于凡謝吳曙谷相國答阮澹宇太守卷之十八書問與王省東侍御答陳無異祠部答曹能始廉憲答徐明衡司馬答王東里明府
【現代漢語翻譯】 現代漢語譯本： 馮具區太史、唐抑所太史、王衷白太史（二首）、曾見臺太宰、王性海大行（二首）、傳金沙侍御（二首）、張大心答柯復元孝廉（二首）、丁南羽、游二南、屠赤水、王念西太史、徐明宇侍御（二首）、陳劍南貳師（三首）、楊元孺元戎卷之十六書問、周海門觀察（三首）（已下古本卷八）答任養弘觀察、祝惺存觀察、丁右武大參（四首）、湯海若祠部、劉存赤、鄭金吾、何金吾答鄭昆崖開府（二首）、答葛自修、胡順庵中丞（四首）、周勵齋太史、子寅伯仲、焦從吾太史、楊復所少宰答戴給諫、殷參軍答鄭孝廉、答鄒南皋給諫（四首）、岳石帆計部（二首）、虞德良吏部、樊友軒侍御、邢梅陽孝廉、瞿洞觀（三首）卷之十七書問、汪靜峰司馬（三首）、繆覺休（二首）、賀知忍、于中甫比部（四首）、吳本如祠部、曾金簡儀部（二首）、馮啟南孝廉、龍元溫、元溫啟南答李湘州太史（已下古本卷九）與高瀛臺太守、談復之（二首）、穆象玄侍御、劉玉受繕部答杭城諸宰官謝蘄州荊王、答荊世子、答無錫翁廣文、與聞子與、與金省吾中丞、與嚴天池中翰、與王季和、與顧履初明府、與虞素心吏部、與熊芝岡侍御、與蔡五嶽使君答王于凡謝吳曙谷相國、答阮澹宇太守卷之十八書問、與王省東侍御、答陳無異祠部、答曹能始廉憲、答徐明衡司馬、答王東里明府 這些是明代人士之間的書信往來，包括馮具區（人名，太史）、唐抑所（人名，太史）、王衷白（人名，太史）、曾見臺（人名，太宰）、王性海（人名，大行）、傳金沙（人名，侍御）、張大心（人名）答柯復元（人名，孝廉）、丁南羽（人名）、游二南（地名）、屠赤水（人名）、王念西（人名，太史）、徐明宇（人名，侍御）、陳劍南（人名，貳師）、楊元孺（人名，元戎）卷之十六書問、周海門（人名，觀察）等，以及他們之間的書信內容。其中提到了任養弘（人名，觀察）、祝惺存（人名，觀察）、丁右武（人名，大參）、湯海若（人名，祠部）、劉存赤（人名）、鄭金吾（人名）、何金吾（人名）答鄭昆崖（人名，開府）、答葛自修（人名）、胡順庵（人名，中丞）、周勵齋（人名，太史）、子寅伯仲（人名）、焦從吾（人名，太史）、楊復所（人名，少宰）答戴給諫（人名）、殷參軍（人名）答鄭孝廉（人名）、答鄒南皋（人名，給諫）、岳石帆（人名，計部）、虞德良（人名，吏部）、樊友軒（人名，侍御）、邢梅陽（人名，孝廉）、瞿洞觀（人名）卷之十七書問、汪靜峰（人名，司馬）、繆覺休（人名）、賀知忍（人名）、于中甫（人名，比部）、吳本如（人名，祠部）、曾金簡（人名，儀部）、馮啟南（人名，孝廉）、龍元溫（人名）、元溫啟南答李湘州（人名，太史）等人的書信往來。 還包括高瀛臺（人名，太守）、談復之（人名）、穆象玄（人名，侍御）、劉玉受（人名，繕部）答杭城諸宰官、謝蘄州荊王（封號）、答荊世子（封號）、答無錫翁廣文（人名）、與聞子與（人名）、與金省吾（人名，中丞）、與嚴天池（人名，中翰）、與王季和（人名）、與顧履初（人名，明府）、與虞素心（人名，吏部）、與熊芝岡（人名，侍御）、與蔡五嶽（人名，使君）答王于凡、謝吳曙谷（人名，相國）、答阮澹宇（人名，太守）卷之十八書問、與王省東（人名，侍御）、答陳無異（人名，祠部）、答曹能始（人名，廉憲）、答徐明衡（人名，司馬）、答王東里（人名，明府）等人的書信內容。
【English Translation】 English version: Feng Juqu Grand Historian, Tang Yisuo Grand Historian, Wang Zhongbai Grand Historian (two letters), Zeng Jiantai Grand Tutor, Wang Xinghai Grand Minister (two letters), Chuan Jinsha Attendant (two letters), Zhang Daxin's reply to Ke Fuyuan Xiucai (two letters), Ding Nanyu, You Ernan, Tu Chishui, Wang Nianxi Grand Historian, Xu Mingyu Attendant (two letters), Chen Jiannan Ershi (three letters), Yang Yuanru Yuanrong Volume Sixteen Letters, Zhou Haimen Inspector (three letters) (Below is Ancient Book Volume Eight) Reply to Ren Yanghong Inspector, Zhu Xingcun Inspector, Ding Youwu Grand Counselor (four letters), Tang Hairuo Ministry Official, Liu Cunchi, Zheng Jinwu, He Jinwu's reply to Zheng Kunyai Governor (two letters), Reply to Ge Zixiu, Hu Shunan Vice Minister (four letters), Zhou Lizhai Grand Historian, Zi Yin Bozong, Jiao Congwu Grand Historian, Yang Fusuo Junior Minister's reply to Dai Inspector, Yin Military Advisor's reply to Zheng Xiucai, Reply to Zou Nangao Inspector (four letters), Yue Shifan Ministry Official (two letters), Yu Deliang Ministry Official, Fan Youxuan Attendant, Xing Meiyang Xiucai, Qu Dongguan (three letters) Volume Seventeen Letters, Wang Jingfeng Sima (three letters), Miao Juexiu (two letters), He Zhiren, Yu Zhongfu Ministry Official (four letters), Wu Benru Ministry Official, Zeng Jinjian Ministry Official (two letters), Feng Qinan Xiucai, Long Yuanwen, Yuanwen Qinan's reply to Li Xiangzhou Grand Historian (Below is Ancient Book Volume Nine) With Gao Yingtai Prefect, Tan Fuzhi (two letters), Mu Xiangxuan Attendant, Liu Yushou Ministry Official's reply to Hangzhou Officials, Thanking Qizhou Jing Prince, Reply to Jing Heir, Reply to Wuxi Weng Guangwen, With Wen Ziyu, With Jin Shengwu Vice Minister, With Yan Tianchi Academician, With Wang Jihe, With Gu Luchu Magistrate, With Yu Suxin Ministry Official, With Xiong Zhigang Attendant, With Cai Wuyue Envoy's reply to Wang Yufan, Thanking Wu Shugu Prime Minister, Reply to Ruan Danyu Prefect Volume Eighteen Letters, With Wang Shengdong Attendant, Reply to Chen Wuyi Ministry Official, Reply to Cao Nengshi Commissioner, Reply to Xu Mingheng Sima, Reply to Wang Dongli Magistrate These are exchanges of letters between people in the Ming Dynasty, including Feng Juqu (person's name, Grand Historian), Tang Yisuo (person's name, Grand Historian), Wang Zhongbai (person's name, Grand Historian), Zeng Jiantai (person's name, Grand Tutor), Wang Xinghai (person's name, Grand Minister), Chuan Jinsha (person's name, Attendant), Zhang Daxin (person's name)'s reply to Ke Fuyuan (person's name, Xiucai), Ding Nanyu (person's name), You Ernan (place name), Tu Chishui (person's name), Wang Nianxi (person's name, Grand Historian), Xu Mingyu (person's name, Attendant), Chen Jiannan (person's name, Ershi), Yang Yuanru (person's name, Yuanrong) Volume Sixteen Letters, Zhou Haimen (person's name, Inspector), etc., and the content of their letters. It mentions Ren Yanghong (person's name, Inspector), Zhu Xingcun (person's name, Inspector), Ding Youwu (person's name, Grand Counselor), Tang Hairuo (person's name, Ministry Official), Liu Cunchi (person's name), Zheng Jinwu (person's name), He Jinwu (person's name)'s reply to Zheng Kunyai (person's name, Governor), Reply to Ge Zixiu (person's name), Hu Shunan (person's name, Vice Minister), Zhou Lizhai (person's name, Grand Historian), Zi Yin Bozong (person's name), Jiao Congwu (person's name, Grand Historian), Yang Fusuo (person's name, Junior Minister)'s reply to Dai Inspector (person's name), Yin Military Advisor (person's name)'s reply to Zheng Xiucai (person's name), Reply to Zou Nangao (person's name, Inspector), Yue Shifan (person's name, Ministry Official), Yu Deliang (person's name, Ministry Official), Fan Youxuan (person's name, Attendant), Xing Meiyang (person's name, Xiucai), Qu Dongguan (person's name) Volume Seventeen Letters, Wang Jingfeng (person's name, Sima), Miao Juexiu (person's name), He Zhiren (person's name), Yu Zhongfu (person's name, Ministry Official), Wu Benru (person's name, Ministry Official), Zeng Jinjian (person's name, Ministry Official), Feng Qinan (person's name, Xiucai), Long Yuanwen (person's name), Yuanwen Qinan's reply to Li Xiangzhou (person's name, Grand Historian), and others' correspondence. It also includes Gao Yingtai (person's name, Prefect), Tan Fuzhi (person's name), Mu Xiangxuan (person's name, Attendant), Liu Yushou (person's name, Ministry Official)'s reply to Hangzhou Officials, Thanking Qizhou Jing Prince (title), Reply to Jing Heir (title), Reply to Wuxi Weng Guangwen (person's name), With Wen Ziyu (person's name), With Jin Shengwu (person's name, Vice Minister), With Yan Tianchi (person's name, Academician), With Wang Jihe (person's name), With Gu Luchu (person's name, Magistrate), With Yu Suxin (person's name, Ministry Official), With Xiong Zhigang (person's name, Attendant), With Cai Wuyue (person's name, Envoy)'s reply to Wang Yufan, Thanking Wu Shugu (person's name, Prime Minister), Reply to Ruan Danyu (person's name, Prefect) Volume Eighteen Letters, With Wang Shengdong (person's name, Attendant), Reply to Chen Wuyi (person's name, Ministry Official), Reply to Cao Nengshi (person's name, Commissioner), Reply to Xu Mingheng (person's name, Sima), Reply to Wang Dongli (person's name, Magistrate), and others' correspondence.
(三首)與鮑中素儀部答錢受之太史(七首)與徐清之中翰覆段幻然給諫答袁滄孺使君(二首)與袁公寥與周海門太僕與賀函伯戶部答吳觀我太史(三首)答吳生白方伯答李三近答沈大潔答郭千秋卷之十九序刻方冊藏經序(已下古本卷十)請方冊大藏序首楞嚴經懸鏡序(見二十五卷)首楞嚴經通議序法華經通議序合刻法華文句序心經直說引金剛決疑序金剛決疑題辭春秋左氏心法序性相通說序(見二十五卷)起信論直解序注道德經序紫柏全集序云棲全集序方外遺書序云棲了義語序卷之二十序凈土指歸序瑜伽佛事序千佛懺序楞嚴接光錄序六祖壇經序(二首)因明寢言序二十五圓通圖序(已下古本卷十一)十無盡藏品序青原道場序華岳法派序南嶽諸祖景堂序焦山法系序鼎湖山詩序徑山志序菩提庵妙明堂序五臺金蓮社序湖州天聖因緣序三潭護生堤引卷之二十一序贈無盡上人住持序送建上人游八桂序壽一山上人序送蘊素上人還山序送吳將軍還越序周子悟一篇序贈太和老人序壽曹溪住持賢公序贈良醫序別陳生序方子振奕微序送堅音還金沙序送無言住持少林序送仰崖畫道景序賀應公住持慈壽序贈大倫住持廣濟序送映川法師幻游序卷之二十二記石經山琬公塔院記(已下古本卷十二)𣵠州石經山舍利記大都明因寺常住記開錦屏觀音洞記五
【現代漢語翻譯】 現代漢語譯本：與鮑中素儀部答錢受之太史（七首），與徐清之中翰覆段幻然給諫答袁滄孺使君（二首），與袁公寥，與周海門太僕，與賀函伯戶部答吳觀我太史（三首），答吳生白方伯，答李三近，答沈大潔，答郭千秋。卷之十九：序刻方冊藏經序（以下古本卷十），請方冊大藏序，首楞嚴經懸鏡序（見二十五卷），首楞嚴經通議序，法華經通議序，合刻法華文句序，心經直說引，金剛決疑序，金剛決疑題辭，春秋左氏心法序，性相通說序（見二十五卷），起信論直解序，注道德經序，紫柏全集序，云棲全集序，方外遺書序，云棲了義語序。卷之二十：序凈土指歸序，瑜伽佛事序，千佛懺序，楞嚴接光錄序，六祖壇經序（二首），因明寢言序，二十五圓通圖序（以下古本卷十一），十無盡藏品序，青原道場序，華岳法派序，南嶽諸祖景堂序，焦山法系序，鼎湖山詩序，逕山志序，菩提庵妙明堂序，五臺金蓮社序，湖州天聖因緣序，三潭護生堤引。卷之二十一：序贈無盡上人住持序，送建上人游八桂序，壽一山上人序，送蘊素上人還山序，送吳將軍還越序，周子悟一篇序，贈太和老人序，壽曹溪住持賢公序，贈良醫序，別陳生序，方子振奕微序，送堅音還金沙序，送無言住持少林序，送仰崖畫道景序，賀應公住持慈壽序，贈大倫住持廣濟序，送映川法師幻游序。卷之二十二：記石經山琬公塔院記（以下古本卷十二），𣵠州石經山舍利記，大都明因寺常住記，開錦屏觀音洞記，五 English version: (Three poems) In response to Bao Zhongsu, Vice Minister, answering Qian Shouzhi, Grand Historian (Seven poems), In response to Xu Qingzhi, Academician, replying to Duan Huanran, Censor, answering Yuan Cangru, Prefect (Two poems), To Yuan Gongliao, To Zhou Haimen, Vice Minister of the Court of Imperial Stud, To He Hanbo, Minister of the Ministry of Revenue, answering Wu Guanwo, Grand Historian (Three poems), Answering Wu Shengbai, Governor, Answering Li Sanjin, Answering Shen Dajie, Answering Guo Qianqiu. Volume 19: Preface to the Engraved Square-Case Tripitaka (Below is Ancient Version Volume 10), Request for Preface to the Square-Case Great Tripitaka, Preface to the Suspended Mirror of the Shurangama Sutra (See Volume 25), Preface to the General Discussion of the Shurangama Sutra, Preface to the General Discussion of the Lotus Sutra, Preface to the Combined Engraving of the Words and Sentences of the Lotus Sutra, Introduction to the Straight Explanation of the Heart Sutra, Preface to the Diamond Sutra Resolving Doubts, Inscription for the Diamond Sutra Resolving Doubts, Preface to the Mental Method of the Spring and Autumn Annals of Zuo, Preface to the General Discussion of Nature and Appearance (See Volume 25), Preface to the Straight Explanation of the Awakening of Faith, Preface to the Commentary on the Tao Te Ching, Preface to the Complete Works of Zibo, Preface to the Complete Works of Yunqi, Preface to the Extraterrestrial Writings, Preface to the Yunqi's Words of Complete Meaning. Volume 20: Preface to the Guide to Pure Land, Preface to the Yoga Buddhist Affairs, Preface to the Thousand Buddhas Repentance, Preface to the Shurangama Sutra Receiving Light Record, Preface to the Sixth Patriarch's Platform Sutra (Two prefaces), Preface to the Sleeping Words of Hetu-vidya, Preface to the Twenty-Five Perfect Penetrations Diagram (Below is Ancient Version Volume 11), Preface to the Ten Inexhaustible Treasures Chapter, Preface to the Qingyuan Dojo, Preface to the Huayue Dharma Lineage, Preface to the Hall of Ancestral Scenes of the Nanyue Ancestors, Preface to the Jiaoshan Dharma System, Preface to the Dinghu Mountain Poetry, Preface to the Jing Mountain Records, Preface to the Miaoming Hall of the Bodhi Hermitage, Preface to the Golden Lotus Society of Mount Wutai, Preface to the Tiansheng Karma of Huzhou, Introduction to the Three Pools Protecting Life Embankment. Volume 21: Preface to the Abbot's Preface Presented to the Inexhaustible Senior Monk, Preface to Sending Senior Monk Jian to Travel to Bagui, Preface to the Longevity of Senior Monk Yishan, Preface to Sending Senior Monk Yunsu Back to the Mountain, Preface to Sending General Wu Back to Yue, Preface to Zhou Zi's Understanding of One Chapter, Preface Presented to the Taihe Elder, Preface to the Longevity of Abbot Xian of Caoqi, Preface Presented to a Good Doctor, Farewell Preface to Chen Sheng, Preface to Fang Zizhen's Subtle Changes, Preface to Sending Jianyin Back to Jinsha, Preface to Sending Wuyan to Preside over Shaolin, Preface to Sending Yangyai to Paint the Dao Scenery, Congratulatory Preface to Yinggong Presiding over Cishou, Preface Presented to Dalun Presiding over Guangji, Preface to Sending Dharma Master Yingchuan on a Phantom Tour. Volume 22: Record of the Wengong Pagoda Courtyard on Stone Scripture Mountain (Below is Ancient Version Volume 12), Record of the Relics on Stone Scripture Mountain in 𣵠zhou, Record of the Ever-Present Residence of Mingyin Temple in Dadu, Record of Opening the Guanyin Cave on Jinping, Five
【English Translation】 English version: (Three poems) In response to Bao Zhongsu (Vice Minister), answering Qian Shouzhi (Grand Historian) (Seven poems), In response to Xu Qingzhi (Academician), replying to Duan Huanran (Censor), answering Yuan Cangru (Prefect) (Two poems), To Yuan Gongliao, To Zhou Haimen (Vice Minister of the Court of Imperial Stud), To He Hanbo (Minister of the Ministry of Revenue), answering Wu Guanwo (Grand Historian) (Three poems), Answering Wu Shengbai (Governor), Answering Li Sanjin, Answering Shen Dajie, Answering Guo Qianqiu. Volume 19: Preface to the Engraved Square-Case Tripitaka (Below is Ancient Version Volume 10), Request for Preface to the Square-Case Great Tripitaka, Preface to the Suspended Mirror of the Shurangama Sutra (See Volume 25), Preface to the General Discussion of the Shurangama Sutra, Preface to the General Discussion of the Lotus Sutra, Preface to the Combined Engraving of the Words and Sentences of the Lotus Sutra, Introduction to the Straight Explanation of the Heart Sutra, Preface to the Diamond Sutra Resolving Doubts, Inscription for the Diamond Sutra Resolving Doubts, Preface to the Mental Method of the Spring and Autumn Annals of Zuo, Preface to the General Discussion of Nature and Appearance (See Volume 25), Preface to the Straight Explanation of the Awakening of Faith, Preface to the Commentary on the Tao Te Ching, Preface to the Complete Works of Zibo, Preface to the Complete Works of Yunqi, Preface to the Extraterrestrial Writings, Preface to the Yunqi's Words of Complete Meaning. Volume 20: Preface to the Guide to Pure Land, Preface to the Yoga Buddhist Affairs, Preface to the Thousand Buddhas Repentance, Preface to the Shurangama Sutra Receiving Light Record, Preface to the Sixth Patriarch's Platform Sutra (Two prefaces), Preface to the Sleeping Words of Hetu-vidya, Preface to the Twenty-Five Perfect Penetrations Diagram (Below is Ancient Version Volume 11), Preface to the Ten Inexhaustible Treasures Chapter, Preface to the Qingyuan Dojo, Preface to the Huayue Dharma Lineage, Preface to the Hall of Ancestral Scenes of the Nanyue Ancestors, Preface to the Jiaoshan Dharma System, Preface to the Dinghu Mountain Poetry, Preface to the Jing Mountain Records, Preface to the Miaoming Hall of the Bodhi Hermitage, Preface to the Golden Lotus Society of Mount Wutai, Preface to the Tiansheng Karma of Huzhou, Introduction to the Three Pools Protecting Life Embankment. Volume 21: Preface to the Abbot's Preface Presented to the Inexhaustible Senior Monk, Preface to Sending Senior Monk Jian to Travel to Bagui, Preface to the Longevity of Senior Monk Yishan, Preface to Sending Senior Monk Yunsu Back to the Mountain, Preface to Sending General Wu Back to Yue, Preface to Zhou Zi's Understanding of One Chapter, Preface Presented to the Taihe Elder, Preface to the Longevity of Abbot Xian of Caoqi, Preface Presented to a Good Doctor, Farewell Preface to Chen Sheng, Preface to Fang Zizhen's Subtle Changes, Preface to Sending Jianyin Back to Jinsha, Preface to Sending Wuyan to Preside over Shaolin, Preface to Sending Yangyai to Paint the Dao Scenery, Congratulatory Preface to Yinggong Presiding over Cishou, Preface Presented to Dalun Presiding over Guangji, Preface to Sending Dharma Master Yingchuan on a Phantom Tour. Volume 22: Record of the Wengong Pagoda Courtyard on Stone Scripture Mountain (Below is Ancient Version Volume 12), Record of the Relics on Stone Scripture Mountain in 𣵠zhou, Record of the Ever-Present Residence of Mingyin Temple in Dadu, Record of Opening the Guanyin Cave on Jinping, Five
臺鳳林寺下院碑伏牛山慈光寺碑記修之罘山神廟記無極師道行碑記修悟山觀音庵記重修巨峰玉皇殿記修靈山大覺寺記旃檀如來因緣記卷之二十三記觀楞伽閣筆記曹溪千日道場記重修彭城洪福寺記建立長壽庵記重修天心寺記忠勇碑記電白縣化城庵記法性寺優曇華記龍川凈土寺記休糧山社記重修海會庵記南雄集龍庵記卷之二十四記瓊海探奇記瓊州金粟泉記游景泰寺記端州寶月臺記夢遊端溪記光孝重修六祖殿記衡州開福因緣記游永州芝山記高雲山藏經閣記木麗江奉佛記法相寺定光佛記(已下古本卷十三)金明寺大定堂記卷之二十五記廬山五乳法雲寺記凈慈寺宗鏡堂記徑山凌霄峰記海虞尊勝庵記忠懿王舍利塔記讀異夢記泰和縣真如庵記清暢齋記放生功德記歸宗寺復生松記金輪峰舍利塔記明州育王舍利記卷之二十六記廬山大悲懺堂記廬山雲中寺碑記廬山萬壽寺佛像記平湖紫清寺田記金椒縣昌化庵記金沙東禪寺緣起記新安仰山志公像記廣東六祖戒壇碑記雙峰月公道行碑記興佛殿山長慶寺記吳江接待寺常住記普度庵記𡩋都金蓮庵記揚州府放生社記高郵海臺庵常住記卷之二十七塔銘徑山達觀禪師塔銘(已下古本卷十四)云棲蓮池禪師塔銘五臺空印法師塔銘卷之二十八塔銘壽昌無明禪師塔銘無垢蓮公塔銘棲霞景齋珠公塔銘耶溪若法師塔銘
【現代漢語翻譯】 現代漢語譯本 臺鳳林寺下院碑（記錄臺鳳林寺下院的碑文） 伏牛山慈光寺碑記（記錄伏牛山慈光寺的碑文） 修之罘山神廟記（修繕之罘山神廟的記錄） 無極師道行碑記（記錄無極師道行的碑文） 修悟山觀音庵記（修繕悟山觀音庵的記錄） 重修巨峰玉皇殿記（重修巨峰玉皇殿的記錄） 修靈山大覺寺記（修繕靈山大覺寺的記錄） 旃檀如來因緣記卷之二十三（關於旃檀如來因緣的記錄，第二十三卷） 記觀楞伽閣筆記（觀看楞伽閣的筆記記錄） 曹溪千日道場記（曹溪千日道場的記錄） 重修彭城洪福寺記（重修彭城洪福寺的記錄） 建立長壽庵記（建立長壽庵的記錄） 重修天心寺記（重修天心寺的記錄） 忠勇碑記（記錄忠勇事蹟的碑文） 電白縣化城庵記（電白縣化城庵的記錄） 法性寺優曇華記（法性寺優曇華的記錄） 龍川凈土寺記（龍川凈土寺的記錄） 休糧山社記（休糧山社的記錄） 重修海會庵記（重修海會庵的記錄） 南雄集龍庵記（南雄集龍庵的記錄） 卷之二十四記（第二十四卷記錄） 瓊海探奇記（瓊海探險的記錄） 瓊州金粟泉記（瓊州金粟泉的記錄） 游景泰寺記（遊覽景泰寺的記錄） 端州寶月臺記（端州寶月臺的記錄） 夢遊端溪記（夢遊端溪的記錄） 光孝重修六祖殿記（光孝寺重修六祖殿的記錄） 衡州開福因緣記（衡州開福寺因緣的記錄） 游永州芝山記（遊覽永州芝山的記錄） 高雲山藏經閣記（高雲山藏經閣的記錄） 木麗江奉佛記（木麗江供奉佛的記錄） 法相寺定光佛記（法相寺定光佛的記錄） （已下古本卷十三）（以下是古本第十三卷） 金明寺大定堂記卷之二十五（金明寺大定堂的記錄，第二十五卷） 記廬山五乳法雲寺記（記錄廬山五乳法雲寺） 凈慈寺宗鏡堂記（凈慈寺宗鏡堂的記錄） 徑山凌霄峰記（徑山凌霄峰的記錄） 海虞尊勝庵記（海虞尊勝庵的記錄） 忠懿王舍利塔記（忠懿王舍利塔的記錄） 讀異夢記（閱讀奇異夢境的記錄） 泰和縣真如庵記（泰和縣真如庵的記錄） 清暢齋記（清暢齋的記錄） 放生功德記（放生功德的記錄） 歸宗寺復生松記（歸宗寺復生松的記錄） 金輪峰舍利塔記（金輪峰舍利塔的記錄） 明州育王舍利記（明州育王舍利的記錄） 卷之二十六記（第二十六卷記錄） 廬山大悲懺堂記（廬山大悲懺堂的記錄） 廬山雲中寺碑記（廬山雲中寺的碑文） 廬山萬壽寺佛像記（廬山萬壽寺佛像的記錄） 平湖紫清寺田記（平湖紫清寺田地的記錄） 金椒縣昌化庵記（金椒縣昌化庵的記錄） 金沙東禪寺緣起記（金沙東禪寺緣起的記錄） 新安仰山志公像記（新安仰山志公像的記錄） 廣東六祖戒壇碑記（廣東六祖戒壇的碑文） 雙峰月公道行碑記（雙峰月公道行的碑文） 興佛殿山長慶寺記（興佛殿山長慶寺的記錄） 吳江接待寺常住記（吳江接待寺常住的記錄） 普度庵記（普度庵的記錄） 𡩋都金蓮庵記（𡩋都金蓮庵的記錄） 揚州府放生社記（揚州府放生社的記錄） 高郵海臺庵常住記（高郵海臺庵常住的記錄） 卷之二十七塔銘（第二十七卷塔銘） 徑山達觀禪師塔銘（徑山達觀禪師的塔銘） （已下古本卷十四）（以下是古本第十四卷） 云棲蓮池禪師塔銘（云棲蓮池禪師的塔銘） 五臺空印法師塔銘（五臺山空印法師的塔銘） 卷之二十八塔銘（第二十八卷塔銘） 壽昌無明禪師塔銘（壽昌無明禪師的塔銘） 無垢蓮公塔銘（無垢蓮公的塔銘） 棲霞景齋珠公塔銘（棲霞景齋珠公的塔銘） 耶溪若法師塔銘（耶溪若法師的塔銘）
【English Translation】 English version Taifeng Lin Temple Lower Courtyard Stele Inscription (Records of the stele inscription of the lower courtyard of Taifeng Lin Temple) Ciguang Temple Stele Inscription on Mount Funiu (Records of the stele inscription of Ciguang Temple on Mount Funiu) Record of Repairing the Temple of the Mountain God of Zhifu (Record of repairing the Temple of the Mountain God of Zhifu Mountain) Stele Inscription of the Deeds of Master Wuji (Records of the stele inscription of the deeds of Master Wuji) Record of Repairing Guanyin Nunnery on Mount Wu (Record of repairing Guanyin Nunnery on Mount Wu) Record of Rebuilding the Jade Emperor Hall on Mount Jufeng (Record of rebuilding the Jade Emperor Hall on Mount Jufeng) Record of Repairing Dajue Temple on Mount Ling (Record of repairing Dajue Temple on Mount Ling) Records of the Causes and Conditions of Sandalwood Tathagata, Volume 23 (Records of the causes and conditions of Sandalwood Tathagata, Volume 23) Notes on Viewing the Laṅkāvatāra Pavilion (Records of notes on viewing the Laṅkāvatāra Pavilion) Record of the Thousand-Day Retreat at Caoxi (Record of the thousand-day retreat at Caoxi) Record of Rebuilding Hongfu Temple in Pengcheng (Record of rebuilding Hongfu Temple in Pengcheng) Record of Establishing Changshou Nunnery (Record of establishing Changshou Nunnery) Record of Rebuilding Tianxin Temple (Record of rebuilding Tianxin Temple) Stele Inscription of Loyalty and Bravery (Records of the stele inscription of loyalty and bravery) Record of Huacheng Nunnery in Dianbai County (Record of Huacheng Nunnery in Dianbai County) Record of Udumbara Flowers at Faxing Temple (Record of Udumbara flowers at Faxing Temple) Record of Longchuan Pure Land Temple (Record of Longchuan Pure Land Temple) Record of Xiuliang Mountain Society (Record of Xiuliang Mountain Society) Record of Rebuilding Haihui Nunnery (Record of rebuilding Haihui Nunnery) Record of Jilong Nunnery in Nanxiong (Record of Jilong Nunnery in Nanxiong) Records of Volume 24 (Records of Volume 24) Record of Exploring Qionghai (Record of exploring Qionghai) Record of the Golden Millet Spring in Qiongzhou (Record of the Golden Millet Spring in Qiongzhou) Record of Visiting Jingtai Temple (Record of visiting Jingtai Temple) Record of Baoyue Terrace in Duanzhou (Record of Baoyue Terrace in Duanzhou) Record of Dreaming of Visiting Duanxi (Record of dreaming of visiting Duanxi) Record of Rebuilding the Sixth Patriarch Hall at Guangxiao Temple (Record of rebuilding the Sixth Patriarch Hall at Guangxiao Temple) Record of the Causes and Conditions of Kaifu Temple in Hengzhou (Record of the causes and conditions of Kaifu Temple in Hengzhou) Record of Visiting Zhishan Mountain in Yongzhou (Record of visiting Zhishan Mountain in Yongzhou) Record of the Sutra Repository at Gaoyun Mountain (Record of the Sutra Repository at Gaoyun Mountain) Record of Offering to the Buddha in Muli, Lijiang (Record of offering to the Buddha in Muli, Lijiang) Record of the Fixed Light Buddha at Faxiang Temple (Record of the Fixed Light Buddha at Faxiang Temple) (Below is Ancient Volume 13) (Below is Ancient Volume 13) Record of the Great Determination Hall at Jinming Temple, Volume 25 (Record of the Great Determination Hall at Jinming Temple, Volume 25) Record of the Five-Nipple Fayun Temple on Mount Lu (Record of the Five-Nipple Fayun Temple on Mount Lu) Record of the Zongjing Hall at Jingci Temple (Record of the Zongjing Hall at Jingci Temple) Record of Lingxiao Peak on Mount Jing (Record of Lingxiao Peak on Mount Jing) Record of Zunsheng Nunnery in Haiyu (Record of Zunsheng Nunnery in Haiyu) Record of King Zhongyi's Relic Pagoda (Record of King Zhongyi's Relic Pagoda) Record of Reading Strange Dreams (Record of reading strange dreams) Record of Zhenru Nunnery in Taihe County (Record of Zhenru Nunnery in Taihe County) Record of Qingchang Studio (Record of Qingchang Studio) Record of the Merits of Releasing Life (Record of the merits of releasing life) Record of the Revival Pine at Guizong Temple (Record of the revival pine at Guizong Temple) Record of the Relic Pagoda on Golden Wheel Peak (Record of the Relic Pagoda on Golden Wheel Peak) Record of King Yuyu's Relic in Mingzhou (Record of King Yuyu's Relic in Mingzhou) Records of Volume 26 (Records of Volume 26) Record of the Great Compassion Repentance Hall on Mount Lu (Record of the Great Compassion Repentance Hall on Mount Lu) Stele Inscription of Yunzhong Temple on Mount Lu (Stele Inscription of Yunzhong Temple on Mount Lu) Record of the Buddha Images at Wanshou Temple on Mount Lu (Record of the Buddha Images at Wanshou Temple on Mount Lu) Record of the Fields of Ziqing Temple in Pinghu (Record of the fields of Ziqing Temple in Pinghu) Record of Changhua Nunnery in Jinjiao County (Record of Changhua Nunnery in Jinjiao County) Record of the Origins of Dongchan Temple in Jinsha (Record of the origins of Dongchan Temple in Jinsha) Record of the Image of Master Zhigong at Yangshan in Xin'an (Record of the Image of Master Zhigong at Yangshan in Xin'an) Stele Inscription of the Precept Platform of the Sixth Patriarch in Guangdong (Stele Inscription of the Precept Platform of the Sixth Patriarch in Guangdong) Stele Inscription of the Deeds of Yuegong of Shuangfeng (Stele Inscription of the Deeds of Yuegong of Shuangfeng) Record of Changqing Temple on Xingfo Hall Mountain (Record of Changqing Temple on Xingfo Hall Mountain) Record of the Permanent Residence at Jiedai Temple in Wujiang (Record of the Permanent Residence at Jiedai Temple in Wujiang) Record of Pudu Nunnery (Record of Pudu Nunnery) Record of Jinlian Nunnery in 𡩋du (Record of Jinlian Nunnery in 𡩋du) Record of the Life Release Society in Yangzhou Prefecture (Record of the Life Release Society in Yangzhou Prefecture) Record of the Permanent Residence at Haitai Nunnery in Gaoyou (Record of the Permanent Residence at Haitai Nunnery in Gaoyou) Epitaphs of Volume 27 (Epitaphs of Volume 27) Epitaph of Chan Master Daguan of Mount Jing (Epitaph of Chan Master Daguan of Mount Jing) (Below is Ancient Volume 14) (Below is Ancient Volume 14) Epitaph of Chan Master Lianchi of Yunqi (Epitaph of Chan Master Lianchi of Yunqi) Epitaph of Dharma Master Kongyin of Mount Wutai (Epitaph of Dharma Master Kongyin of Mount Wutai) Epitaphs of Volume 28 (Epitaphs of Volume 28) Epitaph of Chan Master Wuming of Shouchang (Epitaph of Chan Master Wuming of Shouchang) Epitaph of Lotus Master Wugou (Epitaph of Lotus Master Wugou) Epitaph of Zhu Gong of Jingzhai in Qixia (Epitaph of Zhu Gong of Jingzhai in Qixia) Epitaph of Dharma Master Ruo of Yaxi (Epitaph of Dharma Master Ruo of Yaxi)
古鏡玄公塔銘大方遷禪師塔銘廬山恭干法師塔銘廬山敬堂忠公塔銘(已下古本卷十五)法振鐸公塔銘比丘性慈塔幢銘黃山寓安寄公塔銘卷之二十九塔銘徑山澹居鎧公塔銘南嶽瑞光祥公塔銘古風淳公塔銘龍華禎公塔銘徐公願力碑銘寶藏成公塔銘無瑕玉公塔銘勉庵幻法師塔銘卷之三十傳報恩西林和尚傳(已下古本卷十六)雲谷大師傳五臺妙峰登公傳雪浪恩公傳浮山朗目智公傳凈明沙彌傳聞仲子小傳卷之三十一題跋題血書華嚴經后(已下古本卷十七)題華嚴法華二經后血書金剛經跋(二則)題血書法華經(二則)血書梵網經跋華嚴經題辭菩提心願文跋題普賢行愿品題安樂行品刻藥師經跋白衣陀羅尼經跋跋百城煙水卷尊勝陀羅尼跋八大人覺經跋釋迦觀音志題求生凈土圖題化城募疏題云棲小像放生文跋題殺生現報錄題五大師傳題法雷遠震卷題國朝高僧行腳卷題竹林法語題真侍者行腳卷題達大師送禪人卷題達大師祭遍老文佛奴歌跋題壽昌語錄卷之三十二題跋跋可禪人行腳卷(二則)題壇經首(已下古本卷十八)楞伽略科題辭題金剛註解書金剛經頌后物不遷論跋重刻楞嚴經跋起信直解題辭百法八識跋題四十二章經題十六妙觀后題諸祖道景題坐禪儀后題書七佛偈后(二則)丁右武浮海詩跋為右武書七佛偈包公研書心經跋題東坡觀音贊題
{ "translations": [ "現代漢語譯本", "《古鏡玄公塔銘》", "《大方遷禪師塔銘》", "《廬山恭干法師塔銘》", "《廬山敬堂忠公塔銘》(以下為古本卷十五)", "《法振鐸公塔銘》", "《比丘性慈塔幢銘》", "《黃山寓安寄公塔銘》", "卷之二十九", "《塔銘徑山澹居鎧公塔銘》", "《南嶽瑞光祥公塔銘》", "《古風淳公塔銘》", "《龍華禎公塔銘》", "《徐公願力碑銘》", "《寶藏成公塔銘》", "《無瑕玉公塔銘》", "《勉庵幻法師塔銘》", "卷之三十", "《傳報恩西林和尚傳》(以下為古本卷十六)", "《雲谷大師傳》", "《五臺妙峰登公傳》", "《雪浪恩公傳》", "《浮山朗目智公傳》", "《凈明沙彌傳》", "《聞仲子小傳》", "卷之三十一", "《題跋題華嚴經后》(以下為古本卷十七)", "《題華嚴法華二經后》", "《金剛經跋》(二則)", "《題法華經(二則)》", "《梵網經跋》", "《華嚴經題辭》", "《菩提心願文跋》", "《題普賢行愿品》", "《題安樂行品》", "《刻藥師經跋》", "《白衣陀羅尼經跋》", "《跋百城煙水卷》", "《尊勝陀羅尼跋》", "《八大人覺經跋》", "《釋迦觀音志題》", "《求生凈土圖題》", "《化城募疏題》", "《題云棲小像》", "《放生文跋》", "《題殺生現報錄》", "《題五大師傳》", "《題法雷遠震卷》", "《題國朝高僧行腳卷》", "《題竹林法語》", "《題真侍者行腳卷》", "《題達大師送禪人卷》", "《達大師祭遍老文》", "《佛奴歌跋》", "《題壽昌語錄》", "卷之三十二", "《題跋跋可禪人行腳卷》(二則)", "《題壇經首》(以下為古本卷十八)", "《楞伽略科題辭》", "《題金剛註解書》", "《金剛經頌后》", "《物不遷論跋》", "《重刻楞嚴經跋》", "《起信直解題辭》", "《百法八識跋》", "《題四十二章經》", "《題十六妙觀后》", "《題諸祖道景》", "《題坐禪儀后》", "《題書七佛偈后》(二則)", "《丁右武浮海詩跋》", "《為右武書七佛偈》", "《包公研書心經跋》", "《題東坡觀音贊》" ], "english_translations": [ "English version", "\'Epitaph for Xuan Gong of Ancient Mirror\'", "\'Epitaph for Chan Master Dafang Qian\'", "\'Epitaph for Dharma Master Gonggan of Mount Lu\'", "\'Epitaph for Zhong Gong Jingtang of Mount Lu\' (The following is from Ancient Text Volume 15)", "\'Epitaph for Fa Zhenduo Gong\'", "\'Inscription on the Stupa of Bhiksu Xingci\'", "\'Epitaph for Yu'an Ji Gong of Huangshan\'", "Volume 29", "\'Epitaph for Kai Gong Danju of Jing Mountain\'", "\'Epitaph for Xiang Gong Ruiguang of Mount Nan\'", "\'Epitaph for Chun Gong Gu Feng\'", "\'Epitaph for Zhen Gong of Longhua\'", "\'Inscription for Xu Gong's Vow\'", "\'Epitaph for Cheng Gong of Baozang\'", "\'Epitaph for Yu Gong Wuxia\'", "\'Epitaph for Dharma Master Huan of Mian'an\'", "Volume 30", "\'Biography of Abbot Baoren Xilin\' (The following is from Ancient Text Volume 16)", "\'Biography of Master Yungu\'", "\'Biography of Deng Gong Miaofeng of Wutai\'", "\'Biography of En Gong Xuelang\'", "\'Biography of Zhi Gong Langmu of Fushan\'", "\'Biography of Shami Jingming\'", "\'Short Biography of Wen Zhongzi\'", "Volume 31", "\'Colophon after the Avatamsaka Sutra\' (The following is from Ancient Text Volume 17)", "\'Colophon after the Avatamsaka Sutra and Lotus Sutra\'", "\'Colophon of the Diamond Sutra\' (Two Sections)", "\'Colophon of the Lotus Sutra\' (Two Sections)", "\'Colophon of the Brahma Net Sutra\'", "\'Preface to the Avatamsaka Sutra\'", "\'Colophon of the Bodhicitta Vow Text\'", "\'Colophon of the Samantabhadra's Conduct and Vows Sutra\'", "\'Colophon of the Chapter on Peaceful Practices\'", "\'Colophon after Engraving the Bhaisajyaguru Sutra\'", "\'Colophon of the White-Robed Dharani Sutra\'", "\'Colophon of the Scroll of Hundred Cities and Misty Waters\'", "\'Colophon of the Usnisa Vijaya Dharani\'", "\'Colophon of the Sutra of Eight Great Realizations\'", "\'Inscription on the Records of Sakyamuni and Avalokitesvara\'", "\'Inscription on the Painting of Seeking Rebirth in the Pure Land\'", "\'Inscription on the Solicitation for Huacheng\'", "\'Inscription on the Small Portrait of Yunqi\'", "\'Colophon of the Essay on Releasing Life\'", "\'Inscription on the Records of Retribution for Killing\'", "\'Inscription on the Biographies of Five Great Masters\'", "\'Inscription on the Scroll of Far-Reaching Dharma Thunder\'", "\'Inscription on the Scroll of Wandering Monks of the Dynasty\'", "\'Inscription on the Sayings of the Bamboo Grove\'", "\'Inscription on the Scroll of Wandering of True Attendant\'", "\'Inscription on the Scroll of Master Da Sending Off a Chan Practitioner\'", "\'Master Da's Eulogy for Old Man Bian\'", "\'Colophon of the Song of the Buddha's Slave\'", "\'Inscription on the Sayings of Shouchang\'", "Volume 32", "\'Colophon of the Scroll of Wandering of Chan Practitioner Ke\' (Two Sections)", "\'Inscription at the Beginning of the Platform Sutra\' (The following is from Ancient Text Volume 18)", "\'Preface to the Concise Outline of the Lankavatara Sutra\'", "\'Inscription on the Commentary of the Diamond Sutra\'", "\'After the Verses of the Diamond Sutra\'", "\'Colophon of the Essay on the Immovability of Things\'", "\'Colophon after Re-engraving the Surangama Sutra\'", "\'Preface to the Straight Explanation of the Awakening of Faith\'", "\'Colophon of the Hundred Dharmas and Eight Consciousnesses\'", "\'Inscription on the Sutra of Forty-Two Chapters\'", "\'Inscription after the Sixteen Wonderful Contemplations\'", "\'Inscription on the Portraits of the Ancestors\'", "\'Inscription after the Zazengi (Principles of Zazen)\'", "\'Inscription after Writing the Seven Buddhas Verse\' (Two Sections)", "\'Colophon of Ding Youwu's Poem on Floating on the Sea\'", "\'Writing the Seven Buddhas Verse for Youwu\'", "\'Colophon of Bao Gong's Inkstone and the Heart Sutra\'", "\'Inscription on Su Dongpo's Praise of Avalokitesvara\'" ] }
鬼子母卷書元旦大雪歌題從軍詩題臥病詩六詠詩䟦書懷李公詩書山居十首䟦紫柏觀病偈䟦書范蠡論后題書法華經歌后(二則)題雪浪千丈書顧寶幢居士事題南皋萬法歸一卷題圓覺頌題幻予塔銘金竹坪接待題辭臺山竹林師卷題壁光童子傳題血書金剛經書南潯報國寺疏題華山銅殿二碑題真慈達孝卷吊遼陽將士文題龍樹庵主傳卷之三十三贊然燈古佛贊(已下古本卷十九)貝葉佛母贊西方三聖贊化佛贊雪山苦行佛贊(七首)舍那如來法身贊思惟佛贊思議佛贊無量壽佛贊(二首)接引佛贊(五首)臥佛贊阿彌陀佛贊(二首)長齋繡佛圖贊釋迦佛贊(四首)刺繡佛贊毗盧佛贊觀佛贊經行如來贊(二首)旃檀毗盧佛贊熾盛光明如來贊彌勒贊(三首)布袋和尚贊辟支佛贊三大士贊文殊大士贊(二首)普賢大士贊(七首)大悲觀音贊(五首)水月觀音贊(二十四首)比丘觀音贊蓮葉觀音贊(二首)瑞蓮觀音贊蓮花觀音贊(二首)禪定觀音贊(三首)白衣觀音贊(十首)魚藍觀音贊(三首)紫竹觀音贊(二首)南海觀音贊(二首)巖龕觀音贊(二首)巖樹觀音贊應變觀音贊自在觀音贊(二首)御刻觀音贊普陀觀音贊(二首)卷之三十四贊天衣觀音贊草衣觀音贊海潮觀音贊海月觀音贊空海觀音贊將軍觀音贊降魔觀音贊(二首)圓通觀音贊刺繡
【現代漢語翻譯】 現代漢語譯本 《鬼子母卷書元旦大雪歌》、《題從軍詩》、《題臥病詩》、《六詠詩》、《䟦書懷李公詩》、《書山居十首》、《䟦紫柏觀》、《病偈》、《䟦書范蠡論后》、《題書法華經歌后》(二則)、《題雪浪千丈書顧寶幢居士事》、《題南皋萬法歸一卷》、《題圓覺頌》、《題幻予塔銘》、《金竹坪接待題辭》、《臺山竹林師卷題壁》、《光童子傳題》、《**金剛經書南潯報國寺疏》、《題華山銅殿二碑》、《題真慈達孝卷》、《吊遼陽將士文》、《題龍樹庵主傳卷之三十三》、《贊然燈古佛》(已下古本卷十九)、《貝葉佛母贊》、《西方三聖贊》、《化佛贊》、《雪山苦行佛贊》(七首)、《舍那如來（Vairocana，毗盧遮那佛）法身贊》、《思惟佛贊》、《思議佛贊》、《無量壽佛（Amitābha，阿彌陀佛）贊》(二首)、《接引佛贊》(五首)、《臥佛贊》、《阿彌陀佛（Amitābha，阿彌陀佛）贊》(二首)、《長齋繡佛圖贊》、《釋迦佛（Śākyamuni，釋迦牟尼佛）贊》(四首)、《刺繡佛贊》、《毗盧佛（Vairocana，毗盧遮那佛）贊》、《觀佛贊》、《經行如來贊》(二首)、《旃檀毗盧佛（Vairocana，毗盧遮那佛）贊》、《熾盛光明如來贊》、《彌勒（Maitreya，彌勒菩薩）贊》(三首)、《布袋和尚贊》、《辟支佛贊》、《三大士贊》、《文殊大士（Mañjuśrī，文殊菩薩）贊》(二首)、《普賢大士（Samantabhadra，普賢菩薩）贊》(七首)、《大悲觀音（Avalokiteśvara，觀世音菩薩）贊》(五首)、《水月觀音（Avalokiteśvara，觀世音菩薩）贊》(二十四首)、《比丘觀音（Avalokiteśvara，觀世音菩薩）贊》、《蓮葉觀音（Avalokiteśvara，觀世音菩薩）贊》(二首)、《瑞蓮觀音（Avalokiteśvara，觀世音菩薩）贊》、《蓮花觀音（Avalokiteśvara，觀世音菩薩）贊》(二首)、《禪定觀音（Avalokiteśvara，觀世音菩薩）贊》(三首)、《白衣觀音（Avalokiteśvara，觀世音菩薩）贊》(十首)、《魚藍觀音（Avalokiteśvara，觀世音菩薩）贊》(三首)、《紫竹觀音（Avalokiteśvara，觀世音菩薩）贊》(二首)、《南海觀音（Avalokiteśvara，觀世音菩薩）贊》(二首)、《巖龕觀音（Avalokiteśvara，觀世音菩薩）贊》(二首)、《巖樹觀音（Avalokiteśvara，觀世音菩薩）贊》、《應變觀音（Avalokiteśvara，觀世音菩薩）贊》、《自在觀音（Avalokiteśvara，觀世音菩薩）贊》(二首)、《御刻觀音（Avalokiteśvara，觀世音菩薩）贊》、《普陀觀音（Avalokiteśvara，觀世音菩薩）贊》(二首)、《卷之三十四贊》、《天衣觀音（Avalokiteśvara，觀世音菩薩）贊》、《草衣觀音（Avalokiteśvara，觀世音菩薩）贊》、《海潮觀音（Avalokiteśvara，觀世音菩薩）贊》、《海月觀音（Avalokiteśvara，觀世音菩薩）贊》、《空海觀音（Avalokiteśvara，觀世音菩薩）贊》、《將軍觀音（Avalokiteśvara，觀世音菩薩）贊》、《降魔觀音（Avalokiteśvara，觀世音菩薩）贊》(二首)、《圓通觀音（Avalokiteśvara，觀世音菩薩）贊》、《刺繡》
【English Translation】 English version 'Song of Heavy Snow on New Year's Day from the Guizimu Scroll Calligraphy', 'Inscription on a Poem on Joining the Army', 'Inscription on a Poem on Lying Ill', 'Six Poems on詠', 'Postscript to Li Gong's Poem Expressing Sentiments', 'Ten Poems on Mountain Dwelling', 'Postscript to the Zibai Temple', 'Illness Gatha', 'Postscript to Fan Li's Discourse', 'Inscription after the Song of the Lotus Sutra' (two sections), 'Inscription on the Thousand-Foot Calligraphy of Xuelang, the Affair of Layman Gu Baochuang', 'Inscription on the Scroll of Nangaowan Dharma Returning to One', 'Inscription on the Perfect Enlightenment Ode', 'Inscription on the Pagoda Inscription of Huanyu', 'Preface to the Reception at Jinzhuping', 'Inscription on the Wall of the Bamboo Forest Master Scroll of Mount Tai', 'Inscription on the Biography of Guangtong Boy', 'Copy of the Diamond Sutra for the Baoguo Temple in Nanxun', 'Inscription on the Two Steles of the Copper Hall of Mount Hua', 'Inscription on the Scroll of True Compassion and Filial Piety', 'Eulogy for the Soldiers of Liaoyang', 'Inscription on the Scroll of the Biography of the Abbot of Longshu Temple, Scroll Thirty-Three', 'Eulogy for the Ancient Buddha Dipamkara' (below are from the ancient Scroll Nineteen), 'Eulogy for the Mother of Shell Leaves Buddha', 'Eulogy for the Three Saints of the West', 'Eulogy for the Transformed Buddha', 'Eulogy for the Ascetic Buddha in the Snow Mountains' (seven sections), 'Eulogy for the Dharmakaya of Vairocana Tathagata (舍那如來，毗盧遮那佛)', 'Eulogy for the Contemplating Buddha', 'Eulogy for the Meditating Buddha', 'Eulogy for Amitabha Buddha (無量壽佛，阿彌陀佛)' (two sections), 'Eulogy for the Welcoming Buddha' (five sections), 'Eulogy for the Reclining Buddha', 'Eulogy for Amitabha Buddha (阿彌陀佛)' (two sections), 'Eulogy for the Embroidered Buddha Painting of Longzhai', 'Eulogy for Shakyamuni Buddha (釋迦佛，Śākyamuni)' (four sections), 'Eulogy for the Embroidered Buddha', 'Eulogy for Vairocana Buddha (毗盧佛，Vairocana)', 'Eulogy for Contemplating the Buddha', 'Eulogy for the Walking Tathagata' (two sections), 'Eulogy for the Sandalwood Vairocana Buddha (旃檀毗盧佛，Vairocana)', 'Eulogy for the Radiantly Shining Tathagata', 'Eulogy for Maitreya (彌勒，彌勒菩薩)' (three sections), 'Eulogy for the Cloth Bag Monk', 'Eulogy for the Pratyekabuddha', 'Eulogy for the Three Great Bodhisattvas', 'Eulogy for Manjushri Bodhisattva (文殊大士，Mañjuśrī)' (two sections), 'Eulogy for Samantabhadra Bodhisattva (普賢大士，Samantabhadra)' (seven sections), 'Eulogy for the Great Compassionate Avalokiteśvara (大悲觀音，觀世音菩薩)' (five sections), 'Eulogy for the Water Moon Avalokiteśvara (水月觀音，觀世音菩薩)' (twenty-four sections), 'Eulogy for the Bhikshu Avalokiteśvara (比丘觀音，觀世音菩薩)', 'Eulogy for the Lotus Leaf Avalokiteśvara (蓮葉觀音，觀世音菩薩)' (two sections), 'Eulogy for the Auspicious Lotus Avalokiteśvara (瑞蓮觀音，觀世音菩薩)', 'Eulogy for the Lotus Flower Avalokiteśvara (蓮花觀音，觀世音菩薩)' (two sections), 'Eulogy for the Meditating Avalokiteśvara (禪定觀音，觀世音菩薩)' (three sections), 'Eulogy for the White-Robed Avalokiteśvara (白衣觀音，觀世音菩薩)' (ten sections), 'Eulogy for the Fish Basket Avalokiteśvara (魚藍觀音，觀世音菩薩)' (three sections), 'Eulogy for the Purple Bamboo Avalokiteśvara (紫竹觀音，觀世音菩薩)' (two sections), 'Eulogy for the South Sea Avalokiteśvara (南海觀音，觀世音菩薩)' (two sections), 'Eulogy for the Cave Shrine Avalokiteśvara (巖龕觀音，觀世音菩薩)' (two sections), 'Eulogy for the Rock Tree Avalokiteśvara (巖樹觀音，觀世音菩薩)', 'Eulogy for the Transforming Avalokiteśvara (應變觀音，觀世音菩薩)', 'Eulogy for the Free and Unfettered Avalokiteśvara (自在觀音，觀世音菩薩)' (two sections), 'Eulogy for the Imperially Engraved Avalokiteśvara (御刻觀音，觀世音菩薩)', 'Eulogy for the Putuo Avalokiteśvara (普陀觀音，觀世音菩薩)' (two sections), 'Scroll Thirty-Four Eulogies', 'Eulogy for the Heavenly Robe Avalokiteśvara (天衣觀音，觀世音菩薩)', 'Eulogy for the Grass Robe Avalokiteśvara (草衣觀音，觀世音菩薩)', 'Eulogy for the Sea Tide Avalokiteśvara (海潮觀音，觀世音菩薩)', 'Eulogy for the Sea Moon Avalokiteśvara (海月觀音，觀世音菩薩)', 'Eulogy for the Empty Sea Avalokiteśvara (空海觀音，觀世音菩薩)', 'Eulogy for the General Avalokiteśvara (將軍觀音，觀世音菩薩)', 'Eulogy for the Demon-Subduing Avalokiteśvara (降魔觀音，觀世音菩薩)' (two sections), 'Eulogy for the All-Pervading Avalokiteśvara (圓通觀音，觀世音菩薩)', 'Embroidery'
觀音贊(二首)渡海觀音贊大悲觀音贊(二首)四臂觀音贊禮佛觀音贊火光觀音贊寶掌菩薩贊準提菩薩贊(三首)日光菩薩贊維摩大士贊陳如尊者贊三十三祖道景贊十八尊者贊(三首)(已下古本卷二十)園林遊戲圖合贊十八尊者渡海贊又贊(十五首)又贊(十八首)又贊(十八首)金畫遊戲圖贊十六應真圖贊十四尊者贊又十二尊者贊十二尊者揭厲圖贊補衲尊者贊(二首)看經尊者贊(二首)降龍尊者贊(二首)伏虎尊者贊(二首)調獅尊者贊浮海尊者贊渡江尊者贊(六首)燒香尊者贊卷之三十五贊達摩大師贊(十六首)六祖大師贊永明大師贊諸祖道景略傳贊(四十八首)金剛塔贊三教圖贊文昌帝君贊老子贊(二首)孔子贊彭祖贊呂純陽贊漢壽亭侯贊玉峰和尚贊寶峰和尚贊紫柏大師贊(五首)云棲大師贊(五首)無明和尚贊無邊和尚贊空印大師贊(二首)紹覺法師贊靈徹法師贊自光長老贊大歇耆年贊定宗老宿贊雪嶠山主贊楚懷山主贊衲雲師贊虛谷公贊月岸公贊雪嶺公贊澹居鎧公贊自讚三十三首胡中丞贊王宗伯贊卷之三十六頌佛祖機緣(三十則)(已下古本卷二十一)金剛經頌(十八首)十六妙觀本住法頌箴座右箴定志箴我箴身箴心箴性箴命箴銘母子銘澄心銘觀心銘師心銘覺非銘夢覺銘忘緣銘觀世銘六根銘唸佛三昧銘正
【現代漢語翻譯】 現代漢語譯本 《觀音贊(二首)》：讚美渡海觀音（Avalokiteśvara crossing the sea）。 《大悲觀音贊(二首)》：讚美大悲觀音（Mahākaruṇā Avalokiteśvara）。 《四臂觀音贊》：讚美四臂觀音（Chaturbhuja Avalokiteśvara）。 《禮佛觀音贊》：讚美禮佛觀音（Avalokiteśvara paying homage to the Buddha）。 《火光觀音贊》：讚美火光觀音（Avalokiteśvara surrounded by flames）。 《寶掌菩薩贊》：讚美寶掌菩薩（Ratnapāṇi Bodhisattva）。 《準提菩薩贊(三首)》：讚美準提菩薩（Cundī Bodhisattva）。 《日光菩薩贊》：讚美日光菩薩（Sūryaprabha Bodhisattva）。 《維摩大士贊》：讚美維摩詰（Vimalakīrti）。 《陳如尊者贊》：讚美陳如尊者（Ajñātakauṇḍinya）。 《三十三祖道景贊》：讚美禪宗三十三祖道景。 《十八尊者贊(三首)(已下古本卷二十)》：讚美十八羅漢（Arhats）。（以下內容出自古本卷二十） 《園林遊戲圖合贊》：讚美園林遊戲圖。 《十八尊者渡海贊》：讚美十八羅漢渡海。 《又贊(十五首)》：又作贊詩十五首。 《又贊(十八首)》：又作贊詩十八首。 《又贊(十八首)》：又作贊詩十八首。 《金畫遊戲圖贊》：讚美金畫遊戲圖。 《十六應真圖贊》：讚美十六應真圖（Sixteen Arhats）。 《十四尊者贊》：讚美十四羅漢。 《又十二尊者贊》：又讚美十二羅漢。 《十二尊者揭厲圖贊》：讚美十二羅漢揭厲圖。 《補衲尊者贊(二首)》：讚美補衲羅漢。 《看經尊者贊(二首)》：讚美看經羅漢。 《降龍尊者贊(二首)》：讚美降龍羅漢。 《伏虎尊者贊(二首)》：讚美伏虎羅漢。 《調獅尊者贊》：讚美調獅羅漢。 《浮海尊者贊》：讚美浮海羅漢。 《渡江尊者贊(六首)》：讚美渡江羅漢。 《燒香尊者贊》：讚美燒香羅漢。 《卷之三十五》 《贊達摩大師贊(十六首)》：讚美達摩大師（Bodhidharma）。 《六祖大師贊》：讚美六祖慧能（Huineng）。 《永明大師贊》：讚美永明延壽大師（Yongming Yanshou）。 《諸祖道景略傳贊(四十八首)》：讚美歷代祖師的生平事蹟。 《金剛塔贊》：讚美金剛塔。 《三教圖贊》：讚美三教圖（儒釋道）。 《文昌帝君贊》：讚美文昌帝君（Wenchang Dijun）。 《老子贊(二首)》：讚美老子（Laozi）。 《孔子贊》：讚美孔子（Confucius）。 《彭祖贊》：讚美彭祖（Pengzu）。 《呂純陽贊》：讚美呂洞賓（Lü Dongbin）。 《漢壽亭侯贊》：讚美關羽（Guan Yu）。 《玉峰和尚贊》：讚美玉峰和尚。 《寶峰和尚贊》：讚美寶峰和尚。 《紫柏大師贊(五首)》：讚美紫柏真可大師（Zibo Zhenke）。 《云棲大師贊(五首)》：讚美云棲祩宏大師（Yunqi Zhuhong）。 《無明和尚贊》：讚美無明和尚。 《無邊和尚贊》：讚美無邊和尚。 《空印大師贊(二首)》：讚美空印大師。 《紹覺法師贊》：讚美紹覺法師。 《靈徹法師贊》：讚美靈徹法師。 《自光長老贊》：讚美自光長老。 《大歇耆年贊》：讚美大歇耆年。 《定宗老宿贊》：讚美定宗老宿。 《雪嶠山主贊》：讚美雪嶠山主。 《楚懷山主贊》：讚美楚懷山主。 《衲雲師贊》：讚美衲雲師。 《虛谷公贊》：讚美虛谷公。 《月岸公贊》：讚美月岸公。 《雪嶺公贊》：讚美雪嶺公。 《澹居鎧公贊》：讚美澹居鎧公。 《自讚三十三首》：自作贊詩三十三首。 《胡中丞贊》：讚美胡中丞。 《王宗伯贊》：讚美王宗伯。 《卷之三十六》 《頌佛祖機緣(三十則)(已下古本卷二十一)》：頌揚佛祖的機緣故事。（以下內容出自古本卷二十一） 《金剛經頌(十八首)》：頌揚《金剛經》（Vajracchedikā Sūtra）。 《十六妙觀本住法頌》：頌揚十六妙觀的本住法。 《箴座右箴》：座右箴。 《定志箴》：定志箴。 《我箴》：我箴。 《身箴》：身箴。 《心箴》：心箴。 《性箴》：性箴。 《命箴》：命箴。 《銘母子銘》：母子銘。 《澄心銘》：澄心銘。 《觀心銘》：觀心銘。 《師心銘》：師心銘。 《覺非銘》：覺非銘。 《夢覺銘》：夢覺銘。 《忘緣銘》：忘緣銘。 《觀世銘》：觀世銘。 《六根銘》：六根銘。 《唸佛三昧銘》：唸佛三昧銘。 《正》
【English Translation】 English version 'Hymns to Avalokiteśvara (Two Pieces)': Praises Avalokiteśvara crossing the sea. 'Hymns to the Great Compassion Avalokiteśvara (Two Pieces)': Praises Mahākaruṇā Avalokiteśvara. 'Hymn to the Four-Armed Avalokiteśvara': Praises Chaturbhuja Avalokiteśvara. 'Hymn to Avalokiteśvara Paying Homage to the Buddha': Praises Avalokiteśvara paying homage to the Buddha. 'Hymn to the Fiery Light Avalokiteśvara': Praises Avalokiteśvara surrounded by flames. 'Hymn to Ratnapāṇi Bodhisattva': Praises Ratnapāṇi Bodhisattva. 'Hymns to Cundī Bodhisattva (Three Pieces)': Praises Cundī Bodhisattva. 'Hymn to Sūryaprabha Bodhisattva': Praises Sūryaprabha Bodhisattva. 'Hymn to Vimalakīrti': Praises Vimalakīrti. 'Hymn to Ajñātakauṇḍinya': Praises Ajñātakauṇḍinya. 'Hymn to the Thirty-Third Ancestor Daojing': Praises the Thirty-Third Zen Ancestor Daojing. 'Hymns to the Eighteen Arhats (Three Pieces) (Below from Ancient Volume 20)': Praises the Eighteen Arhats. (The following content is from Ancient Volume 20) 'Combined Hymns for the Garden Game Picture': Praises the Garden Game Picture. 'Hymn to the Eighteen Arhats Crossing the Sea': Praises the Eighteen Arhats crossing the sea. 'Further Hymns (Fifteen Pieces)': Fifteen more hymns. 'Further Hymns (Eighteen Pieces)': Eighteen more hymns. 'Further Hymns (Eighteen Pieces)': Eighteen more hymns. 'Hymn to the Golden Painting Game Picture': Praises the Golden Painting Game Picture. 'Hymn to the Sixteen Arhats Picture': Praises the Sixteen Arhats. 'Hymn to the Fourteen Arhats': Praises the Fourteen Arhats. 'Further Hymns to the Twelve Arhats': Further praises to the Twelve Arhats. 'Hymn to the Twelve Arhats Unveiling Picture': Praises the Twelve Arhats Unveiling Picture. 'Hymns to the Mendicant Arhat (Two Pieces)': Praises the Mendicant Arhat. 'Hymns to the Sutra-Reading Arhat (Two Pieces)': Praises the Sutra-Reading Arhat. 'Hymns to the Dragon-Taming Arhat (Two Pieces)': Praises the Dragon-Taming Arhat. 'Hymns to the Tiger-Subduing Arhat (Two Pieces)': Praises the Tiger-Subduing Arhat. 'Hymn to the Lion-Taming Arhat': Praises the Lion-Taming Arhat. 'Hymn to the Sea-Floating Arhat': Praises the Sea-Floating Arhat. 'Hymns to the River-Crossing Arhat (Six Pieces)': Praises the River-Crossing Arhat. 'Hymn to the Incense-Burning Arhat': Praises the Incense-Burning Arhat. 'Volume Thirty-Five' 'Hymns to Master Bodhidharma (Sixteen Pieces)': Praises Master Bodhidharma. 'Hymn to the Sixth Ancestor Huineng': Praises the Sixth Ancestor Huineng. 'Hymn to Master Yongming Yanshou': Praises Master Yongming Yanshou. 'Brief Biographies and Hymns of the Ancestors (Forty-Eight Pieces)': Praises the life stories of past patriarchs. 'Hymn to the Vajra Pagoda': Praises the Vajra Pagoda. 'Hymn to the Three Teachings Picture': Praises the Three Teachings Picture (Confucianism, Buddhism, Taoism). 'Hymn to Emperor Wenchang': Praises Emperor Wenchang. 'Hymns to Laozi (Two Pieces)': Praises Laozi. 'Hymn to Confucius': Praises Confucius. 'Hymn to Pengzu': Praises Pengzu. 'Hymn to Lü Dongbin': Praises Lü Dongbin. 'Hymn to the Marquis of Hanshou': Praises Guan Yu. 'Hymn to the Monk Yufeng': Praises the Monk Yufeng. 'Hymn to the Monk Baofeng': Praises the Monk Baofeng. 'Hymns to Master Zibo Zhenke (Five Pieces)': Praises Master Zibo Zhenke. 'Hymns to Master Yunqi Zhuhong (Five Pieces)': Praises Master Yunqi Zhuhong. 'Hymn to the Monk Wuming': Praises the Monk Wuming. 'Hymn to the Monk Wubian': Praises the Monk Wubian. 'Hymns to Master Kongyin (Two Pieces)': Praises Master Kongyin. 'Hymn to Dharma Master Shaojue': Praises Dharma Master Shaojue. 'Hymn to Dharma Master Lingche': Praises Dharma Master Lingche. 'Hymn to Elder Ziguang': Praises Elder Ziguang. 'Hymn to the Aged Dashe': Praises the Aged Dashe. 'Hymn to the Old Recluse Dingzong': Praises the Old Recluse Dingzong. 'Hymn to the Mountain Master Xueqiao': Praises the Mountain Master Xueqiao. 'Hymn to the Mountain Master Chuhuai': Praises the Mountain Master Chuhuai. 'Hymn to Teacher Nayun': Praises Teacher Nayun. 'Hymn to Elder Xugu': Praises Elder Xugu. 'Hymn to Elder Yuean': Praises Elder Yuean. 'Hymn to Elder Xueling': Praises Elder Xueling. 'Hymn to Duke Danjukai': Praises Duke Danjukai. 'Self-Praises (Thirty-Three Pieces)': Thirty-three self-composed hymns. 'Hymn to Vice Minister Hu': Praises Vice Minister Hu. 'Hymn to Minister Wang': Praises Minister Wang. 'Volume Thirty-Six' 'Eulogies on the Buddha and Ancestors' Fortuitous Encounters (Thirty Sections) (Below from Ancient Volume 21)': Eulogies on the stories of the Buddha and Ancestors' fortuitous encounters. (The following content is from Ancient Volume 21) 'Eulogies on the Diamond Sutra (Eighteen Pieces)': Eulogies on the Vajracchedikā Sūtra. 'Eulogy on the Sixteen Wonderful Contemplations and Abiding Dharma': Eulogy on the abiding dharma of the Sixteen Wonderful Contemplations. 'Admonition: Admonition for the Seat' 'Admonition on Determining the Will' 'My Admonition' 'Admonition on the Body' 'Admonition on the Mind' 'Admonition on the Nature' 'Admonition on Destiny' 'Inscription: Inscription for Mother and Child' 'Inscription on Purifying the Mind' 'Inscription on Contemplating the Mind' 'Inscription on the Teacher's Mind' 'Inscription on Awakening from Wrong' 'Inscription on Awakening from Dreams' 'Inscription on Forgetting Affinities' 'Inscription on Contemplating the World' 'Inscription on the Six Roots' 'Inscription on the Samadhi of Buddha Recitation' 'Correct'
心銘誠意銘修身銘齊家銘六妙銘般若軒銘毗耶室銘鐵如意銘卷之三十七偈一(七十二首)(已下古本卷二十二)卷之三十八偈二(三百九首)卷之三十九說雜說(十九則)(已下古本卷二十三)知止說安貧說學要說牧心說觀心說讀莊子圓扇說寂寞說誠心說(似曇支)澤山說覺夢說醫說此光樓說無情佛性義說四愿齋說感應說張孝子甘露說梁不遷字說黃用中字說歐嘉可字說鄭士修字說徐子厚字說李容我字說謝汝忠字說方學之字說僧洞聞字說僧無隱字說僧虛懷字說聶應如字說何希有字說僧香林字說僧堅白字說自性說卷之四十疏文造文殊像疏(已下古本卷二十四)小福園齋糧疏旃檀佛疏南花祖塔疏曹溪祖庭疏祖師景堂疏花嚴接待疏苦藤嶺茶庵疏重修普濟寺疏重建祇園寺疏湖心亭佛塔疏重修龍花寺疏血書花嚴經愿文為靈通侍者(戒酒文見中興錄)放生文祭陸五臺太宰文祭胡順庵中丞文祭達觀大師文祭云棲大師文祭續芳聯公文祭𢖉空師文結唸佛社文曾九龍對靈小參文達大師舉火文卷之四十一楞嚴懸鏡(卍已下四般。既𠬧于釋教部。故不再出○古本卷二十五)卷之四十二法花擊節(古本卷二十六)卷之四十三楞嚴補註(古本卷二十七)卷之四十四楞伽補遺(古本卷二十八)大學決疑(古本卷二十九)卷之四十五觀老莊景響論(已下古
【現代漢語翻譯】 現代漢語譯本 《心銘》、《誠意銘》、《修身銘》、《齊家銘》、《六妙銘》、《般若軒銘》、《毗耶室銘》、《鐵如意銘》卷三十七偈一（七十二首）（以下為古本卷二十二），卷三十八偈二（三百九首），卷三十九說雜說（十九則）（以下為古本卷二十三）：《知止說》、《安貧說》、《學要說》、《牧心說》、《觀心說》、《讀莊子圓扇說》、《寂寞說》、《誠心說》（似曇支）、《澤山說》、《覺夢說》、《醫說》、《此光樓說》、《無情佛性義說》、《四愿齋說》、《感應說》、《張孝子甘露說》、《梁不遷字說》、《黃用中字說》、《歐嘉可字說》、《鄭士修字說》、《徐子厚字說》、《李容我字說》、《謝汝忠字說》、《方學之字說》、《僧洞聞字說》、《僧無隱字說》、《僧虛懷字說》、《聶應如字說》、《何希有字說》、《僧香林字說》、《僧堅白字說》、《自性說》。卷四十疏文：《造文殊像疏》（以下為古本卷二十四）、《小福園齋糧疏》、《旃檀佛（Chandana Buddha）疏》、《南花祖塔疏》、《曹溪祖庭疏》、《祖師景堂疏》、《花嚴接待疏》、《苦藤嶺茶庵疏》、《重修普濟寺疏》、《重建祇園寺疏》、《湖心亭佛塔疏》、《重修龍花寺疏》、《花嚴經愿文為靈通侍者（戒酒文見中興錄）》、《放生文》、《祭陸五臺太宰文》、《祭胡順庵中丞文》、《祭達觀大師文》、《祭云棲大師文》、《祭續芳聯公文》、《𢖉空師文》、《結唸佛社文》、《曾九龍對靈小參文》、《達大師舉火文》。卷四十一《楞嚴懸鏡》（卍以下四般。既𠬧于釋教部。故不再出○古本卷二十五）。卷四十二《法花擊節》（古本卷二十六）。卷四十三《楞嚴補註》（古本卷二十七）。卷四十四《楞伽補遺》（古本卷二十八）、《大學決疑》（古本卷二十九）。卷四十五《觀老莊景響論》（以下古
【English Translation】 English version 'Xin Ming', 'Cheng Yi Ming', 'Xiu Shen Ming', 'Qi Jia Ming', 'Liu Miao Ming', 'Ban Ruo Xuan Ming', 'Pi Ye Shi Ming', 'Tie Ru Yi Ming', Volume 37, Gatha 1 (72 poems) (hereinafter, Ancient Version Volume 22), Volume 38, Gatha 2 (309 poems), Volume 39, Miscellaneous Sayings (19 items) (hereinafter, Ancient Version Volume 23): 'Knowing When to Stop Saying', 'Contentment in Poverty Saying', 'Essentials of Learning Saying', 'Shepherding the Mind Saying', 'Observing the Mind Saying', 'Reading Zhuangzi Round Fan Saying', 'Loneliness Saying', 'Sincere Mind Saying' (similar to Tan Zhi), 'Ze Shan Saying', 'Awakening Dream Saying', 'Medical Saying', 'This Light Tower Saying', 'Meaning of Insentient Buddha-nature Saying', 'Four Vows Fast Saying', 'Response Saying', 'Zhang Xiaozi Ganlu Saying', 'Liang Buqian's Style Name Saying', 'Huang Yongzhong's Style Name Saying', 'Ou Jiake's Style Name Saying', 'Zheng Shixiu's Style Name Saying', 'Xu Zihou's Style Name Saying', 'Li Rongwo's Style Name Saying', 'Xie Ruzhong's Style Name Saying', 'Fang Xuezhi's Style Name Saying', 'Monk Dongwen's Saying', 'Monk Wuyin's Saying', 'Monk Xuhuai's Saying', 'Nie Yingru's Saying', 'He Xiyou's Saying', 'Monk Xianglin's Saying', 'Monk Jianbai's Saying', 'Self-nature Saying'. Volume 40, Memorials: 'Memorial for Creating Manjushri Image' (hereinafter, Ancient Version Volume 24), 'Small Fortune Garden Vegetarian Food Memorial', 'Chandana Buddha Memorial', 'Nanhua Ancestral Pagoda Memorial', 'Caoxi Ancestral Temple Memorial', 'Ancestral Master's Jing Tang Memorial', 'Huayan Reception Memorial', 'Kuteng Ridge Tea Hut Memorial', 'Memorial for Rebuilding Puji Temple', 'Memorial for Rebuilding Qiyuan Temple', 'Lake Heart Pavilion Buddha Pagoda Memorial', 'Memorial for Rebuilding Longhua Temple', 'Huayan Sutra Vow for Attendant Lingtong (Abstinence from Alcohol Text in Zhongxing Records)', 'Liberation of Life Text', 'Memorial for Sacrificing Lu Wutai Taizai', 'Memorial for Sacrificing Hu Shunan Zhongcheng', 'Memorial for Sacrificing Daguan Master', 'Memorial for Sacrificing Yunqi Master', 'Memorial for Sacrificing Xu Fanglian Gong', '𢖉 Kong Shi Text', 'Text for Forming a Buddha Recitation Society', 'Zeng Jiulong's Small Spiritual Consultation Text', 'Daguan Master's Lighting the Fire Text'. Volume 41, 'Shurangama Mirror' (卍 and the following four types. Since they are already included in the Buddhist section, they are not repeated ○ Ancient Version Volume 25). Volume 42, 'Lotus Sutra Rhythmic Reading' (Ancient Version Volume 26). Volume 43, 'Shurangama Sutra Commentary' (Ancient Version Volume 27). Volume 44, 'Lankavatara Sutra Supplement' (Ancient Version Volume 28), 'Great Learning Decisive Doubts' (Ancient Version Volume 29). Volume 45, 'On the Influence of Lao Zhuang's Scenery' (hereinafter, Ancient
本卷三十)道德經解發題憨山緒言(已下古本卷三十一)卷之四十六徑山雜說化生儀軌(古本卷三十二)凈土會語(闕)(古本卷三十三)性相通說(上下闕)(古本卷三十四)卷之四十(七八九)夢遊詩集上(古本卷三十五)夢遊詩集下(古本卷三十六)卷之五十曹溪中興錄(上)(已下古本卷三十七)興復曹溪規約十條卷之五十一曹溪中興錄(下)(已下古本卷三十八)卷之五十二(為靈通侍者戒酒文)(地脈緣起說)(曹溪僧眾寫經題䟦)(示曹溪僧眾法語)(常住清規)卷之五十三自敘年譜(上)(古本卷三十九)卷之五十四自敘年譜(下)(古本卷四十)卷之五十五塔銘傳(已下古本卷四十下附錄)輓詩書䟦舊序
夢遊全集目錄(終) 卍新續藏第 73 冊 No. 1456 憨山老人夢遊集
憨山老人夢遊集卷第二
侍 者 福 善 日錄
門 人 通 炯 編輯
嶺南弟子 劉起相 重校
法語
答鄭昆巖中丞
若論此段大事因緣。雖是人人本具。各各現成。不欠毫髮。爭柰無始劫來。愛根種子。妄想情慮。習染深厚。障蔽妙明。不得真實受用。一向只在身心世界妄想影子里作活計。所以流浪生死。佛祖出世。千言萬語。種種方便。說禪
【現代漢語翻譯】 現代漢語譯本： 本卷三十)道德經解發題憨山緒言(已下古本卷三十一)卷之四十六徑山雜說化生儀軌(古本卷三十二)凈土會語(闕)(古本卷三十三)性相通說(上下闕)(古本卷三十四)卷之四十(七八九)夢遊詩集上(古本卷三十五)夢遊詩集下(古本卷三十六)卷之五十曹溪中興錄(上)(已下古本卷三十七)興復曹溪規約十條卷之五十一曹溪中興錄(下)(已下古本卷三十八)卷之五十二(為靈通侍者戒酒文)(地脈緣起說)(曹溪僧眾寫經題跋)(示曹溪僧眾法語)(常住清規)卷之五十三自敘年譜(上)(古本卷三十九)卷之五十四自敘年譜(下)(古本卷四十)卷之五十五塔銘傳(已下古本卷四十下附錄)輓詩書跋舊序
夢遊全集目錄(終) 卍新續藏第 73 冊 No. 1456 憨山老人夢遊集
憨山老人夢遊集卷第二
侍 者 福 善 日錄
門 人 通 炯 編輯
嶺南弟子 劉起相 重校
法語
答鄭昆巖中丞
若論此段大事因緣（指成佛的根本原因）。雖是人人本具。各各現成。不欠毫髮。爭柰無始劫來。愛根種子。妄想情慮。習染深厚。障蔽妙明（指本有的光明智慧）。不得真實受用。一向只在身心世界妄想影子里作活計。所以流浪生死。佛祖出世。千言萬語。種種方便。說禪
【English Translation】 English version: Volume 30) Annotations on Lao Tzu's Tao Te Ching with Preface by Hanshan (followed by Old Edition Volume 31) Volume 46: Miscellaneous Writings from Jing Mountain, Rituals for Rebirth (Old Edition Volume 32) Discourses on Pure Land (incomplete) (Old Edition Volume 33) General Discussion on Nature and Appearance (both parts incomplete) (Old Edition Volume 34) Volume 40 (7, 8, 9): Collection of Dream Wanderings Poems, Part 1 (Old Edition Volume 35) Collection of Dream Wanderings Poems, Part 2 (Old Edition Volume 36) Volume 50: Records of the Restoration of Caoxi (Part 1) (followed by Old Edition Volume 37) Ten Articles on Regulations for Reviving Caoxi Volume 51: Records of the Restoration of Caoxi (Part 2) (followed by Old Edition Volume 38) Volume 52: (Text for Abstaining from Alcohol for Attendant Lingtong), (Discourse on the Origin of Earth Veins), (Colophons on Sutra Transcriptions by Caoxi Monks), (Dharma Words to Caoxi Monks), (Permanent Monastery Regulations) Volume 53: Autobiography (Part 1) (Old Edition Volume 39) Volume 54: Autobiography (Part 2) (Old Edition Volume 40) Volume 55: Inscriptions for Pagodas and Biographies (followed by Old Edition Volume 40, Appendix) Elegies, Book Colophons, Old Prefaces
Complete Catalogue of Dream Wanderings Collection (End) 卍 New Continued Collection, Volume 73, No. 1456, Dream Wanderings Collection of Old Man Hanshan
Dream Wanderings Collection of Old Man Hanshan, Volume 2
Attendant: Fushan (Blessed Goodness), Daily Record
Disciple: Tongjiong (Penetrating Brightness), Editor
Lingnan Disciple: Liu Qixiang, Revised
Dharma Words
Reply to Zheng Kunyan, Vice Minister
If we discuss this great matter of cause and condition (referring to the fundamental cause of becoming a Buddha), although it is inherent in everyone, fully present in each, lacking not a hair's breadth, the problem lies in the beginningless kalpas of seeds of attachment, deluded thoughts and emotions, deeply ingrained habits, obscuring the wondrous brightness (referring to inherent bright wisdom), preventing true enjoyment. We are always just making a living in the illusory shadows of the world of body and mind. Therefore, we wander in samsara. The Buddhas and Patriarchs appeared in the world, using thousands of words and various skillful means, speaking of Chan.
說教。無非隨順機宜。破執之具。元無實法與人。所言修者。只是隨順自心。凈除妄想習氣影子。於此用力。故謂之修。若一念妄想頓歇。徹見自心。本來圓滿光明廣大。清凈本然。了無一物。名之曰悟。非除此心之外。別有可修可悟者。以心體如鏡。妄想攀緣影子。乃真心之塵垢耳。故曰想相為塵。識情為垢。若妄念消融。本體自現。譬如磨鏡。垢凈明現。法爾如此。但吾人積劫習染堅固。我愛根深難拔。今生幸托本具般若。內熏為因。外藉善知識引發為緣。自知本有。發心趣向志願。了脫生死。要把無量劫來。生死根株。一時頓拔。豈是細事。若非大力量人。赤身擔荷。單刀直入者。誠難之難。古人道。如一人與萬人敵。非虛語也。大約末法修行人多。得真實受用者少。費力者多。得力者少。此何以故。蓋因不得直捷下手處。只在從前聞見知解言語上。以識情摶量。遏捺妄想。光影門頭做工夫。先將古人𢆯言妙語蘊在胸中。當作實法。把作自己知見。殊不知此中一點用不著。此正謂依他作解。塞自悟門。如今做工夫。先要刬去知解。的的只在一念上做。諦信自心。本來乾乾淨淨。寸絲不掛。圓圓明明。充滿法界。本無身心世界。亦無妄想情慮。即此一念。本自無生。現前種種境界。都是幻妄不實。唯是真心中所現
影子。如此勘破。就於妄念起滅處。一覷覷定。看他起向何處起。滅向何處滅。如此著力一拶。任他何等妄念。一拶粉碎。當下冰消瓦解。切不可隨他流轉。亦不可相續。永嘉謂要斷相續心者此也。蓋虛妄浮心。本無根緒。切不可當作實事。橫在胸中。起時便咄。一咄便消。切不可遏捺。則隨他使作。如水上葫蘆。只要把身心世界撇向一邊。單單的的提此一念。如橫空寶劍。任他是佛是魔。一齊斬絕。如斬亂絲。赤力力挨拶將去。所謂直心正念真如。正念者。無念也。能觀無念。可謂向佛智矣。修行最初發心。要諦信唯心法門。佛說三界唯心。萬法唯識。多少佛法。只是解說得此八個字。分明使人人信得及大段聖凡二途。只是唯自心中迷悟兩路。一切善惡因果。除此心外。無片事可得。蓋吾人妙性天然。本不屬悟。又何可迷。如今說迷。只是不了自心本無一物。不達身心世界本空。被他障礙。故說為迷。一向專以妄想生滅心。當以為真。故於六塵境緣。種種幻化。認以為實。如今發心趣向。乃返流向上一著。全要將從前知解。盡情脫去。一點知見巧法用不著。只是將自己現前身心世界。一眼看透。全是自心中所現浮光幻影。如鏡中像。如水中月。觀一切音聲。如風過樹。觀一切境界。似雲浮空。都是變幻不實的事。不
【現代漢語翻譯】 現代漢語譯本 影子。如此勘破（看穿）。就在妄念生起和熄滅的地方，一下子盯住，看它從哪裡生起，又向哪裡熄滅。這樣著力一拶（逼迫），任憑它是什麼樣的妄念，一拶就粉碎。當下冰消瓦解。切不可隨它流轉，也不可讓它相續不斷。永嘉（指永嘉玄覺禪師）所說的『要斷相續心』，就是指這個。因為虛妄浮動的心，本來就沒有根源頭緒，千萬不可把它當作真實的事情，橫亙在胸中。妄念生起時就『咄』一聲（呵斥），一呵斥就消散。切不可遏制壓抑，那樣就會被它驅使。就像水上的葫蘆，只要把身心世界拋向一邊，單單地提起這一念，如橫在空中的寶劍，任憑它是佛是魔，一齊斬斷。就像斬亂麻一樣，赤力力（毫不猶豫）地挨拶（應對）過去。這就是所謂的『直心正念真如』。正念，就是無念。能夠觀照無念，可以說是趨向佛的智慧了。 修行最初發心，要真正相信唯心法門。佛說『三界唯心，萬法唯識』（三界由心所造，萬法由識所變），多少佛法，只是在解釋這八個字。分明地使人人相信，聖凡兩條道路，只是自己心中迷悟兩條路。一切善惡因果，除了這個心之外，沒有一點事情可以得到。因為我們的妙性天然，本來就不屬於覺悟，又有什麼可以迷惑的呢？如今說迷惑，只是不瞭解自己的心本來就空無一物，不明白身心世界本來就是虛空的，被這些所障礙，所以才說是迷惑。一直以來，專門把妄想生滅的心，當作是真的，所以在六塵境緣（色、聲、香、味、觸、法六種塵境），種種幻化中，認以為實。如今發心趣向，乃是返流向上的一著，完全要把從前的知解（知識見解），盡情脫去。一點知見巧法都用不著。只是將自己現前的身心世界，一眼看透，全是自己心中所現的浮光幻影，如鏡中像，如水中月。觀一切音聲，如風過樹，觀一切境界，似雲浮空，都是變幻不實的事。
【English Translation】 English version Shadows. Thus, thoroughly understand it. Right at the place where deluded thoughts arise and cease, fix your gaze intently, watching where they arise from and where they cease to. With such forceful pressure, no matter what kind of deluded thought it is, crush it to pieces with one squeeze. Instantly, it will melt like ice and shatter like tiles. Absolutely do not let it flow along or allow it to continue uninterrupted. Yongjia (referring to Zen Master Yongjia Xuanjue) meant this when he said, 'To cut off the mind of continuity.' Because the illusory, floating mind has no roots or origins, never treat it as a real thing, lying across your chest. When a deluded thought arises, just say 'Doh!' (a shout of reprimand), and with one 'Doh!' it will dissipate. Absolutely do not suppress it, or you will be manipulated by it. Like a gourd on water, just cast aside your body, mind, and the world, and single-mindedly raise this one thought, like a sword across the sky, cutting off both Buddhas and demons alike. Like cutting tangled silk, resolutely and directly confront it. This is what is meant by 'straightforward mind, right mindfulness, true suchness.' Right mindfulness is no-mindfulness. To be able to contemplate no-mindfulness can be said to be approaching the wisdom of the Buddha. When initially setting your mind on cultivation, you must truly believe in the Mind-Only Dharma gate. The Buddha said, 'The Three Realms are Mind-Only, all phenomena are consciousness-only' (the Three Realms are created by the mind, all phenomena are transformed by consciousness). So much of the Buddha's teachings are just explaining these eight words. Clearly making everyone believe that the two paths of the sage and the ordinary are just the two paths of delusion and enlightenment in one's own mind. All good and evil karma, apart from this mind, there is not a single thing to be obtained. Because our wondrous nature is natural and does not belong to enlightenment, so what can be deluded? Now, speaking of delusion, it is just not understanding that one's own mind is originally empty of anything, not understanding that the body, mind, and world are originally empty, and being obstructed by these, hence it is said to be delusion. All along, we have been treating the mind of deluded thoughts arising and ceasing as real, so in the six sense objects (the six dusts of form, sound, smell, taste, touch, and dharma), in all kinds of illusions, we recognize them as real. Now, setting your mind on this path is a reversal, an upward step, completely discarding all previous knowledge and understanding. Not a single bit of clever knowledge or skillful means is needed. Just see through your present body, mind, and world with one glance, seeing that they are all floating light and shadows manifested from your own mind, like images in a mirror, like the moon in water. Observe all sounds like the wind passing through trees, observe all realms like clouds floating in the sky, all are impermanent and unreal things.
獨從外如此。即自心妄想情慮。一切愛根種子。習氣煩惱。都是虛浮幻化不實的。如此深觀。凡一念起。決定就要勘他個下落。切不可輕易放過。亦不可被他瞞昧。如此做工夫。稍近真切。除此之外。別扯𢆯妙知見巧法來逗湊。全沒交涉。就是說做工夫。也是不得已。譬如用兵。兵者不祥之器。不得已而用之。古人說參禪提話頭。都是不得已。公案雖多。唯獨唸佛審實的話頭。塵勞中極易得力。雖是易得力。不過如敲門瓦子一般。終是要拋卻。只是少不得用一番。如今用此做工夫。須要信得及。靠得定。咬得住。決不可猶豫。不得今日如此。明日又如彼。又恐不得悟。又嫌不𢆯妙。者些思算。都是障礙。先要說破。臨時不生疑慮。至若工夫做得力處。外境不入。唯有心內煩惱。無狀橫起。或慾念橫發。或心生煩悶。或起種種障礙。以致心疲力倦。無可柰何。此乃八識中。含藏無量劫來。習氣種子。今日被工夫逼急。都現出來。此處最要分曉。先要識得破。透得過。決不可被他籠罩。決不可隨他調弄。決不可當作實事。但只抖擻精神。奮發勇猛。提起本參話頭。就在此等念頭起處。一直捱追將去。我者里元無此事。問渠向何處來。畢竟是甚麼。決定要見個下落。如此一拶將去。只教神鬼皆泣。滅跡潛蹤。務要趕盡殺絕。
【現代漢語翻譯】 現代漢語譯本 獨自一人從外部觀察也是如此。就是說，自己內心的妄想、情感思慮，一切愛慾的根源、種子，以及長期養成的習氣和煩惱，都是虛假、漂浮、幻化而不真實的。像這樣深入地觀察，凡是生起一個念頭，一定要追究它的來龍去脈，切不可輕易放過，也不可被它矇蔽。這樣用功，才稍微接近真實。除此之外，別去牽扯那些玄妙的知見和巧妙的方法來湊合，完全沒有關係。即使是說用功，也是不得已而為之。譬如用兵，兵器是不祥之物，不得已才使用它。古人說參禪提話頭，都是不得已。公案雖然很多，唯獨唸佛審實的話頭，在塵世勞碌中極容易得力。雖然容易得力，不過像敲門的磚頭一樣，最終是要拋棄的，只是少不得用它一番。如今用這個來做功夫，必須要深信不疑，依靠得住，咬緊不放，決不可猶豫，不能今天這樣，明天又那樣，又怕不能開悟，又嫌不夠玄妙。這些思慮盤算，都是障礙，先要說破，臨時才不會產生疑慮。至於功夫做得得力的時候，外面的境界進不來，唯有內心的煩惱，沒來由地橫生而起，或者慾念突然爆發，或者心中煩悶，或者產生種種障礙，以致心疲力倦，無可奈何。這乃是八識（Alaya-vijñana，阿賴耶識，含藏一切事物種子的意識）中，含藏無量劫（kalpa，極長的時間單位）以來的習氣種子，今日被功夫逼迫，都顯現出來。此處最要明白清楚，先要識破它，看透它，決不可被它籠罩，決不可隨它擺佈，決不可把它當作真實的事情。但只抖擻精神，奮發勇猛，提起本參話頭（koan，禪宗用語，指參禪者所參究的疑問），就在這些念頭生起的地方，一直追問下去。我這裡原本沒有這些事，問它從何處來，到底是什麼，一定要見到它的下落。這樣一追問下去，只教神鬼都哭泣，滅跡潛蹤，務必要趕盡殺絕。
【English Translation】 English version It is the same when observing from the outside alone. That is to say, the delusions, emotional thoughts, all roots and seeds of desire, habitual tendencies, and afflictions arising from one's own mind are all unreal, floating, illusory, and insubstantial. Observe deeply in this way. Whenever a thought arises, be sure to investigate its origin and whereabouts. Never let it go easily, and do not be deceived by it. Doing effort in this way is slightly closer to the truth. Apart from this, do not involve any mysterious knowledge, views, or clever methods to piece things together, as they are completely irrelevant. Even speaking of making effort is a last resort. It is like using weapons; weapons are inauspicious instruments, only used when unavoidable. The ancients said that investigating the topic of Chan (Zen) meditation is also a last resort. Although there are many koans (gongan, a paradoxical anecdote or riddle used in Zen Buddhism to provoke enlightenment), only the topic of earnestly contemplating the Buddha's name is easiest to gain strength from in the midst of worldly toil. Although it is easy to gain strength from, it is merely like a brick used to knock on a door; eventually, it must be discarded, but it is indispensable to use it for a while. Now, when using this to make effort, you must have complete faith, rely on it firmly, and hold onto it tightly. You must not hesitate, not be like this today and like that tomorrow, fearing that you will not attain enlightenment, or disliking that it is not mysterious enough. These thoughts and calculations are all obstacles, so they must be exposed beforehand so that doubts do not arise at the critical moment. As for when the effort is made effectively, external realms do not enter, only internal afflictions arise without cause, or desires suddenly erupt, or the mind becomes vexed, or various obstacles arise, leading to mental and physical exhaustion, leaving one helpless. This is because the seeds of habitual tendencies from countless kalpas (an aeon, or a very long period of time) are stored in the eighth consciousness (Alaya-vijñana, the storehouse consciousness), and today, being forced by the effort, they all manifest. At this point, it is most important to be clear and understand. First, you must recognize it and see through it. You must not be enveloped by it, you must not be manipulated by it, and you must not treat it as a real thing. Just rouse your spirit, be courageous and vigorous, and bring up the topic of your fundamental koan. Right at the place where these thoughts arise, relentlessly pursue them. Originally, there was no such thing here in me. Ask it where it comes from and what it ultimately is. You must see its whereabouts. When you press on like this, it will make even gods and ghosts weep, disappear without a trace, and you must strive to exterminate them completely.
不留寸絲。如此著力。自然得見好訊息。若一念拶得破。則一切妄念。一時脫謝。如空華影落。陽𦦨波澄。過此一番。便得無量輕安。無量自在。此乃初心得力處。不為𢆯妙。及乎輕安自在。又不可生歡喜心。若生歡喜心。則歡喜魔附心。又多一種障矣。至若藏識中習氣愛根種子。堅固深潛。話頭用力不得處。觀心照不及處。自己下手不得。須禮佛誦經懺悔。又要密持咒心。仗佛密印以消除之。以諸密咒。皆佛之金剛心印。吾人用之。如執金剛寶杵。摧碎一切物。物遇如微塵。從上佛祖心印秘訣。皆不出此。故曰。十方如來。持此咒心。得成無上正等正覺。然佛則明言。祖師門下恐落常情。故秘而不言。非不用也。此須日有定課。久久純熟。得力甚多。但不可希求神應耳。
凡修行人。有先悟后修者。有先修后悟者。然悟有解證之不同。若依佛祖言教明心者。解悟也。多落知見。於一切境緣。多不得力。以心境角立。不得混融。觸途成滯。多作障礙。此名相似般若。非真參也。若證悟者。從自己心中樸實做將去。逼拶到水窮山盡處。忽然一念頓歇。徹了自心。如十字街頭見親爺一般。更無可疑。如人飲水。冷暖自知。亦不能吐露向人。此乃真參實悟。然後即以悟處融會心境。凈除現業流。識妄想情慮。皆镕成一
【現代漢語翻譯】 現代漢語譯本： 不留一絲一毫的牽掛。如此專注努力，自然會得到好訊息。如果能在一念之間突破困境，那麼一切虛妄的念頭，都會一時消散，就像空中的花朵失去了影子，陽光下的塵埃沉澱下來。經歷過這一番努力，便能獲得無量的輕安和無量的自在。這是初學者獲得力量的地方，不要追求玄妙。即使獲得了輕安自在，也不可生起歡喜心。如果生起歡喜心，就會有歡喜魔附身，又多了一種障礙。至於藏識中習氣、愛根的種子，堅固而深藏，在話頭用不上力的地方，觀心照不到的地方，自己無從下手的地方，必須禮佛、誦經、懺悔，還要秘密地持誦咒語，憑藉佛的秘密印記來消除它們。因為所有的秘密咒語，都是佛的金剛心印。我們使用它，就像拿著金剛寶杵，摧毀一切事物，事物遇到它就像微塵一樣。從古至今，佛祖的心印秘訣，都離不開這個。所以說，十方如來，持此咒心，才能成就無上正等正覺（Anuttara-samyak-sambodhi）。然而佛陀明白地說出來，祖師門下恐怕會落入常情，所以秘而不宣，並非不用。這需要每天有固定的功課，長久純熟，就能獲得很大的力量。但不可希求神異的感應。
凡是修行人，有先悟后修的，有先修后悟的。然而悟有解悟和證悟的不同。如果依據佛祖的言教來明心，就是解悟，大多落入知見，在一切境緣中，大多不得力。因為心和境相互對立，不能融合，處處受阻，多生障礙。這叫做相似般若（Prajna），不是真參實悟。如果證悟，是從自己心中樸實地做起，逼迫到山窮水盡之處，忽然一念頓歇，徹底明瞭自心，就像在十字路口見到親生父親一樣，再也沒有什麼可懷疑的。就像人喝水，冷暖自知，也不能向人傾訴。這才是真參實悟。然後就用悟到的道理來融合心境，清除現世的業力，將意識、妄想、情慮，都熔化成一片。
【English Translation】 English version: Do not leave behind even a thread of attachment. With such focused effort, you will naturally receive good news. If you can break through the impasse in a single thought, then all deluded thoughts will vanish in an instant, like flowers in the sky losing their shadows, and dust settling in the sunlight. After this effort, you will gain immeasurable ease and immeasurable freedom. This is where beginners gain strength; do not pursue the mysterious. Even when you attain ease and freedom, do not give rise to joy. If you do, the joy demon will possess you, adding another obstacle. As for the seeds of habit and the roots of love in the Alaya-vijnana (storehouse consciousness), they are firm and deeply hidden. Where you cannot apply effort to the topic of meditation, where contemplation cannot reach, and where you cannot start on your own, you must prostrate to the Buddha, recite scriptures, and repent. You must also secretly hold mantras in your mind, relying on the Buddha's secret seal to eliminate them. Because all secret mantras are the Vajra (diamond) mind-seal of the Buddha. When we use them, it is like holding a Vajra (diamond) pestle, crushing all things, and things meeting it are like dust. From the past to the present, the secret of the Buddha's mind-seal cannot be separated from this. Therefore, it is said that the Tathagatas (Thus Come Ones) of the ten directions, holding this mantra-mind, attain Anuttara-samyak-sambodhi (unsurpassed, complete, and perfect enlightenment). However, the Buddha clearly stated it, but the masters of the Zen school feared that it would fall into common sentiment, so they kept it secret, not that they did not use it. This requires a fixed daily practice, and with long-term familiarity, you will gain much strength. But do not seek miraculous responses.
Among practitioners, some attain enlightenment first and then cultivate, while others cultivate first and then attain enlightenment. However, enlightenment has different aspects of understanding and realization. If you clarify your mind based on the Buddha's teachings, it is intellectual understanding, which often falls into knowledge and views, and is often ineffective in all circumstances. Because the mind and environment stand in opposition, they cannot be integrated, and everywhere becomes obstructed, creating many obstacles. This is called similar Prajna (wisdom), not true Chan (Zen) practice and enlightenment. If it is realized enlightenment, it starts from the simplicity of one's own mind, forcing oneself to the point of exhaustion, and suddenly, in a single thought, one completely understands one's own mind, like seeing one's own father at a crossroads, with no more doubts. It is like a person drinking water, knowing whether it is cold or warm, and not being able to tell others. This is true Chan (Zen) practice and enlightenment. Then, use the enlightened understanding to integrate the mind and environment, purify the karma of this life, and melt consciousness, delusions, emotions, and thoughts into one.
味真心。此證悟也。此之證悟。亦有深淺不同。若從根本上做工夫。打破八識窠臼。頓翻無明窟穴。一超直入。更無剩法。此乃上上利根。所證者深。其餘漸修。所證者淺。最怕得少為足。切忌墮在光影門頭。何者以八識根本未破。縱有作為。皆是識神邊事。若以此為真。大似認賊為子。古人云。學道之人不識真。只為從前認識神。無量劫來生死本。癡人認作本來人。於此一關最要透過。所言頓悟漸修者。乃先悟已徹。但有習氣。未能頓凈。就於一切境緣上。以所悟之理。起觀照之力。歷境驗心。融得一分境界。證得一分法身。消得一分妄想。顯得一分本智。是又全在綿密工夫。于境界上做出。更為得力。
凡利根信心勇猛的人修行。肯做工夫。事障易除。理障難遣。此中病痛。略舉一二。
第一不得貪求𢆯妙。以此事本來平平貼貼。實實落落。一味平常。更無𢆯妙。所以古人道。悟了還同未悟時。依然只是舊時人。不是舊時行履處。更無𢆯妙。工夫若到。自然平實。蓋由吾人知解習氣未凈。內熏般若。般若為習氣所熏。起諸幻化。多生巧見。綿著其心。將謂𢆯妙。深入不捨。此正識神影明。分別妄見之根。亦名見刺。比前粗浮妄想不同。斯乃微細流注生滅。亦名智障。正是礙正知見者。若人認以為真。
【現代漢語翻譯】 現代漢語譯本 味真心（Wei Zhenxin，指對真心的體悟）。此證悟也。此之證悟，亦有深淺不同。若從根本上做工夫，打破八識（Ba Shi，佛教術語，指第八識，又稱阿賴耶識）窠臼，頓翻無明（Wu Ming，佛教術語，指無明，即對事物真相的迷惑）窟穴，一超直入，更無剩法。此乃上上利根，所證者深。其餘漸修，所證者淺。最怕得少為足，切忌墮在光影門頭。何者以八識根本未破，縱有作為，皆是識神邊事。若以此為真，大似認賊為子。古人云：『學道之人不識真，只為從前認識神。無量劫來生死本，癡人認作本來人。』於此一關最要透過。所言頓悟漸修者，乃先悟已徹，但有習氣，未能頓凈。就於一切境緣上，以所悟之理，起觀照之力，歷境驗心，融得一分境界，證得一分法身（Fa Shen，佛教術語，指佛的法身），消得一分妄想，顯得一分本智。是又全在綿密工夫，于境界上做出，更為得力。
凡利根信心勇猛的人修行，肯做工夫，事障易除，理障難遣。此中病痛，略舉一二。
第一不得貪求𢆯妙。以此事本來平平貼貼，實實落落，一味平常，更無𢆯妙。所以古人道：『悟了還同未悟時，依然只是舊時人。不是舊時行履處，更無𢆯妙。』工夫若到，自然平實。蓋由吾人知解習氣未凈，內熏般若（Bo Re，佛教術語，指智慧），般若為習氣所熏，起諸幻化，多生巧見，綿著其心，將謂𢆯妙，深入不捨。此正識神影明，分別妄見之根，亦名見刺。比前粗浮妄想不同。斯乃微細流注生滅，亦名智障。正是礙正知見者。若人認以為真，
【English Translation】 English version The taste of true mind. This is enlightenment. This enlightenment also has different depths. If one works from the root, breaks through the confines of the Eight Consciousnesses (Ba Shi, in Buddhism, refers to the eighth consciousness, also known as Alaya Consciousness), suddenly overturns the cave of ignorance (Wu Ming, in Buddhism, refers to ignorance, the delusion about the true nature of things), and transcends directly, there is no remaining method. This is for those with the sharpest faculties, and their enlightenment is deep. Others who cultivate gradually have shallower enlightenment. The worst thing is to be content with little, and one must avoid falling into the realm of shadows and light. Why? Because the root of the Eight Consciousnesses has not been broken, and any action is merely a matter of the discriminating consciousness. If one takes this as truth, it is like recognizing a thief as one's own child. The ancients said, 'Those who study the Way do not recognize the truth, only because they have always recognized the spirit. The root of birth and death for countless eons, fools mistake it for their original self.' It is most important to penetrate this barrier. What is meant by sudden enlightenment and gradual cultivation is that one first has a thorough enlightenment, but there are habitual tendencies that have not been completely purified. In all circumstances, one uses the principle of enlightenment to generate the power of contemplation, examines the mind through experience, integrates a portion of the realm, realizes a portion of the Dharma body (Fa Shen, in Buddhism, refers to the Dharmakaya of the Buddha), eliminates a portion of delusion, and reveals a portion of original wisdom. This entirely depends on continuous effort, and it is more effective to work on the realm.
Those with sharp faculties, strong faith, and vigorous practice, who are willing to put in effort, easily remove obstacles of action, but find it difficult to dispel obstacles of principle. Here are a few examples of the ailments in this regard.
First, one must not greedily seek the mysterious (𢆯妙). This matter is originally plain and straightforward, solid and practical, always ordinary, and there is nothing mysterious. Therefore, the ancients said, 'After enlightenment, it is the same as before enlightenment, still just the old person. It is not the old way of walking, there is nothing mysterious.' When the effort reaches a certain point, it naturally becomes plain and real. This is because our habits of knowledge and understanding have not been purified, and the prajna (Bo Re, in Buddhism, refers to wisdom) is internally influenced. The prajna is influenced by habitual tendencies, giving rise to various illusions and clever views, clinging to the mind, thinking it is mysterious, and delving into it without letting go. This is precisely the shadow of the discriminating consciousness, the root of delusional views, also called the thorn of views. It is different from the previous coarse and superficial delusions. This is a subtle flow of arising and ceasing, also called intellectual obscuration. It is precisely what obstructs right knowledge and views. If one takes it as truth,
則起種種狂見。最在所忌。
其次不得將心待悟。以吾人妙圓真心。本來絕待。向因妄想凝結。心境根塵。對待角立。故起惑造業。今修行人。但只一念放下身心世界。單單提此一念向前。切莫管他悟與不悟。只管唸唸步步做將去。若工夫到處。自然得見本來面目。何須早計。若將心待悟。即此待心。便是生死根株。待至窮劫。亦不能悟。以不了絕待真心。將謂別有故耳。若待心不除。易生疲厭。多成退墮。譬如尋物不見。便起休歇想耳。
其次不得希求妙果。蓋眾生生死妄心。元是如來果體。今在迷中。將諸佛神通妙用。變作妄想情慮。分別知見。將真凈法身變作生死業質。將清凈妙土。變作六塵境界。如今做工夫。若一念頓悟自心。則如大冶紅罏。陶镕萬象。即此身心世界。元是如來果體。即此妄想情慮。元是神通妙用。換名不換體也。永嘉云。無明實性即佛性。幻化空身即法身。若能悟此法門。則取捨情忘。欣厭心歇。步步華藏凈土。心心彌勒下生。若安心先求妙果。即希求之心。便是生死根本。礙正知見。轉求轉遠。求之力疲。則生厭倦矣。
其次不可自生疑慮。凡做工夫。一向放下身心。屏絕見聞知覺。脫去故步。望前眇冥。無安身立命處。進無新證。退失故居。若前後籌慮。則生疑心
【現代漢語翻譯】 現代漢語譯本：因此會產生各種各樣的瘋狂見解，這是最應該避免的。
其次，不能以期待開悟的心態修行。因為我們妙圓的真心，本來就是超越對待的。只因爲妄想凝結，產生了心、境、根、塵的對立，所以才產生迷惑和造業。現在修行的人，只要一念放下身心世界，僅僅提起這一念向前，千萬不要管他悟與不悟，只管唸唸步步地做下去。如果功夫到了，自然會見到本來面目，何必過早地算計。如果以期待開悟的心態修行，那麼這個『待』心，就是生死輪迴的根源。等到窮盡劫數，也不能開悟。因為不瞭解超越對待的真心，還以為有別的東西存在。如果『待』心不除，容易產生疲憊厭倦，大多會退轉墮落，譬如尋找東西不見，便產生休息的想法一樣。
其次，不能希求妙果。要知道眾生生死的妄心，原本就是如來的果體。現在在迷惑之中，將諸佛的神通妙用，變成妄想情慮、分別知見，將真凈法身變成生死業質，將清凈妙土，變成六塵境界。如今做功夫，如果一念頓悟自心，就好像在大冶的火爐中，陶冶萬象。那麼這個身心世界，原本就是如來的果體；這個妄想情慮，原本就是神通妙用，只是換了個名稱，體性並沒有改變。永嘉（指永嘉玄覺禪師）說：『無明的實性就是佛性，幻化的空身就是法身。』如果能領悟這個法門，那麼取捨之情就會消失，欣厭之心就會止息，步步都是華藏凈土，心心都是彌勒下生。如果安心先求妙果，那麼希求之心，就是生死根本，障礙正確的知見，越求越遠，求得精疲力盡，就會產生厭倦。
其次，不可自己產生疑慮。凡是做功夫，一向放下身心，屏絕見聞知覺，脫去舊的習慣，向前看去，一片渺茫，沒有安身立命的地方，前進沒有新的證悟，後退又失去了原來的居所。如果前後思慮，就會產生疑心。
【English Translation】 English version: Therefore, various kinds of wild views arise, which are most to be avoided.
Secondly, one should not cultivate with a mind waiting for enlightenment. Because our wondrously perfect true mind is originally beyond all duality. It is only because of the condensation of delusion that the mind, object, roots, and dusts arise in opposition, thus giving rise to confusion and karma. Now, the practitioner should simply relinquish the body, mind, and world in a single thought, and single-mindedly advance with this one thought. Do not be concerned with whether or not one becomes enlightened; simply continue step by step, thought by thought. If the effort reaches its culmination, one will naturally see one's original face. Why be so hasty? If one cultivates with a mind waiting for enlightenment, then this very 'waiting' mind is the root of birth and death. Even if one waits for endless kalpas, one will not attain enlightenment, because one does not understand the true mind that is beyond duality, mistakenly thinking that there is something else. If the 'waiting' mind is not eliminated, it is easy to become weary and discouraged, and one will often regress and fall. It is like searching for something and, not finding it, giving rise to the thought of resting.
Thirdly, one should not crave wondrous fruits. Know that the deluded mind of sentient beings, subject to birth and death, is originally the fruit-body of the Tathagata (如來, Thus Come One). Now, in delusion, one transforms the miraculous functions and wonderful uses of all Buddhas into deluded thoughts, emotional considerations, and discriminating knowledge. One transforms the true and pure Dharma-body into the substance of karmic birth and death, and transforms the pure and wonderful land into the realm of the six dusts. Now, in cultivating, if one suddenly awakens to one's own mind in a single thought, it is like a great smelting furnace, forging all phenomena. Then, this body, mind, and world are originally the fruit-body of the Tathagata; these deluded thoughts and emotional considerations are originally miraculous functions and wonderful uses. Only the name has changed, but the essence has not. Yongjia (永嘉, refers to Yongjia Xuanjue, a Chan master) said: 'The real nature of ignorance is the Buddha-nature; the illusory empty body is the Dharma-body.' If one can understand this Dharma-gate, then the emotions of taking and rejecting will disappear, and the mind of joy and aversion will cease. Every step is the pure land of Huazang (華藏, Flower Treasury); every thought is Maitreya's (彌勒, the future Buddha) descent to be born. If one seeks wondrous fruits first, then the mind of seeking is the root of birth and death, obstructing correct knowledge and views. The more one seeks, the farther one gets, and when the effort of seeking is exhausted, one will become weary.
Fourthly, one should not generate doubts. In all cultivation, one should always relinquish the body and mind, shut off seeing, hearing, knowing, and feeling, cast off old habits, and look forward into the vast and indistinct, with no place to settle down and establish oneself. Advancing brings no new realization, and retreating loses the old dwelling. If one considers back and forth, doubt will arise.
。起無量思算。較計得失。或別生臆見。動發邪思。礙正知見。此須勘破。則決定直入。無復顯慮。大概工夫做到做不得。正是得力處。更加精采。則不退屈。不然則墮憂愁魔矣。其次不得生恐怖心。謂工夫念力急切。逼拶妄想一念頓歇。忽然身心脫空。便見大地無寸土。深至無極。則生大恐怖。於此若不勘破。則不敢向前。或以此豁達空。當作勝妙。若認此空。則起大邪見撥無因果。此中最險。
其次決定信自心是佛。然佛無別佛。唯心即是。以佛真法身。猶若虛空。若達妄元虛。則本有法身自現。光明寂照。圓滿周遍。無欠無餘。更莫將心向外馳求。若舍此心別求。則心中變起種種無量夢想境界。此正識神變現。切不可作奇特想也。然吾清凈心中。本無一物。更無一念。凡起心動念。即乖法體。今之做工夫人。總不知自心妄想。元是虛妄。將此妄想。誤為真實。專只與作對頭。如小兒戲燈影相似。轉戲轉沒交涉。弄久則自生怕怖。又有一等怕妄想的。恨不得一把捉了。拋向一邊。此如捕風捉影。終日與之打交滾。費盡力氣。再無一念休歇時。纏綿日久。信心日疲。只說參禪無靈驗。便生譭謗之心。或生怕怖之心。或生退墮之心。此乃初心之通病也。此無他。蓋由不達常住真心。不生滅性。只將妄想認性實法
耳。者里切須透過。若要透得此關。自有向上一路。只須離心意識參。離妄想境界求。但有一念起處。不管是善是惡。當下撇過。切莫與之作對。諦信自心中。本無此事。但將本參話頭。著力提起。如金剛寶劍。魔佛皆揮。此處最要大勇猛力。大精進力。大忍力。決不得思前算後。決不得怯弱。但得直心正念。挺身向前。自然巍巍堂堂。不被此等妄想纏繞。如脫鞲之鷹。二六時中。於一切境緣。自然不幹絆。自然得大輕安。得大自在。此乃初心第一步工夫得力處也。
已上數則。大似畫蛇添足。乃一期方便語耳。本非究竟。亦非實法。蓋在路途邊。出門一步。恐落差別岐徑。枉費心力。虛喪光陰。必須要真正一門。超出妙莊嚴路。所謂行步平正。其疾如風。其所行履。可以日劫相倍矣。要之佛祖向上一路。不涉程途。其在初心方便。也須從者里透過始得。
示無生祿禪人(乙未夏日在圓中說)
古人最初發心。真正為生死大事。決志出離。故割愛辭親。參師訪友。歷盡艱辛。心心念念。只為己躬下事未明。憂悲痛切。如喪考妣。若一見知識。如嬰兒得母。儻得一言半句。開導心地。如病得藥。若一念相當。胸中了悟。如貧得寶。拌身捨命。陸沈賤役。未嘗憚勞若二祖之安心斷臂。六祖之墜腰負石。
【現代漢語翻譯】 現代漢語譯本 『耳』（指聽覺）。這裡切切需要透徹領悟。若要透徹領悟這一關，自然有一條向上之路。只需遠離心意識的分別，遠離妄想境界的追求。只要有一念生起，不管是善是惡，當下就放下，千萬不要與它對抗。堅信自己的心中，本來就沒有這些事。只將本來參究的話頭，著力提起，如金剛寶劍一般，魔也好，佛也好，都一揮而斷。這裡最需要大勇猛力、大精進力、大忍力。決不能思前算後，決不能怯弱。只要保持直心正念，挺身向前，自然巍巍堂堂，不被這些妄想纏繞，如脫離束縛的雄鷹。一天二十四小時，在一切境緣中，自然不會被牽絆，自然得到大輕安，得到大自在。這是初學者第一步功夫得力的地方。
以上這些話，很像是畫蛇添足，只是一時的方便說法，並非究竟，也不是實法。因為還在路途邊，出門一步，恐怕落入差別歧途，白費心力，虛度光陰。必須要真正專一，超出妙莊嚴路。所謂行步平正，其疾如風，其所行履，可以日劫相倍。總之，佛祖向上的道路，不涉及任何過程。即使在初學者的方便法門中，也必須從這裡透徹領悟才行。
示無生祿禪人(乙未夏日在圓中說)
古人最初發心，真正是爲了生死大事，決心出離，所以割捨親情，辭別父母，參訪老師，結交道友，歷盡艱辛。心心念念，只因爲自己切身大事未明瞭，憂愁悲痛，如喪考妣。如果一見到善知識（指可以引導人們向善、明辨事理的人），就如嬰兒得到母親；倘若得到一言半句的開導，心地豁然開朗，就如病人得到良藥；若一念與真理相應，心中徹底領悟，就如窮人得到珍寶。甘願捨棄生命，從事低賤的勞役，未曾害怕勞苦，如二祖慧可（禪宗二祖）之安心斷臂，六祖慧能（禪宗六祖）之墜腰負石。
【English Translation】 English version 『Ear』 (referring to hearing). Here, it is essential to thoroughly understand. If you want to penetrate this barrier, there is naturally an upward path. You only need to stay away from the discrimination of mind-consciousness and the pursuit of delusional realms. As soon as a thought arises, whether it is good or bad, let it go immediately, and never confront it. Firmly believe that in your own mind, there is originally none of this. Just take up the original topic of investigation with effort, like a Vajra sword, cutting through both demons and Buddhas. Here, the most important thing is great courage, great diligence, and great patience. You must not think back and forth, and you must not be timid. As long as you maintain a straight mind and right thought, and step forward bravely, you will naturally be dignified and not be entangled by these delusions, like a hawk released from its leash. Twenty-four hours a day, in all circumstances, you will naturally not be bound, and you will naturally attain great ease and great freedom. This is where the first step of effort for beginners becomes effective.
The above words are very much like adding feet to a snake, and are only temporary expedient teachings, not ultimate or real. Because you are still on the road, taking a step out, you may fall into different paths, wasting effort and time. You must be truly focused and surpass the path of Wonderful Adornment. As the saying goes, 『Walking straight and upright, as fast as the wind, the distance traveled can be doubled day by day.』 In short, the upward path of the Buddhas and Patriarchs does not involve any process. Even in the expedient methods for beginners, you must thoroughly understand from here.
Instructing Layman Wusheng Lu (spoken at Yuanzhong in the summer of Yiwei year)
In ancient times, people initially aspired with a genuine concern for the great matter of life and death, determined to leave the mundane world. Therefore, they relinquished affection, bid farewell to their parents, visited teachers, and befriended fellow practitioners, enduring all hardships. With every thought, they were solely concerned about the lack of clarity regarding their own personal affairs, feeling sorrow and grief as if they had lost their parents. If they were to meet a wise teacher (referring to someone who can guide people towards goodness and discern truth), it would be like a baby finding its mother; if they were to receive a word or half a sentence of guidance, their minds would be enlightened, like a patient receiving medicine; if a single thought were to correspond with the truth, and they were to thoroughly understand in their hearts, it would be like a poor person finding treasure. They would willingly give up their lives and engage in lowly labor, never fearing hardship, like Huike (the Second Patriarch of Zen) cutting off his arm to seek peace of mind, and Huineng (the Sixth Patriarch of Zen) carrying stones around his waist.
百丈之執勞。楊岐之供眾。凡名載傳燈光照千古者。無不從刻苦中來。乃至過去諸佛。求無上菩提。捨身命如微塵數。無一類而不受身。無一身而不苦行。百劫修因。故感天上人間。無量供養。乃至末法兒孫。猶受用白毫光中一分功德不盡。豈有天生彌勒。自然釋迦者哉。痛念末法。去聖時遙。法門典刑。已至掃地。吾輩出家兒。不知竟為何事。生來祇知懼飢寒圖飽暖。一入空門。因循俗習。遊談終日。捧腹縱情。徒騁六根。備造眾惡。不耕而美食。不蠶而好友。虛消信施。唐喪光陰。竟不知生從何來。死從何去。豈復知因果難逃。罪福無爽。一朝大限臨頭。如石投水。三途劇苦。一報五千。再得出頭。知更何日。興言及此。痛可悲酸。目擊時流。滔滔皆是。望吾人之修者。如披沙揀金。非曰絕無。蓋亦鮮矣。嗟乎。三界牢獄。四生桎梏。大火所燒。生死險宅。何由能濕猛𦦨離眾苦。至無畏處耶。非丈夫兒具靈根含夙骨者。不能奮發猛勇。一超直入。汝等幸爾生逢佛法。形寓袈裟。早值明師。六根完具。若不痛念無常。深思大事。思地獄苦。發菩提心。改往修來。晝夜精勤。早求出離。因循度日。縱放身心。大限到頭。悔之何及。嗟乎行矣。其無忘我臨岐叮嚀之言。以負吾自負也。
將之雷陽舟中示奇侍者
【現代漢語翻譯】 現代漢語譯本 百丈禪師以身作則，辛勤勞作；楊岐禪師竭力供養大眾。凡是名字被記載在《傳燈錄》中，光輝照耀千古的人，沒有不是從刻苦修行中得來的。乃至過去諸佛，爲了求得無上菩提（supreme enlightenment），捨棄的生命如同微塵一樣數不清。沒有哪一類眾生沒有經歷過，沒有哪一身沒有苦行過。經過百劫的修行，才感得天上人間的無量供養。乃至末法時代的子孫，仍然享用著佛陀眉間白毫所放光明中的一分功德，用之不盡。難道會有天生就是彌勒佛（Maitreya, the future Buddha），自然就是釋迦牟尼佛（Sakyamuni Buddha, the historical Buddha）的人嗎？ 痛心於末法時代，距離聖人的時代已經遙遠，佛法的典章制度，已經到了快要被掃除殆盡的地步。我們這些出家人，不知道究竟是爲了什麼而出家。生來只知道害怕飢寒，只圖吃飽穿暖。一旦進入空門，就因循守舊，沿襲世俗的習氣。整天遊手好閒，高談闊論，捧著肚子放縱自己的慾望，白白地放縱六根（the six sense organs），造作各種惡業。不耕種卻吃著美食，不養蠶卻穿著好衣服，白白地消耗信徒的供養，白白地浪費光陰。竟然不知道自己從哪裡來，死後要到哪裡去。哪裡還知道因果報應難以逃脫，罪業和福報毫釐不爽。一旦大限來臨，就像石頭投入水中一樣，沉入三途（three evil realms）遭受劇烈的痛苦，一次受報就是五千年。再想得到出頭的機會，又不知道要等到哪一天。 說到這裡，真是令人悲痛酸楚。放眼看去，現在的人們，都是這樣。希望我們修行的人，能夠像從沙子里挑選金子一樣，雖然不是絕對沒有，但也實在太少了。唉，三界（three realms）就像牢獄一樣，四生（four kinds of birth）就像桎梏一樣，被大火所焚燒，生死輪迴的居所是如此的危險。要怎樣才能脫離猛烈的火焰，遠離各種痛苦，到達無所畏懼的境地呢？不是具有靈根和宿世善根的男子漢，不能奮發勇猛，一躍而入。你們有幸生逢佛法，身披袈裟，早早地遇到明師，六根完好無缺。如果不好好地思念無常，深刻地思考生死大事，思念地獄的痛苦，發起菩提心（Bodhi mind, the aspiration for enlightenment），改正過去的錯誤，修持未來的善行，日夜精進勤勉，早日求得解脫，卻因循度日，放縱身心，等到大限來臨，後悔也來不及了。唉，去修行吧！不要忘記我臨別時的叮嚀，不要辜負我對你們的期望啊！ 將要前往雷陽，在船中開示奇侍者。
【English Translation】 English version Baizhang (Baizhang Huaihai, a famous Chan master of the Tang Dynasty) toiled diligently, and Yangqi (Yangqi Fanghui, a prominent Linji school Chan master) provided for the Sangha (Buddhist monastic community) generously. All those whose names are recorded in the 'Transmission of the Lamp' and whose light shines through the ages came from arduous practice. Even the Buddhas of the past, in seeking Anuttara-Samyak-Sambodhi (supreme enlightenment), sacrificed their lives as numerous as dust particles. There was no type of being they did not embody, and no body in which they did not practice austerities. They cultivated causes for hundreds of kalpas (eons), thus receiving immeasurable offerings in the heavens and the human realm. Even the descendants in the Dharma-ending Age still enjoy a portion of the merit from the white hair between the Buddha's eyebrows, which is inexhaustible. How could there be anyone who is born as Maitreya (Maitreya, the future Buddha) or naturally becomes Sakyamuni (Sakyamuni Buddha, the historical Buddha)? It is heartbreaking to think of the Dharma-ending Age, when the time is far from the sages, and the models and institutions of the Dharma are on the verge of being swept away. We monks and nuns do not know what we have become monks for. From birth, we only know to fear hunger and cold, seeking only to be full and warm. Once entering the empty gate, we follow old ways and worldly habits. We spend the whole day idly chatting, indulging our desires, and vainly indulging the six senses (the six sense organs), creating all kinds of evil. We eat delicious food without plowing, and wear fine clothes without weaving, vainly consuming the offerings of believers and wasting time. We do not even know where we come from or where we go after death. How can we know that the law of cause and effect is inescapable, and that rewards and punishments are unerring? Once the great limit arrives, we are like a stone thrown into water, sinking into the three evil realms (three evil realms) to suffer intense pain, with one retribution lasting five thousand years. When will we ever have a chance to emerge again? Speaking of this, it is truly sad and heartbreaking. Looking around, the people of today are all like this. I hope that those of us who practice can be like picking gold from sand. It is not that there are absolutely none, but they are indeed very few. Alas, the three realms (three realms) are like a prison, the four kinds of birth (four kinds of birth) are like shackles, burned by a great fire, and the abode of birth and death is so dangerous. How can we escape the fierce flames, leave all suffering, and reach the place of fearlessness? Only a true man with spiritual roots and past good karma can bravely and vigorously leap straight in. You are fortunate to have been born in the time of the Buddha Dharma, to wear the kasaya (monk's robe), to have met a wise teacher early, and to have all six senses intact. If you do not deeply contemplate impermanence, deeply consider the great matter of birth and death, contemplate the suffering of hell, generate Bodhicitta (Bodhi mind, the aspiration for enlightenment), correct past mistakes, cultivate future good deeds, be diligent day and night, and seek liberation early, but instead drift along, indulging your body and mind, when the great limit arrives, it will be too late to regret. Alas, go and practice! Do not forget my parting words, and do not fail to live up to my expectations! About to go to Leiyang, instructing attendant Qi on the boat.
佛祖教人于生死中。頓證無生法忍。且每怪其于無生中。妄見生滅。此語如對市人說夢事。聞者非不明目張膽。但未證真耳。要之所說非所聞。所聞非所見也。古人貴實證者。直欲于生死法中。親切勘破而已。非別有奇特處也。嘗見小兒怕鬼者。每於夜中行。恍然一物隨之。大生驚怖。雖慈母善諭本無。亦未之信。必待其自信不疑而後止。茍自至不疑之地。縱假鬼怖之。將一笑而釋矣。余昔游塞上。同健兒乘馬夜行。道傍一石。馬忽見而大驚。幾墮地。爾乃頓轡奮力鞭䇿。繞石周行數十匝。仍引熟視良久。方縱逸而去。馬自是遇物皆不驚。余因是知道人游生死險道。歷境驗心。必如是而後已。是故華嚴以善財表證。其所歷百城。參多知識。至於刀山火聚。亦遲迴待勸而後入。及入之果得清涼大解脫門。此其䇿馬繞石。令其熟視之謂耶。由是觀之。佛祖殊無他長。蓋能熟視世間相者耳。世人所驚怖者。非生死禍患乎。佛祖乃欲令人于中證無生忍。且又明言于無生中妄見生滅。噫此果何謂哉。茍非熟視自到不疑之地。吾意雖慈尊善諭。殆亦難免驚怖也。余比以宏法罹難。上干 聖怒。如白日雷霆。聞者掩耳。自被逮以至出離。二百餘日。備歷苦事不可言。從始至終。自視一念歡喜心。竟未減于平昔。觀者莫不驚異為非
【現代漢語翻譯】 現代漢語譯本： 佛祖教導人們在生死輪迴中，當下證悟無生法忍（Anutpattika-dharma-kshanti，對諸法不生不滅的深刻理解和接受）。並且常常責怪人們在無生境界中，虛妄地見到生滅現象。這話就像對市井之人講述夢境一般。聽者並非不明明白白、明目張膽，只是尚未親證真理罷了。總而言之，佛祖所說並非人們所聽聞的，人們所聽聞的也並非親眼所見的。古人看重實際的證悟，就是要于生死之法中，親切地勘破它而已，並非另有奇特之處。 我曾經見過小孩子害怕鬼，常常在夜裡行走時，恍惚覺得有什麼東西跟隨著他，於是大生驚恐。即使慈愛的母親好好地告訴他本來就沒有鬼，他也不相信。一定要等到他自己確信無疑之後才停止害怕。如果自己到達了確信無疑的境地，縱然真的有鬼來恐嚇他，也會一笑而釋懷。 我過去在邊塞遊歷時，和健壯的士兵一同騎馬夜行。路旁有一塊石頭，馬忽然看見了就大驚，幾乎要摔倒在地。於是就勒緊韁繩，奮力鞭打，繞著石頭轉了幾十圈，仍然拉著馬仔細地看了很久，才放縱地離去。馬從此以後遇到什麼東西都不再驚慌。我因此明白了修行人在生死險道上游歷，經歷各種境界來驗證自己的心，必定要像這樣才能停止。所以《華嚴經》（Avatamsaka Sutra）用善財童子（Sudhana）來表示證悟的過程，他所經歷的一百座城市，參訪眾多的善知識（Kalyanamitra），即使是刀山火海，也要遲疑等待勸說之後才進入，等到進入之後果然得到了清涼的大解脫門。這就是策馬繞石，讓它仔細觀看的意思啊。 由此看來，佛祖並沒有什麼其他的長處，大概就是能夠仔細觀察世間萬相罷了。世人所驚恐害怕的，不就是生死禍患嗎？佛祖就是要使人們在其中證得無生法忍，並且又明白地說在無生之中虛妄地見到生滅。唉！這到底是什麼意思呢？如果不是仔細觀察，自己到達確信無疑的境地，我認為即使是慈悲的佛陀好好地開導，恐怕也難以免除驚恐害怕。 我曾經因為弘揚佛法而遭受災難，觸犯了皇帝的震怒，就像晴天霹靂一樣，聽者都摀住了耳朵。自從被逮捕到出獄，二百多天的時間裡，經歷了各種苦事難以言說。從始至終，我自己覺得心中那一念歡喜心，竟然沒有比平時減少。看到的人沒有不驚異，認為是不正常的。
English version: The Buddha teaches people to instantly realize Anutpattika-dharma-kshanti (the acceptance of the non-arising of all dharmas) within the cycle of birth and death. And often, the Buddha would criticize people for falsely perceiving arising and ceasing within the realm of non-arising. This is like telling a dream to common people in the marketplace. Those who hear it are not necessarily ignorant or foolish, but they simply have not personally verified the truth. In short, what the Buddha speaks is not what people hear, and what people hear is not what they see. The ancients valued actual realization, wanting to thoroughly investigate the truth within the laws of birth and death, and nothing more. There is nothing particularly special about it. I once saw a child who was afraid of ghosts. Whenever he walked at night, he would vaguely feel something following him, and he would become very frightened. Even if his loving mother kindly told him that there were no ghosts, he would not believe it. He would only stop being afraid when he himself was convinced without a doubt. If one reaches a state of unwavering certainty, even if a real ghost were to frighten him, he would simply laugh it off. In the past, when I traveled in the borderlands, I rode a horse at night with strong soldiers. There was a stone by the roadside, and the horse suddenly saw it and was greatly startled, almost falling to the ground. So, we tightened the reins, vigorously whipped the horse, and circled the stone dozens of times. We still pulled the horse back to look at it carefully for a long time before letting it go freely. From then on, the horse was no longer startled by anything. From this, I understood that practitioners traveling on the perilous path of birth and death must experience various realms to verify their minds, and only then can they stop. Therefore, the Avatamsaka Sutra (華嚴經) uses Sudhana (善財童子) to represent the process of enlightenment. He visited a hundred cities and consulted many Kalyanamitras (善知識). Even when faced with mountains of knives and seas of fire, he hesitated and waited for encouragement before entering. After entering, he indeed obtained the cool and great liberation gate. This is the meaning of circling the stone with the horse, allowing it to look carefully. From this perspective, the Buddha has no other special abilities. He is simply able to carefully observe the myriad phenomena of the world. What are people afraid of if not the calamities of birth and death? The Buddha wants to enable people to realize Anutpattika-dharma-kshanti within them, and also clearly states that they falsely perceive arising and ceasing within the realm of non-arising. Alas! What does this really mean? If one does not carefully observe and reach a state of unwavering certainty, I believe that even with the kind guidance of the compassionate Buddha, it would be difficult to avoid fear and trepidation. I once suffered hardship for propagating the Dharma, incurring the wrath of the emperor, like a thunderbolt in broad daylight, causing listeners to cover their ears. From the time I was arrested to the time I was released, I experienced unspeakable hardships for more than two hundred days. From beginning to end, I felt that the joy in my heart had not diminished compared to usual. Those who saw it were all amazed and considered it abnormal.
【English Translation】 English version: The Buddha teaches people to instantly realize Anutpattika-dharma-kshanti (the acceptance of the non-arising of all dharmas) within the cycle of birth and death. And often, the Buddha would criticize people for falsely perceiving arising and ceasing within the realm of non-arising. This is like telling a dream to common people in the marketplace. Those who hear it are not necessarily ignorant or foolish, but they simply have not personally verified the truth. In short, what the Buddha speaks is not what people hear, and what people hear is not what they see. The ancients valued actual realization, wanting to thoroughly investigate the truth within the laws of birth and death, and nothing more. There is nothing particularly special about it. I once saw a child who was afraid of ghosts. Whenever he walked at night, he would vaguely feel something following him, and he would become very frightened. Even if his loving mother kindly told him that there were no ghosts, he would not believe it. He would only stop being afraid when he himself was convinced without a doubt. If one reaches a state of unwavering certainty, even if a real ghost were to frighten him, he would simply laugh it off. In the past, when I traveled in the borderlands, I rode a horse at night with strong soldiers. There was a stone by the roadside, and the horse suddenly saw it and was greatly startled, almost falling to the ground. So, we tightened the reins, vigorously whipped the horse, and circled the stone dozens of times. We still pulled the horse back to look at it carefully for a long time before letting it go freely. From then on, the horse was no longer startled by anything. From this, I understood that practitioners traveling on the perilous path of birth and death must experience various realms to verify their minds, and only then can they stop. Therefore, the Avatamsaka Sutra (華嚴經) uses Sudhana (善財童子) to represent the process of enlightenment. He visited a hundred cities and consulted many Kalyanamitras (善知識). Even when faced with mountains of knives and seas of fire, he hesitated and waited for encouragement before entering. After entering, he indeed obtained the cool and great liberation gate. This is the meaning of circling the stone with the horse, allowing it to look carefully. From this perspective, the Buddha has no other special abilities. He is simply able to carefully observe the myriad phenomena of the world. What are people afraid of if not the calamities of birth and death? The Buddha wants to enable people to realize Anutpattika-dharma-kshanti within them, and also clearly states that they falsely perceive arising and ceasing within the realm of non-arising. Alas! What does this really mean? If one does not carefully observe and reach a state of unwavering certainty, I believe that even with the kind guidance of the compassionate Buddha, it would be difficult to avoid fear and trepidation. I once suffered hardship for propagating the Dharma, incurring the wrath of the emperor, like a thunderbolt in broad daylight, causing listeners to cover their ears. From the time I was arrested to the time I was released, I experienced unspeakable hardships for more than two hundred days. From beginning to end, I felt that the joy in my heart had not diminished compared to usual. Those who saw it were all amazed and considered it abnormal.
常。然而生死禍患。他人故為余驚矣。及視余不減歡喜心。乃又驚。余不驚其所驚。而人驚其所不驚。是或有道焉。奇侍者。不遠三千里赴難。問余于幽獄。已而荷蒙 聖恩。貶竄嶺南。奇乃伴行舟中。遂書此為別。嗟乎。生死險道。正在所驚。其無聞我歡喜心如夢事耶。異時驗子于寂滅場中。無以今日之言為夢語。
示無隱桂禪人
明桂西蜀李氏子。年十七出家。參伏牛法光和尚。禮清涼。感文殊光相。燒一指供養。如京謁遍融禪師。從古梅座主聽講。復從大方宗師請益機緣。訪余于東海海印道場。受金剛寶戒。余觀其骨氣孤硬。可為法門標幟。第以名言厚習。不能洞發性真。初聞余言。猶河漢而無極也。因字之曰。無隱。每為曲唱傍通。方便調伏者期年。一日聞唯心宗旨。恍然自信。遂誓歸依。三閱寒暑。相從於患難。又期年丙申十月來五羊。依棲於壘壁者數月。余方觀棱伽。擬令入室。冀入第一義。心忽有歸省之思。余以為忠於法門。孝于師親。其志一也。因示之曰。惟佛性之在纏。如神光之在目。雖明暗去來。而照禮獨立。以障翳厚薄。故智用淺深。是故從上佛祖。必經多劫。事多知識。入多法門。然後得見性真。所以然者。如人被縛。自不能解。必假手於他。至若釋然解脫。自在縱橫受用處。
【現代漢語翻譯】 現代漢語譯本： 常常如此。然而生死的禍患，他人卻因此為我驚異。等到看見我沒有減少歡喜心，就更加驚異。我並不驚異他們所驚異的，而人們卻驚異我不驚異的，這或許其中有什麼道理吧。奇侍者，不遠三千里趕來，在幽暗的監獄中探望我。不久之後，承蒙皇上的恩典，我被貶謫到嶺南。奇就陪伴我同行在船中，於是寫下這些話作為告別。唉，生死是險惡的道路，正在於人們的驚懼。他沒有聽聞我的歡喜心，就像一場夢一樣嗎？將來在寂滅的場合中驗證你，不要把今天的話當作夢話。
示無隱桂禪人
明朝桂西蜀地的李氏之子，十七歲出家。參拜伏牛山法光和尚，朝禮清涼山，感應到文殊菩薩的光相，燒一根手指供養。到京城拜謁遍融禪師，跟隨古梅座主聽講。又向大方宗師請教機緣。在東海海印道場拜訪我，接受金剛寶戒。我看他骨氣孤傲剛硬，可以作為佛法門中的標桿。只是因為名言的習氣太重，不能徹底地啓發本性真如。起初聽我說話，就像面對銀河一樣，無邊無際。因此給他取字叫做『無隱』。常常為他委婉地開導，用方便法門來調伏他，差不多有一年。有一天，聽到唯心宗的宗旨，恍然大悟，自信不疑，於是發誓歸依。三年中，在患難中相隨。又過了一年，丙申年十月來到五羊（廣州），在壘壁棲身幾個月。我正要觀看《楞伽經》，打算讓他進入內室，希望他進入第一義諦。他的心中忽然有了想回家省親的念頭。我認為他忠於佛法，孝順師長和親人，他的志向是一樣的。因此開示他說：佛性被纏縛，就像神光在眼睛裡一樣，即使光明和黑暗來來去去，而照耀的道理是獨立存在的。因為障礙的深淺，所以智慧的運用有深有淺。因此從前的佛祖，必定要經過很多劫，經歷很多知識，進入很多法門，然後才能見到本性真如。之所以這樣，就像人被捆綁，自己不能解開，必須藉助別人的手。至於釋然解脫，自在縱橫受用的地方。
【English Translation】 English version: It is always thus. Yet others are surprised by the misfortunes of life and death that befall me. And when they see that my joy is undiminished, they are even more surprised. I am not surprised by what they are surprised by, but people are surprised by what I am not surprised by. Perhaps there is a reason for this. The attendant Qi, traveled three thousand miles to visit me in my dark prison. Soon after, I received the grace of the Emperor and was exiled to Lingnan. Qi accompanied me on the boat, and so I write this as a farewell. Alas, the perilous path of life and death lies precisely in people's fears. Has he not heard of my joyful heart, as if it were a dream? In the future, I will test you in the field of extinction. Do not regard today's words as mere dreams.
Shown to the Monk Wuyin Gui
Li, a native of Guixi, Sichuan, in the Ming Dynasty, left home at the age of seventeen. He studied with the monk Faguang of Mount Funiu, and paid homage to Qingliang Mountain, sensing the radiant form of Manjushri Bodhisattva, and burned a finger as an offering. He visited the Chan master Bianrong in the capital, and listened to lectures from the master Gumei. He also sought guidance on opportunities from the master Dafang. He visited me at the Haiyin Dojo in the East Sea and received the Vajra Precious Precepts. I observed that his character was solitary and firm, and that he could be a beacon for the Dharma. However, his deep-seated habits of conceptual language prevented him from fully awakening to his true nature. At first, when he heard my words, it was like facing the Milky Way, boundless and limitless. Therefore, I gave him the name 'Wuyin' (No Concealment). I often guided him with gentle persuasion and used expedient means to subdue him for about a year. One day, upon hearing the tenets of the Mind-Only school, he suddenly realized and became confident. He then vowed to take refuge. For three years, he accompanied me through hardships. After another year, in October of the Bing Shen year, he came to Wuyang (Guangzhou) and stayed at Leibi for several months. I was about to study the Lankavatara Sutra and intended to have him enter my room, hoping that he would enter the First Principle. Suddenly, he had the thought of returning home to visit his family. I believe that his loyalty to the Dharma and his filial piety to his teachers and parents are one and the same. Therefore, I instructed him, saying: 'The Buddha-nature in bondage is like the divine light in the eye. Although light and darkness come and go, the principle of illumination stands independently. Because the obstructions are thick or thin, the application of wisdom is shallow or deep. Therefore, the Buddhas and Patriarchs of the past had to go through many kalpas, experience much knowledge, and enter many Dharma gates before they could see their true nature. The reason for this is like a person who is bound and cannot untie himself, but must rely on the hand of another. As for the place of joyful liberation, freedom, and unhindered enjoyment.'
又非解者所可與也。即稱上根利智。有能一念頓悟自心。不從人得者。未必不由積累辛苦中來。如萬里還家。入門一步。慶快平生。回視向之䟦涉艱難。閑關險阻。依稀彷彿如夢中事然。且大通十劫。猶不現前。身子發心。中道退沮。在聖尚爾。況其他乎。是知信向此段大事因緣。能操久遠之志。持畢竟之懷者。從古為難得。歷觀前修。拌捨身命。親師擇友。動則三二十年。乃至盡形畢壽。不以窮達改心易慮。以極願力所持。窮劫而不化。千載如一日者。所以光明廣大。一發則為人天師表。非茍然也。禪人以夙習般若聞熏之力。不忘所先。今幸為佛子。歷事法門。慇勤若是。茍能執金剛心。盡此形壽。乃至周遍恒沙。以極究竟菩提。不退初心。將布法雲於火宅。圓智種于覺園。未必不以今日為因地也。子行矣。即歸峨嵋。親見普賢。儻問諸變化人。報言瘴海炎方。不減白銀世界。無恙無恙。
促小師大義歸家山侍養
余少讀史。竊慕程嬰公孫杵臼之為人。唸曰。持此心為人臣子者。可謂不忝所生矣。及長出家。乃曰。吾佛為三界法王。四生慈父。茍能持二子之心。為弟子者。可謂不負己靈矣。及讀傳燈諸祖機緣。見神光之斷臂。船子之覆舟。百丈之於馬祖。楊岐之於慈明。嘆曰。茍忘身為法。若諸老之為
【現代漢語翻譯】 現代漢語譯本 此外，這件事也不是那些只理解表面意思的人能夠參與的。即使是那些被稱為具有上等根器和敏銳智慧的人，能夠在一念之間頓悟自心，不依賴他人指點的人，也未必不是從長期的積累和艱苦的修行中得來的。就像離家萬里的人回到家，踏進家門的那一步，感到無比的慶幸和快樂，回顧之前跋山涉水、歷經艱難，以及遇到的重重關卡和危險，都彷彿像夢中的事情一樣。況且，即使是大通智勝佛經歷了十劫的修行，仍然不能立即證得佛果；舍利弗（Śāriputra）最初發菩提心，但在修行的中途卻退縮了。聖人都尚且如此，更何況其他人呢？由此可知，對於這件重大的因緣，能夠抱有長久的志向，堅持到底的人，自古以來就很難得。縱觀前代的修行者，他們不惜犧牲身命，親近善知識，選擇益友，動輒花費三、二十年的時間，甚至終其一生，都不因境遇的窮困或顯達而改變自己的心意和想法，以極大的願力來堅持，經歷漫長的劫數也不動搖，千年如一日。所以他們的光明才如此廣大，一旦有所成就，就能成為人天師表，絕不是偶然的。禪人憑藉著過去生中所熏習的般若智慧的力量，不忘最初的發心，現在有幸成為佛的弟子，如此慇勤地經歷各種法門，如果能夠執持金剛般若之心，盡此一生的壽命，乃至周遍恒河沙數的世界，以求證得究竟的菩提，不退失最初的發心，將佛法的慈雲佈滿充滿煩惱的世間，在覺悟的園地裡播下智慧的種子，那麼未必不是以今天的努力作為未來成佛的因地啊。你走吧，立即返回峨嵋山，親自去拜見普賢菩薩（Samantabhadra）。如果普賢菩薩問起那些變化的人，就告訴他們，瘴癘之地的炎熱地方，並不比白銀世界差，一切都安好。
勸勉小師以大義為重，回鄉侍奉雙親
我年輕時讀史書，私下裡仰慕程嬰和公孫杵臼的為人，心想：以這樣的心來做臣子，才算沒有辜負父母的養育之恩。等到長大出家后，就想：我們的佛是三界之法王，四生之慈父，如果能夠以程嬰和公孫杵臼的心來做弟子，才算沒有辜負自己的靈性。等到讀到《景德傳燈錄》中各位祖師的機緣，看到慧可（Huike）的斷臂求法，船子和尚的覆舟，百丈禪師對馬祖禪師的恭敬，楊岐方會（Yangqi Fanghui）對慈明禪師的尊崇，感嘆道：如果能像這些老前輩一樣，爲了佛法而忘卻自身，那才算得上是真正的修行人啊。
【English Translation】 English version Moreover, this is not something that those who only understand the surface meaning can participate in. Even those who are called to have superior faculties and keen intelligence, who are able to suddenly awaken their own minds in a single thought, without relying on others, may not have come from long-term accumulation and arduous practice. It is like returning home after traveling ten thousand miles, taking that one step into the house, feeling immense joy and happiness, and looking back at the previous arduous journey, the difficulties and dangers encountered, all seeming like a dream. Furthermore, even the Great Universal Wisdom Buddha (Mahābhijñābhijñā) still could not immediately attain Buddhahood after practicing for ten kalpas; Śāriputra initially aroused the Bodhi mind, but retreated midway through practice. Even the saints are like this, let alone others? From this, we know that for this great cause and condition, those who can hold long-term aspirations and persevere to the end are rare since ancient times. Looking at the previous practitioners, they did not hesitate to sacrifice their lives, approached good teachers, and chose beneficial friends, spending thirty or twenty years, or even their entire lives, without changing their minds and thoughts due to poverty or prosperity, persisting with great vows, unwavering through countless kalpas, like a thousand years in a day. Therefore, their light is so vast, and once they achieve something, they can become teachers of humans and devas, not by chance. The Chan practitioners, relying on the power of Prajna wisdom cultivated in past lives, do not forget their initial aspirations, and now are fortunate to be disciples of the Buddha, diligently experiencing various Dharma gates. If they can hold the Vajra Prajna mind, exhaust this lifetime, and even pervade countless Ganges sand worlds, in order to attain ultimate Bodhi, without retreating from their initial aspirations, spreading the Dharma clouds in the burning house of suffering, and sowing the seeds of wisdom in the garden of enlightenment, then it may not be that today's efforts are not the cause for future Buddhahood. Go now, immediately return to Mount Emei, and personally pay homage to Samantabhadra Bodhisattva. If Samantabhadra asks about those transformed people, tell them that the hot and pestilent lands are no worse than the Silver World, and all is well.
Urging the young monk to prioritize the great cause and return home to serve his parents
When I was young, I read history books and secretly admired the people of Cheng Ying and Gongsun Chujiu, thinking: To be a minister with such a heart is to not fail one's parents' upbringing. When I grew up and became a monk, I thought: Our Buddha is the Dharma King of the Three Realms and the compassionate father of the Four Births. If one can be a disciple with the heart of Cheng Ying and Gongsun Chujiu, then one has not failed one's own spirituality. When I read the stories of the masters in the Transmission of the Lamp, seeing Huike's arm cut off to seek the Dharma, Boat Monk's overturning of the boat, Baizhang's respect for Mazu, and Yangqi Fanghui's reverence for Ciming, I sighed: If one can forget oneself for the sake of the Dharma, like these old masters, then one can be considered a true practitioner.
心者。何患祖道之不昌。法門之不振乎。嗟夫。丈夫處世。既不能盡命竭力。以事人主榮名顯親。即當爲法王忠臣慈父孝子。易地皆然。又何屑屑以事齷齪乎。故予自知。有向上事以來。此心翩翩。負超世之思。即處樊籠游廛市。未嘗不置身冰雪。千巖萬壑中也。隆慶初。予居龍河講肆。識妙峰師。于稠人中。睹其貌悴骨剛。知為法器。雖未語而心許之矣。萬曆癸亥。余北遊上都。適遇于長安市。共坐龍華樹下。一語而決生死。乃結伴同參。共遊方外。過河中。山陰檀越。延之道院數月。是時宗尚童年。為沙彌。明年餘同妙師。入清涼。置身萬年冰雪中嚴寒徹骨。幾死者數矣。時予幸有自信之地。越丁丑山陰檀越。以書抵清涼。屬宗從事法門。因著入槽廠。宗躍然負米採薪。履水踏雪。百務惟先。日夜無隙。眾皆推其精勤。然殊無短長。越辛巳冬。奉 慈旨。求 皇儲。薦 先帝。建大會於臺山。日集萬指。宗獨任點茶湯。晝則周旋不失一人。夜則以餘力課誦。余始心知其力能荷負。第未察其信根耳。明年壬午春。臺山會罷。余與妙師訣。師曰。某即不能荷錫相從。柰何弔影長途乎。乃目宗謂此子可代執役。因命宗曰。古人從師為法。誓死為期。爾其盡形竭力。儻中道志沮。當此生不面爾。其志之。明發。即理䇿東西
【現代漢語翻譯】 現代漢語譯本： 心懷大志，還擔心祖師的道統不能發揚光大，佛法不能振興嗎？唉！大丈夫立身處世，既然不能竭盡全力來侍奉君主，光宗耀祖，那麼就應當做佛法的忠臣，眾生的慈父，父母的孝子，無論身處何地都是如此。又何必拘泥於那些瑣碎的事情呢？因此，我自從有了追求更高境界的志向以來，內心就一直充滿著超越世俗的想法。即使身處塵世，遊走於市井，也從未不把自己置身於冰天雪地、千巖萬壑之中。隆慶初年，我住在龍河講學的地方，認識了妙峰（Miaofeng）禪師。在眾人之中，看到他面容憔悴，骨骼剛勁，就知道他是可以繼承佛法的人才。雖然沒有交談，但心裡已經認可了他。萬曆癸亥年，我北遊到上都（Shangdu），在長安（Chang'an）市偶然遇到了他，我們一起坐在龍華樹下，一語道破生死之理，於是結伴同行，共同參禪，一起遊歷世外。我們路過河中（Hezhong），山陰（Shanyin）的檀越（Tan Yue，施主）邀請我們到道院住了幾個月。當時宗尚（Zongshang）還年幼，是個沙彌（Shami，小和尚）。第二年，我同妙峰（Miaofeng）禪師一起進入清涼山（Qingliang Mountain），身處萬年冰雪之中，嚴寒刺骨，幾次都差點死去。當時我幸好有自信的基礎。到了丁丑年，山陰（Shanyin）的檀越（Tan Yue，施主）寫信到清涼山（Qingliang Mountain），委託宗尚（Zongshang）從事佛法事務，於是讓他進入槽廠工作。宗尚（Zongshang）欣然地背米、採柴，在冰雪中行走，什麼事情都搶先去做，日夜不停歇。大家都稱讚他精進勤奮，然而卻看不出他有什麼長處。到了辛巳年冬天，奉慈禧太后（Empress Dowager Cixi）的旨意，祈求皇儲，為先帝薦福，在五臺山（Mount Wutai）舉辦大法會，每天聚集上萬人。宗尚（Zongshang）獨自負責點茶湯，白天周旋忙碌，沒有遺漏一個人，晚上則用剩餘的精力誦經。我這才心裡明白他有能力承擔重任，只是還沒有觀察到他的堅定信仰。第二年壬午年春天，五臺山（Mount Wutai）法會結束后，我與妙峰（Miaofeng）禪師告別。禪師說：『我不能拄著錫杖跟隨你了，又怎麼能獨自一人在漫長的旅途中孤單地走下去呢？』於是指著宗尚（Zongshang）說：『這個孩子可以代替我服侍你。』因此命令宗尚（Zongshang）說：『古人跟隨老師是爲了求法，以死為期。你一定要竭盡全力，如果中途意志消沉，那麼此生就不要再見面了。你要記住。』第二天早上，就整理行裝向東西方向出發了。
【English Translation】 English version: With such aspirations, why worry about the ancestral path not flourishing or the Dharma gate not revitalizing? Alas! A true man, living in this world, if he cannot devote his life and energy to serving the ruler and bringing honor to his ancestors, then he should be a loyal subject of the Dharma King, a compassionate father to all beings, and a filial son to his parents. This applies everywhere. Why bother with trivial matters? Therefore, since I have had the aspiration to pursue higher realms, my heart has been filled with thoughts that transcend the world. Even when living in the mundane world, wandering through the marketplace, I have always placed myself in the midst of ice and snow, among thousands of cliffs and valleys. In the early years of the Longqing era, I lived in Longhe, where I lectured and met Chan Master Miaofeng (Miaofeng, Wonderful Peak). Among the crowd, I saw his gaunt face and strong bones, and I knew he was a vessel for the Dharma. Although we had not spoken, my heart had already recognized him. In the year Guihai of the Wanli era, I traveled north to Shangdu (Shangdu, Upper Capital), and I happened to meet him in the market of Chang'an (Chang'an, Perpetual Peace). We sat together under the Dragon Flower Tree, and with one word, we resolved the matter of life and death. Thus, we became companions, practicing together and traveling beyond the mundane world. We passed through Hezhong (Hezhong, River Middle), and a Tan Yue (Tan Yue, Benefactor) from Shanyin (Shanyin, Mountain Shade) invited us to stay in a Taoist temple for several months. At that time, Zongshang (Zongshang, Esteemed Lineage) was still young, a Shami (Shami, Novice Monk). The following year, I entered Qingliang Mountain (Qingliang Mountain, Pure Cool Mountain) with Chan Master Miaofeng (Miaofeng, Wonderful Peak), placing ourselves in the midst of eternal ice and snow. The extreme cold pierced our bones, and we almost died several times. Fortunately, I had a foundation of self-confidence at that time. In the year Dingchou, the Tan Yue (Tan Yue, Benefactor) from Shanyin (Shanyin, Mountain Shade) wrote a letter to Qingliang Mountain (Qingliang Mountain, Pure Cool Mountain), entrusting Zongshang (Zongshang, Esteemed Lineage) to engage in Dharma affairs, so he was assigned to work in the mill. Zongshang (Zongshang, Esteemed Lineage) gladly carried rice and gathered firewood, walking through ice and snow, always taking the lead in everything, without rest day or night. Everyone praised his diligence and diligence, but they did not see any particular strengths in him. In the winter of the year Xin Si, by the decree of Empress Dowager Cixi (Empress Dowager Cixi), we sought an heir to the throne and prayed for blessings for the late emperor, holding a grand Dharma assembly at Mount Wutai (Mount Wutai, Five Terrace Mountain), gathering tens of thousands of people every day. Zongshang (Zongshang, Esteemed Lineage) was solely responsible for serving tea and soup, attending to everyone during the day without missing a single person, and using his remaining energy to recite scriptures at night. Only then did I realize that he was capable of bearing heavy responsibilities, but I had not yet observed the firmness of his faith. In the spring of the following year, Renwu, after the Dharma assembly at Mount Wutai (Mount Wutai, Five Terrace Mountain) ended, I bid farewell to Chan Master Miaofeng (Miaofeng, Wonderful Peak). The Chan Master said, 'I cannot follow you with my staff, how can I walk alone on the long journey?' Then he pointed to Zongshang (Zongshang, Esteemed Lineage) and said, 'This child can serve you in my place.' Therefore, he ordered Zongshang (Zongshang, Esteemed Lineage), 'The ancients followed their teachers to seek the Dharma, vowing to do so until death. You must do your best. If you lose your will midway, then do not show your face to me in this life. Remember this.' The next morning, he packed his bags and set off in the east-west direction.
。余同龍華老人。養痾于大行之障石巖。宗隻身以從。百務惟勤。凡操食時。必侍立輟餐而後已。察意之可否。以為憂喜。予飽亦飽。予偶不欲食。則涕泗交頤。亦終日不餐也。余每每私察。久之如一日。因謂龍華老人。此子天性純孝人也。子夏問孝。孔子曰色難。其是之謂乎。明年癸未。余即東蹈海上。藏修于牢山深處。人跡所不能至。神鬼之鄉也。余因入那羅窟而居之。披荊榛。臥草莽。犯風濤。涉險阻。艱難辛苦。不可殫述。人不堪其憂。而宗實甘心焉。余亦將謂老死丘壑。無復人世矣。居三年丙戌。蒙 聖天子詔。為 慈聖聖母頒大藏經。布天下名山。及二牢焉。余乃喟然嘆曰。因緣障道。往哲痛心。福始禍先。前修明誡。意欲避之。宗與同伴安桂二侍者。進曰。師即無意人世。豈不上念 聖心。所以隆重法門。為斯民之福利乎。余乃翻然唸曰。惟我 聖天子仁孝 聖母慈恩。以法為社稷蒼生福。某敢不竭躬盡瘁。以敷揚法化。上報 聖恩。法王忠臣。慈父孝子。實予所圖。第此海嶠遐陬。故稱蔑戾。茍不等心死誓。何以轉魔界而成佛土。爾輩試揣其衷。果能以法為心。畢命從事。則止之。否則去之。無使異日。作世諦流佈。昧人天眼目也。安等唯唯。進曰。師唯何人。此惟何事。愿師安意。以道自任。為法
【現代漢語翻譯】 現代漢語譯本：我和龍華老人一起，在大行山的障石巖休養。宗（指人名，下同）獨自一人跟隨，所有事務都非常勤勞。每當用餐時，必定侍立在旁，等我用完餐才離開。觀察我的心意是否舒暢，以此為憂喜。我吃飽他也吃飽，我偶爾不想吃，他就淚流滿面，整天也不吃飯。我常常私下觀察，很久都是這樣。因此我對龍華老人說，這個孩子天性純孝啊。子夏問孝，孔子說『色難』（和顏悅色最難），大概就是說的這種情況吧。第二年癸未年，我就東渡到海上，在牢山深處隱居修行，那是人跡罕至，如同神鬼居住的地方。我於是進入那羅窟居住，披荊斬棘，臥于草莽，冒著風浪，經歷險阻，艱難辛苦，無法一一述說。別人無法忍受的憂愁，而宗卻甘心承受。我也將要以為自己會老死在山野，不再回到人世了。住了三年丙戌年，蒙受皇上（聖天子）的詔令，為慈聖皇太后（慈聖聖母）頒發大藏經，遍佈天下名山，也包括牢山。我於是長嘆一聲說，因緣會成為修道的障礙，過去的賢哲對此深感痛心，福報開始往往伴隨著災禍，前人對此有明確的告誡。我本想躲避這些，宗和同伴安桂兩位侍者，進言說：『師父既然無意於人世，難道不應該考慮皇上的心意，皇上如此隆重佛法，是爲了百姓的福祉啊。』我於是幡然醒悟，想到皇上（聖天子）仁慈孝順，皇太后（聖母）慈悲恩德，以佛法作為國家和百姓的福祉，我怎敢不竭盡全力，來宣揚佛法，上報皇恩。做法王忠臣，做慈父孝子，這正是我所追求的。只是這海邊偏遠之地，向來被稱為蔑戾（輕視佛法之地），如果不等同於下定必死的決心，怎麼能將魔界轉變成佛土呢？你們試著揣摩我的心意，如果真的能以佛法為中心，奉獻一生，那就留下，否則就離開吧。不要讓將來，只做世俗的流佈，矇蔽了人天的眼目。』安等連聲答應，進言說：『師父您是什麼樣的人，這件事是什麼樣的事，希望師父安心，以道義自任，爲了佛法。
【English Translation】 English version: I, along with Elder Longhua, was recuperating at the Zhangshi Rock of Mount Daxing. Zong (referring to a person's name, same below) followed me alone, attending to all matters with diligence. Whenever it was mealtime, he would stand by, not leaving until I had finished eating. He observed my mood, taking my happiness and sorrow as his own. If I was full, he was full; if I occasionally didn't want to eat, he would be in tears, not eating all day either. I often observed him privately, and it was like this for a long time. Therefore, I said to Elder Longhua, 'This child is naturally filial. Zixia asked about filial piety, and Confucius said, 'The difficulty lies in the expression' (maintaining a pleasant countenance is the hardest), and this is probably what he meant.' The following year, Guiwei, I crossed the sea eastward and secluded myself for cultivation in the depths of Mount Lao, a place where human footprints rarely reached, like a land of gods and ghosts. I then entered the Naruo Cave to reside, clearing away thorns and brambles, sleeping in the grass, braving winds and waves, and enduring dangers and hardships, which cannot be fully described. The sorrows that others could not bear, Zong willingly endured. I was about to think that I would die old in the mountains and never return to the world. After living there for three years, in Bingxu, I received an imperial edict from the Holy Emperor (Sheng Tianzi) to distribute the Great Treasury of Scriptures (Da Zang Jing) for the Benevolent and Sacred Empress Dowager (Ci Sheng Sheng Mu), throughout the famous mountains of the land, including the two Mount Laos. I then sighed and said, 'Karmic conditions can become obstacles to cultivation, which past sages deeply lamented. Good fortune often precedes misfortune, as the predecessors clearly warned.' I intended to avoid these, but Zong and his companions, attendants Angui, stepped forward and said, 'Since Master has no intention of worldly affairs, shouldn't you consider the Holy Emperor's intentions, who values the Dharma so highly for the benefit of the people?' I then suddenly realized that the Holy Emperor (Sheng Tianzi) was benevolent and filial, and the Holy Empress Dowager (Sheng Mu) was compassionate and kind, using the Dharma as the foundation for the country and the well-being of the people. How could I dare not exert myself to the utmost to propagate the Dharma and repay the imperial grace? To be a Dharma King, a loyal subject, a compassionate father, and a filial son is what I truly seek. However, this remote coastal area has always been called Mieli (a place that despises the Dharma). If one doesn't have the determination to die for the cause, how can one transform a realm of demons into a Buddha land? You should try to fathom my intentions. If you can truly center your minds on the Dharma and dedicate your lives to it, then stay; otherwise, leave. Don't let it be that in the future, you only engage in worldly propagation, obscuring the eyes of humans and gods.' An and the others repeatedly agreed, saying, 'What kind of person is Master, and what kind of matter is this? We hope that Master can be at ease, take on the responsibility of the Way, and for the sake of the Dharma.'
忘情。我輩敢不視師為行止。余於是拜受慈命。剋意建立。經營事務。無論鉅細。一切委宗。而以安桂二人為知事。予但總其綱要耳。上賴 聖慈寵靈。不三年叢林告成。法道聿興。四方衲子日益至。時則東海洋洋佛國之風焉。天人冥會。轉化之機。蓋亦神且速矣。山門供眾。法物畢備。秋毫皆出宗心。建立規模。居然不減在昔。觀者以為天降地涌將為東鄙法幢盛世永永福田也。豎立未幾。狂魔競作。己丑歲即遭侵撓。余所經涉。無論污辱。即祁寒溽暑。奔走于風塵道路。冒生死之際者。不可指陳。而此心一念孤光。未嘗少易。宗輩之志愈益堅。三年如一日也。或謂余曰。古人言到處家山。以師高致。道眼視此。不啻輕塵聚沫。柰何惓惓於此。余曰。嘗聞世之君子。以身殉國則死國。以身殉法則死法。今蒙 慈恩。以法見托。而且表揚 聖孝。其事雖異其命實均。避難不義。棄命不忠。不義不忠。何以為法。假而以此即有封疆尺寸之寄。茍臨難而去之。又何以自處。寧效死而弗去。不為茍生以失經。或者唯唯。頃亦魔風頓息矣。又四年乙未。春二月。釁從中起。以魔事為藉資。致 聖天子震怒。詔下金吾。逮及者眾。是時安已先去。宗與桂共嬰此難。余則以一死肩之。荷蒙 聖恩 詔遣雷陽。於是冬十月。出長安。與
宗別。余觀往事如夢遊。亦未嘗一語及世諦常情也。宗送余河梁。余乃謂之曰。丈夫處世。固不戀戀為兒女態。況吾釋子。學出情法者乎。第爾從老人幾二十年矣。老人固未嘗以一語佛法累汝。不知汝於何處見老人乎。宗稽首曰。宗自事師以來。自知愚鈍。不敢外求。上不見有佛祖。下不見有禪道。唯知作務供眾生。于動靜閑忙疾病禍患死生之際。止此一念。直觀師心而已。是故師生則生。師死則死。余曰。我心無相。汝作么觀。宗曰。師心若有相弟子則無今日也。余乃大笑而別。獨攜善侍者而南。明春三月抵雷陽。頻歲饑荒。瘴癘大作。余坐尸陀林中。毒氣炎蒸。交攻而至。殆者亦數矣。秋八月。奉檄來五羊。昔之在門者。亦接踵而至余見則詬罵曰。爾等各有出生死路腳跟。誰無一尺土。見我何為。皆痛斥而去。頃之宗亦自蒲中萬里相尋。躬事㸑煮。無間在昔。粵省會亦遭疫癘。骸骼蔽野。余命宗率人親撿埋葬。不下萬餘。作津濟道場以拔之。會罷。促宗歸曰。爾何戀戀於此耶。餘生平志在忘生。以學出情法者。今雖荷戈行伍。何莫非佛事。萬里比鄰。太虛咫尺。以法界海慧觀之。了無去來生死之跡。又何嗟嗟作夢中顛倒耶。但冀爾識心達本。以金剛𦦨。爍破歷劫情塵。務使愛根習氣緣影蕩盡。毫無自欺。如此可謂
不負佛恩。不辜本有。方是老人不負汝處也。否則抱佛而眠。猶不免為魔伴。況復守此幻身。而增空華障翳。究竟何為。且爾父母師長。今皆老矣。若棄彼取此。亦為法中之愚也。豈正信哉。爾其行矣。幸為謝諸故人。生當重相逢。死則長別離。異日常寂光中。回視今日。猶作夢中事也。爾其識之。無忘所囑(丁酉仲春二十五日書于壘壁之旅泊齊)。
示洞聞乘禪人
洞聞法乘。夙負上根。初脫塵緣。遇水潦鶴。頃覺其非。遂棄去。入天目山。與性融首座輩。結庵居之。切磋己躬下事。堅忍數載。復參達觀禪師。親近有日。以厭喧求寂之念未忘。遂辭去。隱於羅溪。茲特謁老人于瘴鄉。求心地法門。老人遵梵網經。為授金剛寶戒。乘五體投地。如泰山崩。為法之勤。一至於此。老人以久飲瘴煙。四大違損。乃閉關卻跡。習靜以休。乘亦禮拜歸山。請授戒法。因示之曰。三世諸佛。歷代祖師。與一切眾生鱗介羽毛。乃至地獄三途。以極空散銷沈。靡不眉毛廝結。不隔纖毫。其所同者。金剛心地。所異者情。想愛憎耳。由佛祖善用其心。故轉穢邦成凈土。化刀山為寶林。即劇苦辛酸。皆為極樂真境。此無他術。蓋於此心中情想不生。愛憎無寄。譬如凈目。徹見晴空。又何顛倒幻華。自生起滅哉。眾生返此。無
【現代漢語翻譯】 現代漢語譯本： 莫要辜負佛的恩德，不要辜負自身本有的佛性。這樣才是老衲沒有辜負你的地方。否則，即使抱著佛像睡覺，仍然免不了成為魔的同伴。更何況執守這虛幻的身體，而增加虛妄的障礙，究竟是爲了什麼呢？而且你的父母師長，如今都已年老。如果捨棄他們而選擇修行，也是佛法中的愚昧之舉啊，這難道是真正的信仰嗎？你走吧，替我向各位老朋友致謝，活著的時候應當再次相逢，死了就長久地分別了。將來在常寂光中，回頭看今天，就像做夢一樣。你要記住這些話，不要忘記我的囑託。（丁酉年仲春二十五日寫于壘壁的旅店）
——開示洞聞乘禪人
洞聞法乘，宿世就具有上乘根器。最初脫離塵世的牽絆，遇到了水潦鶴（指不好的引導者），不久後覺察到他們的錯誤，於是離開他們，進入天目山，與性融首座等人結伴隱居，共同探討自身修行的重要事情，堅韌不拔地修行了數年。後來又參拜達觀禪師，親近了一段時間，但因為厭惡喧囂、追求寂靜的念頭沒有消除，於是辭別而去，隱居在羅溪。這次特地到瘴癘之地拜見老衲，尋求心地法門。老衲遵照《梵網經》，為他傳授金剛寶戒。法乘五體投地，如同泰山崩塌一般，為求法的勤奮，達到了這樣的程度。老衲因為長期飲用瘴氣，身體狀況不佳，於是閉關謝客，通過習靜來調養身體。法乘也禮拜后返回山中，請求傳授戒法。因此我開示他說：三世諸佛、歷代祖師，與一切眾生，包括鱗甲、羽毛之類，乃至地獄三途的眾生，以及極度空虛、散亂、消沉的狀態，沒有不眉毛緊鎖、沒有絲毫間隔的。他們所共同擁有的，是金剛般的心地；所不同的，是情、想、愛、憎。由於佛祖善於運用他們的心，所以能將污穢的國土轉變成清凈的凈土，將刀山變成寶林，即使是極度的痛苦辛酸，都能成為極樂的真境界。這沒有其他的法術，關鍵在於心中不生情想，愛憎沒有寄託。譬如清凈的眼睛，能夠徹底地看清晴朗的天空，又哪裡會有顛倒虛幻的景象，自己生起滅亡呢？眾生卻背離了這個道理，沒有…… English version: Do not fail to live up to the Buddha's grace, and do not betray your inherent Buddha-nature. Only then will I not have failed you. Otherwise, even if you sleep embracing a Buddha statue, you will still inevitably become a companion of demons. How much more so if you cling to this illusory body and increase the obscurations of empty illusions? What is the ultimate purpose? Moreover, your parents and teachers are now old. If you abandon them to pursue this path, it would be foolishness in the Dharma. Is that true faith? Go now, and please convey my thanks to all my old friends. In life, we should meet again; in death, we will be separated forever. In the future, in the Land of Eternal Tranquility, looking back on today will be like a dream. Remember these words and do not forget my instructions. (Written on the 25th day of the second month of the Dingyou year at the post station in Lei Bi)
-- Instruction to Chan Practitioner Dongwen Cheng
Dongwen Cheng, from past lives, possesses superior roots. Initially, he broke free from worldly ties and encountered Shui Lao He (referring to bad guides). Soon after, he realized their errors and left them, entering Tianmu Mountain, where he lived in seclusion with Chief Monk Xingrong and others, jointly exploring the important matter of self-cultivation, persevering for several years. Later, he also visited Chan Master Daguan, drawing near for some time, but because the thought of disliking noise and seeking tranquility had not been eliminated, he bid farewell and lived in seclusion in Luoxi. This time, he specially visited me in this malarial region, seeking the Dharma of the mind-ground. I, following the Brahma Net Sutra (Fan Wang Jing), transmitted the Vajra Precepts to him. Cheng prostrated himself, his body falling to the ground like a collapsing Mount Tai, his diligence in seeking the Dharma reaching such an extent. I, because of long-term exposure to malarial air, was in poor health, so I closed my doors to guests, using quiet practice to recuperate. Cheng also bowed and returned to the mountain, requesting the transmission of the precepts. Therefore, I instructed him, saying: The Buddhas of the three times, the ancestral teachers of all generations, and all sentient beings, including those with scales and feathers, even those in the three paths of hell, as well as the extremely empty, scattered, and sinking states, are all with furrowed brows and without the slightest separation. What they have in common is the Vajra-like mind-ground; what differs is emotion, thought, love, and hatred. Because the Buddhas and ancestors are skilled in using their minds, they can transform defiled lands into pure lands, and turn mountains of knives into treasure forests. Even extreme suffering and bitterness can become the true realm of ultimate bliss. There is no other magic to this; the key is that in this mind, emotions and thoughts do not arise, and love and hatred have no place to dwell. It is like clear eyes that can thoroughly see the clear sky; where would there be inverted and illusory scenes arising and ceasing on their own? Sentient beings turn away from this principle, without...
【English Translation】 Do not fail to live up to the Buddha's grace, and do not betray your inherent Buddha-nature. Only then will I not have failed you. Otherwise, even if you sleep embracing a Buddha statue, you will still inevitably become a companion of demons. How much more so if you cling to this illusory body and increase the obscurations of empty illusions? What is the ultimate purpose? Moreover, your parents and teachers are now old. If you abandon them to pursue this path, it would be foolishness in the Dharma. Is that true faith? Go now, and please convey my thanks to all my old friends. In life, we should meet again; in death, we will be separated forever. In the future, in the Land of Eternal Tranquility, looking back on today will be like a dream. Remember these words and do not forget my instructions. (Written on the 25th day of the second month of the Dingyou year at the post station in Lei Bi)
-- Instruction to Chan Practitioner Dongwen Cheng
Dongwen Cheng, from past lives, possesses superior roots. Initially, he broke free from worldly ties and encountered Shui Lao He (referring to bad guides). Soon after, he realized their errors and left them, entering Tianmu Mountain, where he lived in seclusion with Chief Monk Xingrong and others, jointly exploring the important matter of self-cultivation, persevering for several years. Later, he also visited Chan Master Daguan, drawing near for some time, but because the thought of disliking noise and seeking tranquility had not been eliminated, he bid farewell and lived in seclusion in Luoxi. This time, he specially visited me in this malarial region, seeking the Dharma of the mind-ground. I, following the Brahma Net Sutra (Fan Wang Jing), transmitted the Vajra Precepts to him. Cheng prostrated himself, his body falling to the ground like a collapsing Mount Tai, his diligence in seeking the Dharma reaching such an extent. I, because of long-term exposure to malarial air, was in poor health, so I closed my doors to guests, using quiet practice to recuperate. Cheng also bowed and returned to the mountain, requesting the transmission of the precepts. Therefore, I instructed him, saying: The Buddhas of the three times, the ancestral teachers of all generations, and all sentient beings, including those with scales and feathers, even those in the three paths of hell, as well as the extremely empty, scattered, and sinking states, are all with furrowed brows and without the slightest separation. What they have in common is the Vajra-like mind-ground; what differs is emotion, thought, love, and hatred. Because the Buddhas and ancestors are skilled in using their minds, they can transform defiled lands into pure lands, and turn mountains of knives into treasure forests. Even extreme suffering and bitterness can become the true realm of ultimate bliss. There is no other magic to this; the key is that in this mind, emotions and thoughts do not arise, and love and hatred have no place to dwell. It is like clear eyes that can thoroughly see the clear sky; where would there be inverted and illusory scenes arising and ceasing on their own? Sentient beings turn away from this principle, without...
怪乎種種顛倒。自取其咎耳。佛祖憐愍此輩。特特出世一番。並無剩法與人。不過直指此心。令一切眾生。當下知歸。故毗盧老子。初坐菩提場。亦不過宣明過去十方三世諸佛此戒法耳。千華臺上。葉葉釋迦。亦不過稟明諸佛此心。宣傳此戒法。即四十九年搖唇鼓舌。波波挈挈。為人委曲周旋者。亦不過普令眾生。信受此戒法。及至末後拈花。天人瞪目而不知者。亦只迷此心戒耳。金色頭陀。破顏微笑。乃至二十八傳。遞代授手。達磨西來。神光立雪。無言無說。蓋亦分明直指此心戒耳。展轉六傳。至老盧俗漢子。柴擔下聞金剛經云。應無所住而生其心。蓋乃頓悟此戒。不從人得。不因師授。性自具足者也。又更有何奇特哉。及至黃梅印正。即解道本來無一物。何處惹塵埃。因此黃梅老人。亦不柰伊何。只得無語歸方丈。即三更密付。大似烏豆換人眼睛。豈此外更有奇特哉。從此兒孫滿目。遍滿寰中。得之者死。失之者生。千七百人。鼓簧播弄。亦不過遞相發明此心地法門。豈此心外別求妙悟耶。若離此外別求。即墮外道邪徑。故梵網經。云盧舍那佛心地。初發心中所誦。一名戒光明金剛寶戒。是一切佛本源。一切菩薩本源。佛性種子。一切眾生皆有佛性。一切意識色心。是情是心。皆入佛性戒中。又云眾生受佛戒。
即入諸佛位。位同大覺已。真是諸佛子。故五十五位進修。未見佛性。皆墮涂程。及至末後等覺位中。乃云。是人始獲金剛心中。初干慧地。到此直入佛性海中。由是觀之。從凡入聖。成佛作祖之要。舍此金剛心外。豈復更有剩法耶。是知此戒不易悟。悟則名為住位。不易行。行則名為行位。不易通。通則名為向位。不易凈。凈則名為登地位。不易忘。忘則名為人佛位矣。法乘今日。誠當自揣。以何心為出家。以何心為參師訪友。以何心為樂求佛法。以何心而愿受此戒。茍得其心。則三世諸佛。歷代祖師。普及一切眾生。一齊向老人一毛端頭放光動地。則汝二六時中。與諸聖凡眉毛廝結也。此則是名真持戒者。否則險。險則墮。參參參(洞聞初禮鐵嘴蘭風為師。此雲水潦鶴者。指蘭風也)。
示優婆塞結唸佛社
惟吾佛住世。說法利生。四眾人等。各皆得度。隨機教化。各有方便。普令獲益。譬若時雨。三草二木。無不蒙潤。隨分充足。各得生長。是故法有千差。源無二致。然以佛性而觀眾生。則無一生而不可度。以自心而觀佛性。則無一人而不可修。但眾生自迷而不知。又無真正善知識開導。故甘墮沉淪。枉受辛苦耳。所以盧祖初至。黃梅問何處人。答曰。嶺南人。黃梅道。獦獠亦有佛性耶。祖曰。人
【現代漢語翻譯】 現代漢語譯本 即刻進入諸佛的果位。果位等同於大覺悟者之後，才是真正的諸佛之子。所以五十五個階位的進修，如果未見佛性，都只是在輪迴的道路上。直到最後的等覺位中，才說：『這個人開始獲得金剛心中，最初的干慧地。』到了這裡，才能直接進入佛性的海洋中。由此看來，從凡夫入聖，成就佛陀和祖師的關鍵，除了這顆金剛心之外，難道還有其他多餘的方法嗎？由此可知，此戒不容易領悟，領悟了就叫做住位；不容易實行，實行了就叫做行位；不容易通達，通達了就叫做向位；不容易清凈，清凈了就叫做登地位；不容易忘記，忘記了就叫做進入佛位了。各位同修今天，實在應當自我反省，以什麼樣的心來出家？以什麼樣的心來參訪師友？以什麼樣的心來樂於尋求佛法？以什麼樣的心而願意受持此戒？如果能找到這顆心，那麼三世諸佛、歷代祖師，以及一切眾生，都會一齊向老衲的一根毫毛端頭上放光動地，那麼你們的日日夜夜，就與諸聖凡緊密相連了。這才是真正持戒的人。否則就很危險，危險就會墮落。參！參！參！（洞聞最初拜鐵嘴蘭風為師。這個雲水潦鶴，指的是蘭風。）
開示優婆塞結唸佛社
只有我佛住世，說法度化眾生，四眾弟子等，各自都能得到救度。隨機施教，各有方便，普遍使人獲得利益，譬如及時的雨水，三草二木，沒有不受到滋潤的，隨著各自的本分而充足，各自得以生長。所以佛法有千差萬別，但源頭卻沒有兩樣。然而以佛性來觀察眾生，就沒有一個眾生不可以被度化；以自己的心來觀察佛性，就沒有一個人不可以修行。只是眾生自己迷惑而不知道，又沒有真正的善知識來開導，所以甘願墮落沉淪，白白遭受辛苦罷了。所以六祖慧能初到黃梅，五祖弘忍問他是哪裡人，慧能回答說：『嶺南人。』弘忍說：『獦獠也有佛性嗎？』慧能說：『人
【English Translation】 English version Immediately entering the position of all Buddhas. After the position is the same as the Greatly Awakened One, one is truly a child of all Buddhas. Therefore, in the fifty-five stages of cultivation, if one does not see the Buddha-nature, one is merely falling into the cycle of suffering. Only in the final stage of Equal Enlightenment is it said: 'This person begins to obtain the Vajra Mind, the initial Dry Wisdom Ground.' Reaching this point, one can directly enter the ocean of Buddha-nature. From this perspective, the key to entering sainthood from ordinary existence and becoming a Buddha or Patriarch, apart from this Vajra Mind, is there any other superfluous method? Therefore, it is known that this precept is not easy to comprehend; comprehension is called the Dwelling Position. It is not easy to practice; practice is called the Conduct Position. It is not easy to penetrate; penetration is called the Approaching Position. It is not easy to purify; purification is called the Ascending Position. It is not easy to forget; forgetting is called entering the Buddha Position. Today, fellow practitioners, you should truly reflect on yourselves. With what mind did you renounce the world? With what mind do you visit teachers and friends? With what mind do you joyfully seek the Buddha-dharma? With what mind do you willingly receive this precept? If you can find this mind, then the Buddhas of the three times, the Patriarchs of all generations, and all sentient beings will simultaneously emit light and shake the earth from the tip of this old monk's hair. Then, day and night, you will be intimately connected with all the saints and ordinary beings. This is what is called truly upholding the precepts. Otherwise, it is dangerous, and danger leads to falling. Meditate! Meditate! Meditate! (Dongwen initially took Tiezui Lanfeng as his teacher. This 'Yun Shui Liao He' refers to Lanfeng.)
Instruction to Upasakas on Forming a Buddha-Recitation Society
Only when our Buddha was in the world did he teach the Dharma to benefit sentient beings, and the fourfold assembly, each and every one, was able to attain liberation. Teaching according to their capacity, each had their own expedient means, universally enabling them to obtain benefit, like timely rain, the three grasses and two trees, none were not moistened, each being sufficiently nourished according to their capacity, each able to grow. Therefore, the Dharma has thousands of differences, but the source is not twofold. However, observing sentient beings with Buddha-nature, there is not a single being that cannot be liberated; observing Buddha-nature with one's own mind, there is not a single person who cannot cultivate. It is just that sentient beings are deluded and do not know, and there are no true good teachers to guide them, so they willingly fall into suffering and endure hardship in vain. Therefore, when the Sixth Patriarch Huineng first arrived at Huangmei, the Fifth Patriarch Hongren asked him where he was from. Huineng replied, 'A person from Lingnan.' Hongren said, 'Do barbarians also have Buddha-nature?' Huineng said, 'People
有南北。佛性豈有二耶。自此一語。如雷驚群蟄。流佈人間。知之者希。悟之者鮮。是則嶺南為禪道佛法之源頭。爰自盧祖演化。道被中原。而門庭之前。竟埋荒草。寥寥幾千載矣。談者皆謂非善根地。是不達佛性之旨耳。余蒙 恩遣雷陽。以丙申春。至秋來五羊。壘壁間注棱伽經完。戊戌夏。即為諸來弟子演說。每一座中。見諸善男子輩。亹亹而來。余深嘉之。未幾有善士十餘人作禮。愿乞教授優婆塞五戒法。余欣然應請。即為羯磨。自是歸心日誠。聽法彌篤。余哀其未悟。愍其不達進修自度工夫。因授以唸佛三昧。教以專心凈業。痛厭苦緣。歸向極樂。月會以期。立有規制。以三時稱名禮誦懺悔為行。欲令信心日誠。罪障日消。必以往生為愿。果能此道。雖在塵勞。可謂生不虛生。死不浪死。豈非真實功行哉。然佛者覺也。即眾生之佛性。以迷之而為眾生。悟之即名為佛。今所念之佛。即自性彌陀。所求凈土。即唯心極樂。諸人茍能念念不忘。心心彌陀出現。步步極樂家鄉。又何必遠企於十萬億國之外。別有凈土可歸耶。所以道。心凈則土亦凈。心穢則土亦穢。是則一念噁心起。刀林劍樹樅然。一念善心生。寶地華池宛爾。天堂地獄。又豈外於此心哉。諸善男子。各諦思惟。應當痛念生死事大。無常迅速。一失人
【現代漢語翻譯】 有南北之分，難道佛性會有兩種嗎？這句話，如同雷聲驚醒了蟄伏的蟲類，流傳於人間，但明白的人很少，領悟的人就更少了。因此說嶺南是禪道佛法的源頭，自從盧祖（指六祖慧能，譯者注）弘揚佛法，佛法傳遍中原，而（嶺南）祖庭之前，竟然荒草叢生，已經幾千年了。談論的人都說這裡不是有善根的地方，這是不瞭解佛性的真諦啊。我蒙受皇恩被派遣到雷陽，在丙申年春天，到秋天來到五羊（廣州的別稱，譯者注），在壘壁寺完成了《楞伽經》的註解。戊戌年夏天，就為前來學習的弟子們講說佛法。每次講座中，看到各位善男子們，勤勉地前來聽法，我深感欣慰。不久，有十幾位善士行禮，希望我教授他們優婆塞（在家男居士，譯者注）的五戒法。我欣然答應，就為他們舉行了羯磨（受戒儀式，譯者注）。從此以後，他們歸依佛法的心日益真誠，聽聞佛法更加專注。我憐憫他們還沒有覺悟，哀憫他們不明白進修自度的方法，因此傳授他們唸佛三昧（通過唸佛達到禪定的方法，譯者注），教導他們專心修習凈業，痛恨厭離痛苦的因緣，歸向極樂世界。每月定期聚會，制定了規章制度，以早、中、晚三次稱念佛名、禮拜、誦經、懺悔作為修行的方法，希望他們的信心日益真誠，罪業日益消除，一定要以求生西方極樂世界為愿。如果能夠按照這個方法修行，即使身處塵世煩惱之中，也可以說是沒有虛度此生，死後也不會白白死去，這難道不是真實的功德修行嗎？然而，佛的意思是覺悟，就是眾生的佛性。因為迷惑了，所以成為眾生；覺悟了，就稱為佛。現在所念的佛，就是自性彌陀（自己本性中的阿彌陀佛，譯者注）；所求的凈土，就是唯心極樂（自己心中所顯現的極樂世界，譯者注）。各位如果能夠念念不忘，心中時時顯現阿彌陀佛，步步都像走在極樂家鄉，又何必遠求於十萬億國土之外，另外尋找凈土可以歸依呢？所以說，心清凈，則國土也清凈；心污穢，則國土也污穢。因此，一念噁心生起，就會出現刀山劍樹的景象；一念善心生起，就會出現寶地蓮池的美好景象。天堂地獄，又怎麼會存在於這顆心之外呢？各位善男子，各自仔細思考，應當痛切地想到生死是大事，無常迅速到來，一旦失去人
【English Translation】 There are North and South, but could Buddha-nature have two forms? This one sentence, like thunder startling hibernating creatures, spread among people, but few understand it, and even fewer realize it. Therefore, Lingnan (area south of the Nanling Mountains, translator's note) is said to be the source of Chan Buddhism. Since the time of Patriarch Lu (referring to the Sixth Patriarch Huineng, translator's note) propagating the Dharma, it has spread throughout the Central Plains, yet before the ancestral temple (in Lingnan), weeds grow wild, for thousands of years. Those who discuss it say it is not a place of good roots, but this is not understanding the essence of Buddha-nature. I, receiving the Emperor's grace, was sent to Leiyang. In the spring of the Bing Shen year, and coming to Wuyang (another name for Guangzhou, translator's note) in the autumn, I completed the annotation of the Lankavatara Sutra at Lei Bi Temple. In the summer of the Wu Xu year, I began to explain it to the disciples who came to learn. Each time, seeing the good men diligently coming to listen to the Dharma, I was deeply pleased. Soon after, more than ten virtuous people paid their respects, wishing to request instruction in the five precepts for Upasakas (lay male Buddhists, translator's note). I gladly accepted and performed the Karma (ordination ceremony, translator's note) for them. From then on, their hearts turned to the Dharma with increasing sincerity, and their listening to the Dharma became more focused. I pitied their lack of enlightenment and grieved that they did not understand the methods of self-cultivation and self-liberation, so I taught them the Samadhi of Buddha Recitation (a method of achieving Samadhi through reciting the Buddha's name, translator's note), instructing them to focus on cultivating pure karma, to deeply detest and renounce the causes of suffering, and to turn towards the Land of Ultimate Bliss. They established a monthly gathering with regulations, using the three times of day to recite the Buddha's name, prostrate, chant scriptures, and repent as their practice, hoping that their faith would become more sincere day by day, their karmic obstacles would be eliminated day by day, and they would certainly aspire to be reborn in the Western Pure Land. If they can practice in this way, even if they are in the midst of worldly troubles, it can be said that they have not lived this life in vain, and they will not die in vain. Is this not true merit and practice? However, 'Buddha' means 'awakened,' which is the Buddha-nature of all beings. Because of delusion, they become sentient beings; when awakened, they are called Buddhas. The Buddha we now recite is the Amitabha of our own nature (the Amitabha Buddha within one's own nature, translator's note); the Pure Land we seek is the Pure Land of the Mind Only (the Pure Land manifested within one's own mind, translator's note). If you can be mindful in every thought, with Amitabha appearing in every thought, and every step is like walking in your own Pure Land home, then why seek afar beyond hundreds of thousands of millions of lands, looking for another Pure Land to return to? Therefore, it is said, 'When the mind is pure, the land is also pure; when the mind is defiled, the land is also defiled.' Thus, when a single evil thought arises, a forest of knives and swords appears; when a single good thought arises, a jeweled land and lotus pond appear vividly. How could heaven and hell exist outside of this mind? All you good men, think carefully. You should deeply contemplate the great matter of birth and death, and the swiftness of impermanence. Once you lose human
身。萬劫難復。日月如流。時不可待。儻負此緣。當面錯過。大限臨頭。悔之何及。各宜努力。珍重珍重。
示真遇禪人
禪人真遇。生長盧陵。棄妻子出家。樂遠離行。志向名山。參訪知識。幻人以幻業遷訛至嶺海。禪人因得來參。頃辭往普陀禮達觀師。授以毗舍浮佛偈。復持來五羊。幻人于幻化場中。作如幻佛事。開諸幻眾。說如幻法門。禪人作禮請益。幻人乃依如幻三昧。為說一切諸法皆如幻夢境界。而開示之曰。善哉佛子。當善思惟。一切諸佛依幻力而示現。一切菩薩依幻力而修持。一切二乘依幻力而趣寂。一切外道依幻力而昏迷。一切眾生依幻力而生死。若夫天宮凈土。依幻力而建立。瓊林寶樹依幻力而敷榮。鐵床銅柱依幻力而施設。鑊湯罏炭依幻力而沸騰。鱗甲羽毛依幻力而飛潛。蠢蠕蛸翹依幻力而動息。以極三世諸佛之所證。六代祖師之所傳。總不出此幻網。三昧禪人安得而逃之耶。汝試諦思何因而落生死。何因而入母胎。何因而汩沒愛纏。何因而愿出沉淪。何因而發足超方。何因而參訪知識。何因而履名山登福地。穿叢林入保社。今年而南海。明年而五臺。後年而峨眉。汝將遍歷寰中。縱經塵劫。窮盡十方微塵國土。承事十方諸大知識。總皆不出幻化門頭。非究竟真實處也。然雖如是。
【現代漢語翻譯】 現代漢語譯本：
人身難得，萬劫難復。時間如流水般飛逝，不等人啊！如果辜負了這難得的機緣，就會當面錯過解脫的機會。等到大限來臨，後悔也來不及了。大家都要努力修行，珍重，珍重！ 示真遇禪人 禪人真遇，生長在盧陵。他捨棄妻子而出家，喜歡遠離塵囂的修行生活。立志參訪名山，拜訪善知識（指有德行的師父）。我這個如幻的人，以如幻的業力流轉到嶺南一帶。真遇禪人因此有機會來參訪我。不久前他辭別我前往普陀山，禮拜達觀禪師。達觀禪師傳授給他毗舍浮佛（過去七佛之一）的偈語。他又拿著偈語來到廣州。我這個如幻的人，在這如幻的場所中，做著如幻的佛事，為大眾開啟這如幻的法門。真遇禪人向我頂禮，請求開示。我便依照這如幻的三昧，為他說一切諸法都如幻夢的境界，並開示他說：『善哉，佛子！你應該好好地思維。一切諸佛都是依靠幻力而示現，一切菩薩都是依靠幻力而修持，一切二乘（聲聞、緣覺）都是依靠幻力而趨向寂滅，一切外道都是依靠幻力而昏迷，一切眾生都是依靠幻力而生死輪迴。天宮凈土，也是依靠幻力而建立；瓊林寶樹，也是依靠幻力而繁榮；鐵床銅柱，也是依靠幻力而設定；鑊湯爐炭，也是依靠幻力而沸騰；鱗甲羽毛，也是依靠幻力而飛翔潛藏；蠢動的小蟲，也是依靠幻力而活動呼吸。即使是過去、現在、未來三世諸佛所證悟的，以及禪宗六祖所傳承的，都總不出這個幻網三昧。禪人你又怎麼能逃脫呢？你仔細想想，是什麼原因讓你墮入生死輪迴？是什麼原因讓你進入母胎？是什麼原因讓你沉溺於愛慾的纏縛？是什麼原因讓你發願脫離沉淪？是什麼原因讓你邁開腳步，超越世俗？是什麼原因讓你參訪善知識？是什麼原因讓你遊歷名山，登上福地，穿梭于叢林，進入寺院？今年去南海，明年去五臺山，後年去峨眉山，你將走遍天下。縱然經過無數劫，窮盡十方微塵國土，承事十方諸大善知識，也總都離不開這幻化之門，不是究竟真實之處啊！』雖然是這樣說，
【English Translation】 English version:
The human body is difficult to obtain, and hard to regain after countless eons. Time flows like a river, and waits for no one! If you fail to cherish this rare opportunity, you will miss the chance for liberation right in front of you. When the end comes, it will be too late to regret. Everyone should strive diligently in practice, cherish this moment, cherish this moment! Instructing the Chan Practitioner Zhenyu The Chan practitioner Zhenyu grew up in Luling. He abandoned his wife and children to become a monk, enjoying a life of seclusion. He aspired to visit famous mountains and consult with knowledgeable teachers (referring to virtuous masters). I, an illusory person, have been wandering in the Lingnan area due to illusory karma. The Chan practitioner thus had the opportunity to visit me. Not long ago, he bid farewell to me and went to Mount Putuo to pay respects to Chan Master Daguan. Chan Master Daguan imparted to him the verse of Buddha Vipashyin (one of the past seven Buddhas). He then brought the verse to Guangzhou. I, an illusory person, in this illusory place, perform illusory Buddhist activities, opening this illusory Dharma gate for the masses. The Chan practitioner bowed to me, requesting instruction. I then, in accordance with this illusory samadhi, told him that all dharmas are like illusory dream realms, and instructed him, 'Well done, Buddha's disciple! You should contemplate carefully. All Buddhas manifest through illusory power, all Bodhisattvas cultivate through illusory power, all Two Vehicles (Shravakas and Pratyekabuddhas) strive for quiescence through illusory power, all heretics are deluded by illusory power, and all sentient beings are subject to birth and death through illusory power. Heavenly palaces and pure lands are established through illusory power; jeweled forests and precious trees flourish through illusory power; iron beds and copper pillars are set up through illusory power; cauldrons of boiling water and furnaces of burning charcoal seethe through illusory power; scaled and armored creatures fly and dive through illusory power; wriggling insects move and breathe through illusory power. Even what is realized by the Buddhas of the past, present, and future, and what is transmitted by the six Zen patriarchs, does not go beyond this illusory net samadhi. How can you, Chan practitioner, escape it? Think carefully, what causes you to fall into birth and death? What causes you to enter the womb? What causes you to be immersed in the entanglements of love and desire? What causes you to vow to escape from sinking? What causes you to take steps beyond the mundane? What causes you to visit knowledgeable teachers? What causes you to travel to famous mountains, ascend blessed lands, pass through forests, and enter monasteries? This year to the South Sea, next year to Mount Wutai, the year after to Mount Emei, you will travel all over the world. Even if you go through countless eons, exhaust the lands of countless dust motes in the ten directions, and serve countless great knowledgeable teachers in the ten directions, you will still not be able to leave this gate of illusion, which is not the ultimate reality!' Even so,
喚作迷頭認影。不訪就路還家。茍能一步踏斷幻結。則無邊幻網。一時頓裂。無涯幻海。一時頓枯。無量幻業。一時頓消。無邊幻行。一時頓得。無量幻生。一時頓度。此則是名以幻修幻。所謂眾生幻心。還依幻滅者也。其或未然。則縱經三生六十劫。以文殊為父。觀音為母。普賢為師。而欲恃此親因。以求出生死事。遠之遠矣。汝諦思惟。其無謂我為幻化人。非真實語也。參參。
示優婆塞易真潭
佛性善根。如草種在地。但有土處。莫不有之。若遇時雨。靡不發生。第雨有早晚。故生有遲速耳。人人皆有善根種子。若遇大善知識開導。如時雨降。則勃然生芽。抽條長干。開花結實。鮮不成就。所謂有情來下種。因地果還生。未有無因而招果者。此從上佛祖教化門頭。貴在觀根逗機。善為開導。使其自性成熟。非有別法。以夸誕眾生也。善土易真潭。生在邊地。長於塵勞。汩汩口體不暇。安有留心出世。切念生死事大乎。自非夙種善根深厚。油然于中而不容己者。何乃遇緣即發。不待教而能若是耳。余初貶雷陽。未度嶺時。談者謂邊俗好鬼。而啖血食。絕無善人。且據佛言。邊地下賤。篾戾車種。以為六難。以其斷絕佛種。破滅善根。不聞三寶名字故。余以為實然。頃過電白。見潭𢹂善士數輩。頭面作
【現代漢語翻譯】 現代漢語譯本： 這叫做迷失方向，執著于虛幻的影子。不尋求迴歸正途，返回本來的家園。如果能夠一步踏斷虛幻的束縛，那麼無邊的虛幻之網，一時之間就會徹底破裂。無邊的虛幻之海，一時之間就會徹底乾涸。無量的虛幻之業，一時之間就會徹底消散。無邊的虛幻之行，一時之間就會徹底獲得。無量的虛幻之生，一時之間就會徹底度脫。這便是所謂的以虛幻來修習虛幻，也就是眾生的虛幻之心，最終還要依靠虛幻來滅除。如果不是這樣，那麼縱然經過三生六十劫，以文殊（Manjusri，智慧的象徵）為父，觀音（Avalokiteśvara，慈悲的象徵）為母，普賢（Samantabhadra，行動的象徵）為師，而想要憑藉這種親近的關係，來求得脫離生死輪迴，那也是非常遙遠的事情。你仔細思考，不要說我是虛幻之人，說的不是真實的話。好好參悟。
開示優婆塞易真潭
佛性善根，就像草的種子落在地上，只要有土壤的地方，沒有不存在的。如果遇到及時的雨水，沒有不生長的。只是雨水有早晚，所以生長有遲速罷了。人人都有善根的種子，如果遇到大善知識的開導，就像及時的雨水降臨，那麼就會蓬勃地生芽，抽條長干，開花結果，很少有不成就的。這就是所謂的『有情來下種，因地果還生』，沒有無因而招致果報的。這從歷代佛祖教化的角度來說，貴在觀察根器，契合時機，善於開導，使他們的自性成熟，沒有其他的辦法，來誇大迷惑眾生。善士易真潭，生在邊遠地區，長於世俗的勞苦之中，忙碌于生計，沒有空閑來關心出世的事情。深深地念及生死是大事啊！如果不是宿世種下的善根深厚，自然而然地發於內心而不能自已，怎麼會遇到機緣就立即發起，不需要教導就能做到這樣呢？我當初被貶到雷陽，還沒有過嶺的時候，談論的人說邊遠地區的風俗喜歡鬼神，吃血腥的食物，絕對沒有善人。而且根據佛的說法，邊遠地區是**（指文化落後的地區），篾戾車（Mleccha，指邊境民族）種，認為是六難，因為他們斷絕佛種，破滅善根，不聽聞三寶的名字。我以為確實是這樣。不久經過電白，看見易真潭帶領著幾位善士，頭面作
【English Translation】 English version: This is called being lost and clinging to illusory shadows. Not seeking to return to the right path, back to one's original home. If one can sever the illusory bonds in one step, then the boundless net of illusion will be completely shattered in an instant. The boundless ocean of illusion will be completely dried up in an instant. The immeasurable karmic deeds of illusion will be completely dissipated in an instant. The boundless practices of illusion will be completely attained in an instant. The immeasurable births of illusion will be completely liberated in an instant. This is what is called using illusion to cultivate illusion, which means that the illusory mind of sentient beings must ultimately rely on illusion to be extinguished. If not, then even after three lives and sixty kalpas, with Manjusri (Manjusri, symbol of wisdom) as the father, Avalokiteśvara (Avalokiteśvara, symbol of compassion) as the mother, and Samantabhadra (Samantabhadra, symbol of action) as the teacher, wanting to rely on this close relationship to seek liberation from the cycle of birth and death is a very distant matter. Think carefully, do not say that I am an illusory person, speaking untrue words. Meditate on this carefully.
Instruction to Upasaka Yi Zhentan
The Buddha-nature and roots of goodness are like seeds of grass in the ground. Wherever there is soil, they are present. If they encounter timely rain, they will all grow. It is just that the rain comes sooner or later, so the growth is faster or slower. Everyone has seeds of goodness. If they encounter the guidance of a great virtuous teacher, like timely rain falling, then they will vigorously sprout, grow stems, blossom, and bear fruit, and rarely will they not succeed. This is what is called 'Sentient beings come to plant seeds, and fruits are born from the causal ground.' There is no such thing as reaping a result without a cause. From the perspective of the teachings of the Buddhas and Patriarchs of the past, the key is to observe the capacity of beings, meet the opportunity, and skillfully guide them, so that their self-nature matures. There is no other method to exaggerate and delude sentient beings. Virtuous man Yi Zhentan was born in a remote area and grew up in the toil of the world, busy with making a living, without leisure to care about transcending the world. He deeply contemplates that birth and death are major matters! If it were not for the deep roots of goodness planted in past lives, naturally arising from within and unable to be restrained, how could he immediately arise upon encountering the opportunity, and be able to do so without being taught? When I was first demoted to Leiyang, before crossing the mountain range, people said that the customs of the remote areas favored ghosts and spirits, ate bloody food, and there were absolutely no virtuous people. Moreover, according to the Buddha's words, remote areas are ** (referring to culturally backward areas), Mleccha (Mleccha, referring to border peoples), considered to be six difficulties, because they cut off the Buddha-seed, destroy the roots of goodness, and do not hear the names of the Three Jewels. I thought it was indeed so. Soon after passing through Dianbai, I saw Yi Zhentan leading several virtuous men, their heads and faces making
禮。余甚異之。及過苦藤嶺。誅茅茨施茶結緣。蓋潭創為佛事。集眾信而為之者。此則不因開導而自為之。豈非善根純熟。時節因緣已至。有不能自止。觸事而現。遇緣而成者耶。由是觀之。佛性未必盡善。魔性未必盡惡。隨其所習。故有異耳。佛說邊地惡種。蓋言其重者。欲人生正信。生中國。聞正法故也。余見潭純誠篤信。建立善緣。足見佛法廣大。不難行於邊地。乃作疏。命潭與二三善友。同心一力。果期年而功成。三年而化行。即今海外。路人皆作佛事。將轉魔界。而成佛界。未必不從此一人一事倡始也。一陰以至堅冰。一陽而炎赫日。造化之機如此。道化之機亦然。佛言。無佛法處。建立三寶。非菩薩人不能克成。梵語菩薩。此云大心眾生。潭豈非大心眾生耶。若從此增進。信心不退。善根轉深。勇猛精進。頓悟本心。即永斷生死。一超直入。菩提彼岸。未必不從今日出門一步。為初地也。但辦肯心。決不相賺。勉之。
示本凈貴禪人
禪人寶貴。以守護佛法為心。初書金字法華諸經。募造旃檀釋迦彌陀二聖像成。居端州之鼎湖。時往來五羊。稽首請益。予示之曰。吾佛有言。諸法從緣生。諸法從緣滅。是知一切諸法。緣會而生。緣會而生。則未生無有。未生無有。則雖有而性常自空。性空則
【現代漢語翻譯】 現代漢語譯本： 禮拜之後，我對此事感到非常驚異。等到經過苦藤嶺時，他砍伐茅草，搭建簡陋的房屋，施捨茶水，廣結善緣。潭（指建立佛事的人）所建立的佛事，聚集眾多信徒共同完成，這並非因為有人開導勸說，而是他自己主動去做。這難道不是因為他的善根已經非常成熟，時節因緣已經到來，以至於他無法停止，無論遇到什麼事情都會顯現出來，遇到機緣就能成就嗎？由此看來，佛性未必完全是善，魔性也未必完全是惡，只是隨著各自所習慣的而有所不同罷了。佛陀所說的邊地惡種，大概是指他們罪業深重，希望人們能夠生起正信，生於中國，聽聞正法。我看到潭純潔誠懇，篤實守信，建立種種善緣，足以說明佛法廣大，不難在邊遠地區推行。於是我寫了疏文，命潭與兩三位善友，同心協力，果然在一年內就完成了工程，三年內教化得以推行。如今在海外，路人都在做佛事，將要轉變魔界，成為佛界，這未必不是從此一人一事開始倡導的。一陰積累到極點就會結成堅冰，一陽積累到極點就會變成炎熱的太陽，造化的機理是這樣的，道化的機理也是如此。佛說，在沒有佛法的地方，建立佛法僧三寶，不是菩薩（梵語菩薩，此云大心眾生）是不能夠完成的。潭難道不是大心眾生嗎？如果從此增進，信心不退，善根越來越深，勇猛精進，頓悟本心，就能永遠斷絕生死輪迴，一躍直入菩提彼岸，這未必不是從今天出門一步開始，作為初地菩薩的修行。只要肯下功夫，決不會欺騙自己。努力吧。
開示本凈貴禪人
禪人最可寶貴之處，在於以守護佛法為己任。他最初書寫金字《法華經》等經典，募捐建造旃檀木釋迦牟尼佛和阿彌陀佛二聖像，已經完成。他居住在端州的鼎湖山，時常往來於廣州，恭敬地向我請教。我開示他說：『我們佛陀說過，諸法從因緣而生，諸法也從因緣而滅。由此可知，一切諸法，都是因緣聚合而生起的。因緣聚合而生起，那麼在未生起之前，本來就不存在。未生起之前本來就不存在，那麼即使存在，其自性也常常是空性的。自性是空性的，那麼
【English Translation】 English version: After the ceremony, I was very surprised by this matter. When passing by Ku Teng Ridge, he cut thatch, built simple houses, offered tea, and formed good relationships. The Buddhist affairs created by Tan (referring to the person who created the Buddhist affairs), gathered many believers to complete together, which was not because someone persuaded him, but he took the initiative to do it. Isn't this because his good roots are already very mature, and the time and conditions have arrived, so that he cannot stop, and it will appear no matter what happens, and it can be achieved when encountering opportunities? From this point of view, Buddha-nature is not necessarily entirely good, and demon-nature is not necessarily entirely evil, but it is different according to what each is accustomed to. The Buddha's saying of evil seeds in the borderlands probably refers to their deep sins, hoping that people can generate right faith, be born in China, and hear the right Dharma. I saw that Tan was pure and sincere, trustworthy, and created various good relationships, which is enough to show that the Buddha-dharma is vast and not difficult to promote in remote areas. So I wrote a memorial, ordering Tan and two or three good friends to work together with one heart, and indeed completed the project within a year, and the teaching was promoted within three years. Now overseas, passers-by are doing Buddhist affairs, and they are about to transform the demon realm into a Buddha realm, which may not have been initiated by this one person and one thing. When one yin accumulates to the extreme, it will form solid ice, and when one yang accumulates to the extreme, it will become a hot sun. The mechanism of creation is like this, and so is the mechanism of Taoist transformation. The Buddha said that in places where there is no Buddha-dharma, establishing the Three Jewels of Buddhism, Dharma, and Sangha cannot be accomplished without a Bodhisattva (Sanskrit Bodhisattva, which means sentient beings with great minds). Isn't Tan a sentient being with a great mind? If you increase from this, your faith will not retreat, your good roots will become deeper and deeper, you will be brave and diligent, and you will suddenly realize your original mind, and you will be able to cut off the cycle of birth and death forever, and leap straight to the other shore of Bodhi. This may not be from taking a step out the door today, as the practice of the first Bhumi Bodhisattva. As long as you are willing to put in the effort, you will never deceive yourself. Strive for it.
Instruction to Zen Master Benjing Gui
The most precious thing about a Zen master is to take the protection of the Buddha-dharma as his own responsibility. He initially wrote the Golden Script 'Lotus Sutra' and other scriptures, and raised donations to build the two holy statues of Sandalwood Shakyamuni Buddha and Amitabha Buddha, which have been completed. He lives in Dinghu Mountain in Duanzhou and often travels to Guangzhou, respectfully asking me for advice. I instructed him: 'Our Buddha said that all dharmas arise from conditions, and all dharmas also perish from conditions. From this it can be known that all dharmas arise from the aggregation of conditions. If they arise from the aggregation of conditions, then they do not exist before they arise. If they do not exist before they arise, then even if they exist, their nature is always empty. If the nature is empty, then'
諸法本無自性矣。故曰。知法常無性。佛種從緣起。能達緣起無性者。則為成佛真種矣。善哉佛子。汝之所書諸經者法也。所造旃檀如來者佛也。以汝之信力為因。托諸所化為緣。是則佛從緣起而法亦從緣起。於法性中法即佛。而佛即法也。第不審果了此法性空乎。性不空乎。若言其性空。則現見佛之相好莊嚴。畢竟光明熾盛。赩如寶山。而華嚴八十一卷靈文。三十九品之次第。五週因果之行布。四十二位之森嚴。不欠一字。法華之三週授記。懺法之諸佛洪名。不少一人。燦然滿目。煥乎全彰。謂之性空無物可乎。若言其性不空。方其緣之聚也。則紙自紙。墨自墨。金自金。而香自香。如是紙墨。皆為世諦流佈。如是金香。皆為惡業莊嚴。如是佛法之名。又何從而有耶。求其本無。則性自空矣。方其今之緣聚也。即以世諦之金香而為佛。即以世諦之紙墨而為經。然紙墨之相不異當時。體不增于昔日。而佛法之名既彰。則敬慢之心懸隔。其助成之人。雖不改於故武。而善惡之機天淵矣。由是觀之。則一切諸法。本無自性。從緣會而生者明矣。斯則能達此佛此法。本無自性。則為成佛真種矣。而汝所作種種諸勝緣。不審達無性而作耶。不達無性而作耶。由作而後得無性耶。若達無性而作。則佛法在己而不在物。若不達無性
而作。則佛法在物而不在己。若由作而後達無性者。則己與物皆無性矣。達己無性。則無能作之人。達法無性。則無所作之法。人法雙空。是非齊泯。則己與物皆無跡矣。又從何而分別耶。如是則功德不可思議。菩提亦不可思議。佛子。如是而知。則為真知。如是而作。則為妙行。否則以思惟心而作難思之佛事。譬如手把螢火而燒須彌。祇益自勞。又何從而究竟耶。善哉佛子。諦觀法王法。法王法如是。應如是作。應如是持。可謂善超諸有矣。
示法錦禪人
法錦自言性多瞋習。老人因以方便調伏。而示之以忍辱法門。更為開導之曰。永嘉大師有言。我師得見然燈佛。多劫曾為忍辱仙。是知忍之一行。為成佛之第一妙行也。故我師釋迦老子。生生世世。為提婆達多之所謗害。至於今生出世種種破法。無所不至。甚而殺害其命者非一。及法華會上為其授記作佛。且曰。我之三十二相。八十種好。勝妙功德。皆由提婆達多善知識故之所成就。豈非以忍之一行。為成佛之要行耶。又云。昔我于歌利王割截身體。我于爾時無我相無人相無眾生相無壽者相。若有我相人相眾生相壽者相。然燈佛即不與我授記。由是觀之。一切眾生生死苦具。皆以有我而成無上菩提。福慧莊嚴。皆以無我而至。以我與物敵故是非生。是
【現代漢語翻譯】 現代漢語譯本：如果認為佛法在於外物而不在自身，那麼即使通過作為才達到無自性，自身和外物也都沒有自性了。領悟到自身無自性，就沒有能作為的人；領悟到法無自性，就沒有所作為的法。人與法都空，是非對錯都消失，那麼自身和外物都無跡可尋了，又從何處去分別呢？這樣功德不可思議，菩提也不可思議。佛子，這樣去理解，才是真正的理解；這樣去做，才是真正的妙行。否則，用思慮之心去做難以思議的佛事，就像用螢火蟲的光去燒須彌山，只會徒勞無功，又怎麼能達到究竟呢？好啊，佛子，仔細觀察法王的法，法王的法就是這樣，應該這樣去做，應該這樣去堅持，就可以說是超越了一切存在了。
示法錦禪人
法錦自己說有很多嗔恨的習氣，老禪師因此用方便法門來調伏他，並向他開示忍辱法門，進一步開導他說：永嘉大師說過，『我的老師得見然燈佛（Dipamkara Buddha，過去佛之一），多劫以來曾為忍辱仙人。』由此可知，忍辱這一行為，是成佛的第一妙行。所以我的老師釋迦老子（Sakyamuni，佛教創始人），生生世世都被提婆達多（Devadatta，佛陀的堂兄弟，常與佛作對）誹謗和迫害，直到今生出世，種種破壞佛法的行為，無所不至，甚至殺害他的性命也不止一次。但在《法華經》的法會上，佛陀卻為他授記，預言他將來成佛，並且說：『我的三十二相，八十種好，殊勝的功德，都是因為提婆達多善知識的緣故才成就的。』這難道不是因為忍辱這一行為，是成佛的重要修行嗎？又說：『過去我被歌利王（Kali，古印度暴君）割截身體時，我當時沒有我相、沒有人相、沒有眾生相、沒有壽者相。如果我有我相、人相、眾生相、壽者相，然燈佛就不會給我授記。』由此看來，一切眾生的生死痛苦，都是因為有『我』才產生的，而無上的菩提，福慧的莊嚴，都是因為無『我』才達到的。因為『我』與外物對立，所以才產生是非。
【English Translation】 English version: If one thinks that the Buddha-dharma lies in external things and not in oneself, then even if one attains non-self-nature through action, both oneself and external things will have no self-nature. Realizing that oneself has no self-nature, there is no one who can act; realizing that the Dharma has no self-nature, there is no Dharma to be acted upon. When both person and Dharma are empty, right and wrong disappear, then both oneself and external things are without trace. From where then can one differentiate? In this way, merit is inconceivable, and Bodhi (Enlightenment) is also inconceivable. Disciple of the Buddha, to know in this way is true knowledge; to act in this way is wonderful practice. Otherwise, using a thinking mind to do inconceivable Buddha-deeds is like using the light of a firefly to burn Mount Sumeru (Mount Meru, the central world-mountain in Buddhist cosmology), only increasing one's own labor. How then can one reach the ultimate? Good, disciple of the Buddha, carefully observe the Dharma of the Dharma-king; the Dharma of the Dharma-king is like this. One should act in this way, one should uphold in this way, and one can be said to have well transcended all existence.
Instructing Dharma-silk Zen Practitioner
Dharma-silk himself said that he had many habits of anger. The old Zen master therefore used expedient means to subdue him, and instructed him in the Dharma-gate of forbearance, further guiding him by saying: Great Master Yongjia (Yongjia Xuanjue, a Chan Buddhist monk) said, 'My teacher obtained to see Dipamkara Buddha (Dipamkara Buddha, one of the past Buddhas), for many kalpas (aeons) he was a Forbearance Immortal.' From this it is known that the practice of forbearance is the first wonderful practice for attaining Buddhahood. Therefore, my teacher Sakyamuni (Sakyamuni, the founder of Buddhism), life after life, was slandered and harmed by Devadatta (Devadatta, Buddha's cousin, often opposed to the Buddha), even to the point of destroying the Dharma in various ways in this life, stopping at nothing, and even killing his life more than once. But at the Dharma Assembly of the Lotus Sutra, the Buddha gave him a prediction that he would become a Buddha in the future, and said, 'My thirty-two marks, eighty minor characteristics, and excellent merits are all achieved because of the good knowledge of Devadatta.' Is this not because the practice of forbearance is an essential practice for attaining Buddhahood? It is also said, 'In the past, when I was cut and dismembered by King Kali (Kali, an ancient Indian tyrant), at that time I had no self-image, no person-image, no sentient being-image, no life-span-image. If I had a self-image, a person-image, a sentient being-image, a life-span-image, Dipamkara Buddha would not have given me a prediction.' From this it can be seen that all sentient beings' suffering of birth and death arises because of the existence of 'self', and supreme Bodhi, the adornment of blessings and wisdom, is attained because of the absence of 'self'. Because 'self' is opposed to external things, right and wrong arise.
非生則愛憎立。愛憎立則喜怒滋。自性濁而心地昏。心地昏則諸惡長。諸惡長則眾苦集。眾苦集而生死長矣。是皆從我之所致。甚矣我之為害。譬如嚴城堅兵豈易破哉。老氏有言曰。柔勝剛。弱勝強。此蓋忍行之初地也。眾生恃其我見堅牢難破。所以一言之逆不能受。一事之違不能安。一饑一寒之不能耐。一念之慾不能凈。斯皆不知忍之之方。徒增我見之執耳。所以佛教諸弟子修和合行。又曰。苦法忍苦法智。又曰。無生法忍。八地乃得。是知從生法忍忍至無生。則妙行圓佛果成矣。忍之一行豈淺淺哉。故曰。凡有所作皆當忍之。是則舉心動念處以忍試之。舉足動步處以忍先之。折旋動容處以忍持之。喜怒哀樂處以忍驗之。如斯則心有不敢妄動。身有不敢妄作。事有不敢妄為。情有不敢妄發。故老氏曰。不敢為天下先。不敢即忍之異名。由不敢為天下先。故忍為成佛第一行。如此則忍大而我小。故忍能衣被於我亦能衣被於物。自利利他之德無出此者。故曰。柔和忍辱衣。謂是故也。禪人求法語。故余題之曰。忍辱為衣。禪人勉而行之。其無以為口頭話。且又無以此博飯具也。
憨山老人夢遊集卷第二 卍新續藏第 73 冊 No. 1456 憨山老人夢遊集
憨山老人夢遊集卷第三
侍 者
福 善 日錄
門 人 通 炯 編輯
嶺南弟子 劉起相 重較
法語
示性淳禪人
若論此事。如青天白日。十字街頭。長安路上。往往來來。誰不睹面相呈。何曾瞞昧絲毫。又如杲日麗天。山河大地。草木昆蟲。鱗甲羽毛。飛潛動植。誰不通同受用。至若生盲。雖從來不見。亦未嘗不蒙利益也。何獨于汝分上有所欠缺隱昧。又勞汝費草鞋錢登山涉水。遠遠迢迢尋師覓友。偏向深山窮谷中求之。而後得耶。汝但自己不解。向腳跟下一步剿絕命根。被他無量劫來。種種戲論習氣所弄。恰似白日被鬼迷之相。兩眼睜睜。開口向人胡言亂語。竟不知從何處發來。亦不知誰之所使。終日竟夜。淹淹纏纏。隨波逐浪。波波劫劫。更不知所作何事。亦不知自己本來是甚麼人。及至忽然夢省。亦自大生慚愧。甚至扼腕頓足切齒椎心。恨不能㘞地跳向佛祖頂𩕳上行。及乎遇境逢緣。眨眼之間。不覺墮入黑山鬼窟去也。此乃天下有志學道之人通病。豈獨禪人為然。然其病根。直在不了自心。但為習氣所弄耳。老人生平有志此一大事。恨般若緣淺。習氣偏厚。又無如古之真正明眼知識罏鞴。且自發志出家。操方學道以來。以至入山冰雪寒巖。一至萬死一生之地。于中種種伎倆知解。曏者里一
【現代漢語翻譯】 現代漢語譯本 《福善日錄》
門人 通炯 編輯
嶺南弟子 劉起相 重較
法語
示性淳禪人
若論及這件事，就像****（此處原文有省略）。在十字街頭，在長安路上，來來往往，誰不曾親眼見到它的面目呈現？它何曾有絲毫的隱瞞和遮掩？又好比太陽高掛天空，山河大地，草木昆蟲，鱗甲羽毛，飛禽走獸，誰不共同受用它的光輝？即使是天生的盲人，雖然從來沒有見過光明，也未嘗不蒙受光明的利益。為何唯獨在你的份上有所欠缺和隱瞞呢？又讓你白白浪費草鞋錢，登山涉水，遠遠地去尋找師父和朋友，偏偏要到深山窮谷中去尋求，然後才能得到嗎？只是你自己不理解，在腳跟下每走一步都在剿滅自己的命根，被那無量劫以來種種虛妄的戲論習氣所迷惑。恰似大白天被鬼迷惑的樣子，兩眼睜得大大的，開口向人胡言亂語，竟然不知道從何處發出來，也不知道是誰在驅使。整天整夜，糾纏不清，隨波逐流，生生世世，更不知道自己在做什麼事情，也不知道自己本來是什麼人。等到忽然夢醒，也會感到非常慚愧，甚至捶胸頓足，咬牙切齒，痛心疾首，恨不得立刻跳到佛祖的頭頂上行走。等到遇到境界，碰到因緣，轉眼之間，不知不覺又墮入黑山鬼窟去了。這乃是天下有志於學道之人的通病，豈止是禪人如此。然而這病根，就在於不瞭解自己的心，只是被習氣所迷惑罷了。老衲我平生也有志於這件大事，只恨般若智慧的緣分太淺，習氣卻太深厚，又沒有像古時真正有眼光的善知識那樣來錘鍊。且自從發願出家，操持方法學習佛道以來，以至於進入深山冰雪覆蓋的寒冷巖洞，經歷多次萬死一生之地，于其中種種伎倆知解，向這裡一探求。
【English Translation】 English version Fu Shan Daily Records
Disciple Tong Jiong Edited
Lingnan Disciple Liu Qixiang Revised
Dharma Words
Instructing the Monk Xingchun
If we discuss this matter, it is like **** (omitted in the original text). At the crossroads, on the road to Chang'an, coming and going, who has not seen its face presented? It has never concealed or obscured anything. It is also like the bright sun shining in the sky, the mountains and rivers, the plants and insects, the scales and shells, the feathers and fur, the flying and crawling creatures, who does not share its glory? Even those born blind, although they have never seen the light, have never failed to receive its benefits. Why is it that only you are lacking and obscured? And you waste your straw sandal money, climbing mountains and wading through rivers, going far away to seek teachers and friends, insisting on seeking it in deep mountains and remote valleys, and only then can you obtain it? It is just that you do not understand yourself, and with each step you take, you are destroying your own life force, being deluded by the countless eons of false and playful habits. It is just like being possessed by a ghost in broad daylight, with your eyes wide open, speaking nonsense to people, not knowing where it comes from, nor who is driving it. All day and all night, entangled and confused, drifting with the waves, life after life, not knowing what you are doing, nor who you originally were. When you suddenly awaken from the dream, you will feel very ashamed, even beating your chest and stamping your feet, gnashing your teeth, and hating that you cannot immediately jump onto the Buddha's head and walk. When you encounter a situation, meet a condition, in the blink of an eye, you unknowingly fall into the black mountain ghost cave. This is a common ailment of those who aspire to learn the Way, not just monks. However, the root of this ailment lies in not understanding one's own mind, but being deluded by habits. I, this old monk, have also aspired to this great matter in my life, but I regret that the affinity for prajna (wisdom) is too shallow, and the habits are too deep, and there is no true enlightened teacher like the ancient ones to forge me. Since I vowed to leave home, practicing the methods to learn the Buddha's Way, and even entering the deep mountains and snow-covered cold caves, experiencing many times of near-death experiences, among the various tricks and understandings, seeking here.
毫用不著。唯獨于冷地納被矇頭時。忽然覷得父母未生前一點訊息。便回視昔之種種顛倒。皆夢中事耳。且復自恨為他業緣牽引。墮入種種幻化境界。至濵萬死而獲一生。所賴凍餓中博得一點孤光。處處受用。種種逆順境界。以此為罏冶鉗錘。煅煉習氣。粗重緣影塵垢耳。即今生死關頭未知何如。禪道佛法。未必能會。至若的信自心。不向他求一著。以此為消磨歲月之具。其他復何容啟齒哉。禪人今且行矣。即求老人法語。一似含元殿里覓長安。若向自己腳根未動步一著解。提得起。放得下。乃至日用見色聞聲。未開眼時。未入耳時。早能耳親眼辨。決不向生死窠中。習氣隊里。頭出頭沒。此所謂不涉途程。一步早已超過。則佛祖亦無挨身處。閻老子豈柰伊何。如此。方不負雪浪開導之恩。亦不負自己百劫千生帶來者一點種子。不被三毒習氣燻蒸爛。亦不負老人今日向戈戟場中為汝出氣。其或未然。縱使學得三藏十二部更有何益。如昔為人縱能穿衣吃飯。更喚作甚麼人。即老人今日之語。大以木人穿靴。石女戴帽耳。古人云。初秋行腳。汝等諸人。只須向萬里無寸草處去。且道如何是寸草處。參參參。
示妙湛座主
從上古人出家。本為生死大事。即佛祖出世。亦特為開示此事而已。非於生死外別有佛法
【現代漢語翻譯】 現代漢語譯本 根本用不著其他方法。只有在寒冷的地方用被子蒙著頭時，忽然間窺見了父母未出生前的那一點訊息，便會回頭看過去種種顛倒錯亂的行為，都不過是夢中的事情罷了。並且會後悔被其他業緣牽引，墮入種種虛幻變化的境界，直到瀕臨死亡才獲得新生。所依賴的，就是在凍餓之中獲得的那一點孤光，處處都能受用。種種逆境順境，都可以用它作為熔爐和鉗錘，來鍛鍊自己的習氣，去除粗重的緣影塵垢。即便現在生死關頭，還不知道會怎麼樣，禪道佛法，未必能夠領會。如果能夠真正相信自己的心，不向外尋求，以此作為消磨歲月的工具，其他還有什麼可說的呢？禪人現在要走了，卻來向我這個老朽求法語，就像在含元殿里尋找長安一樣。如果能從自己腳跟未動步的那一點上理解，提得起，放得下，乃至在日常生活中見色聞聲，在眼睛未睜開時，耳朵未聽見時，就能用耳親眼辨別，決不向生死輪迴的窠臼中，習氣深重的隊伍里，頭出頭沒。這就是所謂的不涉途程，一步就已經超越了。這樣，佛祖也無處可以靠近你，閻王爺又能把你怎麼樣呢？這樣，才不辜負雪浪（Xuelang，禪師名）開導的恩情，也不辜負自己百劫千生帶來的那一點種子，不被貪嗔癡三毒習氣薰染腐爛，也不辜負我今天在戰場上為你出氣。如果不是這樣，縱然學得三藏十二部（Sanzang Shierbu，佛教經典總稱），又有什麼用呢？就像過去有人雖然能穿衣吃飯，又能叫做什麼人呢？我今天說的話，就像木頭人穿靴子，石頭女人戴帽子一樣。古人說，初秋行腳，你們這些人，只需要向萬里無寸草的地方去。那麼，怎樣才是寸草不生的地方呢？參！參！參！
開示妙湛座主（Miaozhan Zuozhu，人名）
從前的古人出家，本來是爲了生死大事。即使是佛祖出世，也只是爲了開示這件事而已。不是在生死之外還有其他的佛法。
【English Translation】 English version There's absolutely no need for anything else. Only when you're huddled under a quilt in the cold, and suddenly glimpse the slightest hint of what existed before your parents were born, will you look back and see that all your past confusions were nothing but a dream. You'll regret being led astray by karmic connections, falling into all sorts of illusory realms, until you're on the verge of death and then granted a new life. What you rely on is that single spark of light you gain in the midst of freezing and starvation, which you can use everywhere. All kinds of adverse and favorable circumstances can be used as a furnace and hammer to temper your habits and remove the heavy dust of karmic shadows. Even now, at the critical juncture of life and death, we don't know what will happen, and we may not be able to comprehend Chan (Zen) or the Buddha's teachings. If you can truly trust your own mind and not seek anything externally, using this as a means to pass the years, what else is there to say? The Chan practitioner is about to leave, yet seeks my, an old man's, Dharma words, like searching for Chang'an (Chang'an, ancient capital of China) in the Hanyuan Palace. If you can understand the point where your own feet haven't moved, and can pick it up and put it down, even in daily life when seeing forms and hearing sounds, before your eyes open and before sounds enter your ears, you can discern with your ears and eyes, and you will certainly not be stuck in the cycle of birth and death, in the deeply ingrained habits, rising and sinking. This is what is meant by not treading the path, but already surpassing it in one step. In this way, even the Buddhas and Patriarchs have no place to approach you, and what can Yama (Yama, the King of the Underworld) do to you? Only in this way will you not fail the kindness of Xuelang (Xuelang, a Chan master) in guiding you, nor will you fail the seed you've brought with you from hundreds of thousands of lifetimes, preventing it from being tainted and rotted by the three poisons of greed, anger, and delusion. Nor will you fail me, an old man, for exerting myself for you today on the battlefield. If it's not like this, even if you learn the Three Baskets and Twelve Divisions (Sanzang Shierbu, the entirety of Buddhist scriptures), what good will it do? It's like someone in the past who could wear clothes and eat, but what would you call that person? My words today are like a wooden man wearing boots or a stone woman wearing a hat. The ancients said, 'In early autumn, go on pilgrimage.' All of you, just go to a place where there isn't an inch of grass for ten thousand miles. Now, what is a place where there isn't an inch of grass? Investigate! Investigate! Investigate!
Instruction to Abbot Miaozhan (Miaozhan Zuozhu, a person's name)
In ancient times, people renounced the world primarily for the great matter of life and death. Even the Buddhas appeared in the world specifically to illuminate this matter. It's not that there is another Dharma outside of life and death.
。非於佛法外別有生死。所謂迷之則生死始。悟之則輪迴息。是知古人蔘求。只在生死路頭討端的求究竟。非離此外。別於紙墨文字三乘十二教中。當作奇特事也。所以達磨西來不立文字。只在了悟自心。以此心為一切聖凡十界依正之根本也。全悟此心則為至聖大乘。少悟即為二乘。不悟即為凡夫。若悟而不存。證而無得。即為超聖凡出生死之向上一路矣。近代學人去聖逾遠。不見古人真實行履。向日用現前境界。生死岸頭一一透過。即此日用。不離一法。不住一法。處處不輕放過。便是真切工夫。即此目前一切聲色逆順。愛憎境界。一一透得過處。便是真實悟門。即此悟處頭頭法法。便是真實佛法。非是聽座主撞鐘擊鼓。登華座。開大口。學野干鳴。側耳低頭。閉目披衣時。方為佛法也。所以善財童子。南歷百城。參禮佛剎微塵數諸善知識。故得開悟。塵塵剎剎諸解脫法門。然法門固無論。即善知識。安得有剎塵之多多耶。殊不知剎剎塵塵者。乃吾人日用妄想念慮情塵也。茍能于日用起心動念處。情根固結處。愛憎交錯難解處。貪瞋癡慢種種習氣難消磨處。就於根本痛處劄錐。一一勘破。一一透過。如此便是真實知識。當下即登無礙自在大解脫無上法門。舍此外更有何知識可參。更有甚奇特法門可入耶。
示
【現代漢語翻譯】 現代漢語譯本：並非在佛法之外另有生死。所謂的迷惑，就是生死的開始；覺悟，就是輪迴的止息。由此可知，古人蔘禪求道，只是在生死的道路上探求究竟，並非脫離這個根本，另外在紙墨文字、三乘十二教中，當作奇特的事情來追求。所以達摩祖師西來，不立文字，只是爲了了悟自己的心。把這個心作為一切聖凡、十法界依報正報的根本。完全領悟這個心，就是至聖的大乘；稍微領悟，就是二乘；不領悟，就是凡夫。如果領悟而不執著，證得而無所得，那就是超越聖凡、出生死的向上之路了。近代的學人距離聖賢越來越遠，不見古人真實的修行足跡，不能在日常現前的境界、生死的關頭一一透徹。就在這日常生活中，不離一法，不住一法，處處不輕易放過，便是真切的功夫。就在這眼前一切聲色、順逆、愛憎的境界中，一一透得過的地方，便是真實的悟門。就在這悟處，頭頭是道，法法皆真，便是真實的佛法。不是聽講經的座主撞鐘擊鼓，登上華麗的座位，張大嘴巴，學野獸鳴叫，側耳低頭，閉目披衣的時候，才算是佛法。所以善財童子（Sudhana），南行參訪一百座城市，參拜佛剎微塵數那麼多的善知識（Kalyanamitra），才得以開悟，證得塵塵剎剎的各種解脫法門。然而法門姑且不論，善知識怎麼會有佛剎微塵數那麼多呢？殊不知剎剎塵塵，乃是我們日常的妄想念慮情塵啊。如果能在日常起心動念之處，情根深固之處，愛憎交錯難解之處，貪瞋癡慢種種習氣難以消磨之處，就在根本痛處紮下錐子，一一勘破，一一透徹。如此便是真實的善知識，當下就能登上無礙自在、大解脫的無上法門。捨棄這些，還有什麼善知識可以參訪？還有什麼奇特的法門可以進入呢？ 這是開示。
【English Translation】 English version: It is not that there is birth and death outside of the Buddha-dharma. So-called delusion is the beginning of birth and death; enlightenment is the cessation of reincarnation. From this, we know that the ancients sought enlightenment only by exploring the ultimate on the path of birth and death, not by separating from this fundamental and pursuing extraordinary things in paper and ink, words, the Three Vehicles and Twelve Divisions of teachings. Therefore, Bodhidharma (達磨) came from the West and did not establish words, but only to understand one's own mind. He regarded this mind as the root of all sages and ordinary beings, the dependent and proper rewards of the Ten Realms. Fully understanding this mind is the supreme Mahayana (大乘); a slight understanding is the Two Vehicles; no understanding is an ordinary person. If one understands without attachment, and realizes without attainment, then that is the upward path beyond sages and ordinary beings, beyond birth and death. Modern scholars are increasingly distant from the sages, not seeing the true practice of the ancients, and failing to thoroughly penetrate each and every present state of daily life, the critical points of birth and death. In this daily life, without separating from a single dharma, without dwelling on a single dharma, not easily letting go in every place, that is true effort. In the present moment, in all the realms of sound and form, favorable and adverse, love and hate, thoroughly penetrating each and every place, that is the true gate of enlightenment. In this place of enlightenment, every thought and every dharma is true, that is the true Buddha-dharma. It is not that listening to the Dharma master striking the bell and drum, ascending the magnificent seat, opening a big mouth, learning the howling of wild beasts, tilting the ear and lowering the head, closing the eyes and draping the robe, is the only time that is Buddha-dharma. Therefore, Sudhana (善財童子) visited a hundred cities to the south, paid homage to as many good and wise advisors (Kalyanamitra 善知識) as there are dust motes in Buddha-lands, and thus attained enlightenment, realizing the various Dharma-gates of liberation in every dust mote and every Buddha-land. However, regardless of the Dharma-gates, how could there be as many good and wise advisors as there are dust motes in Buddha-lands? Little do they know that every dust mote in every Buddha-land is our daily deluded thoughts, emotions, and dust. If one can, in the place where thoughts arise in daily life, in the place where emotional roots are deeply entrenched, in the place where love and hate are intertwined and difficult to unravel, in the place where various habits of greed, anger, ignorance, and arrogance are difficult to eliminate, drive a stake into the fundamental painful spot, and thoroughly investigate and penetrate each and every one, then that is a true good and wise advisor, and one can immediately ascend to the unhindered, free, great liberation, and unsurpassed Dharma-gate. Apart from these, what other good and wise advisors can one visit? What other extraordinary Dharma-gates can one enter? This is an instruction.
靈洲鏡上人
余昔游海門。登妙高峰。入無際三昧。入棱伽室。睹東坡老人。代張方平手書棱伽經。與佛印禪師留作金山常住。是時舉身毛孔。熙怡悅豫。如春生百草。不自知其所以然也。及后覽教乘印證。乃知為習氣橫發於中。熏然不自覺耳。自爾行腳雲水間。此海闊天空虛明昭曠之境。時時如大圓鏡。懸于眉睫間也。頃為幻業所弄。直走瘴鄉。舟行過曹溪口。下湞陽峽。經小金山。而抵羊城。未暇登眺。戊戌秋日。始得覽其勝。與鏡心上人。過東坡堂。讀悟前身詩。又爽然自失。恍然若睹舊遊。是知天地一幻具。萬法一幻叢。出沒一幻跡。死生一幻場。江山一幻境。鱗甲羽毛一幻物。聖凡一幻眾。爾我一幻遇耳。上人降心白法。日誦金剛經以為定課。舊染頓祛。心光漸朗。蓋肯于刮垢磨光。非泛泛波流業海者比也。頃持卷索法語。為進修之資。老人猛思昔游海門故事。今此地見東坡如前身。因嘆人生生死幻化去來夢事。若以法界海慧照之。則三際十方。當下平等。天宮凈土。一道齊平。心佛眾生。了無差別。鑊湯罏炭。實際清涼。草樹庭莎。風帆沙鳥。煙雲變狀。日月升沈。舉目對揚。無非普現色身三昧也。吾學道人。所貴金剛正眼。爍破無明癡暗。煥發本有智慧光明。拈向現前日用。欬唾掉臂。揚眉瞬目
之際。拈匙舉箸之間。頓顯自性無垢法身。是稱為得解脫人。即如空生悟般若時。涕淚悲泣對佛。自謂實無有得名阿羅漢也。一切世間。所有諸法。豈有過此般若者哉。然般若非他。即吾人心鏡之光耳。永嘉云。比來塵鏡未曾磨。今日分明方剖析。上人號曰鏡心。是以心為鏡耶。是以鏡照心耶。若以心為鏡。則老盧道。明鏡亦非臺。非臺則無鏡可寄。若以鏡照心。心本無相。又何從而照之耶。如此非心則非鏡。非鏡則非心。心鏡兩非。名從何立。如此則上人名是假名。名假則真亦非真。是則所讀之般若。又豈有文言字句。寄於齒頰之端耶。上人茍能悟此法門。則江光水色。鳥語潮音。皆演般若實相。晨鐘暮鼓。送往迎來。皆空生晏坐石室見法身時也。如此則東坡之所書棱伽。佛印之殺青災木。與老人今日荷三生之緣。重過此山。上人偶拈此卷以請益。莫道又是前身夢語也。經云。一切有為法。如夢幻泡影。如露亦如電。應作如是觀。上人茍能不昧本因。當習氣橫發。試取此卷讀之。不覺妄想顛倒情塵。自然冰消瓦解矣。
示歐生伯羽
嘗謂一切聖凡靡。不皆以志願成就世出世業。是知吾人有志於性命者。志出生死。有志於功名富貴者。志入生死也。吾師有言。廣大智海。變而為生死業海。寶明妙性昧。而
為貪瞋癡慢生死之業性。由是觀之。吾人之性。真妄之源既已不二。茍知由貪瞋癡而入生死。即可用貪瞋癡而出生死矣。諺語有之。恨小非君子。無毒不丈夫。余居常每念勾踐因會稽之恥。志復吳仇。乃臥薪嚐膽二十餘年。衣不重彩。食不重味。竟滅吳以霸。吾學道人。視歷劫生死。幽囚困辱於三界牢獄。豈直會稽之恥。貪瞋癡慢。奪吾妙性之光。破我涅槃之宅。豈直吳仇。吾人怡然如飴。而與之嬉戲游宴于其間。略無慚恥奮恨之心。可謂大不知本矣。其自視也。可稱大丈夫哉。伯羽有志於此。當爲切齒。
示馮生文孺(庚子)
學道人第一要發決定長遠之志。乃至盡此形壽。以極三生五生十生百生千生萬生。以至劫劫生生直是一定以悟為期。若不悟此心決定不休。縱然墮落地獄三途。或經爐胎馬腹。誓願不捨此決定成佛之志。亦不以苦故退失今日之信心。譬如有人發心。有萬里之行。決定以所至之處為的。從今日出門發足一步。直至入彼所至之門。親彼所求之人。以至升堂入室。與之交歡浹洽。以極忘形而後已。如此方稱有決定志也。茍無此判然決定之志。只說出門要去。回顧目前。種種所愛放不下。或因循延挨。口去心不去。或者幸有親朋大力之人。促發出門。及乎上了路頭。悠悠盪盪。或遇歌管隊
【現代漢語翻譯】 現代漢語譯本： 是貪婪（Tan, seeking gratification），嗔恨（Chen, aversion），愚癡（Chi, ignorance），傲慢（Man, pride），這些導致生死輪迴的業力之根源。由此看來，我們的自性，真與妄的源頭原本就是不二的。如果知道因為貪嗔癡而進入生死輪迴，也就可以利用貪嗔癡來脫離生死輪迴。俗話說，『恨小非君子，無毒不丈夫。』我常常想到勾踐因為會稽（Kuaiji, place name）之恥，立志要報復吳國。於是臥薪嚐膽二十多年，穿衣不追求華麗，飲食不追求美味，最終滅掉吳國而稱霸。我們學道之人，把經歷無數劫的生死輪迴，幽禁困辱於三界（Three Realms, desire realm, form realm, formless realm）牢獄，難道僅僅是會稽之恥嗎？貪嗔癡慢，奪走我們妙性的光明，破壞我們涅槃（Nirvana, ultimate liberation）的家宅，難道僅僅是吳國之仇嗎？我們卻怡然自得，像蜜一樣甘甜，與它們嬉戲遊樂于其中，沒有絲毫慚愧奮恨之心，真可謂是大大的不知根本啊！這樣看待自己，能稱得上是大丈夫嗎？伯羽如果立志於此，應當為此而咬牙切齒。
示馮生文孺（庚子年）
學道之人第一重要的是發起堅定長遠的志向，乃至盡此一生，以至三生五生十生百生千生萬生，乃至劫劫生生，一直堅定以開悟為目標。如果不開悟，此心決定不罷休。縱然墮落地獄三途（Three Evil Paths, hell realm, hungry ghost realm, animal realm），或者經歷爐胎馬腹（rebirth as animals），發誓也不捨棄這決定成佛的志向，也不因為痛苦而退失今日的信心。譬如有人發心，要走萬里路，決定以所要到達的地方為目標。從今日出門邁出第一步，直到進入所要到達的門，親近所要尋求的人，以至升堂入室，與他交歡親密無間，直到忘形而後已。這樣才稱得上是有堅定的志向。如果沒有這種判然決定的志向，只說出門要去，卻回顧目前，種種所愛放不下，或者因循拖延，口去心不去。或者幸好有親朋大力之人，催促出門。等到上了路，卻悠悠盪盪，或者遇到歌舞隊伍
【English Translation】 English version: These are the karmic natures of greed (Tan, seeking gratification), hatred (Chen, aversion), ignorance (Chi, ignorance), and pride (Man, pride), which lead to the cycle of birth and death. From this perspective, our nature, the source of truth and delusion, is originally non-dual. If we know that we enter the cycle of birth and death because of greed, hatred, and ignorance, we can also use greed, hatred, and ignorance to escape from the cycle of birth and death. As the saying goes, 'A petty man does not hold grudges; a ruthless man is not a true man.' I often think of Goujian (Goujian, name of a king) who, because of the shame of Kuaiji (Kuaiji, place name), vowed to avenge the state of Wu. So he slept on firewood and tasted gall for more than twenty years, not seeking luxury in clothing or delicacies in food, and finally destroyed Wu and became a hegemon. We who study the Way, regarding the countless kalpas (kalpas, an immense period of time) of birth and death, imprisoned and humiliated in the Three Realms (Three Realms, desire realm, form realm, formless realm) prison, is it merely the shame of Kuaiji? Greed, hatred, ignorance, and pride, steal the light of our wonderful nature and destroy our Nirvana (Nirvana, ultimate liberation) home, is it merely the hatred of Wu? We are content and joyful, as sweet as honey, playing and feasting among them, without the slightest shame or resentment. It can be said that we are greatly ignorant of the root! Looking at ourselves in this way, can we be called great men? If Boyu is determined to do this, he should gnash his teeth in hatred.
Instructing Feng Sheng Wenru (Gengzi Year)
The most important thing for a person studying the Way is to develop a firm and long-term aspiration, even to the end of this life, and even for three, five, ten, a hundred, a thousand, ten thousand lives, and even for kalpa after kalpa, always firmly aiming for enlightenment. If one does not attain enlightenment, this mind will definitely not rest. Even if one falls into the hells or the three evil paths (Three Evil Paths, hell realm, hungry ghost realm, animal realm), or experiences rebirth in the womb of a furnace or the belly of a horse (rebirth as animals), one vows not to abandon this determination to become a Buddha, and not to lose today's faith because of suffering. For example, if someone aspires to travel ten thousand miles, they are determined to reach their destination. From the moment they leave the house today and take the first step, until they enter the door of their destination, get close to the person they seek, and even enter the hall and the room, and have intimate and harmonious interactions with them, until they forget themselves. Only then can it be said that they have a firm aspiration. If there is no such clear and decisive aspiration, only saying that they are going out, but looking back at the present, unable to let go of all kinds of attachments, or procrastinating and delaying, the mouth goes but the heart does not. Or, fortunately, there are powerful friends and relatives who urge them to go out. But once they are on the road, they wander aimlessly, or encounter singing and dancing troupes.
里。富貴場中。貪戀耳目近玩。忘卻未出門的念頭。邈然不知所向往。或中道緣差。撞遇惡友惡緣。弄得囊空資竭。加之疾病纏綿。進退回惶。生無量苦。或身體疲頓。久沐風霜不柰勞苦。便生退還之念。或將近及門。遇見一機一境一事之差。或訛言誤聽以為實。使其將見而不及見其人。臨門而不得入其室。如此者舉皆枉費辛勤。終無實到究竟之地蓋緣初發心時。無決定志耳。茍如此欲作世間小小功名事業。亦不能成。何況無上佛道。了死生。證菩提乎。故曰。佛道長遠。久受勤苦。乃可得成。豈可取近效。求速就哉。雖然如是。有決定之志。更須要真實之見。若知見不真。志其所不當志行其所不當行。亦更枉用工矣。吾人求道既有此志。須要的信自心。當體是佛。本來清凈無物。本來光明廣大。如此所以日用現前不得受用者。只為彼此幻妄。四大拘蔽。介爾妄想浮心遮障。難得透徹。過此生死關捩子。不啻若干生萬劫之遠也。吾人既知此心。諦信不疑。今日發心。定要以悟為期。即從今日發心做工夫。便是出門第一步。今日親承善知識開導。便是促發之者。至其促發上路。途中種種境界。種種辛勤。種種遲迴。留連不留連。退惰不退惰。皆在學人自己腳跟底本分上忖量。皆非善知識所可與也。馮生文孺。有志於此。
【現代漢語翻譯】 現代漢語譯本： 在富貴場中，人們貪戀聲色犬馬的享樂，忘記了最初出家的念頭，茫然不知該向何處去。或者中途因緣不佳，遭遇惡友惡緣，弄得身無分文，再加上疾病纏身，進退兩難，飽受無量痛苦。或者身體疲憊，長期風吹日曬，無法忍受勞苦，便產生退縮還俗的念頭。或者即將到達目的地，卻遇到一個微小的變故、一種情境、一件小事上的差錯，或者聽信了謠言，誤以為真，導致將要見到的人卻未能見到，臨近家門卻不得入內。像這樣的人，都是白費了辛勤的努力，最終無法到達究竟之地，這都是因為最初發心時，沒有堅定的意志。如果這樣，即使想成就世間小小的功名事業，也無法成功，更何況是無上的佛道，了脫生死，證得菩提呢？所以說，佛道漫長而遙遠，需要長期忍受勤苦，才能成就，怎麼可以追求近期的效果，追求快速成功呢？雖然如此，有了堅定的意志，更需要真實的見解。如果知見不正，立志于不該立志的事情，做不該做的事情，也是白費功夫。我們求道之人既然有了這樣的志向，就要真正相信自己的心，當下就是佛，本來清凈無染，本來光明廣大。之所以日常生活中無法受用，只是因為彼此的虛幻妄想，四大假合之身的束縛，以及微小的妄想浮動之心遮蔽了它，難以透徹領悟。超越這生死關卡，不只是若干生萬劫的距離啊。我們既然知道了這個心，就要深信不疑，今天發心，一定要以開悟為目標。從今天發心開始做功夫，就是出門的第一步。今天親身接受善知識的開導，就是促進我們前進的人。至於促進我們上路之後，途中遇到的種種境界，種種辛勤，種種遲疑，是留戀還是不留戀，是退縮還是不退縮，都在於學人自己腳跟下的本分上衡量，都不是善知識所能代勞的。馮生文孺（人名），對此有志向。
【English Translation】 English version: In the realm of wealth and honor, people become attached to the pleasures of the senses, forgetting their initial intention of leaving home, and vaguely unaware of where they should be heading. Or, midway, due to unfavorable conditions, they encounter bad friends and negative influences, ending up penniless, compounded by lingering illnesses, making it difficult to advance or retreat, and suffering immeasurable pain. Or, their bodies become exhausted, having endured wind and frost for a long time, unable to bear the hardship, and they develop the thought of retreating and returning to lay life. Or, just as they are about to reach their destination, they encounter a slight mishap, a situation, or a minor error, or they believe in rumors and take them as truth, causing them to miss seeing the person they were about to see, and being unable to enter the room they were about to enter. Those who are like this, all waste their diligent efforts, and ultimately cannot reach the ultimate destination, because when they initially made their aspiration, they did not have a firm will. If this is the case, even if they want to achieve small worldly fame and success, they will not be able to succeed, let alone the supreme Buddha-path, to be free from birth and death, and attain Bodhi? Therefore, it is said that the Buddha-path is long and distant, and one must endure diligent effort for a long time to achieve it. How can one seek immediate results and pursue quick success? Although this is the case, with a firm will, one must also have true insight. If one's knowledge and views are not correct, aspiring to what should not be aspired to, and doing what should not be done, one will only waste effort. Since we who seek the path have such an aspiration, we must truly believe in our own mind, that it is inherently Buddha, originally pure and without defilement, originally bright and vast. The reason why we cannot benefit from it in our daily lives is only because of mutual illusory thoughts, the confinement of the four great elements (earth, water, fire, and wind), and the obscuration of subtle deluded thoughts, making it difficult to thoroughly understand. Surpassing this gate of birth and death is not just a distance of countless lifetimes and kalpas. Since we know this mind, we must deeply believe in it without doubt, and today, having made this aspiration, we must aim for enlightenment. Starting today, making effort is the first step out the door. Today, personally receiving guidance from a virtuous teacher is what urges us forward. As for the various states encountered on the road after being urged to set out, the various hardships, the various hesitations, whether to linger or not, whether to retreat or not, all depend on the individual practitioner's own fundamental measure, and cannot be done by the virtuous teacher. Feng Sheng Wenru (person's name) has aspirations for this.
剔起眉毛。且看腳跟下最初出門一步。
示曾生六符(壬寅)
聖人用心如鏡。不將不迎。來無所粘。去無軌跡。以其至虛而應萬有也。故老子有言。不出戶知天下。豈妄想思慮機變智巧揣摩所能及哉。所謂廓然大公。聖人之心也。古今智巧機變之士。自謂思無不致。智不可及。故飾智自愚。是心光未透。本體未明。墮于無明妄想網中。而將以為智大。若持螢火而與赫日爭光也。曾生志道。當以此自勉。
示贊侍者
侍者真贊。寫余小像。焚香作禮。請說法語。老人驀拈拄杖趁之曰。爾朝夕執侍。尚不自知生尊重想。又何以紙墨畫像為師範乎。每親聞法教。如春風度耳。又何以紙上陳言為準則乎。爾自發心出家。求出離相。而不決志修遠離行。果真出家。實為生死乎。爾自心癡迷。向外馳求。不知頓歇狂心。為成佛秘要。區區執幻妄為真實。迷頭認影。了無出期。即老人坐向汝胸中。爾亦作熱病想耳。佛言。狂心不歇。歇即菩提。勝凈明心。本非外得。果能如此。可稱坐參。不勞遍禮知識。自入無量法門也。是則名為隨順覺性。又何以包裹老人為。爾自思惟。二六時中。除卻穿衣吃飯。迎賓待客。折旋俯仰。咳唾掉臂。雜談戲論處。如何是自己本來面目。者里參透。許汝覷見老人一莖眉其或
【現代漢語翻譯】 現代漢語譯本 提起眉毛。且看腳下最初邁出的一步。
（壬寅年，開示曾生六符）
聖人的用心就像鏡子一樣。不送往，不迎接。來的時候不留下痕跡，去的時候也沒有軌跡。因為它的極度空虛才能應和萬物。所以老子說，不出門就能知道天下事。這難道是妄想、思慮、機變、智巧、揣摩所能達到的嗎？這就是所謂的廓然大公，是聖人的心境。古今那些自以為聰明的機變之士，自認為思考沒有達不到的，智慧無人能及，所以用偽裝的聰明來掩蓋自己的愚蠢。這是因為他們的心光沒有穿透，本體沒有明白，墮入了無明妄想的羅網中，還自以為是智慧廣大，就像拿著螢火蟲的光芒與太陽爭光一樣。曾生立志求道，應當以此自勉。
開示贊侍者
侍者真贊，畫了我的小像，焚香作禮，請我說法語。我突然拿起拄杖趕他走，說：『你早晚侍奉我，尚且不自知生起尊重之心，又怎麼能把紙墨畫像當作師範呢？每次親耳聽到佛法教誨，就像春風吹過耳朵一樣，又怎麼能把紙上的陳詞濫調當作準則呢？你自從發心出家，尋求出離之相，卻不決心修習遠離之行，如果真是出家，實際上是爲了生死輪迴啊。你自己的心癡迷，向外奔波尋求，不知道停止狂亂的心，才是成就佛的秘訣。你執著于虛幻不實的現象，當作真實存在，迷失了方向，認假為真，永遠沒有出頭之日。即使我坐在你的胸中，你也會以為是得了熱病。』佛說：『狂心不停止，停止就是菩提。清凈明澈的心，本來就不是從外面得到的。』如果真能做到這樣，就可以稱為坐禪參悟，不用到處禮拜知識，自然進入無量的法門。這就是隨順覺性，又何必把我包裹起來呢？你自己想想，一天二十四小時中，除了穿衣吃飯、迎來送往、彎腰抬頭、咳嗽吐痰、揮動手臂、閑聊戲耍的時候，什麼是自己本來的面目？如果在這裡參透了，才允許你看見我的一根眉毛，或許...
【English Translation】 English version Raise your eyebrows. And look at the first step you take under your feet.
Instruction to Zeng Sheng Liu Fu (Ren Yin Year)
The mind of a sage is like a mirror. It neither sends off nor welcomes. When things come, they leave no trace; when they go, they leave no trace. It is because of its utmost emptiness that it can respond to all things. Therefore, Lao Tzu said, 'Without going out of the door, one can know the whole world.' How can this be achieved by wild thoughts, deliberations, machinations, cleverness, or speculation? This is what is meant by 'being impartial and selfless,' which is the mind of a sage. The clever and scheming people of ancient and modern times claim that there is nothing their thoughts cannot reach and that their wisdom is unmatched. Therefore, they adorn themselves with cleverness to conceal their foolishness. This is because the light of their minds has not penetrated, and the essence has not been understood. They are trapped in the net of ignorance and delusion, yet they think they are wise, like holding a firefly to compete with the sun. Zeng Sheng, in your aspiration for the Tao, you should encourage yourself with this.
Instruction to Attendant Zan
Attendant Zhen Zan, you painted a small portrait of me, burned incense, made obeisance, and asked me to speak the Dharma. I suddenly picked up my staff and chased you away, saying, 'You serve me day and night, yet you do not know to generate respect in your heart. How can you take a paper and ink portrait as a teacher? Every time you hear the Dharma teachings, it is like a spring breeze passing through your ears. How can you take the stale words on paper as a standard? Since you resolved to leave home and seek the appearance of liberation, yet you do not firmly resolve to cultivate the practice of detachment, if you truly leave home, it is actually for the sake of birth and death. Your own mind is deluded, running outward in search, not knowing that stopping the mad mind is the secret to becoming a Buddha. You cling to illusory phenomena as if they were real, mistaking the head for the shadow, with no hope of escape. Even if I were sitting in your chest, you would think you had a fever.' The Buddha said, 'If the mad mind does not cease, cessation is Bodhi. The supremely pure and bright mind is not obtained from outside.' If you can truly do this, you can be called a sitting meditator, without the need to pay respects to teachers everywhere, and you will naturally enter limitless Dharma gates. This is called following the awakened nature, so why wrap me up? Think for yourself, in the twenty-four hours of the day, besides dressing, eating, welcoming guests, bending, looking up, coughing, spitting, waving your arms, chatting, and joking, what is your original face? If you penetrate this, you may be allowed to see one of my eyebrows, or perhaps...
未然。對面千里。
示明哲禪人
余被放之四年。己亥夏。講棱伽新疏於五羊之青門旅泊庵。禪人不遠數千里。參余于瘴鄉。余視其謹愨。命典齋食。且將令知三德而調六和。攝一心而修萬行也。禪人唯命是聽。勤力半載余矣。適飲瘴煙浸染成疾。自視四大不支。難堪眾務。乃乞度嶺北。尋樂地以休養辭行。老人因而勉之曰。爾豈以苦樂為異地。死生有彼此哉。殊不知四大為假借。苦樂為幻場。死生為夜旦。亦不知心乃眾惡之源。身為眾苦之本也。原自迷心為識。執妄為身。顛倒死生。出沒苦道。曾不知幾千萬劫。譬如夢馳險道。怖畏張惶。求脫而不能。欲離而不得。憂愁悲楚。望救無門。疲頓精神。暫息無術。自謂終墮沉淪。爾乃甘心汩沒矣。又安知極力而呼。猛然勃跳。而大覺之。則向之悲楚辛酸。皆成笑具。以今既覺。與向之求脫。何異天壤哉。即爾而觀。今之病苦呻吟。作去就求脫之想。正若夢中事耳。不能自呼而覺。余為大呼而汝猶不知。是薾然長夜。終無惺眼之時矣。柰何以幻妄而甘苦辛。認夢想而為真宅。今既遇呼而不覺。舍此而誰又呼之耶。嗟嗟。蒙冥顛倒長夜。欲求睹慧日之光。如今日之緣者。難之難矣。爾試思之。忽然猛省。回頭轉腦。生死情關。頓然迸裂。便是破夢宅出險道之時
【現代漢語翻譯】 現代漢語譯本： 未然。對面千里。（指即使相隔千里，心意相通，也如同在對面一樣。）
示明哲禪人（為明哲禪人開示）
我被貶謫的第四年，己亥年夏天，在五羊（廣州的別稱）的青門旅泊庵講解《楞伽經》的新疏。明哲禪人不遠數千里，到這瘴癘之地來參拜我。我看他為人謹慎誠懇，就讓他負責齋飯事務，並且打算讓他明白三德（法身德、般若德、解脫德）而調和六和（身和同住、口和無諍、意和同悅、戒和同修、見和同解、利和同均），收攝一心而修習萬行。明哲禪人唯命是從，勤勤懇懇地做了半年多。恰逢瘴氣侵染得了疾病，自認為四大（地、水、火、風）支撐不住，難以勝任眾多的事務，於是請求越過山嶺向北去，尋找安樂的地方休養，並向我辭行。我因此勉勵他說：『你難道認為苦樂是不同的地方，死生有彼此的區分嗎？殊不知四大是虛假借用的，苦樂是虛幻的場所，死生如同黑夜和白天。也不知道心是眾惡的根源，身是眾苦的根本啊！原本是因為迷失了真心而生起妄識，執著虛妄為自身，顛倒了死生，出沒于苦難的道路。不知道經歷了多少千萬劫。譬如在夢中奔馳于危險的道路，驚恐害怕，想要逃脫卻不能，想要離開卻不得，憂愁悲傷，盼望救援卻無門路，精神疲憊，暫時休息也沒有辦法，自認為最終會墮入沉淪。你卻甘心沉沒其中了。又怎麼知道極力呼喊，猛然跳起，而大覺悟呢？那麼之前的悲傷痛苦，都成了笑料。以現在已經覺悟的你來看，與之前想要逃脫的你，有什麼天壤之別呢？就你現在的情況來看，現在的病苦，產生離去和尋求解脫的想法，正像夢中的事情一樣啊！你不能自己呼喊而覺醒，我為你大聲呼喊而你仍然不知道，這是昏昧的長夜，終究沒有醒來的時候了。怎麼能因為虛幻的感受而甘於苦澀辛酸，把夢想當作真實的家宅呢？現在既然遇到了呼喚而不覺醒，捨棄了我，還有誰會呼喚你呢？唉！矇昧顛倒的長夜，想要看到智慧的光芒，像今天這樣的機緣，難啊難啊！你試著想想，如果忽然猛醒，回頭轉念，生死的情感關隘，頓時崩裂，那就是打破夢宅，脫離險道的時候啊。』
【English Translation】 English version: Not yet. Thousands of miles across. (Referring to the idea that even if separated by thousands of miles, if the minds are connected, it is as if they are face to face.)
Instructing Zen Master Mingzhe
In the fourth year of my exile, in the summer of the year Ji Hai, I lectured on the new commentary of the Laṅkāvatāra Sūtra at the Qingmen Traveler's Abode in Wuyang (another name for Guangzhou). Zen Master Mingzhe traveled thousands of miles to visit me in this malaria-infested land. Seeing his cautious and sincere nature, I assigned him to manage the affairs of the communal meals, intending to have him understand the Three Virtues (Dharmakāya-virtue, Prajñā-virtue, and Liberation-virtue) and harmonize the Six Harmonies (harmony in body and dwelling together, harmony in speech and non-contention, harmony in mind and shared joy, harmony in precepts and shared practice, harmony in views and shared understanding, harmony in benefits and shared distribution), and gather the one mind to cultivate the myriad practices. Zen Master Mingzhe obeyed my orders, diligently working for more than half a year. Unfortunately, he contracted an illness from the miasma, feeling that the Four Great Elements (earth, water, fire, and wind) could not support him, and he could not handle the numerous duties. Therefore, he requested to cross the mountains to the north, seeking a peaceful place to rest and recuperate, and bid me farewell. I thus encouraged him, saying: 'Do you think that suffering and happiness are different places, and that there is a distinction between life and death? You do not know that the Four Great Elements are borrowed and false, that suffering and happiness are illusory stages, and that life and death are like night and day. You also do not know that the mind is the source of all evils, and the body is the root of all suffering! Originally, it is because of losing the true mind that false consciousness arises, clinging to the false as oneself, reversing life and death, and emerging and disappearing in the path of suffering. You do not know how many millions of kalpas have passed. It is like running on a dangerous road in a dream, terrified and fearful, wanting to escape but unable to, wanting to leave but unable to, worried and sad, hoping for rescue but with no way out, exhausted in spirit, with no way to rest, thinking that you will ultimately fall into ruin. Yet you willingly sink into it. How do you know that by shouting with all your might, suddenly jumping up, you will awaken greatly? Then the previous sadness and bitterness will all become a laughing matter. Looking at you now, already awakened, what difference is there between you and the you who wanted to escape before? It is like the difference between heaven and earth! Looking at your current situation, the current suffering of illness, giving rise to the thought of leaving and seeking liberation, is just like something in a dream! You cannot shout and awaken yourself, I shout loudly for you, but you still do not know, this is a dark and long night, and there will never be a time to awaken. How can you be willing to endure bitterness and hardship because of illusory feelings, and regard dreams as your true home? Now that you have encountered a call but do not awaken, if you abandon me, who else will call you? Alas! In the long night of ignorance and delusion, wanting to see the light of wisdom, an opportunity like today is difficult, difficult indeed! Try to think about it, if you suddenly awaken, turn your head and change your mind, the emotional barrier of life and death will suddenly burst open, and that will be the time to break the dream home and escape the dangerous path.'
也。
示舒中安禪人住山
舒中禪人。將誅茆南嶽。請益山居法要。老人因示之曰。夫道不在山。而居山必先見道。見山忘道。山即障根見道忘山。觸目隨緣。無非是道。此古德名言。永嘉之諦訓也。子今志欲居山。是見道而後居耶。是居之而後見道耶。若見道而後居。居則有住。住則道非真道。若欲居山而後見道。道本無住。住則道不在山也。子將以何為道。而又何所居也。子徒以山為山。殊不知日用現前。身心境界皆山也。教云。生老病死四山所逼。又云五蘊山。又云人我山。又云涅槃山。然涅槃心也。人我境也。五蘊身心。乃生老病死之窟穴也。梵語涅槃。此云寂滅。幻妄身心境界。總屬動亂。原其本致。則真妄不二。動靜皆如。但以迷悟之分。故有聖凡之別。迷之則涅槃而成生死。悟之則生死而證涅槃。是知五蘊人我之山。元是涅槃安宅也。斯則一切聖凡出生入死。未嘗不居此山。而子之寢處長夜於此久矣。夫何今欲居之耶。若以欣厭取捨。為入道之資。是猶避溺而投火也。故曰。我欲逃之逃不得。大方之外皆充塞。又曰。狂心不歇。歇即菩提。入道之要。唯在歇狂心。泯見聞。絕知解。忘能所。息是非。寂滅此心。政不在逃形山谷。飽食橫眠。恣懶怠。長我慢。為道妙也。梵語頭陀。此云抖擻
【現代漢語翻譯】 現代漢語譯本：
示舒中安禪人住山
舒中禪人（Shuzhong Chanzhe）。將要在南嶽結廬而居，向我請教山居的修行要領。我於是開示他說：『道不在於山本身，但要居住在山中，必須先明見道。如果只見山而忘記道，山就會成為修行的障礙；如果見道而忘記山，那麼觸目所及、隨緣而遇，無一不是道。』這是古德的名言，也是永嘉大師的真實教誨。你現在立志要居住在山中，是先見道而後居住呢？還是居住之後才見道呢？如果見道之後才居住，那麼居住就有了執著。有了執著，道就不是真正的道。如果想要居住在山中之後才見道，道本來就沒有固定的住所。有了住所，道就不在山中了。你將以什麼作為道？又將居住在哪裡呢？你只是把山當作山，卻不知道日常生活中，當下顯現的身心境界，都是山。經典上說：『生老病死四座大山所逼迫。』又說『五蘊山』，又說『人我山』，又說『涅槃山』。然而，涅槃是心，人我是境界，五蘊身心，是生老病死的巢穴。梵語涅槃（Nirvana），這裡翻譯為寂滅。虛幻的身心境界，都屬於動亂。追溯其根本，真與妄並非二元對立，動與靜都是如如不動。只是因為迷惑和覺悟的區分，所以才有了聖人和凡人的區別。迷惑時，涅槃就變成了生死；覺悟時，生死就證得了涅槃。由此可知，五蘊人我的山，原本就是涅槃的安穩住所。這樣看來，一切聖人和凡人的出生入死，沒有不居住在這座山中的，而你已經長久地在這座山中安睡了。為什麼現在還要特意去居住呢？如果把欣喜和厭惡、取和舍，作為入道的資糧，這就好比爲了躲避溺水而跳入火中。所以說：『我想要逃避它，卻無法逃避，整個大千世界都充滿了它。』又說：『狂妄的心不停止，停止之時就是菩提。』入道的關鍵，只在于停止狂妄的心，泯滅見聞，斷絕知解，忘記能和所，止息是非，寂滅此心，實在不在於逃避形體到山谷中，飽食終日，橫躺而眠，放縱懶惰，增長我慢，就以為是道的奧妙。梵語頭陀（Dhuta），這裡翻譯為抖擻（Dousou）。
【English Translation】 English version:
Showing Shuzhong An, a Chan Practitioner, How to Dwell in the Mountains
Chan practitioner Shuzhong (Shuzhong Chanzhe) intended to build a hermitage in Mount Nan and asked me for instructions on the essentials of mountain dwelling practice. I then instructed him, saying: 'The Dao is not in the mountain itself, but to dwell in the mountain, one must first see the Dao. If one only sees the mountain and forgets the Dao, the mountain becomes an obstacle to practice; if one sees the Dao and forgets the mountain, then everything one sees and encounters is the Dao.' These are the famous words of the ancient masters and the true teachings of Yongjia (Yongjia dashi). Now you aspire to dwell in the mountains, is it after seeing the Dao that you dwell, or is it after dwelling that you see the Dao? If you dwell after seeing the Dao, then dwelling becomes an attachment. With attachment, the Dao is not the true Dao. If you want to dwell in the mountains and then see the Dao, the Dao originally has no fixed abode. With an abode, the Dao is not in the mountain. What will you take as the Dao? And where will you dwell? You merely take the mountain as a mountain, but you do not know that in daily life, the present manifestation of body and mind are all mountains. The scriptures say: 'Besieged by the four mountains of birth, old age, sickness, and death.' It also speaks of the 'mountain of the five aggregates (wuyun shan),' the 'mountain of self and others (renwo shan),' and the 'mountain of Nirvana (Nirvana shan).' However, Nirvana is the mind, self and others are the realm, and the body and mind of the five aggregates are the cave of birth, old age, sickness, and death. The Sanskrit word Nirvana (Nirvana), here translated as extinction. Illusory body and mind are all turbulent. Tracing back to its origin, truth and falsehood are not dualistic, movement and stillness are both suchness. It is only because of the distinction between delusion and enlightenment that there is a difference between sages and ordinary beings. In delusion, Nirvana becomes birth and death; in enlightenment, birth and death are realized as Nirvana. From this, we know that the mountain of the five aggregates and self and others is originally the peaceful abode of Nirvana. Thus, all sages and ordinary beings, in their birth and death, have never not dwelt in this mountain, and you have been sleeping in this mountain for a long time. Why do you now want to dwell in it specifically? If you take joy and aversion, acceptance and rejection, as the resources for entering the Dao, it is like jumping into the fire to avoid drowning. Therefore, it is said: 'I want to escape it, but I cannot escape, the entire universe is filled with it.' It is also said: 'If the mad mind does not cease, cessation is Bodhi.' The key to entering the Dao lies only in stopping the mad mind, extinguishing seeing and hearing, cutting off knowledge and understanding, forgetting the able and the object, ceasing right and wrong, and extinguishing this mind. It is really not about escaping the body to the mountains and valleys, eating one's fill all day long, lying down to sleep, indulging in laziness, increasing arrogance, and thinking that this is the mystery of the Dao. The Sanskrit word Dhuta (Dhuta), here translated as shaking off (Dousou).
。以其能抖擻客塵煩惱耳。但凈其心。是諸佛道。子其勉之。
示極禪人(辛丑)
佛祖出世。但以本法示人。元無剩法。亦無實法。蓋欲令人人自知本有而已。即三藏十二部歷代祖師所指。無非欲人頓識本有。元不令向外馳求。以世人不知本分具足。將謂別有。乃於一切言教中求。公案上去參。紙墨文字上覓。以至種種伎倆。思惟計較。當作學佛法。把作參禪了生死。又作種種塵勞事業。當作出世功行。今日正眼看來。都沒交涉。何也。皆是以思惟妄想造作。如夢中事耳。以未離心識故。古人云。損法財。滅功德。莫不由茲心意識。然無量劫來生死根株。栽向識情窠窟。且又滋之以愛水。培之以欲泥。熏之以無明之火。增長諸苦之芽。即有佛法知見。皆墮外道戲論。但增苦本。非出苦之要也。末法弟子。去聖時遙。不蒙明眼真正知識開示。往往自恃聰明。大生邪慢。不但以佛法知見凌人傲物。當作超佛越祖之秘。且復以世諦文言。外道經書。惡見議論。以口舌辯利馳騁機警。當作撥天關的手段。將謂閻老子定管束不得。亦不復知有世出世間因果事。此蓋由不識自心。不知本法。於己躬腳跟下一步。了不干涉。徒恃癡狂。增長夢中顛倒耳。禪人自出頭來。便解恁么親師擇友。恁么苦行。種種因緣。而求佛
【現代漢語翻譯】 現代漢語譯本 因為這樣能夠抖落客塵般的煩惱。只要清凈你的心，這就是諸佛之道。你要努力啊。
開示極禪人（辛丑年）
佛祖出世，只是用根本之法開示世人，原本沒有多餘的法，也沒有實在的法。大概是想要讓人人都自己認識到本自具有的佛性罷了。即使是三藏十二部經和歷代祖師所指出的，無非是想要人們立刻認識到本自具有的佛性，原本不是讓人向外馳求。因為世人不知道自己本分具足，以為還有別的，於是在一切言教中尋求，在公案上去參究，在紙墨文字上尋找，以至於種種伎倆，思惟計較，當作是學佛法，當作是參禪了生死，又當作種種塵勞事業，當作是出世的功行。今天用正眼看來，都沒關係。為什麼呢？都是用思惟妄想造作，如同夢中之事罷了。因為沒有離開心識的緣故。古人說，『損害法財，滅除功德，沒有不是因為這心意識。』然而無量劫以來的生死根株，栽種在識情的窠窟里，而且又用愛水來滋潤它，用慾望的泥土來培植它，用無明的火焰來燻烤它，增長各種痛苦的萌芽。即使有佛法知見，都墮入外道的戲論，只是增加痛苦的根本，不是脫離痛苦的要領啊。末法時代的弟子，距離聖人時代遙遠，不蒙受明眼真正知識的開示，往往自恃聰明，大生邪慢。不但是用佛法知見來凌人傲物，當作是超越佛祖的秘密，而且還用世俗的文辭言語，外道的經書，惡劣的見解議論，用口舌的辯利來馳騁機警，當作是撥開天關的手段，以為閻王爺一定管束不了。也不再知道有世間出世間的因果之事。這大概是因為不認識自己的心，不知道根本之法，對於自己腳下的一步，一點也不干涉，只是憑藉癡狂，增長夢中的顛倒罷了。禪人自從出頭以來，便懂得這樣親近善知識，選擇道友，這樣苦行，種種因緣，而求佛
【English Translation】 English version Because it can shake off the dust-like afflictions. Just purify your mind, and that is the path of all Buddhas. Strive for it.
Instruction to Zen Practitioner Ji (Year Xinchou)
When Buddhas and Patriarchs appear in the world, they only use the fundamental Dharma to instruct people. There is originally no superfluous Dharma, nor is there any substantial Dharma. It is generally intended to make everyone realize their own inherent nature. Even the Tripitaka and the Twelve Divisions of Scriptures, and what the successive Patriarchs pointed out, are nothing more than wanting people to instantly recognize their inherent nature, originally not to make them seek outwards. Because worldly people do not know that their own inherent nature is complete, they think there is something else, so they seek in all teachings, investigate in koans, and search in paper and ink. As for all kinds of tricks, thinking and calculation, they take it as learning the Buddha-dharma, take it as practicing Zen to end birth and death, and also take all kinds of worldly affairs as meritorious deeds for transcending the world. Today, looking at it with the true eye, none of it is relevant. Why? All are created with thinking and delusion, like things in a dream. Because they have not left the consciousness. The ancients said, 'Damaging the wealth of Dharma, destroying merit and virtue, none of it is not due to this mind-consciousness.' However, the roots of birth and death from countless kalpas have been planted in the nest of consciousness, and moreover, they are nourished with the water of love, cultivated with the mud of desire, and smoked with the fire of ignorance, increasing the sprouts of all sufferings. Even if there is knowledge and understanding of the Buddha-dharma, they all fall into the playful discussions of external paths, only increasing the root of suffering, not the key to escaping suffering. Disciples of the Dharma-ending Age are far from the time of the sages, and without being enlightened by the clear-eyed and true knowledge, they often rely on their own cleverness and give rise to great evil pride. Not only do they use the knowledge and understanding of the Buddha-dharma to bully and be arrogant, taking it as the secret of surpassing the Buddhas and Patriarchs, but they also use worldly language, external scriptures, and evil views and discussions, using the eloquence of their tongues to gallop with wit and cleverness, taking it as a means to open the heavenly gate, thinking that Yama will definitely not be able to control them. They no longer know that there are causes and effects in the world and beyond. This is probably because they do not recognize their own minds, do not know the fundamental Dharma, and do not interfere with their own steps, only relying on foolishness and madness, increasing the upside-down in dreams. Since the Zen practitioner came forward, he understood how to be close to good teachers, choose good friends, and practice asceticism in various ways, seeking the Buddha
道。是知本有而後發心耶。是不知本有。因發心后。由師友指示而求之耶。若知有而後發心。則不是恁么行腳。若從師友指教而後知。則又不必如此。依然癡狂外邊走也。即今掩關書經的事。又作么生。且雜華乃入法界之經也。且道以何為法界。又作么生入。若能提起生鐵心腸。睜開金剛眼睛。一腳踢翻生死牢籠。如脫鎖獅子自在遊行。看他善財初發心時。乍見文殊。打破此關捩子。便解搖搖擺擺。南歷一百一十餘城。參見剎塵知識。然後毗盧老子。亦不柰見。便得與法界等。與虛空等。與毗盧等。與普賢行愿等。若使渠最初不遇恁般人說破恁般事。將恐至今埋在一微塵中。牢牢緊閉。猶如大鐵圍山。又不止禪人今日之死關也。安能一產生辦歷劫因果。了卻從前冤債哉。禪人不信老夫之言。試向一毛端頭。拈起放下。橫來豎去。時親切著眼覷看。若果一眼覷透。方信老夫不欺汝。亦信毗盧老子不欺汝。歷代祖師亦不欺汝。即汝自信本心。亦不自欺也。其或未然。試聽末後句看。
示宗遠禪人住山
余竄海外之五年。庚子春。宗遠紹禪人。同慶堂福自南嶽來。時悟心融佛嶺干二子。皆在伴。老人以食息相與。結夏壘壁將半。復移居東華。解制后各。辭去。宗遠稽首。乞一語為住山法要。老人揮汗以示之曰。
夫入深山。住蘭若。此從上佛祖第一入道因緣也。惟我本師釋迦老子。棄捨金輪。辭親割愛。走入雪山。萬丈寒巖。埋身千尺。以至鵲巢其頂。蘆穿其膝。猶不知六年凍餓。皮骨支援。苦空寂寞之狀。又何如也。一旦睹明星而悟道。朗長夜而獨明。便見天龍拱衛。神鬼欽崇。為天人師。作世間眼。至今光照四天。道流百億。聞名者喜。見相者歸。王臣敬仰。有識傾心。梵宇琳宮。莊嚴殊麗。無分遐邇。百代如生。如此澤流而無窮。功垂而不朽者。皆從雪山六年凍餓中博來。只今後輩兒孫。四事受用不盡。此乃開天闢地一個住山樣子也。自斯已降。法道東垂。若遠公之蓮社。僧遠之胡牀。五祖之破頭。老盧之獵隊。西江之隱山。石霜之枯木。凡載傳燈列名僧史者。未有一人不向深山窮谷苦空寂寞中出。嗚呼。世衰道微。人心不古。凡托跡空門。寄形袈裟者。靡不假我偷安。惘然不知出家竟為何事。將謂四事供養。應當受用。更不思生死大事。為出家兒第一要務也。古人出家專為生死一著。參師訪友。發明己事。然後向深山窮谷。草衣木食。支折腳鐺。煮脫粟飯。盡將從前業識影子。埽除蕩凈。不留一絲。單單的的提持向上一路。身如枯木。心似寒灰。直至大徹而後已。如此方稱佛之真子。方能報佛深恩。禪人今發大勇猛
【現代漢語翻譯】 現代漢語譯本： 進入深山，居住在蘭若（遠離塵囂的修行處），這是歷代佛祖最初的入道因緣。想當初，我們的本師釋迦老子，放棄了轉輪王的地位，辭別親人，割捨愛戀，走進雪山。在萬丈寒冷的巖石中，埋藏自己的身軀于千尺之下，以至於喜鵲在頭頂築巢，蘆葦穿透膝蓋。尚且不知六年忍受凍餓，僅靠皮骨支撐，那種苦空寂寞的境況，又是怎樣的呢？一旦見到啟明星而悟道，照亮漫漫長夜，獨自光明。便見到天龍護衛，神鬼欽佩崇敬，成為天人的導師，做世間的眼目。至今，他的光芒照耀四方，他的教法流傳百億。聽到他名號的人歡喜，見到他形象的人歸依，國王大臣敬仰，有識之士傾心。寺廟宮殿，莊嚴殊勝美麗，無論遠近，百代如同親歷。如此恩澤流傳而無窮盡，功德垂世而不朽，都是從雪山六年忍受凍餓中博取而來。如今的後輩兒孫，四事供養享用不盡，這才是開天闢地以來一個住山修行的樣子啊！ 自此以後，佛法東傳。像遠公（慧遠大師）的蓮社，僧遠的胡牀（禪床），五祖（弘忍大師）的破頭（指開悟），老盧（六祖慧能大師）的獵隊（指未出家時的生活），西江（馬祖道一）的隱山，石霜（慶諸禪師）的枯木。凡是記載在《傳燈錄》、名列僧史的人，沒有一個不是從深山窮谷、苦空寂寞中走出來的。唉！世道衰敗，佛法衰微，人心不古。凡是寄身於空門，身披袈裟的人，沒有不是貪圖安逸，茫然不知出家究竟是爲了什麼。將四事供養（指飲食、衣服、臥具、醫藥）當作理所應當的享受，更不思考生死大事，才是出家人的第一要務啊！古人出家，專為解決生死大事，參訪師父，結交道友，發明自己的本性。然後在深山窮谷，身穿草衣，食用粗糧，支撐著破舊的鍋，煮著糙米飯，將從前業識的影子，掃除乾淨，不留一絲痕跡。單單地、的的確確地提持向上的一條道路，身如枯木，心似寒灰，直到徹底覺悟才罷休。這樣才稱得上是佛的真兒子，才能報答佛的深恩。禪人如今發起大勇猛心。
【English Translation】 English version: Entering deep mountains and dwelling in aranya (a secluded place for practice), this is the primary cause and condition for enlightenment for all Buddhas and Patriarchs of the past. Consider our original teacher, Shakyamuni Buddha, who renounced the Chakravartin (wheel-turning king) status, bid farewell to his family, and relinquished his affections to enter the Himalayas. In the ten-thousand-foot cold cliffs, he buried his body a thousand feet deep, to the extent that magpies nested on his head and reeds pierced his knees. He endured six years of freezing and starvation, supported only by skin and bones. What was the state of that bitter emptiness and solitude like? Once, upon seeing the morning star, he attained enlightenment, illuminating the long night with his solitary brightness. He then saw the dragons and gods protecting him, and the spirits and ghosts revering him. He became a teacher of gods and humans, and the eye of the world. To this day, his light shines in all directions, and his teachings flow to hundreds of millions. Those who hear his name rejoice, those who see his image take refuge, kings and ministers respect him, and those with knowledge admire him. Temples and palaces are solemn, beautiful, and magnificent. Whether near or far, it feels as if it happened a hundred generations ago. Such grace flows endlessly, and his merits endure eternally, all of which were obtained from enduring six years of freezing and starvation in the Himalayas. Now, later generations of descendants enjoy inexhaustible offerings of the four necessities (food, clothing, bedding, and medicine). This is the original model of dwelling in the mountains since the beginning of time. Since then, the Dharma has spread eastward. Consider Master Yuan's (Huiyuan) Lotus Society, Monk Yuan's meditation seat, the Fifth Patriarch's (Hongren) broken head (referring to enlightenment), Old Lu's (the Sixth Patriarch Huineng) hunting troop (referring to his life before becoming a monk), Xijiang's (Mazu Daoyi) hidden mountain, and Shishuang's (Qingzhu) withered tree. All those recorded in the 'Transmission of the Lamp' and listed in the history of monks emerged from the bitter emptiness and solitude of deep mountains and remote valleys. Alas! The world is declining, the Dharma is weakening, and people's hearts are not as they used to be. Those who take refuge in the empty gate and wear the kasaya (monk's robe) invariably seek comfort and ease, oblivious to the purpose of leaving home. They take the offerings of the four necessities for granted, without considering that the great matter of life and death is the primary task of a renunciate. In ancient times, those who left home did so solely to resolve the great matter of life and death, visiting teachers and befriending fellow practitioners to illuminate their own nature. Then, in deep mountains and remote valleys, they wore grass clothing, ate coarse food, supported broken pots, and cooked unpolished rice, sweeping away all traces of past karmic consciousness, leaving not a single thread. Single-mindedly and resolutely upholding the upward path, their bodies were like withered trees, and their minds like cold ashes, until they achieved complete enlightenment. Only then could they be called true sons of the Buddha and repay the Buddha's profound kindness. Chan practitioners now generate great courage and vigor.
心。以住山為志。只須放下諸緣。心如墻壁。單提一念。直欲上齊古人。必以發明生死大事為期。不明不已。切不可效時輩作偷安計。為養懶資也。行矣。為我前驅。誅茅嶽麓。待老人酬償債畢。以送餘年也。其念之哉。
示念鬆通禪人
昔中峰禪師居天目。久參高峰。大事未明。乃立懸崖。撫孤松。七日遂大徹。即今崖松獨峙。而追跡中峰者。幾希。通禪人往于松下。誅茅結屋。居之三年。日誦華嚴為業。其精苦固有之。其期則過中峰遠之遠矣。若夫發明個事。則猶未也。達觀禪師字之曰。念松。欲其不忘本耳。今禪人遠問余于瘴鄉。且別余去。將東遊過支提。北入五臺。尋文殊。萬眷屬中得一侶。傍金剛窟。誦華嚴滿百部。以畢餘生。臨行乞一語為法要。余乃掀髯而笑曰。子作此見解。是猶涉海而求河浴也。以狹陋之習。而入廣大法界。此其難矣。古德云。盡大地是一卷經。盡大地是沙門一隻眼。以如是眼。讀如是經。盡未來際。曾無間歇。又何去來之相。彼此之見哉。華嚴以平等法界為宗。以無障礙為門。茍能悟此宗。入此門。無一物不播遮那之體。無一聲不闡圓妙之音。無一時不修普賢之行。無一人不是剎塵知識。是則光網三昧。舉目昭然。普眼真經。隨念具足。舉足下步。不離寂滅之場。居塵
【現代漢語翻譯】 現代漢語譯本： 心。以隱居山林為志向，只需放下一切塵緣，使心如墻壁般堅定不動搖，一心專注於一個念頭，立志要趕上古代的先賢，務必以徹悟生死大事為目標，若不能徹悟，決不可效仿當今那些人貪圖安逸，只爲了養懶偷閑。去吧，為我先去開路，在嶽麓山砍除茅草，等待我償還完俗世的債務，以便在那裡安度餘生。要牢記這一點啊。
示念鬆通禪人
過去中峰禪師住在天目山，跟隨高峰禪師參禪很久，但生死大事仍未明瞭。於是他站在懸崖邊，撫摸著一棵孤松，七天後終於大徹大悟。如今那棵崖邊的松樹依然獨自挺立，而追隨中峰禪師足跡的人卻寥寥無幾。通禪人在那棵松樹下，砍除茅草搭建房屋，在那裡住了三年，每天誦讀《華嚴經》作為功課，他的精進刻苦固然值得肯定，但他所期望的目標卻比中峰禪師的境界相差太遠了。至於徹悟生死大事，恐怕還沒有做到。達觀禪師給他取字為『念松』，是希望他不要忘記根本。如今禪人從遙遠的瘴癘之地來向我請教，並且要與我告別離去，將要向東遊歷支提山，向北進入五臺山，尋訪文殊菩薩，希望能在無數的眷屬中找到一個伴侶，在金剛窟旁，誦讀《華嚴經》滿一百部，以此來度過餘生。臨行前向我乞求一句法語作為修行的要訣。我於是捋著鬍鬚笑著說：『你抱著這樣的見解，就好比渡過大海卻要到小河裡去洗澡一樣。』以狹隘淺陋的習氣，進入廣闊無垠的法界，這實在是太難了。古德說：『整個大地就是一卷經，整個大地就是沙門的一隻眼睛。』用這樣的眼睛，讀這樣的經，直到未來的盡頭，都不會有間斷停歇，又哪裡會有去來之相，彼此之見呢？《華嚴經》以平等法界為宗旨，以無障礙為入門。如果能夠領悟這個宗旨，進入這個門徑，沒有一物不彰顯毗盧遮那佛（Vairocana）的本體，沒有一聲不闡述圓滿微妙的音聲，沒有一時不在修習普賢菩薩（Samantabhadra）的行愿，沒有一人不是無數佛剎中的善知識。這樣，光網三昧（Indra's net samadhi），舉目可見，普眼真經，隨念具足。舉足下步，不離寂滅的道場，身處塵
【English Translation】 English version: Mind. With the aspiration to dwell in the mountains, one only needs to relinquish all worldly attachments, making the mind as firm and unwavering as a wall, focusing solely on a single thought, determined to surpass the ancients, and making it one's goal to thoroughly understand the great matter of birth and death. If one does not achieve this understanding, one must not imitate those of the present age who seek only comfort and ease, using it as a means to indulge in laziness. Go forth, and be my vanguard, clearing the thatch on Mount Yue, awaiting the completion of my repayment of worldly debts, so that I may spend my remaining years there. Remember this well.
Shown to Chan Practitioner Niansong
In the past, Chan Master Zhongfeng resided at Tianmu Mountain, having studied with Master Gaofeng for a long time, but the great matter of birth and death remained unclear. Therefore, he stood on a cliff, caressing a solitary pine tree, and after seven days, he attained great enlightenment. Now, that pine tree on the cliff still stands alone, but those who follow in the footsteps of Zhongfeng are few. Chan practitioner Tong went to the foot of that pine tree, cleared the thatch and built a hut, residing there for three years, reciting the Avatamsaka Sutra (Huayan Jing) daily as his practice. His diligence and hardship are certainly commendable, but his aspirations are far, far removed from the realm of Zhongfeng. As for thoroughly understanding the matter of birth and death, it seems he has not yet achieved it. Chan Master Daguan gave him the name 'Niansong', desiring that he not forget his roots. Now, the Chan practitioner comes from a distant, plague-ridden land to seek instruction from me, and is about to bid me farewell, intending to travel east to Mount Zhi, and north to Mount Wutai, seeking Manjushri (Wenshu) Bodhisattva, hoping to find a companion among the countless beings, and beside the Vajra Cave (Jingang Ku), recite the Avatamsaka Sutra a hundred times, to complete his remaining life. Before departing, he begs a word from me as the essential teaching. I then stroked my beard and laughed, saying: 'With such a view, it is like crossing the ocean only to seek a bath in a river.' To enter the vast and boundless Dharma realm with narrow and shallow habits is indeed difficult. An ancient worthy said: 'The entire earth is a single scroll of scripture, the entire earth is the single eye of a Shramana (Shamen).' With such an eye, reading such a scripture, until the end of the future, there will be no interruption or cessation, so where would there be the appearance of coming and going, or the perception of self and other? The Avatamsaka Sutra takes the equal Dharma realm as its principle, and non-obstruction as its gateway. If one can awaken to this principle and enter this gateway, there is nothing that does not manifest the essence of Vairocana (Piluzhena), there is no sound that does not expound the perfect and wondrous sound, there is no moment that is not cultivating the practices and vows of Samantabhadra (Puxian), and there is no one who is not a wise teacher in countless Buddha lands. In this way, the Indra's net samadhi (Guangwang Sanmei) is clearly visible with a glance, the pure eye true scripture is fully present with every thought. Every step taken does not depart from the field of stillness and extinction, residing in the dust
出塵。頓到般若之岸。子將何處覓五臺。以何法為大經乎。故曰。我欲逃之逃不得。大方之外皆充塞。子如當唸了卻。又何必登山涉水。尋伴侶。誦文言。以了餘生乎。若了生本無生。則住無所住。能悟無住之旨。自不作去來動靜生滅之想。六祖大師。于無所住而生其心一語。打落從前百千萬劫顛倒知見。子當於此。剔起眉毛高著眼看。切不得錯落出門一步。全身入卻荒草也。
示佛嶺乾首座刺血書華嚴經
余昔居東海那羅延窟。禪人自五臺來謁。及余度嶺之五羊。復從匡山來。慰余于瘴鄉。余乍見如隔世親。因觀人間夢幻如此。乃于諸來弟子輩。結夏壘壁間。及解制日。干作禮白雲。某將歸東林。尋遠公之芳躅。效蓮社之清修。且愿刺血手書華嚴大經。以為莊嚴佛土之凈業。愿乞一言開示。余曰。佛子諦聽。爾以何為大經。以何為凈業。爾以書寫紙墨為經乎。語言文字為經乎。以運動折旋為凈業乎。以點畫分佈為凈業乎。若以書寫紙墨為經。則市肆案牘無非大經。若以語言文字為經。則談呼戲笑世俗文字無非妙理。斯則本無欠缺。又何庸書。若以運動折旋為凈業。則日用尋常咳唾掉臂。無非觀音入理之圓通。若以點畫分佈為凈業。則迎賓待客。舉箸拈匙。無非普賢之妙行。如是則本自具足。又何別求。
【現代漢語翻譯】 現代漢語譯本： 擺脫塵世的束縛，立即到達般若（Prajna，智慧）的彼岸。你還要到哪裡去尋找五臺山呢？又以什麼法作為大經呢？所以說，『我想逃避也逃避不了，整個宇宙都充滿了它。』你如果當下就能領悟，又何必登山涉水，尋找同伴，誦讀經文，來度過餘生呢？如果明白了『生』的本質就是『無生』，那麼就安住于『無所住』（無所執著）。能夠領悟『無所住』的宗旨，自然就不會產生『去來』、『動靜』、『生滅』的念頭。六祖大師因為『應無所住而生其心』（不住于任何事物而生起覺悟之心）這句話，掃除了人們過去百千萬劫以來的顛倒知見。你應該在這裡，提起眉毛，高瞻遠矚，千萬不要走錯一步，否則就會全身陷入荒草之中啊。
開示佛嶺乾首座刺血書寫《華嚴經》
我過去住在東海的那羅延窟（Narayan窟，神居住的山洞）。有禪人從五臺山來拜訪。等到我渡過山嶺到達五羊（廣州的別稱），他又從匡山（廬山的別稱）來，在瘴癘之地慰問我。我乍一見到他，就像隔世的親人一樣。因此感嘆人間夢幻如此。於是在前來的弟子們中，結夏安居在壘壁之間。等到解夏之日，乾首座向我作禮稟告說：『我將要回到東林寺（位於廬山），追尋遠公（慧遠大師）的足跡，傚法蓮社的清凈修行。並且願意刺血手書《華嚴大經》，以此作為莊嚴佛土的清凈事業。』希望我能給予開示。我說：『佛子仔細聽著。你以什麼作為大經？以什麼作為凈業？你認為書寫的紙墨是經嗎？語言文字是經嗎？你認為運動身體是凈業嗎？你認為點畫分佈是凈業嗎？如果認為書寫的紙墨是經，那麼市井店舖的公文案卷，無一不是大經。如果認為語言文字是經，那麼談話嬉笑的世俗文字，無一不是精妙的道理。這樣看來，本來就沒有欠缺，又何必書寫呢？如果認為運動身體是凈業，那麼日常尋常的咳嗽吐唾沫、搖手動臂，無一不是觀音菩薩入理的圓通。如果認為點畫分佈是凈業，那麼迎接賓客、端起筷子夾菜，無一不是普賢菩薩的妙行。』像這樣，本來就完全具足，又何必另外去尋求呢？
【English Translation】 English version: Escaping the defilements of the world, one immediately reaches the shore of Prajna (wisdom). Where else will you seek Wutai Mountain? And what Dharma will you take as the Great Sutra? Therefore, it is said, 'I want to escape it, but I cannot; the entire universe is filled with it.' If you can realize this in the present moment, why bother climbing mountains and wading through rivers, seeking companions, and reciting scriptures to spend the rest of your life? If you understand that the essence of 'birth' is 'no-birth,' then abide in 'no-abiding' (non-attachment). If you can comprehend the principle of 'no-abiding,' you will naturally not generate thoughts of 'coming and going,' 'movement and stillness,' or 'birth and death.' The Sixth Patriarch, with the phrase 'generating the mind without abiding' (generating the mind of enlightenment without dwelling on anything), swept away the inverted views of hundreds of thousands of kalpas from the past. You should, at this point, raise your eyebrows, look with high vision, and be careful not to take a single wrong step, or you will fall entirely into the wilderness.
Instruction to Chief Monk Qian of Fuling on Transcribing the Avatamsaka Sutra in Blood
In the past, I lived in the Narayana (Narayana, a god) Cave in the Eastern Sea. A Chan practitioner came from Wutai Mountain to visit. When I crossed the mountain range to the Five Rams (another name for Guangzhou), he came again from Kuang Mountain (another name for Mount Lu), to comfort me in the pestilent land. When I first saw him, it was like seeing a relative from another life. Therefore, I lamented that human dreams are like this. So, among the disciples who came, I observed the summer retreat within the walled enclosure. On the day of the end of the retreat, Chief Monk Qian bowed to me and reported: 'I am going back to Donglin Temple (located on Mount Lu), to follow in the footsteps of Master Yuan (Huiyuan), and emulate the pure practice of the Lotus Society. And I wish to transcribe the Avatamsaka Sutra in blood, to use this as a pure act to adorn the Buddha-land.' He hoped that I could give him some instruction. I said, 'Disciple of the Buddha, listen carefully. What do you take as the Great Sutra? What do you take as pure action? Do you consider the paper and ink of writing to be the Sutra? Are language and words the Sutra? Do you consider moving the body to be pure action? Do you consider the arrangement of dots and strokes to be pure action? If you consider the paper and ink of writing to be the Sutra, then the official documents and records in the marketplace are all the Great Sutra. If you consider language and words to be the Sutra, then the secular words of talking and laughing are all wonderful principles. In this way, there is originally no deficiency, so why bother writing? If you consider moving the body to be pure action, then the ordinary daily actions of coughing, spitting, shaking hands, and moving arms are all the perfect penetration of Avalokiteshvara entering into principle. If you consider the arrangement of dots and strokes to be pure action, then welcoming guests and picking up chopsticks are all the wonderful practices of Samantabhadra. Like this, everything is originally complete, so why seek it elsewhere?'
舍此而言法行。是猶知二五而不知十也。雖然盡十方是常寂光。元無明昧。極法界是清凈土。本沒精粗。森羅萬象。皆海印之靈文鱗甲羽毛。盡法身之真體。猿吟鳥噪。皆談不二之圓音。雨施云行。盡顯神通之妙用。如是則無背向。無去來。無取捨。無始終。三際為之不遷。十世圓成一念。此法界無盡藏也。爾欲于無盡藏中。徒以區區生滅心行。指色相莊嚴為法行。求凈土之真因者。是以牛糞為栴檀。魚目為意珠也。況一字法門。海墨書而不盡。爾欲以有限之四大。涓滴之身血。剎那之光陰。而欲寫無盡之真經。作難思之佛事。是猶點染虛空。捫摸電影也。爾其參之。如其未然。試向五老峰頭。諦觀山色湖光。聽鳥語溪聲。與毗盧老子坐普光明殿。與十方無盡身云。剎塵海會。說法界普照修多羅時。有何差別。參參。
示懷愚修禪人
學人圖修。自吳中一缽。走瘴鄉。侍餘二載余。余于戈戟場中而作佛事。修精持一念。作務為眾先。晝夜無倦。始終如一日。余時時冷眼覷之。頗有衲子氣息。念末法向袈裟下提持此事者。難得其人。心甚愛之。頃辭余欲參諸方知識。臨行乃問四大本空。五蘊非有。病在甚麼處。老人曰。病在沒有處。因說此偈以助行腳。四大本空空是病。五蘊非有有成非。兩頭坐斷無訊息。
【現代漢語翻譯】 現代漢語譯本 捨棄這些（常寂光和清凈土）而去談論修行，就像知道二乘以五等於十，卻不知道十的意義一樣。雖然整個十方世界都是常寂光（Buddha's eternal light）的境界，原本就沒有明暗之分；整個法界都是清凈土（pure land），本來就沒有精細和粗糙的差別。世間萬物，都是海印三昧（samādhi of the ocean-like reflection）所顯現的靈妙文字，鱗甲羽毛都體現著法身（Dharmakāya）的真實本體。猿猴的鳴叫，鳥兒的啼唱，都在宣說不二（non-duality）的圓滿之音；雨水的降落，雲彩的執行，都充分展現著神通（supernatural powers）的微妙作用。如果能這樣理解，就沒有背離和趨向，沒有來和去，沒有取和舍，沒有開始和終結。過去、現在、未來三際都不會變遷，十世（過去、現在、未來各三世，加上總括的第十世）圓滿成就於當下的一念。這就是法界（Dharmadhatu）的無盡寶藏啊！你卻想在這無盡寶藏中，用區區生滅的心念，把色相的莊嚴當作修行，尋求往生凈土的真正原因，這就像把牛糞當作旃檀（sandalwood），把魚眼睛當作如意寶珠一樣啊！更何況一個字的法門，用大海的水磨成墨也寫不完，你卻想用有限的四大（earth, water, fire, wind），微薄的身血，剎那的光陰，來書寫無盡的真經，做不可思議的佛事，這就像在虛空中塗抹，觸控電影一樣啊！你好好參悟吧！如果還不能領悟，不妨到五老峰頂，仔細觀看山色湖光，傾聽鳥語溪聲，與毗盧遮那佛（Vairocana Buddha）一同坐在普光明殿（Universal Light Hall），與十方無盡的身云，如剎塵般眾多的海會聖眾，宣說法界普照的修多羅（sutra）時，有什麼差別？好好參悟！
——開示懷愚禪人
學人懷愚想要修行，從吳地帶著一個缽，來到瘴癘之地，侍奉我兩年多。我在戰火紛飛的地方做佛事，懷愚精進地保持一念，做事總是為大眾著想，日夜沒有倦怠，始終如一。我時常用冷眼觀察他，頗有出家人的氣息。想到末法時代，能夠在袈裟下提持這件事的人，很難找到，心裡非常喜愛他。不久他向我告辭，想要參訪各方知識。臨行時問我：四大本空，五蘊非有，病在哪裡？我回答說：病在沒有處。因此說了這首偈語來幫助他修行：四大本空，空就是病；五蘊非有，有就成了錯。兩頭都截斷，才能沒有訊息。
【English Translation】 English version To abandon these (eternal light and pure land) and speak of Dharma practice is like knowing that two times five is ten, but not understanding the meaning of ten. Although the entire ten directions are the realm of eternal light (Buddha's eternal light), there is originally no distinction between light and darkness; the entire Dharmadhatu (realm of reality) is pure land, originally without differences of refinement or coarseness. All phenomena in the universe are the spiritual writings manifested by the samādhi of the ocean-like reflection, and scales, shells, feathers, and fur all embody the true essence of the Dharmakāya (Buddha's body of essence). The cries of monkeys and the songs of birds all proclaim the perfect sound of non-duality; the falling of rain and the movement of clouds fully reveal the wondrous function of supernatural powers. If one can understand in this way, there is no turning away or approaching, no coming or going, no taking or rejecting, no beginning or end. The three times (past, present, future) do not change, and the ten ages (past, present, and future each having three divisions, plus a tenth encompassing all) are perfectly accomplished in a single thought. This is the inexhaustible treasure of the Dharmadhatu! Yet you wish to use your limited mind of arising and ceasing within this inexhaustible treasure, taking the adornments of form as Dharma practice, seeking the true cause of rebirth in the pure land. This is like mistaking cow dung for sandalwood and fish eyes for wish-fulfilling jewels! Moreover, a single-word Dharma gate cannot be exhausted even if the ink is made from the water of the entire ocean. Yet you wish to use your limited four elements (earth, water, fire, wind), meager body and blood, and fleeting moments of time to write endless true scriptures and perform inconceivable Buddha deeds. This is like painting in empty space or touching a movie! Contemplate this well! If you still cannot understand, why not go to the peak of Five Old Men Mountain, carefully observe the mountain scenery and lake light, listen to the songs of birds and the sounds of streams, and sit with Vairocana Buddha in the Universal Light Hall, along with the endless clouds of bodies in the ten directions, the assemblies of sages as numerous as dust motes, when expounding the sutra that illuminates the entire Dharmadhatu? What difference is there? Contemplate this well!
— Instruction to the Zen Practitioner Huai Yu
The student Huai Yu, desiring to cultivate, traveled from Wu with a single bowl to this malarial region, serving me for more than two years. I perform Buddha deeds amidst the chaos of war, and Huai Yu diligently maintained a single thought, always putting the needs of the assembly first, tireless day and night, consistent from beginning to end. I often observed him with a critical eye, and he had the air of a true monk. Thinking that in this degenerate age, it is rare to find someone who can uphold this matter under the robe, I cherished him greatly. Soon he bid me farewell, wishing to visit teachers in various places. Before leaving, he asked me: 'The four elements are fundamentally empty, and the five aggregates are non-existent. Where is the disease?' I replied: 'The disease is in the absence of disease.' Therefore, I spoke this verse to aid his practice: 'The four elements are fundamentally empty, emptiness itself is the disease; the five aggregates are non-existent, existence becomes error. Cut off both ends, and there will be no news.'
始信家山到處歸。
示西樵居士(吉水人)
圓覺經云。居一切時。不起妄念。于諸妄心。亦不息滅。住妄想境。不加了知。于無了知。不辨真實。此語古德。每每拈示學者。多落思惟窠臼。獨中峰各注一不字。此金剛圈也。
示陳生資甫(吉水人)
孔子曰。知幾其神乎。說者謂幾者動之微。學者當於未動時著眼。方乃得力。
喜怒哀樂之未發謂之中。正好於六祖不思善。不思惡。如何是上座本來面目同。參。
文者心之章也。學者不達心體。強以陳言逗湊。是可為文乎。須向自己胸中流出。方始蓋天蓋地。
孟軻云。食色性也。此言似千七百則註腳。殊非章句家可知。
古人云。工夫在日用處。此死句也。今日坐在此語窠臼中。縱是有志之士。亦皆賣弄識神影子。非言者之過。執言之過耳。
宗鏡云。聲處全聞。見外無法。此語非透出毗盧頂𩕳上行者。定不知話頭落處。
儒生有志於道者。獨向禪中求做工夫。卻不知念茲在茲。便是上乘初地。
夜氣清明。攝心端坐。返觀內照寂然不昧處。自見本來面目。毋自欺也。孔子云。吾未見好德如好色者也。足知天下不欺者鮮矣。
飄風驟雨。颯然而至。試觀風從何來。雨從何至。此觀識得
【現代漢語翻譯】 現代漢語譯本： 『始信家山到處歸』，最終明白，原來真正的歸宿，就在每個人的內心深處。
開示西樵居士（吉水人）： 《圓覺經》說：『處於任何時候，都不生起虛妄的念頭；對於各種虛妄的心念，也不去停止或滅除；安住在虛妄的境界中，不加以分辨了知；對於沒有了知，也不分辨什麼是真實。』古時候的大德，常常用這句話來開示學者，但很多人都落入了思惟的窠臼。只有中峰禪師在每個註腳前都加一個『不』字，這才是金剛圈啊（比喻不可破的真理）。
開示陳生資甫（吉水人）： 孔子說：『知幾其神乎！』解釋的人說，『幾』是事物變化的細微徵兆。學習的人應當在事物還未發生變化時就著眼觀察，這樣才能得力。
喜、怒、哀、樂的情感還未產生時，叫做『中』。正好可以與六祖慧能的『不思善，不思惡，如何是上座本來面目』這句話一同參悟。
文章是內心的表達。學習的人如果不通達心的本體，只是勉強用陳腐的言辭拼湊，這能算是文章嗎？必須從自己的胸中自然流露出來，才能氣勢磅礴，充滿力量。
孟軻（孟子）說：『飲食和性慾是人的本性。』這句話好像是千七百則公案的註腳，但不是那些只會咬文嚼字的學者所能理解的。
古人說：『功夫在日常生活中。』這是一句死板的話。今天如果還坐在這種話的窠臼中，即使是有志向的人，也只是在賣弄意識分別的影子。這不是說話的人的過錯，而是執著于話語的人的過錯。
《宗鏡錄》說：『在聲音的地方完全聽聞，在見之外沒有其他法。』這句話如果不是透徹理解毗盧佛（Vairocana）頂髻（象徵佛的智慧）的修行者，一定不知道話頭的真正含義。
儒生中有志於追求真理的人，只知道在禪宗中尋求功夫，卻不知道『念茲在茲』（念念不忘）就是上乘佛法的最初階段。
夜晚空氣清新，收攝心神，端正坐好，反觀內照，在寂靜而不昏昧的地方，自然能見到本來的面目。不要自欺欺人啊！孔子說：『我沒有見過愛好德行像愛好美色一樣的人啊！』由此可知，天下不自欺的人太少了。
狂風暴雨，突然降臨。試著觀察風從哪裡來，雨從哪裡來。如果能觀察認識到這一點……
【English Translation】 English version: 'Only then do I believe that the home mountain is where one always returns.' Ultimately understanding that the true home lies deep within everyone's heart.
Instruction to Layman Xiqiao (from Jishui): The Yuanjue Sutra (Perfect Enlightenment Sutra) says: 'At all times, do not give rise to deluded thoughts; towards all deluded minds, neither stop nor extinguish them; abide in the realm of delusion without adding understanding or knowledge; towards no understanding or knowledge, do not discern what is real.' Ancient virtuous masters often used these words to instruct students, but many fell into the trap of thinking. Only Chan Master Zhongfeng added a 'no' before each annotation; this is the Vajra circle (a metaphor for unbreakable truth).
Instruction to Chen Sheng Zifu (from Jishui): Confucius said, 'To know the subtle signs is truly divine!' Commentators say that 'subtle signs' are the minute indications of change. Students should focus on observing before things change, only then can they gain strength.
Before the emotions of joy, anger, sorrow, and pleasure arise, it is called 'equilibrium'. It can be contemplated together with the Sixth Patriarch Huineng's saying, 'Without thinking of good, without thinking of evil, what is your original face?'
Writing is the expression of the heart. If students do not understand the essence of the mind and merely force together stale words, can this be considered writing? It must flow naturally from one's own heart to be vast and powerful.
Mencius said, 'Food and sex are human nature.' This saying seems like a commentary on seventeen hundred koans, but it is not something that scholars who only focus on textual interpretation can understand.
Ancients said, 'Cultivation is in daily life.' This is a dead phrase. If one sits within this phrase today, even those with ambition are merely showing off the shadows of their discriminating consciousness. It is not the fault of the speaker, but the fault of those who cling to the words.
The Zongjinglu (Record of the Source Mirror) says, 'In the place of sound, hear completely; outside of seeing, there is no Dharma.' If one has not thoroughly understood the crown of Vairocana's head (symbolizing the Buddha's wisdom), one will certainly not know where the true meaning of the statement lies.
Scholars who aspire to the Dao only seek to cultivate in Chan, but they do not know that 'nian zi zai zi' (constantly mindful) is the initial stage of the supreme Dharma.
In the clear and bright night air, gather your mind, sit upright, and reflect inwardly, illuminating the place that is silent and not obscured. You will naturally see your original face. Do not deceive yourself! Confucius said, 'I have not seen anyone who loves virtue as much as they love beauty.' From this, we know that there are few in the world who do not deceive themselves.
A sudden gust of wind and rain arrives. Try to observe where the wind comes from and where the rain comes from. If you can observe and recognize this...
分明。萬物在己。
譬如嘉苗望其秀實。賊蟊不除。難其成矣。不獨世間。叢林學道亦然。
示離際肇禪人
若論此事。本無向上向下。才涉思惟。便成剩法。何況以有所得心。入離言之實際乎。禪人果能決定以生死為大事。試將從前厭俗心念。乃至出家已來。所有一切聞見知識。及發參求本分事上日用工夫。著衣吃飯。折旋俯仰。動靜閑忙。凡所經歷目前種種境界。微細推求。畢竟以何為向上事。再將推求的心。諦實觀察。畢竟落在甚麼處。凡有落處。便成窠臼。即是生死窟穴。皆妄想邊事。非實際也。經云。縱滅一切見聞覺知。內守幽閑。猶為法塵分別影事。古人目為黑山鬼窟。正是參禪大忌諱處。何況以生滅心。粗浮想像。入究竟際。遠之遠矣。所謂舉心即錯。動念即乖。若將不舉心不動念。當作玄妙。又落玄妙窠臼。有僧問趙州。如何是玄中玄。州云。汝玄來多少時。僧云。玄之久矣。州云。若不是老僧。幾乎玄殺。你看古人一語。如金剛王寶劍。斷盡凡聖知見。如是觀之。此事豈唇吻能道。紙墨文字可能形容。只在學人日用舉心動念處。諦實觀察。但有絲毫情見。乃至玄妙見解粘滯處。便是妄想影子。都落生死邊際。非離際也。離際之際。名為實際。實際無際。無際則不落聖凡邊際。聖
【現代漢語翻譯】 現代漢語譯本： 分明。萬物皆備于自身。
譬如美好的禾苗期望它開花結果，如果除不掉吃苗的害蟲蟊賊，就難以成功。不只是世間如此，寺院叢林里學道也是一樣。
開示離際肇禪人
如果談論這件事（指佛法真理），本來就沒有向上向下之分。只要稍微動用思慮，就成了多餘的法。更何況用有所得的心，進入離言語的實際境界呢？禪人如果真能下定決心把生死當作大事，不妨把從前厭惡世俗的心念，乃至出家以來，所有的一切見聞知識，以及發起參究根本大事上的日常用功，穿衣吃飯，轉身低頭，行動靜止，空閑忙碌，凡是經歷的眼前種種境界，仔細推求，到底以什麼作為向上之事？再把推求的心，切實觀察，到底落在什麼地方？凡是有落腳之處，就成了舊窠，就是生死的窟穴，都是妄想邊的事情，不是實際。經書上說：『即使滅盡一切見聞覺知，內心守護幽靜閒適，仍然是法塵分別的影子。』古人把它叫做黑山鬼窟，正是參禪的大忌諱之處。更何況用生滅的心，粗淺浮躁地想像，進入究竟的境界，那就差得太遠了。所謂『舉心即錯，動念即乖』。如果把不舉心不動念，當作玄妙，又落入了玄妙的窠臼。有僧人問趙州：『如何是玄中玄？』趙州說：『你玄了多久了？』僧人說：『玄了很久了。』趙州說：『如果不是老僧，幾乎被玄殺了。』你看古人一句話，如同金剛王寶劍，斬斷一切凡聖知見。這樣看來，這件事哪裡是嘴巴能說，紙墨文字可能形容的？只在于學人日常舉心動念處，切實觀察。只要有絲毫情見，乃至玄妙見解粘滯之處，便是妄想的影子，都落在生死邊際，不是離際。離際的際，名為實際。實際沒有邊際，沒有邊際就不落在聖凡的邊際。
【English Translation】 English version: Distinct. All things are complete within oneself.
For example, when fine seedlings are expected to blossom and bear fruit, if pests like the rice stem borer are not eliminated, it is difficult to succeed. This is not only true in the mundane world, but also in monasteries where one studies the Way.
Showing to Chan Practitioner Li Ji Zhao
If we discuss this matter (referring to the truth of the Dharma), there is inherently no up or down. As soon as thought is involved, it becomes superfluous Dharma. How much more so if one uses a mind seeking attainment to enter the actual realm beyond words? If the Chan practitioner can truly resolve to regard birth and death as a major matter, try taking the previous thoughts of厭世俗 (disgust with the mundane), and even since leaving home, all the knowledge from seeing and hearing, as well as the daily effort in investigating the fundamental matter, wearing clothes, eating meals, turning and bowing, moving and still, idle and busy, all the experiences and present states, and carefully examine what is ultimately considered an upward matter. Then, take the mind that is examining and observe it carefully, where does it ultimately land? Wherever it lands, it becomes a rut, which is a cave of birth and death, all matters on the edge of delusion, not the actual. The sutra says: 'Even if one extinguishes all seeing, hearing, awareness, and knowing, and inwardly guards tranquility and leisure, it is still a shadow of 法塵 (Dharma dust) discrimination.' The ancients called it the Black Mountain Ghost Cave, which is precisely what is greatly tabooed in Chan practice. How much more so if one uses a mind of arising and ceasing, with superficial and restless imagination, to enter the ultimate realm, that would be far, far away. It is said that 'raising a thought is wrong, moving a thought is deviating.' If one takes not raising a thought and not moving a thought as profound, one falls into the rut of profundity again. A monk asked Zhao Zhou, 'What is the profound within the profound?' Zhao Zhou said, 'How long have you been profound?' The monk said, 'I have been profound for a long time.' Zhao Zhou said, 'If it weren't for this old monk, you would almost be killed by profundity.' Look at the ancient's one sentence, like a Vajra King's precious sword, cutting off all views of the mundane and the sacred. Viewing it this way, how can this matter be spoken by the mouth or described by paper and ink? It only lies in the student's daily raising of thoughts and moving of thoughts, carefully observing. As long as there is a trace of emotional views, or even profound views that are clinging, it is a shadow of delusion, all falling on the edge of birth and death, not離際 (apart from the boundary). The 際 (boundary) of離際 (apart from the boundary) is called 實際 (actuality). 實際 (actuality) has no boundary, and without boundary, it does not fall on the boundary of the sacred and the mundane.
凡不落。生死情亡。古人所謂一念不生。前後際斷。斷則無事矣。方名無事道人。事既無。又向甚麼處求玄求妙。所謂但盡凡情。別無聖解。到此如人飲水。冷暖自知。大似啞子吃黃柏。難以吐露向人。禪人但辦一片生鐵心腸。如此一直行將去。不必將心待悟。亦不必計其歲月日時。只須將前後無量劫數。直下拈在目前。任他生死去來起滅。即此現前一念決定。不為他浮光幻影遷移。縱是刀山火聚。凈土天宮。亦任他頭出頭沒。此一念孤光。畢竟不被他搖奪。如此可稱大力量人。方才是真正出家兒。不被生死籠罩。不被聖凡埋沒。不被三際遷訛。如此始得名實相應。乃是真實離際也。禪人持此語。請正諸方明眼知識。切不可作禪道佛法會。
示懷愚修堂主
古德云。盡十方世界。通是衲僧一隻眼。虛空萬象鱗介羽毛洪纖鉅細。通是大毗盧藏一卷經。以如是眼讀如是經。盡未來際。不休不息。此普賢大士一毛孔中。最微最細少分佛事。一毛如此。況一一毛孔乎。正報毛孔如此。況依報世界微塵乎。一塵如此。況塵塵乎。且塵含巨剎。況塵塵之剎。剎剎之塵乎。以此深觀則無邊剎海。自他不隔于毫端。十世古今。始終不離於當念。此普賢之真經。能見此經。則為文殊之智眼。即以此眼。觀塵中之眾生。一一眾
【現代漢語翻譯】 現代漢語譯本 不落入凡俗。生死之情消亡，這就是古人所說的一念不生，前後際斷。斷絕了，就沒事了。這才可稱為無事道人。既然無事，又到什麼地方去尋求玄妙呢？所謂只要斷絕凡情，別無聖解。到了這個地步，就像人飲水，冷暖自知。很像啞巴吃黃連，難以向人傾訴。禪人只要抱持一顆生鐵般的心腸，就這樣一直走下去，不必用心等待開悟，也不必計算歲月時日，只需將前後無量劫數，當下就放在眼前。任憑生死去來起滅，就此現前一念決定，不被其他浮光幻影所轉移。縱然是刀山火聚，凈土天宮，也任憑它頭出頭沒，這一念孤光，終究不會被它動搖。這樣才可以稱為有大力量的人，才是真正出家的兒女。不被生死籠罩，不被聖凡埋沒，不被三際遷訛。這樣才能夠名實相符，才是真正脫離了邊際。禪人持此語，請各位有明眼的知識分子來匡正，切不可當作禪道佛法來理解。
開示懷愚修堂主
古德說，整個十方世界，都是衲僧的一隻眼。虛空萬象，鱗介羽毛，無論洪大纖細，都是大毗盧藏的一卷經。用這樣的眼睛讀這樣的經，直到未來際，永不停止。這只是普賢大士一個毛孔中最微小最細微的一點佛事。一個毛孔如此，何況每一個毛孔呢？正報的毛孔如此，何況依報的世界微塵呢？一粒微塵如此，何況每一粒微塵呢？而且微塵包含巨大的佛剎，何況每一粒微塵中的佛剎，每一個佛剎中的微塵呢？用這種深刻的觀察，那麼無邊的剎土世界，自他不隔于毫端，十世古今，始終不離於當下這一念。這是普賢的真經，能見到這部經，就是文殊的智慧之眼。就用這隻眼睛，觀察微塵中的眾生，每一個眾
【English Translation】 English version Not falling into worldliness. The emotions of birth and death cease. This is what the ancients called 'a single thought not arising, the before and after boundaries cut off.' Once cut off, there is nothing to do. Only then can one be called a 'no-affairs Taoist'. Since there are no affairs, where else would one seek the profound and the subtle? The so-called 'just exhaust worldly emotions, with no other holy understanding.' Reaching this point is like a person drinking water, knowing its warmth and coolness for themselves. It is much like a mute eating Coptis chinensis (Huangbo), difficult to express to others. Chan practitioners only need to maintain a piece of raw iron heart. Just continue on like this, without needing to use the mind to await enlightenment, nor needing to calculate the years, months, days, and hours. Just take the immeasurable kalpas of the past and future, and place them directly before your eyes. Let birth, death, coming, going, arising, and ceasing be as they may. Just this present moment's thought is decisive, not moved by other fleeting illusions. Even if it is a mountain of knives or a gathering of fire, a pure land or a heavenly palace, let it be as it may, with heads emerging and submerging. This single thought's solitary light will ultimately not be shaken or taken away by it. Only then can one be called a person of great strength, only then is one a truly renunciate child. Not enveloped by birth and death, not buried by the holy and the mundane, not falsified by the three times. Only then can one's name and reality correspond, only then is one truly detached from boundaries. Chan practitioners, hold this saying and ask for correction from all clear-eyed knowledgeable ones. Do not take it as Chan practice, the Buddha Dharma.
Instruction to Huaiyu, the Hall Master
The ancient worthies said, 'The entire ten directions world is all a mendicant monk's one eye. The myriad phenomena of empty space, scaled creatures, shelled creatures, feathered creatures, whether vast or minute, are all a scroll of the Great Vairocana Store scripture.' Using such an eye to read such a scripture, until the end of the future, without ceasing. This is only the most minute and subtle fraction of a Buddha-activity within a single pore of Samantabhadra Bodhisattva. One pore is like this, what about each and every pore? The reward-body's (Zhengbao) pores are like this, what about the support-body's (Yibao) world's motes of dust? One mote of dust is like this, what about each and every mote of dust? Moreover, a mote of dust contains a giant Buddha-land, what about the Buddha-lands within each and every mote of dust, the motes of dust within each and every Buddha-land? Using this profound contemplation, then the boundless seas of Buddha-lands, self and other are not separated by a hair's breadth, the ancient and present of the ten ages, from beginning to end, do not depart from the present moment's thought. This is Samantabhadra's true scripture. To be able to see this scripture is to have Manjushri's wisdom eye. Just use this eye to observe the sentient beings within the motes of dust, each and every one...
生盡說此經。使之一一聽者。當下了知一切聖凡。本來無二無別。吾人即具此眼。轉此經。度此眾生。雖云使盡大悲。行盡大愿。經剎塵劫。了無疲厭。縱然如是。亦非衲僧本分事。何以故。以凈法界中。本無動搖去來。凡聖諸影像故。此殊勝影像尚無。況諸妄想知見。佛法禪道。種種取捨諸顛倒相。虛妄影耶。是知從上佛祖示人。只教歇卻狂心。不從他覓。所謂但自懷中解垢衣。何勞向外夸精進。又云。但盡凡情。別無聖解。若作聖解。即墮群邪。以上神通妙用。皆本分事無奇特故。即此一味平常。何用別求佛法。
示了際禪人(丙午)
予中興曹溪。重修寶林禪堂。以接納四來。時量禪人發願行乞以供大眾。當結制初。禪人拈香請益。予因示之曰。諸佛利生妙行。原非一種。菩薩成佛妙門。本非一路。昔維摩大士。以一缽飯而為佛事。三萬二千有量之眾。食其食者皆入律行。且道至今缽盂仍舊。香飯如常。食之者律行何居。持米者神通何在。若於此透得。正所謂于食等者於法亦等。若透不得。更須參訪知識。抉擇疑情。直至不疑之地。始與本地少分相應。其或未然。未免隨波逐浪。所以僧參趙州。乃云學人乍入叢林。乞師指示。州云。吃粥也未。僧云。吃也。州云。洗缽盂去。其僧有省。禪人若於趙
【現代漢語翻譯】 現代漢語譯本：
講盡這部經，使他們一一聽聞的人，當下就能了知一切聖人與凡夫，本來沒有二致沒有分別。我們自身就具備這種眼光，轉動這部經，度化這些眾生。雖然說用盡大悲心，行盡大願力，經歷無數劫，也沒有疲倦厭煩。即使這樣，也不是衲僧（指僧人）的本分事。為什麼呢？因為在清凈的法界中，本來就沒有動搖和來去，沒有凡夫和聖人的影像。這種殊勝的影像尚且沒有，更何況那些虛妄的妄想知見、佛法禪道、種種取捨的顛倒之相，這些虛妄的影子呢？所以歷代佛祖教導人們，只是教人停止狂妄的心，不要向外尋求。所謂『只要從自己懷中解開垢衣，何必向外誇耀精進』。又說：『只要斷盡凡夫的情執，沒有其他的聖人之解。如果執著于聖人之解，就墮入了邪道。』以上所說的神通妙用，都是本分事，沒有什麼奇特的。就是這種平常的滋味，何必另外尋求佛法呢？
——開示了際禪人（丙午年）
我中興曹溪，重新修建寶林禪堂，用來接納四方來客。當時量禪人發願行乞來供養大眾。在結制開始的時候，禪人拈香請教。我因此開示他說：諸佛利益眾生的妙行，本來就不是一種；菩薩成就佛果的妙門，本來就不是一條路。過去維摩大士，用一缽飯來做佛事，三萬二千有數量的眾人，吃了他的飯都進入了律行。那麼請問，直到今天，缽盂還是舊的，香飯也如平常一樣，吃了飯的人的律行在哪裡呢？拿著米的人的神通又在哪裡呢？如果能在這裡參透，真正是『于食等者於法亦等』。如果參不透，更需要參訪善知識，決斷疑惑，直到沒有疑惑的地方，才與本地風光稍微相應。如果不是這樣，免不了隨波逐流。所以有僧人蔘訪趙州，說『學人剛入叢林，乞求師父指示』。趙州說：『吃粥了嗎？』僧人說：『吃了。』趙州說：『洗缽盂去。』那個僧人因此有所領悟。禪人如果對於趙 English version:
To fully explain this sutra, enabling each listener to understand, is to immediately realize that all sages and ordinary beings are fundamentally without duality or distinction. We inherently possess this vision, turning this sutra and liberating these sentient beings. Although it's said to exhaust great compassion and fulfill vast vows, enduring countless kalpas without weariness or aversion, even this is not the fundamental duty of a monastic (nāga-saṃgha). Why? Because within the pure Dharma realm (dharmadhātu), there is inherently no movement or coming and going, no images of ordinary beings or sages. If these supreme images do not exist, what more those false thoughts, views, Dharma teachings, Chan practices, various attachments, rejections, and inverted appearances—these illusory shadows? Therefore, all Buddhas and Patriarchs have taught people to simply cease their deluded minds and not seek externally. As it's said, 'Just untie the soiled garment from your own bosom; why boast of diligent progress outwardly?' It's also said, 'Simply exhaust ordinary emotions; there is no other sacred understanding. If you create a sacred understanding, you fall into the company of demons.' The aforementioned miraculous powers and functions are all inherent duties, nothing extraordinary. This single flavor of ordinariness—why seek the Buddha Dharma elsewhere?
—Instruction to Chan Practitioner Liaoji (Bingwu Year)
I, in revitalizing Caoxi, rebuilt the Baolin Chan Hall to accommodate visitors from all directions. At that time, Chan Practitioner Liang made a vow to beg for alms to support the community. At the beginning of the monastic retreat, the Chan practitioner offered incense and sought instruction. I therefore instructed him, saying: The wondrous actions of the Buddhas to benefit sentient beings are inherently not of one kind; the wondrous gates for Bodhisattvas to attain Buddhahood are inherently not one path. In the past, the great Upāsaka Vimalakīrti (Vimalakīrti, a famous lay Buddhist figure) used a single bowl of rice to perform Buddha work, and the thirty-two thousand assembled, those who ate his food, all entered the discipline of the Vinaya (Vinaya, monastic rules). Then tell me, until today, the bowl is still old, and the fragrant rice is as usual. Where is the Vinaya practice of those who ate the rice? Where is the supernatural power of those who held the rice? If you can penetrate this, it is truly 'equal in food is equal in Dharma.' If you cannot penetrate it, you must further visit knowledgeable teachers, resolve your doubts, until you reach a place of no doubt, then you will slightly correspond with your original nature. If it is not so, you will inevitably drift with the waves. Therefore, a monk visited Zhaozhou (Zhaozhou, a famous Chan master) and said, 'This student has just entered the monastery and begs the master for instruction.' Zhaozhou said, 'Have you eaten porridge yet?' The monk said, 'I have.' Zhaozhou said, 'Go wash your bowl.' That monk had an awakening because of this. If the Chan practitioner regarding Zhao
【English Translation】 English version:
To fully explain this sutra, enabling each listener to understand, is to immediately realize that all sages and ordinary beings are fundamentally without duality or distinction. We inherently possess this vision, turning this sutra and liberating these sentient beings. Although it's said to exhaust great compassion and fulfill vast vows, enduring countless kalpas without weariness or aversion, even this is not the fundamental duty of a monastic (nāga-saṃgha). Why? Because within the pure Dharma realm (dharmadhātu), there is inherently no movement or coming and going, no images of ordinary beings or sages. If these supreme images do not exist, what more those false thoughts, views, Dharma teachings, Chan practices, various attachments, rejections, and inverted appearances—these illusory shadows? Therefore, all Buddhas and Patriarchs have taught people to simply cease their deluded minds and not seek externally. As it's said, 'Just untie the soiled garment from your own bosom; why boast of diligent progress outwardly?' It's also said, 'Simply exhaust ordinary emotions; there is no other sacred understanding. If you create a sacred understanding, you fall into the company of demons.' The aforementioned miraculous powers and functions are all inherent duties, nothing extraordinary. This single flavor of ordinariness—why seek the Buddha Dharma elsewhere?
—Instruction to Chan Practitioner Liaoji (Bingwu Year)
I, in revitalizing Caoxi, rebuilt the Baolin Chan Hall to accommodate visitors from all directions. At that time, Chan Practitioner Liang made a vow to beg for alms to support the community. At the beginning of the monastic retreat, the Chan practitioner offered incense and sought instruction. I therefore instructed him, saying: The wondrous actions of the Buddhas to benefit sentient beings are inherently not of one kind; the wondrous gates for Bodhisattvas to attain Buddhahood are inherently not one path. In the past, the great Upāsaka Vimalakīrti (Vimalakīrti, a famous lay Buddhist figure) used a single bowl of rice to perform Buddha work, and the thirty-two thousand assembled, those who ate his food, all entered the discipline of the Vinaya (Vinaya, monastic rules). Then tell me, until today, the bowl is still old, and the fragrant rice is as usual. Where is the Vinaya practice of those who ate the rice? Where is the supernatural power of those who held the rice? If you can penetrate this, it is truly 'equal in food is equal in Dharma.' If you cannot penetrate it, you must further visit knowledgeable teachers, resolve your doubts, until you reach a place of no doubt, then you will slightly correspond with your original nature. If it is not so, you will inevitably drift with the waves. Therefore, a monk visited Zhaozhou (Zhaozhou, a famous Chan master) and said, 'This student has just entered the monastery and begs the master for instruction.' Zhaozhou said, 'Have you eaten porridge yet?' The monk said, 'I have.' Zhaozhou said, 'Go wash your bowl.' That monk had an awakening because of this. If the Chan practitioner regarding Zhao
州說處。者僧省處會得。便與維摩方丈中諸上善人。把臂共行去也。
憨山老人夢遊集卷第三 卍新續藏第 73 冊 No. 1456 憨山老人夢遊集
憨山老人夢遊集卷第四
侍 者 福 善 日錄
門 人 通 炯 編輯
嶺南弟子 劉起相 重較
法語
示容玉居士(甲辰)
予居雷陽之三一庵。化州王居士容玉。請曰。弟子歸心於道久矣。第志未專一。念生為名教。以忠孝為先。愧未能掛功名以忠人主。博儋石以孝慈親。心有未安。故難定志。余曰然哉。夫忠孝之實。大道之本。人心之良也。安有舍忠孝而言道。背心性而言行哉。世儒概以吾佛氏之教。去人倫舍忠孝以為背馳。殊不知所背者跡。所向者心也。傳曰。思事親不可以不知人。思知人不可以不知天。人者仁也。性之德也。由是觀之。論事親而不知人。不名為孝。論知人而不知天。不名知人。言知天而不見性。則天亦茫然無據矣。是則心性在我。則為本然之天真也。能知天性之真。則為真人。以天真之孝。則為真孝子。能以見性之功自修。則為真修。以性真之樂娛親則為妙行。以是為孝。孝之至矣。猥云以敬為重。而口體為輕者。抑又末矣。玉曰。弟子服膺明誨。見性之功誠大矣
【現代漢語翻譯】 州里說的地方。這位僧人省悟的地方就能領會。就與維摩方丈中各位上善之人，手挽著手一同前行。
憨山老人夢遊集卷第三 卍新續藏第 73 冊 No. 1456 憨山老人夢遊集
憨山老人夢遊集卷第四
侍者 福善 日錄
門人 通炯 編輯
嶺南弟子 劉起相 重較
法語
示容玉居士(甲辰)
我住在雷陽的三一庵。化州王居士容玉，請教說：『弟子歸心於佛道已經很久了，只是心志還不夠專一。考慮到我身為讀書人，應該以忠孝為先。慚愧未能建立功名來忠於君主，獲得高官厚祿來孝敬父母，心中感到不安，所以難以堅定志向。』我說：『說得對啊。忠孝的實質，是大道的根本，是人心的善良本性。哪裡有捨棄忠孝而談論道，背離心性而談論行為的呢？世俗的儒生大多認為我們佛家的教義，是拋棄人倫、捨棄忠孝，是背道而馳。殊不知佛家所背離的是外在的表象，所追求的是內在的本心啊。』《大學》上說：『想要事奉好父母，不可以不瞭解人；想要了解人，不可以不瞭解天。』人，就是仁，是本性的德行。由此看來，談論事奉父母而不瞭解人，不能稱之為孝；談論瞭解人而不瞭解天，不能稱之為知人。談論瞭解天而不能見到本性，那麼天也茫然沒有依據了。所以說，心性在我，就是本然的天真。能夠了解天性的真，就是真人。以天真的孝道來行孝，就是真正的孝子。能夠以見性的功夫來修身，就是真正的修行。以本性真實的快樂來娛樂父母，就是最妙的修行。用這種方式來行孝，就是孝的極致了。那些輕視身體的奉養，而只說以恭敬為重的說法，實在是捨本逐末啊。』容玉說：『弟子謹記您的教誨，見性的功夫真是太偉大了！』
【English Translation】 The place the prefecture said. The place where this monk awakened, he could understand. Then he would walk hand-in-hand with all the virtuous people in the Vimalakirti's (name of a famous Buddhist figure) chamber.
Hanshan (name of the author) Old Man's Dream Journey Collection, Volume 3 卍 New Continued Collection, Volume 73, No. 1456, Hanshan Old Man's Dream Journey Collection
Hanshan Old Man's Dream Journey Collection, Volume 4
Attendant: Fushan (name of the attendant), Daily Record
Disciple: Tongjiong (name of the disciple), Edited
Lingnan (region in China) Disciple: Liu Qixiang (name of the disciple), Revised
Dharma Talk
Instruction to Layman Rongyu (name of the layman) (Jiachen year)
I reside in the Sanyi Hermitage in Leiyang. Layman Rongyu (name of the layman) from Huazhou asked: 'Disciple has long devoted himself to the Dao (the Way), but his will is not focused. Considering that I am born as a Confucian, I should prioritize loyalty and filial piety. I am ashamed that I have not established merit to be loyal to the ruler, nor have I obtained high rank and wealth to be filial to my parents. My heart feels uneasy, so it is difficult to স্থির my resolve.' I said: 'That's right. The essence of loyalty and filial piety is the foundation of the Great Dao (the Great Way), and it is the goodness of the human heart. How can one talk about the Dao (the Way) by abandoning loyalty and filial piety, or talk about practice by turning away from one's mind and nature? Most worldly Confucians believe that our Buddhist teachings abandon human relations and discard loyalty and filial piety, which is contrary to them. Little do they know that what Buddhism abandons is the outward appearance, and what it seeks is the inner mind.' The Great Learning says: 'If you want to serve your parents well, you cannot but understand people; if you want to understand people, you cannot but understand Heaven.' Humaneness is benevolence, which is the virtue of nature. From this perspective, discussing serving parents without understanding people cannot be called filial piety; discussing understanding people without understanding Heaven cannot be called understanding people. Talking about understanding Heaven without seeing one's nature, then Heaven is also vague and without basis. Therefore, the mind and nature are within me, which is the natural innocence. Being able to know the truth of heavenly nature is to be a true person. To practice filial piety with true innocence is to be a true filial son. Being able to cultivate oneself with the effort of seeing one's nature is to be a true cultivator. To entertain parents with the true joy of one's nature is the most wonderful practice. To practice filial piety in this way is the ultimate of filial piety. Those who belittle the physical care of parents and only say that respect is important are putting the cart before the horse.' Rongyu (name of the layman) said: 'Disciple respectfully accepts your teachings, the effort of seeing one's nature is truly great!'
。以此娛親。固所愿也。第望洋若海。渺無指歸。捷徑之功。乞師指示。余曰。古德有言。唯有徑路修行。但念阿彌陀佛。梵語阿彌陀。此云無量壽。佛者覺也。乃吾人本然天真之覺性。尤見性之第一妙門也。原夫此性先天地不為老。後天地不為終。生死之所不變。代謝之所不遷。直超萬物。無所終窮。故稱無量壽。此壽非屬於形骸修短歲月延促也。吾人能見此性。即名為佛。且佛非西方聖人之稱。即吾入自性之真。而堯舜禹湯。蓋天民之先覺者。斯則天民有待而能覺。聖人生之而先覺。此覺豈非佛性之覺耶。孟子所謂堯舜與人同耳。所同者此也。能覺此性。則人皆可以為堯舜。人既皆可以為堯舜。則人人皆可以作佛明矣。嗟嗟。世人拘拘一曲之見。未遇真人之教。而束于俗學。以耳食為至當。無怪乎茫然而不知歸宿矣。玉曰。弟子蒙開示。信知自心是佛。自心作佛。不假外求。但不知作佛之旨。下手工夫。愿求示誨。余曰。吾人茍知自心是佛。當審因何而作眾生蓋眾生與佛。如水與冰。心迷則佛作眾生。心悟則眾生是佛。如水成冰。冰融成水。換名不換體也。迷則不覺。不覺即眾生。不迷則覺。覺即眾生是佛。子欲求佛。但求自心。心若有迷。但須唸佛。佛起即覺。覺則自性光明挺然獨露。從前妄想。貪瞋癡等。當
【現代漢語翻譯】 現代漢語譯本：用這個來使父母高興，這當然是我的願望。只是（佛法）浩瀚如大海，渺茫而沒有方向。希望老師能指示一條捷徑。我回答說：『古人有言，只有一條修行捷徑，那就是念阿彌陀佛（Amitabha，梵語，意為無量壽）。佛（Buddha）是覺悟的意思，是我們本有的、天然的覺性，更是見性的第一妙門。原本，這個覺性在天地產生之前就不會衰老，在天地消亡之後也不會終結，不隨生死而改變，不隨新陳代謝而轉移，直接超越萬物，沒有窮盡。所以稱為無量壽。這個『壽』不是指形體的壽命長短，也不是指歲月的延續。我們能夠見到這個覺性，就叫做佛。而且，佛不是西方聖人的稱謂，而是我們自性的真實體現。堯、舜、禹、湯，是百姓中先覺悟的人。這樣看來，百姓需要等待才能覺悟，聖人生來就先覺悟。這種覺悟難道不是佛性的覺悟嗎？孟子所說的『堯舜與人一樣』，所一樣的就是這個（佛性）。能夠覺悟這個覺性，那麼人人都可以成為堯舜。既然人人都可以成為堯舜，那麼人人都可以成佛，這不是很明顯嗎！唉，世人拘泥於片面的見解，沒有遇到真正有道之人的教導，而被世俗的學問所束縛，把道聽途說當作至理名言，也難怪他們茫然不知歸宿了。』 玉問道：『弟子蒙受開示，相信自心就是佛，自心可以成佛，不需要向外尋求。只是不知道成佛的要旨和下手的方法，希望您能教誨。』我回答說：『我們如果知道自心是佛，就應當審視為什麼會成為眾生。眾生和佛，就像水和冰。心迷失了，佛就成了眾生；心覺悟了，眾生就是佛。就像水變成冰，冰融化成水，只是換了個名字，本體並沒有改變。迷失了就是不覺悟，不覺悟就是眾生；不迷失就是覺悟，覺悟就是眾生是佛。你想要成佛，只要反求自心。心中如果有迷惑，只要唸佛。佛念一生起就是覺悟，覺悟了自性的光明就會挺拔地顯露出來，從前的妄想、貪婪、嗔恨、愚癡等等，都會…
【English Translation】 English version: 'To entertain my parents with this is indeed my wish. However, the (Buddha-dharma) is vast like the ocean, boundless and without direction. I beg the master to point out a shortcut.' I replied, 'The ancients have said, there is only one shortcut to practice, and that is to recite Amitabha (Amitabha, Sanskrit, meaning immeasurable life). Buddha (Buddha) means enlightenment, it is our inherent, natural awakened nature, and it is the first wonderful gate to seeing one's nature. Originally, this nature does not age before heaven and earth are produced, nor does it end after heaven and earth perish, it does not change with birth and death, nor does it shift with metabolism, it directly transcends all things, and has no end. Therefore, it is called immeasurable life. This 'life' does not refer to the length of the physical body, nor does it refer to the continuation of years. If we can see this nature, it is called Buddha. Moreover, Buddha is not a title for Western sages, but a true manifestation of our self-nature. Yao, Shun, Yu, and Tang were the first enlightened people among the people. In this way, the people need to wait to be enlightened, and the sages are born enlightened first. Is this enlightenment not the enlightenment of Buddha-nature? Mencius said, 'Yao and Shun are the same as others,' and what is the same is this (Buddha-nature). If one can awaken to this nature, then everyone can become Yao and Shun. Since everyone can become Yao and Shun, then everyone can become a Buddha, isn't that obvious! Alas, people are confined to one-sided views, have not encountered the teachings of truly virtuous people, and are bound by worldly learning, taking hearsay as the ultimate truth, no wonder they are at a loss and do not know where to return.' Yu asked, 'Disciple has received your enlightenment and believes that one's own mind is the Buddha, and one's own mind can become a Buddha, without seeking externally. But I do not know the essence of becoming a Buddha and the method to start with, I hope you can teach me.' I replied, 'If we know that our own mind is the Buddha, we should examine why we become sentient beings. Sentient beings and Buddhas are like water and ice. If the mind is lost, the Buddha becomes a sentient being; if the mind is enlightened, the sentient being is the Buddha. Just like water turning into ice, and ice melting into water, only the name is changed, but the substance is not changed. To be lost is to be unenlightened, and to be unenlightened is to be a sentient being; not to be lost is to be enlightened, and to be enlightened is that a sentient being is a Buddha. If you want to become a Buddha, just seek within your own mind. If there is confusion in your mind, just recite the Buddha's name. When the thought of the Buddha arises, it is enlightenment, and when enlightened, the light of self-nature will stand tall and be revealed, and the previous delusions, greed, hatred, ignorance, etc., will all...
下冰消。業垢既消。則自心清凈脫然無累。無則苦去樂存。禍去而福存矣。真樂既存。則無性而不樂。天福斯現。則所遇無不安。惟此真安至樂。豈口體之能致。富貴之可及哉。此所謂心凈則佛土凈。事心之功無外乎此。凈土之資。亦不外於是。玉曰。弟子聞教心目開朗。如見歸家道路。了無疑滯。第以唸佛為孝。何以致此孝耶。是所未安。愿師指示。余曰。昔有孝子遠出。其母有客至。望子不歸。口嚙其指子即心痛。知母憶念。遂即旋歸。且母嚙指而子心痛。以體同而心一也。子能了見自心。恍然覺悟自心即母心也。以己之覺。以覺其母。以己之念。愿母念之。母既愛子之形。豈不愛子之心耶。母若愛子之形。則形累而心苦。母若愛子之心。則形忘而心樂矣。且母子之心體一也。昔母念子。嚙指而子心痛。今子念母忘形。而母心豈不安且樂耶。第恐子事心之功不篤。忘形之學不至。不能如母念子之切。感悅其母之心耳。故古之孝子。不以五鼎三牲之養。而易斑衣戲綵之樂。孝之大者在樂親之心。非養親之形也。世孝乃爾。儻能令母之餘年。從此歸心於凈土。致享一日之樂。猶勝百年富貴。使母時懷慼慼之憂也。是則彼雖富貴而親不樂。即樂而有所以不樂者存。今子以唸佛而能令母心安且樂。樂且久。豈非無量壽耶。
母壽無量。子壽亦無量。是凈土在我而不在人。佛在心而不在跡矣。子其志之。
示自庵有禪人住山
佛言一切眾生。流浪生死。皆是妄想顛倒以為根本。顛倒想滅。肯心自許。便是了生死出苦海的時節也。妄想不休。生死難出。故云。狂心不歇。歇即菩提。吾人果能頓歇狂心。便是出三界。破魔軍。露地而坐。稱為無事道人。鐵面閻羅老子。縱有狠心毒手。亦無打算摸索處。往來縱橫。自由自在。一大解脫人。恁么時節即喚成佛作祖。亦不耐聽。又肯向廁溷中。與癡蠅作隊。偷腥撲臭耶。十方世界。皆成凈土。以大圓覺。為我伽藍。身心充滿其中。與十方諸佛把臂共遊。得大自在。此則庵即是自。自即是庵。庵即是山。山即是人。無內無外。無彼無此。恁么則住無所住。行無所行。修無所修。方稱自庵。若養懶癡睡。三生六十劫祇為他人作奴郎耳。思之思之。
示慶雲禪人
出家兒要明大事。第一。要真實為生死心切。第二。要發決定出生死志。第三。要拌一生至死不變之節。第四。要真知世間是苦。極生厭離。第五。要親近絕勝知識。具正知見。時時參請。承順教誨。如教而行。精勤弗懈。不為五欲煩惱遮障。不為惡習所使。不為惡友所移。不為惡緣所奪。不以根鈍自生退屈。如是發心
【現代漢語翻譯】 現代漢語譯本：母親的壽命是無量的，兒子的壽命也是無量的。這凈土在於我自身，而不在於他人。佛存在於心中，而不在於外在的形跡。你應當牢記這一點。
開示自庵有禪人居住山中
佛說一切眾生，在生死輪迴中流浪，都是因為把虛妄的念頭和顛倒的知見當作根本。當顛倒的念頭消滅時，內心真正地認可和允許，那就是了脫生死、脫離苦海的時機。如果虛妄的念頭不停息，就難以脫離生死。所以說：『狂妄的心不停止，停止之時就是菩提。』我們如果能夠立刻停止狂妄的心，就是脫離三界，破除魔軍，在露天而坐，被稱為無事道人。鐵面閻羅老子，縱然有狠毒的心腸和手段，也無從下手。來往縱橫，自由自在，成為一個大解脫的人。到了這個時候，即使是成佛作祖，也不耐煩聽。又怎麼肯在廁所中，與愚癡的蒼蠅為伍，貪圖腥臭呢？十方世界，都成為凈土。以大圓覺（偉大的圓滿覺悟）作為我的伽藍（寺院）。身心充滿其中，與十方諸佛攜手共遊，獲得大自在。這樣，庵就是自己，自己就是庵。庵就是山，山就是人。沒有內外，沒有彼此。這樣就是住于無所住，行於無所行，修于無所修，才稱得上是自庵。如果只是養著懶惰和愚癡，即使經歷三生六十劫，也只是為他人做奴僕罷了。仔細思考，仔細思考。
開示慶雲禪人
出家之人想要明白大事，第一，要真正地為生死而感到迫切；第二，要發起決定了脫生死的志向；第三，要抱著一生至死不變的決心；第四，要真正地知道世間是苦，極度地厭惡和遠離；第五，要親近最優秀的善知識（具有正知正見的老師），具備正確的知見，時時參訪請教，接受並順從教誨，按照教導去實行，精進勤奮不懈怠，不被五欲（財、色、名、食、睡）煩惱所遮蔽，不被惡習所驅使，不被惡友所轉移，不被惡緣所奪走，不因為自己根器遲鈍而產生退縮。像這樣發心。
【English Translation】 English version: Mother's lifespan is immeasurable, and the son's lifespan is also immeasurable. This Pure Land resides within me, not in others. The Buddha is in the heart, not in external traces. You should remember this.
Showing a Chan practitioner residing in Zian (self-built hermitage) Mountain
The Buddha said that all sentient beings, wandering in the cycle of birth and death, do so because they take deluded thoughts and inverted views as their foundation. When inverted thoughts cease, and the mind truly acknowledges and allows it, that is the time to be free from birth and death and escape the sea of suffering. If deluded thoughts do not cease, it is difficult to escape birth and death. Therefore, it is said: 'If the mad mind does not stop, stopping is Bodhi.' If we can instantly stop the mad mind, we will be free from the Three Realms, defeat the armies of Mara (demon), and sit in the open, called a 'person of no affairs.' Even the iron-faced Yama (the lord of death), with his cruel heart and methods, will have no way to find us. Coming and going freely, we become a person of great liberation. At that time, even becoming a Buddha or an ancestor is not worth listening to. How could we be willing to be in the toilet, with foolish flies, greedy for the stench? All the ten directions become Pure Lands. Taking the Great Perfect Enlightenment (Da Yuanjue) as my Sangharama (monastery). Body and mind are filled within it, and I roam with all the Buddhas of the ten directions, gaining great freedom. Thus, the hermitage is oneself, and oneself is the hermitage. The hermitage is the mountain, and the mountain is the person. There is no inside or outside, no this or that. Thus, one dwells in no dwelling, acts in no action, and cultivates in no cultivation, and that is what is called a self-built hermitage (Zian). If one only cultivates laziness and foolishness, even after three lives and sixty kalpas (eons), one will only be a servant to others. Think about it, think about it.
Showing Qingyun (Auspicious Cloud) Chan Practitioner
A monastic who wants to understand the great matter, first, must truly feel the urgency of birth and death; second, must generate the determination to be free from birth and death; third, must hold the resolve to remain unchanged until death; fourth, must truly know that the world is suffering, and extremely detest and distance oneself from it; fifth, must be close to the most excellent Kalyanamitra (spiritual friend), possess correct views, constantly visit and ask for guidance, accept and follow the teachings, practice diligently without懈怠 (laziness), not be obscured by the afflictions of the five desires (wealth, sex, fame, food, and sleep), not be driven by bad habits, not be swayed by bad friends, not be taken away by bad conditions, and not retreat because of one's dull faculties. Generate such a mind.
。如是趨造。久久純熟。自然與本所愿求。涵蓋相合。縱今生不能了悟。明見自心。即百劫千生。亦以今日為最初因地也。若不如是。但以狹劣知見。軟暖習氣。因循宴安。而欲以口頭禪。狂妄心。穢濁氣。邪見根。將為出家正業。以此望出苦海。是猶適越而之燕。卻步而求前也。嗟嗟。末法正信者稀。禪人既知所向。當審知本心。以真實決定為第一義也。勉之勉之。
示如常禪人
佛言。辭親出家。識心達本。解無為法。名曰沙門。常行二百五十戒。又曰。斷欲去愛。識自心源。達佛深理。悟無為法。又曰。剃除鬚髮而作沙門。受佛法者。去世資財。乞求取足。日中一食。樹下一宿。慎不再矣。使人愚蔽者愛與欲也。如是之法。種種叮嚀苦語。無非要為佛弟子者。最初出家。便以離欲為第一行耳。後世兒孫。身雖出家。心醉五欲。不知何患是遠離法。何道是出苦道。纏綿昏迷而不自覺。且又矯飾威儀。詐現有德。外欺其人。內欺其心。包藏瑕疵而不自覺。欲求真心正念者。難其人也。凈名云。直心為道場。如常有志求出離法。當以直心為第一義。珍重。
示小師德宗
爾自從老人游。二十餘年。不獨執事辛勤。即罹患難。走瘴鄉。已三度矣。前已遣爾歸家山。事師長。爾狂心不歇。復為予
【現代漢語翻譯】 現代漢語譯本： 像這樣趨向和造詣，長久純熟之後，自然會與你原本所愿求的，完全相合。即使今生不能了悟，明見自己的本心，那麼百劫千生之後，也會以今天作為最初的因地。如果不是這樣，只是憑藉狹隘低劣的知見，軟弱懈怠的習氣，因循守舊，貪圖安逸，卻想用口頭禪，狂妄的心，污穢的氣息，邪見的根源，作為出家的正業，用這樣的方式希望脫離苦海，就好比要去越國卻往燕國走，向後退卻卻希望前進一樣。唉，末法時代真正有正信的人太少了。禪人既然已經知道方向，就應當審察瞭解自己的本心，以真實決定的心作為第一要義。努力啊，努力啊。
告誡如常禪人
佛說：『辭別父母出家，認識心性，通達根本，理解無為法，這樣的人叫做沙門（shā mén，指出家修道的人）。』常常奉行二百五十條戒律。又說：『斷絕慾望，去除貪愛，認識自己的心源，通達佛的深刻道理，領悟無為法。』又說：『剃除鬚髮而做沙門，接受佛法的人，捨棄世俗的資財，乞討食物來滿足生活，每天只吃一頓飯，在樹下住一晚，謹慎地不再多求。』使人愚昧閉塞的是貪愛和慾望。』像這樣的教法，種種叮嚀囑咐的苦口良言，無非是要讓作為佛弟子的，最初出家時，就以遠離慾望作為第一修行。後世的子孫，身體雖然出家，心卻沉醉於五欲（wǔ yù，指色、聲、香、味、觸五種慾望），不知道什麼是遠離慾望的法，什麼道路是脫離苦難的道路，沉迷昏亂而不自覺醒。而且還矯揉造作，裝出威嚴的儀態，虛假地顯現有德行，在外面欺騙別人，在內心欺騙自己，包藏著缺點和過失而不自覺醒。想要尋求真心正念的人，太難找到了。凈名（Jìng míng，維摩詰居士的別稱）說：『直心是道場。』如常如果立志尋求出離之法，應當以直心作為第一要義。珍重。
告誡小師德宗
你自從跟隨我這個老人，已經二十多年了，不只是做事辛勤，還遭遇患難，去了瘴癘之地，已經三次了。之前已經讓你回到家鄉，侍奉師長，你狂妄的心沒有停止，又爲了我...
【English Translation】 English version: Thus proceeding and cultivating, after a long time of pure familiarity, it will naturally and completely coincide with what you originally desired. Even if you cannot fully understand and clearly see your own mind in this life, after hundreds of thousands of kalpas (jié, eons), today will also be the initial cause. If not, but relying on narrow and inferior knowledge and views, weak and lax habits, following the old ways and indulging in ease and comfort, yet wanting to use verbal Zen, a狂妄(kuáng wàng, wild and arrogant) mind, a foul breath, and the root of邪見(xié jiàn, heretical views) as the proper business of leaving home, hoping to escape the sea of suffering in this way, is like going to the state of Yue (Yuè) while heading towards the state of Yan (Yān), retreating while hoping to advance. Alas, in the Dharma-ending Age, those with true faith are few. Since the Chan practitioner already knows the direction, he should carefully understand his own mind, and take true determination as the primary meaning. Strive, strive.
Instructing Chan Practitioner Ruchang (Rúcháng)
The Buddha said: 'Leaving one's parents to leave home, recognizing the mind and reaching the root, understanding the unconditioned Dharma, such a person is called a Shramana (shā mén, a monk or ascetic).' Constantly observe the two hundred and fifty precepts. It is also said: 'Cut off desires, remove love, recognize the source of your own mind, understand the Buddha's profound principles, and realize the unconditioned Dharma.' It is also said: 'Shaving off beard and hair and becoming a Shramana, those who receive the Buddha's Dharma, abandon worldly wealth, beg for food to satisfy their needs, eat only one meal a day, and spend the night under a tree, being careful not to ask for more.' What makes people ignorant and obscured are love and desire. Such teachings, all kinds of earnest and bitter words of advice, are nothing more than to require those who are disciples of the Buddha to take離欲(lí yù, detachment from desires) as the primary practice when they first leave home. Later generations, although their bodies have left home, their minds are intoxicated with the five desires (wǔ yù, the desires of sight, sound, smell, taste, and touch), not knowing what is the Dharma of離欲(lí yù, detachment from desires), and what path is the path of escaping suffering, entangled in confusion and not awakening. Moreover, they also pretend to be dignified and virtuous, deceiving others outwardly and deceiving themselves inwardly, concealing flaws and faults without realizing it. It is difficult to find someone who seeks true mind and right mindfulness. Vimalakirti (Jìng míng, a wise and wealthy lay Buddhist in India) said: 'The straight mind is the 道場(dào cháng, place of enlightenment).' If Ruchang (Rúcháng) is determined to seek the Dharma of liberation, he should take the straight mind as the primary meaning. Treasure it.
Instructing Novice Dezong (Dézōng)
You have been following me, this old man, for more than twenty years. Not only have you worked hard, but you have also encountered hardships, going to the land of瘴(zhàng, malaria) three times. I had already sent you back to your hometown to serve your teachers, but your狂心(kuáng xīn, wild mind) has not stopped, and you are again...
來。今聞爾師已作故物。爾竟不能生執巾瓶。死啟手足。是可以稱弟子乎。爾今即歸。不思何以報師恩于冥冥乎。古人蔘師訪友。端為成辦道業。爾今從師二十餘年。道業何在。古人羞見父母師友。爾道業無成。幸爾無父母師友。無寄羞地矣。祖師云。眾生與佛無別。但眾生多習氣。佛祖清凈無垢耳。爾事善知識。親聞訓誨。年亦老矣。尚然悠悠如此。竟不知此去。他時後日。又何面目見老僧乎。萬一老僧如爾父母。恐爾此生亦無寄羞地也。念爾忠肝義膽。不減古人。昨讀達觀大師語。以田光比爾。如此則老僧何以報平生乎。所謂諸供養中。以法為最。今別復以此作供養以酬生平。爾其再無忘今日重別之言。臨歧執手。叮嚀珍重。
示慧侍者
佛以一大事因緣故。出現於世。欲令眾生開示悟入佛之知見。然佛之知見。即眾生之知見。眾生知見。即生死知見。故曰。知見立知。即無明本。知見無見。斯即涅槃。斯則聖凡知見無二。而有迷悟不同者。過在立不立耳。祖師道。若立一塵。國破家亡。以其知見本無凡聖。但有立即有我。有我則諸障頓起。無我則萬法平沈。是知我為生死之本也。豈特凡夫造貪瞋癡。而為我障。即一切聖人諸修行者。知見未忘盡屬我障。尤為生死難拔之根。故二種障中。粗細不同。
【現代漢語翻譯】 現代漢語譯本： 來。現在聽說你的老師已經去世了。你竟然不能在他生前侍奉巾瓶，死後料理後事。這能算是弟子嗎？你現在就回去吧，有沒有想過該如何報答老師在冥冥之中的恩情呢？古人蔘拜老師、尋訪朋友，完全是爲了成就道業。你如今跟隨老師二十多年，道業又在哪裡呢？古人還羞於見到父母師友，你道業無成，幸好你沒有父母師友，沒有地方可以感到羞愧了。祖師說：『眾生與佛沒有區別，只是眾生多了習氣，佛祖清凈沒有污垢罷了。』你侍奉善知識，親自聽聞教誨，年紀也老了，還這樣悠悠忽忽。竟然不知道此去，將來又有什麼面目見老僧呢？萬一老僧如同你的父母，恐怕你此生也沒有地方可以感到羞愧了。念你忠肝義膽，不輸古人。昨天讀達觀大師的話，用田光（戰國末期燕國義士，為保全朋友名聲而自刎）來比你。這樣的話，老僧又該如何報答你一生的情誼呢？所謂各種供養中，以法供養最為殊勝。現在另外用這些話作為供養，來酬謝你一生的情誼。你千萬不要忘記今天這番鄭重告別的話。臨別握手，叮囑你珍重。
示慧侍者
佛陀因為一個重大因緣（一大事因緣）的緣故，出現於世間，想要讓眾生開示悟入佛的知見（佛之知見）。然而佛的知見，就是眾生的知見。眾生的知見，就是生死的知見。所以說：『知見上再立知見，就是無明的根本。知見上沒有知見，就是涅槃。』這樣說來，聖人與凡夫的知見沒有兩樣，只是有迷惑與覺悟的不同，過錯在於是否有所執著。祖師說：『如果執著於一塵，就會國破家亡。』因為知見本來就沒有凡聖之分，只要有所執著，立刻就有我，有了我，各種障礙就會立刻產生；沒有我，萬法就會歸於平靜。由此可知，我（ego）是生死的根本啊。豈止是凡夫造作貪嗔癡，而成為我的障礙，即使是一切聖人、修行者，知見沒有忘卻，都屬於我的障礙，更是生死難以拔除的根源。所以兩種障礙中，粗細有所不同。
【English Translation】 English version: Come. Now I hear that your teacher has passed away. You were ultimately unable to serve him with towel and bottle while he was alive, or to arrange his affairs after his death. Can this be called being a disciple? Return now, and have you considered how to repay your teacher's kindness in the unseen realm? In ancient times, people visited teachers and sought out friends entirely for the sake of accomplishing the path. You have followed your teacher for over twenty years, and where is your accomplishment of the path? The ancients were ashamed to face their parents, teachers, and friends. Fortunately, you have no parents, teachers, or friends to be ashamed before, since you have not accomplished the path. The Patriarch said, 'Sentient beings are no different from Buddhas, but sentient beings have more habitual tendencies, while Buddhas are pure and without defilement.' You have served a wise teacher, personally hearing his instructions, and you are also old. Yet you are still so leisurely. Do you not know that after leaving here, in the future, how will you have the face to see this old monk? If this old monk were like your parents, I fear you would have no place to be ashamed in this life. Considering your loyalty and righteousness, not inferior to the ancients, yesterday I read the words of Great Master Daguan, comparing you to Tian Guang (a righteous man of the Yan state in the late Warring States period, who committed suicide to protect the reputation of his friend). If that is the case, how can this old monk repay your lifelong friendship? Among all offerings, the offering of the Dharma is the most supreme. Now, I will also use these words as an offering to repay your lifelong friendship. Do not forget the words of this solemn farewell today. As we part, I hold your hand, urging you to cherish yourself.
Showing to attendant Hui
The Buddha appeared in the world because of a great cause and condition (Eka-Mahakarana). He wished to enable sentient beings to open, show, awaken, and enter the Buddha's knowledge and vision (Buddha-jnana-darsana). However, the Buddha's knowledge and vision is the knowledge and vision of sentient beings. The knowledge and vision of sentient beings is the knowledge and vision of birth and death. Therefore, it is said, 'Establishing knowledge upon knowledge is the root of ignorance. Knowledge without knowledge is Nirvana.' Thus, the knowledge and vision of sages and ordinary beings are not different, but there are differences in delusion and enlightenment, the fault lies in whether or not there is attachment. The Patriarch said, 'If one clings to a mote of dust, the country will be destroyed and the family ruined.' Because knowledge and vision originally have no distinction between the ordinary and the holy, as soon as there is attachment, there is immediately self (Atman). With self, all obstacles immediately arise; without self, all phenomena are leveled and submerged. It is known that self (ego) is the root of birth and death. It is not only ordinary people who create greed, anger, and delusion, which become obstacles of self, but even all sages and practitioners, whose knowledge and vision have not been forgotten, all belong to the obstacles of self, and are even more difficult roots of birth and death to eradicate. Therefore, among the two kinds of obstacles, the coarse and the subtle are different.
粗則易遣。細則難除。以其知見深潛根於心者難拔。故經云。存我覺我。俱名障礙。此正知見立知幽潛如命。不能自斷者。所以古人三二十年苦心參學。縱然悟得自性具足。如寒潭皎月。靜夜鐘聲。隨扣擊以無虧。觸波瀾而不散。猶是生死岸頭事。此古人大不自欺處。儻欺己欺人。是自壞壞他也。侍者福慧。早從老人出家。初見老人時。一蠢蠢物耳。別去一十年。茲來更蠢蠢也。獨嘗喜其蠢蠢中。有惺惺不蠢處。此侍者以此蠢不蠢為命根。今來又五年。其蠢日增。其不蠢者亦潛滋暗長也。由是人視侍者蠢。侍者亦自視蠢更蠢。而人人不自知其為蠢也。今年夏老人從西粵回山。侍者忽出蠢狀。老人大笑。其蠢無出頭時。私謂此蠢人立蠢為己過也。茍能以此蠢自為受用地。亦頗自足。亦可了生死。亦不負出家行腳事。若以此更立其蠢。則病不止知見立知也。侍者若能推倒此蠢。不患不與老人眉毛廝結。
示鄧司直
佛祖出世。說般若之法。教人修行。必以般若為本。般若梵語。華言智慧。以此智慧。乃吾人本有之佛性。又云自心。又云自性。此體本來無染。故曰清凈。本來不昧。故曰光明。本來廣大包容。故曰虛空。本來無妄。故曰一真。本來不動不變。故曰真如。又曰如如。本來圓滿無所不照。故曰圓覺。
【現代漢語翻譯】 現代漢語譯本： 粗略的煩惱容易去除，細微的煩惱難以根除。因為那些深藏於心中、根深蒂固的知見，難以拔除。所以經書上說：『執著于有『我』的覺悟和沒有『我』的覺悟，都叫做障礙。』這正是因為知見上又建立知見，這種幽微潛藏的執著就像生命一樣，不能自己斷除。所以古人要用三、四十年的苦心參學。縱然領悟到自性本來具足，就像寒潭中的明月，靜夜裡的鐘聲，隨著敲擊而不會虧損，觸動波瀾也不會消散，但這仍然是生死輪迴的事情。這是古人非常不自欺的地方。如果欺騙自己也欺騙別人，那就是自己破壞也破壞別人。侍者福慧，早年跟隨老人出家，初次見到老人的時候，只是一個愚笨的人。分別十年後，現在回來更加愚笨了。我私下裡高興的是，他的愚笨之中，有清醒不愚笨的地方。這位侍者把這愚笨與不愚笨作為自己的命根。現在又過了五年，他的愚笨日益增加，他的不愚笨也暗中滋長。因此人們認為侍者愚笨，侍者也自己認為自己愚笨更加愚笨，而人們都不自覺地認為自己不愚笨。今年夏天老人從西粵回到山上，侍者忽然顯露出愚笨的樣子，老人大笑。他的愚笨沒有出頭之日。我私下認為這個人把愚笨當作了自己的過錯。如果能把這愚笨作為自己修行的受用地，也頗為自足，也可以了脫生死，也不辜負出家行腳這件事。如果因此更加執著于愚笨，那麼毛病就不止是知見上又建立知見。侍者如果能推倒這愚笨，就不愁不能和老人親密無間。
示鄧司直
佛祖出世，宣說般若之法，教人修行，一定要以般若為根本。般若，是梵語，漢語的意思是智慧。這智慧，就是我們本來就有的佛性。又叫做自心，又叫做自性。這個本體本來沒有污染，所以叫做清凈。本來沒有迷惑，所以叫做光明。本來廣大包容，所以叫做虛空。本來沒有虛妄，所以叫做一真。本來不動不變，所以叫做真如，又叫做如如。本來圓滿無所不照，所以叫做圓覺。
【English Translation】 English version: Gross afflictions are easy to dispel, but subtle ones are difficult to eradicate. This is because the deeply ingrained views and knowledge rooted in the mind are hard to uproot. Therefore, the scriptures say, 'Clinging to the awareness of 'I' and the awareness of 'no-I' are both called obstacles.' This is precisely because establishing knowledge upon knowledge, this subtle and hidden attachment is like life itself, impossible to sever on one's own. That's why ancient practitioners spent thirty or forty years diligently studying. Even if they realized the self-nature is inherently complete, like the bright moon in a cold pond, the sound of a bell in a quiet night, undiminished by striking, and not scattered by waves, it is still a matter of the shore of birth and death. This is where the ancients were very honest with themselves. If one deceives oneself and deceives others, one is destroying oneself and destroying others. The attendant Fuhui (blessing and wisdom), left home with the old man early on. When he first saw the old man, he was just a dull person. After ten years apart, he has returned even duller. I secretly rejoice that within his dullness, there is a clarity that is not dull. This attendant takes this dullness and non-dullness as his life-root. Now, after another five years, his dullness increases daily, and his non-dullness also grows secretly. Therefore, people see the attendant as dull, and the attendant also sees himself as duller and duller, while people are unaware of their own dullness. This summer, the old man returned to the mountain from West Yue (Guangdong), and the attendant suddenly revealed a dull appearance, and the old man laughed heartily. His dullness has no chance of improvement. I privately think that this person takes dullness as his own fault. If he can take this dullness as the ground for his practice, he would be quite content, and he could also be liberated from birth and death, and he would not fail in his monastic journey. If he clings to his dullness even more, then the problem is not just establishing knowledge upon knowledge. If the attendant can overthrow this dullness, he need not worry about not being intimately connected with the old man.
Instruction to Deng Sizhi (official title)
The Buddha appeared in the world to teach the Dharma of Prajna (wisdom), instructing people to cultivate, and Prajna must be the foundation. Prajna is a Sanskrit word, which in Chinese means wisdom. This wisdom is our inherent Buddha-nature. It is also called the self-mind, and also called the self-nature. This essence is originally without defilement, therefore it is called pure. It is originally not deluded, therefore it is called luminous. It is originally vast and inclusive, therefore it is called emptiness. It is originally without falsehood, therefore it is called one truth. It is originally unmoving and unchanging, therefore it is called Suchness (Tathata), also called Thusness. It is originally complete and illuminates everything, therefore it is called Perfect Enlightenment (Round Awareness).
本來寂滅。故曰涅槃。此在諸佛圓證。故稱為大覺。又曰菩提。諸佛用之。故為神通妙用。菩薩修之。名為妙行。二乘得之。名為解脫。凡夫迷之。則為妄想業識。發而用之。則為貪瞋癡愛驕諂欺詐。造之為業。則為淫為殺為盜為妄。所取之果。則為刀為鋸為鐵為磨。乃至鑊湯罏炭種種苦具。皆從此心之所變現。正若醒人無事。種種樂境。皆在目前。少時昏睡沉著。忽然夢在地獄。種種苦具事。一時備受辛酸楚毒。難堪難忍。正當求救而不可得。時堂前坐客喧譁未息。隨有驚覺。呻吟而起。視其歡娛之境居然在目。而酒尚溫肴尚熱也。枕蓆之地未離。苦樂之境頓別。要之樂向外來。苦從中出。由是觀之。天堂地獄之說。宛然出現于自心。又豈為幻怪哉。是皆迷自心之所至耳。經云。自心取自心。非幻成幻法。又曰。三界上下法。唯是一心作。以此觀之。豈獨佛法說一心。從上聖賢乃至一切九流異術。極而言之。至於有情無情。無不從此一心之所建立。但有大小多寡善惡邪正明昧之不同。所用之各異耳。故曰。山河大地。全露法王身。鱗甲羽毛。普現色身三昧。此皆般若之真光。吾人自心之影事也。吾人本有之心體。本來廣大包容。清凈光明之若此。目前交錯雜沓陳列於四圍者。種種境界色相。又皆吾心所現之若彼。吾
【現代漢語翻譯】 現代漢語譯本： 本來就是寂靜止滅的。所以叫做涅槃（Nirvana，意為寂滅）。這是諸佛圓滿證得的境界，所以稱為大覺（Mahabodhi，意為偉大的覺悟），又叫做菩提（Bodhi，意為覺悟）。諸佛運用它，就成為神通妙用。菩薩修習它，就叫做妙行。二乘（聲聞和緣覺）得到它，就叫做解脫。凡夫迷惑它，就成為妄想業識。發動而運用它，就成為貪婪、嗔恨、愚癡、愛戀、驕傲、諂媚、欺詐。用它來造作行為，就成為淫邪、殺戮、偷盜、妄語。所得到的果報，就成為刀山、鋸解、鐵磨，乃至鑊湯、爐炭種種痛苦的刑具，都是從此心中變現出來的。正如清醒的人沒事的時候，種種快樂的景象，都在眼前。稍微昏睡沉著，忽然夢見身在地獄，種種痛苦的刑具，一時全部承受，辛酸楚毒，難以忍受。正當求救而不可得的時候，廳堂前坐著的客人喧譁的聲音還沒有停止，隨即驚醒而起。看到那歡娛的景象依然在眼前，而酒還溫熱，菜餚還熱氣騰騰。枕蓆之地還沒有離開，苦樂的境界頓時不同。總而言之，快樂是向外而來的，痛苦是從心中產生的。由此看來，天堂地獄的說法，宛然出現在自己的心中，又怎麼能說是虛幻怪誕呢？這些都是迷惑自己心所導致的。經書上說：『自心取自心，非幻成幻法。』又說：『三界上下法，唯是一心作。』由此看來，豈止佛法說一心，從上古的聖賢乃至一切九流異術，極而言之，至於有情無情，沒有不是從此一心所建立的。只不過有大小、多少、善惡、邪正、明昧的不同，所運用的各有差異罷了。所以說：『山河大地，全露法王身。鱗甲羽毛，普現色身三昧。』這些都是般若（Prajna，意為智慧）的真光，我們自心的影子啊。我們本來具有的心體，本來廣大包容，清凈光明如此。目前交錯雜沓陳列在四周的，種種境界色相，又都是我們心所顯現的。
【English Translation】 English version: Originally, it is quiescent and extinguished. Therefore, it is called Nirvana (Nirvana, meaning extinction). This is the state of perfect enlightenment attained by all Buddhas, hence it is called Mahabodhi (Mahabodhi, meaning great enlightenment), also known as Bodhi (Bodhi, meaning enlightenment). When Buddhas use it, it becomes miraculous spiritual powers. When Bodhisattvas cultivate it, it is called wonderful practice. When the Two Vehicles (Shravakas and Pratyekabuddhas) attain it, it is called liberation. When ordinary people are deluded by it, it becomes delusional karmic consciousness. When it is aroused and used, it becomes greed, hatred, ignorance, love, pride, flattery, and deceit. When used to create actions, it becomes lust, killing, stealing, and lying. The resulting consequences become mountains of knives, sawing, iron grinding, and even cauldrons of boiling water, furnaces of burning charcoal, all kinds of painful instruments, all transformed from this mind. Just as when a sober person is fine, all kinds of joyful scenes are before their eyes. If they fall into a brief slumber, they suddenly dream of being in hell, and all kinds of painful instruments are endured all at once, with bitterness and suffering that are unbearable. Just when seeking help is impossible, the sounds of the guests sitting in the hall have not yet ceased, and then they awaken with a start. They see that the joyful scene is still before their eyes, and the wine is still warm and the dishes are still hot. The place of the pillow and mat has not been left, but the states of suffering and joy are instantly different. In short, joy comes from the outside, and suffering comes from within. From this perspective, the teachings of heaven and hell appear vividly in one's own mind, so how can they be said to be illusory and strange? These are all caused by the delusion of one's own mind. The sutra says: 'The mind takes from the mind, non-illusion becomes illusory dharma.' It also says: 'All dharmas above and below the Three Realms are created by the one mind.' From this perspective, it is not only Buddhism that speaks of the one mind, but from the ancient sages to all the nine streams of heterodox arts, to the extreme, even sentient and insentient beings, none are not established by this one mind. It is only that there are differences in size, quantity, good, evil, right, wrong, clarity, and obscurity, and the uses are different. Therefore, it is said: 'Mountains, rivers, and the great earth, all reveal the Dharma King's body. Scales, shells, feathers, all manifest the Samadhi of the colored body.' These are all the true light of Prajna (Prajna, meaning wisdom), the shadow of our own mind. Our originally inherent mind-essence is originally vast and inclusive, pure and luminous like this. The various realms and appearances that are currently arranged in a mixed and disorderly manner around us are all manifested by our mind.
人有此而不知固可哀矣。而且誤取自心。以為貪愛之樂地。目悅之於美色。耳悅之於淫聲。鼻悅之香。舌悅之味。身悅之觸。心悅之法。又皆自心所出。又取之而為歡為樂。為貪瞋癡。為淫殺盜妄。而造作種種幻業。又招未來三途之劇苦。如人夢遊而不覺。可不大哀歟。以其此心與諸佛同體無二。歷代祖師悟明而不異者。獨吾人具足而不知。如幻子逃逝而忘歸。父母思而搜討之。所以釋迦出世。達磨西來。乃至曹溪所說三十餘年。諸于流衍千七百則指示於人者。盡此事也。豈獨老盧。即老人今日為司直所說者。亦此事也。司直與諸現前共聞見者。亦此事也。經云。唯此一事實。餘二則非真。是知此一事外。皆成魔說。為戲論耳。是則諸佛全證若不出世。則辜負眾生。諸祖悟之而不說法。則辜負諸佛。凡有聞者。而不信不解不受不行。則辜負自己。負眾生者慢。負諸佛者墮。負自己者癡。斯則佛祖可負。而自己不可負。以其本有而不求。具足而不善用。譬如持珠作丐。可不謂之大哀歟。司直今者。身嬰塵海。心墮迷途。忽然猛省。回頭尋求此事。是猶持珠之子。恥與丐者為伍。心心向人求自足之方。老人頓以此法直指向渠。儼若指示衣底神珠。原是司直固有。亦非老人把似。以當人情世態也。然此如意寶珠。隨求而應。
種種事業受用境界。無不取足。至若求其隨應之方。又在司直自心善互精勤。刻苦之力耳。若果能自肯。極力自求。一旦豁然了悟。則將山河大地鱗介羽毛。與夫三世諸佛。歷代祖師。及堯臻周孔事業。一口吸盡。不假他力。否則依然一夢想顛倒眾生耳。又何以稱為大丈夫哉。司直司直。寧可上負佛祖。下負老人。萬萬不可自負負君負親也。老人今日所說般若。皆從上佛祖心地法門。即與六祖大師最初所說。不差一字。第最初聞者。唯爾一人。既以一人而當昔日千二百眾。老人歡喜不禁。故亦為說般若之法。如吾佛祖所云。如為一人。眾多亦然。鄧生持此自利利他。未必不為廣長舌也。
示妙光𢆯禪人
入道因緣。門路各別。但隨夙習般若種性。淺深不一。有先頓棄文字。單提古德機緣話頭而悟入者。有先從教中親習種種修行妙門。而後拋卻雜毒。專依觀行而悟入者。如永嘉大師。于天臺止觀。頓見自心。如觀掌果。及見曹溪。如脫索師子。老盧極盡神力。剛道得個如是如是而已。此即從上知識第一個樣子也。玄禪人歷遍諸方。久依講肆。于佛乘教眼。已窺一班。若即其所窺。茍能刬去一切知見。文字習氣。于離文字外。佛祖向上一路。單提力究。日夜參求。參到佛未出世。祖未西來。一著冷地。向自己
【現代漢語翻譯】 現代漢語譯本：各種事業和享受的境界，沒有不充分滿足的。至於尋求隨順和適應的方法，又在於您（司直）自己內心是否能夠精進勤奮，克服困難。如果真的能夠自我肯定，竭盡全力去追求，一旦豁然開悟，那麼山河大地、鱗介羽毛，以及過去、現在、未來三世諸佛，歷代祖師，乃至堯、舜、周公、孔子的事業，都能一口吸盡，不依賴其他力量。否則依然只是一個夢想顛倒的眾生罷了，又怎麼能稱得上是大丈夫呢？司直啊司直，寧可辜負佛祖，辜負老人我，萬萬不可辜負自己，辜負君主和父母啊。我今天所說的般若，都是從歷代佛祖的心地法門而來，和六祖大師最初所說的，沒有差別。只是最初聽聞的人，只有你一人。既然以你一人而相當於昔日的一千二百人，我歡喜得不得了，所以也為你說了般若之法。正如佛祖所說，如為一人，眾多亦然。鄧生您以此自利利他，未必不能成為廣長舌啊。
（以下是）開示妙光𢆯禪人
入道的因緣，門路各有不同。只是隨著過去所習的般若種性的深淺不同。有先一下子拋棄文字，只提起古德的機緣話頭而悟入的；有先從教中親自學習各種修行妙門，然後拋棄雜毒，專門依靠觀行而悟入的。比如永嘉大師，在天臺止觀中，一下子見到自己的本心，就像觀看掌中的水果一樣，等到見到曹溪惠能大師，就像脫離束縛的獅子一樣。老盧（指六祖慧能）用盡神力，也只能說出『如是如是』而已。這就是歷代祖師的第一個樣子啊。玄禪人遊歷過很多地方，長期依靠講經說法，對於佛乘的教義，已經窺見了一斑。如果就著他所窺見的，能夠去除一切知見和文字習氣，在文字之外，佛祖向上一路的，專心致志地去探究，日夜參究，參到佛未出世，祖師未從西方來的時候，找到一個著力點，向自己
【English Translation】 English version: All kinds of undertakings and realms of enjoyment are fully satisfied. As for seeking the means of compliance and adaptation, it lies in whether you (Sizhi) yourself can be diligent and hardworking in your heart, and overcome difficulties. If you can truly affirm yourself and strive to pursue with all your strength, once you suddenly realize enlightenment, then the mountains and rivers, the scaled and feathered creatures, as well as the Buddhas of the past, present, and future three worlds, the ancestral masters of all generations, and even the undertakings of Yao, Shun, the Duke of Zhou, and Confucius, can be swallowed in one gulp, without relying on other forces. Otherwise, you are still just a sentient being with inverted dreams, how can you be called a great man? Sizhi, Sizhi, rather fail the Buddhas and ancestors, fail this old man, but never fail yourself, fail the ruler and your parents. The Prajna I speak of today all comes from the mind-ground Dharma gate of the Buddhas and ancestors of all generations, which is no different from what the Sixth Patriarch said at the beginning. It's just that the first listener is only you. Since you alone are equivalent to the one thousand two hundred people of the past, I am overjoyed, so I also speak the Dharma of Prajna for you. Just as the Buddha said, as for one person, so are many. Deng Sheng, if you use this to benefit yourself and others, you may well become a long and broad tongue.
Instruction to Chan Monk Miaoguang 𢆯
The causes and conditions for entering the path, the paths are different. It just depends on the depth of the Prajna seed nature cultivated in the past. Some first abandon the words and directly raise the opportunity words of the ancient virtues and realize enlightenment; some first personally learn various wonderful methods of practice from the teachings, and then abandon the mixed poisons and rely solely on contemplation and practice to realize enlightenment. For example, Great Master Yongjia, in the Tiantai Samatha-vipassanā, suddenly saw his own mind, like watching the fruit in his palm, and when he saw Caoxi (Huineng), he was like a lion freed from its shackles. Old Lu (referring to the Sixth Patriarch Huineng) exhausted his divine power, and could only say 'Thus, thus.' This is the first appearance of the ancestral masters of all generations. Chan Monk Xuan has traveled to many places and has long relied on lectures and explanations. He has already glimpsed a glimpse of the Buddhist teachings. If he can just take what he has glimpsed, and remove all knowledge and views, and the habits of words, outside of words, on the upward path of the Buddhas and ancestors, single-mindedly investigate and study, day and night, until the Buddha has not yet appeared in the world, and the ancestors have not yet come from the West, find a foothold, towards yourself
胸中忽然迸出。如冷灰豆爆。是時方信一切諸法不出自心。轉一切山河大地草芥塵毛皆為自己。如此任運。隨宜作法施因緣。是則名為開甘露門。向佛祖頂𩕳上行也。若心志狹劣。將口頭殘茶剩飯。當作無上妙味。如此自救不了。又安敢言佛法知見乎。
示寬兩行人
昔人為生死行腳。今人但行腳而不知生死。可哀之甚也。所謂日用而不知者此耳。其過在不知本有。若人知有。便知自重。知自重則不隨物轉。而能轉物矣。詩有之曰。我心匪石。不可轉也。要知非金剛心地。靡不為物所轉者。既為物轉。則隨他去也。可稱行腳衲子乎。寬兩自北而南。來慰餘數矣。不為艱難道路飢寒困苦所轉。老人但知其腳跟勁。故稱為鐵腳。今見其心不移。故復以鐵腸二字美之。然鐵腸乃老人所知。其行腳事定非爾所知。若稍知行腳。便不恁么驀直去也。老人愍其愚。而恐其所不知。故復以此書發付。再行腳去。若此後摸索鼻孔不著。他時異日。定難似今日相見也。
示如良禪人
佛言。剃除鬚髮而作沙彌。離欲寂靜最為第一。是知欲乃生死路頭第一大事也。故切呵之戒之。離此便得安隱快樂。眾生所以沉淪苦海。不得速登彼岸者。獨欲為過患耳。佛言。諸苦所因貪慾為本。若滅貪慾無所依止。且三界為一切
【現代漢語翻譯】 現代漢語譯本： 心中忽然迸發出來，就像冷灰中豆子爆裂一般。這時才相信一切諸法都出自自己的心，轉化一切山河大地、草芥塵毛都成為自己。如此任運自在，隨順因緣施設方便。這就叫做開啟甘露之門，向佛祖頭頂上行進。如果心志狹隘淺薄，把口頭上的殘茶剩飯，當作無上的妙味，這樣連自己都救不了，又怎麼敢談論佛法的知見呢？ 示寬兩行人 過去的人爲了生死大事而行腳參訪，現在的人只是行腳而不知生死，真是可悲啊！這就是所謂的『日用而不知』。他們的過錯在於不知道自己本有的佛性。如果人知道自己有佛性，便會懂得自重。懂得自重就不會被外物所轉移，而能夠轉化外物了。《詩經》上說：『我的心不是石頭，是不可轉移的。』要知道，不是金剛般的心地，沒有不被外物所轉移的。既然被外物所轉移，那就只能隨波逐流了，還能稱得上是行腳的衲子嗎？寬兩從北到南，來慰問我好幾次了，不被艱難的道路、飢寒困苦所轉移。我只知道他的腳力強勁，所以稱他為『鐵腳』。現在看到他的心志堅定不移，所以又用『鐵腸』二字來讚美他。然而『鐵腸』只是我所知道的，他行腳的真功夫一定不是你們所能知道的。如果稍微懂得行腳的真義，就不會這樣魯莽地前行了。我憐憫他的愚昧，又擔心他有所不知，所以再次寫這封信交付給他，讓他繼續行腳參訪。如果此後摸索不到自己的鼻孔，將來他日，一定難以像今天這樣相見了。 示如良禪人 佛說：剃除鬚髮而作沙彌（śrāmaṇera，出家男子），離開慾望，保持寂靜，這是最重要的。由此可知，慾望乃是生死輪迴的第一件大事。所以佛才嚴厲地呵斥它，告誡人們要遠離它。離開慾望，便能得到安穩快樂。眾生之所以沉淪在苦海之中，不能快速地到達彼岸，就是因為慾望這個過患啊！佛說：一切痛苦的根源在於貪慾。如果滅除了貪慾，就沒有什麼可以依靠的了，那麼三界（trayo dhātavaḥ，欲界、色界、無色界）的一切
【English Translation】 English version: It suddenly bursts forth from the chest, like beans popping in cold ashes. Only then does one believe that all dharmas (phenomena) originate from one's own mind, transforming all mountains, rivers, the great earth, grasses, and even the smallest dust motes into oneself. Thus, acting naturally and freely, providing expedient means according to conditions. This is called opening the gate of nectar, ascending towards the crown of the Buddha's head. If one's mind is narrow and inferior, treating the leftover tea and rice of verbal understanding as the supreme, wonderful flavor, then one cannot even save oneself, how dare one speak of the knowledge and views of the Buddha-dharma? Instruction to the Two Travelers, Kuan In the past, people traveled on foot for the sake of life and death; now, people only travel on foot without knowing about life and death. How lamentable! This is what is meant by 'using it daily without knowing it.' The fault lies in not knowing the inherent nature. If one knows the inherent nature, one will know self-respect. Knowing self-respect, one will not be turned by external things, but will be able to turn external things. As the poem says, 'My heart is not a stone, it cannot be turned.' Know that unless it is a diamond-like mind, everything will be turned by external things. Since one is turned by external things, one can only follow others. Can one be called a traveling monk? Kuan has come from north to south to comfort me several times, not being turned by difficult roads, hunger, cold, or hardship. I only know that his feet are strong, so I call him 'Iron Feet.' Now I see that his mind is firm and unwavering, so I praise him with the words 'Iron Intestines.' However, 'Iron Intestines' is only what I know; his true skill in traveling is certainly not something you can know. If you slightly understand the true meaning of traveling, you would not proceed so recklessly. I pity his ignorance and worry that he does not know, so I write this letter again and entrust it to him, so that he can continue his travels. If he cannot find his nose afterwards, in the future, it will be difficult to meet him as we do today. Instruction to the Zen Practitioner, Ju Liang The Buddha said: 'Shaving off one's beard and hair and becoming a śrāmaṇera (novice monk), leaving desires and maintaining stillness, is the most important thing.' From this, we know that desire is the most important matter on the path of birth and death. Therefore, the Buddha sternly rebukes it and warns people to stay away from it. Leaving desires, one can obtain peace and happiness. The reason why sentient beings are sinking in the sea of suffering and cannot quickly reach the other shore is because of the fault of desire! The Buddha said: 'The root of all suffering lies in greed.' If greed is extinguished, there is nothing to rely on, then all of the three realms (trayo dhātavaḥ, the realm of desire, the realm of form, and the formless realm)
眾生所依止之宅。而以欲為基址。塵勞聒聒。皆此為喧鬧耳。今欲一離依止。便無所謂破三毒。出三界。破魔網。爾時如來一大歡喜。是知五欲不離。三界難破。我如來悲愁可知。要求寂靜解脫難矣。如良少小出家。多方行腳。今遇老人發菩提心授沙彌戒。志修離欲行。此則愿出生死第一妙行也。第恐志不堅。行不力耳。佛言。久受勤苦。乃可得成。當決定志。直至成佛而後已。此乃真志離欲行也。
示周旸孺
周子請益法相宗旨。老人因揭六祖識智頌曰。大圓鏡智性清凈。平等性智心無病。妙觀察智見非功。成所作智同圓鏡。五八六七果因轉。但轉名言無實性。若於轉處不留情。繁興永處那伽定。此八句。發盡佛祖心髓。揭露性相根源。往往數寶算沙之徒。貪多嚼不爛。概視此為閑傢俱。曾無正眼覷之者。大可憫也。咸謂六祖不識字。不通教。何以道此。殊不知佛祖慧命。只有八個字包括無餘。所謂三界唯心。萬法唯識。以唯心故。三界寂然。了無一物。以唯識故。萬法樅然。蓋萬法從唯識變現耳。求之自心自性了不可得。所以佛祖教人。但言心外無片事可得。即黃梅夜半露出本來無一物。即此一語。十方三世諸佛。歷代祖師。盡在里許擘不破。故衣缽止之。即二派五宗。都從此一語衍出。何曾有性相
【現代漢語翻譯】 現代漢語譯本： 眾生所依賴的居所，是以慾望為基礎建立的。世間的紛紛擾擾，都是由此而起的喧囂。如今想要徹底擺脫這種依賴，才能真正談得上破除貪嗔癡三毒，跳出欲界、色界、無色界這三界，破除魔王的羅網。那時，如來會感到無比的歡喜。由此可知，如果不能遠離五欲，就難以破除三界。我如來的悲愁是可以理解的，想要尋求寂靜解脫是很難的。就像一個善良的年輕人從小就出家，四處參學，如今遇到一位老人，啓發了他的菩提心，並授予他沙彌戒，立志修行遠離慾望的道路。這實在是發願脫離生死的最好修行。只是擔心他的意志不夠堅定，修行不夠努力罷了。佛說：『只有長期忍受勤勞辛苦，才能最終成就。』應當下定決心，直到成佛才停止。這才是真正立志遠離慾望的修行。
開示周旸孺
周旸孺請教關於法相宗的宗旨。老人於是揭示六祖慧能的《識智頌》說：『大圓鏡智性清凈，平等性智心無病，妙觀察智見非功，成所作智同圓鏡。五八六七果因轉，但轉名言無實性，若於轉處不留情，繁興永處那伽定。』這八句偈語，完全闡發了佛祖的心髓，揭示了性相的根源。往往那些數寶算沙的人，貪多嚼不爛，把這些偈語看作是閑置的傢俱，從來沒有用正眼看待過，實在可悲啊。人們都說六祖不識字，不通經教，怎麼能說出這樣的話呢？殊不知佛祖的慧命，只有八個字就包括無餘，那就是『三界唯心，萬法唯識』。因為唯心，所以三界寂然，了無一物。因為唯識，所以萬法紛繁，因為萬法都是從唯識變現出來的。去求自己的心性，是根本求不到的。所以佛祖教導人們，只是說心外沒有一件事可以得到。這就是黃梅夜半，六祖慧能開悟時所說的『本來無一物』。僅僅這一句話，十方三世諸佛，歷代祖師，都在這句話裡面，無法分割。所以五祖弘忍才停止傳衣缽。禪宗的二派五宗，都是從這一句話衍生出來的。哪裡有什麼性相的分別呢？
【English Translation】 English version: The dwelling place where sentient beings rely is built upon the foundation of desire. The clamor and turmoil of the world arise from this very noise. Now, only by completely abandoning this reliance can we truly speak of eradicating the three poisons of greed, hatred, and delusion, transcending the three realms of desire, form, and formlessness, and breaking through the nets of Mara (the demon king). At that time, the Tathagata (the thus-come one) will experience great joy. From this, it is known that if one cannot distance oneself from the five desires, it is difficult to break through the three realms. The sorrow of the Tathagata is understandable; seeking tranquility and liberation is difficult. It is like a virtuous young man who renounces the world early and travels extensively to learn. Now, he encounters an old man who awakens his Bodhi mind (enlightenment mind) and bestows upon him the Shramanera (novice monk) precepts, resolving to cultivate the path of detachment from desire. This is truly the finest practice of vowing to escape birth and death. The only concern is that his will may not be firm enough, and his practice may not be diligent enough. The Buddha said, 'Only through enduring prolonged hardship can one ultimately achieve success.' One should make a firm resolution and not stop until one attains Buddhahood. This is the true practice of resolutely detaching oneself from desire.
Instruction to Zhou Yangru
Zhou Yangru inquired about the tenets of the Faxiang (Yogacara) school. The old man then revealed the Sixth Patriarch Huineng's 'Song of Consciousness and Wisdom,' saying: 'The Great Perfect Mirror Wisdom is pure in nature; the Wisdom of Equality has no sickness in the mind; the Wisdom of Wonderful Observation sees without effort; the Wisdom of Accomplishing Actions is like the Perfect Mirror. The fifth, eighth, sixth, and seventh consciousnesses transform from cause to effect; they only transform names and words, without real substance. If one does not dwell on the places of transformation, then amidst flourishing activity, one will eternally abide in the Naga Samadhi (dragon king's concentration).' These eight lines of verse fully expound the essence of the Buddhas and Patriarchs, revealing the source of nature and characteristics. Often, those who count treasures and calculate grains of sand, bite off more than they can chew, regarding these verses as idle furniture, never looking at them with proper eyes, which is truly lamentable. People say that the Sixth Patriarch was illiterate and did not understand the teachings, so how could he say such things? Little do they know that the wisdom-life of the Buddhas and Patriarchs is encompassed entirely within eight words: 'The three realms are only mind; all dharmas are only consciousness.' Because of mind-only, the three realms are still and silent, without a single thing. Because of consciousness-only, all dharmas are numerous and diverse, for all dharmas are transformed from consciousness-only. Seeking one's own mind-nature, one cannot find it at all. Therefore, the Buddhas and Patriarchs teach people only to say that outside the mind, there is not a single thing to be obtained. This is the 'originally there is nothing' that Huineng revealed at midnight in Huangmei. Within this single phrase, all the Buddhas of the ten directions and three times, and all the Patriarchs throughout history, are contained, and cannot be separated. Therefore, the Fifth Patriarch Hongren stopped the transmission of the robe and bowl. The two schools and five houses of Chan (Zen) all derive from this one phrase. Where is there any distinction between nature and characteristics?
之分耶。及觀識智頌略為注破。若約三界唯心。則無下口處。因迷此心變而為識。則失真如之名。但名阿賴耶識。亦名藏識。此識乃全體真如所變者。斯正所謂生滅與不生滅和合而成。乃真妄迷悟之根。生死凡聖之本。棱伽云。藏識海常住。境界風所動。洪波鼓冥壑。無有斷絕時。既云藏識即阿賴耶。而又云常住。則本不動也。然所動者非藏識。特境界風耳。偈云。前境若無心亦無。是則取境界者。非藏識乃生滅心耳。此生滅心強名七識。其實是八識之動念。所謂生機。若此機一息。前境頓空。而六識縱能分別。亦無可寄矣。若前五識原無別體。但是藏識應緣之用。獨能照境。不能分別。故曰同圓鏡。其分別五塵者非五識。乃同時意識耳。故居有功。若不起分別。則見非功矣。由是觀之。藏識本真。故曰性清凈。其過在一念生心。是為心病。有生則有滅。惟此生滅。如水之流。非水外別有流也。但水不住之性。見有流相。有流則非湛淵之水明矣。故棱伽二種生住滅。謂相生住滅。流注生住滅。此二種生滅。總屬藏識。生滅不滅。則前七識生。生滅若滅。則唯一精真。其真如之性自茲復矣。復則識不名識而名智。故曰心無病。六祖大師所頌。約轉八識而成四智。大圓鏡智藏識所轉。平等性智七識所轉。妙觀察智六識所轉
。成所作智前五識轉。以妄屬藏識之用。故真亦同圓鏡。然六七二識因中先轉。五八一體至果乃圓。如此觀之。識本非實。而妄有二用。故曰但轉名言而已。換名不換體也。且此體不在禪定修行。唯在日用一切。聖凡同時轉之。唯在留情不留情之間。故有聖凡迷悟之別。周子有志於此。諦向日用轉處著眼。試定當看。
示舒伯損
舒生伯損。有志於道。請益。因示之曰。老氏有言。為學日益。為道日損。損之又損。以至於無為。學者增長知見。以當進益。殊不知知見增而我見勝。我見勝則氣益驕。氣益驕則情愈蕩。情蕩則欲熾而性昏矣。性昏而道轉遠。是故為道者。以損為益也。吾人性本清凈。了無一物。所謂纖塵不立性之體也。由是習染濃厚。發而為貪為瞋為癡為慢。故縱情物慾。物慾厚而性日昏。所謂有餘之害也。今之為道者但損其有餘。以復性之所不足。性體若足則道日光。由是發之。而為忠為孝為仁為義。推而廣之。以治天下國家。則其利溥而德大。以致功名于不朽者。皆損之之益也。故在易卦損上益下曰益。損下益上曰損。茍不自知所損。徒以增長知見為學。則損益倒置。又何能以儘性哉。是故志道者損之為貴。
示文軫
仲尼有言曰。富而可求也。雖執鞭之士。吾亦為之。如不
【現代漢語翻譯】 現代漢語譯本 。成所作智是前五識轉變而來。（因為）虛妄屬於藏識的作用，所以真如也如同圓鏡。（但是）第六識和第七識在因地中先轉變，前五識和第八識一體，到果地才圓滿。這樣看來，識的本體並非真實，而虛妄有兩種作用，所以說只是轉變名稱概念而已，改變名稱而不改變本體。而且這個本體不在禪定修行中，只在日常一切事物中。聖人和凡人同時都在轉變它，區別只在於是否留情。所以有聖凡迷悟的區別。周子如果立志於此，仔細在日常轉變處著眼，嘗試著去觀察。
開示舒伯損
舒生伯損，有志於道，前來請教。因此開示他說：老子說過，『為學日益，為道日損，損之又損，以至於無為。』做學問的人增長知識見解，認為這是進步。卻不知道知識見解增長，我的主觀看法就更強。我的主觀看法強，那麼氣焰就更驕橫。氣焰驕橫，那麼情感就越放蕩。情感放蕩，那麼慾望就熾盛而本性昏昧了。本性昏昧，那麼道就越來越遠。所以修道的人，以減少為增加。我們的本性本來清凈，什麼都沒有，這就是所謂的纖塵不染的本性本體。由於長期沾染習氣，表現爲貪婪、嗔恨、愚癡、傲慢。所以放縱情感和物慾，物慾深厚而本性日益昏昧，這就是所謂的有餘的害處。現在修道的人只是減少那些多餘的東西，來恢復本性所不足的部分。本性如果充足，那麼道的光芒就顯現。由此而表現出來，就是忠誠、孝順、仁愛、道義。推廣開來，用來治理天下國家，那麼它的利益就廣泛而德行就偉大，以至於建立不朽的功名，都是減少的益處。所以在《易經》卦象中，減少上面而增加下面叫做益，減少下面而增加上面叫做損。如果不明白自己應該減少什麼，只是增長知識見解來做學問，那麼減少和增加就顛倒了，又怎麼能夠達到儘性呢？所以立志于道的人，減少是最重要的。
開示文軫
仲尼說過，『如果富貴可以求得，即使是拿著鞭子的低賤差事，我也願意去做。』如果不是
【English Translation】 English version 。The wisdom of accomplishing what is to be done is transformed from the first five consciousnesses. Because delusion belongs to the function of the Alaya consciousness (storehouse consciousness), the true nature is also like a round mirror. However, the sixth and seventh consciousnesses transform first in the causal stage. The first five and eighth consciousnesses are one entity, and only become complete at the fruition stage. Viewed in this way, the essence of consciousness is not real, but delusion has two functions, so it is said that it only transforms names and concepts, changing the name without changing the substance. Moreover, this substance is not in meditation or practice, but only in all daily activities. Sages and ordinary people transform it simultaneously, the difference lies only in whether they attach to feelings or not. Therefore, there is a distinction between the enlightenment and delusion of sages and ordinary people. If Zhouzi aspires to this, he should carefully focus on the transformation in daily life and try to observe it.
Instruction to Shu Bosun
Shu Sheng Bosun, aspiring to the Dao (the Way), came to ask for guidance. Therefore, I instructed him, saying: Laozi said, 'In pursuing learning, one gains day by day; in pursuing the Dao, one loses day by day. Losing and losing again, until one reaches non-action.' Those who pursue learning increase their knowledge and views, thinking it is progress. Little do they know that as knowledge and views increase, their subjective opinions become stronger. When subjective opinions are strong, arrogance increases. When arrogance increases, emotions become more unrestrained. When emotions are unrestrained, desires become intense and the nature becomes obscured. When the nature is obscured, the Dao becomes more distant. Therefore, for those who pursue the Dao, decreasing is increasing. Our nature is originally pure, without anything at all, which is the so-called nature of being free from even the slightest dust. Due to long-term accumulation of habits, it manifests as greed, hatred, ignorance, and arrogance. Therefore, indulging in emotions and material desires, material desires become deep and the nature becomes increasingly obscured, which is the so-called harm of excess. Those who now pursue the Dao only reduce the excess to restore what is lacking in the nature. If the nature is sufficient, then the light of the Dao will shine. From this, it manifests as loyalty, filial piety, benevolence, and righteousness. Extending it further, to govern the world and the country, then its benefits will be widespread and its virtue will be great, leading to the establishment of immortal fame, all of which are the benefits of decreasing. Therefore, in the hexagrams of the I Ching (Book of Changes), decreasing the top and increasing the bottom is called Yi (increase), decreasing the bottom and increasing the top is called Sun (decrease). If one does not know what one should decrease, but only increases knowledge and views to pursue learning, then decreasing and increasing are reversed, and how can one achieve fulfilling one's nature? Therefore, for those who aspire to the Dao, decreasing is the most important.
Instruction to Wen Zhen
Confucius said, 'If wealth could be obtained by seeking it, even as a whip-holder, I would do it.' If not,
可求。從吾所好。又曰。不義而富且貴。於我如浮雲。且曰富若可求。不羞執鞭。既曰可求。而又曰富貴如浮雲。果有求耶。果不求耶。蓋曰。不義之富貴如浮雲。甚言必不可求也。此君子有固窮之訓。小人有斯濫之譏。吾聖人教人。以安命定志之本也。嗟嗟。世人不達大命之本。而岌岌窮達之場。未了性命之源。徒懷得失之念。得失驚心。則取捨異趣。而紛飛之念交錯于胸中。欲求志定而理明。德新而業進。其可得乎。
示劉平子
向道不難。而難於發心。道不難學。而難於外求。道不難會。而難於揀擇。道不難入。而難於自足。道不難悟。而難於求𢆯。學道之士。於此一一勘破。不被人瞞。心曠神怡。翛然獨步。此之謂𢆯通之士也。
性相近。習相遠。此語直示千古修行捷徑。吾人茍知自性本近。唯因習而遠。頓能把斷要津。內習不容出外習不容入。兩頭坐斷。中間自孤。自孤處。正謂如有所立卓爾。若到卓爾獨存之地。則性自復。
子輿有言。學問之道無他。求其放心而已矣。雖然亦有心未嘗不求。而問學不明者。何也。病在不放之放。求而不求。依稀彷彿。視之為匹似閒耳。茍知不放之放。則自不放。求之無求。則為真求。子輿氏見性明心。單傳直指處。唯此而已。有志向道。以此
為準。
道在日用而不知。道在目前而不見。以知日用而不知道。見目前而不見道。非道遠人。人自遠耳。故曰道在目前不是目前。法亦不離目前。非耳目之所到。茍能透過目前。逆順關頭。譭譽境上。不被牽絆。橫身直過。如此用心。則聖人不在三代。今古不離一念矣。有志向道。初發心時。便從此入。
示歐嘉范
世以忠臣孝子為第一義。且曰。忠出於孝而始於事親。語曰。思事親不可以不知人。思知人不可以不知天。夫天即吾人本然之天性也。人之於世百凡可假。獨事親之念最真。以出乎天性故也。吾人既稟此性。而為人。不知天性之本然。則不知人之所當貴也。誠能知人之可貴。則於一切虛浮雜染垢濁之事。自不敢留滯于胸中。以障本有之虛明。一複本明。則聖賢在我。故曰道不遠人。此之謂也。
示李子晉
人性本明。為物慾情塵之所昏蔽。故於日用而不自知。故曰。性相近習相遠也。吾人茍有志於復性工夫。不必外求。但于日用見聞知覺習染物慾偏重處。唸唸克去。克之既久。物徹塵消。本明自露。譬如磨鏡。垢凈明現。然鏡體本明非待磨而有也。凡有志向道工夫。當以克磨惡習。為入門初地。
示李子融
昔人云。割發宜及膚。翦爪宜侵體。言其切也。故
【現代漢語翻譯】 現代漢語譯本
道存在於日常使用中卻不被知曉，道就在眼前卻看不見。因為知道日常使用卻不知道道，看見眼前卻看不見道。不是道離人遠，而是人自己疏遠了道。所以說，道就在眼前，但又不是指眼前的景象。法也不離當下。不是耳目所能達到的境界。如果能夠看透眼前，在逆境順境的關鍵時刻，在譭謗讚譽的境地上，不被牽絆，橫下心來直接走過去，這樣用心，那麼聖人就不在古代，過去和現在也不離當下這一念了。有志於求道的人，在最初發心的時候，就應該從這裡入手。 開示歐嘉范 世俗認為忠臣孝子是最重要的。並且說，忠出於孝，而孝開始於侍奉父母。古語說，思考如何侍奉父母，就不能不瞭解人；思考如何瞭解人，就不能不瞭解天。所謂的天，就是我們人本來的天性啊。人活在世上，很多東西都可以是虛假的，唯獨侍奉父母的念頭最真實，因為它是出於天性的緣故。我們既然稟賦了這種天性，而為人，如果不知道天性的本來面目，就不知道人所應當珍貴的東西。如果真能知道人的可貴之處，那麼對於一切虛浮、雜染、污濁的事情，自然不敢讓它們停留在心中，以遮蔽本有的虛明。一旦恢復了本有的光明，那麼聖賢就在我們自身。所以說，道不遠離人，說的就是這個道理。 開示李子晉 人性本來是光明的，被物慾情塵所昏蔽，所以在日常使用中也不自覺。所以說，『性相近，習相遠也』。我們如果立志于恢復本性的功夫，不必向外尋求，只要在日常的見聞知覺中，在習染物慾偏重的地方，唸唸克服去除。克服得久了，物慾消散，塵垢消除，本來的光明自然顯露。譬如磨鏡子，污垢乾淨了，光明就顯現出來。然而鏡子的本體本來就是光明的，不是等待磨拭才有的。凡是有志於求道的人，應當以克服磨滅惡習，作為入門的最初一步。 開示李子融 古人說，割頭髮要割到貼近面板，剪指甲要剪到接近肉體，是說要徹底。所以
【English Translation】 English version
The Dao exists in daily use but is not known. The Dao is right before our eyes but is not seen. Because we know daily use but do not know the Dao, we see what is before us but do not see the Dao. It is not that the Dao is far from people, but that people distance themselves from it. Therefore, it is said that the Dao is right before our eyes, but it is not the current scene. The Dharma is also inseparable from the present moment. It is not something that the ears and eyes can reach. If one can see through the present moment, at the crucial moments of adversity and fortune, in situations of slander and praise, not be bound by them, but resolutely pass straight through, with such mindfulness, then the sages are not just in ancient times, and the past and present are not separate from this one thought. Those who aspire to the Dao should begin here when they first resolve to seek it. Instruction to Ou Jiafan The world regards loyal ministers and filial sons as the most important. It is said that loyalty comes from filial piety, and filial piety begins with serving one's parents. The saying goes, 'To think about serving one's parents, one cannot but understand people; to think about understanding people, one cannot but understand Heaven.' Heaven is our inherent nature. In this world, many things can be false, but the thought of serving one's parents is the most genuine, because it comes from our inherent nature. Since we are endowed with this nature and are human beings, if we do not know the original nature of Heaven, we do not know what is truly valuable in a person. If we can truly know the preciousness of a person, then we will naturally not dare to let any vain, mixed, or impure matters linger in our minds, so as to obscure our inherent clarity. Once we restore our original clarity, then the sages are within us. Therefore, it is said that the Dao is not far from people. This is what it means. Instruction to Li Zijin Human nature is originally bright, but it is obscured by material desires and emotional dust. Therefore, we are not aware of it in our daily use. Thus, it is said, 'By nature, people are similar; through practice, they become different.' If we are determined to cultivate the effort of restoring our nature, we do not need to seek externally. We only need to constantly overcome and eliminate the places where we are heavily influenced by habits, material desires, and attachments in our daily seeing, hearing, knowing, and feeling. Over time, material desires will dissipate, dust will clear, and our original brightness will naturally be revealed. It is like polishing a mirror: when the dirt is gone, the brightness appears. However, the mirror's essence is originally bright; it does not need to be polished to have it. Those who aspire to the Dao should take overcoming and eliminating bad habits as the first step of entry. Instruction to Li Zirong The ancients said, 'When cutting hair, cut close to the skin; when trimming nails, trim close to the flesh,' meaning to be thorough. Therefore,
學道之士。先須辦長遠不退之志。下一分篤實苦切工夫。如登萬仞高山。不至極頂不已。步步努力。心心不退。不為譭譽傾動。不為是非搖奪。不為困橫抑挫。如一人與萬人敵。小有退怯。前功盡棄。又豈可以不堅固心。而至不退安樂之境界耶。
示歐嘉可
語曰。人莫不飲食也。鮮能知味也。此言道在日用至近而知之者希。古人謂除卻著衣吃飯。更無別事。是則古今兩間之內。被穿衣吃飯瞞昧者多矣。儻不為其所瞞。則稱豪傑之士矣。學道之士。不必向外別求𢆯妙。茍于日用一切境界。不被所瞞。從著衣吃飯處一眼看破。便是真實向上工夫。有志於道者。當從日用中做。
示梁騰霄
士君子處世。當其未遇。靡不志願匡主庇民。建不朽之事業。至一登仕籍。但務立名為心。忘其所以為功。久則漸染時俗。心神渾濁。不覺流入富貴之途。甚則名亦無所顧忌。究其初心。不可得矣。何也。以最初志愿。不從根本實際中來。第為浮慕妄想而已。原非堅固不拔之志。安能立不朽之業哉。梁生騰霄。骨剛氣逸。大非風塵中人。每從予游。聞一字一句。未嘗不驚心惕慮。間嘗請益。予謂學者。固當求志於道德。凡志於道德者。必先究吾人根本實際。要從真性流出。此真性至廣至大。光明清凈。蕩絕纖塵
【現代漢語翻譯】 現代漢語譯本：學道的修行人，首先必須具備長遠不退轉的決心，下一番真實懇切的苦功夫。如同攀登萬仞高山，不到達頂峰絕不停止，步步努力，唸唸不退。不被譭謗或讚譽所動搖，不被是是非非所迷惑，不被困境或挫折所壓倒。就像一個人與成千上萬人對抗，稍微有些退縮，之前的努力就全部白費。如果不堅定內心，又怎麼能到達不退轉安樂的境界呢？
——開示歐嘉可
俗話說：『沒有人不吃喝，但很少有人能真正品嚐出滋味。』 這句話說明道存在於日常生活中，非常貼近，但能瞭解它的人卻很少。古人說除了穿衣吃飯，就沒有其他特別的事情。這樣看來，古往今來，被穿衣吃飯所矇蔽的人太多了。如果能不被這些所矇蔽，就可以稱得上是豪傑之士了。學道的人，不必向外尋求玄妙之處，如果在日常的一切境界中，不被外物所矇蔽，從穿衣吃飯這些事情上一眼看破，就是真實向上的功夫。有志於道的人，應當從日常生活中下功夫。
——開示梁騰霄
士大夫處世，當他們還沒有得到重用時，無不立志匡扶君主，庇護百姓，建立不朽的功業。等到一旦進入官場，卻只想著如何建立名聲，忘記了成就功業的根本。時間長了，逐漸被世俗所感染，心神變得渾濁，不知不覺地流入追求富貴的道路。甚至連名聲也不顧及了。追究他們最初的志向，已經找不到了。為什麼呢？因為最初的志願，不是從根本的實際出發，只是虛浮的仰慕和妄想而已。原本就不是堅定不拔的志向，又怎麼能建立不朽的功業呢？梁騰霄先生，骨骼剛毅，氣度灑脫，很不像世俗之人。每次與我交往，聽到一字一句，沒有不感到震驚和警惕的。也曾向我請教。我認為學習的人，固然應當在道德方面立志，凡是立志于道德的人，必須首先探究我們人的根本實際，一定要從真性中流露出來。這真性至廣至大，光明清凈，沒有一絲塵埃。
【English Translation】 English version: A disciple of the Dao (the Way, the Path), must first cultivate a long-term and unwavering resolve, and put in genuine and earnest effort. It is like climbing a ten-thousand-foot high mountain; one must not stop until reaching the summit, striving step by step, with unwavering determination in every thought. One should not be swayed by slander or praise, nor be confused by right and wrong, nor be overwhelmed by adversity or setbacks. It is like one person fighting against ten thousand; the slightest retreat will render all previous efforts futile. How can one reach the state of unwavering peace and joy without a firm heart?
– Instruction to Ou Jiake
As the saying goes, 'Everyone eats and drinks, but few can truly taste the flavor.' This saying illustrates that the Dao exists in daily life, very close at hand, yet few understand it. The ancients said that besides dressing and eating, there is nothing else special. Thus, throughout history, many have been deceived by dressing and eating. If one can avoid being deceived by these things, one can be called a hero. A disciple of the Dao does not need to seek esoteric mysteries externally; if one is not deceived by external things in all aspects of daily life, and can see through the matter of dressing and eating at a glance, that is genuine upward progress. Those who aspire to the Dao should put effort into their daily lives.
– Instruction to Liang Tengxiao
When gentlemen are in the world, before they are given important positions, they all aspire to support the ruler, protect the people, and establish immortal achievements. But once they enter officialdom, they only focus on establishing a reputation, forgetting the foundation for achieving merit. Over time, they gradually become infected by worldly customs, their minds become clouded, and they unknowingly drift into the pursuit of wealth and status. They may even disregard their reputation. If one examines their initial aspirations, they cannot be found. Why? Because their initial aspirations did not come from a fundamental reality, but were merely superficial admiration and delusions. They were not originally firm and unwavering ambitions, so how could they establish immortal achievements? Liang Tengxiao, with his strong bones and unrestrained spirit, is very unlike a worldly person. Every time he interacts with me, he is shocked and vigilant upon hearing every word and phrase. He has also sought my advice. I believe that students should indeed aspire to morality, and those who aspire to morality must first explore the fundamental reality of our being, which must flow from our true nature (zhenxing). This true nature is vast and great, bright and pure, and devoid of any dust.
。此吾性之體。所謂仁也。此體之中。一塵不立。但有一念妄想。即屬有我。有我則與物對。物我既分。人我兩立。人我既立。則大同之體昏塞。不得為仁矣。本體昏塞。則諸妄皆作。縱有功名之志。皆從妄想發揮。凡有作為。皆非真實。根本既妄。則腳跟不穩。由是一入世緣。頓染流俗宜矣。梁生從今。當做自性工夫。從實際參究。儻于自性未能的究根本。但將六祖不思善。不思惡。正與么時。如何是上座本來面目話頭。蘊在胸中。二六時中切切參究。參到一念不生處。忽然識得本來面目。方見老盧不吾欺也。
示游覺之
般若體性。人人具足。但以習氣厚薄。故障有輕重之分。則人有智愚之別。是知貪瞋癡愛現前。皆全體獨露之時。第為濁智流轉。不自覺察。所謂日用而不知也。嗟乎。聖人不異凡民。獨其日用現前境界。紛拏交錯之時。一眼覷透。不為所瞞昧欺奪耳。由是觀之。平等性智。唸唸現前。如大火聚。自一切境界洞然矣。
示優婆塞王伯選
古人多稱塵勞中人。有志向上。求出生死。謂之火里生蓮。以其真難得也。以一切眾生無量劫來。耽湎五欲。為煩惱火燒。日夜熾然。未曾一念回光。暫得清涼。直至如今。能于烈𦦨叢中。猛地回頭。頓思出路。豈非蓮花生於火內也。伯選
【現代漢語翻譯】 現代漢語譯本： 這就是我本性的本體，就是所謂的仁。在這個本體之中，一絲塵埃都不能存在。只要有一念妄想，就屬於有了『我』。有了『我』，就與外物對立。物與我既然區分開來，人與我就相互對立。人與我既然對立，那麼大同的本體就被矇蔽，就不能稱之為仁了。本體被矇蔽，那麼各種虛妄就都產生了。即使有功名利祿的志向，也都是從妄想中生髮出來的。凡是有所作為，都不是真實的。根本既然是虛妄的，那麼立足點就不穩固。因此一旦進入世俗的因緣，立刻被世俗的習氣所沾染，這是很自然的。 梁生從今以後，應當做自性的功夫，從實際出發去參究。如果對自性未能徹底地探究根本，那麼就將六祖慧能（Huineng）的『不思善，不思惡，正在這個時候，如何是上座（Shangzu）的本來面目』這句話頭，蘊藏在心中，時時刻刻懇切地參究。參究到一念不生的地方，忽然認識到本來面目，才知道老盧（指六祖慧能）沒有欺騙我啊。
開示游覺之 般若（Prajna）的體性，人人具備。只是因為習氣的深淺，導致障礙有輕重之分，因此人有聰明和愚笨的差別。由此可知，貪婪、嗔恨、愚癡、愛慾現前的時候，都是全體顯露的時候，只是被不清凈的智慧所左右，不能自覺地覺察，這就是所謂的『日用而不知』啊。唉！聖人與凡人沒有不同，只是聖人在日常應用，面對紛繁複雜的境界時，一眼就能看穿，不被迷惑欺騙罷了。因此從這個角度來看，平等性智（Pingdengxing zhi）唸唸現前，如同巨大的火堆，自身就能照亮一切境界了。
開示優婆塞（Upasaka）王伯選 古人多稱在塵世勞碌的人，如果有志向向上，尋求脫離生死輪迴，就稱之為『火里生蓮』，因為這實在是太難得了。因為一切眾生無量劫以來，沉溺於五欲之中，被煩惱之火焚燒，日夜燃燒，未曾有一念反省，暫時得到清涼。直到如今，能夠在猛烈的火焰叢中，猛然回頭，立刻想到要尋找出路，這難道不是蓮花從火焰中生出來嗎？伯選（Boxuan）
【English Translation】 English version: This is the substance of my inherent nature, what is called benevolence (Ren). Within this substance, not a speck of dust can stand. The moment a single thought of delusion arises, it belongs to the 'I'. With the 'I', there is opposition to external things. Once things and the 'I' are distinguished, people and the 'I' become mutually opposed. Once people and the 'I' are established, the substance of great unity is obscured, and it cannot be called benevolence. When the substance is obscured, all delusions arise. Even if there are aspirations for fame and achievement, they all originate from delusion. All actions are not real. Since the root is deluded, the footing is unstable. Therefore, once entering worldly affairs, one is immediately tainted by worldly customs, which is only natural. From now on, Liang Sheng (Liang Sheng) should work on his inherent nature, investigating from reality. If he cannot thoroughly investigate the root of his inherent nature, then he should keep the words of the Sixth Patriarch Huineng (Huineng): 'Without thinking of good, without thinking of evil, at this very moment, what is the original face of Shangzu (Shangzu)?' in his heart, and earnestly investigate it at all times. When he investigates to the point where not a single thought arises, and suddenly recognizes his original face, then he will see that old Lu (referring to the Sixth Patriarch Huineng) has not deceived him.
Instruction to You Juezhi (You Juezhi) The substance of Prajna (Prajna) is fully possessed by everyone. However, due to the thickness of habitual tendencies, the obstacles have varying degrees of severity, thus people have differences in intelligence and foolishness. From this, it is known that when greed, hatred, delusion, and love appear, it is the time when the whole substance is fully revealed, but it is dominated by impure wisdom, and one cannot consciously perceive it. This is what is called 'using it daily without knowing it'. Alas! Sages are no different from ordinary people, except that when facing the chaotic and complex realms of daily life, they can see through them at a glance and are not deceived. Therefore, from this perspective, the wisdom of equality (Pingdengxing zhi) appears in every thought, like a great fire, illuminating all realms by itself.
Instruction to Upasaka (Upasaka) Wang Boxuan (Wang Boxuan) The ancients often called those who toil in the dusty world, if they have the aspiration to ascend and seek liberation from birth and death, 'a lotus born in fire', because it is truly rare. Because all sentient beings have been indulging in the five desires for countless kalpas, burned by the fire of afflictions, burning day and night, without a single thought of reflection, temporarily obtaining coolness. Until now, being able to turn back suddenly in the midst of fierce flames, and immediately think of finding a way out, is this not a lotus flower born from the fire? Boxuan (Boxuan)
閩人。來賈于粵。參禮老人求出離法。老人憐之。為授五戒。開示唸佛法門。專心凈土。經云。心凈則佛土凈。以吾人自心是佛。唯心是土。凈穢不二。心佛一如。如是觀察。作如是念。唸唸熏修。一心清凈。光明映發。十方蓮華佛土。皎然在前。何但火宅生蓮而已哉。
示寂覺禪人禮普陀
寂覺禪人。將東禮普陀。乞一語為行腳重。老人示之曰。古人出家。特為生死大事。故操方行腳。參訪善知識。登山涉水。必至發明徹悟而後已。今出家者。空負行腳之名。今年五臺峨嵋。明年普陀伏牛。口口為朝名山。隨喜道場。其實不知名山為何物。道場為何事。且不知何人為善知識。祇記山水之高深。叢林粥飯之精粗而已。走遍天下。更無一語歸家山。可不悲哉。南海無涯。乃生死苦海之波流也。普陀山色。乃大士法身常住也。海振潮音。乃大士普門說法也。禪人果能度生死海。睹大士于普門。聽法音于海崖。返聞自性。不須出門一步。何必待至普陀而後見。其或未然。悠悠道路。虛往虛來。即大士現在頂門。亦不能為汝拔生死業根也。禪人自定當看。若大士有何言句。歸來當爲舉似老人。慎勿虛費草鞋錢也。
示梁仲遷(甲寅)
樑子四相。字仲遷。從老人游有年。老人愛其心質直而氣慷慨。每
【現代漢語翻譯】 現代漢語譯本： 一位福建人到廣東做生意，拜見老人，請求得到解脫之法。老人憐憫他，為他傳授五戒，並開示唸佛法門，勸他專心修習凈土。經書上說：『心清凈，則佛土清凈。』因為我們自己的心就是佛，唯有心才是凈土。清凈與污穢沒有分別，心與佛是一如的。像這樣觀察，像這樣唸誦，唸唸熏習，一心清凈，光明自然顯現，十方蓮花佛土，清清楚楚地展現在眼前。哪裡僅僅是火宅中生出蓮花呢？
開示寂覺禪人禮拜普陀山 寂覺禪人將要前往東方禮拜普陀山，向老人求一句開示作為行腳的資糧。老人開示說：『古人出家，是爲了了脫生死大事，所以才開始行腳，參訪善知識。登山涉水，一定要達到發明本心、徹底覺悟才罷休。現在出家的人，空有行腳的名義，今年去五臺山、峨眉山，明年去普陀山、伏牛山，口口聲聲說是朝拜名山，隨喜道場，其實不知道名山是什麼，道場是什麼。也不知道誰是善知識，只記得山水的高深，叢林粥飯的精細粗糙罷了。走遍天下，也沒有一句話可以帶回家鄉。這不是很可悲嗎？南海無邊無際，是生死苦海的波濤。普陀山的山色，是大士（觀世音菩薩）法身常住的顯現。海浪的潮音，是大士在普門說法。禪人如果能夠度過生死苦海，見到大士在普門示現，聽到法音在海邊響起，反過來聽自己的自性，不需要出門一步，何必一定要到普陀山才能見到呢？如果不是這樣，悠悠道路，虛度光陰，即使大士現在就在你的頭頂，也不能為你拔除生死的業根。禪人自己好好想想。如果大士有什麼言語，回來應當告訴我。千萬不要白白浪費了草鞋錢啊。』
開示梁仲遷（甲寅年） 樑子四相，字仲遷，跟隨老人遊學多年。老人喜愛他心地正直，氣概慷慨，常常...
【English Translation】 English version: A man from Fujian came to Guangdong to do business. He visited an old master, seeking a method for liberation. The old master, taking pity on him, imparted the Five Precepts and revealed the Dharma-door of Buddha-Recitation, urging him to focus on cultivating the Pure Land. The scriptures say: 'When the mind is pure, the Buddha-land is pure.' This is because our own mind is the Buddha, and only the mind is the Pure Land. Purity and defilement are not two, the mind and the Buddha are one. Observing in this way, reciting in this way, constantly cultivating, with a single-minded purity, the light will naturally shine forth, and the ten directions of Lotus Buddha-lands will clearly appear before you. It is not merely that a lotus flower grows from a burning house.
Instruction to Chan Practitioner Jueji, who was going to pay homage to Mount Putuo Chan practitioner Jueji was about to go east to pay homage to Mount Putuo. He asked the old master for a word of instruction as provisions for his journey. The old master instructed him, saying: 'In ancient times, those who left home did so for the great matter of birth and death. Therefore, they began to travel, visiting good teachers. Climbing mountains and crossing rivers, they would not stop until they had discovered their original mind and achieved complete enlightenment. Now, those who leave home have only the name of traveling. This year they go to Mount Wutai and Mount Emei, next year they go to Mount Putuo and Mount Funiu, constantly saying they are paying homage to famous mountains and rejoicing in monasteries. But in reality, they do not know what a famous mountain is, or what a monastery is for. Nor do they know who is a good teacher, only remembering the height and depth of the mountains and rivers, and the quality of the porridge and rice in the monasteries. Having traveled all over the world, they have not a single word to bring back to their home. Is this not sad? The South Sea is boundless, it is the waves of the sea of suffering of birth and death. The scenery of Mount Putuo is the constant dwelling of the Dharma-body of the Great Being (Avalokiteśvara Bodhisattva). The sound of the tide is the Great Being preaching the Dharma through the Universal Gate. If the Chan practitioner can cross the sea of birth and death, see the Great Being in the Universal Gate, and hear the Dharma-sound on the seashore, turning back to hear his own nature, he does not need to take a single step out the door. Why must he wait until he reaches Mount Putuo to see it? If not, the long road is traveled in vain. Even if the Great Being is now on top of your head, he cannot pull out the root of your karmic obstructions of birth and death. The Chan practitioner should think carefully about this himself. If the Great Being has any words, you should tell me when you return. Be careful not to waste your straw sandal money.'
Instruction to Liang Zhongqian (Year Jia Yin) Liang Zixiang, named Zhongqian, had been studying with the old master for many years. The old master loved his honest heart and generous spirit, and often...
見事不平。無論可否。或義有可為。即放捨身命以當之。老人每責其粗浮。以有道體而欠涵養操存之功。若駿馬而無銜轡。終不免其蹶也。老人將行。相送韶陽舟中。請法語以書紳。乃書此寄之。予謂樑子有道者。心質直而不曲。此道之本也。慷慨近勇猛。赴緩急近慈悲。忘身以赴之。是不量力不審權。不探本而事末。皆粗浮氣之所使。非由道力發也。古之聖人涉世。有體用全彰。故應不失時。若明鏡之照妍丑。權衡之定輕重。殊非漫任血氣者。樑子自今已往。當先洗除習氣。潛心向道。將六祖本來無一物話頭。橫在胸中。時時刻刻。照管念起處。無論善惡。即將話頭一拶。當下消亡。綿綿密密。將此本參話頭。作本命元辰。久久純熟。自然心境虗間。動靜云爲。凡有所遇。則話頭現前。即是照用分明不亂。定力所持。自不墮粗浮鹵莽界中。不隨他腳跟轉矣。即讀書做文字。亦不妨本參。讀了做了。放下就還他個本來無一物。自然胸中平平貼貼。久之一旦忽見本無心體。如在光明藏中。通身毛孔。皆是利生事業。又何有身命可舍哉。如此用心。操存涵養。心精現前。看書即與聖人心心相照。作文自性流出。此是真慷慨丈夫之能事。所謂樞得環中。以應無窮。即建功立業。皆成不朽。樑子既有其本。又何憚而不為哉。
【現代漢語翻譯】 現代漢語譯本： 看到不公平的事情，無論是否可行，或者道義上應該有所作為，就應該捨棄身命去承擔。我常常責備他粗率浮躁，因為他有修道的資質卻缺乏涵養和操守的功夫，就像駿馬沒有韁繩，最終免不了跌倒。我將要離開，在韶陽的船中送別他，他請求我寫下法語來提醒自己。於是我寫下這些寄給他。我認為樑子是有道之人，心地正直而不彎曲，這是道的根本。慷慨接近勇敢，在危急時刻挺身而出接近慈悲。但是，不顧自身地去做，是不衡量自己的能力，不審察時勢，不探求根本而只做表面功夫，都是粗率浮躁的意氣所驅使，不是由道的力量所引發的。古代的聖人處世，能夠體和用全部彰顯，所以應對不會失去時機，就像明鏡照出美醜，權衡確定輕重，絕不是隨意任憑血氣行事的人。樑子從今以後，應當先洗去習氣，潛心向道，將六祖慧能（Liuzu Huineng，禪宗六祖）的『本來無一物』（Benlai Wuyiwu）的話頭，放在心中，時時刻刻，照看念頭生起的地方，無論是善念還是惡念，都用話頭去截斷它，當下就讓它消亡。綿綿密密地，將這個本參話頭，作為自己的本命元辰。長久純熟之後，自然心境空虛清明，一舉一動，凡是所遇到的，話頭就會現前，這就是照用分明不亂，由定力所保持，自然不會墮入粗率浮躁的境地，不會跟隨別人的腳步。即使是讀書寫作文章，也不妨礙本參。讀完寫完，放下就還他個『本來無一物』。自然胸中平靜妥帖。長久之後一旦忽然見到本無心體，就像身處光明藏中，全身毛孔，都是利益眾生的事業，又哪裡還有什麼身命可以捨棄呢？如此用心，操守涵養，心精現前，看書就能與聖人的心心相印，作文就能從自性中流出。這才是真正慷慨丈夫的能耐。這就是所謂的樞機掌握在圓環中心，以應對無窮的變化。即使是建功立業，都能成就永垂不朽的事業。樑子既然有了根本，又何必害怕而不去做呢？
【English Translation】 English version: Seeing injustice, regardless of feasibility, or if righteousness calls for action, one should sacrifice oneself to undertake it. The elder often criticized him for being rash and impetuous, possessing the potential for spiritual cultivation but lacking the effort in self-cultivation and moral integrity, like a spirited horse without reins, inevitably prone to stumbling. As I was about to depart, seeing him off on a boat in Shaoyang, he requested me to write down Dharma words to remind himself. Thus, I wrote these and sent them to him. I believe Liangzi is a person of the Way, with a heart that is upright and unyielding, which is the foundation of the Way. Generosity is akin to courage, and rushing to aid in times of urgency is akin to compassion. However, acting without regard for oneself is failing to assess one's abilities, failing to examine the situation, and focusing on superficial matters without exploring the root cause. All these are driven by rash and impetuous emotions, not by the power of the Way. The ancient sages, when engaging with the world, could fully manifest both essence and function, so their responses were always timely, like a clear mirror reflecting beauty and ugliness, or a scale accurately determining weight. They were certainly not those who acted solely on impulse. From now on, Liangzi should first cleanse himself of habitual tendencies, focus his mind on the Way, and place the 'Originally, there is nothing' (Benlai Wuyiwu) koan of the Sixth Patriarch Huineng (Liuzu Huineng) in his heart, constantly observing the arising of thoughts. Whether good or bad, immediately cut them off with the koan, causing them to vanish instantly. Continuously and diligently, treat this original koan as your fundamental life force. After prolonged practice, your mind will naturally become empty and clear. In every action and encounter, the koan will appear, enabling clear and undistorted perception and application, sustained by the power of concentration, naturally preventing you from falling into the realm of rashness and impetuosity, and preventing you from blindly following others. Even when reading and writing, it does not hinder the original koan. After reading and writing, put it down and return to 'Originally, there is nothing.' Naturally, your mind will be calm and at ease. After a long time, if you suddenly realize the original non-mind essence, it will be as if you are in the treasury of light, with every pore of your body engaged in the work of benefiting all beings. Then, what self or life is there to sacrifice? By applying yourself in this way, cultivating moral integrity, and refining your mind, when you read, you will resonate with the hearts of the sages, and when you write, it will flow from your own nature. This is the true ability of a generous and courageous person. This is what is meant by grasping the pivot at the center of the circle, to respond to infinite changes. Even establishing merit and building a career will become immortal achievements. Since Liangzi already has the foundation, why hesitate and not act?
示劉仲安(癸丑冬)
予居五羊。一時從游者眾。睹劉子。骨剛氣渾。謂夙具般若緣種器近於道。予將有南嶽之行。劉子送于舟中。特請益曰。弟子道心甚切。但為宿習濃厚。妄想纏繞。不能直逃向上。望師指示老人謂曰。子知妄想。則妄想自不能纏繞矣。既稱妄想則本無實體。譬如空花。安能結空果耶。由子不達妄想本無。認作實法。與作對待。唸唸與之打交滾。絕無一念休歇之時。斯則但以妄想為主。而當人本體為之埋沒。所以見造道之難耳。豈不見僧問古德云。妄想不停時如何。德云妄想不惡。六祖于黃梅會下。剛只道得個本來無一物。子從今日用做工夫。只將本來無一句作話頭。二六時中。切切參究。但看妄想起處。切莫隨他流轉。當下一拶。自然埽蹤滅跡矣。
憨山老人夢遊集卷第四 卍新續藏第 73 冊 No. 1456 憨山老人夢遊集
憨山老人夢遊集卷第五
侍 者 福 善 日錄
門 人 通 炯 編輯
嶺南弟子 劉起相 重較
法語
示觀智云禪人
學道人第一要看破世間一切境界。不隨妄緣所轉。第二要辦一片為生死大事。決定鐵石心腸。不被妄想攀緣以奪其志。第三要將從前夙習惡覺知見。一切洗盡不存
【現代漢語翻譯】 現代漢語譯本： 開示劉仲安（癸丑年冬） 我住在五羊（廣州別稱）。一時之間跟隨我學習的人很多。看到劉仲安這個人，骨骼剛正，氣度渾厚，認為他前世就具備了般若（智慧）的因緣，根器接近於道。我將要前往南嶽（衡山）遊歷，劉仲安在船中送我，特別請求開示說：『弟子求道之心非常懇切，但是因為長久以來的習氣深厚，妄想纏繞，不能直接向上求道。希望師父指示。』 憨山老人說：『你知道妄想，那麼妄想自然就不能纏繞你了。既然稱之為妄想，那麼它本來就沒有實體。譬如虛空中的花朵，怎麼能結出虛空的果實呢？因為你不明白妄想本來就是虛無的，把它當作真實存在的法，與它相對待，唸唸都與它糾纏不清，沒有一念可以停歇的時候。這樣就是以妄想為主，而你本來的本體就被它埋沒了，所以才覺得修道很難啊。難道你沒聽說過僧人問古德（古代高僧）說：『妄想不停的時候該怎麼辦？』古德說：『妄想本身並不可怕。』六祖慧能（禪宗六祖）在黃梅（五祖弘忍道場）法會上，剛開始也只是說『本來無一物』。你從今天開始用這個方法做功夫，只將『本來無』這句話作為話頭，時時刻刻，懇切地參究。只要看到妄想起處，千萬不要隨它流轉，當下截斷，自然就會消失得無影無蹤了。』
憨山老人夢遊集卷第四 卍新續藏第 73 冊 No. 1456 憨山老人夢遊集
憨山老人夢遊集卷第五
侍 者 福 善 日錄
門 人 通 炯 編輯
嶺南弟子 劉起相 重較
法語
開示觀智云禪人
學道之人第一要看破世間一切境界，不隨妄緣所轉。第二要辦一片為生死大事，決定鐵石心腸，不被妄想攀緣以奪其志。第三要將從前夙習惡覺知見，一切洗盡不存。
【English Translation】 English version: Instruction to Liu Zhong'an (Winter of Gui Chou Year) I reside in Wuyang (another name for Guangzhou). For a time, many followed me to study. Observing Liu Zi (Liu Zhong'an), I saw his bones were upright and his spirit was robust. I believed he possessed the seeds of Prajna (wisdom) from a previous life, and his potential was close to the Dao. I was about to travel to Nan Yue (Mount Heng), and Liu Zi saw me off on the boat, especially requesting instruction, saying: 'Disciple's heart for the Dao is very earnest, but because of deep-rooted habits from the past, I am entangled by delusive thoughts and cannot directly strive upwards. I hope the master will instruct me.' The Old Man Hanshan said: 'If you know delusive thoughts, then delusive thoughts will naturally not be able to entangle you. Since they are called delusive thoughts, then they inherently have no substance. Like flowers in the sky, how can they bear fruit in the sky? Because you do not understand that delusive thoughts are inherently empty, you treat them as real dharmas, and you confront them. Every thought is entangled with them, and there is never a moment of rest. This is to take delusive thoughts as the master, and your inherent essence is buried by them, so you find it difficult to cultivate the Dao. Haven't you heard a monk ask an ancient virtuous one: 'What should I do when delusive thoughts do not stop?' The virtuous one said: 'Delusive thoughts themselves are not bad.' During the assembly at Huangmei (Fifth Patriarch Hongren's monastery), the Sixth Patriarch Huineng (the Sixth Patriarch of Zen) only said 'Originally there is not a single thing.' From today onwards, use this method to practice. Take the phrase 'Originally there is not' as the topic of your contemplation. At all times, earnestly investigate. Whenever you see delusive thoughts arise, do not follow their flow. Cut them off immediately, and they will naturally disappear without a trace.'
Hanshan Laoren Mengyou Ji Volume 4 卍 New Continued Collection Volume 73 No. 1456 Hanshan Laoren Mengyou Ji
Hanshan Laoren Mengyou Ji Volume 5
Attendant: Fu Shan, Daily Record
Disciple: Tong Jiong, Edited
Lingnan Disciple: Liu Qixiang, Re-examined
Dharma Talk
Instruction to Chan Practitioner Guanzhiyun
The first thing for a person who studies the Dao is to see through all the realms of the world and not be turned by deluded conditions. The second is to resolve to accomplish the great matter of birth and death, to have a determined, iron-willed heart, and not to have their will taken away by deluded thoughts. The third is to completely wash away all previous habitual bad awareness and views, leaving nothing behind.
一毫。第四要真真放捨身命。不為死生病患惡緣所障。第五要發正信正見。不可聽邪師謬誤。第六要識得古人用心真切處。把作參究話頭。第七要日用一切處正念現前。不被幻化所惑。心心無間。動靜如一。第八要直念向前。不可將心待悟。第九要久遠。志不到古人田地。決不甘休。不可得少為足。第十做工夫中唸唸要舍要休。舍之又舍。休之又休。舍到無可舍。休到無可休處。自然得見好訊息。學人如此用心。庶與本分事少分相應。有志向上。當以此自勉。
示了心海禪人
吾人出家。單為生死大事。操方行腳。參師訪友。只為抉擇己躬下向上一路。不明不已。故善知識單以此事示人。近來法門寥落。諸方罕聞此風。行腳到處。但鼓粥飯氣息而已。老人寓靈湖蘭若。了心禪人來參。入門見其有衲僧巴鼻。似非尋常粥飯者。今將返伏牛。拈香請益。老人示之曰。方今海內禪林。第一賴有牛山苦行。非諸方可及。學道之士。茍能𢬵捨身命。一生定不空過。但日用工夫。單提一念話頭最為綿密。所以不得超脫得大自在者。以一向死守話頭。唸唸不捨。不知參禪最先要內脫身心。外遺世界。離念一著。所以繫念反爲念縛。不得超脫大自在地耳。禪人此番入山。幸仗規繩大眾夾持。正好隨場下手著力。但于唸唸中
【現代漢語翻譯】 現代漢語譯本 一毫。第四要真正放下身命，不被死生、病患、惡緣所障礙。第五要發起正信正見，不可聽信邪師的謬誤。第六要認識古人用心真切之處，把它作為參究的話頭。第七要日常一切處正念現前，不被幻化所迷惑，心心無間，動靜如一。第八要直念向前，不可將心等待開悟。第九要持之以恒，志向不到古人的境界，決不甘休，不可稍有成就便滿足。第十做功夫中唸唸要舍要休，舍之又舍，休之又休，舍到無可舍，休到無可休處，自然得見好訊息。學人如此用心，或許與本分事少有相應。有志向上的人，應當以此自勉。
示了心海禪人（禪人的名字）
我們出家，單單爲了生死大事。四處遊方，參師訪友，只爲了抉擇自己向上一路。不明白這件事絕不罷休。所以善知識（指有德行的師父）單單用這件事來開示人。近來佛法衰落，各處很少聽到這種風氣。四處遊方，只不過是混口飯吃罷了。老衲我住在靈湖蘭若（寺廟名），了心禪人來參拜。入門就看出他有衲僧（指雲遊僧人）的架勢，不像尋常混飯吃的人。現在他將返回伏牛山，拈香請教。老衲我開示他說，如今國內禪林，第一要依靠牛山苦行，不是其他地方可以比的。學道的人，如果能夠捨棄身命，一生一定不會白過。但日常功夫，單單提起一念話頭最為綿密。之所以不能超脫得到大自在，是因為一向死守話頭，唸唸不捨，不知道參禪最先要內脫身心，外遺世界，離念一著，所以繫念反而成爲念頭的束縛，不能超脫到大自在的境界啊。禪人你這次入山，幸好依靠規矩繩墨和大眾的扶持，正好隨處下手著力，但在念念中
【English Translation】 English version A hair's breadth. Fourth, truly and genuinely relinquish life and body, not to be obstructed by death, birth, illness, or adverse conditions. Fifth, generate right faith and right views, and do not listen to the errors of evil teachers. Sixth, recognize the genuine and earnest intentions of the ancients, and take them as a topic for investigation. Seventh, in all daily activities, maintain right mindfulness in the present moment, not to be deluded by illusions, with no gap between thoughts, and with stillness and movement as one. Eighth, directly advance forward with your thoughts, and do not wait for enlightenment with your mind. Ninth, persevere for a long time, and do not give up until your aspirations reach the realm of the ancients, and do not be content with little achievement. Tenth, in the practice of effort, in every thought, relinquish and cease, relinquish again and again, cease again and again, relinquish until there is nothing to relinquish, cease until there is nothing to cease, and naturally you will see good news. If a student uses their mind in this way, they may have a small degree of correspondence with their inherent duty. Those with aspirations should encourage themselves with this.
Shown to Zen Practitioner Liaoxin (name of the Zen practitioner)
Our leaving home is solely for the great matter of birth and death. Traveling around, visiting teachers and friends, is only to resolve the upward path for oneself. We will not stop until we understand this matter. Therefore, a virtuous teacher (referring to a teacher with virtue) uses this matter alone to instruct people. Recently, the Dharma has declined, and this kind of atmosphere is rarely heard in various places. Traveling around is just to make a living. I, the old monk, reside in Linghu Lanruo (name of the temple), and Zen Practitioner Liaoxin came to visit. Upon entering, I saw that he had the demeanor of a wandering monk (referring to a wandering monk), unlike ordinary people who just seek food. Now he is about to return to Mount Funiu, offering incense and seeking instruction. I, the old monk, instructed him, saying, 'Now in the Chan forests within the country, the first thing to rely on is the ascetic practice of Mount Niu, which cannot be compared to other places. If a student of the Way can relinquish life and body, their life will certainly not be in vain. But in daily practice, focusing solely on a single thought topic is the most meticulous. The reason why one cannot transcend and attain great freedom is because one always clings to the thought topic, never relinquishing it, not knowing that the first thing in Chan practice is to internally detach from body and mind, and externally forget the world, and to leave the attachment to thoughts. Therefore, clinging to thoughts becomes a bondage of thoughts, and one cannot transcend to the realm of great freedom. Zen Practitioner, this time you enter the mountain, fortunately relying on the rules and regulations and the support of the community, it is good to put effort into practice wherever you are, but in every thought'
。看覷念未起處。由在離念一著。久久忽然念頭迸斷。心境兩忘。如脫索獅子。自在遊行。他時再見老人。決不似今日眉目動定也。
示湘潭諸優婆塞
佛住世說法有常隨四眾。出家二眾。曰比丘。比丘尼。在家二眾。曰優婆塞。此云近事男。優婆夷。云近事女。以其在家能持五戒。可以近事三寶。堪受法利。故及佛法東來。隨時受化。代不乏人。至有明心見性。入祖師之室者。近來法道久湮。師承無眼。妄禮三拜。例得一名。即自稱為弟子。其實腥腪未吐。素行未改。致生譏謗。全無利益。大為壞法之端。故老人生平未敢輕許。今觀湘潭諸弟子。信心篤厚。非泛泛波流。故強𠃔其請。但念汝等素未聞法。雖云善人。不知如何是善。今按唯識論。說心所五十一。而善法唯有十一。余皆噁心所也。十一法者。謂信。精進。慚。愧。不貪。不瞋。不癡。輕安。不放逸。行舍。不害。此十一法全具。為純善人。但少一法。即為缺德。汝等但能依教持此善法。各各究明。時時觀察提撕。於何法上有未純熟。更加切磋之功。務要全美而後已。如此用心是為真實善人。所言善心者。即清凈真心也。以一切眾生。各各本具如來清凈真心。但為惡念染污。故隨情造業而不自知。今能觀察善心。則一切惡法。自不現前。心自
【現代漢語翻譯】 現代漢語譯本： 觀照念頭尚未生起的地方，這在於遠離念頭這一著。長久之後，忽然念頭迸發斷裂，心與境兩相忘懷，如同掙脫束縛的獅子，自由自在。他日再見到老和尚，決不會像今日這般眉目神情了。 開示湘潭的各位優婆塞（Upasaka，男居士）： 佛陀在世時說法，常有四眾弟子跟隨。出家二眾，稱為比丘（Bhiksu，男性出家眾）、比丘尼（Bhiksuni，女性出家眾）。在家二眾，稱為優婆塞（Upasaka，男居士），此地譯為『近事男』；優婆夷（Upasika，女居士），譯為『近事女』。因為他們在家能夠持守五戒，可以親近侍奉三寶，堪能接受佛法的利益。所以佛法東傳以來，隨時都有人接受教化，歷代不乏其人。甚至有明心見性，進入祖師境界的人。近來佛法衰微已久，師承沒有眼力，隨意禮拜三拜，就得到一個弟子的名號，就自稱為弟子。其實腥膻之氣尚未吐盡，平素的品行沒有改變，以致產生譏諷譭謗，全無利益，大為破壞佛法的開端。所以老衲平生不敢輕易答應收徒。如今觀察湘潭的各位弟子，信心篤厚，並非泛泛之輩，所以勉強答應他們的請求。但考慮到你們平時沒有聽聞佛法，雖然說是善人，卻不知道什麼是善。現在按照《唯識論》所說，心所有五十一種，而善法只有十一種，其餘都是噁心所。十一種善法是：信、精進、慚、愧、不貪、不瞋、不癡、輕安、不放逸、行舍、不害。這十一種善法全部具備，才是純粹的善人。哪怕缺少一種，就是有缺德。你們只要能夠依照教導，持守這十一種善法，各自深入研究明白，時時觀察提醒自己，在哪種善法上還不夠純熟，更加努力切磋，務必要做到完美才停止。如此用心，才是真正的善人。所說的善心，就是清凈真心。因為一切眾生，各自本來就具備如來清凈真心，只是被惡念染污，所以隨著情感造作惡業而不自知。現在能夠觀察善心，那麼一切惡法，自然不會現前，心自然
【English Translation】 English version: Observing the place where thoughts have not yet arisen lies in the effort of being apart from thoughts. After a long time, suddenly thoughts burst and break, both mind and environment are forgotten, like a lion freed from its chains, free and at ease. When you see the old monk again in the future, he will definitely not have the same expression as he does today. Instruction to the Upasakas (Upasaka, male lay Buddhist) of Xiangtan: When the Buddha was in the world teaching the Dharma, he was always accompanied by the four assemblies. The two assemblies of renunciants are called Bhiksu (Bhiksu, male monastic) and Bhiksuni (Bhiksuni, female monastic). The two assemblies of lay practitioners are called Upasaka (Upasaka, male lay Buddhist), which is translated here as 'male devotee'; and Upasika (Upasika, female lay Buddhist), translated as 'female devotee'. Because they can uphold the five precepts at home, they can draw near to and serve the Three Jewels, and are capable of receiving the benefits of the Dharma. Therefore, since the Dharma came east, people have been receiving teachings at all times, and there has been no shortage of them in any era. There have even been those who have awakened to the mind and seen their nature, entering the realm of the Patriarchs. In recent times, the Dharma has been in decline for a long time, and the lineage has no discerning eyes. They casually bow three times and receive the title of disciple, then call themselves disciples. In reality, the stench of meat has not yet been expelled, and their usual conduct has not changed, leading to ridicule and slander, with no benefit at all, and greatly undermining the Dharma. Therefore, I, the old monk, have never dared to lightly agree to accept disciples. Now, observing the disciples of Xiangtan, their faith is sincere and deep, not superficial. Therefore, I reluctantly agree to their request. However, considering that you have not usually heard the Dharma, although you are said to be good people, you do not know what goodness is. Now, according to the Vijnaptimatrata-siddhi Sastra (Vijnaptimatrata-siddhi Sastra), there are fifty-one mental factors, but only eleven are good, and the rest are evil. The eleven good factors are: faith, diligence, shame, remorse, non-greed, non-hatred, non-delusion, pliancy, non-negligence, equanimity, and non-harming. Having all eleven of these good factors is to be a purely good person. Even lacking one is a deficiency in virtue. As long as you can follow the teachings and uphold these eleven good factors, each of you should deeply study and understand them, constantly observe and remind yourselves, and put in more effort to refine any good factor that is not yet pure, striving to achieve perfection before stopping. Such effort is what makes a truly good person. The good mind that is spoken of is the pure true mind. Because all beings inherently possess the pure true mind of the Tathagata (Tathagata), but it is defiled by evil thoughts, so they create evil karma according to their emotions without realizing it. Now, being able to observe the good mind, then all evil dharmas will naturally not appear, and the mind will naturally
清凈矣。茍能有志漸漸深觀。只參六祖大師開示慧明不思善不思惡。正與么時。那個是明上座本來面目公案。時時參究。是謂向上一路。汝等腳跟下。誰無一尺土。努力前行。必不相賺。若肯歸心凈土。即依此法一心念佛。則現生可斷生死。永絕沉淪。但恐偷心自欺。不能作真實行耳。老人強為汝等作如是說。為憐三歲子。不惜兩莖眉。切不可作世諦流佈話會也。
示方覺之(乙卯)
覺之方子。支離其形。而天機妙發。參老人于南嶽。老人見其心光炯炯。是于般若有夙種者。每以向上示之。方子心領如飲冰焉。今將別。拈香請益。乃示之曰。方子無以天全其性而殘其形以為闕也。予知天不以形累子。以真厚其德耳。世之形全者眾。而以形傷生者多矣。孰能離形釋智以全其性耶。聖人謂形為生累。故曰大患為吾有身。故滅身以歸無。以其形銷而苦息矣。吾佛教化眾生。但以破我為第一義。入禪之要。不依形骸。不依氣息。一切皆離。其心自寂。心寂而樂莫喻焉。圓覺經云。當觀此身四大假合。堅硬歸地。潤濕歸水。暖氣歸火。動轉歸風。四大各離。今者妄身。當在何處。方子從此二六時中。但當作如是觀。觀至一念不生處。則外不見身。內不見心。身心寂然。了無一法。是時始知天奪子之假。實全子之真
【現代漢語翻譯】 現代漢語譯本： 清凈啊！如果能夠立定志向，漸漸深入地觀照，只需參究六祖大師開示慧明的不思善不思惡。正在這個時候，哪個是慧明上座的本來面目這個公案。時時參究，這叫做向上的一路。你們的腳跟下，誰沒有一尺土地？努力前行，必定不會欺騙你們。如果肯歸心凈土，就依照這個方法一心念佛，那麼現生就可以斷絕生死，永遠脫離沉淪。只是恐怕有偷心，自己欺騙自己，不能做真實的修行罷了。老朽勉強為你們作這樣的開示，是爲了憐愛三歲的孩子，不惜耗費兩根眉毛（比喻苦心婆心）。千萬不可當作世俗的流佈話會啊！
（以下是）開示方覺之（乙卯年）
覺之方子，肢體殘缺，而天機妙發。在南嶽參拜老朽，老朽見他心光炯炯，是于般若（智慧）有宿世善根的人。常常用向上之法開示他，方子心領神會，如同飲冰一般清醒。現在將要分別，拈香請教，於是開示他說：方子不要因為上天讓你身體殘缺就認為有所缺失。我知道上天不是用形體來束縛你，而是用真誠來增厚你的德行啊！世上形體完整的人很多，但因為形體而傷害生命的人也很多。誰能夠離開形體，領悟智慧，來保全自己的本性呢？聖人說形體是生命的拖累，所以說最大的禍患就是因為我有這個身體。所以滅除身體以歸於虛無，因為形體消失了，痛苦也就停止了。我的佛教化眾生，只是以破除『我』為第一要義。進入禪定的要訣，不依賴形骸，不依賴氣息，一切都離開，內心自然寂靜。內心寂靜，快樂就無法比喻了。《圓覺經》說：應當觀察這個身體是四大（地、水、火、風）假合而成。堅硬的歸於地，濕潤的歸於水，暖氣歸於火，動轉的歸於風。四大各自離散，現在這個虛妄的身體，應當在哪裡呢？方子從此以後，一天二十四小時，但當作這樣的觀想。觀想到一念不生的地方，那麼外面看不見身體，裡面看不見心。身心寂然，了無一法。這個時候才知道上天奪走了你的虛假，實際上是成全了你的真實。
【English Translation】 English version: Purity! If one can be determined and gradually deeply contemplate, just contemplate the Sixth Patriarch's (Hui Neng) instruction to Huiming: 'Not thinking of good, not thinking of evil.' At this very moment, which is the original face of Upasaka (Buddhist layman) Huiming? Constantly contemplate this koan (a paradoxical anecdote or riddle, used in Zen Buddhism to demonstrate the inadequacy of logical reasoning). This is called the upward path. Under your feet, who doesn't have an inch of land? Strive forward, and you will surely not be deceived. If you are willing to return your heart to the Pure Land, then rely on this method to single-mindedly recite the Buddha's name, then in this very life you can cut off birth and death, and forever escape from sinking into suffering. But I fear that you have a stealing heart, deceiving yourself, and are unable to do true practice. This old man reluctantly gives you such instructions, for the sake of loving a three-year-old child, not hesitating to expend two eyebrows (a metaphor for painstaking effort). You must not treat it as worldly gossip!
(The following is) Instructions to Fang Juezhi (Year Yimao)
Juezhi Fangzi, his body is incomplete, but his heavenly mechanism is wonderfully revealed. He visited this old man at Mount Nan, and this old man saw that his heart light was bright and clear, and that he had good roots in Prajna (wisdom) from a previous life. He often instructed him with the upward path. Fangzi understood it in his heart as if drinking ice, feeling refreshed. Now that he is about to depart, he offers incense and asks for further instruction, so I instruct him, saying: Fangzi, do not think that you are lacking because Heaven has made your body incomplete. I know that Heaven does not bind you with form, but uses sincerity to increase your virtue! There are many in the world whose bodies are complete, but many also harm their lives because of their bodies. Who can leave the body, understand wisdom, and preserve their nature? The sage said that the body is a burden to life, so he said that the greatest affliction is that I have this body. Therefore, extinguish the body to return to nothingness, because when the body disappears, suffering ceases. My Buddhism teaches sentient beings, but only takes breaking the 'self' as the first meaning. The key to entering Samadhi (a state of meditative consciousness) does not rely on the physical form, does not rely on the breath, everything is left behind, and the heart is naturally silent. When the heart is silent, the joy is beyond comparison. The Surangama Sutra says: One should observe that this body is a false combination of the four great elements (earth, water, fire, and wind). The hard returns to earth, the wet returns to water, the warmth returns to fire, and the movement returns to wind. The four great elements each separate, where should this false body be now? From now on, Fangzi, throughout the twenty-four hours of the day, just contemplate in this way. Contemplate until a single thought does not arise, then the outside does not see the body, and the inside does not see the mind. The body and mind are silent, and there is no dharma (teachings or phenomena). At this time, one will know that Heaven has taken away your false self, but in reality, it has completed your true self.
。則子之至樂不待忘形而造乎極矣。子但精進作如是觀。一旦洞然。始信老人此語不妄。
示智海岸書記(乙卯)
老人至五羊說法。一時法性弟子。與緇素。皈依者眾。翕然可觀。亦時節因緣也。未幾時故多事。法會難集。老人入曹溪。向在會者亦多退席。唯智海岸。修六逸。若惺炯。三人不離執侍。及投老南嶽。則岸逸二子。相隨不捨。是感法乳情深。義至高也。老人隱居湖東。不覺三載。居常極其淡薄。二子恬然。想陳蔡之從。不是過耳。頃岸以師老歸省。拈香請益。愿乞一語終身奉持。老人自念老矣。出世法緣。會合良難。經云。如大海中一眼之龜。值浮木孔。豈易易哉。嗟子行矣。應諦聽之。佛言一切眾生皆證圓覺。是知佛性在人各各具足。不欠一毫。然諸眾生。所以流浪生死。長劫輪迴而不返者。直以背覺合塵順生死流。隨逐魔網而不自知也。以不自知自覺。故枉受沉淪。正似持珠乞丐。不知懷中本有如意之寶。棄之而甘受竛竮。以是之故。如來說為可憐愍者。老人居常觀子天性率直。忘機近道。但習氣深厚。不能自持。往往苦被宿習所牽。一入魔罥。則渾身墮落苦不自知。及猛然想起。即恨不能跳出生死。忙忙打疊修行。道緣未集。熟境現前。習氣又發。不覺隨波逐浪。及至回頭照管。已
【現代漢語翻譯】 現代漢語譯本：那麼您的至樂就不必等到忘形就能達到極致了。您只要精進地作這樣的觀想，一旦豁然貫通，就會相信我老人的話不是虛妄的。
示智海岸書記（乙卯年）
我老人在五羊說法時，一時間有很多法性弟子，以及在家出家之人，皈依的人很多，盛況可觀，這也是時節因緣。沒過多久，世事變故很多，法會難以聚集。我老人進入曹溪后，先前在法會的人也大多離開了，只有智海岸、修六逸、若惺炯三人不離左右侍奉。等到我投奔南嶽時，就只有海岸和六逸兩個弟子，始終跟隨不捨，這是因為他們感念佛法的乳哺之恩情深重，道義至高啊。我老人在湖東隱居，不知不覺已經三年了，生活常常極其淡泊，這兩個弟子也安之若素，想來就像陳蔡之地的跟隨者一樣，這對於他們來說不算什麼。最近海岸因為我年老而回家省親，拈香請教，希望求得一句話終身奉持。我老人自認為年老了，出世的佛法因緣，會合實在太難了。經上說，就像大海中一隻瞎了眼的烏龜，遇到漂浮的木頭上的孔洞一樣，哪裡是容易的事啊。唉，你走吧，應該仔細聽著。佛說一切眾生都證得圓滿覺悟，由此可知佛性在每個人身上都具備充足，不缺少一絲一毫。然而眾生之所以流浪生死，長久地在輪迴中而不返回，就是因為背離覺悟而與塵世相合，順著生死的潮流，跟隨魔的羅網而不自覺。因為不自覺，所以白白地遭受沉淪，正像拿著寶珠的乞丐，不知道懷中本來就有如意之寶，拋棄它而甘願忍受貧困。因為這個緣故，如來說他們是可憐憫的人。我老人家常常觀察你天性率直，忘卻心機而接近道，但是習氣深厚，不能自持，常常被宿世的習氣所牽引，一旦進入魔的羅網，就全身墮落而不知道痛苦。等到猛然想起時，就恨不得跳出生死，匆忙地打點修行。道緣沒有聚集，熟悉的境界現前，習氣又發作，不知不覺地隨波逐流，等到回頭照看時，已經...
【English Translation】 English version: Then your ultimate joy will not have to wait until you forget your form to reach its peak. You only need to diligently cultivate such contemplation. Once you have a sudden and complete understanding, you will believe that this old man's words are not false.
Shown to Zhi Hai'an Secretary (Yi-Mao Year)
When this old man preached the Dharma in Wuyang, there were many disciples of Dharma-nature, as well as lay and monastic people, who took refuge in him. The scene was grand and impressive, which was also due to the conditions of the time. Before long, many worldly affairs arose, and Dharma gatherings became difficult to hold. After this old man entered Caoxi, most of those who had previously attended the Dharma gatherings also left. Only Zhi Hai'an, Xiu Liuyi, and Ruo Xingjiong remained by his side to serve him. When I went to Mount Nan, only the two disciples, Hai'an and Liuyi, followed me without leaving. This is because they deeply appreciated the nurturing grace of the Dharma and their righteousness was supreme. This old man lived in seclusion in Hudong for three years without realizing it. Life was often extremely simple, but these two disciples were content with it, like the followers in Chen and Cai, which was nothing to them. Recently, Hai'an returned home to visit his family because I was old, and he burned incense to ask for guidance, hoping to receive a word to uphold for the rest of his life. This old man thinks that he is old, and the conditions for encountering the Dharma of transcending the world are very difficult to come by. The sutra says, 'Like a one-eyed turtle in the great ocean encountering a hole in a floating log, how easy is that?' Alas, you are leaving, you should listen carefully. The Buddha said that all sentient beings attain perfect enlightenment, from which it is known that Buddha-nature is fully present in each person, lacking not a single bit. However, the reason why sentient beings wander in birth and death, and revolve in samsara for long kalpas without returning, is simply because they turn away from enlightenment and unite with the dust, following the flow of birth and death, and following the net of Mara without realizing it. Because they are not self-aware, they suffer sinking in vain, just like a beggar holding a pearl, not knowing that he originally has a wish-fulfilling treasure in his bosom, abandoning it and willingly enduring poverty. For this reason, the Tathagata says that they are pitiable. This old man often observes that your nature is straightforward, forgetting scheming and approaching the Dao, but your habitual tendencies are deep-rooted and you cannot control yourself. You are often dragged by past habits, and once you enter the net of Mara, your whole body falls and you do not know the suffering. When you suddenly remember, you hate not being able to jump out of birth and death, and you hurriedly prepare to cultivate. The conditions for the Dao have not gathered, and familiar realms appear, and habitual tendencies arise again, unknowingly drifting with the waves. When you look back, you have already...
經多時。如此起起倒倒。依傍老人二十年來。畢竟己躬下生死大事。茫無歸宿。此何以故。蓋有入道之資。而無堅忍不㧞決定之志。故腳跟下站立不住。胸中多生惡覺惡習。不肯痛下毒手洗刷一番耳。學道如此任情。不但今生不辦。即千生萬劫。終無成辦之時也。佛言。佛法難聞。知識難遇。今幸選知識聞正法。若當面錯過。再出頭來。知是幾時。求如今日未可得也。子今生幸遇老人。一向動定無恒。唯今相伴二年。喜子能忍苦。可謂堅志。今又告別。恐離老人。未必如今日也。嗟予老矣。求再侍老人如今日。亦未可得也。茍終身無成。豈不辜負此生一大事因緣耶。子今行矣。所叮嚀者。切勿再墮魔網。當堅持特操。不可久住王城。若以二載忍苦之心。侍六祖如侍老人。信自心是佛一語。如信老人。將從前習氣忍而不發。心心揩磨。唸唸省察。單提一句話頭。咬定牙關。不可輕易放過。如此拌盡此生。決志不改。是則不但不離老人一步。即與佛祖周旋。坐臥經行。不出道場之外也。不唯不負老人。抑且不負自己。
示劉存赤(乙卯)
頃予投老南嶽。甲寅冬暮。茶陵劉季子。遠來參叩。雪夜圍爐。寒燈相照。因問子一向如何用心。對曰。昔蒙和尚開示偈云。蓮華火里生。世人謂希有。不是火生蓮。惟在心
離垢。每看此話。于末句頗得受用。老人深喜。因示之曰。子於心離垢一句得力。此語不虛。亦不易到。經云。凡夫賢聖人。平等無高下。唯在心垢滅。取證如反掌。繇是觀之。眾生與佛本來無二。所謂心佛與眾生。是三無差別。但心凈即佛。心垢即眾生。生佛之辦不遠。只在心垢滅與不滅耳。以此心本來清凈。但以貪瞋。癡。慢。五欲。煩惱。種種業幻。垢濁障蔽。故名眾生。此垢若凈。即名為佛。豈假他力哉。無柰一切眾生。無始業障深厚。煩惱堅固。難得清凈。必假磨鍊之功。故有參禪唸佛看話頭種種方便。皆治心之藥耳。譬如鏡光本明。以垢故昏。必假磨鍊之藥。然藥亦垢也。以取能去其垢。故鏡明而藥不存矣。又如真金在礦。沙石垢穢。必須烹煉之法。金精而無用其煉矣。眾生心垢難離。必須工夫精勤調治。垢去心明。故說眾生本來是佛。非一向在煩惱垢濁之中。妄自稱為佛也。參禪看話頭一路。最為明心切要。但近世下手者稀。一以根鈍。又無古人死心。一以無真善知識抉擇。多落邪見。是故唸佛參禪兼修之行。極為穩當法門。若以唸佛一聲。蘊在胸中。唸唸追求審實起處落處。定要見個的當下落。久久忽然垢凈明現。心地開通。此與看公案話頭無異。是須著力挨排始得。若以妄想浮沉悠悠度日。把作不
吃緊勾當。此到窮年亦不得受用。若以悠悠任妄想為受用。此則自誤。不但一生。即從今已去。乃至窮劫。無有不誤之時也。子向于唸佛法門有緣。試著實究審。果在煩惱垢濁之中。一聲佛號。如水清珠。以此受用但非徹底窮源耳。經云。如澄濁水。沙土自沈。清水現前。名為初伏客塵煩惱。去泥純水。名為永斷根本無明。子只將此佛語默默自驗。萬無一失。若得到真離垢處。如經云。明相精純。不為客塵煩惱留礙。如此不惟彌陀接引。即十方諸佛。亦皆同聲稱讚矣。幸與子窮年雪夜。此段泠淡家風。世所希有。茍不負此嘉會。但從此去念念不離泠。淡中。便是離垢一條徑路。步步著力。必有到家真解脫時也。
示鐘衡穎
茶陵鐘生明性。詩禮世家。往因患難走粵。參予于曹溪。老人曉之以善惡報應因果之說。安其心以歸。其難竟解。所以解者。皆非憶想可到。機緣偶會。無心自至。生由是故物無恙。蹈安恬無事之境。然竟茫然不知其故。猶然以生平未愜心快意事。將用心力以圖之。若探囊拾芥也。甲寅除日。同存赤劉子。遠來相慰。伴予度歲。老人噫嚱而嘆曰。子所志。是將涉海渡河而求飲甘泉。泉未必得而渴愈熾。且苦䟦涉之勞也。向以因果報應之理喻子。豈忘之耶。夫善惡感應。捷如影響。聲和響
【現代漢語翻譯】 現代漢語譯本： 『吃緊勾當』（非常重要的事情）。即使到了生命的盡頭也無法完全享用。如果放任妄想，認為這是享用，那就是自誤。不僅是這一生，從現在開始，乃至無盡的劫數，沒有不被耽誤的時候。你與唸佛法門有緣，試著切實地去探究審視。如果在煩惱垢濁之中，一聲佛號，就像清水珠一樣，以此為享用，只不過並非徹底窮盡根源罷了。《楞嚴經》說：『如澄濁水，沙土自沉，清水現前』，這叫做初步降伏客塵煩惱；『去泥純水』，這叫做永遠斷除根本無明。你只用這些佛語默默地自我驗證，萬無一失。如果到達真正遠離垢染的地方，就像經中所說：『明相精純，不為客塵煩惱留礙』，這樣不僅阿彌陀佛（Amitabha）會來接引，十方諸佛（all Buddhas in ten directions）也會同聲稱讚。有幸與你一起在漫長冬夜裡，談論這段清冷平淡的家風，世間罕有。如果能不辜負這次美好的相會，就從現在開始，唸唸不離清冷平淡之中，這就是一條遠離垢染的捷徑。步步著力，必定有到達真正解脫的時候。
——開示鐘衡穎
茶陵的鐘生明性，是詩禮傳家的世家子弟。過去因為遭遇患難而前往廣東，在曹溪拜訪了我。我用善惡報應因果的道理開導他，安定他的心讓他迴歸。他所解決的那些問題，都不是靠思慮可以達到的，而是機緣巧合，自然而然地到來。鐘生因此平安無事，進入了安寧平靜的境界。然而他竟然茫然不知其中的緣由，仍然認為自己一生中沒有稱心如意的事情，想要用盡心力去謀求，就像探囊取物一樣容易。甲寅年除夕，他和存赤、劉子一起，遠道而來慰問我，陪伴我度過新年。我嘆息著說：『你所追求的，就像要渡海過河去尋找甘泉，甘泉未必能找到，而口渴卻更加厲害，而且還要承受跋涉的勞苦。』之前用因果報應的道理開導你，難道你忘記了嗎？善惡的感應，就像聲音和迴響一樣迅速。
【English Translation】 English version: 'Chijin Gou Dang' (Extremely important matter). Even at the end of life, one cannot fully enjoy it. If one indulges in delusion, thinking it is enjoyment, then one is deceiving oneself. Not only in this life, but from now on, even for endless kalpas, there will be no time when one is not misled. You have an affinity with the Pure Land (Nianfo) Dharma gate. Try to earnestly investigate and examine it. If within the defilements of afflictions, one recitation of the Buddha's name is like a clear water bead. Taking this as enjoyment is only not thoroughly exhausting the source. The Shurangama Sutra says: 'Like clarifying muddy water, sand and soil will sink, and clear water will appear.' This is called initially subduing the guest dust afflictions. 'Removing the mud and having pure water' is called eternally cutting off fundamental ignorance. You only need to silently verify this with these words of the Buddha, and there will be no mistakes. If you reach a place truly free from defilements, as the sutra says: 'The appearance of brightness is pure and unmixed, not obstructed by guest dust afflictions,' then not only will Amitabha (Amitabha) come to receive you, but all Buddhas in ten directions (all Buddhas in ten directions) will also praise you in unison. Fortunately, I can discuss this cool and plain family tradition with you on a long winter night, which is rare in the world. If you can live up to this auspicious meeting, then from now on, in every thought, do not depart from coolness and plainness. This is a shortcut to being free from defilements. Put effort into every step, and you will surely reach the time of true liberation.
—Instruction to Zhong Hengying
Zhong Sheng Mingxing of Chaling is from a family of scholars and officials. In the past, due to suffering, he went to Guangdong and visited me at Caoxi. I enlightened him with the principles of karmic retribution of good and evil, and calmed his mind to return. The problems he solved were not achieved through contemplation, but through coincidences and natural occurrences. Zhong Sheng was therefore safe and sound, entering a state of peace and tranquility. However, he was still unaware of the reason, still thinking that he had not had satisfactory things in his life, and wanted to use all his efforts to seek them, as easily as taking something out of a bag. On New Year's Eve of Jia Yin year, he, along with Cun Chi and Liu Zi, came from afar to comfort me and spend the New Year with me. I sighed and said, 'What you are pursuing is like crossing the sea and river to seek a sweet spring. The spring may not be found, but the thirst will become more intense, and you will have to endure the hardship of trekking.' Did you forget that I enlightened you with the principles of karmic retribution before? The response of good and evil is as swift as sound and echo.
順。形直影端。故聖人不言因果。但言為善降之百祥。為不善降之百殃。是以安命定志為。誡。故曰。不知命無以為君子。聖人教人以安命。佛教人以隨緣。其道一也。安命則一毫不必強為。隨緣則一念不容妄想。故佛法教人。一以斷妄想為本。妄想乃貪瞋癡種種惡業之本也。即菩薩修行以至成佛。報得天上人間。最勝莊嚴廣大福田。皆從斷妄想始。以妄想斷則惡業消。惡業消則百福集。此所謂自求多福也。故示之以偈曰。世事皆從妄想生。妄心消處業緣輕。不須更覓菩提路。只要當人退步行。退步者乃休心斷妄之最上工夫也。以人心本來光明廣大。為萬福之源。但由妄相惡業遮障。故禍日生而福日減。今茍妄消業斷。則一性圓明。受用無邊。得受用處。是為真福。是知福由己作者。政非智巧機詐可致耳。且佛以斷妄心。則感人天之福。鐘生本有功名富貴之镃基。若能直下休心。將前生平所作之業。從頭仔細一一撿點。但有虧心傷理一念不合大道處。儘是苦根。一齊吐卻。從新別立根本。另作一番工夫。只在休心斷妄聽命俟時一件。把作標準。潛心自己固有之事業。不必別求一念妄想之事。如此以補前行之失。一旦災消福至。則功名富貴逼拶將來。亦無迴避處。又何用種種妄想攀緣而他求哉。鐘生果能諦信不疑。執而
【現代漢語翻譯】 現代漢語譯本 順。形直則影端。所以聖人不談因果，只說行善會降下各種吉祥，作惡會降下各種災禍。因此，安於天命，堅定志向是告誡。所以說：『不瞭解天命，無法成為君子。』聖人教導人們安於天命，佛教導人們隨順因緣，道理是一樣的。安於天命，就一點也不必勉強去做；隨順因緣，就一念也不容許有妄想。所以佛法教導人們，以斷除妄想為根本。妄想是貪婪、嗔恨、愚癡種種惡業的根源。即使菩薩修行乃至成佛，獲得天上人間最殊勝莊嚴廣大的福田，都是從斷除妄想開始的。因為妄想斷除，惡業就消滅；惡業消滅，各種福報就聚集。這就是所謂的『自求多福』。所以用偈語開示說：『世間事都從妄想產生，妄心消除處，業緣就減輕。不必再尋找菩提之路，只要當下退步而行。』退步，是休止妄心，斷除妄想的最好功夫。因為人心本來光明廣大，是萬福的源泉，只是由於妄想惡業的遮蔽，所以災禍日益產生，而福報日益減少。現在如果妄想消除，惡業斷除，那麼本性就圓滿光明，受用無邊。得到受用之處，就是真福。由此可知，福報是由自己修作的，絕不是靠智巧機詐可以得到的。而且佛以斷除妄心，就能感得人天的福報。鐘生（Zhong Sheng）本有功名富貴的根基，如果能當下休止妄心，將前生平生所作的業，從頭仔細一一檢查，只要有一念虧心傷理不合大道的地方，都是苦根，一齊吐掉，重新建立根本，另作一番功夫，只在休止妄心，斷除妄想，聽從天命，等待時機這件事上，把它作為標準，潛心於自己固有的事業，不必另外追求一念妄想之事。如此來彌補以前行為的過失，一旦災禍消除，福報到來，那麼功名富貴逼迫而來，也沒有迴避的地方。又何必用種種妄想攀緣而向外追求呢？鐘生（Zhong Sheng）如果能真正相信不懷疑，堅持而
【English Translation】 English version When the shape is straight, the shadow is upright. Therefore, sages do not speak of cause and effect, but say that doing good will bring all kinds of blessings, and doing evil will bring all kinds of calamities. Therefore, being content with fate and firm in one's aspirations is a precept. Hence it is said, 'Without knowing fate, one cannot be a gentleman.' Sages teach people to be content with fate, and Buddhism teaches people to follow conditions, the principles are the same. Being content with fate means that one does not have to force anything; following conditions means that not a single thought should be allowed to be delusional. Therefore, the Buddha's teachings instruct people to take the elimination of delusion as the foundation. Delusion is the root of all kinds of evil karma, such as greed, hatred, and ignorance. Even the Bodhisattva's practice, up to becoming a Buddha, obtaining the most supreme, adorned, and vast field of blessings in the heavens and human realms, all begins with the elimination of delusion. Because when delusion is eliminated, evil karma is extinguished; when evil karma is extinguished, all kinds of blessings gather. This is what is meant by 'seeking much happiness for oneself.' Therefore, it is shown in a verse: 'Worldly affairs all arise from delusion; where the deluded mind ceases, karmic connections lighten. There is no need to seek the path to Bodhi further; just take a step back in the present moment.' Taking a step back is the supreme effort of resting the mind and eliminating delusion. Because the human mind is originally bright and vast, the source of all blessings, but it is obscured by delusion and evil karma, so calamities arise daily and blessings diminish daily. Now, if delusion is eliminated and evil karma is cut off, then the nature will be perfectly bright, and the enjoyment will be boundless. The place where enjoyment is obtained is true happiness. From this, it can be known that happiness is created by oneself, and it cannot be achieved by cleverness or trickery. Moreover, the Buddha, by eliminating the deluded mind, can attract the blessings of humans and gods. Zhong Sheng (鐘生) has the foundation for fame and wealth, if he can immediately rest his mind, and carefully examine all the karma he has created in his past life, from beginning to end, as long as there is a single thought that is unconscionable, harmful to reason, and does not conform to the Great Path, it is the root of suffering, spit it all out, re-establish the foundation, and make another effort, only in resting the mind, eliminating delusion, listening to fate, and waiting for the opportunity, take this as the standard, focus on one's inherent career, and do not seek another delusional thing. In this way, to make up for the mistakes of previous actions, once the disaster is eliminated and the blessing arrives, then fame and wealth will be forced upon him, and there is no place to avoid. Why use all kinds of delusional climbing and seeking externally? If Zhong Sheng (鐘生) can truly believe without doubt, persist and
行之。則佛果可期。況世緣乎。勉之勉之。
示袁大涂
世之士紳有志向上留心學佛者。往往深思高舉。遠棄世故。效枯木頭陀以為妙行。殊不知佛已痛呵此輩。謂之焦芽敗種。言其不能涉俗利生。此政先儒所指虛無寂滅者。吾佛早已不容矣。佛教所貴在乎自利利他。乃名菩薩。梵語菩薩。此云大心眾生。以其能入眾生界。能斷煩惱。故得此名。菩薩舍世間無可修之行。舍眾生無斷煩惱之具。所以菩薩資藉眾生。以斷自性之煩惱。如他山之石可以攻玉耳。煩惱者乃貪瞋我愛見慢種種惡習。而為自性光明之障蔽。非世間眾生一切逆緣境界。不能磨礪以治斷之。如詩所云切磋琢磨者此也。且佛制五戒。即儒之五常。不殺。仁也。不盜。義也。不邪淫。禮也。不飲酒。智也。不妄語。信也。但從佛口所說。言別而義同。今人每發心愿。持佛戒。乃自脫略其五常。是知二五而不知十也。又推禪定為上乘。以其能明心見性。而不知儒亦有之。顏淵問仁。子曰。克己復禮為仁。己者。我執也。豈非先破我執為修禪之要。一日克己。天下歸仁。豈非頓悟之妙。以天下皆物與己。作對待障礙。若我執一破。則萬物皆己。豈非歸仁乃頓悟之效耶。及直請其目。乃曰非禮勿視聽言動。以所視聽言動者。皆物而非禮。則我障也。
{ "translations": [ "現代漢語譯本：\n如果能夠這樣實行，那麼證得佛果是可以期待的，更何況是世俗的緣分呢？努力啊，努力啊。", "", "開示袁大涂", "", "世間的士紳有志於向上，留心學習佛法的人，往往深思熟慮，高遠地拋棄世俗事務，效仿枯木頭陀（苦行僧）作為精妙的修行。卻不知道佛陀已經嚴厲斥責這類人，稱他們為『焦芽敗種』，意思是他們不能深入世俗去利益眾生。這正是先前的儒家所指責的虛無寂滅。我們佛家早就不能容忍這種行爲了。佛教所看重的是既能自利又能利他，這才稱之為菩薩。梵語『菩薩』，這裡翻譯為『大心眾生』，因為他們能夠進入眾生界，能夠斷除煩惱，所以得到這個名稱。菩薩離開世間就沒有可以修行的行為，離開眾生就沒有斷除煩惱的工具。所以菩薩藉助眾生，來斷除自性的煩惱，就像用別的山上的石頭可以用來琢磨玉器一樣。煩惱，就是貪婪、嗔恨、我愛、邪見、傲慢種種不良習氣，是遮蔽自性光明的障礙。不是世間眾生的一切逆境，不能磨礪來治理和斷除這些習氣，就像《詩經》所說的『切磋琢磨』就是這個意思。而且佛制定的五戒，就是儒家的五常。不殺生，就是仁；不偷盜，就是義；不邪淫，就是禮；不飲酒，就是智；不妄語，就是信。只是從佛的口中說出來，說法不同而意義相同。現在的人常常發心立愿，持守佛戒，卻自己忽略了儒家的五常，這是隻知道二五相加卻不知道等於十啊。又推崇禪定為最高的法門，認為它能夠明心見性，卻不知道儒家也有禪定。顏淵問什麼是仁，孔子說：『克制自己，使行為符合禮就是仁。』『己』，就是我執。難道不是先破除我執才是修禪的關鍵嗎？一旦克制自己，天下的一切都會歸於仁。難道這不是頓悟的妙處嗎？因為世間的一切都與自己相對立，造成障礙。如果我執一旦破除，那麼萬物都是自己，難道不是歸於仁就是頓悟的效果嗎？等到直接問到具體的條目，孔子就說：『不合乎禮的不要看，不要聽，不要說，不要做。』因為所看、所聽、所說、所做的，都是外物而不合乎禮，這就是我的障礙啊。", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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今言勿者。謂不被聲色所轉也。於一切處不墮非禮。豈非入禪以戒為首耶。但佛多就出世說。至其所行。原不離於世間。即菩薩住世所行。亦不外此。佛者覺也。能覺此心即名為佛。非離此凈心之外。別求一佛也。良由眾生惡習障重。心難清凈。故設唸佛方便。求生凈土法門。且曰心凈則佛土凈。是知唸佛固凈心之妙行也。然唸佛本為凈心。茍唸佛而其心不凈。何取于念。持戒而背五常。何取為戒。袁生有志向道。結友同修凈業。蓋夙習善根所發。參見老人堅請授戒。老人示之曰。戒本自性具足。若諦信老人之言。自凈其心。則戒已受。禪已修。凈土已入。菩薩妙行世出世法。二利具足。概不出此。生其勉之。
示雙輪照禪人
雙輪照禪人來參。且云將隱居山中。單究向上事。乞老人住山之法。因示之曰。古人住山。乃大舍身命處。殊非細事。專要善用其心。用心之法。單提向上一念。直須向佛祖不容處一著。立定腳跟。次則要將胸中一切知見𢆯言妙語雜毒。一齊吐卻。次則識得本體了無一法。不可被妄想習氣影子。發生種種境界。惑亂正念。次則要看本參話頭。如六祖不思善不思惡如何是本來面目公案。極力提撕。但有一切惡習現前。即將本來無一語看破。切不可隨他相續流轉。咬定牙關。此處定要把
【現代漢語翻譯】 現代漢語譯本：現在說的『勿』，是指不被聲色所迷惑。在任何情況下都不做出不合乎禮儀的事情。難道不是說入禪以持戒為首要嗎？只是佛陀大多從出世的角度來說，但就他的行為而言，原本不離開世間。即使是菩薩在世間所做的事情，也不超出這個範圍。佛，是覺悟的意思。能夠覺悟這顆心，就叫做佛。不是離開這顆清凈的心之外，另外去尋求一個佛。實在是由於眾生惡習深重，心難以清凈，所以才設立唸佛的方便法門，求生凈土。並且說『心凈則佛土凈』。由此可知，唸佛本來就是清凈心的一種微妙修行。然而唸佛的本意是爲了清凈心，如果唸佛而心不清凈，那唸佛又有什麼用呢？持戒卻違背五常，那持戒又有什麼意義呢？袁先生有志於追求真理，結交朋友一同修習凈業，這大概是前世的善根所引發的。參見老人，堅決請求授予戒律。老人開示他說：『戒律本來就自性具足。如果真正相信我的話，自己清凈自己的心，那麼戒律已經受持，禪定已經修習，凈土已經進入，菩薩的微妙修行，世間和出世間的利益都具備了，都離不開這個。』希望你努力啊。
示雙輪照禪人
雙輪照禪人前來參拜，並且說將要隱居山中，專門研究向上之事，請求老人傳授住山的方法。因此開示他說：『古人住山，乃是徹底捨棄身命的地方，絕不是小事。最重要的是要善於運用自己的心。用心的法則，就是單單提起向上的一念，必須要在佛祖都無法容納的地方著力。堅定地站穩腳跟。其次，要把胸中一切的知見、巧言妙語等雜毒，全部吐出來。再次，要認識到本體本來就沒有一法，不可被妄想習氣的影子，發生種種境界，迷惑擾亂正念。再次，要看自己的本參話頭，例如六祖慧能的『不思善，不思惡，如何是本來面目』的公案，極力地提撕。只要一切惡習現前，就用『本來無一物』的道理看破它，千萬不可隨它相續流轉。咬緊牙關，這裡一定要把』
【English Translation】 English version: Now, when we say 'do not,' it means not being swayed by sounds and sights. In all situations, do not engage in improper behavior. Isn't it said that entering Chan (禪, Zen) begins with upholding precepts? However, the Buddha often speaks from a transcendent perspective, yet his actions are never separate from the world. Even the actions of a Bodhisattva (菩薩, enlightened being) living in the world do not go beyond this. Buddha (佛, enlightened one) means 'awakened.' To awaken this mind is to be called a Buddha. It is not to seek a Buddha separately from this pure mind. It is because sentient beings have heavy negative habits that their minds are difficult to purify. Therefore, the expedient method of reciting the Buddha's name (唸佛, Nianfo) is established to seek rebirth in the Pure Land (凈土, Jingtu). It is said, 'When the mind is pure, the Buddha-land is pure.' Thus, reciting the Buddha's name is indeed a wonderful practice for purifying the mind. However, the original intention of reciting the Buddha's name is to purify the mind. If one recites the Buddha's name but the mind is not pure, what is the point of reciting? If one upholds precepts but violates the Five Constant Virtues (五常, Wǔcháng), what is the point of upholding precepts? Yuan (袁, family name) has the aspiration to seek the Way (道, Dao), and he makes friends to cultivate Pure Land practices together. This is probably due to the development of good roots from past lives. He earnestly requests the elder to bestow precepts. The elder instructs him, 'The precepts are inherently complete in your own nature. If you truly believe my words and purify your own mind, then the precepts have already been received, Chan has already been cultivated, the Pure Land has already been entered, and the Bodhisattva's wonderful practices, both worldly and transcendent benefits, are all contained within this.' I hope you strive for it.
Instruction to Chan Practitioner Shuanglun Zhao (雙輪照, name)
Chan practitioner Shuanglun Zhao comes to pay respects and says that he will retreat into the mountains to exclusively investigate the 'upward matter,' requesting the elder's method for residing in the mountains. Therefore, he instructs him, 'In ancient times, residing in the mountains was a place for completely relinquishing body and life, not a trivial matter. The most important thing is to skillfully use your mind. The method of using the mind is to single-mindedly raise the thought of upward striving, and you must exert effort in a place where even the Buddhas and Patriarchs cannot accommodate you. Firmly establish your footing. Next, you must spit out all the knowledge, clever words, and poisonous thoughts in your chest. Next, you must recognize that the essence is devoid of all phenomena, and you must not allow the shadows of delusional thoughts and habits to generate various states and confuse your right mindfulness. Next, you must look at your original topic of investigation, such as the case of the Sixth Patriarch Huineng (六祖慧能, 6th leader of Chan Buddhism) 'Without thinking of good, without thinking of evil, what is your original face?' Exert effort to bring it up. As soon as any negative habits appear, use the principle of 'originally there is nothing' to see through them, and you must not allow them to continue to flow. Clench your teeth, and here you must'
得住。方不被他搖奪。如此用心。乃是惺惺時著力處。若用心著力太過。則懈怠心生。便起昏墮。此時只須快著精彩。不可落在昏沉窠窟中。急須持咒。仗此咒力。足敵此魔。以藏識中多劫惡習。今被話頭逼出變化無窮境界。一切魔境從妄想生。一切昏沉從散亂生。正恰用心之時。忽一念散亂即落昏沉。是須善知。永嘉寂寂惺惺四料揀語。最為切要。古人用心。但只將一句本參話頭靠定。如鐵壁銀山相似。若到一念不生處。亦是得力。不可作究竟會。直到工夫任運不假思惟。一念豁然。身心如脫空。方是工夫入手處。亦未是究竟。但能至此自然輕安自在。便生歡喜。然此乃是本分事。未是奇特。若生奇特想。便墮歡喜魔。便起無端狂知狂解。此關最險。此皆老人有所試者。古云。枯木巖前錯路多。行人到此盡蹉跎。非細事也。縱使有力打過種種境界。正好修行。正好保護。未是到家。若以此為足。便起世間種種五欲因緣之念。此關難過。過者百無一二。所以不到古人田地。正是得少為足之過患也。饒你學人苦心一生得到此地。若被此等惡習所牽。仍是墮落生死坑中。前功盡棄。可不哀哉。如此說話。古人語中所載不少。老人略為拈出。以末法中難得真正學道之人。蓋亦曾為浪子偏憐客耳。大段古人住山。不是養懶圖快
活。單為自己生死大事。所以走向萬重寒巖。作沒伎倆活計。若在此因循度日。虛喪光陰。豈不更可悲哉。雖然。用心差別。既已知之。其山中目前變幻境緣。即水流風動。猿吟鳥噪。云騰霧擁。樅從在前。更為喧雜。永嘉見道忘山之語。切須看破。老人初住五臺龍門時。萬丈寒巖之下。冰雪堆里如埋死人。徹骨嚴寒五內俱透。唯有微微一息。視從冰中出入。至此返觀。覓自心一念起處了不可得。此境正是助道之緣。又大風時作。萬竅怒號。日夜不休。及雪消澗流。響若奔雷。又如千軍萬馬奔騰之狀。如此雜亂境界。初最難當。因思古人有言。聽水聲三十年不轉意根。可許入道。老人遂即發憤于獨木橋上坐立。終日聽水聲。始則聒聒難消。久則果爾忽然寂滅。自此一切境界皆寂滅矣。所謂萬境本閑。惟人自鬧。此又是道人住山第一著工夫也。禪人記取。毋忽。
示顓愚衡禪人(丙辰)
向上一路。乃出家人本分事。古人發足超方。只要究明此事。近代以來。概不知出家為何事。安可望為古人乎。顓愚衡禪人。初依五臺空印大師。聽習經論。久之遂盡屏去。單提一念切究本分事。萬里南詢。過曹溪。謁老人請益。老人謂此事若不放下身心。苦功根究到水窮山盡處。終無下落。縱到水窮山盡處。古人謂之靜沈
【現代漢語翻譯】 現代漢語譯本 活著，僅僅是爲了自己的生死大事，所以才走向重重寒冷的巖石，做著沒有辦法的活計。如果在這裡因循度日，虛度光陰，豈不是更可悲嗎？雖然如此，用心的差別，既然已經知道了，那山中目前變幻的境緣，即使是水流風動，猿猴啼叫鳥兒喧鬧，雲霧升騰擁擠，樹木叢生在前，更為喧鬧雜亂。永嘉（指永嘉玄覺禪師）『見道忘山』的話，一定要看破。我（指作者自稱）最初住在五臺山龍門時，萬丈寒冷的巖石之下，冰雪堆里如同埋著死人，徹骨的嚴寒五臟六腑都滲透了。只有微微的一口氣，看著它從冰中出入。到這個時候反觀自照，尋找自心一念生起之處，卻了不可得。這種境況正是助道的因緣。又有大風時常發作，無數孔竅怒吼，日夜不停。以及冰雪消融澗水流淌，響聲如同奔雷，又像是千軍萬馬奔騰的樣子。如此雜亂的境界，最初最難抵擋。因此想到古人有言，『聽水聲三十年不轉移意根，可以允許入道。』我於是就發憤在獨木橋上坐立，整日聽水聲。開始時嘈雜喧鬧難以消除，時間久了果然忽然寂滅。從此一切境界都寂滅了。所謂『萬境本閑，惟人自鬧』。這又是道人住山的第一著功夫啊。禪人要記住，不要忽略。
示顓愚衡禪人(丙辰)
向上的一條路，乃是出家人本分的事。古人出發超越常規，只要徹底明白這件事。近代以來，大概不知道出家是爲了什麼事，怎麼能期望他們成為古人呢？顓愚衡禪人，最初依止五臺山空印大師，聽習經論。時間久了就全部摒棄，單單提起一念，切實探究本分事。萬里南行尋訪，經過曹溪（指曹溪南華寺），拜謁我請教。我告訴他這件事如果不放下身心，苦下功夫根究到山窮水盡之處，終究沒有下落。縱然到了山窮水盡之處，古人稱之為靜沈（指沉溺於靜止的狀態）。
【English Translation】 English version Living solely for the great matter of one's own birth and death, one goes towards the many layers of cold cliffs, engaging in a 'no-skill' activity. If one idles away the days here, wasting time, wouldn't that be even more lamentable? Although that is the case, the difference in application of mind, since it is already known, the changing circumstances in the mountains, even the flowing water and moving wind, the monkeys' cries and birds' chirping, the rising and crowding of clouds and mist, the dense trees in front, become even more noisy and chaotic. Yongjia's (referring to Yongjia Xuanjue Chan Master) words of 'seeing the Dao and forgetting the mountain' must be seen through. When I (referring to the author himself) first lived in Longmen, Mount Wutai, under the ten-thousand-foot cold cliffs, buried like a dead person in the snow, the piercing cold penetrated all five viscera. Only a faint breath remained, watching it go in and out of the ice. At this point, reflecting inwardly, seeking the place where a single thought arises in one's own mind, it is utterly unattainable. This state is precisely a condition that aids the Dao. Moreover, great winds often arise, with countless apertures roaring, day and night without ceasing. And when the snow melts and the mountain streams flow, the sound is like thunder, and like the appearance of thousands of troops and horses galloping. Such chaotic states are initially the most difficult to bear. Therefore, I thought of the ancient saying, 'Listening to the sound of water for thirty years without shifting the root of intention, one may be allowed to enter the Dao.' I then resolved to sit and stand on a single-plank bridge, listening to the sound of water all day long. At first, it was noisy and difficult to eliminate, but after a long time, it suddenly became silent. From then on, all states became silent. As the saying goes, 'The myriad states are inherently still, only people make themselves noisy.' This is also the first step in a Daoist's practice of living in the mountains. Chan practitioners, remember this, do not neglect it.
Instruction to Chan Practitioner Zhuanyu Heng (Bingchen Year)
The path of upward striving is the fundamental matter for a renunciate. The ancients set out beyond the ordinary, only wanting to thoroughly understand this matter. In recent times, people generally do not know what it means to renounce the world, how can one expect them to become like the ancients? Chan practitioner Zhuanyu Heng, initially relied on Master Kongyin of Mount Wutai, listening to and studying scriptures and treatises. After a long time, he discarded them all, focusing solely on a single thought, earnestly investigating the fundamental matter. He traveled ten thousand miles south, passing through Caoxi (referring to Caoxi Nanhua Temple), and visited me to ask for guidance. I told him that if one does not let go of body and mind in this matter, and diligently investigates to the point where the mountains and rivers are exhausted, there will ultimately be no outcome. Even if one reaches the point where the mountains and rivers are exhausted, the ancients called it static submersion (referring to being immersed in a state of stillness).
死水。又謂之𢆯妙窠窟。若不回頭轉腦。則面前如鐵壁銀山相似。祇是得力時。不是受用處。古人用心。不是死到底。須是死中發活始得。要在回機轉位。所以道百尺竿頭坐的人。雖然得入未為真。百尺竿頭重進步。大千世界現全身。學人到此。只索轉身別行一路。方不被他作障礙。禪人唯唯。作禮而別。乃就誅茆南嶽。未幾老人亦曳杖而至。詢禪人則為病魔所撓。業經寶慶就醫。老人聞之嘆曰。禪門下衰。真實為生死的學人。最為難得。今斯人而有斯疾。豈龍天厭薄法門乎。丙辰春三月朔。風雨夜半。忽禪人冒雨沖泥而至。老人相見大喜曰。此豈病夫所能耶。睹其眉宇津津爽氣。是知其疾已瘳八九。因再拈香請益。老人特示之曰。子之病魔。乃子之大善知識。為助道因緣。子知之乎。切以眾生之病。病在有我。以執我故。一切煩惱眾病以之而生。病生則苦必隨之。自古及今無有一人不病是者。唯知病病之人。不為病耳。且四大假合。聚必有散。縱使不病。何嘗不病哉。若了病不病者。則病不能病之矣。子知今日之病。不知多生劫劫。病病至今日矣。子若不了今日病。則從此已去。不知病之底止也。子知生死之病。而不知要出生死之病。大有過於生死之病也。夫何故。古人以參禪不出陰界。墮于識情窠臼。縱有妙悟。
皆成我見。以執四大為我。病尚可醫。今離四大復執有我。此病則醫王束手。最難調治。諸佛諸祖特特出世。單為治此一種膏肓之病。費盡多少心力。求肯服藥而瘥者。幾何人哉。禪人身病已瘳。切不可被禪病侵也。雲門謂法身有兩般病。其言透過法身。若法執不忘。己見猶存。亦是病。極言認執之病也。禪人將前所蘊一切𢆯言妙語。及參禪執守功勛。一齊唾卻。只到一點惡覺惡習不留。定不被他養成病根。直使佛祖無立腳處。豈不見善財童子。南詢百城。參五十三大善知識。各授一種法門。到頭只落個與法界等。與虛空等。何曾有實法系著耶。又不見毗盧遮那。法身非身。而托普賢妙行為身。普賢無行。但以眾生之行為行。故曰菩提所緣。緣苦眾生。若無眾生。則無菩提。此從上佛祖出世之真榜樣。老人因謂禪人四大病身。非病魔不能治。禪病刺心。非眾生不能治。從今日去。只將身如大地等。則病魔潛蹤。心與眾生等。則我見不立。我見不立。則禪病自消。以心不自心。則本不生。不生則一法不立。茍一法不立。又有何法而作知見障礙哉。古人云。舍情易。舍法難。禪人捨身即舍情。舍見即舍法。情法兩忘。豈不為大無礙解脫之人哉。嗟予老矣。再晤為難。禪人勉之。
示李福凈
零陵李生應禎。請
【現代漢語翻譯】 現代漢語譯本： 如果一切都變成『我見』（認為一切都是自己的觀點）。如果執著于『四大』（地、水、火、風）為『我』，這種病還有可能醫治。現在如果離開了『四大』，反而執著于有一個『我』，這種病即使是醫王也束手無策，最難調治。諸佛諸祖特別出世，只是爲了醫治這一種深入骨髓的疾病。費盡多少心力，能求得肯服藥而痊癒的，又有幾個人呢？ 禪人身體的疾病已經痊癒，千萬不要被禪病侵擾啊！雲門（Yunmen）說『法身』（Dharmakaya，佛的法性之身）有兩種病，他的話已經穿透了『法身』。如果法執不忘，自己的見解仍然存在，這也是病。這是極而言之，執著于認知的病啊！禪人將以前所蘊藏的一切精妙言語，以及參禪執守的功勛，一齊唾棄。只要做到一點惡念惡習都不留下，一定不會被它們養成病根。直接做到佛祖都沒有立足的地方。難道沒看見善財童子（Sudhana），南行參訪百城，參拜五十三位大善知識（Kalyanamitra， духовный друг）。各位善知識各傳授一種法門，到頭來只是落得個與法界相等，與虛空相等。何曾有實在的法系縛著他呢？ 又沒看見毗盧遮那佛（Vairocana），『法身』並非真正的身體，而是依託普賢菩薩（Samantabhadra）的妙行作為身體。普賢菩薩沒有固定的行為，只是以眾生的行為作為自己的行為。所以說『菩提』（Bodhi，覺悟）所緣，緣于受苦的眾生。如果沒有眾生，就沒有菩提。這是從上以來佛祖出世的真正榜樣。我因此說禪人四大假合之身所生的疾病，非病魔不能醫治；禪病刺痛內心，非眾生不能醫治。從今天開始，只將身體看作與大地一樣，那麼病魔就會隱藏軌跡；心與眾生平等，那麼『我見』就不會成立。『我見』不成立，那麼禪病自然消除。以心不把心當作心，那麼本來就沒有生。沒有生，那麼一法也不成立。如果一法不成立，又有什麼法可以作為知見障礙呢？ 古人說，捨棄情愛容易，捨棄法執困難。禪人捨棄身體就是捨棄情愛，捨棄見解就是捨棄法執。情愛和法執都忘卻，豈不是成為大無礙解脫之人嗎？唉，我老了，再次相見很難了。禪人勉勵自己吧！ 示李福凈 零陵的李生應禎，請教。
【English Translation】 English version: Everything becomes 'my view' (thinking everything is one's own opinion). If one clings to the 'Four Great Elements' (earth, water, fire, wind) as 'me,' this illness can still be cured. But now, if one abandons the 'Four Great Elements' and clings to the existence of a 'self,' even the king of physicians is helpless; it is most difficult to treat. All Buddhas and Patriarchs appear in the world specifically to cure this kind of disease that has penetrated the marrow. How much effort is expended, and how few are those who can be persuaded to take the medicine and be cured? The Zen practitioner's physical illness has already been cured; by all means, do not let Zen sickness invade! Yunmen (雲門) said that the 'Dharmakaya' (法身, the Dharma-nature body of the Buddha) has two kinds of sickness; his words have penetrated the 'Dharmakaya.' If attachment to Dharma is not forgotten, and one's own views still exist, this is also sickness. This is an extreme statement about the sickness of clinging to cognition! The Zen practitioner should spit out all the wonderful words and phrases previously accumulated, as well as the merits of practicing Zen with attachment. As long as not even a trace of evil thoughts or bad habits remains, one will certainly not allow them to develop into the root of illness. Directly reach the point where even the Buddhas and Patriarchs have no place to stand. Have you not seen Sudhana (善財童子), who traveled south to visit a hundred cities and pay respects to fifty-three great Kalyanamitras (善知識, spiritual friends)? Each Kalyanamitra imparted a Dharma gate, but in the end, he only attained equality with the Dharma Realm and equality with emptiness. Has he ever been bound by any real Dharma? Have you not also seen Vairocana Buddha (毗盧遮那佛), whose 'Dharmakaya' is not a real body, but relies on the wonderful practices of Samantabhadra (普賢菩薩) as his body? Samantabhadra has no fixed actions, but takes the actions of sentient beings as his own actions. Therefore, it is said that 'Bodhi' (菩提, enlightenment) is conditioned by, and arises from, suffering sentient beings. If there were no sentient beings, there would be no Bodhi. This is the true example of the Buddhas and Patriarchs appearing in the world since ancient times. Therefore, I say that the illness of the Zen practitioner's body, composed of the Four Great Elements, cannot be cured without disease demons; the Zen sickness that pierces the heart cannot be cured without sentient beings. From today onward, just regard the body as equal to the earth, and then the disease demons will hide their tracks; when the mind is equal to sentient beings, then 'my view' will not be established. When 'my view' is not established, then Zen sickness will naturally disappear. When the mind does not take itself as the mind, then there is originally no birth. If there is no birth, then not a single Dharma is established. If not a single Dharma is established, then what Dharma can be used as an obstacle of knowledge and views? The ancients said that it is easy to abandon emotions, but difficult to abandon attachment to Dharma. The Zen practitioner's abandonment of the body is the abandonment of emotions, and the abandonment of views is the abandonment of attachment to Dharma. When both emotions and Dharma are forgotten, will one not become a person of great unobstructed liberation? Alas, I am old, and it will be difficult to meet again. Zen practitioner, encourage yourself! Shown to Li Fujing Li Yingzhen from Lingling, seeks instruction.
益心性之旨。因示之曰。夫心性者何。乃一切聖凡生靈之大本也。以體同而用異。因有迷悟之差。故有真妄之別。所謂三界惟心。萬法唯識。以迷一心而為識。識則純妄用事。逐境攀緣。不復知本有真心矣。若知真本有。達妄元無。則可返妄歸真。從眾生界。即可頓入佛界矣。達磨西來。單傳心印。頓悟法門。正是頓悟此心。此禪宗心性真妄之旨也。若夫吾儒所宗。堯舜禹湯文武周公孔子所傳之心性。則曰唯精惟一。以精一為宗極。而有人心道心之別。此亦真妄之分也。但世教所原不出乎此。其曰道心。則不迷不妄之性也。其曰人心。則迷性而為情。世人但知用情而不知用性。但知波而不知波原水也。故孔子曰。性相近也。習相遠也。性近則水原無波。習遠則逐波忘水。水尚不知。而況了達濕性無二乎。且如本一水也。而以咸酸苦辣和之。則淡性亡矣。其濕性則本無二也。是知眾味乃妄之變也。其濕性不可變也。不可變者真。可變者妄。若達濕性無二。則眾昧不可得而有也。所謂堯舜與人同耳。同者性也。不同者妄也。又曰。人皆可以為堯舜。其可為者性也。不可為者習也。人之所習。茍舍污下而就高明。則日遠所習而近於性。是可與為堯舜者亦此習耳。習近於性。即禪家漸修之行也。以世儒之學。未離凡近。去聖尚
【現代漢語翻譯】 現代漢語譯本： 闡述明心見性的宗旨。於是開示說：『所謂心性是什麼呢？乃是一切聖人、凡人和生靈的根本。因為本體相同而作用不同，因此有迷惑和覺悟的差別，所以有真實和虛妄的區別。』所謂『三界唯心，萬法唯識』，是因為迷惑了本有的一心而產生了識，識就完全是虛妄的作用，追逐外境，攀緣執著，不再知道本有的真心了。如果知道真心本有，明白虛妄原本不存在，就可以返妄歸真，從眾生界，就可以立刻進入佛界了。達磨（Bodhidharma）祖師西來，單單傳授心印，頓悟的法門，正是頓悟這個心。這就是禪宗心性真妄的宗旨啊。至於我們儒家所尊崇的，堯、舜、禹、湯、文王、武王、周公、孔子所傳的心性，則是說『唯精惟一』，以精一作為最高的準則，並且有人心和道心的區別，這也是真和妄的區分啊。但是世俗的教化所依據的，沒有超出這個範圍。其中所說的道心，就是不迷惑、不虛妄的本性。其中所說的人心，就是迷惑本性而產生的情感。世人只知道運用情感而不知道運用本性，只知道波浪而不知道波浪原本是水啊。所以孔子說：『本性是相近的，習性是相遠的。』本性相近，就像水原本沒有波浪；習性相遠，就像追逐波浪而忘記了水。水尚且不知道，更何況瞭解濕性沒有差別呢？比如原本是一樣的水，而用咸、酸、苦、辣來調和它，那麼水的淡味就消失了。但是它的濕性原本是沒有差別的。由此可知各種味道是虛妄的變化，而濕性是不可改變的。不可改變的是真，可以改變的是妄。如果明白濕性沒有差別，那麼各種味道就不可能存在了。所謂堯、舜和普通人一樣，一樣的是本性，不一樣的是虛妄。又說：『人人都可以成為堯舜。』可以成為堯舜的是本性，不可以成為堯舜的是習性。人們所學習的，如果捨棄污穢低下而趨向高尚光明，那麼就日益遠離所學習的而接近於本性。可以和他們一起成為堯舜的，也是這個習性啊。習性接近於本性，就是禪家漸修的行為。因為世俗儒家的學問，沒有脫離凡俗，距離聖人還很遠。
【English Translation】 English version: Expounding on the essence of illuminating the mind and seeing one's nature. Thereupon, he instructed, saying: 'What is this so-called mind-nature? It is the fundamental basis of all sages, ordinary beings, and sentient creatures. Because the substance is the same but the functions differ, there are differences in delusion and enlightenment, hence the distinction between truth and falsehood.' The so-called 'The Three Realms are only mind, and all phenomena are only consciousness' is because the originally inherent one mind is deluded, giving rise to consciousness. Consciousness is then entirely a function of delusion, chasing after external circumstances, clinging and grasping, no longer knowing the originally inherent true mind. If one knows that the true mind is originally present and understands that delusion is fundamentally non-existent, then one can return from delusion to truth, and from the realm of sentient beings, one can immediately enter the realm of Buddhas. Bodhidharma (達磨) came from the West, transmitting only the mind-seal, the Dharma gate of sudden enlightenment, which is precisely to suddenly awaken to this mind. This is the essence of the Chan (禪) school's teachings on the truth and falsehood of mind-nature. As for what our Confucian school reveres, the mind-nature transmitted by Yao (堯), Shun (舜), Yu (禹), Tang (湯), King Wen (文王), King Wu (武王), the Duke of Zhou (周公), and Confucius (孔子), it is said to be 'Hold fast to the perfect Mean,' taking perfect singleness as the highest principle, and there is a distinction between the human mind and the moral mind, which is also a distinction between truth and falsehood. However, the basis of worldly teachings does not go beyond this. The so-called moral mind is the nature that is not deluded or false. The so-called human mind is the emotions that arise from the delusion of nature. People only know how to use emotions and do not know how to use nature, only knowing the waves and not knowing that the waves are originally water. Therefore, Confucius said: 'By nature, men are nearly alike; by practice, they get to be wide apart.' Being close in nature is like water originally without waves; being far apart in practice is like chasing after waves and forgetting the water. If one does not even know the water, how much less can one understand that the wet nature is without difference? For example, originally it is the same water, but if it is mixed with salty, sour, bitter, and spicy flavors, then the bland taste of the water disappears. But its wet nature is originally without difference. From this, it can be known that the various flavors are illusory changes, while the wet nature is unchangeable. What is unchangeable is true; what is changeable is false. If one understands that the wet nature is without difference, then the various flavors cannot possibly exist. The so-called Yao and Shun are the same as ordinary people; what is the same is the nature, what is different is the illusion. It is also said: 'Everyone can become Yao and Shun.' What can become Yao and Shun is the nature; what cannot become Yao and Shun is the practice. What people learn, if they abandon the filthy and base and turn to the noble and bright, then they will increasingly distance themselves from what they have learned and approach their nature. Those who can become Yao and Shun with them are also this practice. Practice approaching nature is the gradual cultivation of the Chan school. Because the learning of worldly Confucians has not departed from the mundane and is still far from the sages.
遠。非漸趨無以致其極。故聖人立教。但曰習。曰致。曰克。其入道工夫。在漸復不言頓悟。若夫禪門則遠妻子之愛。去富貴之慾。諸累已釋。切近於道。故復性工夫。易為力。故曰頓悟。以所處地之不同。故造修有難易。其實心性之在人。本無頓漸之差。但論習染之厚薄。此入道要也。若究心性之精微。推其本源。禪之所本在不生滅。儒之所本在生滅。故曰生生之謂易。此儒釋宗本之辨也。心性之說蓋在於此。若宗門向上一著。則超乎言語之外。又不殢心性為實法也。
示假幻然給諫請益
諸佛出世。無法可說。祖師西來。亦無實法與人。但為眾生種種顛倒執著之情。隨宜擊破。令舍執著。頓悟本有而已。以眾生癡迷執著之心。堅固難破。加以歷劫無明煩惱。業障根深。難得頓悟。故費吾佛四十九年無量方便。為設斷惑證真之法。從凡至聖。設有五十五位之階差。非是世尊好作恁般去就。費婆心也。以眾生心病無量。故設對癥之方。亦無量耳。及至究竟實際。直到知見盡泯。一法不立。始是到家田地。若有纖毫知見不忘。猶在門外止宿草菴。遣之又遣至無可遣。縱然如是。猶是法身邊事。未是法身向上事。止是教家極則處。未是宗門極則處。由是觀之。修行一事。豈是草草。便以一知半解為得哉。且如
【現代漢語翻譯】 現代漢語譯本：
遙遠的目標，不通過逐漸趨近是無法達到的。所以聖人設立教義，只說『習』（練習），『致』（達到），『克』（克服）。他們進入道的功夫，在於漸修，不談頓悟。至於禪宗，遠離妻子之愛，去除富貴之慾，各種牽累已經解除，非常接近於道。所以恢復本性的功夫，容易用力。所以說頓悟。因為所處境地不同，所以修造有難易。其實心性在人，本來沒有頓漸的差別，只在于習染的厚薄。這是入道的要點。如果探究心性的精微，推究它的本源，禪宗的根本在於不生不滅，儒家的根本在於生生不息。所以說『生生之謂易』。《易經》這是儒家和佛家根本的區別。心性的學說大概就在於此。如果禪宗的向上之著，就超越了言語之外，又不執著心性為實在的法。
為假幻然給諫請教開示：
諸佛出世，沒有固定的法可以說。祖師西來，也沒有實際的法給人。只是爲了眾生種種顛倒執著的情感，隨機應變地擊破，使他們捨棄執著，頓悟本有的佛性而已。因為眾生癡迷執著的心，堅固難以打破，加上歷劫的無明煩惱，業障根深，難以頓悟。所以佛陀用了四十九年無數的方便法門，為他們設立斷除迷惑、證得真理的方法。從凡人到聖人，設有五十五個位次的階梯，不是世尊喜歡這樣做，費盡苦心。因為眾生的心病無數，所以設立對癥的藥方，也無數。等到究竟的實際，直到知見全部泯滅，一法不立，才是到達了家鄉的田地。如果有一絲一毫的知見不忘記，還在門外寄宿在草菴里。遣除又遣除，直到無可遣除。即使這樣，還是法身邊的事情，不是法身向上之事。只是教家的極則之處，不是宗門的極則之處。由此看來，修行這件事，豈是草率的，便以一知半解為得到呢？且如
【English Translation】 English version:
The distant goal cannot be reached without gradual progress. Therefore, the sages established teachings, focusing on '習' (practice), '致' (attainment), and '克' (overcoming). Their effort in entering the Dao lies in gradual cultivation, not mentioning sudden enlightenment. As for the Chan school, it distances itself from the love of wife and children, and removes the desire for wealth and status. With all burdens released, it is very close to the Dao. Therefore, the effort to restore one's nature is easier to exert. Hence, the saying of sudden enlightenment. Because of the different circumstances, cultivation and construction have varying degrees of difficulty. In fact, the nature of the mind in people has no inherent difference between gradual and sudden; it only depends on the thickness of habitual defilements. This is the key to entering the Dao. If one explores the subtleties of the mind and investigates its origin, the foundation of Chan lies in non-birth and non-death, while the foundation of Confucianism lies in continuous birth and transformation. Therefore, it is said, '生生之謂易' (sheng sheng zhi wei yi - continuous production is called change from the Book of Changes). This is the distinction between the fundamental principles of Confucianism and Buddhism. The discussion of the nature of the mind lies in this. If the upward pointing of the Zen school transcends language and does not cling to the mind-nature as a real dharma.
Instruction to Jian, the Censor, on the Illusory Nature of Reality:
The Buddhas appear in the world without a fixed dharma to speak. The Patriarchs came from the West without a real dharma to give to people. They only aim to break through the various inverted and clinging emotions of sentient beings, adapting to the circumstances, so that they abandon their attachments and suddenly awaken to their inherent Buddha-nature. Because the minds of sentient beings are deluded and clinging, firm and difficult to break, coupled with the ignorance and afflictions of countless kalpas, and deeply rooted karmic obstacles, it is difficult to achieve sudden enlightenment. Therefore, the Buddha spent forty-nine years using countless expedient means to establish methods for cutting off delusion and realizing truth. From ordinary people to sages, there are fifty-five levels of stages. It is not that the World-Honored One likes to do things this way, expending so much effort. Because the mental illnesses of sentient beings are countless, so the prescriptions for treating them are also countless. When it comes to ultimate reality, until all knowledge and views are extinguished, and not a single dharma is established, only then has one arrived at one's homeland. If there is even a trace of knowledge and views that is not forgotten, one is still lodging in a thatched hut outside the gate. Eliminate it again and again, until there is nothing left to eliminate. Even so, it is still a matter of the periphery of the Dharmakaya, not a matter of the Dharmakaya's upward progress. It is only the ultimate point of the teaching school, not the ultimate point of the Zen school. From this perspective, how can the matter of cultivation be taken lightly, and one consider oneself to have attained something with only a superficial understanding? For example,
宗門自六祖已前。不說參究功夫。只貴當下頓悟。自南嶽青原已下。根機不一。多在參求保養。及至五家建立。門庭施設不同。就里宗旨元無差別。其于應機接物。如秦鏡當臺。照徹肝膽。至若與人解粘去縛。直指法身向上一路。剿絕佛法知見。不到窮源徹底。斷斷不肯輕易放過。其在禪道大盛之時。天下明眼知識甚多。學道衲子。處處參請印證。故悟者不落邪見。及宋而元。知識雖多。學人邪見不少。不墮生滅則落空見。有體無用。如二乘偏空。甚至撥無因果。墮落外道。豁達斷空。或悟心未徹。才見影響。便得少為足。自稱菩薩。口口談空。心心著有。竟造生死之業。而不自覺。如是皆未得明眼知識。勘驗提撕。故致禪門凋弊。古德云。不是無禪。只是無師。謂是故耳。大段末法。參禪得少為足者多。縱有真正學人。肯下死手做工夫。十年五年不變其志。亦有了悟自心一切皆空。因無明師印證。遂落空見。或識神未破。墮在光影門頭。或習氣未凈。被工夫逼拶。變現種種境界。將為神通妙用。或見諸佛菩薩現身說法。或使知他心宿命。能見未來之事。或起種種異見。此皆習氣變現。若認作奇特。便落魔道。可惜一往工夫。為害非細。此皆不遇明師。又不知佛教中修心方便。故誤墮耳。亦有真參實悟。明見自心了無
【現代漢語翻譯】 現代漢語譯本： 宗門在六祖慧能（六祖）之前，不提倡參究的功夫，只注重當下的頓悟。自南嶽懷讓（南嶽）和青原行思（青原）之後，眾生的根器不一，大多在於參求和保養。等到臨濟、曹洞、溈仰、雲門、法眼五家禪宗建立，各家門庭設施不同，但其宗旨原本沒有差別。他們應機接物，就像秦鏡高懸，照徹人的肝膽。至於幫人解開束縛，直指法身和向上之路，徹底清除佛法的知見，不到窮源徹底的地步，斷然不肯輕易放過。禪道大盛之時，天下明眼的善知識很多，學道的衲子到處參訪請教和印證，所以開悟的人不會落入邪見。到了宋朝和元朝，善知識雖然多，但學人的邪見也不少。不墮入生滅的常見，就落入斷滅的空見，有體無用，如同二乘的偏空，甚至否定因果，墮落外道，豁達地斷滅空無。或者開悟不徹底，才見到一點影響，就覺得足夠了，自稱菩薩，口口聲聲談論空，心裡卻執著于有，最終造作生死的業，而不自覺。像這樣都是因為沒有得到明眼善知識的勘驗和提撕，所以導致禪門衰敗。古德說：『不是沒有禪，只是沒有師。』說的就是這個原因。末法時代，參禪得到一點就覺得足夠的人很多。縱然有真正學道的人，肯下死功夫，十年五年不變其志，也可能領悟到自心一切皆空，但因為沒有明師印證，就落入空見。或者識神沒有破除，墮落在光影門頭。或者習氣沒有清凈，被功夫逼迫，變現出種種境界，以為是神通妙用。或者見到諸佛菩薩現身說法，或者知道他人的心念和宿命，能見到未來的事情，或者生起種種奇異的見解。這些都是習氣變現出來的，如果認為很奇特，就落入魔道。可惜以往的功夫，為害不小。這些都是因為沒有遇到明師，又不知道佛教中修心的方便法門，所以誤入歧途。也有真正參禪實悟，明見自心了無自性者。
【English Translation】 English version: Before the Sixth Patriarch Huineng (Sixth Patriarch), the Zen school did not emphasize the effort of investigating Chan, but only valued sudden enlightenment in the present moment. After Nanyue Huairang (Nanyue) and Qingyuan Xingsi (Qingyuan), the capacities of sentient beings varied, and most focused on seeking and maintaining. When the five houses of Zen—Linji, Caodong, Weiyang, Yunmen, and Fayan—were established, each had different arrangements, but their fundamental principles were the same. Their response to situations and interaction with beings was like a clear mirror reflecting everything. As for helping people untie bonds, directly pointing to the Dharmakaya and the upward path, and thoroughly eliminating views based on Buddhist knowledge, they would not easily let go until the source was completely exhausted. During the flourishing of Zen, there were many clear-eyed teachers in the world, and students of the Way everywhere sought guidance and confirmation, so those who attained enlightenment did not fall into wrong views. By the Song and Yuan dynasties, although there were many teachers, there were also many students with wrong views. If they did not fall into the common view of arising and ceasing, they fell into the nihilistic view of emptiness, having substance without function, like the emptiness of the two vehicles, even denying cause and effect, falling into external paths, and nihilistically cutting off emptiness. Or, if their enlightenment was incomplete, and they only saw a glimpse, they would think it was enough, calling themselves Bodhisattvas, talking about emptiness with their mouths, but clinging to existence in their hearts, ultimately creating the karma of birth and death without realizing it. All of this was because they did not receive the examination and guidance of clear-eyed teachers, which led to the decline of the Zen school. An ancient worthy said, 'It is not that there is no Zen, but that there is no teacher.' This is what he meant. In the degenerate age, there are many who are content with little attainment in Zen practice. Even if there are true students of the Way who are willing to put in the effort with all their might, remaining steadfast for ten or five years, they may realize that everything in their own mind is empty, but because they do not have a clear teacher to confirm it, they fall into the view of emptiness. Or, if their consciousness is not broken, they fall into the realm of light and shadow. Or, if their habitual tendencies are not purified, they are forced by their practice to manifest various states, which they take to be miraculous powers. Or, they see Buddhas and Bodhisattvas appearing and teaching the Dharma, or they know the thoughts and past lives of others, and can see future events, or they have various strange views. All of these are manifestations of habitual tendencies. If they take them to be extraordinary, they fall into demonic paths. It is a pity that their past efforts are greatly harmed. All of this is because they have not encountered a clear teacher, and do not know the skillful means of cultivating the mind in Buddhism, so they go astray. There are also those who truly practice Zen and attain genuine enlightenment, clearly seeing that their own mind has no self-nature.
一法。不能開頂門正眼。便坐在凈裸裸赤灑灑純清絕點處。此名拘守竿頭。靜沈死水。故云百尺竿頭坐的人。雖然得入未為真。百尺竿頭重進步。大千世界現全身。又云。有佛處。不可住。無佛處。急走過。正是教人不可坐在無事甲里。便說無佛可成。無眾生可度。此正墮在斷見。不能離此空見耳。縱然到此。亦是法身邊事。未是法身向上事。豈不聞雲門道。得到法身邊。隱隱的似有個物相似。亦是光不透脫。直饒透過。放過即不可。此語實是修心照膽鏡也。故古德云。悟之一字。直須吐卻。應知佛祖說法。一味遣眾生執情。所謂但盡凡情。別無聖解。若作聖解。即受群邪。棱嚴經中。五十種陰魔。非漫語也。今時修行既無明師指點。若不遵佛祖言教印證。將何以為憑據耶。始因眾生著有。故佛破其有見。二乘外道著空。故佛破其空見。菩薩著空有二邊。故佛說非空非有。破二邊見。及至入佛法中。又遣其佛見法見。所以遣至無遣。正謂不見一法即如來。豈不見善財童子。參五十三大善知識。已入五十三位法門。入佛境界。不說成佛之事。但云與虛空等。與法界等。與毗盧遮那等。及見普賢菩薩。乃為說十種行愿。此便是修行學佛之大榜樣。不以悟后為無事也。今人修行。縱能悟徹法界。若不學善財修習普賢大行。終
是不免墮落空見外道。可不懼哉。此上葛藤。特為修行無多聞慧。錯誤用心。不能入佛知見。故不免饒舌。若視為泛泛語言。不唯有負老僧。且自誤不少。
示玉覺禪人
蘄陽慧玉慧覺二禪人。參老人于黃梅紫雲山。自云心中生滅。唸唸不停。猶如野馬。特求開示。云何降伏其心。老人示之曰。學人修行。為生死大事也。以心中唸唸不停。故生死不斷。欲實爲了生死。必要把一切萬緣盡情放下。放得乾乾淨淨。然有無始習氣種子不得乾淨。必須參一話頭。紙上都有。但不知下手工夫難易訣法。必須參善知識。開示方便。是他行過的曉得易入處。如六祖昔聞應無所住而生其心。當下開悟。世人不知。當了𢆯妙道理會。元不是𢆯妙。因昔有住。今聞無住。故當時放下而得開悟。有何𢆯妙。如永明大師。昔以唸佛用心。不能造入。後於韋䭾前拈鬮。得唸佛。參禪世人以禪當作道理講。殊不知禪乃是自心。經云。不生不滅是也。欲明生死大事。知戒律尊崇。決不敢犯。先要信力肯心堅志。把𢆯言妙理世事人情。都要放下。此參禪一著。元無有𢆯妙奇特。此事極拙。汝肯信否。若果肯信。但把從前妄想一齊放下。不容潛生。緩緩專提一聲阿彌陀佛。著實靠定。要觀此念從何處起。如垂綸釣于深潭相似。若妄念又生。
【現代漢語翻譯】 現代漢語譯本： 如果不免墮入空見外道的境地，難道不令人畏懼嗎？以上這些啰嗦的話，特別爲了修行而缺乏聞慧，用心錯誤，不能進入佛的知見的人而說。所以才免不了多費口舌。如果把這些話看作是泛泛而談，不僅辜負了我這個老和尚，而且會耽誤自己不少。
開示玉覺禪人
蘄陽的慧玉、慧覺兩位禪人，在黃梅紫雲山參拜老和尚。他們說自己心中生滅，唸唸不停，就像脫韁的野馬。特來請求開示，如何降伏這顆心。老和尚開示說：『學人修行，是爲了生死大事啊。因為心中唸唸不停，所以生死不斷。想要真正了脫生死，必須把一切萬緣都徹底放下，放得乾乾淨淨。然而還有無始以來的習氣種子無法乾淨，必須參一個話頭。這些道理書上都有，但不知道下手的功夫難易和訣竅。必須參訪善知識，開示方便之門。因為他們是過來人，知道容易入門的地方。』就像六祖當年聽到『應無所住而生其心』，當下開悟。世人不知道，當成了玄妙的道理來理解。原本不是什麼玄妙，因為過去有『住』，現在聽到『無住』，所以當時放下而得以開悟。有什麼玄妙呢？就像永明大師，過去念佛用心，不能進入狀態，後來在韋馱（佛教護法神）前拈鬮，得到唸佛。參禪的人把禪當作道理來講，殊不知禪就是自心。《經》上說，『不生不滅』就是。想要明白生死大事，知道戒律的尊崇，決不敢違犯。首先要有信力，肯下決心，意志堅定，把玄言妙理、世事人情，都要放下。這參禪一著，原本沒有什麼玄妙奇特。這件事極其笨拙，你肯相信嗎？如果真的肯相信，就把從前的妄想全部放下，不容許它潛生。緩緩地專心提唸一聲『阿彌陀佛』（西方極樂世界教主），著實依靠它，要觀察這一念從何處生起，就像在深潭裡垂釣一樣。如果妄念又生起，
【English Translation】 English version: If one inevitably falls into the path of nihilistic externalists, is that not frightening? These verbose words above are especially for those who practice without much learning and wisdom, using their minds incorrectly, and are unable to enter the Buddha's knowledge and vision. Therefore, I cannot help but be long-winded. If these words are regarded as mere general talk, it would not only be letting down this old monk but also greatly misleading oneself.
Instruction to Chan Practitioner Yu Jue
Chan practitioners Huiyu and Huijue from Qiyang, visited the old monk at Ziyun Mountain in Huangmei. They said that their minds were constantly arising and ceasing, like wild horses. They especially sought guidance on how to subdue their minds. The old monk instructed them, 'Practitioners cultivate for the great matter of birth and death. Because the mind is constantly arising and ceasing, birth and death continue without end. If you truly want to be free from birth and death, you must completely let go of all worldly concerns, letting go completely and cleanly. However, there are beginningless habitual seeds that cannot be cleansed. You must investigate a 'hua tou' (critical phrase for meditation). These principles are all in the books, but one does not know the ease or difficulty and the key methods of applying effort. You must consult a good teacher to reveal the expedient means. Because they have been through it, they know the easy entry points.' Just like the Sixth Patriarch, who upon hearing 'one should abide nowhere and thus the mind arises,' immediately attained enlightenment. The world does not know this and takes it as a profound and subtle principle to understand. Originally, it is not something profound and subtle. Because in the past there was 'abiding,' now hearing 'non-abiding,' one then lets go and attains enlightenment. What is so profound and subtle about it? Like Great Master Yongming, who in the past used his mind to recite the Buddha's name but could not enter the state, later drew lots before Weituo (a Buddhist guardian deity) and obtained reciting the Buddha's name. People who practice Chan take Chan as a principle to explain, but they do not know that Chan is one's own mind. The Sutra says, 'Not arising, not ceasing' is it. If you want to understand the great matter of birth and death, know the reverence of precepts and dare not violate them. First, you must have faith, be willing to make up your mind, and have a firm will. You must let go of profound words and subtle principles, worldly affairs, and human sentiments. This move of practicing Chan originally has nothing profound or special. This matter is extremely clumsy, are you willing to believe it? If you are truly willing to believe it, then put down all previous delusions, not allowing them to arise secretly. Slowly and attentively focus on reciting 'Amitabha Buddha' (the teaching host of the Western Pure Land), truly rely on it, and observe where this thought arises from, like fishing in a deep pool. If delusional thoughts arise again,
此因無始習氣太重。又要放下。切不要將心斷妄想。只把脊樑豎起。不可東想西想。直於妄念起處覷定。放下又放下。緩緩又提起一聲佛。定觀這一聲佛畢竟從何處起。至五七聲則妄念不起。又下疑情。審這唸佛的畢竟是誰。世人把此當作一句說話。殊不知此下疑情。方才是得力處。如妄念又起。即咄一聲。只問是誰。妄念當下掃蹤滅跡矣。佛云。除睡常攝心。睡時不能攝心。一醒就提起話頭。如此不但坐如是。行住茶飯動靜亦如是。在稠人廣眾中不見有人。在諸動中不見有動。如此漸有入處。七識到此不行。如此日夜靠定。不計工夫。一旦八識忽然迸裂。露出本來面目。便是了生死的時節。方不負出家之志。但參禪之時。不要求悟。任他佛來祖來魔來。只是不動。唸唸單提行將去。中間再無疑難。如是綿綿密密。心心無間。日用著力做去。自有下落。
示明益禪人
學人不知向上一路。但求增益知見。殊不知知見立知。即無明本。此不知本有而向外馳求。更欲增益其明矣。茍明其明則明亦不立。何益之有。故曰。為學日益。凡言學者。則向他家屋裡求安樂窩。縱然求得。畢竟非屬己有。既非己有。則樂非真樂。樂既非真。又何從而安之耶。向外求安。自古學人之通病。非特今也。明益禪人請益。將謂無
【現代漢語翻譯】 現代漢語譯本 這是因為無始以來的習氣太重，所以要放下。切記不要試圖用意識去斷除妄想，只需把脊樑挺直，不要東想西想，直接在妄念生起的地方盯住它。放下，再放下，緩緩地提起一聲佛號。專注地觀照這一聲佛號究竟從何處生起。唸到五七聲，妄念自然不起。然後生起疑情，審問這唸佛的究竟是誰。世人把這當作一句空話，殊不知這生起疑情，才是得力之處。如果妄念又起，就呵斥一聲，只問『是誰？』，妄念當下就會消失得無影無蹤。佛說：『除了睡覺的時候，要經常收攝心念。』睡覺時不能收攝心念，一旦醒來就提起話頭。這樣，不但在坐禪時如此，行走、站立、吃飯、動靜時也都要如此。在人群中，視而不見他人；在各種活動中，視而不見有活動。這樣漸漸地就會有所領悟。第七識到這裡就無法執行。這樣日夜依靠它，不計較時間。一旦第八識忽然破裂，顯露出本來的面目，那就是了脫生死的時節。這樣才不辜負出家修行的志向。但是參禪的時候，不要追求開悟。任憑佛來、祖師來、魔來，只是不動搖。念念不忘地提起話頭，一直做下去，中間不再有任何疑問。這樣綿綿密密，心心相印，在日常生活中努力去做，自然會有結果。
——開示明益禪人（Mingyi Chánrén, a Chan Buddhist practitioner）
學人不知道向上一路（xiàng shàng yī lù, the path to enlightenment），只求增加知見。殊不知知見上再增加知見，就是無明的根本。這是因為不知道本自具有，反而向外馳求，還想增加光明。如果明白了這個『明白』，那麼『明白』本身也不成立了，又有什麼益處呢？所以說：『為學日益』。凡是說『學』的，就是向別人家裡尋求安樂窩。縱然求到了，畢竟不屬於自己所有。既然不屬於自己所有，那麼快樂就不是真正的快樂。快樂既然不是真的，又從何處得到安寧呢？向外尋求安寧，自古以來就是學人的通病，不僅僅是現在。明益禪人前來請教，我以為他沒有……
【English Translation】 English version This is because the habitual tendencies from beginningless time are too heavy, so you must let go. Be sure not to try to cut off deluded thoughts with your mind; just straighten your spine and do not think about this or that. Directly fix your gaze on the place where deluded thoughts arise. Let go, and let go again, and slowly raise a sound of Buddha's name. Focus on observing where this sound of Buddha's name ultimately arises from. After reciting five or seven times, deluded thoughts will naturally not arise. Then, generate a feeling of doubt, and examine who is actually reciting the Buddha's name. Worldly people treat this as empty talk, but they do not know that generating this feeling of doubt is where the effort lies. If deluded thoughts arise again, then shout 'Who?', and the deluded thoughts will immediately disappear without a trace. The Buddha said, 'Except when sleeping, constantly gather your mind.' When sleeping, you cannot gather your mind; as soon as you wake up, bring up the topic of contemplation. In this way, not only when sitting in meditation, but also when walking, standing, eating, and in all activities, it should be like this. In crowds of people, see no one; in all activities, see no activity. In this way, you will gradually have an entry point. The seventh consciousness cannot function here. Rely on this day and night, without counting the time. One day, the eighth consciousness will suddenly burst open, revealing your original face. That will be the time to end birth and death. Only then will you not have betrayed your aspiration to leave home and practice. But when practicing Chan meditation, do not seek enlightenment. Let the Buddha come, let the Patriarchs come, let the demons come, just do not move. Single-mindedly bring up the topic of contemplation, and keep going. In the middle, have no more doubts. In this way, continuously and closely, mind to mind without interruption, put effort into your daily practice, and there will naturally be a result.
— Instructions to Chan Practitioner Mingyi (Mingyi Chánrén, a Chan Buddhist practitioner)
Students do not know the upward path (xiàng shàng yī lù, the path to enlightenment), and only seek to increase their knowledge and views. They do not realize that adding knowledge to knowledge is the root of ignorance. This is because they do not know that it is inherently present, and instead seek it externally, wanting to increase its brightness. If you understand this 'understanding,' then the 'understanding' itself is not established, so what benefit is there? Therefore, it is said, 'Learning increases daily.' Whenever 'learning' is mentioned, it means seeking a comfortable nest in someone else's house. Even if you find it, it ultimately does not belong to you. Since it does not belong to you, then the happiness is not true happiness. Since the happiness is not true, then where can you find peace? Seeking peace externally has been a common ailment of students since ancient times, not just now. Chan Practitioner Mingyi came to ask for instruction, and I thought he had no...
益而欲明之耶。有益而欲明之耶。若言無益。無益則不必矣。若言有益。既有益矣。又何必明之耶。試看明從何明。益從何益。若求明其明。則失本明。若更求多益。則返成無益。凡求益者。如人食已飽。而更貪其味。則傷食而病成矣。若能隨食而吐。可勿藥而愈。若護病忌醫。終成痞滯。凡病此者。雖盧扁不能治。何也。以貪食不吐。一病也。養病諱疾。二病也。病成忌醫。三病也。或從而惡藥。四病也。或求速效。不信治本之方。即疑醫棄藥。五病也。或更從庸醫誤服毒藥。而至損生者。此不治之科也。學人自棄本明。而向外馳求。增益知見。大都若此。傷哉。吾少每讀醫師喻。未嘗不三複聖訓。竊見近世學者。初為沙彌。即能誦此。老不知宗。竟致虛生浪死者無限。此不明之過也。亦有求明而誤以不明強自為明者。誠不達本之咎耳。佛言。息心達本源。故號為沙門。學人茍能息心達本。明不必外求。益不必多增。自性具足。曾何虧欠。明益禪人。果能知此。頓將從前所求多處。一齊吐卻。如傷食人中無宿滯。則元氣自復。學人刬卻知見。可稱無事道人矣。試子細撿點從前滿腹餿酸。作何氣味。參。參。
示慧棱禪人
禪人生長休邑。少賈于江湖。因厭塵俗。至匡山禮續芳和尚剃髮。老人自南嶽來休
【現代漢語翻譯】 現代漢語譯本： 你是因為它無益而想弄明白它嗎？還是因為它有益而想弄明白它呢？如果說它無益，無益則不必弄明白了。如果說它有益，既然已經有益了，又何必再去弄明白它呢？試看這個『明』從何處明起？這個『益』從何處益起？如果想要明白那個『明』，那就失去了原本的『明』。如果更貪求更多的『益』，反而會變成無益。凡是求『益』的人，就像人已經吃飽了，卻更貪圖食物的美味，這樣就會損傷脾胃，導致疾病產生。如果能在吃完后及時吐出來，就可以不用吃藥也能痊癒。如果護著病不肯就醫，最終會形成痞塊積滯。凡是患這種病的人，即使是盧醫（指名醫，此處指扁鵲）也不能醫治。為什麼呢？因為貪食不吐，這是第一種病；養病隱瞞病情，這是第二種病；病重了才忌諱就醫，這是第三種病；或者反而厭惡藥物，這是第四種病；或者追求快速見效，不相信治本的方法，甚至懷疑醫生而拋棄藥物，這是第五種病；或者更聽信庸醫而誤服毒藥，以至於損害生命的。這都是不可救治的情況啊！學佛的人自己拋棄了本有的光明（本明），而向外奔波追求，增加知見，大多如此，可悲啊！我小時候每次讀到醫師的比喻，沒有不反覆思考聖人的教誨的。我私下看到近世的學者，剛開始做沙彌（小和尚）時，就能背誦這些道理，老了卻不明白宗旨，最終導致虛度一生，白白死去的人不計其數，這是不明白的過錯啊！也有人求明白，卻錯誤地把不明白的強行當作明白，這實在是不通達根本的過失啊！佛說：『息滅妄心，通達本源』，所以稱為沙門（出家人）。學佛的人如果能夠息滅妄心，通達本源，那麼光明不必向外尋求，利益不必多加增添，自性本來具足，曾經缺少什麼呢？明益禪人（人名），如果真能明白這個道理，就應該立刻將從前所求的那些多餘的東西，全部吐掉。就像傷食的人，如果腹中沒有積滯，那麼元氣自然恢復。學佛的人如果剷除知見，就可以稱為無事道人（指開悟的人）了。仔細檢查一下從前滿腹的餿酸，是什麼氣味？參！參！
開示慧棱禪人 禪人（對禪者的尊稱）生長在休邑，年輕時經商于江湖。因為厭倦塵世的庸俗，到匡山（廬山的別稱）禮拜續芳和尚剃度出家。續芳老人從南嶽（衡山）來到休邑。
【English Translation】 English version: Do you want to understand it because it is useless? Or do you want to understand it because it is beneficial? If you say it is useless, then there is no need to understand it. If you say it is beneficial, since it is already beneficial, why bother to understand it further? Try to see from where does this 'understanding' (ming) arise? From where does this 'benefit' (yi) originate? If you seek to understand that 'understanding', then you lose the original 'understanding'. If you greedily seek more 'benefit', it will turn into no benefit at all. Those who seek 'benefit' are like people who are already full but still crave the taste of food, which will damage their stomach and lead to illness. If you can vomit after eating, you can recover without medicine. If you protect your illness and avoid doctors, you will eventually develop stagnation. Those who suffer from this disease cannot be cured even by Lu Bian (a famous doctor, here referring to Bian Que). Why? Because they greedily eat but do not vomit, which is the first disease. They hide their illness, which is the second disease. They avoid doctors when the illness becomes serious, which is the third disease. Or they dislike medicine, which is the fourth disease. Or they seek quick results and do not believe in fundamental cures, even doubting the doctor and abandoning the medicine, which is the fifth disease. Or they listen to quack doctors and mistakenly take poison, leading to the loss of life. These are all incurable cases! Those who study Buddhism abandon their inherent brightness (ben ming) and run around seeking externally, increasing their knowledge and views, which is mostly the case, how sad! When I was young, every time I read the physician's analogy, I would repeatedly contemplate the sage's teachings. I have privately observed that scholars in recent times, when they first become Shramaneras (novice monks), can recite these principles, but when they grow old, they do not understand the essence, ultimately leading to a wasted life and a meaningless death, which is the fault of not understanding! There are also those who seek understanding but mistakenly force what they do not understand to be understanding, which is truly the fault of not understanding the root! The Buddha said: 'Cease the mind and reach the source', therefore they are called Shramanas (monks). If those who study Buddhism can cease the mind and reach the source, then brightness need not be sought externally, and benefit need not be increased, as the self-nature is inherently complete, what is lacking? Chan Master Mingyi (person's name), if you can truly understand this principle, you should immediately vomit all the superfluous things you have sought before. Just like a person who has overeaten, if there is no stagnation in the abdomen, then the original energy will naturally recover. If those who study Buddhism eradicate their knowledge and views, they can be called 'nothing-to-do' Daoists (referring to enlightened people). Examine carefully what the taste of the previously full stomach of sourness is. Chan! Chan!
Instruction to Chan Practitioner Huileng Chan practitioner (a respectful term for Chan practitioners) grew up in Xiuyi, and was a merchant in the world when he was young. Because he was tired of the vulgarity of the world, he went to Kuangshan (another name for Mount Lu) to pay respects to Abbot Xufang and shave his head to become a monk. The old man Xufang came to Xiuyi from Nanyue (Mount Heng).
夏金竹。禪人拈香請益。因示之曰。汝已能捨世間恩愛。身雖出家而心未明出家之事。昔吾佛世尊。舍金輪。棄王宮。入雪山。六年苦行。睹明星悟道。成等正覺。為三界師。六道尊仰。人天供養。普度眾生。同出生死。此是最初第一個出家之樣子也。如此看來。豈是偷安養懶。貴圖現成受用。便為出家者乎。定有一段本分事也。從上諸祖。持為生死大事出家。至於操方行腳。參訪知識。特為發明心地。將無量劫來生死根株。一拔頓盡。超脫三界永離苦趣。方為自利。后聽龍天推出。建立三寶。是為利他。二利具足。始是出家本分事。禪人今日出家。曾知有此事否。曾知有生死大事否。如何是生死。即今現前五蘊身心。集下無量劫來。種種貪瞋癡慢憎愛習氣種子。日用心心起惑。造業之心元是如來佛性。光明種子。今被無明煩惱。蓋覆日用而不自知者。是以迷此佛性。便是生死。悟此佛性。頓斷煩惱。脫離生死。是真出家兒。如此看來。出家乃大丈夫了生死事。非享安逸。貴圖自在而已也。不肯修行。不求明心見性。是為虛消信施。返招來世酬償之苦。何出家之有。禪人。何生何緣。何幸得遇明師度脫。安居名山道場。法侶和合。又何幸遇善知識。指引開導。若不深生慶幸。大生慚愧。決志修行求出生死。是為自棄。
如到寶山空手而回。豈不哀哉。禪人若肯發志修行。最先要將從前一切煩惱憎愛習氣。一齊頓斷。單單志求了生死一著。單將一句阿彌陀佛。蘊在胸中。如己命根。心心不斷。唸到花開見佛。便是了生死真正出家之時節也。若不以老人之言。發起真實信心。是為避溺投火。此生錯過。豈有出頭時節。汝切自思自勉。毋忽。
示半偈聞禪人
禪人少習舉子業。有出世志。四十棄妻子。禮紫柏老人之弟子果清湛公。祝髮于歸宗。歸宗乃昔諸尊宿建法幢之禪窟。有如來舍利在焉。是知禪人出家之緣勝。所居之地勝。第未發勝心耳。歸宗久廢。紫柏大師過其地。慘然悲酸。見枯松半折斤斧。大師愍而咒土壅之。冀其重榮。以卜道場之再建。不數年皮骨皆完。於是湛公毅然重興。遐邇聞之。莫不仰異景從。居士邢來慈。矢心唱導。又數年感 今上賜御藏以光名山。由是殿閣遂成。而堅音長老。募造毗盧大像以奠安之。自此三寶已具其二。獨僧寶未集。不足以揚法道耳。禪人出家之八年。老人自南嶽來游。禮舍利于金輪峰頂。睹其山川秀㧞。詢恢復之艱難。殿閣雖成。禪居未就。猶然荒寂中也。來慈固苦心護法。其力行乃吾徒事。若僧徒不勇往為之。則負建立之意。恐紫柏寂光有靈。定不瞑目也。因是致懇勸發大眾。
【現代漢語翻譯】 現代漢語譯本：如果到了寶山卻空手而回，豈不是太可悲了嗎！禪人如果肯立志修行，最先要將從前的一切煩惱、憎恨、愛戀、習氣，全部都徹底斷除。一心一意地誌求解脫生死這一件事，專心將一句『阿彌陀佛』，蘊藏在心中，如同自己的命根一樣，唸唸不斷。唸到蓮花盛開見到佛，便是了脫生死真正出家的時候了。如果不聽從老人的話，發起真實的信心，那就是避開溺水卻跳入火坑，這一生錯過了，哪裡還有出頭的機會呢？你一定要自己思考，自己勉勵，不要疏忽啊。
——開示半偈聞禪人
禪人年輕時學習科舉，有出世的志向。四十歲時拋棄妻子，拜紫柏老人（明末四大高僧之一）的弟子果清湛公為師，在歸宗寺剃度出家。歸宗寺是過去許多尊宿建立法幢的禪窟，有如來舍利在那裡。由此可知禪人出家的因緣殊勝，所居住的地方殊勝，只是還沒有發起殊勝的心罷了。歸宗寺荒廢已久，紫柏大師路過此地，悽慘悲傷。看到枯松半折，斤斧還在上面，大師憐憫而用土培壅它，希望它重新繁榮，以此來占卜道場的重建。沒過幾年，樹的皮骨都長全了。於是湛公毅然決然地重新興建歸宗寺，遠近的人聽說了，沒有不仰慕驚異而跟隨的。居士邢來慈，真心誠意地倡導此事。又過了幾年，感得當今皇上賜予御藏來光耀名山。因此殿閣得以建成。而堅音長老，募捐建造毗盧大佛像來安奉它。從此三寶已經具備了兩個（佛寶、法寶），唯獨僧寶沒有聚集，不足以弘揚佛法。禪人出家第八年，老人我從南嶽來遊歷，在金輪峰頂禮拜舍利，看到這裡的山川秀麗挺拔，詢問恢復的艱難。殿閣雖然建成，禪房還沒有著落，仍然是荒涼寂寞的樣子。邢來慈確實是苦心護法，他的努力是我們的榜樣。如果僧徒不勇往直前去做，就辜負了建立道場的意義，恐怕紫柏大師和寂光大師（紫柏大師的法號）在天有靈，一定不會瞑目的。因此我懇切勸勉大家發心。
【English Translation】 English version: How sad it would be to return empty-handed from a mountain of treasures! If a Chan practitioner is willing to aspire to cultivate, the first thing to do is to completely cut off all previous afflictions, hatred, love, and habits. Single-mindedly aspire to resolve the matter of birth and death, and wholeheartedly cherish the phrase 'Amitabha' (Amitābha - The Buddha of Immeasurable Light), keeping it in your heart like your own life-root, without ceasing for a moment. When you recite until the lotus blossoms and you see the Buddha, that will be the time of truly leaving home and resolving birth and death. If you do not heed the words of this old man and generate genuine faith, it would be like avoiding drowning only to jump into a fire. If you miss this life, when will you ever have a chance to emerge? You must think and encourage yourself, and do not neglect this.
— Shown to Chan Practitioner Banji Wenshi
The Chan practitioner studied for the imperial examinations in his youth and had aspirations to transcend the world. At the age of forty, he abandoned his wife and children and became a disciple of Guoqing Zhan Gong, a disciple of the Elder Zibo (Zibo Zhenke - one of the Four Great Monks of the late Ming Dynasty), and was tonsured at Guizong Temple. Guizong Temple was a Chan cave where many venerable monks of the past established Dharma banners, and it contains the relics of the Tathagata (Tathāgata - 'the one who has thus come' or 'the one who has thus gone', referring to the Buddha). From this, it can be known that the Chan practitioner's conditions for leaving home are excellent, and the place where he resides is excellent, but he has not yet generated an excellent mind. Guizong Temple has been abandoned for a long time. When Master Zibo passed by this place, he was sad and sorrowful. Seeing a half-broken withered pine tree with an axe still on it, the master took pity and used soil to cover it, hoping that it would flourish again, in order to predict the rebuilding of the monastery. In just a few years, the tree's bark and bones were completely restored. Therefore, Zhan Gong resolutely rebuilt Guizong Temple, and people from far and near heard of it and admired and followed him. Layman Xing Laici sincerely advocated this matter. After a few more years, he was grateful that the current emperor bestowed the imperial treasury to glorify the famous mountain. Therefore, the halls and pavilions were built. And Elder Jianyin raised funds to build the Vairocana Buddha statue (Vairocana - the universal Buddha) to enshrine it. From then on, the Three Jewels (Buddha, Dharma, Sangha) have already possessed two (Buddha Jewel, Dharma Jewel), but the Sangha Jewel has not yet gathered, which is not enough to promote the Dharma. In the eighth year of the Chan practitioner's leaving home, this old man came to visit from Mount Nanyue, and paid homage to the relics at the top of Jinlun Peak, seeing the beautiful and towering mountains and rivers here, and inquired about the difficulty of restoration. Although the halls and pavilions have been built, the Chan rooms have not yet been settled, and it is still a desolate and lonely place. Xing Laici is indeed diligently protecting the Dharma, and his efforts are a model for us. If the monks do not go forward bravely to do it, they will fail the meaning of establishing the monastery, and I am afraid that Master Zibo and Master Jiguang (Master Zibo's Dharma name) in heaven will certainly not rest in peace. Therefore, I earnestly urge everyone to make a vow.
而堅音與禪人為之綱領。禪人聞說。頓發勝心。普化大檀。莊嚴佛土。即荷錫出山。濵行請益。老人慾堅其願力。乃歡喜而示之曰。
汝雖出家。然猶未聞出世之行。昔吾釋迦本師。舍金輪王位。匿影雪山。六年苦行。以成正覺為人天師。其實久遠劫來。廣修福慧。故曰三千大千世界。無有如芥子許。不是菩薩捨身命為眾生處。至若施頭目腦髓。如棄涕唾。非一劫二劫。乃至無量劫來。世世生生如此苦行。方才博得相好身土。微妙莊嚴。即今末法弟子一缽盂飯。皆是如來身命骨血換來。留與兒孫受用。由是觀之。吾徒出家。衣食現成安居受用。豈易消受哉。茍不思報佛恩。體佛心。行佛行。理佛家事。則名雖出家。實資三途之苦具耳。所謂體佛心者。大慈悲心是。行佛行者。忍辱心是。佛家事者。廣行六度。成就二嚴。建立三寶。宏揚法化是。若不如此。非佛弟子。是為賊人。盜佛袈裟自滋苦本。如此出家有何利益。所言福慧二嚴者。以志悟般若種子。了達自心。妙契佛心。此名為慧。廣修檀度莊嚴。成就眾生。此名為福。故曰。福慧兩足。稱二足尊。故今勸禪人第一要志求般若。了悟自心。以出生死之苦海。次要廣行眾行。普化十方莊嚴佛土。以成凈土之凈業。除此二行。無可修者。然佛言教化眾生。即是莊
【現代漢語翻譯】 現代漢語譯本： 於是堅音和禪人作為這件事的綱領。禪人聽了這些話，頓時生起殊勝的信心，普遍地募化大量的佈施，來莊嚴佛土。隨即拿著錫杖出山，四處請教。老人想要堅定他的願力，於是歡喜地開示他說：
『你雖然出了家，然而還沒有聽聞出世的修行。從前我的釋迦本師（釋迦牟尼佛），捨棄了金輪王的地位，隱身在雪山，進行了六年的苦行，才成就正覺，成為人天導師。實際上，他在久遠劫以來，廣泛地修習福德和智慧。所以說，三千大千世界，沒有像芥菜籽那麼小的地方，不是菩薩捨棄身命為眾生所用的。至於佈施頭目腦髓，就像丟棄鼻涕唾沫一樣。不是一劫兩劫，乃至無量劫以來，世世代代都這樣苦行，才博得了相好之身和國土，微妙而莊嚴。現在末法時代的弟子，即使是一缽盂的飯，都是如來（佛的稱號）用身命骨血換來的，留給兒孫享用。由此看來，我們出家之人，衣食現成，安居受用，難道容易消受嗎？如果不想著報答佛恩，體會佛心，行佛所行，料理佛家的事務，那麼名義上雖然是出家，實際上是積攢三途（地獄、餓鬼、畜生）的痛苦之具罷了。所謂體會佛心，就是大慈悲心；行佛所行，就是忍辱心；佛家的事務，就是廣泛地實行六度（佈施、持戒、忍辱、精進、禪定、智慧），成就福德和智慧兩種莊嚴，建立佛法僧三寶，弘揚佛法教化。如果不這樣做，就不是佛的弟子，而是賊人，盜用佛的袈裟，自己滋長痛苦的根源。這樣出家有什麼利益呢？所說的福德和智慧兩種莊嚴，就是以志向領悟般若（智慧）的種子，了達自己的心，巧妙地契合佛心，這叫做智慧。廣泛地修習佈施等行為，莊嚴國土，成就眾生，這叫做福德。所以說，福德和智慧兩種都具足，稱為二足尊（佛的稱號）。所以現在勸禪人第一要立志追求般若，了悟自己的心，以脫離生死之苦海；其次要廣泛地實行各種善行，普遍地教化十方，莊嚴佛土，以成就凈土的清凈事業。除了這兩種修行，沒有其他可以修行的了。然而佛說教化眾生，就是莊』
【English Translation】 English version: Therefore, Jianyin and the Chan practitioner took this matter as their guiding principle. Upon hearing these words, the Chan practitioner immediately developed a supreme aspiration, universally soliciting vast offerings to adorn the Buddha-land. He then set out from the mountain, carrying his staff, seeking instruction everywhere. The elder, wishing to strengthen his vow, joyfully instructed him, saying:
'Although you have left home, you have not yet heard of the practice of transcending the world. In the past, our original teacher, Shakyamuni (Buddha's name), abandoned the position of a Chakravartin King (universal ruler), concealed himself in the Himalayas, and practiced asceticism for six years, thereby attaining perfect enlightenment and becoming a teacher of humans and devas. In reality, for countless eons, he extensively cultivated merit and wisdom. Therefore, it is said that in the three thousand great thousand worlds, there is not a place as small as a mustard seed that has not been a place where a Bodhisattva (enlightenment being) sacrificed his life for sentient beings. As for giving away one's head, eyes, brain, and marrow, it was like discarding snot and saliva. Not for one or two eons, but for countless eons, life after life, he practiced such austerities, only then to obtain a body and land with excellent marks and characteristics, subtle and adorned. Now, even a bowl of rice for a disciple in the Dharma-ending Age is exchanged for with the Tathagata's (another name for the Buddha) life, bones, and blood, left for descendants to enjoy. From this perspective, we who have left home, with ready-made food and clothing, living in comfort, how can we easily consume it? If we do not think of repaying the Buddha's kindness, embodying the Buddha's mind, practicing the Buddha's practice, and managing the affairs of the Buddha's family, then although we are nominally monks, we are actually accumulating the causes of suffering in the three lower realms (hell, hungry ghosts, animals). What is meant by embodying the Buddha's mind is great compassion; what is meant by practicing the Buddha's practice is patience; the affairs of the Buddha's family are to extensively practice the six paramitas (generosity, morality, patience, diligence, concentration, wisdom), accomplish the two adornments of merit and wisdom, establish the Triple Gem (Buddha, Dharma, Sangha), and propagate the Dharma. If you do not do this, you are not a disciple of the Buddha, but a thief, stealing the Buddha's robe and nourishing the root of suffering yourself. What benefit is there in leaving home in this way? The so-called two adornments of merit and wisdom are to aspire to awaken the seed of prajna (wisdom), understand one's own mind, and subtly accord with the Buddha's mind; this is called wisdom. To extensively cultivate giving and other practices, adorn the land, and accomplish sentient beings; this is called merit. Therefore, it is said that having both merit and wisdom is called the Two-Footed Honored One (another name for the Buddha). Therefore, I now advise the Chan practitioner to first aspire to seek prajna, understand your own mind, in order to escape the sea of suffering of birth and death; secondly, to extensively practice all kinds of good deeds, universally transform the ten directions, and adorn the Buddha-land, in order to accomplish the pure karma of the Pure Land. Apart from these two practices, there is nothing else to cultivate. However, the Buddha said that teaching and transforming sentient beings is adorning』
嚴佛土。以大地眾生沒溺貪慾苦海。畢造生死苦業。長劫沉淪。無由自出。故感三界三途之苦具。所賴三寶為福田。以種般若之種子。以為他世自受用之因緣。然須必假僧寶以開導。故吾徒佛子。能化一人發勝心。破慳貪。則一人凈自心。嚴一人之佛土。化多人則嚴多人之佛土。茍能化大地。使人人發心。則圓成人人之佛土。是則轉穢土成凈土。變苦具為樂具。豈不為最上殊勝之妙行哉。禪人行矣。執老人片言以往。便是豪傑之士。頓發廣大之心。如廣額屠兒。放下屠刀。便作佛事。亦如八歲龍女獻珠之頃。即證菩提。自有能破慳囊。扣揮糞土。成汝願力者。禪人勉旃。萬無怠惰。
憨山老人夢遊集卷第五 卍新續藏第 73 冊 No. 1456 憨山老人夢遊集
憨山老人夢遊集卷第六
侍 者 福 善 日錄
門 人 通 炯 編輯
嶺南弟子 劉起相 重較
法語
示歸宗堅音慈長老行乞莊嚴佛土
匡山金輪峰頂。有釋迦如來舍利。乃法身常住之地。從昔諸祖。建大法幢。先後三十七人。其間發明心地。超脫生死。不知其幾。是知茲山之靈。誠震旦之祇桓。西江之鷲嶺也。法運遷訛。與時升降。以致琳宮梵宇。委墮荒蓁。往紫柏大師。游履其
【現代漢語翻譯】 現代漢語譯本：
要莊嚴佛土，是因為大地上眾生沉溺於貪慾的苦海，造作了生死的苦業，長久地沉淪，沒有辦法自己解脫。所以感召了三界（欲界、色界、無色界）三途（地獄、餓鬼、畜生）的各種苦難。所依賴的是三寶（佛、法、僧）作為福田，用來種植般若（智慧）的種子，作為他世自己享受的因緣。然而必須依靠僧寶來開導。所以我的佛弟子們，能夠教化一個人發起殊勝的菩提心，破除慳吝貪婪，那麼這個人就能凈化自己的心，莊嚴一個人的佛土。教化更多的人，就能莊嚴更多人的佛土。如果能夠教化整個大地，使每個人都發起菩提心，那麼就能圓滿成就每個人的佛土。這樣就能將污穢的國土轉變成清凈的佛土，將痛苦的工具轉變成快樂的工具。這難道不是最上殊勝的妙行嗎？禪人去行動吧！拿著我老人的片言隻語前往，如果能使豪傑之士，頓然發起廣大的菩提心，就像廣額屠夫放下屠刀，便開始做佛事一樣。也像八歲龍女獻珠的那一瞬間，就證得了菩提。自然有人能夠破除你的慳吝，像清除糞土一樣，成就你的願力。禪人努力吧！千萬不要懈怠。
憨山老人夢遊集卷第五 卍新續藏第 73 冊 No. 1456 憨山老人夢遊集
憨山老人夢遊集卷第六
侍者 福善 日錄
門人 通炯 編輯
嶺南弟子 劉起相 重較
法語
示歸宗堅音慈長老行乞莊嚴佛土
匡山金輪峰頂，有釋迦如來舍利，乃法身常住之地。從昔諸祖，建大法幢，先後三十七人。其間發明心地，超脫生死，不知其幾。是知茲山之靈，誠震旦（中國的古稱）之祇桓（祇樹給孤獨園，佛教最早的寺院之一），西江之鷲嶺（靈鷲山，佛陀說法之地）也。法運遷訛，與時升降。以致琳宮梵宇，委墮荒蓁。往紫柏大師，游履其
【English Translation】 English version:
To adorn the Buddha-land is because the sentient beings on this great earth are drowning in the sea of suffering of greed and desire, creating the karma of suffering of birth and death, and are perpetually sinking without any way to liberate themselves. Therefore, they experience all kinds of suffering in the Three Realms (Desire Realm, Form Realm, Formless Realm) and the Three Evil Paths (Hell, Hungry Ghosts, Animals). What they rely on is the Three Jewels (Buddha, Dharma, Sangha) as a field of merit, to plant the seeds of Prajna (wisdom), as the cause for their own enjoyment in future lives. However, it is necessary to rely on the Sangha to guide them. Therefore, my Buddhist disciples, if they can transform one person to arouse the supreme Bodhi mind and break through stinginess and greed, then that person can purify their own mind and adorn their own Buddha-land. Transforming more people will adorn the Buddha-lands of more people. If they can transform the entire earth, causing everyone to arouse the Bodhi mind, then they can perfectly accomplish the Buddha-land of each person. In this way, they can transform a defiled land into a pure land, and transform the tools of suffering into the tools of happiness. Isn't this the most supreme and wonderful practice? Chan practitioners, go and act! Take my old man's few words with you, and if you can cause heroic people to suddenly arouse the vast Bodhi mind, just like the butcher Guang'e who laid down his butcher knife and began to do Buddhist deeds. It is also like the eight-year-old Dragon Girl who, in the moment of offering a pearl, attained Bodhi. Naturally, there will be someone who can break through your stinginess, like clearing away dung, and accomplish your vows. Chan practitioners, strive on! Do not be lazy.
Hanshan Laoren Mengyou Ji Volume 5 卍 New Continued Collection Volume 73 No. 1456 Hanshan Laoren Mengyou Ji
Hanshan Laoren Mengyou Ji Volume 6
Attendant Fushan Daily Record
Disciple Tongjiong Edited
Lingnan Disciple Liu Qixiang Revised
Dharma Words
Instructing Elder Jianyin Ci of Guizong to Adorn the Buddha-land by Begging
At the peak of Jinlun Peak in Kuangshan, there is a Sharira (relic) of Shakyamuni Tathagata, which is the place where the Dharmakaya (Dharma body) permanently resides. From the past patriarchs, great Dharma banners have been erected, with thirty-seven people in succession. Among them, countless have awakened their minds and transcended birth and death. It is known that the spirit of this mountain is truly the Jetavana (Jetavana Anathapindika's Monastery, one of the earliest Buddhist monasteries) of China and the Vulture Peak (Grdhrakuta Mountain, where the Buddha preached) of the West River. The Dharma's fortune changes and rises and falls with time, causing the beautiful palaces and Brahma temples to fall into wilderness. In the past, Master Zibo traveled there
地。志興復之。精誠冥感。枯樹回榮。兆亦奇矣。於是有弟子法湛果公。志存紹述。誓圖鼎新。堅強不拔之愿。如康會之求舍利于建初也。未幾。果感 今上賜御藏以鎮山門。時則舍利出現。大放光明。山川震吼。草樹呈祥。誠末法希有勝事。老人于丙辰秋。自南嶽來禮如來舍利。瞻依奇絕。俯仰興懷。但見殿閣莊嚴。大有未備。若中道而餒。無異昔在荒蓁也。豈龍神呵護之意乎。以本發心檀越邢來慈者。愿大而力弱。是在吾徒沙門釋子之責。故勸堅音慈公。發廣大心。作難遭想。當布五體舍四大以作莊嚴。況有十方昔在靈山受囑之宰官居士愿王在。何不普請群集。以成就勝事。庶不負慈父之以家業托也。慈公聞說。大生勇猛。乞老人一語以為前茅。老人笑曰。無庸此也。法界海會。蓮華藏中。無邊佛剎微妙莊嚴。盡在大心菩薩一念中現。圓滿具足。無欠無餘。全在一念感發之力。正如彌勒樓中含攝無量佛剎。所以善財至前而不見者。要假大士彈指之力耳。是則老人之言。如向閣前一輕彈指。其莊嚴佛土。但肯開門。一時頓現。又何假餘力哉。公往矣。幸無怠。
示王自安居士舍子出家
新都王自安居士。有子應辰。幼業儒。一日思生死事大。發心出家。遂自剪髮走匡廬。禮雲中敬堂和尚。丙辰夏。予自
【現代漢語翻譯】 現代漢語譯本： 志向要恢復它。精誠至極就能與冥冥中的力量產生感應。枯萎的樹木重新煥發生機，這也是一個奇異的徵兆啊。於是有弟子法湛和果公（均為僧人法號），立志繼承先輩的遺志，決心徹底革新。他們堅定不移的願望，就像康僧會當初在建初寺求取捨利一樣。沒過多久，果公就感應到當今皇上賜予御藏來鎮守山門。當時舍利出現，大放光明，山川震動轟鳴，草木呈現吉祥的景象。這確實是末法時期罕見的殊勝之事。我這個老人在丙辰年秋天，從南嶽來到這裡禮拜如來舍利。瞻仰這奇特絕妙的景象，心中感慨萬千。但見殿閣莊嚴，還有很多地方沒有完備。如果中途停止，就和過去這裡一片荒蕪沒有區別了。這難道不是龍神呵護的意思嗎？當初發心的檀越邢來慈（施主姓名），願望很大但力量不足，這是我們這些沙門釋子（出家人的自稱）的責任。所以勸說堅音和慈公（均為僧人法號），發起廣大的心願，作難遭難遇之想，應當佈施五體，捨棄四大（佛教用語，指地、水、火、風），以此來作為莊嚴。更何況還有十方過去在靈山會上接受佛陀囑託的宰官居士和愿王們，為什麼不普遍邀請大家聚集起來，以成就這殊勝的事業呢？這樣才不辜負慈父將家業託付給你啊。慈公聽了這些話，大生勇猛之心，請求我這個老人說一句話作為先導。我笑著說：『不需要這樣。法界海會（佛教用語，指諸佛菩薩聚集的法會），蓮華藏世界中，無邊佛剎的微妙莊嚴，全都在大心菩薩的一念之中顯現，圓滿具足，沒有欠缺沒有剩餘，全在一念感發的力量。』正如彌勒菩薩的樓閣中包含攝了無量佛剎，所以善財童子到了跟前卻看不見，需要憑藉大士彈指的力量才能顯現。因此，我這個老人的話，就像對著閣前輕輕彈一下手指，只要肯打開門，莊嚴的佛土一時之間就會頓然顯現，又何必藉助其他力量呢？你去吧，希望不要懈怠。 新都的王自安居士，有個兒子叫應辰。從小學習儒學。有一天，他考慮到生死是大事，發心出家。於是自己剪了頭髮跑到匡廬山，拜雲中敬堂和尚為師。丙辰年夏天，我從...
【English Translation】 English version: The aspiration is to restore it. Utmost sincerity can resonate with the unseen forces. Withered trees revive and flourish, which is also a remarkable omen. Thus, there are disciples Fa Zhan and Guo Gong (both are monastic names), who are determined to inherit the legacy of their predecessors and are resolved to completely renovate. Their unwavering aspiration is like that of Kang Senghui's seeking of the Sharira at Jianchu Temple. Before long, Guo Gong sensed that the current Emperor had bestowed the Imperial Treasury to guard the mountain gate. At that time, the Sharira appeared, emitting great light, the mountains and rivers shook and roared, and the plants and trees presented auspicious signs. This is indeed a rare and extraordinary event in the Dharma-ending Age. This old man, in the autumn of Bingchen year, came from Nan Yue to pay homage to the Tathagata's Sharira. Gazing upon this unique and wonderful sight, my heart was filled with emotions. However, I saw that while the halls and pavilions were solemn, there were still many areas that were not complete. If we were to stop halfway, it would be no different from the past when this place was desolate and overgrown with weeds. Is this not the intention of the dragon gods to protect this place? The initial benefactor, Xing Lai Ci (name of a patron), has a great aspiration but lacks the strength. This is the responsibility of us, the Shramana Shakyaputras (a self-reference for monks). Therefore, I urge Jian Yin and Ci Gong (both are monastic names) to generate a vast aspiration, to contemplate the rarity of this opportunity, and to offer their five bodies and relinquish the four elements (referring to earth, water, fire, and wind in Buddhism) as adornments. Moreover, there are also the officials, laypeople, and aspiration kings who received the Buddha's entrustment at the Vulture Peak Assembly in the past. Why not universally invite everyone to gather together to accomplish this extraordinary undertaking? Only then will we not fail the kind father who entrusted his family's business to you. Upon hearing these words, Ci Gong generated great courage and requested this old man to say a word as a guide. I smiled and said, 'There is no need for that. In the Dharma Realm Assembly (referring to the assembly of Buddhas and Bodhisattvas), within the Lotus Treasury World, the subtle adornments of the boundless Buddha lands are all manifested in a single thought of a Bodhisattva with a great mind, complete and perfect, without lack or excess, all due to the power of a single thought's inspiration.' Just as the pavilion of Maitreya Bodhisattva contains countless Buddha lands, so the Sudhana Kumara could not see it until the great being snapped his fingers to reveal it. Therefore, this old man's words are like a light snap of the fingers in front of the pavilion. As long as you are willing to open the door, the adorned Buddha land will instantly appear. Why would you need any other strength? Go forth, and I hope you will not be negligent. Wang Zi'an, a layperson from Xindu, had a son named Yingchen. From a young age, he studied Confucianism. One day, he considered that birth and death are major matters, and he resolved to renounce the world. So he cut his own hair and went to Mount Kuanglu, where he became a disciple of the Venerable Jingtang of Yunzhong. In the summer of Bingchen year, I came from...
南嶽來茲山。居士訪子。至以天屬至情有難割愛者。予因而示之曰。舉世父母所望于子者。欲其榮名顯親也。故以三牲五鼎之養為盡孝。殊不知養愈厚。苦益深。是累其親非真孝也。故吾佛世尊。薄金輪而不為。舍父母。棄王宮。苦行於雪山。六年成道。為三界尊。人天之所宗仰。茍不捨至貴。割大愛。何以博長劫不朽之業乎。故稱之曰。大孝釋迦尊。累劫報親恩。此非以了悟無生。普度眾生為報地乎。佛說大戒。首曰孝名為戒。謂孝順父母。孝順師僧三寶。孝順至道。孝順一切眾生。故真學佛行者。將視一切眾生。為己多生父母。豈一生之親而不報乎。第恐出家不知其本也。今若子以志悟無生為根地。若果決其志。不唯報有餘。即養亦有餘也。世之所謂孝者。將以功名博牲鼎養以娛親也。功名見制於造物。牲鼎有待于所遇。無論得之而資苦。且舉世求之而未必盡得。得之而未必能享。抑有功名而不祿者。亦有父母不能待者。亦有待之而不樂者。以其聽命而不由己也。今有志於大道者。求之在我。享之亦在我。操必得之䇿。懷至樂之養。此難與世俗比也。居士能捨其子聽其志。自今已往。若子既潛形於山谷。居士亦謝塵緣。從子于山中。既能割愛。又能超塵。有所樂地。即草衣木食。而錦繡甘旨不易也。其父子日夜惟
道是念。朝參暮叩。即斑衣戲綵無加也。水流風動。經聲佛號。非繁弦急管可厭也。明燈清香。昏曉不斷。非腥膻臭穢可比也。千丈寒巖。三間芽屋。視高堂廣廈卑卑也。父子相度。共成無上之道。享不世之榮名。此必得之事也。其視一官之封。一言之褒。而不能必者。又如雲泥天壤矣。居士所舍者小。而所博者大。若子所逆者薄。而所順者厚矣。豈不為世之大孝乎。居士欣然奉教。請銘名。愿執為弟子。老人命之曰福至。言其福自今而至也。字曰大來。謂所舍者小。所來者大矣。故書此以為若子法門倦。
示靈源覺禪人
禪人住廬山歸宗有年。謂自知根器下劣。不能一超直入。但發願愿此生盡命誦妙法蓮華經萬部。請乞證盟。未審此行與參究工夫同異何如。愿聞示誨。老人因示之曰。諸佛說法。譬如食蜜。中邊皆甜。本無取捨差別。但由學人欣厭不同。故有異耳。所以吾佛出世。特為開示眾生一大事因緣。祖師西來。直指單傳。亦祇令人了悟此一大事因緣。所言一大事者。即指眾生本有之自心。名為佛性種子耳。是知經乃佛所開示之路。禪乃欲人循路而行。持經而不悟心。與參禪而不見性者。總非真行。六祖云。心迷法華轉。心悟轉法華。持經與參禪豈有二耶。是在學人堅持久長不拔之志。持經即參究
【現代漢語翻譯】 現代漢語譯本： 所謂『道』，就是念念不忘修行。早晚參拜，就像給父母穿綵衣嬉戲一樣，並沒有什麼增加（負擔）。水流的聲音，風吹的聲音，誦經的聲音，唸佛的聲音，不像那些嘈雜的音樂那樣令人厭煩。明亮的燈光，清雅的香氣，從早到晚不斷，不是那些腥臭污穢的東西可以相比的。千丈高的寒冷巖石，三間簡陋的茅屋，相比于高大的廳堂廣闊的房屋，顯得多麼渺小啊。父子互相幫助，共同成就無上的『道』，享受永久的榮耀名聲，這是必然可以得到的事情。而那些追求官位俸祿，一句讚美之詞，卻不能保證一定得到，就像雲和泥，天空和大地一樣差別巨大了。居士您所捨棄的是小的，而所獲得的卻是大的。您所違逆的是淺薄的，而您所順從的是深厚的。這難道不是世間最大的孝順嗎？』居士聽了很高興，表示接受教誨，請求（老人）為他取名，願意執弟子之禮。老人給他取名為『福至』，意思是他的福氣從現在開始到來。字為『大來』，意思是所捨棄的雖然小，而所得到的卻是大的。所以寫下這些話，作為你修習佛法的勸誡。
開示靈源覺禪人 禪人住在廬山歸宗寺多年，說自己知道根器低下，不能一步登天直接開悟，只是發願此生盡力誦讀《妙法蓮華經》一萬部，請（老人）給予證明。不知道這種修行方式與參禪有什麼不同？希望聽取您的教誨。老人因此開示他說：『諸佛說法，就像吃蜂蜜一樣，從中間到邊上都是甜的，本來沒有取捨的差別。只是因為學人喜歡和厭惡不同，所以才有了差別。所以我們的佛陀出世，特別爲了開示眾生一件大事因緣。祖師從西方（印度）來到中國，直接指點，單獨傳授，也是爲了讓人領悟這一件大事因緣。所說的一件大事，就是指眾生本來就有的自心，名為佛性種子。』由此可知，經是佛所開示的道路，禪是想要人沿著道路行走。誦經而不領悟自心，與參禪而不見到自性的人，都不是真正的修行。六祖慧能說：『心迷時被《法華經》所轉，心悟時能轉《法華經》。』誦經與參禪難道是兩回事嗎？關鍵在於學人堅持長久不改變的志向。誦經就是參禪。
【English Translation】 English version: 'The Dao' is constant mindfulness in practice. Morning and evening devotions are like dressing parents in colorful clothes for play—nothing is added (as a burden). The sound of flowing water, the movement of the wind, the chanting of scriptures, the recitation of Buddha's name, are not as annoying as noisy music. Bright lamps and pure incense, continuous from dawn to dusk, are incomparable to things that are fishy, smelly, and filthy. A thousand-foot cold cliff, a humble three-room hut, appear insignificant compared to grand halls and spacious mansions. Father and son assist each other, together achieving the supreme 'Dao', enjoying everlasting glory and fame—this is something that can certainly be attained. As for pursuing official positions and a word of praise, which cannot be guaranteed, the difference is like that between clouds and mud, heaven and earth. What you, the layman, are giving up is small, while what you are gaining is great. What you are opposing is shallow, while what you are complying with is profound. Isn't this the greatest filial piety in the world?' The layman was delighted, accepted the teaching, and requested (the elder) to give him a name, willing to perform the disciple's rituals. The elder named him 'Fuzhi' (福至) (Fortune Arrives), meaning his fortune will arrive from now on. His style name is 'Dalai' (大來) (Great Arrival), meaning what is given up is small, while what arrives is great. Therefore, these words are written as an exhortation for your practice of Dharma.
Instruction to Chan Practitioner Lingyuan Jue The Chan practitioner has resided at Guizong Temple on Mount Lu for many years, saying that he knows his inherent capacity is inferior and he cannot attain enlightenment in one leap. He only vows to recite the '妙法蓮華經' (Miaofa Lianhua Jing) (The Wonderful Dharma Lotus Flower Sutra) ten thousand times in this lifetime, requesting (the elder) to certify his practice. He wonders how this practice differs from Chan meditation. He hopes to receive your instruction. The elder therefore instructed him: 'The Buddhas' teachings are like eating honey—sweet from the middle to the edge. There is originally no difference in acceptance or rejection. It is only because practitioners have different preferences that differences arise. Therefore, our Buddha appeared in the world specifically to reveal to sentient beings a great matter of cause and condition. The Patriarch came from the West (India), directly pointing and transmitting individually, also to make people realize this one great matter of cause and condition.' What is meant by 'one great matter' refers to the inherent mind of sentient beings, called the seed of Buddha-nature. It is known that the Sutra is the path revealed by the Buddha, and Chan is to have people walk along the path. Those who recite Sutras without understanding the mind, and those who practice Chan without seeing the nature, are not true practitioners. The Sixth Patriarch Huineng said: 'When the mind is deluded, it is turned by the '法華經' (Fahua Jing) (Lotus Sutra); when the mind is enlightened, it can turn the '法華經' (Fahua Jing) (Lotus Sutra).' Are reciting Sutras and practicing Chan two different things? The key lies in the practitioner's unwavering and long-lasting aspiration. Reciting Sutras is Chan meditation.
。參究即持經。所以經中佛意。若求末世持經之人。斯豈求循行數墨者耶。古人蔘究。必拌三十年苦心。今經萬部。非三十年不足。禪人茍能持此一念三十年住山不異。佛祖定為摩頂安慰矣。但辨肯心。必不相賺。切不可作二法會也。
示蘄陽宗遠庵歸宗常公
常公有志向上事。專持法華經。聞老人至匡山。匍匐而來。相見於東林。自陳誦法華經。於十方佛土中。唯有一乘法。除佛方便說。但以假名字。引道于眾生。於此懷疑。不知如何是一乘。如何是方便假名。愿垂開示。老人謂之曰。所云一乘者。乃一切眾生之本心。吾人日用現前知覺之自性也。以此心性。是一切聖凡之大本。故說為乘。乘者是運載義。故曰。三界上下法。唯是一心作。除此心外無片事可得。即吾人日用六根門頭。見聞不昧。了了常知。不被塵勞妄想之所遮障。光明普照。靈覺昭然。即此一心是佛境界。則運至於佛。若以此心廣行六度。攝化眾生。不見有生可度。亦不見有佛可成。如是一心。即菩薩境界。則運至菩薩。即以此心觀諸四諦。能斷愛染煩惱苦因。高超三界證寂滅樂。如此便是二乘境界。則運至二乘。若以此心精修梵行。四禪八定。則是四聖四禪境界。則運至梵天。能修十善斷上品惡。則感六慾諸天境界。則運至諸天。若
【現代漢語翻譯】 現代漢語譯本：參究就是持經。所以經中的佛意，如果尋求末世持經之人，難道是尋求那些只知循規蹈矩、計數墨守的人嗎？古人蔘究，必定要付出三十年的苦心。如今誦經萬部，非三十年不足以完成。禪人如果能夠持守這一念三十年，住在山中與世隔絕，佛祖必定會為他摩頂安慰。只要辨明肯切之心，必定不會自欺欺人。切不可將參究和持經看作是兩種不同的方法。
示蘄陽宗遠庵歸宗常公
常公有志於向上求道之事，專心持誦《法華經》。聽說我來到匡山，便匍匐前來，在東林寺與我相見。他自述誦讀《法華經》，經中說在十方佛土中，唯有一乘佛法，除了佛陀方便說法，只是用假名字來引導眾生。對此他心存懷疑，不知什麼是『一乘』，什麼是『方便假名』，希望我能開示。我告訴他說：所說的一乘，乃是一切眾生的本心，是我們日常運用、當下覺知的自性。因為這個心性，是一切聖人凡夫的根本，所以稱為『乘』。『乘』是運載的意思。所以說：『三界上下之法，唯是一心所造。』除了這個心之外，沒有絲毫其他東西可以得到。就是我們日常六根門頭，見聞不迷惑，清清楚楚地常知常覺，不被塵勞妄想所遮蔽，光明普照，靈覺昭然。這顆心就是佛的境界，就能運載你到達佛的境界。如果用這顆心廣行六度，攝受教化眾生，不見有眾生可度，也不見有佛可成，這樣的心，就是菩薩的境界，就能運載你到達菩薩的境界。用這顆心觀察諸四諦，能夠斷除愛染煩惱的苦因，超越三界，證得寂滅之樂，這就是二乘的境界，就能運載你到達二乘的境界。如果用這顆心精進修行梵行，四禪八定，這就是四聖四禪的境界，就能運載你到達梵天。能夠修習十善，斷除上品惡業，就能感得六慾諸天的境界，就能運載你到達諸天。
【English Translation】 English version: Investigating is precisely upholding the sutras. Therefore, the Buddha's intention in the sutras, if seeking those who uphold the sutras in the degenerate age, is surely not seeking those who merely follow the text and count the words? The ancients, in their investigation, invariably devoted thirty years of painstaking effort. Now, reciting ten thousand volumes of sutras requires no less than thirty years to complete. If a Chan practitioner can uphold this one thought for thirty years, dwelling in the mountains is no different. The Buddhas and Patriarchs would surely pat his head in comfort. Simply discern the sincere mind, and you will certainly not deceive yourself. It is absolutely impermissible to regard investigating and upholding the sutras as two separate practices.
Instruction to Chang Gong of Gui Zong Hermitage, Qiyang
Chang Gong aspired to higher matters and diligently upheld the Lotus Sutra (Saddharma Puṇḍarīka Sūtra). Upon hearing of my arrival at Mount Kuang, he prostrated himself and came to see me at Donglin Temple. He recounted reciting the Lotus Sutra, which states that in the ten directions' Buddha lands, there is only the One Vehicle (ekayāna) Dharma. Apart from the Buddha's expedient teachings, which merely use provisional names to guide sentient beings, he harbored doubts about this, wondering what the 'One Vehicle' is and what 'expedient provisional names' are. He hoped I could enlighten him. I told him: 'The so-called One Vehicle is the original mind of all sentient beings, our self-nature of present awareness in daily life. Because this mind-nature is the foundation of all sages and ordinary beings, it is called a 'vehicle'. 'Vehicle' means conveyance. Therefore, it is said: 'The laws of the three realms, above and below, are solely created by the mind.' Apart from this mind, nothing else can be obtained. It is precisely our daily six sense faculties, seeing and hearing without confusion, clearly and constantly knowing, not obscured by the defilements of dust and delusion, with light universally illuminating, and spiritual awareness shining brightly. This very mind is the Buddha's realm, and it can transport you to the realm of the Buddha. If you use this mind to broadly practice the Six Perfections (ṣaṭpāramitā) and gather and transform sentient beings, seeing no beings to be delivered and no Buddha to be attained, such a mind is the Bodhisattva's realm, and it can transport you to the realm of the Bodhisattva. If you use this mind to contemplate the Four Noble Truths (catvāri āryasatyāni), able to sever the root cause of suffering from afflictions of love and attachment, transcending the three realms and attaining the bliss of extinction, this is the realm of the Two Vehicles (śrāvakayāna and pratyekabuddhayāna), and it can transport you to the realm of the Two Vehicles. If you use this mind to diligently cultivate pure conduct (brahmacarya), the Four Dhyanas (catvāri dhyānāni) and Eight Samadhis (aṣṭasamāpatti), this is the realm of the Four Saints and Four Dhyanas, and it can transport you to the Brahma heavens. If you can cultivate the Ten Virtuous Actions (daśa kuśala karmapatha) and sever the highest level of evil deeds, you will experience the realm of the Six Desire Heavens (ṣaṭkāmadhātu), and it can transport you to the heavens.'
迷此一心。恣殺盜淫。斷佛種性。則感三途劇報。則運至三惡道中。是故佛說三界唯心。除此一心。無片事可得。唯此一事。更無餘事。故說一乘。非此心外。別有一法可說也。若心外有法。是為外道邪見。非正法也。若了此心。則知三賢十聖。及一切眾生。皆一心之影響。道是假名。則知佛所說三乘十二分教。隨機施設。皆是假名。引導眾生。元無實法與人也。種種方便。皆為開示此心。不是更有異法為眾生說也。不唯佛是方便。即末後拈華。迦葉微笑。及達磨西來。單傳心印。亦是方便。所言直指人心見性成佛。若言直指早是曲矣。末法學人。不達自心。專向外求。到底絕無真實受用。及有志參究向上事。不知本來無法。不了自心一味真實。更要別求𢆯妙。如此用心。不唯正眼不明。抑且墮落外道邪見。名雖學道。不知翻成地獄種子。豈不哀哉。老人嘗謂學人直貴真實用心。自凈煩惱習氣。業識種子。破得一分業識。便露一分佛知見。達一分佛境界。斷得十分業識。便是十分佛境界。豈有心外別將巧法。逗湊將來。可為佛境界乎。禪人更莫狐疑。但只了知自心即是一乘。若悟諸法但有假名。便是真實工夫。直須一切處不迷。如此著力做工夫。不必更作一種思量較計。都是邪見種子也。
示古愚拙禪人
【現代漢語翻譯】 現代漢語譯本： 迷惑于這一念心，放縱殺生、偷盜、邪淫，斷絕佛的種性，就會感召三惡道的巨大苦報，從而墮入三惡道之中。所以佛說三界唯心，除了這一念心，沒有絲毫其他事物可以獲得。唯有這一件事（指明心見性），再沒有其他事情。所以說一乘（唯一成佛之道），不是在這念心之外，另有一法可以宣說。如果心外有法，那就是外道邪見，不是正法。如果明瞭這念心，就知道三賢十聖（菩薩修行的各個階位），以及一切眾生，都是這念心的影響所顯現。道只是假名。要知道佛所說的三乘十二分教（佛教的各種教法），都是隨機施設，都是假名，引導眾生，原本沒有實在的法可以給予人。種種方便法門，都是爲了開示這念心，不是另外有不同的法為眾生宣說。不只是佛是方便，就連最後的拈花微笑，迦葉（Mahākāśyapa）微笑，以及達磨（Bodhidharma）西來，單傳心印，也是方便。所說的直指人心，見性成佛，如果說直指，早就已經彎曲了。末法時代的學人，不通達自己的心，專門向外尋求，最終絕無真實的受用。以及有志於參究向上之事的人，不知道本來無法，不明白自心一味真實，還要另外尋求玄妙。如此用心，不只正眼不明，而且會墮落外道邪見。名義上是學道，卻不知道反而成了地獄的種子，豈不可悲啊！老衲常說學人最重要的是真實用心，自己清凈煩惱習氣，業識種子。破除一分業識，便顯露一分佛的知見，通達一分佛的境界。斷除十分業識，就是十分佛的境界。哪裡有心外另外拿來巧妙的方法，拼湊起來，可以成為佛的境界呢？禪人更不要狐疑，只要了知自心就是一乘。如果領悟諸法都只是假名，便是真實的功夫。務必在一切處不迷惑。如此著力做功夫，不必再作一種思量較計，都是邪見的種子啊。
示古愚拙禪人
【English Translation】 English version: Being deluded by this one mind, indulging in killing, stealing, and sexual misconduct, severing the Buddha-nature, one will reap the severe retribution of the three evil realms, and thus fall into the three evil paths. Therefore, the Buddha said that the three realms are only mind. Apart from this one mind, there is nothing whatsoever to be obtained. Only this one thing (referring to realizing the mind and seeing one's nature), there is nothing else. Therefore, it is said to be the One Vehicle (the only path to Buddhahood). It is not that outside of this mind, there is another dharma that can be spoken of. If there is a dharma outside the mind, that is an externalist's heretical view, not the true dharma. If one understands this mind, then one knows that the Three Sages and Ten Saints (various stages of Bodhisattva practice), and all sentient beings, are all manifestations of this one mind. The 'path' is merely a provisional name. One should know that the Three Vehicles and Twelve Divisions of Teachings (various Buddhist teachings) spoken by the Buddha are all expedient means, all provisional names, guiding sentient beings. Originally, there is no real dharma to give to people. All kinds of skillful means are all for revealing this mind. It is not that there is another different dharma to speak to sentient beings. Not only is the Buddha an expedient means, but even the final flower-offering and Kāśyapa's (Mahākāśyapa) smile, and Bodhidharma's (Bodhidharma) coming from the West, transmitting the mind-seal alone, are also expedient means. The saying 'directly pointing to the human mind, seeing one's nature and becoming a Buddha,' if one speaks of 'directly pointing,' it is already crooked. Students of the Dharma-ending Age, not understanding their own minds, exclusively seek externally, and in the end, there is absolutely no real benefit. And those who aspire to investigate the matter of upward progress, not knowing that originally there is no dharma, not understanding that one's own mind is solely true, still want to seek something mysterious elsewhere. Using the mind in this way, not only is the true eye not clear, but one will also fall into externalist's heretical views. In name, one is studying the Way, but unknowingly one is turning into a seed of hell. How lamentable! This old monk often says that what is most valuable for students is to use their minds truly, to purify their afflictions, habitual tendencies, and seeds of karmic consciousness. Breaking through one part of karmic consciousness, one will reveal one part of the Buddha's knowledge and vision, and attain one part of the Buddha's realm. Cutting off ten parts of karmic consciousness is the ten parts of the Buddha's realm. How could there be some clever method brought together from outside the mind that could become the Buddha's realm? Zen practitioners, do not be suspicious. Just understand that your own mind is the One Vehicle. If you realize that all dharmas are only provisional names, then that is true effort. You must not be deluded in all places. If you put effort into doing the work in this way, you do not need to make any more kind of thinking and calculation, as they are all seeds of heretical views.
Shown to the Zen Practitioner Gu Yuzhuo
古愚禪人。自浮樑來參金輪。請益做工夫。老人因問。汝日用如何用心。答云。作唯心觀。又問汝作觀時。還見有境否。答曰。到這裡總不見有境。老人曰。既不見有境。將什麼唯心。禪人曰。某甲只是不忘能。老人曰。汝說唯心。是以知見做工夫。其實未達唯心境界。古德云。未達境唯心。起種種分別。達境唯心已。分別即不生。汝于現前境界。還生分別否。若作觀時。似乎忘境。逢緣依然分別。逐境生心。如此捺硬說唯心。終是不得實證。縱是忘得前境。若執著唯心。則是不能忘心。乃忘所未忘能。故心境不得混融。是名智礙。況未得忘境。強說唯心。以作實法者乎。古德云。絲毫未透。如隔千山。直饒做到心境兩忘。一法不立。猶知見邊事。況以思惟心。作究竟想。豈不為自瞞者乎。禪人今去南嶽萬峰深處。諦觀水流風動。鳥語山光。觸目盈耳。了無身心世界之相。打成一片。只這唯心二字。亦須拋向十方世界外。更有事在。若墮唯心窠臼。依然無出頭分。
示袁公寥
佛言蠢動含靈。皆有佛性。傳曰。人可以為堯舜。由是而知靈覺之性。物之本也。人莫不具。竊觀古今生人。豪傑不少。而聖賢不概見者。何哉。蓋以習染之偏。隨情逐逐而不返也。所謂百姓日用而不知。茍能自求知。則聖不難矣
【現代漢語翻譯】 現代漢語譯本：古愚禪人從浮樑來參拜金輪，請求開示修行的方法。金輪老人便問：『你日常是如何用功的？』他回答說：『我修習唯心觀。』又問：『你作觀的時候，還見到有外境嗎？』他回答說：『到了這種程度，總不見有外境。』老人說：『既然不見有外境，又用什麼來唯心呢？』禪人說：『我只是不忘記能觀的心。』老人說：『你說唯心，這是用知見來做工夫，其實並未達到唯心的境界。』古德說：『未達到境唯心時，會生起種種分別；達到境唯心后，分別就不再生起。』你對於眼前的境界，還會生起分別嗎？如果作觀時，似乎忘記了外境，但遇到因緣時依然會分別，隨著外境而生心。這樣勉強地說唯心，終究是得不到實際的證悟。縱然能夠忘記前境，如果執著于唯心，那就是不能忘記能觀的心，乃是忘記了所應該忘記的，而未能忘記能觀的心，所以心境不能混融，這叫做智礙。何況還未能夠忘記外境，卻勉強地說唯心，把它當作實法呢？』古德說：『絲毫未透徹，如同隔著千山。』即使做到心境兩忘，一法不立，仍然是知見邊的事情，何況用思惟的心，來作究竟的想，豈不是自欺欺人嗎？你現在去南嶽萬峰深處，仔細觀察水流風動，鳥語山光，觸目盈耳，了無身心世界之相，打成一片。即使這唯心二字，也必須拋向十方世界之外，更有事情在。如果墮入唯心的窠臼，依然沒有出頭之日。
開示袁公寥：
佛說，一切蠢動含靈的眾生，都具有佛性。《傳》說：『人可以成為堯舜。』由此可知靈覺之性，是萬物的根本，人人皆有。我觀察古今以來出生的人，豪傑不少，而聖賢卻不常見，是什麼原因呢？這是因為習染的偏差，隨著情感追逐而不返回啊。這就是所謂的百姓日用而不知。如果能夠自己去尋求知，那麼成為聖人並不難。
【English Translation】 English version: The Chan practitioner Guyu came from Fuliang to visit Jinlun (Golden Wheel, name of a Zen master), seeking instruction on how to practice. The old master asked, 'How do you apply your mind in daily life?' He replied, 'I practice the Mind-Only contemplation.' He further asked, 'When you contemplate, do you still see an objective realm?' He replied, 'At this point, I don't see any objective realm at all.' The old master said, 'Since you don't see an objective realm, what do you use to contemplate Mind-Only?' The Chan practitioner said, 'I simply don't forget the ability to observe.' The old master said, 'When you speak of Mind-Only, you are using intellectual understanding to practice. In reality, you have not yet attained the state of Mind-Only.' An ancient worthy said, 'Before attaining the state of Mind-Only, all kinds of discriminations arise; after attaining the state of Mind-Only, discriminations cease to arise.' Do you still give rise to discriminations towards the present realm? If, when contemplating, you seem to forget the objective realm, you still discriminate when encountering conditions, and your mind arises following the objective realm. To forcibly assert Mind-Only in this way will ultimately not lead to actual realization. Even if you can forget the objective realm, if you cling to Mind-Only, then you cannot forget the observing mind; you forget what should be forgotten, but fail to forget the ability to observe. Therefore, the mind and the objective realm cannot merge, and this is called intellectual hindrance. Moreover, how can you forcibly assert Mind-Only, treating it as a real entity, when you have not yet forgotten the objective realm?' An ancient worthy said, 'A slight lack of penetration is like being separated by a thousand mountains.' Even if you reach the point of forgetting both mind and objective realm, and not establishing a single dharma, it is still a matter of intellectual understanding. How much more so is it self-deception to use the thinking mind to imagine ultimate attainment? Now, go to the depths of the Ten Thousand Peaks of Mount Nan, carefully observe the flowing water, the moving wind, the sounds of birds, and the light of the mountains, filling your eyes and ears, without any appearance of a body-mind world, merging into one. Even the two words 'Mind-Only' must be cast beyond the ten directions of the world; there is something more to it. If you fall into the trap of Mind-Only, you will still have no chance of escape.
Instruction to Yuan Gongliao:
The Buddha said that all sentient beings, even the smallest creatures, possess Buddha-nature. The Commentary says, 'A person can become a Yao or a Shun (sage kings).' From this, we know that the nature of spiritual awareness is the root of all things, and everyone possesses it. I observe that among the people born throughout history, there are many heroes, but sages are rarely seen. Why is this? It is because of the bias of habitual tendencies, following emotions and pursuing them without returning. This is what is meant by 'the people use it daily without knowing it.' If one can seek to know it oneself, then becoming a sage is not difficult.
。故曰自知者明。以不自知。故迷日厚而心日昏。茍有豪傑之士。塞情而復性。則聖可期。而事業當垂不朽矣。佛之十戒。孔之四毋。禪之一心。皆復性之要。有志之士。可不勉哉。袁子道生。今素亮者。往通問予于曹溪。知為上根利器。及予過匡山。生遠候予。見其所賦。骨奇性敏。但習重而氣高。故但任習而不見性。茍能奮力遠情復性。則不驕不背。不逆寡。不雄成。則器廣而不溢。志堅而不移。心冷氣消。則可坐進此道矣。聖賢可期。況事功乎。老人愛之。示究心之法。大似圯上之敝履耳。因字之曰公寥。冀其日淡於爽口也。
示參禪切要(徑山禪堂小參)
禪門一宗。為傳佛心印。本非細事。始自達磨西來。立單傳之旨。以棱伽四卷印心。是則禪雖教外別傳。其實以教應證。方見佛祖無二之道也。其參究工夫。亦從教出。棱伽經云。靜坐山林。上中下修。能見自心妄想流注。此實世尊的示做工夫之訣法也。又云。彼心意識。自心所現。自性境界虛妄之相。生死有海。業愛無知。如是等因悉以超度。此是如來的示悟心之妙旨也。又云。從上諸聖。轉相傳受。妄想無性。此又的示秘密心印也。此黃面老子教人蔘究之切要處。及達磨示二祖云。汝但外息諸緣。內心無喘。心如墻壁。可以入道。此達磨最
【現代漢語翻譯】 現代漢語譯本：所以說，能認識自己的人是明智的。因為不能認識自己，所以迷惑日益加深，心智日益昏聵。如果能有豪傑之士，抑制情感而恢復本性，那麼成為聖人是可以期待的，事業也必將流傳不朽。佛家的十戒，孔子的四毋（毋意、毋必、毋固、毋我），禪宗的一心，都是恢復本性的要訣。有志之士，難道可以不努力嗎？袁子道生，現在是素亮的人，曾經到曹溪拜訪我，我知道他是上等根器、銳利的器物。等到我路過匡山，道生遠遠地等候我，看到他所寫的文章，文筆奇特，天性聰敏。但是習氣太重，氣焰太高，所以只是放縱習氣而不能見到本性。如果能奮力抑制情感，恢復本性，那麼就能做到不驕傲、不違背、不忤逆、不自誇，不以已有的成就自居。這樣，器量就會廣大而不溢出，意志就會堅定而不轉移，心境冷靜，氣焰消散，就可以坐著提升到這個境界了。成為聖賢是可以期待的，更何況是功業呢？我這個老人家喜愛他，向他展示了探究內心的方法，就像圯上老人丟棄的破鞋一樣啊。因此給他取字為公寥，希望他能日漸淡泊，不求一時的痛快。
開示參禪的要點（徑山禪堂小參）
禪宗一派，是爲了傳佛的心印，本來就不是小事。開始於達磨（Bodhidharma）西來，確立了單傳的宗旨，用《楞伽經》（Laṅkāvatāra Sūtra）四卷來印證心。這樣看來，禪雖然是教外別傳，實際上是以教來應證，才能明白佛和祖師沒有兩樣的道理。其中參究的功夫，也是從教中出來的。《楞伽經》（Laṅkāvatāra Sūtra）說：『在山林中，上等、中等、下等的修行者，能夠見到自己內心的妄想流注。』這實在是世尊明確指示做功夫的訣竅啊。又說：『那些心、意識，都是自心所顯現，是自性境界虛妄的相，生死苦海，業、愛、無知，像這些原因都要全部超度。』這是如來開示領悟心性的妙旨啊。又說：『從前的各位聖人，輾轉相傳，妄想沒有自性。』這又是明確指示秘密心印啊。這是黃面老子（指佛陀）教人蔘究的最重要的地方。以及達磨（Bodhidharma）開示二祖（慧可）說：『你只要對外斷絕各種因緣，內心沒有喘息，心像墻壁一樣，就可以入道。』這是達磨（Bodhidharma）最
【English Translation】 English version: Therefore, it is said that those who know themselves are wise. Because they do not know themselves, their confusion deepens daily, and their minds become increasingly clouded. If there are heroic individuals who can restrain their emotions and restore their original nature, then becoming a sage is within reach, and their achievements will surely be passed down through the ages. The ten precepts of Buddhism, the four 'do nots' of Confucius (no presumption, no dogmatism, no obstinacy, no egoism), and the single-mindedness of Zen are all essential keys to restoring one's original nature. Can those with aspirations not strive diligently? Yuan Zidaosheng, now known as Suliang, once visited me at Caoxi, and I knew that he was of superior caliber and a sharp instrument. When I passed by Mount Kuang, Daosheng waited for me from afar, and I saw his writings, which were uniquely styled and showed keen intelligence. However, his habits were too ingrained, and his arrogance too high, so he indulged in his habits without seeing his true nature. If he can strive to restrain his emotions and restore his original nature, then he will be neither arrogant nor rebellious, neither defiant nor boastful, and will not rest on his laurels. In this way, his capacity will be vast without overflowing, his will will be firm without wavering, his mind will be calm, and his arrogance will dissipate, and he can sit and advance in this path. Becoming a sage is within reach, let alone achieving worldly success? This old man loves him and shows him the method of investigating the mind, much like the worn-out shoes discarded by the old man on the bridge. Therefore, I gave him the courtesy name Gongliao, hoping that he would become increasingly detached and not seek momentary gratification.
Instructions on the Essentials of Zen Practice (Small Gathering in the Jingshan Zen Hall)
The Zen school is for transmitting the Buddha's mind-seal, which is no small matter. It began with Bodhidharma's (達磨) arrival from the West, establishing the principle of single transmission, using the four volumes of the Laṅkāvatāra Sūtra (楞伽經) to verify the mind. Thus, although Zen is a separate transmission outside the teachings, it actually uses the teachings to verify, so that one can understand that there is no difference between the Buddha and the patriarchs. The effort of investigating also comes from the teachings. The Laṅkāvatāra Sūtra (楞伽經) says: 'In the mountains and forests, practitioners of superior, middling, and inferior levels can see the flow of delusional thoughts in their minds.' This is truly the World-Honored One's clear instruction on the key to practice. It also says: 'Those mind, consciousness, are all manifested by one's own mind, are the false appearances of the self-nature realm, the sea of birth and death, karma, love, and ignorance, all such causes must be completely transcended.' This is the Tathagata's (如來) instruction on the wonderful meaning of realizing the mind. It also says: 'The sages of the past, transmitted to each other, delusions have no self-nature.' This is also a clear instruction on the secret mind-seal. This is the most important point that the old yellow-faced one (referring to the Buddha) taught people to investigate. And Bodhidharma (達磨) instructed the Second Patriarch (Huike) (慧可): 'You only need to externally sever all conditions, internally have no breath, and your mind is like a wall, then you can enter the path.' This is Bodhidharma's (達磨) most
初示人蔘究之要法也。傳至黃梅求法嗣時。六祖剛道得本來無一物。便得衣缽。此相傳心印之的旨也。及六祖南還示道明云。不思善。不思惡。正恁么時阿那個是明上座本來面目。此是六祖第一示人蔘究之的訣也。是知從上佛祖。只是教人了悟自心。識得自己而已。向未有公案話頭之說。及南嶽青原而下。諸祖隨宜開示。多就疑處敲擊。令人回頭轉腦便休。即有不會者。雖下鉗錘。也只任他時節因緣。至黃檗始教人看話頭。直到大慧禪師。方才極力主張。教學人蔘一則古人公案。以為巴鼻。謂之話頭。要人切切提撕。此何以故。只為學人八識田中。無量劫來惡習種子。唸唸內熏。相續流注。妄想不斷。無可柰何。故將一則無義味話。與你咬定。先將一切內外心境妄想。一齊放下。因放不下。故教提此話頭。如斬亂絲。一斷齊斷。更不相續。把斷意識。再不放行。此正是達磨外息諸緣。內心無喘。心如墻壁的規則也。不如此下手。決不見自己本來面目。不是教你在公案語句上尋思。當作疑情。望他討分曉也。即如大慧。專教看話頭。下毒手。只是要你死偷心耳。如示眾云。參禪惟要虛卻心。把生死二字。貼在額頭上。如欠人萬貫錢債相似。晝三夜三。茶里飯里。行時住時。坐時臥時。與朋友相酬酢時。靜時鬧時。舉個話
【現代漢語翻譯】 現代漢語譯本： 這是最初向人們展示參究（canjiu，禪宗用語，指參禪求悟）重要方法。傳到黃梅（Huangmei，地名，指禪宗四祖道信和五祖弘忍的道場）求法嗣的時候，六祖慧能（Huineng，禪宗六祖）剛說到『本來無一物』，便得到了衣缽（yibo，禪宗信物，象徵傳承）。這是相傳心印（xinyin，禪宗用語，指以心傳心）的真正宗旨。等到六祖南歸后開示道明（Daoming，人名，慧能弟子）說：『不思善，不思惡，正在這個時候，哪個是明上座（ming shangzuo，對僧人的尊稱）你本來的面目？』這是六祖第一次向人展示參究的要訣。由此可知，從前的佛祖，只是教人領悟自己的心，認識自己罷了。當時還沒有公案（gongan，禪宗用語，指含有禪意的故事或問題）話頭（huatou，禪宗用語，指公案中的關鍵語句）的說法。到了南嶽（Nanyue，山名，佛教名山）青原（Qingyuan，地名，指青原行思）之後，各位祖師隨機開示，大多就著有疑問的地方敲打，令人回頭轉念便停止。即使有不會的人，即使施加鉗錘（qianchui，比喻嚴厲的手段），也只是任憑他的時節因緣。到黃檗（Huangbo，人名，唐代禪師）才開始教人看話頭。直到大慧禪師（Dahui chanshi，人名，宋代禪師），才極力主張，教人蔘究一則古人的公案，作為依據，稱之為話頭，要人切實地提撕（tisi，禪宗用語，指提醒自己）。這是什麼緣故呢？只因爲學人八識田（bashi tian，佛教用語，指第八識，阿賴耶識）中，無量劫（wuliang jie，佛教用語，極長的時間單位）以來惡習的種子，唸唸向內薰染，相續流注，妄想不斷，無可奈何。所以將一則沒有意義的話，與你咬定。先將一切內外心境妄想，一齊放下。因為放不下，所以教你提這個話頭，如同斬亂絲，一斷齊斷，更不相續。把斷意識，再不放行。這正是達磨（Damo，人名，菩提達摩，禪宗初祖）『外息諸緣，內心無喘，心如墻壁』的規則。不這樣下手，決然見不到自己本來的面目。不是教你在公案語句上尋思，當作疑情，希望從中討個明白。就像大慧禪師，專門教人看話頭，下毒手，只是要你死了偷心罷了。如他開示大眾說：『參禪只要虛空自己的心，把生死二字，貼在額頭上，如同欠人萬貫錢債一樣，白天三次，夜晚三次，茶里飯里，行走時，靜止時，坐著時，躺臥時，與朋友交往時，安靜時，喧鬧時，舉起話頭』
【English Translation】 English version: This is the initial presentation of the essential method for 'canjiu' (參究, a Chan Buddhist term referring to meditative investigation). When it was transmitted to Huangmei (黃梅, a place name referring to the monasteries of the Fourth and Fifth Chan Patriarchs) for the seeking of Dharma heirs, Huineng (慧能, the Sixth Chan Patriarch) had just said 'Originally there is not a single thing,' and he received the robe and bowl (衣缽, a Chan Buddhist symbol of transmission). This is the true essence of the transmitted mind-seal (心印, a Chan Buddhist term referring to mind-to-mind transmission). When the Sixth Patriarch returned south and instructed Daoming (道明, a person's name, a disciple of Huineng), he said: 'Do not think of good, do not think of evil. At just this moment, what is the original face of Ming, the venerable monk (明上座, a respectful term for a monk)?' This was the Sixth Patriarch's first demonstration of the essential key to 'canjiu'. From this, it is known that the Buddhas and Patriarchs of the past only taught people to awaken to their own minds and recognize themselves. At that time, there was no talk of 'gongan' (公案, Chan Buddhist term for a story or question containing Zen meaning) or 'huatou' (話頭, Chan Buddhist term for the critical phrase in a gongan). After Nanyue (南嶽, a mountain name, a famous Buddhist mountain) and Qingyuan (青原, a place name, referring to Qingyuan Xingsi), the various Patriarchs gave instructions according to the circumstances, mostly striking at the points of doubt, causing people to turn their heads and change their minds, and then stop. Even if there were those who did not understand, even if they were subjected to severe methods (鉗錘, metaphor for strict measures), it was only left to their own timing and conditions. It was not until Huangbo (黃檗, a person's name, a Tang Dynasty Chan master) that people were taught to look at the 'huatou'. It was not until Chan Master Dahui (大慧禪師, a person's name, a Song Dynasty Chan master) that he vigorously advocated teaching people to investigate an ancient 'gongan' as a basis, calling it 'huatou', and urging people to earnestly 'tisi' (提撕, a Chan Buddhist term meaning to remind oneself). What is the reason for this? It is only because in the eighth consciousness field (八識田, a Buddhist term referring to the eighth consciousness, Alaya-vijnana) of the students, the seeds of evil habits from countless eons (無量劫, a Buddhist term for an extremely long unit of time) have been inwardly薰染 (xunran, influenced) with every thought, continuously flowing and pouring, with delusions unceasing, and there is nothing that can be done. Therefore, a meaningless phrase is given to you to fix upon. First, put down all internal and external mental states and delusions together. Because you cannot put them down, you are taught to raise this 'huatou', like cutting tangled silk, cutting it all at once, without further continuation. Cut off the consciousness, and do not let it go again. This is precisely the rule of Damo (達磨, a person's name, Bodhidharma, the first Chan Patriarch): 'Externally cease all conditions, internally have no breath, the mind is like a wall.' If you do not start in this way, you will certainly not see your original face. It is not teaching you to ponder over the words of the 'gongan', treating it as a doubt, hoping to find an explanation from it. Just like Chan Master Dahui, who specializes in teaching people to look at the 'huatou', using drastic measures, he only wants you to kill your thieving mind. As he instructed the assembly, he said: 'To practice Chan, you only need to empty your mind, and stick the two words 'birth and death' on your forehead, like owing someone ten thousand strings of cash, three times during the day and three times at night, in tea and in rice, when walking, when standing, when sitting, when lying down, when interacting with friends, when quiet, when noisy, raise the 'huatou'.
頭。狗子還有佛性也無。州云無。只管向個里看來看去。沒滋味時。如撞墻壁相似。到結交頭。如老鼠入牛角。便見倒斷也。要汝辦一片長遠身心。與之撕挨。驀然心華髮明。照十方剎。一悟便徹底去也。此一上是大慧老人尋常慣用的鉗錘。其意只是要你將話頭堵截意根下妄想。流注不行。就在不行處。看取本來面目。不是教你向公案上尋思。當疑情。討分曉也。如雲。心華髮明。豈從他得耶。如上佛祖一一指示。要你參究自己。不是向他玄妙言句取覓。今人蔘禪做工夫。人人都說看話頭。下疑情。不知向根底究。只管在話頭上求。求來求去。忽然想出一段光景。就說悟了。便說偈呈頌。就當作奇貨。便以為得了。正不知全墮在妄想知見網中。如此參禪。豈不瞎卻天下後世人眼睛。今之少年。蒲團未穩。就稱悟道便逞口嘴。弄精魂。當作機鋒迅捷。想著幾句沒下落胡言亂語。稱作頌古。是你自己妄想中來的。幾曾夢見古人在。若是如今人悟道這等容易。則古人操履。如長慶坐破七個蒲團。趙州三十年不雜用心似這般比來。那古人是最鈍根人。與你今人提草鞋也沒用處。增上慢人。未得謂得。可不懼哉。其參禪看話頭。下疑情。決不可少。所謂小疑小悟。大疑大悟。不疑不悟。只是要善用疑情。若疑情破了。則佛祖鼻孔
【現代漢語翻譯】 現代漢語譯本： 話頭：狗子還有佛性嗎？趙州禪師說：『無』。只是不斷地在這個『無』字上反覆參看，沒有味道的時候，就像撞到墻壁一樣。到了關鍵時刻，就像老鼠鉆進牛角，就會發現走投無路了。需要你拿出長久的身心，與這個『無』字糾纏。忽然有一天，心華開放，光明照耀十方世界，一旦領悟就徹底明白了。這以上是大慧禪師經常使用的手段，他的意思只是要你用話頭堵截意根下的妄想，讓妄想的流動停止。就在妄想停止的地方，去看取你本來的面目。不是教你從公案上尋思，當作疑情，去尋求明白。比如他說：『心華髮明』，難道是從別人那裡得到的嗎？像上面佛祖一一指示的，是要你參究自己，不是從那些玄妙的言句中去尋求。現在人蔘禪做功夫，人人都說看話頭，生起疑情，卻不知道向根源處追究，只在話頭上求。求來求去，忽然想起一段景象，就說自己開悟了，便寫偈頌來呈獻，就當作是稀世珍寶，便以為自己得到了。卻不知道完全落入了妄想知見的網中。這樣參禪，豈不是瞎了天下後世人的眼睛？現在的年輕人，蒲團還沒坐穩，就自稱悟道，便逞口舌之利，賣弄精神，當作是機鋒敏捷。想著幾句沒著落的胡言亂語，稱作頌古，這些都是你自己妄想中來的，哪裡夢見過古人？如果現在人悟道這麼容易，那麼古人的操守，像長慶禪師坐破七個蒲團，趙州禪師三十年不雜用心，像這樣比起來，那些古人就是最遲鈍的人，和你現在人提草鞋也沒用處。增上慢的人，沒有得到卻說得到了，難道不害怕嗎？參禪看話頭，生起疑情，絕對不可缺少。所謂小疑小悟，大疑大悟，不疑不悟。只是要善於運用疑情。如果疑情破了，那麼佛祖的鼻孔...
【English Translation】 English version: The topic: Does a dog have Buddha-nature? Zhaozhou (a Chan master) said: 'No.' Just keep looking at this 'No' over and over again. When it's tasteless, it's like hitting a wall. When it comes to a critical point, it's like a mouse getting into a bull's horn, and you'll find there's no way out. It requires you to bring out a long-lasting mind and body to grapple with this 'No.' Suddenly one day, the flower of the mind blossoms, and the light shines in all directions. Once you realize it, you'll understand it thoroughly. The above is a common method used by the Elder Dahui (a Chan master). His intention is simply to use the topic to block the delusions under the root of consciousness, stopping the flow of delusion. Right where the delusion stops, look at your original face. It's not teaching you to ponder over the public case, treat it as a doubt, and seek understanding. For example, he said: 'The flower of the mind blossoms,' is it obtained from others? Like the Buddhas and Patriarchs above, they are all instructing you to investigate yourself, not to seek from those mysterious words and sentences. Nowadays, people practice Chan meditation, everyone says to look at the topic and generate doubt, but they don't know to investigate the root cause, only seeking on the surface of the topic. Seeking and seeking, suddenly they think of a scene, and say they are enlightened, then write verses to present, treating it as a rare treasure, and thinking they have attained it. They don't know that they have completely fallen into the net of delusional views. Practicing Chan like this, wouldn't it blind the eyes of people in the world for generations to come? Nowadays, young people, before their meditation cushions are stable, claim to be enlightened, then show off their eloquence and play with their spirits, treating it as quick wit. Thinking of a few unfounded nonsense words, calling it praising the ancients, these are all from your own delusions, where have you dreamed of the ancients? If enlightenment is so easy for people nowadays, then the conduct of the ancients, like Changqing (a Chan master) wearing out seven meditation cushions, Zhaozhou (a Chan master) not using his mind for thirty years, compared to this, those ancients are the most dull-witted people, and it's useless for you to even carry their sandals. People with increased arrogance, not having attained but saying they have attained, aren't they afraid? Looking at the topic in Chan meditation and generating doubt is absolutely indispensable. The so-called small doubt, small enlightenment; big doubt, big enlightenment; no doubt, no enlightenment. It's just about using doubt skillfully. If the doubt is broken, then the nostrils of the Buddhas and Patriarchs...
自然一串穿卻。只如看唸佛的公案。但審實唸佛的是誰。不是疑佛是誰。若是疑佛是誰。只消聽座主講阿彌陀佛。名無量光。如此便當悟了。作無量光的偈子幾首來。如此喚作悟道。則悟心者如麻似粟矣。苦哉苦哉。古人說話頭如敲門瓦子。只是敲開門要見屋裡人。不是在門外做活計。以此足見依話頭起疑。其疑不在話頭。要在根底也。只如夾山參船子。問云。垂絲千尺。意在深潭。離鉤三寸。子何不道。山擬開口。師便一橈打落水中。山才上船。師又云。道。道。山擬開口。師又打。山大悟。乃點頭三下。師曰。竿頭絲線從君弄。不犯清波意自殊。若是夾山在鉤線上作活計。船子如何捨命為得他。此便是古人快便善出身路也。在昔禪道盛時。處處有明眼知識。天下衲子參究者多。到處有開發。況云。不是無禪。只是無師。今禪家寂寥久矣。何幸一時發心參究者多。雖有知識。或量機權進。隨情印證。學人心淺便以為得。又不信如來聖教。不求真正路頭。只管懵董做。即便以冬瓜印子為的決。不但自誤。又且誤人。可不懼哉。且如古之宰官居士。載傳燈者。有數人而已。今之塵勞中人。粗戒不修。濁亂妄想。仗己聦明。看了幾則古德機緣。個個都以上上根自負。見僧便斗機鋒。亦以自己為悟道。此雖時弊。良由吾徒一
【現代漢語翻譯】 現代漢語譯本：自然而然地將它們串聯起來。就像參看唸佛的公案一樣，只需審實唸佛的是誰，而不是懷疑佛是誰。如果懷疑佛是誰，只需聽座主講解阿彌陀佛（Amitabha，意為無量光）。這樣就應當領悟了，然後作幾首關於無量光的偈子。如果這樣就被稱作悟道，那麼悟心的人就多如麻、粟了。可悲啊，可悲啊！古人說話就像敲門的瓦片，只是爲了敲開門見到屋裡的人，而不是在門外做活計。由此可見，依據話頭生起疑問，其疑問不在話頭，而在於根底。就像夾山（Jiashan）參訪船子（Chuanzi）禪師，船子問：『垂絲千尺，意在深潭；離鉤三寸，子何不道？』夾山剛要開口，船子就用船槳把他打落水中。夾山剛上船，船子又說：『道！道！』夾山又想開口，船子又打。夾山大悟，於是點頭三次。船子說：『竿頭絲線從君弄，不犯清波意自殊。』如果夾山在鉤線上做活計，船子怎麼會捨命來成全他呢？這就是古人快速便捷地找到出路的方法。過去禪道興盛時，處處都有明眼的知識，天下的衲子（Na Zi，指僧人）參究的人很多，到處都有開發。所以說，不是沒有禪，只是沒有老師。現在禪家寂寥很久了，何幸一時發心參究的人很多。雖然有知識，或者衡量根機權巧施教，隨順情意印證，學人心淺便以為得道。又不相信如來聖教，不尋求真正的路頭，只管懵懂地做，就用冬瓜印子作為確定的標準。不但自誤，而且誤人，可不懼怕嗎？且像古代的宰官居士，記載在《傳燈錄》中的，只有幾個人而已。現在的塵勞（Chen Lao，指世俗煩惱）中的人，粗戒不修，濁亂妄想，仗著自己聰明，看了幾則古德機緣，個個都以上上根自負，見到僧人便斗機鋒，也以自己為悟道。這雖然是時弊，實在是由於我們這些僧人…… English version: Naturally, they string together. It's just like looking at the koan of reciting the Buddha's name. Just examine carefully who is reciting the Buddha's name, not doubting who the Buddha is. If you doubt who the Buddha is, just listen to the lecturer explain Amitabha (Amitabha, meaning immeasurable light). Then you should understand and compose a few verses about immeasurable light. If this is called enlightenment, then those who awaken the mind will be as numerous as hemp and millet. Alas, alas! The words of the ancients are like tiles for knocking on the door, just to knock open the door to see the person inside, not to do work outside the door. From this, it can be seen that if you raise doubts based on the words, the doubt is not in the words, but in the foundation. Just like Jiashan (Jiashan) visiting Zen Master Chuanzi (Chuanzi), Chuanzi asked: 'A thousand feet of silk thread is lowered, the intention is in the deep pool; three inches from the hook, why don't you say it?' As soon as Jiashan was about to open his mouth, Chuanzi knocked him into the water with an oar. As soon as Jiashan got on the boat, Chuanzi said again: 'Speak! Speak!' Jiashan wanted to open his mouth again, and Chuanzi hit him again. Jiashan had a great enlightenment and nodded three times. Chuanzi said: 'You can play with the silk thread on the pole, but the intention is different without disturbing the clear waves.' If Jiashan were working on the hook and line, how could Chuanzi give his life for him? This is the ancient people's quick and convenient way to find a way out. In the past, when Zen was flourishing, there were enlightened teachers everywhere, and there were many monks (Na Zi, referring to monks) in the world who were studying, and there was development everywhere. Therefore, it is said that it is not that there is no Zen, but that there is no teacher. Now the Zen family has been lonely for a long time, and fortunately, there are many people who have the intention to study at one time. Although there is knowledge, or measuring the machine to advance, following the sentiment to confirm, the shallow-minded students think they have attained the Tao. They do not believe in the teachings of the Tathagata, do not seek the real path, just do it ignorantly, and use the winter melon seal as the definite standard. Not only mislead themselves, but also mislead others, shouldn't they be afraid? Moreover, like the ancient officials and laymen, recorded in the 'Transmission of the Lamp', there are only a few people. Nowadays, people in the dust (Chen Lao, referring to worldly troubles) do not cultivate the coarse precepts, have turbid and delusional thoughts, rely on their own intelligence, read a few ancient opportunities, and each one is self-sufficient with the highest roots, and when they see monks, they fight with wit, and also regard themselves as enlightened. Although this is a common problem, it is really due to our monks...
【English Translation】 Naturally, they string together. It's just like looking at the koan of reciting the Buddha's name. Just examine carefully who is reciting the Buddha's name, not doubting who the Buddha is. If you doubt who the Buddha is, just listen to the lecturer explain Amitabha (Amitabha, meaning immeasurable light). Then you should understand and compose a few verses about immeasurable light. If this is called enlightenment, then those who awaken the mind will be as numerous as hemp and millet. Alas, alas! The words of the ancients are like tiles for knocking on the door, just to knock open the door to see the person inside, not to do work outside the door. From this, it can be seen that if you raise doubts based on the words, the doubt is not in the words, but in the foundation. Just like Jiashan (Jiashan) visiting Zen Master Chuanzi (Chuanzi), Chuanzi asked: 'A thousand feet of silk thread is lowered, the intention is in the deep pool; three inches from the hook, why don't you say it?' As soon as Jiashan was about to open his mouth, Chuanzi knocked him into the water with an oar. As soon as Jiashan got on the boat, Chuanzi said again: 'Speak! Speak!' Jiashan wanted to open his mouth again, and Chuanzi hit him again. Jiashan had a great enlightenment and nodded three times. Chuanzi said: 'You can play with the silk thread on the pole, but the intention is different without disturbing the clear waves.' If Jiashan were working on the hook and line, how could Chuanzi give his life for him? This is the ancient people's quick and convenient way to find a way out. In the past, when Zen was flourishing, there were enlightened teachers everywhere, and there were many monks (Na Zi, referring to monks) in the world who were studying, and there was development everywhere. Therefore, it is said that it is not that there is no Zen, but that there is no teacher. Now the Zen family has been lonely for a long time, and fortunately, there are many people who have the intention to study at one time. Although there is knowledge, or measuring the machine to advance, following the sentiment to confirm, the shallow-minded students think they have attained the Tao. They do not believe in the teachings of the Tathagata, do not seek the real path, just do it ignorantly, and use the winter melon seal as the definite standard. Not only mislead themselves, but also mislead others, shouldn't they be afraid? Moreover, like the ancient officials and laymen, recorded in the 'Transmission of the Lamp', there are only a few people. Nowadays, people in the dust (Chen Lao, referring to worldly troubles) do not cultivate the coarse precepts, have turbid and delusional thoughts, rely on their own intelligence, read a few ancient opportunities, and each one is self-sufficient with the highest roots, and when they see monks, they fight with wit, and also regard themselves as enlightened. Although this is a common problem, it is really due to our monks...
盲引眾盲耳。老人今遵佛祖真正工夫切要處。大家商量。高明達士。自有以正之。
示董智光
董生斯張。生長富貴之室。早發求出生死之心。蓋夙習般若勝緣內薰之力也。先參云棲大師。授凈土法門。頃參老人于雙徑。愿受優婆塞戒。且自發露罪業深重。愿求出苦之要。用何修習以滅罪愆。老人因示之曰。學人即知罪根深重。古德教人隨時消舊業。切莫造新殃。佛為業重眾生。開懺悔一門。最是出苦方便。偈曰。眾罪如霜露。慧日能消除。若欲懺悔者。端坐念實相。是為正行。此外皆助方便也。眾生自性與佛平等。本來無染。亦無生死去來之相。但以最初不覺。迷本自性。故號無明。因無明故。起諸妄想。種種顛倒。造種種業。妄取三界生死之苦。是皆無明。不了自心。隨妄想轉。如人熟睡。作諸惡夢。種種境界。種種怖畏。眾苦難堪。及至醒來。求夢中事了不可得。是故眾生墮在無明夢中。隨妄想顛倒。造種種業。自取諸苦。醒眼看來。諸顛倒狀豈可得耶。即今現在無明夢中。如何能得消舊業。須是以智慧光照破無明。的信自心本來清凈。不被妄想顛倒所使。則諸業無因。以妄想乃諸業之因也。此何以故。由無始來迷自本心。生生世世以妄想心造種種業。業習內積八識田中。以無明水而灌溉之。令此
【現代漢語翻譯】 現代漢語譯本： 這就像盲人帶領盲人一樣。老衲現在遵照佛祖真正的修行要點，和大家一起商量。高明的通達之士，自然會來匡正它。
開示董智光
董智光先生，生長在富貴之家，很早就發起了了脫生死的決心。這大概是宿世修習般若智慧的殊勝因緣在內心薰陶的力量啊。先前他參拜云棲大師（明末四大高僧之一），被授予凈土法門。最近在雙徑參拜老衲，希望受優婆塞戒（在家男居士戒）。並且自己坦白罪業深重，希望尋求脫離苦海的要訣，用什麼方法修習才能消除罪過。老衲因此開示他說，學人既然知道罪根深重，古德教導人們隨時消除舊的罪業，千萬不要再造新的罪業。佛為罪業深重的眾生，開設了懺悔這一法門，這是脫離苦海最方便的途徑。偈語說：『各種罪業就像霜露一樣，智慧的太陽能夠消除它們。如果想要懺悔，端正身心靜坐，觀想實相。』這是最根本的修行。此外都是輔助的方便法門。眾生的自性與佛平等，本來沒有污染，也沒有生死去來的現象。只是因為最初的不覺悟，迷惑了本來的自性，所以叫做無明。因為無明的緣故，產生了各種虛妄的念頭，種種顛倒，造作種種罪業，虛妄地承受三界生死的痛苦。這些都是因為無明，不瞭解自己的心，隨著妄想而轉動。就像人熟睡時，做各種惡夢，出現種種境界，種種恐懼，各種痛苦難以忍受。等到醒來，再尋求夢中的事情，卻完全不可能得到。因此眾生墮落在無明的夢中，隨著妄想顛倒，造作種種罪業，自己承受各種痛苦。用清醒的眼光來看，各種顛倒的狀況又怎麼可能存在呢？即使現在正處在無明的夢中，又如何能夠消除舊的罪業呢？必須用智慧的光芒照破無明，確信自己的心本來清凈，不被妄想顛倒所驅使，那麼各種罪業就沒有產生的原因，因為妄想是各種罪業的原因。這是什麼緣故呢？由於從無始以來迷惑了自己的本心，生生世世用妄想心造作種種罪業，業的習氣積存在八識田中，用無明的水來灌溉它，使它
【English Translation】 English version: This is like the blind leading the blind. This old monk now follows the true and essential practice of the Buddha and Patriarchs, and discusses it with everyone. Wise and enlightened people will naturally correct it.
Instruction to Dong Zhiguang
Dong Zhiguang was born into a wealthy family and early on developed the aspiration to escape birth and death. This is probably due to the power of past cultivation of Prajna (wisdom) and the inner influence of superior conditions. He first visited Master Yunqi (one of the four great monks of the late Ming Dynasty) and was taught the Pure Land Dharma. Recently, he visited this old monk at Shuangjing, hoping to receive the Upasaka (layman) precepts. He also confessed that his karmic offenses were deep and heavy, and wished to seek the key to escaping suffering, asking what practice he should use to eliminate his transgressions. This old monk therefore instructed him, saying, 'Since the student knows that the roots of offenses are deep and heavy, the ancient virtuous ones taught people to eliminate old karma at all times, and never create new disasters. The Buddha opened the door of repentance for sentient beings with heavy karma, which is the most convenient way to escape suffering. A verse says: 'All kinds of offenses are like frost and dew, the sun of wisdom can eliminate them. If you want to repent, sit upright and contemplate reality.' This is the fundamental practice. All other practices are auxiliary means. The self-nature of sentient beings is equal to the Buddha, originally without defilement, and without the phenomena of birth, death, coming, and going. It is only because of the initial non-awakening that they are deluded about their original self-nature, hence it is called ignorance. Because of ignorance, all kinds of false thoughts arise, all kinds of inversions, creating all kinds of karma, falsely enduring the suffering of birth and death in the three realms. All of this is because of ignorance, not understanding one's own mind, and following false thoughts. It is like a person sleeping soundly, having all kinds of nightmares, with all kinds of realms appearing, all kinds of fears, and all kinds of suffering that are unbearable. When they wake up, seeking the things in the dream, they cannot be found at all. Therefore, sentient beings are fallen into the dream of ignorance, following false thoughts and inversions, creating all kinds of karma, and enduring all kinds of suffering themselves. Looking with awakened eyes, how can all kinds of inverted states exist? Even now, being in the dream of ignorance, how can one eliminate old karma? One must use the light of wisdom to illuminate and break through ignorance, and truly believe that one's own mind is originally pure, and not driven by false thoughts and inversions, then all kinds of karma will have no cause, because false thought is the cause of all kinds of karma. Why is this so? Because from beginningless time, one has been deluded about one's original mind, and in life after life, one has created all kinds of karma with a false mind, and the habits of karma have accumulated in the eighth consciousness, and it is irrigated with the water of ignorance, causing it to'
惡種發現業芽。是為罪根。一切惡業從此而生。今欲舊業消除。先要發起大智慧光。照破無明。不許妄想萌芽。潛滋暗長。若能于妄想起處一念斬斷。則舊積業根當下消除。所謂不怕念起。只怕覺遲。覺照稍遲。則被他轉矣。若能于日用起心動念處。唸唸覺察。唸唸消滅。此所謂眾罪如霜露。慧日能消除。以無明黑暗。唯智慧能破。是謂智慧能消除也。若晝夜不捨勤勤觀察。不可放行。但就妄想生處。窮究了無生起之相。看來看去。畢竟不可得。久久純熟。則自心清凈無物。無物之心是為實相。若常觀此心。又何妄想可容積業可寄耶。如此用心。是名觀照三昧。若自心煩惱粗重。無明障處不自覺知。如此則古德有教學人蔘究。即將唸佛審實公案。正當著力。提起一聲佛號。橫在胸中。即便審究這唸佛的畢竟是誰。如是隨提隨審。並不放空。將此疑團。橫在胸中。如己命根。更不放舍。一切動靜閑忙去來坐立。唯此一事。更無餘事。如此用心才見妄想起時。就將此話頭一拶。則當下粉碎。一切妄想。自然掃蹤滅跡矣。以此話頭。如日輪當空。無幽不照。只恐心力懈怠。不肯著實提撕。故不能敵妄想耳。若敵得。妄想消處。便是舊業消滅時也。舍此一著。便向心外別求。則諸佛出世。亦無懺悔處。此在自力。非他力可代也
【現代漢語翻譯】 現代漢語譯本： 惡的種子會引發業的萌芽，這就是罪惡的根源。一切罪惡的行業都由此產生。現在想要消除過去的罪業，首先要發起大智慧的光芒，照破無明（avidyā，對事物真相的迷惑）。不允許虛妄的念頭萌芽，潛伏滋長。如果能夠在妄想生起的地方，一念之間將其斬斷，那麼過去積累的業根當下就能消除。所以說，不怕念頭生起，只怕覺悟太遲。覺照稍微遲緩，就會被妄想所轉。如果能夠在日常生活中，對於起心動念之處，唸唸覺察，唸唸消除，這就是所謂的『眾罪如霜露，慧日能消除』。因為無明的黑暗，只有智慧能夠破除，所以說智慧能夠消除罪業。如果晝夜不停地勤奮觀察，不可放縱念頭，只是在妄想生起的地方，窮究其根本，了無生起的跡象。看來看去，畢竟是不可得的。長久純熟之後，自心就會清凈無物。無物之心就是實相（tathatā，事物的真實面貌）。如果常常觀照此心，又哪裡有妄想可以容納，有罪業可以寄託呢？如此用心，就叫做觀照三昧（dhyāna，冥想）。如果自心煩惱粗重，對於無明遮障之處不能自覺知，那麼古德（古代的聖賢）有教導學人蔘究的方法，就是將唸佛審實公案，正當著力。提起一聲佛號，橫在胸中，即便審究這唸佛的到底是誰。如此隨提隨審，並不放空，將此疑團，橫在胸中，如己命根，更不放舍。一切動靜閑忙，去來坐立，唯此一事，更無餘事。如此用心，才能見到妄想起時，就將此話頭一拶，則當下粉碎。一切妄想，自然掃蹤滅跡了。以此話頭，如日輪當空，無幽不照。只恐怕心力懈怠，不肯著實提撕，故不能敵妄想耳。若敵得，妄想消處，便是舊業消滅時也。舍此一著，便向心外別求，則諸佛出世，亦無懺悔處。此在自力，非他力可代也。
【English Translation】 English version: Evil seeds discover the sprouts of karma. This is the root of sin. All evil deeds arise from this. Now, if you wish to eliminate old karma, you must first arouse the light of great wisdom to illuminate and break through ignorance (avidyā, delusion about the true nature of things). Do not allow deluded thoughts to sprout, to secretly grow and develop. If you can sever these deluded thoughts at the very moment they arise, then the accumulated roots of past karma will be eliminated immediately. Therefore, it is said, 'Do not fear the arising of thoughts, only fear the lateness of awareness.' If awareness is slightly delayed, you will be turned by them. If you can be aware of and eliminate every arising thought and movement of mind in daily life, this is what is meant by 'Numerous sins are like frost and dew; the sun of wisdom can eliminate them.' Because only wisdom can break through the darkness of ignorance, it is said that wisdom can eliminate sins. If you diligently observe day and night without letting go, focusing solely on the place where deluded thoughts arise, exhaustively investigate the aspect of their arising, and look and look again, ultimately finding them unattainable, then after a long time of practice, your own mind will be pure and devoid of things. A mind devoid of things is the true reality (tathatā, the true nature of things). If you constantly contemplate this mind, where can deluded thoughts be accommodated, and where can accumulated karma be deposited? Using your mind in this way is called contemplation samadhi (dhyāna, meditation). If your own mind is heavy with afflictions and you are not aware of the places where ignorance obstructs you, then the ancient sages (ancient wise people) have taught students to investigate by taking up the case of earnestly contemplating Buddha-recitation. Vigorously raise a single phrase of Buddha's name, holding it in your chest, and immediately investigate who exactly is reciting the Buddha's name. In this way, raise and investigate continuously without letting go, holding this doubt in your chest like your own life-root, never abandoning it. In all activities, whether moving or still, busy or idle, coming or going, sitting or standing, focus solely on this one thing, with nothing else. Using your mind in this way, when you see a deluded thought arise, immediately crush it with this 'hua tou' (critical phrase). Then all deluded thoughts will naturally disappear without a trace. This 'hua tou' is like the sun in the sky, illuminating everything without darkness. The only fear is that your mental strength will be lax and you will not earnestly raise and investigate it, and therefore you will not be able to defeat deluded thoughts. If you can defeat them, the place where deluded thoughts are eliminated is the time when old karma is extinguished. If you abandon this approach and seek elsewhere outside of your own mind, then even if all the Buddhas were to appear in the world, there would be no place for repentance. This depends on your own effort and cannot be replaced by the power of others.
。若惡習強勝力不能敵者。在昔佛有明誨。若修行人。習氣不除。應當一心誦我無為心佛所說心咒。此實格外方便也。以各人藏識潛流。習氣深厚。智力不到。不到之地。必須仗佛心印。以密破之。譬如難破之賊。必請上方之劍。此須早晚二時。自取方便。唯以參究工夫。為第一義耳。老人以此指示。大似與盲人拄杖子。其實行在己躬。非師友可代也。以居士志歸法門。故名之曰福覺。要以覺照為行本也。字之曰智光。非智慧光。又何以破癡暗耶。但須覺照不昧。智光現前。便是了業障出生死之時節也。
示聞汝東
維摩居士。住毗耶離城家居。盡屏所有。獨寢一室。以示疾說法。即文殊等三十二大士。窮其舌辯。不能當杜口一默。此從古在俗第一善作佛事者也。老龐盡散家資。從馬祖得西來大意。乃云但願空諸所有。切勿實諸所無。此又善學維摩者也。汝東居士。其以二老作知識乎。
示徑山堂主幻有海禪人
佛祖一心。教禪一致。宗門教外別傳。非離心外。別有一法可傳。祇是要人離卻語言文字。單悟言外之旨耳。今參禪人。動即呵教。不知教詮一心。乃禪之本也。但佛說一心。就迷悟兩路說透。宗門直指一心。不屬迷悟。要人悟透。其實究竟無二。如來藏中。求于去來迷悟生死了不可
【現代漢語翻譯】 現代漢語譯本：如果惡習的力量強大到無法抵抗，過去佛陀有明確的教誨。如果修行人習氣難以去除，應當一心誦唸我無為心佛所說的心咒。這確實是特別方便的方法。因為每個人的藏識潛流中，習氣深厚，智慧的力量無法到達。對於智慧力量無法到達的地方，必須依靠佛的心印，用秘密的方法來破除它。譬如難以攻破的盜賊，必須請出上方的寶劍。這需要在早晚兩個時段，自己尋找方便之法，但最根本的還是參究的功夫。我這樣指示，就像給盲人一根枴杖。但實際的修行在於自己，不是師友可以代替的。因為居士立志歸於佛法，所以名為福覺，要以覺照作為修行的根本。字號為智光，沒有智慧的光芒，又怎麼能破除愚癡的黑暗呢？只要覺照不迷惑，智慧的光芒自然顯現，那就是了結業障、脫離生死輪迴的時候。
示聞汝東
維摩居士（Vimalakirti，在家菩薩名），住在毗耶離城（Vaishali，古印度城市名），把所有家產都變賣了，獨自住在一間屋子裡，以生病為名來說法。即使是文殊（Manjusri，菩薩名）等三十二位大菩薩，用盡他們的口才，也抵不過維摩居士的沉默。這是自古以來在家修行、最好地做佛事的人。老龐（Layman Pang，唐代居士）散盡家財，從馬祖（Mazu Daoyi，禪宗大師）那裡得到了西來的大意，於是說：『只希望把所有的都空掉，千萬不要把沒有的當成有。』這又是善於學習維摩居士的人。汝東居士，你把這兩位前輩作為你的榜樣嗎？
示徑山堂主幻有海禪人
佛祖的心意，教法和禪定是一致的。宗門教外別傳，不是離開心外，另外有一種法可以傳授。只是要人離開語言文字，單獨領悟語言文字之外的旨意。現在參禪的人，動不動就詆譭教法，不知道教法詮釋一心，乃是禪的根本。只是佛說一心，就迷悟兩條路說透。宗門直接指點一心，不屬於迷悟，要人悟透。其實究竟沒有兩樣。如來藏（Tathagatagarbha，一切眾生皆有之佛性）中，去來迷悟生死都是不可得的。
【English Translation】 English version: If evil habits are strong and cannot be overcome, the Buddhas of the past have given clear instructions. If a practitioner's habitual tendencies are difficult to eliminate, they should single-mindedly recite the heart mantra spoken by My Unconditioned Mind Buddha. This is truly an exceptionally convenient method. Because in each person's alaya-consciousness (alaya-vijnana, storehouse consciousness) there are deep-rooted habitual tendencies that the power of wisdom cannot reach. Where the power of wisdom cannot reach, one must rely on the Buddha's mind-seal, using secret methods to break through. It is like needing a superior sword to defeat difficult thieves. This requires finding convenient methods for oneself in the morning and evening, but the most fundamental thing is the effort of investigation. My instructions are like giving a blind person a walking stick. But the actual practice lies within oneself, and cannot be replaced by teachers or friends. Because the layperson is determined to return to the Dharma, he is named Fojue (福覺, Blessed Awareness), and awareness should be the foundation of practice. His style name is Zhiguang (智光, Wisdom Light), for without the light of wisdom, how can one break through the darkness of ignorance? As long as awareness is not obscured, the light of wisdom will naturally appear, and that will be the time to end karmic obstacles and escape the cycle of birth and death.
Instructing Wen Rudong
Layman Vimalakirti (維摩居士, a famous lay practitioner), lived in the city of Vaishali (毗耶離城, an ancient Indian city), sold all his possessions, and lived alone in a room, using illness as a pretext to expound the Dharma. Even Manjusri (文殊, a bodhisattva) and the thirty-two great bodhisattvas, exhausting their eloquence, could not match Vimalakirti's silence. He is the best example of a lay practitioner doing Buddhist work since ancient times. Layman Pang (老龐, a Tang Dynasty lay practitioner) gave away all his wealth and received the great meaning of the West (禪宗) from Mazu (馬祖道一, a Chan master), saying, 'I only wish to empty all that exists, and never fill what does not exist.' This is another who is good at learning from Vimalakirti. Layman Rudong, do you take these two elders as your role models?
Instructing Chan Monk Huanyou Hai, Abbot of Jing Mountain
The mind of the Buddhas and Patriarchs, the teachings and Chan meditation are consistent. The special transmission outside the teachings of the Zen school is not apart from the mind, there is no other Dharma that can be transmitted. It only requires people to leave behind language and words, and to understand the meaning beyond language and words alone. Now, those who practice Chan often criticize the teachings, not knowing that the teachings explain the one mind, which is the root of Chan. The Buddha speaks of the one mind, explaining it thoroughly from both the paths of delusion and enlightenment. The Zen school directly points to the one mind, which does not belong to delusion or enlightenment, and requires people to understand it thoroughly. In reality, there is ultimately no difference. In the Tathagatagarbha (如來藏, the Buddha-nature inherent in all beings), coming and going, delusion and enlightenment, birth and death are all unattainable.
得。此豈屬迷悟耶。二祖云。覓心了不可得。六祖云。本來無一物。即般若無五蘊根塵識界。及出世三乘之法也。以無所得故得菩提。與覓心了不可得。豈二法耶。是知教說一心。所多者凡情聖解耳。參禪頓破無明。是絕凡情也。悟亦吐卻。是絕聖解也。斯則禪呵知解。而教未常不呵也。今參禪人從教迴心者。不能忘知絕解。提話頭不能忘情絕跡。皆在所呵。何其毀教謂不足取耶。今棄教參禪者。果能先解本無凡聖。不屬迷悟。是為見地。依此參究。當人一念。若存絲毫情見。及𢆯妙知解。總是未透。皆生死邊事。豈可便以為得耶。今無明眼知識印證。若不以教印心。終落邪魔外道。但不可把佛說的語言文字。及祖師𢆯妙語句。當作自己知見。必要參究做到相應處。如經云。一切煩惱。應念化成無上知覺。如此便是頓悟的樣子。不得將煩惱習氣。夾雜知見。當作妙悟也。亦不是別有。只是消盡煩惱習氣。露出本來面目耳。故云。悟了還同未悟時。依然只是舊時人。不改舊時行履處。豈不見夾山未見船子時。上堂。有僧問如何是法身。山云。法身無相。又問如何是法眼。山云。法眼無瑕。是道吾在座。不覺失笑。既見船子后。道吾遣僧往問。如何是法身。山仍曰。法身無相。又問如何是法眼。山仍曰。法眼無瑕。僧回舉
似道吾。吾云。這漢此回方徹。此便是伶俐座主。棄教參禪的樣子也。海堂主久親教乘。今棄所習。單求向上一路。且看夾山前後兩轉語一般。道吾為甚肯后不肯前。試看不肯在甚處。肯在甚處。這裡定當得出。管取教意祖意。一齊吐卻。他日便可把一大藏教。一口吸盡。字字化成光明藏也。葛藤不少。珍重珍重。
示徑山西堂靈鑒智禪人
承教有言。一切法不生。我說剎那義。初生即有滅。不為愚者說。古德云。悟無生者。方見剎那。然既悟無生。又何有剎那之可見。若見有剎那。則非悟無生。今何云悟無生者。方見剎那。是則無生剎那。一耶異耶。佛依不生說剎那。則非異矣。祖師云。悟無生者。方見剎那。則無生剎那。又非一矣。若離一異求之。則無生意亦系驢橛矣。溈山云。今人一念頓了自心。名之為悟。即以所悟凈除現業流識。是名為修。然流識者。謂微細生滅。即剎那心也。言悟后而修。則是悟而後見也。且悟後方見剎那。則前悟者非真無生明矣。今參禪提話頭。雖云著力。而微細生滅。流注潛行。如石壓草。黯然不見。若不斷生滅。如何得悟無生。若非無生。又何以敵生死。若悟而後見。則世尊依剎那而說無生。又為剩法矣。西堂飽餐教義。今棄所習。單提向上一路。於此試定當看。但不
【現代漢語翻譯】 現代漢語譯本： 像道吾（Daowu，禪師）。我說，『這個人這次才算徹底明白了。』這就是聰明伶俐的座主（Zuozhu，精通經論的僧人）放棄教理去參禪的樣子啊。海堂主（Haitang Zhuzhang，僧人）長期以來精通教義，現在放棄所學，一心尋求向上之路。且看夾山（Jiashan，禪師）前後兩次的轉語一樣，道吾為什麼肯后不肯前？試看他的不肯在哪裡？肯在哪裡？如果能在這裡確定無疑，就能把教意和祖意一起吐出來。將來就可以把一大藏教，一口吸盡，字字都化成光明藏啊。』不要多費口舌了，珍重，珍重。
開示徑山西堂靈鑒智禪人（Jingxi Xitang Lingjian Zhi，僧人）： 承蒙教誨，經中有言：『一切法不生，我說剎那義。初生即有滅，不為愚者說。』古德（Gude，古代的禪師）說：『悟無生者，方見剎那。』然而既然悟了無生，又哪裡會有剎那可見呢？如果見到有剎那，那就不是悟了無生。現在為什麼說悟無生者，才能見到剎那呢？那麼無生和剎那，是一還是異呢？佛依不生來說剎那，那就不是異了。祖師（Zushi，禪宗的祖師）說：『悟無生者，方見剎那。』那麼無生和剎那，又不是一了。如果離開一異去尋求，那麼無生的意義也就像拴驢的木樁一樣毫無用處了。溈山（Weishan，禪師）說：『現在人一念之間頓悟自心，名之為悟。然後用所悟的清凈來消除現有的業力和流動的意識，這叫做修。』然而流動的意識，指的是微細的生滅，也就是剎那心。說悟后而修，那就是悟了之後才見到。如果悟后才見到剎那，那麼之前所悟的就不是真正的無生，這很明顯。現在參禪提話頭，雖然說是著力，但是微細的生滅，像流水一樣潛行，就像石頭壓著草，黯然不見。如果不斷生滅，如何能夠悟到無生？如果不是無生，又如何能夠對抗生死？如果悟了之後才見到，那麼世尊（Shizun，釋迦摩尼佛）依剎那而說無生，就成了多餘的說法了。西堂（Xitang，地名）飽餐教義，現在放棄所學，一心提起向上之路，在這裡試著確定無疑地看看。但是
【English Translation】 English version: Like Daowu (禪師, a Chan master). I said, 'This person has finally understood thoroughly this time.' This is the appearance of a clever Zuozhu (座主, a monk well-versed in scriptures and treatises) abandoning doctrine to practice Chan. Abbot Haitang (海堂主, a monk) has long been proficient in doctrine, and now abandons what he has learned, seeking only the upward path. And see that Jiashan's (夾山, a Chan master) two turning words before and after are the same. Why is Daowu willing to accept the latter but not the former? Try to see where his unwillingness lies? Where does his willingness lie? If you can determine this without a doubt, you can spit out the meaning of the teachings and the meaning of the patriarchs together. In the future, you can swallow the entire Tripitaka in one gulp, and every word will be transformed into a treasury of light.' No more words, cherish this, cherish this.
Instruction to Chan Practitioner Lingjian Zhi (靈鑒智) of Xitang (西堂) at Jingxi Mountain (徑山): We have received the teaching that 'All dharmas are unproduced; I speak of the meaning of a kshana (剎那, an extremely short period of time). The moment it is born, it is extinguished; this is not spoken for the foolish.' An ancient master (古德, ancient Chan master) said, 'One who realizes no-birth sees the kshana.' However, since one has realized no-birth, how can there be a kshana to see? If one sees a kshana, then one has not realized no-birth. Why is it now said that one who realizes no-birth sees the kshana? Then, are no-birth and kshana one or different? If the Buddha speaks of kshana based on no-birth, then they are not different. The patriarch (祖師, patriarch of Chan Buddhism) said, 'One who realizes no-birth sees the kshana.' Then, no-birth and kshana are not one. If one seeks apart from one and different, then the meaning of no-birth is like a donkey-tethering stake, useless. Weishan (溈山, a Chan master) said, 'Now, when a person suddenly understands their own mind in a single thought, it is called enlightenment. Then, they use the purity of what they have realized to eliminate existing karma and flowing consciousness; this is called cultivation.' However, flowing consciousness refers to subtle arising and ceasing, which is the kshana mind. To say that one cultivates after enlightenment means that one sees after enlightenment. If one sees the kshana only after enlightenment, then it is clear that what one realized before was not true no-birth. Now, when practicing Chan and raising the head of a hua tou (話頭, critical phrase), although it is said to be exerting effort, subtle arising and ceasing flow and proceed secretly, like grass pressed under a stone, dimly unseen. If one does not cut off arising and ceasing, how can one realize no-birth? If it is not no-birth, how can one resist birth and death? If one sees only after enlightenment, then the World-Honored One (世尊, Shakyamuni Buddha) speaking of no-birth based on the kshana is superfluous. Xitang (西堂, place name) has feasted on the meaning of the teachings, and now abandons what he has learned, single-mindedly raising the upward path. Try to determine this without a doubt here. But
可作義理和會。亦不可向意解中求。能於一念剎那中頓見無生。則佛祖鼻孔。一串穿卻。
示知希先山主
山主久棲講肆。從少林參諸祖機緣。今盡屏所習。單提向上一路。弔影雙徑。適老人來。因拈香請益。老人示之曰。此事人人本無欠缺。圓滿具足。所以日用不知。不得受用者。直為無始惡習種子。積劫薰染根深。已是難拔。今又新熏言教文字。祖師公案。種種知見。更增一重障礙。雖要求明自己。轉求轉遠。此何以故。只為昧卻自己。向他取覓耳。以積生煩惱習氣。名煩惱障。𢆯妙知見。名所知障。若二障消除。本體自現。今參究向上事。先要將從前所學一切文字語言𢆯妙道理。名為雜毒。盡情吐卻。單提本參話頭。重下疑情。斬斷妄想煩惱根源。使內不得出。外不得入。前後際斷。中間自孤。只有一個疑團。作自己命根。疑到疑不去。用力不得處。一覷覷定。看他畢竟是個甚麼。看來看去。拶來拶去。自有倒斷時也。但存絲毫知見。于中便隔千里萬里。但看初祖云。心如墻壁。可以入道。便是歸家第一條路也。若心不肯死。疑不切當。則千生百劫。終在途路耳。山主但將精神收向此中。管取他日得處。定不是之乎者也可到。萬萬勉之。
示嵩璞恩山主
古德教人蔘禪做工夫。先要內
【現代漢語翻譯】 現代漢語譯本： 可以從義理和體會兩方面入手。但也不可只在主觀臆測中尋求答案。如果能在短短一念之間頓悟無生之理，就能徹底領悟佛祖的真諦。
開示希先山主
山主長期研習經論，曾前往少林寺參訪各位祖師的機緣。現在應完全放下所學，專心致志地探究向上之路。獨自在雙徑修行，恰逢我前來，於是拈香請教。我開示他說：『這件事，人人本來就沒有欠缺，圓滿完備。之所以每天都在用卻不自知，無法受用，直接原因是無始以來的惡習種子，經過長久薰染，已經根深蒂固，難以拔除。現在又新添了言教文字、祖師公案等種種知見，更增加了一重障礙。雖然想要明白自己，卻越求越遠。這是什麼緣故呢？只因爲迷失了自己，向外尋求罷了。由累生累世的煩惱習氣所形成的，稱為煩惱障；由精妙的知見所形成的，稱為所知障。如果消除了這兩種障礙，本體自然顯現。現在參究向上之事，首先要將從前所學的一切文字語言、精妙道理，都看作是雜毒，徹底吐乾凈。專心致志地提起本參話頭，重新產生強烈的疑問，斬斷妄想煩惱的根源，使之內不能出，外不能入，前後斷絕，中間自然孤立。只有一個疑團，把它當作自己的命根。疑到無法再疑，用盡力氣也無處可用時，就狠狠地盯住它，看它到底是什麼。這樣反覆觀看，反覆逼問，自然會有斷裂的時候。只要心中存留絲毫知見，就會因此隔開千里萬里。只要看看初祖所說的『心如墻壁，可以入道』，就是回家的第一條路。如果心不肯死，疑情不懇切，那麼即使經歷千生百劫，終究還是在路上。』山主只要將精神收攝於此，我保證他日有所得時，一定不是之乎者也之類可以達到的。務必努力！』
開示嵩璞恩山主
古德教人蔘禪做功夫，首先要內心...
【English Translation】 English version: It can be approached through both the understanding of principles and personal experience. However, one should not seek answers solely through subjective speculation. If one can suddenly realize the principle of non-origination in a single moment, one can thoroughly understand the true essence of the Buddhas and Patriarchs.
Instruction to Abbot Xixian
The Abbot has long studied scriptures and visited various Chan masters at Shaolin Temple to understand their teachings. Now, he should completely abandon what he has learned and focus solely on exploring the path of transcendence. He is practicing alone at Shuangjing, and I happened to be visiting, so he lit incense and asked for guidance. I instructed him, saying: 'This matter, everyone inherently lacks nothing, it is perfectly complete. The reason why people use it daily without realizing it and cannot benefit from it is directly due to the seeds of bad habits from beginningless time, which have been deeply ingrained through long-term influence and are difficult to eradicate. Now, the addition of teachings in words, stories of the Patriarchs, and various kinds of knowledge further increases the obstacles. Although one wants to understand oneself, the more one seeks, the further one gets. Why is this? It is simply because one has lost sight of oneself and is seeking externally. The accumulated afflictive habits from countless lifetimes are called the 'afflictive obscuration' (煩惱障, fan nao zhang). The subtle knowledge and views are called the 'cognitive obscuration' (所知障, suo zhi zhang). If these two obscurations are eliminated, the original essence will naturally manifest. Now, in investigating the matter of transcendence, one must first regard all the previously learned words, languages, and subtle principles as 'mixed poison' (雜毒, za du), and completely vomit them out. Focus solely on raising the topic of essential inquiry (話頭, hua tou), generate a strong sense of doubt again, and cut off the root of delusional thoughts and afflictions, so that it cannot go out internally or come in externally, the front and back are cut off, and the middle is naturally isolated. There is only one ball of doubt, treat it as your own lifeblood. Doubt until you cannot doubt anymore, and when you have exhausted all your strength and there is nowhere to apply it, stare fiercely at it and see what it ultimately is. Watch it repeatedly, question it repeatedly, and there will naturally be a time when it breaks. As long as there is a trace of knowledge and views remaining in the mind, it will create a separation of thousands of miles. Just look at what the First Patriarch said, 'The mind is like a wall, one can enter the Way.' This is the first path to returning home. If the mind is unwilling to die and the doubt is not earnest, then even after thousands of lifetimes, one will still be on the road.' The Abbot only needs to gather his spirit into this, and I guarantee that when he gains something in the future, it will definitely not be something that can be reached by mere words and phrases. Be sure to strive hard!'
Instruction to Abbot Songpu En
The ancient worthies taught people to practice Chan meditation, first of all, to have inner...
脫身心。外遺世界。一切放下。絲毫不存。單提一則公案話頭。如趙州狗子還有佛性也無。州云無。或萬法歸一一歸何處。或審實唸佛的是誰。隨舉一則橫在胸中。如金剛王寶劍。將一切思慮妄想。一齊斬斷。如斬亂絲。內不容出。外不容入。把斷要津。筑塞咽喉。不容吐氣。如此著力。一眼覷著。這提話頭的畢竟是個甚麼。如此下疑。疑來疑去。疑到心如墻壁一般。再不容起第二念。才有妄想潛流。一覷覷見。便又極力提起話頭。再下疑情。又審又疑。將此疑團阨塞之。心念不起。妄想不行時。正是得力處。如此靠定。一切行住坐臥。動靜閑忙中。咬定牙關。決不放舍。乃至睡夢中。亦不放舍。唯有一念話頭。是當人命根。如有氣死人相似。如此下毒手撕挨。方是個參禪用工之人。用力極處。不計日月。忽然冷灰豆爆。便是大歡喜的時節。若悠悠任意。一暴十寒。恐終無得力時也。山主有志向上事。當以此自勉。
示乘密顯禪人
學人日用。觀四大如影。觀目前如夢事。觀心如急流。觀動作如機關木人。觀聲音如谷響。觀境界如空華。作是觀時。無我我所。無動我者。無作為者。去來坐立。無起無止。應念無生。是名入無諍三昧。
示曇衍宗禪人
宗禪人少游講肆。習性相義。久之以不見
{ "translations": [ "現代漢語譯本：\n放下身心。遺忘外在世界。放下一切，不留一絲痕跡。僅僅提起一則公案話頭，例如『趙州狗子還有佛性也無？』，趙州禪師回答『無』。或者『萬法歸一一歸何處？』，或者審問『唸佛的是誰？』。隨便選取一則，橫在胸中，如同金剛王寶劍，將一切思慮妄想，一齊斬斷，如同斬斷亂絲。內不容思緒生出，外不容任何事物進入。把斷要津，堵塞咽喉，不容許一絲喘息。如此著力，一眼看透，這提話頭的究竟是什麼。如此生起疑問，疑來疑去，疑到心如墻壁一般，再也不容許生起第二個念頭。才有一點妄想潛流，一眼看穿，便又極力提起話頭，再次生起疑情。又審問又懷疑，將此疑團扼殺。心念不起，妄想不行時，正是得力之處。如此依靠，一切行住坐臥，動靜閑忙中，咬定牙關，決不放舍，乃至睡夢中，也不放舍。唯有一念話頭，是當人的命根。如有氣死人一般，如此下毒手撕咬，方才是個參禪用功之人。用力到極處，不計日月，忽然冷灰豆爆，便是大歡喜的時節。若悠悠任意，一暴十寒，恐怕終究沒有得力之時。山主有志向上之事，當以此自勉。\n\n\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\
自性。起疑參究。有日。未有所入。遇老人至雙徑。拈香請益。因示之曰。古人云。不貴子行履。只貴子見地。所言行履者。趣進工夫也。見地者。了達自心為行本也。行本不明。則趣操失旨。故參學之士。以見地為先。所言見地者。乃的信自心。本來清凈了無一物。不獨凡情。聖亦不立。但因無始無明。自蔽妙明。故起種種顛倒。妄想分別。造種種業。譬如醒人無事。而忽于睡中。作種種夢。夢中苦樂等事。宛然現前。及至覺來求之。了不可得。是謂無中生有。豈實法耶。但癡人顛倒。執為實有。此乃見不徹也。及佛出世說種種法。乃破夢之具耳。亦無本也。而學佛法者。又執為己實有之法。此乃夢中增夢耳。今參禪之法。無別妙訣。直是打破夢想顛倒。若了知本無。的信自心清凈無物。則達妄想非有。了妄不有。則知佛法破妄想者。亦本非有。佛法是藥。妄想是病。若藥病不立。則本體安然。如此則知藥病皆病。今參究所提古人無字公案。乃攻藥病之藥也。是謂以毒去毒。若知本無物。則參之一字。又下一毒也。豈可將此作𢆯妙會耶。若不信自心。縱參亦是誤服毒藥。禪人能信之乎。當於一法不立處參。
示顧山子
予居雙徑之寂照。居士顧山子來參。扣其業。曰事形家。次至化城。因指點山水。談
【現代漢語翻譯】 現代漢語譯本： 自性（Svadharma）。開始懷疑並參究。有一天，仍然沒有領悟。遇到一位老人在雙徑（Shuangjing），於是拈香請教。老人開示說：『古人說，不看重你的行為，只看重你的見地。所說的行為，是指精進的功夫。見地，是指徹底明白自己的心是行為的根本。行為的根本不明白，那麼精進修行就會失去宗旨。所以參學的人，以見地為先。所說的見地，就是確實相信自己的心，本來清凈，什麼都沒有。不只是凡夫的情感，連聖人的地位也不存在。只是因為無始以來的無明（Avidya），自己遮蔽了妙明（Vidyā），所以產生種種顛倒，妄想分別，造作種種業。譬如清醒的人本來沒事，卻忽然在睡夢中，做種種夢。夢中的苦樂等事，宛然在眼前顯現。等到醒來後去尋找，完全找不到。這就是所謂的無中生有，難道是真實存在的法嗎？只是愚癡的人顛倒，執著認為是真實存在的。這是因為見地不透徹。等到佛（Buddha）出世，說種種法，只是破除夢境的工具罷了，本來也沒有實體。而學習佛法的人，又執著認為是自己真實擁有的法。這就像在夢中增加夢境。現在參禪的方法，沒有別的訣竅，就是打破夢想顛倒。如果瞭解本來什麼都沒有，確實相信自己的心清凈無物，那麼就能明白妄想不是真實存在的。瞭解妄想不是真實存在的，那麼就知道佛法破除妄想，也本來不是真實存在的。佛法是藥，妄想是病。如果藥和病都不存在，那麼本體就安然無恙。這樣就知道藥和病都是病。現在參究所提出的古人『無』字公案，是攻克藥和病的藥。這就是所謂的以毒攻毒。如果知道本來什麼都沒有，那麼參『無』字，又是下了一種毒。怎麼可以將此作為精妙的理解呢？如果不相信自己的心，即使參禪也是誤服毒藥。禪人能夠相信嗎？應當在一切法都不存在的地方參究。』
開示顧山子（Gushanzi）： 我住在雙徑的寂照（Jizhao）。居士顧山子來參訪，問他的職業，回答說是從事風水。後來到了化城（Huacheng），於是指點山水，談論風水。
【English Translation】 English version: Svadharma (Self-nature). Begin to doubt and investigate. One day, there was still no entry. Encountered an old man at Shuangjing (Double Path Monastery), and offered incense to ask for instruction. The old man instructed: 'The ancients said, they do not value your conduct, but only value your insight. What is meant by conduct is the effort of advancing. Insight means thoroughly understanding one's own mind as the root of conduct. If the root of conduct is not clear, then the purpose of diligent practice will be lost. Therefore, those who study Zen take insight as the priority. What is meant by insight is truly believing in one's own mind, which is originally pure and devoid of anything. Not only are mundane emotions absent, but even the position of a sage is not established. It is only because of beginningless ignorance (Avidya) that one's own wondrous illumination (Vidyā) is obscured, thus giving rise to all kinds of inversions, deluded thoughts and discriminations, and creating all kinds of karma. It is like a person who is awake and has nothing to do, but suddenly in a dream, experiences all kinds of dreams. The sufferings and joys in the dream appear vividly before one's eyes. But when one awakens and seeks them, they cannot be found at all. This is called creating something from nothing. Is it a real dharma? Only foolish people are inverted and cling to it as real. This is because their insight is not thorough. When the Buddha (Buddha) appeared in the world and spoke various dharmas, they were merely tools to break the dream, and originally had no substance. But those who study the Buddha's teachings cling to them as real dharmas that they possess. This is like adding dreams to dreams. The method of practicing Chan now has no other secret, it is simply to break through dreams and inversions. If one understands that originally there is nothing, and truly believes that one's own mind is pure and devoid of anything, then one can realize that deluded thoughts are not real. Understanding that deluded thoughts are not real, then one knows that the Buddha's teachings, which break deluded thoughts, are also originally not real. The Buddha's teachings are medicine, and deluded thoughts are the disease. If neither medicine nor disease exists, then the original substance is at peace. In this way, one knows that both medicine and disease are diseases. The 'Mu' (nothingness) koan of the ancients, which is now being investigated, is the medicine to attack the medicine and the disease. This is called using poison to counteract poison. If one knows that originally there is nothing, then investigating the word 'Mu' is adding another poison. How can this be taken as a subtle understanding? If one does not believe in one's own mind, even if one practices Chan, it is like mistakenly taking poison. Can Chan practitioners believe this? One should investigate where no dharma is established.'
Instruction to Gushanzi: I reside at Jizhao (Still Illumination) in Shuangjing. Layman Gushanzi (Mountain Gu) came to visit and asked about his profession. He replied that he was engaged in geomancy. Later, he arrived at Huacheng (Transformed City), and then pointed out the mountains and rivers, and talked about geomancy.
造化之精妙。超乎形氣。蓋得其精而遺其粗者。因詰之。謂嘗見悟一篇。是篇乃予門生周子所述。予嘗序之曰。一乃萬物之本。造化之蘊也。故曰。天得一以清。地得一以寧。聖人得一以為天下正。正則不滑于邪。而固其本也。然人與物。理與氣。心與形。均一也。一得而眾理歸之。語云。識得一。萬事畢。故吾徒參𢆯之士。必曰。萬物歸一。一歸何處。斯則歸一可知。一之所歸。則不可知也。今夫人者萬務交固。萬慮攻心。紛紛擾擾。竟莫之寧。乃不識一之過也。居士既能觀天地造化之歸一。而不識身心性命之歸一。是知二五而不知為十也。茍知性命之歸一。則萬化備在於我矣。可不務哉。
示譚梁生
譚生根器最利。蓋從夙習般若中來。然般若乃眾生佛性。各各具足。而根有利鈍之不同者。良由五欲習氣有厚薄之不等耳。其利根者。因久習般若。凈除染污習氣。及至今生。聰慧明利。而人不知返。將利根聰明。作染污惡習之資。是名顛倒也。以般若內熏。故時時有出塵志。且曰。我至某時待世事了畢。即去學道。此等見識。舉世皆然。以有將來之念。故目前種種應緣境界。由抱未來高尚之志。視為不足為。亦不屑為。以此虛想。返增貢高我慢之心。謂他人無此心。皆庸品耳。而自己將目前放過。世出
【現代漢語翻譯】 現代漢語譯本：造化的精妙，超越了有形之氣。大概是得到了它的精髓而捨棄了它的粗糙之處。因此我追問他，他說曾經見過一篇《悟》。這篇文章是我的門生周子所著。我曾經為它作序說：『一』是萬物的根本，造化的蘊藏。所以說：『天得到『一』而清明，地得到『一』而安寧，聖人得到『一』而使天下端正。端正就不會滑向邪惡，從而鞏固它的根本。』然而人與物，理與氣，心與形，都是『一』。得到『一』，各種道理就歸於它。《語》中說：『認識了『一』，萬事就完畢了。』所以我的同門參禪之士，必定說：『萬物歸於『一』，『一』歸向何處？』這樣，歸於『一』是可以知道的，『一』所歸向的地方，則是不可知的。現在這個人，各種事務交相困擾，各種思慮攻擊內心，紛紛擾擾，最終沒有安寧，這就是不認識『一』的過錯啊。居士既然能夠觀察天地造化歸於『一』，卻不認識身心性命歸於『一』，這就是隻知道二五是十，而不知道根本的道理啊。如果知道性命歸於『一』，那麼萬物的變化都完備于自身了。能不努力嗎？
告誡譚梁生
譚生根器最為銳利，大概是從前世修習般若（prajna，智慧）中而來。然而般若乃是眾生的佛性，各自都具備，而根器有利鈍的不同，實在是因為五欲（five desires，色、聲、香、味、觸）習氣的厚薄不相等罷了。那些根器銳利的人，因為長久修習般若，清除了染污的習氣，以至於今生，聰慧明利，而人們卻不知道反省，將銳利的根器和聰明，作為染污惡習的資本，這叫做顛倒啊。因為般若在內心薰陶，所以時時有出世的志向，並且說：『我到某時，等世事了結完畢，就去學道。』這種見識，舉世都是這樣。因為有將來的念頭，所以目前種種應緣的境界，由於懷抱未來高尚的志向，認為不值得做，也不屑於做。用這種虛妄的想法，反而增長貢高我慢之心，認為他人沒有這種心，都是庸碌之輩。而自己將目前的光陰放過，世間和出世間的事情都不能成就。
【English Translation】 English version: The subtlety of creation transcends form and energy. It is about obtaining its essence and discarding its crudeness. Therefore, I questioned him, and he said he had seen an essay called 'Enlightenment'. This essay was written by my disciple Zhou Zi. I once wrote a preface for it, saying: 'The 'One' is the root of all things, the storehouse of creation. Therefore, it is said: 'Heaven obtains the 'One' and becomes clear, Earth obtains the 'One' and becomes peaceful, the Sage obtains the 'One' and makes the world upright.' Uprightness will not slip into evil, thus solidifying its foundation.' However, man and things, principle and energy, mind and form, are all 'One'. Obtaining the 'One', all principles return to it. The saying goes: 'Knowing the 'One', all things are completed.' Therefore, my fellow Chan practitioners must say: 'All things return to the 'One', where does the 'One' return to?' Thus, returning to the 'One' can be known, but where the 'One' returns to is unknowable. Now, this person is troubled by various affairs, and various thoughts attack the mind, causing turmoil and unrest. This is the fault of not knowing the 'One'. Since the layman can observe the creation of heaven and earth returning to the 'One', but does not know the body, mind, nature, and life returning to the 'One', this is knowing that two times five is ten, but not knowing the fundamental principle. If one knows that nature and life return to the 'One', then the transformations of all things are complete within oneself. Can one not strive for it?
Instructions to Tan Liang Sheng
Tan Sheng's innate capacity is the sharpest, probably coming from past lives of practicing prajna (wisdom). However, prajna is the Buddha-nature of all beings, each fully possessing it, and the difference in the sharpness of innate capacity is due to the unequal thickness of the habits of the five desires (form, sound, smell, taste, touch). Those with sharp innate capacity, because of long practice of prajna, have purified the defiled habits, so that in this life, they are intelligent and bright, but people do not know to reflect, and use the sharp innate capacity and intelligence as capital for defiled evil habits, which is called inversion. Because prajna inwardly cultivates, there is always a desire to transcend the world, and they say: 'I will wait until a certain time, when worldly affairs are finished, and then go to study the Way.' This kind of view is common throughout the world. Because of having thoughts of the future, the various present circumstances are considered unworthy and disdained because of holding lofty aspirations for the future. With this false thinking, they increase their arrogance and pride, thinking that others do not have this mind and are all mediocre. And they let the present time pass, and neither worldly nor transcendental matters can be accomplished.
世間。二者俱失。虛送光陰。及至將來。未必可如初志也。且又心不檢細行。情存鹵莽。以我見作高明。此尤誤之甚也。如此喚作有志氣。返不若三家村裡田舍翁。他無別想。歲歲生涯不缺。可不愧哉。聖人教人不躐等。故曰。素位而行。老子曰。跨者不行。惟今既有此向道之志。就從今日切切仔細。就規矩上做將去。將一片真實心。學道不染污的現前行將去。若目前時時刻刻不放過。則將來不脫空。若目前以虛想空頭。且待將來。是涉河求井而止渴也。豈不愚哉。譚生請直看目前不虛放過一著。便見平生下落。
示曹士居
凡民日用。不離見聞覺知。而聖人亦然。其用既同。而有聖凡之別者。在知與不知之間耳。故曰。百姓日用而不知。學人復聖工夫。只在日用不知處。求其固有之知。若見本有之知。則一切聲色貨利。瞭然不被所感如是遇境逢緣。如鏡現像。無一物可動于中矣。此入道之要門也。
示馮延齡
學人向道。第一要怕生死。次要知生死根。生死根者。即日用現前種種憎。愛。取。舍。我慢。貪。瞋。癡業是。既此是生死苦根。發心要斷。更無他術。只是起時。就照見定不容他起。當不起處。則當處消滅。消滅時更不相續。如此用心。唸唸不放過。心心不昧。其知自靈。知若靈
【現代漢語翻譯】 現代漢語譯本： 世間之人，如果兩者都失去，虛度光陰，等到將來，未必還能像最初的志向一樣。而且又不約束自己的細微行為，情感粗疏魯莽，以自己的見解作為高明之處，這尤其錯得厲害。這樣還叫做有志氣，反而不如鄉下的老農。他們沒有別的想法，年年生活不缺，難道不慚愧嗎？聖人教人不要越級，所以說，『安於現在的地位而行事』。老子說，『跨步太大的人反而走不遠』。如今既然有了向道之心，就從今天開始切實仔細，按照規矩去做。用一片真實的心，學習不被污染的現前行為。如果目前時時刻刻不放過，那麼將來就不會落空。如果目前只是虛想空頭，等待將來，就像涉水過河卻去求井水來止渴一樣。豈不是很愚蠢嗎？譚生請直接看目前，不虛度每一著，便能明白一生的歸宿。 開示曹士居 凡夫俗子每天的日常，離不開見聞覺知，而聖人也是如此。他們的作用既然相同，卻有聖凡的區別，就在於知與不知之間罷了。所以說，『百姓每天都在用，卻不知道』。學人修習成聖的功夫，就在於日常不知之處，尋求其固有的知。如果見到本有的知，那麼一切聲色貨利，都明明白白地不會被其所感，像這樣遇到境遇，就像鏡子顯現影像一樣，沒有一樣東西可以動搖他的內心了。這是入道的要門啊。 開示馮延齡 學人向道，第一要害怕生死，其次要知道生死的根源。生死的根源，就是日常現前種種的憎恨、愛戀、取捨、我慢、貪婪、嗔怒、愚癡等業。既然這些是生死苦的根源，發心要斷除，更沒有其他方法。只是在這些念頭生起時，就照見它，一定不容許它生起。在不生起的地方，就讓它在那裡消滅。消滅時更不讓它相續。如此用心，唸唸不放過，心心不迷惑，其知覺自然靈敏。知覺如果靈敏
【English Translation】 English version: If people in the world lose both, they waste their time. When the future comes, they may not be able to fulfill their original aspirations. Moreover, they do not restrain their minor actions, and their emotions are rash and reckless. They take their own views as superior, which is especially wrong. If this is called ambition, it is better to be a farmer in a rural village. They have no other thoughts, and their lives are not lacking year after year. Are they not ashamed? Sages teach people not to skip levels, so it is said, 'Act according to your current position.' Lao Tzu said, 'Those who stride too far do not walk well.' Now that you have the aspiration to follow the path, start from today with diligence and care, and act according to the rules. Use a true heart to learn the present actions of the path without being defiled. If you do not let go of the present moment, then the future will not be empty. If you only have empty thoughts in the present and wait for the future, it is like crossing a river and seeking a well to quench your thirst. Is it not foolish? Tan Sheng, please look directly at the present and do not waste a single move, and you will see the outcome of your life. Instruction to Cao Shiju Ordinary people's daily lives cannot be separated from seeing, hearing, feeling, and knowing, and so are the sages. Since their functions are the same, but there is a distinction between the sage and the ordinary, it lies in the difference between knowing and not knowing. Therefore, it is said, 'People use it every day but do not know it.' The effort of a student to become a sage lies in the place of daily unknowing, seeking its inherent knowledge. If you see the inherent knowledge, then all sounds, colors, goods, and profits will clearly not be affected by it. In this way, when encountering circumstances, it is like a mirror reflecting images, and nothing can move his heart. This is the essential gateway to entering the path. Instruction to Feng Yanling For a student on the path, the first thing is to fear birth and death, and the second is to know the root of birth and death. The root of birth and death is the various hatred, love, attachment, rejection, arrogance, greed, anger, and ignorance that are present in daily life. Since these are the roots of the suffering of birth and death, you must resolve to cut them off, and there is no other method. Just when these thoughts arise, illuminate them and do not allow them to arise. Where they do not arise, let them perish there. When they perish, do not let them continue. Use your mind in this way, never letting go of a single thought, and never being confused in your heart. Your knowledge will naturally be sensitive. If knowledge is sensitive
。則觸境境不牽心。觀心心不附境。心境不到。則生死無容寄矣。如此用心。不必別求玄妙。
示寒灰奇小師住山(丙辰)
奇先禮達大師。求出世法。師許可。令參老人。為之剃染。依老人數載。以刻大藏因緣。復歸本師執勞。此大役非一日矣。今以老病覓大休歇場。意卜之無當也。老人來雙徑。見奇氣雖弱而心力更強。以向十餘年來。得單提向上一路。少有把鼻。但欠㘞地一聲耳。談及歸休地。老人示之曰。盡大地是寂滅場。唯在學人肯放下處。便是休歇地耳。又何從他覓哉。古德云。不離真有立處。立處即真。良由自心生滅。一向循情種種取捨。故頭頭障礙。三祖大師云。至道無難。唯嫌揀擇。又云。良由取捨。所以不如。若不如則窮盡十方無可休之地矣。老人觀雙徑乃八十八祖說法地。大慧禪師亦歸宿於此。即汝本師和尚。腳跟遍海內。立足無卓錐。畢竟以刻大藏因緣。故得埋骨與大慧同坑。況汝隨本師愿輪。刻經于寂照開山。皆汝用命之地。即汝放捨身命處也。老人知汝不能放舍者。乃我見未忘。非懶病也。以凈法界中佛祖眾生。大家有分。獨我見者不能入。若見有我。則視佛祖皆是人相。人與我相對。如此則終無可避之人。亦無可休之地矣。汝自不休。則無地可休。汝若肯休。則當下便休。
【現代漢語翻譯】 現代漢語譯本 那麼接觸外境時，心就不會被外境所牽動；觀察內心時，心也不會執著于外境。如果心和境都無法到達，那麼生死輪迴就沒有地方可以寄託了。像這樣用心，不必另外尋求玄妙之處。
示寒灰奇小師住山(丙辰)
奇 पहले 禮拜了達大師（Dá dàshī，指一位大師），請求出世之法。達大師許可了他，讓他去參訪老人（lǎorén，指一位年長的禪師），併爲他剃度。跟隨老人幾年，因為雕刻大藏經的因緣，又回到本師處幫忙。這項大工程不是一天兩天就能完成的。現在因為年老多病，想找個地方好好休息，但心意不定。老人來到雙徑（Shuāngjìng，地名），看到奇雖然身體虛弱，但心力更強。因為這十多年來，得到單刀直入的向上之路，稍微有了把握，但還欠缺豁然開朗的一聲。談到歸隱休息的地方，老人開示他說：『整個大地都是寂滅的道場，只要學人肯放下，就是休息的地方，又何必向外尋求呢？』古德說：『不離真如而有所建立，所建立之處就是真如。』正是因為自心生滅，一直隨著情感而有所取捨，所以處處都是障礙。三祖大師說：『至道不難，唯嫌揀擇。』又說：『因為有所取捨，所以不如。』如果不如意，那麼窮盡十方也沒有可以休息的地方了。老人認為雙徑是八十八祖說法的地方，大慧禪師（Dàhuì chánshī）也歸宿於此。而且你的本師和尚，足跡遍佈海內，卻沒有立錐之地，最終因為雕刻大藏經的因緣，得以埋骨與大慧禪師同穴。況且你跟隨本師的願力，在寂照（Jìzhào，地名）開山時雕刻經書，都是你盡力的地方，也就是你放下身命的地方。老人知道你不能放下，是因為我見（wǒjiàn，對自我的執著）還沒有忘記，不是因為懶惰。因為在清凈的法界中，佛祖眾生，大家都有份，只有執著於我見的人不能進入。如果認為有我，那麼看佛祖都是人相，人與我對立，這樣就終究沒有可以迴避的人，也沒有可以休息的地方了。你自己不肯休息，那麼就沒有地方可以休息。你如果肯休息，那麼當下就能休息。
【English Translation】 English version Then, when encountering external circumstances, the mind will not be swayed by them; when observing the mind, the mind will not cling to external circumstances. If neither the mind nor the circumstances can be reached, then there will be no place for the cycle of birth and death to reside. Using the mind in this way, there is no need to seek other mysterious things.
Instruction to the novice Han Hui Qi on residing in the mountains (Bingchen year)
Qi first paid respects to Master Da (Dá dàshī, referring to a master), requesting the Dharma of transcending the world. The master permitted him and instructed him to visit the Elder (lǎorén, referring to an elderly Chan master), and shaved his head. After following the Elder for several years, due to the karma of engraving the Great Treasury Sutra, he returned to his original teacher to assist with labor. This great undertaking could not be completed in a day or two. Now, due to old age and illness, he seeks a place to rest, but his intentions are uncertain. The Elder came to Shuangjing (Shuāngjìng, a place name) and saw that although Qi's body was weak, his mental strength was even stronger. Because for more than ten years, he had obtained the direct path upwards, and had a slight grasp, but was still lacking a sudden enlightenment. When talking about the place to retire and rest, the Elder instructed him: 'The entire earth is a field of stillness and extinction. Only when the student is willing to let go, is it a place of rest. Why seek it elsewhere?' An ancient master said: 'Do not depart from the true existence to establish a place; the place established is true existence.' It is precisely because the mind arises and ceases, and always follows emotions with various attachments and rejections, that there are obstacles everywhere. The Third Patriarch said: 'The Great Way is not difficult, only avoid discrimination.' He also said: 'Because of attachment and rejection, it is not as it should be.' If it is not as it should be, then there is no place to rest in the entire ten directions. The Elder believes that Shuangjing is the place where the Eighty-eighth Ancestor preached the Dharma, and Chan Master Dahui (Dàhuì chánshī) also returned here. Moreover, your original teacher, the monk, has footprints all over the country, but no place to stand. Ultimately, due to the karma of engraving the Great Treasury Sutra, he was able to be buried in the same pit as Chan Master Dahui. Moreover, you followed the vows of your original teacher, engraving scriptures at the opening of Jizhao (Jìzhào, a place name), which are all places where you exerted your efforts, that is, where you let go of your life. The Elder knows that you cannot let go because your ego-view (wǒjiàn, attachment to self) has not been forgotten, not because of laziness. Because in the pure Dharma realm, Buddhas, ancestors, and sentient beings all have a share, only those who cling to ego-view cannot enter. If you think there is a self, then you see Buddhas and ancestors as human figures, and humans are opposed to the self. In this way, there will ultimately be no one to avoid, and no place to rest. If you yourself are unwilling to rest, then there is no place to rest. If you are willing to rest, then you can rest immediately.
一切放下。方為大休。休則佛與眾生。皆即避影。亦無地可容渠矣。汝求向上一路。雖云奇特。不若放下平貼耳。古人云。家邦平貼到人稀。若到平貼地。則佛亦不做。更何向上可求耶。
示石鏡一禪人
古人為生死大事不明。走向山中弔影單棲。專為究明己躬下事。故云。大事未明如喪考妣。不是養懶圖安閑。任意度時也。必欲究此大事。只可運糞出。不可運糞入。直須將妄想惡習。文字知見。一齊吐卻。放得胸中乾乾淨淨。了無一法當情。只是一個話頭作自己命根。古人三十年不雜用心。正是此耳。若今住山。任意悠悠。隨情放曠。妄想起來。又要逗湊幾句詩。作兩首偈。當悟的道理。消遣日子。如此只是一個養懶的癡漢。如何喚作住山道人。不唯唐喪光陰。抑且虛消信施。捱到臘月三十日。將什麼見閻老子。不是將一首詩。一首偈。便可抵得他過也。禪人當思為甚住山。畢竟要討個下落。方不負百劫千生。一遇之勝緣。古德云。三途地獄受苦者。未是苦也。向袈裟下失卻人身。誠為苦也。可不念哉。
憨山老人夢遊集卷第六 卍新續藏第 73 冊 No. 1456 憨山老人夢遊集
憨山老人夢遊集卷第七
侍 者 福 善 日錄
門 人 通 炯 編輯
【現代漢語翻譯】 一切放下，方為大休。休則佛（Buddha，覺悟者）與眾生，皆即避影。亦無地可容渠矣。你求向上一路，雖云奇特，不如放下平貼耳。古人云：『家邦平貼到人稀。』若到平貼地，則佛亦不做，更何向上可求耶。
示石鏡一禪人
古人為生死大事不明，走向山中弔影單棲，專為究明己躬下事。故云：『大事未明如喪考妣。』不是養懶圖安閑，任意度時也。必欲究此大事，只可運糞出，不可運糞入。直須將妄想惡習，文字知見，一齊吐卻。放得胸中乾乾淨淨，了無一法當情。只是一個話頭作自己命根。古人三十年不雜用心，正是此耳。若今住山，任意悠悠，隨情放曠，妄想起來，又要逗湊幾句詩，作兩首偈，當悟的道理，消遣日子。如此只是一個養懶的癡漢，如何喚作住山道人。不唯唐喪光陰，抑且虛消信施。捱到臘月三十日，將什麼見閻老子（Yama，冥界之王）？不是將一首詩，一首偈，便可抵得他過也。禪人當思為甚住山，畢竟要討個下落，方不負百劫千生，一遇之勝緣。古德云：『三途地獄受苦者，未是苦也。向袈裟下失卻人身，誠為苦也。』可不念哉。
憨山老人夢遊集卷第六 卍新續藏第 73 冊 No. 1456 憨山老人夢遊集
憨山老人夢遊集卷第七
侍 者 福 善 日錄
門 人 通 炯 編輯
【English Translation】 Letting go of everything is the greatest rest. In this state of rest, both the Buddha (Buddha, the awakened one) and sentient beings disappear like shadows, leaving no place for them to dwell. Although seeking the path of upward progress may seem extraordinary, it is better to simply let go and be at peace. As the ancients said, 'When the home is peaceful, few people remain.' If you reach this state of peace, even the Buddha is no longer needed, so what further upward progress is there to seek?
Instruction to the Zen Monk Shijing
The ancients, not understanding the great matter of life and death, went to the mountains to live alone, dedicating themselves to understanding the affairs of their own bodies. Therefore, it is said, 'Not understanding the great matter is like losing one's parents.' This is not to indulge in laziness and seek comfort, passing the time at will. If you truly wish to investigate this great matter, you must only carry the manure out, not carry it in. You must completely expel all deluded thoughts, bad habits, intellectual knowledge, and opinions. Empty your mind completely, so that no single thing clings to it. Simply take a single 'hua tou' (a phrase used as a subject of meditation) as your life's root. This is precisely what the ancients meant by not diverting their minds for thirty years. If you now live in the mountains, drifting along at will, indulging your desires, and when deluded thoughts arise, you want to string together a few lines of poetry or compose two 'gathas' (verses), treating them as enlightened principles to pass the time, then you are merely a foolish idler. How can you be called a mountain-dwelling practitioner? Not only are you wasting time, but you are also squandering the offerings of the faithful. When you reach the thirtieth day of the twelfth month, what will you use to face Yama (Yama, the King of the Underworld)? A poem or a verse will not be enough to get you through. Zen practitioners should consider why they live in the mountains, and ultimately seek a resolution, so as not to waste the rare opportunity encountered after hundreds of thousands of eons. As the ancient masters said, 'Those who suffer in the three evil realms are not truly suffering. To lose one's human body while wearing the 'kasaya' (Buddhist robe) is truly suffering.' How can you not be mindful of this?
Hanshan Laoren Mengyou Ji, Volume 6 卍 New Continued Collection, Volume 73, No. 1456, Hanshan Laoren Mengyou Ji
Hanshan Laoren Mengyou Ji, Volume 7
Attendant: Fushan, Daily Record
Disciple: Tongjiong, Editor
嶺南弟子 劉起相 重較
法語
示太素元禪人
凡學人先習教乘。迴心向上一路。雖是有志。無柰藏識中有新熏文字雜毒習氣。舊熏貪瞋癡愛煩惱習氣。內外交攻。最難打疊。要放放不下。要斷斷不得。要止止不住。因此要提話頭。如水上葫蘆。遏捺不下。只管與之打交滾。最是難下手。及下手不得。便打退鼓了也。如此乃是沒志氣無力量人。說甚參禪。如今初心。只管將心內外一切道理知見。及妄想思慮。一齊放下。放了又放。放到無可放處。方才提起一則公案話頭。如趙州無字橫在胸中。因甚道無。重下疑情。若疑情得力。則妄想不起。若才見起時。切不可與之作對。將心要斷他。亦不得將心止他。亦不可相續他。但只覷見。便撇過。一撇便消。急急提起話頭。深深看覷。則彼妄想自然掃蹤絕跡矣。此是初心下手做工夫的訣。若話頭純熟。妄想自稀。不作障礙。久久疑情得力。妄想暫歇時。便得一念歡喜也。得些歡喜處。不可當奇特。但從此好用功耳。禪人棄教從禪。初心最難。故以此示之。切不可視作小事。
示恒河智禪人持法華經
禪人出家浮渡。久執侍澹公。得任持法門。居化城有年。化城乃刻大藏地。為海內法窟。禪人力任常住。綱維百務。老人適來雙徑。禪
【現代漢語翻譯】 現代漢語譯本 嶺南弟子劉起相重新校對
法語
開示太素元禪人
凡是學禪的人，首先要學習經教。如果想回頭向上追求更高的境界，雖然有志向，無奈藏識（ālaya-vijñāna，儲存所有經驗的潛在意識）中有新薰染的文字雜毒習氣，以及舊薰染的貪婪、嗔恨、愚癡、愛慾等煩惱習氣，內外夾攻，最難處理。想要放下，卻放不下；想要斷除，卻斷不掉；想要停止，卻止不住。因此要提起話頭（huà tóu，禪宗用語，指參禪時所參究的語句或公案），就像水上的葫蘆，壓制不住，只能與之周旋。這最難下手，一旦下手不得，就打退堂鼓了。這樣的人是沒有志氣、沒有力量的人，還談什麼參禪？如今初學，只管將心內外一切道理知見，以及妄想思慮，一齊放下，放了又放，放到無可放處，方才提起一則公案話頭，如趙州無字橫在胸中，追問『因甚道無』（為什麼說無），重新產生疑情。如果疑情得力，那麼妄想就不會生起。如果剛一發現妄想生起，切不可與之作對，不要試圖用心去斷除它，也不要試圖用心去阻止它，也不要讓它相續不斷，但只要看見它，就撇開它，一撇就消散了。趕緊提起話頭，深深地看護它，那麼那些妄想自然就會掃除軌跡，消失無影。這是初學者下手做功夫的訣竅。如果話頭純熟，妄想自然稀少，不會造成障礙。長久以往，疑情得力，妄想暫時停歇時，便會得到一念歡喜。得到一些歡喜時，不可覺得奇異，只要從此好好用功就行了。禪人你放棄經教而選擇禪修，初心最難，所以以此開示你，切不可視作小事。
開示恒河智禪人持誦《法華經》
禪人出家修行，漂洋過海，長久侍奉澹公，得到任持佛法的法門，在化城（huà chéng，比喻虛幻不實的地方）居住多年。化城是刻印大藏經的地方，是海內佛法的寶窟。禪人你盡力維護常住，管理各種事務。老人我最近來到雙徑，禪
【English Translation】 English version Re-examined by Liu Qixiang, a disciple from Lingnan
Dharma Words
Instructing Chan Practitioner Tai Su Yuan
All those who study Chan Buddhism should first learn the teachings. If one wishes to turn their mind towards a higher path, although they may have the aspiration, unfortunately, the ālaya-vijñāna (storehouse consciousness) contains newly infused textual poisons and habitual tendencies, as well as old habitual tendencies of greed, hatred, delusion, and attachment. Attacked from both within and without, it is most difficult to manage. One wants to let go but cannot, wants to cut off but cannot, wants to stop but cannot. Therefore, one must take up a huà tóu (critical phrase or topic for contemplation in Chan practice), like a gourd on water, impossible to suppress. One can only grapple with it. This is most difficult to begin with, and if one cannot begin, one retreats. Such a person lacks aspiration and strength. What is there to say about practicing Chan? Now, in the beginning, simply put down all reasoning and knowledge, as well as deluded thoughts and considerations, both internal and external. Put them down again and again, until there is nothing left to put down. Only then take up a huà tóu, such as Zhaozhou's 『Wu』 (無, meaning 『no』 or 『nothingness』) held across the chest. Question 『Why did he say 『Wu』?』 and generate deep doubt. If the doubt is strong, then deluded thoughts will not arise. If one sees a deluded thought arising, do not confront it, do not try to cut it off with the mind, do not try to stop it with the mind, and do not let it continue. Simply see it, then cast it aside. Once cast aside, it will dissipate. Quickly take up the huà tóu again, and deeply contemplate it. Then those deluded thoughts will naturally vanish without a trace. This is the key to beginning practice. If the huà tóu becomes pure and familiar, deluded thoughts will naturally become rare and will not create obstacles. Over time, as the doubt becomes strong and deluded thoughts temporarily cease, one will experience a moment of joy. When one experiences some joy, do not consider it extraordinary, but simply continue to work hard from there. Chan practitioner, you have abandoned the teachings and chosen Chan practice. The beginning is most difficult, so I instruct you with this. Do not regard it as a small matter.
Instructing Chan Practitioner Heng He Zhi on Upholding the Lotus Sutra
Chan practitioner, you left home and crossed the seas, serving Master Dan for a long time, and obtained the Dharma gate of upholding the Dharma. You have resided in Huacheng (化城, a metaphor for an illusory place) for many years. Huacheng is a place where the Great Treasury of Scriptures is engraved, a treasure cave of Dharma within the seas. Chan practitioner, you diligently maintain the monastery and manage all affairs. This old man has recently come to Shuangjing, Chan
人作禮請益。愿持法華經。老人因示之。曰佛為一大事因緣。故出現於世。所謂開示一切眾生佛之知見。令其悟入。所言佛知見者。乃眾生本有之佛性也。今被無明封蔀。而為妄想知見。故日用見聞知覺。隨情造業。以取生死之苦。不自覺知。我釋迦大師。特特出世一番。單為開示此事。使之悟其本有。不假外求。若悟此本有。則日用六根門頭應緣作用者。皆佛智現前。名佛知見。非眾生妄想知見也。若悟此知見。則頭頭法法。皆真實用心。凡一切動用諸行。皆真實妙行。都為成佛真因矣。故經云。乃至舉一手。或復小低頭。乃至一香一華。以此供養佛。皆已成佛道。微因小善。皆成佛真因。況身任眾務。捨命為法。豈非成佛之真種乎。吾佛教人持法華經者。入如來室。著如來衣。坐如來座。如來室者。大慈悲心是。如來衣者。柔和忍辱心是。如來座者。一切法空是。禪人能奉如來三者之教。乃名真持經人。若不能入此三法門。則單持安樂行品。唸唸思惟。心心願入。晝夜不忘。如此則六萬余言。字字光明。現於六根門頭矣。若不入此法門。縱能持百千萬部。但是與義作仇家。豈真持經者耶。若不信老人。更當請問文殊彌勒。
示王鹿年(丁巳元旦六日)
王生鹿年。生長淮西。來禮徑山。謁老人乞語。
【現代漢語翻譯】 現代漢語譯本：有人作禮請教，希望奉持《法華經》。老人因此開示他說：『佛陀因為一個重大因緣，所以出現於世間，那就是開示一切眾生佛的知見，使他們覺悟而證入。所說的佛知見，乃是眾生本有的佛性。現在被無明遮蔽，而成為虛妄的知見，所以日常的見聞知覺，隨著情感造作惡業，以招致生死的痛苦，卻不自覺知。我釋迦牟尼（Śākyamuni）大師，特地出世一次，專門爲了開示這件事，使眾生覺悟他們本有的佛性，不必向外尋求。如果覺悟了這個本有佛性，那麼日常六根門頭所應對的緣起作用，都是佛的智慧顯現，名為佛知見，不是眾生的虛妄知見。如果覺悟了這個知見，那麼一切事物，都是真實用心。凡一切的動用諸行，都是真實妙行，都成為成佛的真正原因了。所以經中說：『乃至舉起一隻手，或者稍微低下頭，乃至一香一花，用這些來供養佛，都已成就佛道。』微小的因緣和善行，都能成為成佛的真正原因，何況是身負重任，捨棄生命爲了佛法，豈不是成佛的真正種子嗎？我佛教導人奉持《法華經》，就是要進入如來的室，穿如來的衣，坐如來的座。如來的室，就是大慈悲心；如來的衣，就是柔和忍辱心；如來的座，就是一切法空。禪人能夠奉行如來這三者的教誨，才叫做真正持經的人。如果不能進入這三個法門，那麼就單單奉持《安樂行品》，唸唸思惟，心心願入，晝夜不忘。如此，則六萬多字，字字光明，顯現在六根門頭了。如果不進入這個法門，縱然能夠持誦百千萬部，但是與經義作仇家，豈是真正持經的人呢？如果不相信老人的話，更應當請問文殊（Mañjuśrī）菩薩和彌勒（Maitreya）菩薩。』 （這是）在王鹿年（丁巳年元旦六日）的開示。 王生鹿年，生長在淮西，來禮拜徑山，拜見老人請求開示。
【English Translation】 English version: A person made obeisance and requested instruction, hoping to uphold the Lotus Sūtra. The old man then instructed him, saying: 'The Buddha appeared in the world because of a great cause and condition, which is to reveal the Buddha's knowledge and vision to all sentient beings, enabling them to awaken and enter into it. What is meant by the Buddha's knowledge and vision is the Buddha-nature inherent in all sentient beings. Now it is obscured by ignorance and has become a false knowledge and vision. Therefore, in daily life, seeing, hearing, knowing, and feeling, one creates karma according to one's emotions, thus incurring the suffering of birth and death without realizing it. Our Master Śākyamuni (釋迦牟尼) specifically appeared in the world to reveal this matter, enabling sentient beings to awaken to their inherent Buddha-nature, which does not need to be sought externally. If one awakens to this inherent Buddha-nature, then the functions of the six sense organs in daily life are all manifestations of the Buddha's wisdom, which is called the Buddha's knowledge and vision, not the false knowledge and vision of sentient beings. If one awakens to this knowledge and vision, then every single thing is done with a true mind. All actions and practices are true and wonderful practices, all of which become the true cause of attaining Buddhahood. Therefore, the Sūtra says: 'Even raising one's hand, or slightly lowering one's head, or even offering a single incense stick or a single flower to the Buddha, one has already attained the path to Buddhahood.' Even small causes and good deeds can become the true cause of attaining Buddhahood. How much more so if one shoulders heavy responsibilities and sacrifices one's life for the Dharma, is this not the true seed of attaining Buddhahood? Our Buddhism teaches people to uphold the Lotus Sūtra in order to enter the Tathāgata's (如來) chamber, wear the Tathāgata's robe, and sit on the Tathāgata's seat. The Tathāgata's chamber is the great compassionate mind; the Tathāgata's robe is the gentle and patient mind; the Tathāgata's seat is the emptiness of all dharmas. A Chan (禪) practitioner who can follow the Tathāgata's teachings in these three aspects is called a true Sūtra-upholder. If one cannot enter these three Dharma doors, then one should simply uphold the Chapter on Peaceful Practices, constantly contemplating and wishing to enter it, day and night without forgetting. In this way, the more than sixty thousand words will each be luminous, appearing at the gates of the six sense organs. If one does not enter this Dharma door, even if one can uphold hundreds of thousands of copies, one is only making an enemy of the meaning of the Sūtra. How can one be a true Sūtra-upholder? If you do not believe the old man, you should further inquire of Mañjuśrī (文殊) Bodhisattva and Maitreya (彌勒) Bodhisattva.' Instruction given on the sixth day of the first month of the year DingSi (丁巳) of Wang Lu's (王鹿) year. Wang Lu was born in the year of the Deer and grew up in HuaiXi (淮西). He came to pay respects at JingShan (徑山) and asked the old man for guidance.
老人見其負義氣而有慈心。因謂之曰。子聞之。古有大力之人乎。敵人者愚。敵己者智。愚者常弱。智者常勝之道也。聖人教人以不用為用。故曰。柔勝剛。弱勝強。易曰。剛而能柔。吉之道也。項羽拔山舉鼎。力雄千古。及敗別虞姬。噓唏泣數行下。是能敵人而不能敵己者也。聖示人直顏子曰。克己復禮為仁。古今學者。皆知克己之語。而不能作勝己之業。豈智也哉。王生有力於此。當不墮凡夫數可耳。
示在颙侍者
颙侍者。生於西蜀。少沈賤役。幸般若之因不昧。少小即知參妙峰大師。發出世心。亦夙種內熏而使之然。適遇澹居和尚入蜀。時颙執侍。直指徐公。素喜其信心。遂命禮澹和尚求出苦法。剃髮為沙彌。老人來雙徑。颙充侍者。日夜精勤無怠。老人初憐其蠢蠢。時時激發。颙時聞老人開示衲子。亦眉間津津動色。是知眾生佛性種子。待時而發也。因請益。老人乃開示以唸佛審誰字公案。教其參究。颙亦能領荷。第恐無決定為生死心。不能𢬵命到底。又恐宿習惡知惡見。中道遮障。流入邪網。除此二病。則單一念。晝夜六時緊抱疑團。即二三十年不悟不休。縱今生不悟。將作勝因。來世出頭。便知此事。雖經多劫。終不失正因種子。若立志不堅。用心不切。別起邪思。不但辜負此生。即千生
【現代漢語翻譯】 現代漢語譯本： 老人見他有俠義之氣且有慈悲心腸，於是對他說：『你聽說過嗎？古代有大力士，能戰勝敵人的是愚蠢的，能戰勝自己的是聰明的。愚蠢的人常常弱小，聰明的人常常能獲得勝利。聖人教導人們以不用為用，所以說：柔能克剛，弱能勝強。《易經》說：剛強而又能柔順，是吉祥的道路。項羽能拔起山，舉起鼎，力量雄壯千古，等到兵敗與虞姬訣別時，哭泣不止。這是能戰勝敵人卻不能戰勝自己的人啊。聖人教導人要正直，顏子說：克制自己，使言行符合禮就是仁。古今的學者，都知道克己的說法，卻不能成就戰勝自己的事業，這難道是明智嗎？王生如果能在這方面努力，大概可以不淪為凡夫俗子。』 示在颙侍者： 颙侍者，生於西蜀（今四川一帶），年少時做卑賤的工作。幸運的是般若（智慧）的因緣沒有泯滅，從小就知道參拜妙峰大師，發出離世俗的心。這也是前世種下的善因在內心薰陶的結果。恰巧遇到澹居和尚入蜀，當時颙在旁侍奉，徐公一向喜歡他的信心，於是命他拜澹和尚為師，求得脫離苦海的方法，剃度為沙彌（出家男子）。老人來到雙徑（寺廟名），颙擔任侍者，日夜精進勤奮，沒有懈怠。老人起初憐憫他愚笨，時時激勵他。颙時常聽到老人開示僧人，也眉宇間顯露出有所觸動的神色。由此可知眾生的佛性種子，等待時機就會萌發。因此向老人請教，老人就開示他以『唸佛審誰』（唸佛是誰在念）的公案，教他參究。颙也能領會承擔。只是擔心他沒有堅定的為生死而發的心，不能拚命到底。又擔心他宿世的惡習和錯誤的知見，在中途形成障礙，流入邪門歪道。除了這兩種弊病，那麼就應以單一的念頭，晝夜六時緊緊抱住疑團，即使二三十年不悟也不罷休。即使今生不能領悟，也將作為殊勝的因緣，來世出頭，便能明白此事。即使經過多劫，終究不會失去正確的因緣種子。如果立志不堅定，用心不懇切，另外產生邪念，不但辜負此生，即使千生萬世也難以成就。
【English Translation】 English version: The old man saw that he had a sense of chivalry and a compassionate heart. So he said to him, 'Have you heard of it? In ancient times, there were strong men. Those who defeat their enemies are foolish, and those who defeat themselves are wise. The foolish are always weak, and the wise often win. The sages teach people to use non-action as action, so it is said: softness overcomes hardness, and weakness overcomes strength. The Book of Changes says: being strong and yet able to be gentle is the way to good fortune. Xiang Yu could uproot mountains and lift tripods, his strength was magnificent throughout the ages, but when he was defeated and bid farewell to Yu Ji, he wept incessantly. This is a person who can defeat his enemies but cannot defeat himself. The sage teaches people to be upright, and Yanzi said: to restrain oneself and return to propriety is benevolence. Scholars of ancient and modern times all know the saying of self-restraint, but they cannot achieve the task of overcoming themselves. Is this wisdom? If Wang Sheng can work hard in this area, he can probably avoid falling into the ranks of ordinary people.' Instructing Attendant Yong: Attendant Yong was born in Western Shu (present-day Sichuan area). In his youth, he did humble work. Fortunately, the cause of Prajna (wisdom) was not extinguished. From a young age, he knew to visit Master Miaofeng and developed a mind to renounce the world. This was also the result of good causes planted in previous lives being nurtured within. Coincidentally, he met Monk Danju entering Shu. At that time, Yong was serving by his side. Xu Gong had always liked his faith, so he ordered him to take Monk Dan as his teacher and seek a way to escape the sea of suffering, and he was tonsured as a Shami (novice monk). The old man came to Shuangjing (name of a temple), and Yong served as an attendant, diligently and diligently day and night without slackening. The old man initially pitied his stupidity and encouraged him from time to time. Yong often heard the old man's instructions to the monks, and his brows also showed a touched expression. From this, it can be seen that the seed of Buddha-nature in sentient beings will sprout when the time is right. Therefore, he asked the old man for advice, and the old man instructed him with the 'Who is mindful of the Buddha?' (Who is reciting the Buddha's name?) koan, teaching him to investigate it. Yong was also able to understand and undertake it. He was only worried that he did not have a firm mind for the sake of life and death, and could not desperately persevere to the end. He was also worried that his past bad habits and wrong views would form obstacles in the middle, flowing into heretical paths. Apart from these two ills, then one should use a single thought, tightly holding onto the ball of doubt day and night, even if one does not realize it for twenty or thirty years, one will not give up. Even if one cannot realize it in this life, it will serve as a special cause, and one will be able to understand this matter when one emerges in the next life. Even after many kalpas, one will never lose the seed of the correct cause. If one's ambition is not firm, one's intention is not earnest, and one generates other evil thoughts, one will not only fail this life, but it will be difficult to achieve even in thousands of lives.
萬劫。亦無出頭分也。
示在介侍者
紫柏老人。全身荷負大法。欲建法門中興之業。故刻力冊大藏經。此一段大事因緣。非小小也。末後全付擔。于澹公一肩荷之。經既刻而貯不得其宜。則復化城之功。又非小小。化城復非一手一足之力。侍者在介。事事賈勇先登。不避艱險。其功居多。此又眾中之尤難也。嘗謂世人未有無所為而樂用者。即古豪傑皆然。況其他乎。漢高帝天下既定。功臣未封。忽見沙中偶語。問子房。子房曰。此從兵戈中冒矢石經萬死一生者。皆欲得尺寸之封。今未見封。故偶語耳。於是即封之。此古昔用人之格也。今觀介侍者。初心無他圖。圖出家耳。今奔走七年。化城定矣。大法已得所矣。其居功者。寧無偶語乎。老人謂今當可以如來之賞而賞之也。介侍者即以老人。得如來之大賞。若不能奉如來法。持如來戒。行如來事。萬一破戒壞法。如來亦有三尺在也。慎之哉。
示在凈沙彌
佛說二十難中雲。得人身難。生中國難。得遇佛法難。親近善知識難。生正信難。此五乃難之難者。沙凈彌已具其四。所欠者唯生正信耳。今幸出家。得遇大善知識為依歸。又渾身跳在佛法大海。此何修而得。何緣而至。若不奮發勇猛。生大正信。將此一片幻妄身心。洗得乾乾淨淨。𢬵一
【現代漢語翻譯】 現代漢語譯本：即使經歷萬劫，也沒有出頭的機會。
開示在介侍者
紫柏老人（指紫柏真可，明代高僧）。全身心承擔著弘揚佛法的重任，想要建立復興佛教的偉大事業，因此竭盡全力刊刻大藏經。這一段大事因緣，絕非小事。最後將全部重擔，都交付給澹公（指澹然和尚）。經書已經刊刻完成，但如果不能妥善儲存，那麼重建化城寺的功德，也絕非小事。而重建化城寺也不是單靠一人一足之力就能完成的。在介侍者，事事奮勇爭先，不避艱險，功勞最多。這又是眾人之中尤其難能可貴的。我曾經說過，世上沒有人是無所求而樂於付出的，即使是古代的英雄豪傑也是如此，更何況是其他人呢？漢高祖劉邦天下平定后，功臣們還沒有得到封賞，（劉邦）忽然看到他們在沙地上竊竊私語，就問張良。張良說：『這些人都是從戰火中冒著箭石，經歷了九死一生的人，都想得到尺寸之地的封賞，現在還沒見到封賞，所以才竊竊私語。』於是（劉邦）就立刻封賞了他們。這是古代用人的方法。現在看在介侍者，最初的心願沒有其他的圖謀，只是想出家修行。現在奔走了七年，化城寺已經安定了，佛法也已經得到了歸宿。他立下如此功勞，難道就沒有怨言嗎？我認為現在應該用如來的賞賜來賞賜他。在介侍者即使得到了老人（指紫柏老人）給予的如來大賞，如果不能奉行如來的佛法，持守如來的戒律，行持如來的事業，萬一破戒壞法，如來也有三尺高的戒尺在等著你。要謹慎啊！
開示在凈沙彌
佛在二十難中說：得到人身難，生在中國難，得遇佛法難，親近善知識難，生起正信難。這五件事是難中之難。沙凈彌（指凈沙彌）已經具備了其中的四件，所欠缺的只是生起正信而已。現在有幸出家，得遇大善知識作為依靠，又全身心投入到佛法的大海中，這是修了什麼福報才能得到的？是什麼樣的因緣才能促成的？如果不奮發勇猛，生起大正信，將這一片虛幻的身心，洗滌得乾乾淨淨，竭盡
【English Translation】 English version: Even after countless kalpas, there is no chance of emerging.
Instruction to Attendant Zaijie
Elder Zibo (referring to Zibo Zhenke, a prominent monk of the Ming Dynasty) wholeheartedly shouldered the great responsibility of propagating the Dharma, desiring to establish the great undertaking of revitalizing Buddhism. Therefore, he exerted all his strength to engrave the Great Treasury of Sutras. This great karmic event is by no means a small matter. In the end, he entrusted the entire burden to Dan Gong (referring to Monk Danran). Now that the scriptures have been engraved, if they cannot be properly stored, then the merit of rebuilding Huacheng Temple is also by no means a small matter. Furthermore, the rebuilding of Huacheng Temple cannot be accomplished by the effort of one person alone. Attendant Zaijie bravely takes the lead in everything, not avoiding hardships and dangers, and his contribution is the greatest. This is especially rare among the many. I once said that there is no one in the world who is happy to contribute without seeking anything in return, even the heroes of ancient times were like this, let alone others? After Emperor Gaozu of Han, Liu Bang, pacified the empire, the meritorious officials had not yet been rewarded. (Liu Bang) suddenly saw them whispering in the sand and asked Zhang Liang. Zhang Liang said, 'These people have all braved arrows and stones in the flames of war, experiencing countless deaths and narrow escapes, and they all want to be rewarded with a small piece of land. Now that they have not seen any rewards, they are whispering.' So (Liu Bang) immediately rewarded them. This is the ancient method of employing people. Now looking at Attendant Zaijie, his initial wish was not to seek anything else, but only to become a monk and cultivate. Now, after running around for seven years, Huacheng Temple has been stabilized, and the Dharma has also found its home. Having made such great contributions, how can he not have any complaints? I believe that he should now be rewarded with the reward of the Tathagata. Even if Attendant Zaijie receives the great reward of the Tathagata given by the Elder (referring to Elder Zibo), if he cannot uphold the Dharma of the Tathagata, observe the precepts of the Tathagata, and practice the deeds of the Tathagata, and if he breaks the precepts and destroys the Dharma, the Tathagata also has a three-foot-high ruler waiting for you. Be careful!
Instruction to Novice Jing
The Buddha said in the Twenty Difficulties: It is difficult to obtain a human body, it is difficult to be born in China, it is difficult to encounter the Buddha's Dharma, it is difficult to be close to a good teacher, and it is difficult to generate right faith. These five things are the most difficult of the difficult. Novice Jing has already possessed four of them, and what is lacking is only the generation of right faith. Now, fortunately, he has left home, and has encountered a great good teacher as a refuge, and has wholeheartedly thrown himself into the sea of the Buddha's Dharma. What blessings have been cultivated to obtain this? What kind of karmic conditions have led to this? If you do not strive forward bravely, generate great right faith, and wash this illusory body and mind clean, exhaust
條性命。志出生死。廣修萬行。結成佛無上之大緣。豈不當面錯過。失多生善根種子耶。古德云。三途地獄受苦者未是苦。向袈裟下失卻人身為誠苦耳。佛言心如弦直。可以入道。所言弦直者。謂無委曲相也。如何是委曲相。謂機械巧心。偷心。乖心。覆過心。無慚愧心。懶惰偷安心。見人過失心。貢高我慢心。自是非他心。不生孝順心慈愍心。總之一切不善心。皆是自心之委曲相也。今要發心。只須將前一切心。盡行掃除。時時撿點。唸唸照管。不許放行。恐不能頓斷。將古人一則公案。橫在胸中。習氣發時。便提此話頭。與之撕捱。久久純熟。則心自條直。而道念日增。行門日進。心地日明。如此一生。始謂不虛度也。不然待生死到。將何抵對。沙彌當自思之。切不可作等閑輕意放過。
示性田徒海耕行者
歷觀古之豪傑。涉艱難困苦。操長遠不退之志者。概不多見。其人若晉五臣。從重耳亡在外。十九年無怠心者。蓋亦日夜望咫尺之封。垂不朽于竹帛耳。此乃名利牽心。故忘身從事。古今世人之常情也。若田道人者。從達大師。二十餘年。寢食俱廢。一息未嘗少怠。小有過差。痛責重杖。居常兩腿如墨。竟不起一怨心。出一怨言。以至觸犯。大難以死從事。在寂寞苦空門中。竟何所圖。乃能精進堅
【現代漢語翻譯】 現代漢語譯本： 喪失了寶貴的生命，忘記了生死大事，卻不廣泛地修習各種善行，與成就佛果的無上因緣失之交臂，這豈不是當面錯過，失去了多生積累的善根種子嗎？古德說：『三途地獄受苦還不是最苦的，披著袈裟卻失去了人身才是真正的苦啊！』佛說，心像琴絃一樣正直，才可以入道。所說的『弦直』，是指沒有委曲相。什麼是委曲相呢？就是指有機械巧詐之心、偷盜之心、乖戾之心、掩蓋過失之心、沒有慚愧之心、懶惰偷安之心、見人過失之心、貢高我慢之心、自以為是而排斥他人的心、不生孝順父母和慈悲憐憫眾生之心。總之，一切不善的心，都是自心的委曲相。現在要發心修行，只需要將前面所說的一切噁心，全部掃除乾淨。時時檢查反省，唸唸照顧自己的心念，不許放縱。如果恐怕不能立刻斷除這些惡習，就將古人的一則公案，放在心中。習氣發作的時候，就提起這個話頭，與它鬥爭。久而久之，純熟了，心自然正直，而修道的念頭也會日益增長，修行也會日益進步，心地也會日益光明。這樣度過一生，才算沒有虛度。不然，等到生死到來的時候，拿什麼來應對呢？沙彌（śrāmaṇera，出家男子）應當自己好好思考這個問題，千萬不要當作等閑小事輕易放過。 示性田徒海耕行者： 縱觀古代的英雄豪傑，能夠經歷艱難困苦，抱持長遠不退轉的志向的人，實在不多見。比如晉國的五位大臣，跟隨重耳（Chóng'ěr，晉文公）流亡在外，十九年都沒有懈怠之心，大概也是日夜盼望著能得到一小塊封地，將自己的名字流傳於史書上罷了。這是因為名利牽動他們的心，所以才會忘記自身安危而努力做事，這是古今世人的常情。而田道人，跟隨達大師二十多年，廢寢忘食，一刻也不敢懈怠。稍微有一點過失，就會受到嚴厲的責罰和沉重的杖打，經常兩腿被打得像墨一樣黑，竟然沒有生起一絲怨恨之心，沒有說出一句抱怨的話，甚至在觸犯了極大的罪過時，也以死來承擔。在寂寞清苦的空門之中，他到底圖的是什麼呢？竟然能夠如此精進堅韌。
【English Translation】 English version: Losing the precious life, forgetting the great matter of birth and death, yet not widely cultivating various good deeds, missing the supreme cause and condition for attaining Buddhahood, isn't this missing it right in front of your face, losing the seeds of good roots accumulated over many lifetimes? An ancient virtuous one said: 'Suffering in the three evil realms is not the worst suffering; wearing the kāṣāya (袈裟，monk's robe) but losing the human body is the true suffering!' The Buddha said that the mind should be as straight as a string, so that one can enter the path. The so-called 'straight string' refers to the absence of crookedness. What is crookedness? It refers to having a cunning and deceitful mind, a stealing mind, a perverse mind, a mind that covers up faults, a shameless mind, a lazy and complacent mind, a mind that sees the faults of others, an arrogant and conceited mind, a mind that considers oneself right and others wrong, a mind that does not give rise to filial piety towards parents and compassion towards all beings. In short, all unwholesome minds are the crooked aspects of one's own mind. Now, to arouse the aspiration for practice, one only needs to sweep away all the aforementioned evil minds completely. Constantly examine and reflect, and be mindful of one's thoughts at every moment, not allowing them to run wild. If one fears that one cannot immediately cut off these bad habits, then place an ancient koan (公案，a paradoxical anecdote or riddle used in Zen Buddhism for meditation) in one's heart. When habitual tendencies arise, bring up this koan and struggle with it. Over time, as one becomes proficient, the mind will naturally become straight, and the thought of cultivating the path will increase day by day, practice will progress day by day, and the mind-ground will become brighter day by day. To live one's life in this way is to not have wasted it. Otherwise, when death arrives, what will one use to face it? The śrāmaṇera (沙彌，novice monk) should contemplate this carefully and not treat it lightly as a trivial matter. Showing to Practitioner Haigeng of Xing Tian Tu: Looking back at the heroes and outstanding figures of ancient times, those who could endure hardships and difficulties and maintain a long-term, unwavering aspiration were few and far between. For example, the five ministers of Jin, who followed Chong'er (重耳，Duke Wen of Jin) into exile, did not slacken for nineteen years, probably hoping day and night to receive a small fiefdom and have their names passed down in history. This was because fame and profit moved their hearts, so they forgot their own safety and worked hard. This is the common sentiment of people throughout history. But the Taoist Tian, who followed Master Da for more than twenty years, forgetting sleep and meals, never daring to slacken for a moment. If there was even a slight fault, he would be severely punished and beaten with heavy sticks, often to the point where his legs were as black as ink, yet he never harbored a single resentment or uttered a single complaint, even when he committed a great offense, he would bear it with death. In the lonely and austere empty gate, what was he seeking? He was able to be so diligent and steadfast.
強不拔如此哉。由是觀之。較古忠臣義士所絕少者。今于道人見之矣。及死得從葬大師于雙徑。予謂此一壞土。不但俗人。即僧徒亦不易得。是於法國土中。已得茅土之封也。非亡身血戰。何以有此臨終。以此卷付其徒朱道人。今澹公為名曰海耕。亦法門功臣世業之券也。豈小緣哉。
示朱素臣
士人學道。多以讀書為妨礙。老人曰。讀書何礙道。但不讀書時。多被無端妄想擾亂。若就閑時。能攝心一處。把斷妄想不行。心心在道。念念不忘。如此則學道時多。讀書時少也。老人嘗示學人。當要念頭起處。即看破。事未至時莫妄生。果能如此用心。則妄想自斷。外事自然無擾。道力自強。工夫必易就耳。
示沈止止
道不欲雜。雜則多。多則擾。擾則憂。憂則不入。古云。學道志當歸一。吾所謂一者。一其志耳。今既知參究功夫。即將所參公案。橫在胸中。不論閑忙動靜。迎賓待客。日用云爲。一切處提撕。不得放過。放過則被境擾。擾則生厭。厭則但有求閑之心。無念道之心矣。心志歸一。則百事可做。凡用心處。只在念頭起處著力。起即看破。看破即當下潛消。更不相續。被他掉弄。是參究訣法。故曰。圖難於易。為大於細。此正易處細處。下手。便覺省力。若舍此更待閑時靜時。方做
【現代漢語翻譯】 現代漢語譯本：像強不拔這樣的人啊。由此看來，比起古代那些忠臣義士所缺乏的，如今卻在道人身上看到了。他死後得以追隨大師葬于雙徑。我認為這一抔土，不只是世俗之人，即使是僧侶也不容易得到。這就像在法國的土地上，已經獲得了茅土的封賞一樣。不是捨身血戰，怎麼會有這樣的臨終待遇呢？因此把這卷東西交給他的徒弟朱道人。如今澹公為他命名為『海耕』，這也是法門功臣世代相傳的憑證啊。難道是小小的緣分嗎？
開示朱素臣
讀書人學道，大多認為讀書是妨礙。老人說：『讀書怎麼會妨礙道呢？只是不讀書的時候，大多被無端的妄想擾亂。如果能在空閑的時候，把心收攝在一處，截斷妄想的產生，心裡時時想著道，念念不忘。這樣學道的時間就多，讀書的時間就少了。』老人曾經開示學人，當念頭生起的時候，就要立刻看破。事情還沒發生的時候不要胡亂猜測。如果真能這樣用心，那麼妄想自然會斷絕，外面的事情自然不會擾亂，道力自然會增強，功夫必定容易成就。
開示沈止止
道不應該混雜。混雜就會增多，增多就會擾亂，擾亂就會憂慮，憂慮就不能入道。古人說：『學道的志向應當歸於一。』我所說的一，就是專一你的志向啊。現在既然已經知道參究的功夫，就將所參的公案，橫在胸中。不論是閑暇還是忙碌，是動態還是靜態，是迎接賓客還是日常活動，在一切時候都要提起它，不要放過。放過就會被外境擾亂，擾亂就會產生厭煩，厭煩就只會想著清閑，而沒有念道的心了。心志歸於一，那麼什麼事情都可以做成。凡是用心的地方，只在念頭生起的地方著力，念頭一生起就看破它，看破它就當下潛消，不再相續，被它擺弄。這是參究的訣竅。所以說：『圖難於易，為大於細。』這正是在容易的地方、細微的地方下手，便覺得省力。如果捨棄這些，而等待空閑的時候、安靜的時候，才去做。
【English Translation】 English version: Such is Qiang Bu Ba. From this perspective, what ancient loyal ministers and righteous people lacked is now seen in this Daoist. After his death, he was able to follow the master and be buried at Shuangjing. I believe that this handful of earth is not easily obtained not only by ordinary people but also by monks. It's like in the land of France, he has already received the fiefdom of thatched land. Without sacrificing oneself in bloody battles, how could one have such treatment at the end of life? Therefore, this scroll is given to his disciple, Zhu Daoren. Now, Dan Gong has named him 'Hai Geng' (Sea Cultivator), which is also a testament to the meritorious deeds of the Dharma gate passed down through generations. Is it just a small connection?
Instruction to Zhu Suchen
Scholars who study the Dao often consider reading to be an obstacle. The old man said, 'How can reading hinder the Dao? It's just that when not reading, one is often disturbed by unwarranted delusions. If one can, in leisure time, gather the mind in one place, cut off the arising of delusions, with the mind constantly on the Dao, never forgetting it. In this way, the time spent studying the Dao will be more, and the time spent reading will be less.' The old man once instructed students that when a thought arises, one should immediately see through it. Do not speculate wildly about things that have not yet happened. If one can truly apply the mind in this way, then delusions will naturally cease, external matters will naturally not disturb, the power of the Dao will naturally increase, and the effort will surely be easily accomplished.
Instruction to Shen Zhizhi
The Dao should not be mixed. Mixing leads to multiplicity, multiplicity leads to disturbance, disturbance leads to worry, and worry prevents entry into the Dao. The ancients said, 'The aspiration to study the Dao should be unified.' What I mean by one is to unify your aspiration. Now that you already know the effort of investigating, you should hold the koan you are investigating in your chest. Whether in leisure or busyness, in movement or stillness, in welcoming guests or in daily activities, you must bring it up at all times and not let it go. Letting it go will lead to being disturbed by external circumstances, disturbance will lead to aversion, and aversion will only lead to a desire for leisure, without a mind for contemplating the Dao. When the mind and aspiration are unified, then everything can be accomplished. Wherever you apply your mind, focus only on the place where thoughts arise; as soon as a thought arises, see through it; as soon as you see through it, it immediately subsides and does not continue, allowing itself to be manipulated. This is the secret of investigating. Therefore, it is said, 'Plan for the difficult in the easy, do the great in the small.' This is precisely starting in the easy and small places, and you will find it saves effort. If you abandon these and wait for leisure or quiet times to do it.
工夫。如此則盡此生。無入道之時也。沉生但就一念上做。不必向外馳求。即禮佛持咒。也只在一念信力上做。總之種種方便。皆是攝心之法耳。
示澹居鎧公
古之忠義之士。非有大力。不足以任大事。力有心力。有氣力。語云。志至焉。氣次焉。又曰。持其志無暴其氣。以形太勞則枯。精太勞則竭。神太勞則歇。莊周言以有涯隨無涯。殆已。已而為知者。殆而已矣。此言過用而不知所養也。故老氏曰。治人事天莫若嗇。嗇者有而不盡用也。養形謂治人。養性。謂事天。吾佛所謂六根奔於六塵之境。久而遂勞。謂是故也。是知古人任大事者。未有不以有餘而從事於物也。如漢高帝以力取天下。百戰百不勝。及一勝即成大事。豈非善守有餘。以治不足者哉。先大師以法門大事。付公一肩荷之。不遺餘力。當百折之沖。秋毫皆窮神極力以應之。以其志有餘而不暇顧其形之易瘁也。今也有形易化。時往難復。當及時休養以全其天和。所謂本立而道生也。以公生平所學。以明心為格。若心廣而形眇。則力全而任有餘未盡之業。猶千里之行以暫息而至。公必有以自處也。何如。
示唸佛切要(在云棲為聞子將子與母氏說)
唸佛求生凈土一門。元是要了生死大事。故云。唸佛了生死。今人發心。因要
【現代漢語翻譯】 現代漢語譯本：如果這樣，就耗盡了一生，沒有進入佛道的時機了。沉生只需在一念上下功夫，不必向外追求。即使是禮佛、持咒，也只是在一念的信力上下功夫。總之，種種方便法門，都是收攝心念的方法罷了。
示澹居鎧公（Danjukai，人名）
古代忠義之士，沒有強大的力量，不足以承擔大事。力量有心力，有氣力。古語說：『志向達到極致，氣力隨之而來。』又說：『保持志向，不要損傷氣力。』因為形體過度勞累就會枯竭，精神過度勞累就會衰竭，神思過度勞累就會停歇。《莊子》說用有限的生命去追求無限的知識，是很危險的。已經這樣做了還自以為是聰明人，那就更危險了。這是說過度使用而不知道保養。所以老子說：『治理人事，順應天道，沒有比愛惜精神更重要的了。』愛惜精神就是擁有而不全部用盡。保養形體叫做治理人事，保養心性叫做順應天道。我們佛家所說的六根追逐六塵的境界，時間長了就會疲勞，說的就是這個道理。由此可知，古代承擔大事的人，沒有不以充沛的精力去從事的。比如漢高祖用武力奪取天下，百戰百不勝，等到一次勝利就成就了大事，難道不是善於保持充沛的精力，來彌補不足嗎？先大師將佛法大事，交付給您一人承擔，不遺餘力，面對重重困難，秋毫般細小的事情都窮盡心力去應對，是因為他的志向充沛，而無暇顧及形體的容易衰竭。現在形體容易變化，時間過去難以恢復，應當及時休養，以保全天然的和諧。這就是所謂的根本確立了，道自然產生。以您平生所學，以明心為準則，如果心胸開闊而形體虛弱，那麼精力充沛，就能完成未盡的事業，就像千里之行，通過暫時的休息而到達。您一定有自己的安排，怎麼樣呢？
示唸佛切要（在云棲為聞子將子與母氏說）
唸佛求生凈土這一法門，原本是要了脫生死大事。所以說：『唸佛了生死。』現在人發心，因為要...
【English Translation】 English version: If it's like this, then one's entire life is exhausted, and there is no time to enter the path. Shengsheng only needs to work on a single thought, without seeking outwards. Even when bowing to the Buddha and reciting mantras, it is only working on the power of faith in a single thought. In short, all kinds of expedient methods are methods to gather the mind.
Instructing Danju Kaigong (Danjukai, a person's name)
Ancient loyal and righteous people, without great strength, are not sufficient to undertake great affairs. Strength includes mental strength and physical strength. An ancient saying goes: 'When the will reaches its peak, the energy follows.' It also says: 'Maintain your will and do not harm your energy.' Because the body is overexerted, it will wither; the essence is overexerted, it will be exhausted; the spirit is overexerted, it will cease. Zhuang Zhou said that using the finite to pursue the infinite is dangerous. Those who have already done so and consider themselves wise are even more dangerous. This refers to overusing without knowing how to nourish. Therefore, Lao Tzu said: 'In governing people and serving Heaven, nothing is more important than being frugal.' Being frugal means having but not using it all up. Nourishing the body is called governing people, and nourishing the mind is called serving Heaven. What our Buddhist family calls the six senses chasing the realm of the six dusts, over time, becomes tiring, which is what it means. From this, we know that those who undertake great affairs in ancient times did not do so without abundant energy. For example, Emperor Gao of Han seized the world by force, losing in hundreds of battles, but when he won once, he accomplished great things. Wasn't it because he was good at maintaining abundant energy to make up for deficiencies? The late master entrusted the great affairs of the Dharma to you alone, sparing no effort. Facing numerous difficulties, he exhausted his mind and strength to deal with even the slightest matters, because his will was abundant and he had no time to worry about the body's easy decay. Now, the body is easily changed, and time is difficult to recover. You should rest and recuperate in time to preserve your natural harmony. This is what is called establishing the foundation, and the Dao will naturally arise. With what you have learned in your life, take clarifying the mind as the standard. If the mind is broad and the body is weak, then with abundant energy, you can complete the unfinished business, just like traveling a thousand miles, reaching the destination through temporary rest. You must have your own arrangements, what do you think?
Instructions on the Essentials of Mindfulness of the Buddha (spoken at Yunqi for Wenzi, Jiangzi, and his mother)
The practice of reciting the Buddha's name to seek rebirth in the Pure Land was originally intended to resolve the great matter of birth and death. Therefore, it is said: 'Reciting the Buddha's name resolves birth and death.' People now make vows because they want to...
了生死。方才肯唸佛。只說佛可以了生死。若不知生死根株。畢竟向何處念。若唸佛的心。斷不得生死根株。如何了得生死。如何是生死根株。古人云。業不重不生娑婆。愛不斷不生凈土。是知愛根乃生死之根株。以一切眾生受生死之苦。皆愛慾之過也。推此愛根。不是今生有的。也不是一二三四生有的。乃自從無始最初有生死以來。生生世世。捨身受身。皆是愛慾流轉。直至今日。翻思從前。何曾有一念暫離此愛根耶。如此愛根種子。積劫深厚。故生死無窮。今日方才發心唸佛。只望空求生西方。連愛是生死之根的名字也不知。何曾有一念斷著。既不知生死之根。則唸佛一邊念。生死根只聽長如此唸佛。與生死兩不相關。這等任你如何念。唸到臨命終時。只見生死愛根現前。那時方知佛全不得力。卻怨念佛無靈驗。悔之遲矣。故勸今唸佛的人。先要知愛是生死根本。而今唸佛。唸唸要斷這愛根。即日用現前。在家唸佛。眼中見得兒女子孫。家緣財產。無一件不是愛的。則無一事無一念不是生死活計。如全身在火坑中一般。不知正念佛時。心中愛根未曾一念放得下。直如正念佛時。只說念不切。不知愛是主宰。唸佛是皮面。如此佛只聽念。愛只聽長。且如兒女之情現前時。回光看看。這一聲佛果能敵得這愛么。果然斷
【現代漢語翻譯】 現代漢語譯本：了生死，方才肯唸佛。只說佛可以了生死，若不知生死根株（生死根本），畢竟向何處念？若唸佛的心，斷不得生死根株，如何了得生死？如何是生死根株？古人云：『業不重不生娑婆（娑婆世界，指充滿煩惱的現實世界），愛不斷不生凈土（沒有煩惱的理想世界）。』是知愛根乃生死之根株。以一切眾生受生死之苦，皆愛慾之過也。推此愛根，不是今生有的，也不是一二三四生有的，乃自從無始最初有生死以來，生生世世，捨身受身，皆是愛慾流轉，直至今日。翻思從前，何曾有一念暫離此愛根耶？如此愛根種子，積劫深厚，故生死無窮。今日方才發心唸佛，只望空求生西方（西方極樂世界），連愛是生死之根的名字也不知，何曾有一念斷著？既不知生死之根，則唸佛一邊念，生死根只聽長。如此唸佛，與生死兩不相關。這等任你如何念，唸到臨命終時，只見生死愛根現前，那時方知佛全不得力，卻怨念佛無靈驗，悔之遲矣。故勸今唸佛的人，先要知愛是生死根本。而今唸佛，唸唸要斷這愛根。即日用現前，在家唸佛，眼中見得兒女子孫，家緣財產，無一件不是愛的，則無一事無一念不是生死活計，如全身在火坑中一般。不知正念佛時，心中愛根未曾一念放得下。直如正念佛時，只說念不切，不知愛是主宰，唸佛是皮面。如此佛只聽念，愛只聽長。且如兒女之情現前時，回光看看，這一聲佛果能敵得這愛么？果然斷 English version: Only when one seeks to end the cycle of birth and death does one willingly recite the Buddha's name. People say that reciting the Buddha's name can end this cycle, but if one does not understand the root of birth and death, where should one direct their recitation? If the mind reciting the Buddha's name cannot sever the root of birth and death, how can one end it? What is the root of birth and death? The ancients said, 'Heavy karma leads to rebirth in Saha (Saha world, referring to the world of suffering), unbroken attachment prevents rebirth in the Pure Land (a world free from suffering).' Thus, the root of attachment is the root of birth and death. All sentient beings suffer the pain of birth and death because of attachment and desire. This root of attachment is not something that exists only in this life, nor in just a few past lives. It has been present since the beginning of birth and death, life after life, abandoning one body and taking another, all flowing within attachment and desire, until this very day. Reflecting on the past, has there ever been a single moment when one has temporarily separated from this root of attachment? The seeds of this root of attachment have accumulated deeply over countless eons, hence the endless cycle of birth and death. Only today does one resolve to recite the Buddha's name, hoping to be reborn in the Western Pure Land (Western Paradise) without even knowing that attachment is the root of birth and death. Has there ever been a single thought to sever it? If one does not know the root of birth and death, then while reciting the Buddha's name, the root of birth and death only grows stronger. Such recitation is unrelated to birth and death. No matter how one recites, when approaching the end of life, only the root of attachment to birth and death will appear. Only then will one realize that the Buddha is of no help, and one will resent the recitation of the Buddha's name for being ineffective, regretting it too late. Therefore, I advise those who recite the Buddha's name to first understand that attachment is the root of birth and death. Now, when reciting the Buddha's name, every thought should aim to sever this root of attachment. In daily life, when reciting the Buddha's name at home, seeing children, grandchildren, family property, there is nothing that is not loved, then every matter and every thought is a living business of birth and death, as if one's whole body is in a fiery pit. Unknowingly, even when reciting the Buddha's name, the root of attachment in the heart has never been let go for a single moment. It is as if, while reciting the Buddha's name, one only says that the recitation is not earnest, not knowing that attachment is the master, and reciting the Buddha's name is just a facade. In this way, the Buddha is only being recited, and attachment only grows stronger. For example, when affection for children appears, look back and see if this single recitation of the Buddha can withstand this attachment. Can it truly sever it?
【English Translation】 Only when one seeks to end the cycle of birth and death does one willingly recite the Buddha's name. People say that reciting the Buddha's name can end this cycle, but if one does not understand the root of birth and death, where should one direct their recitation? If the mind reciting the Buddha's name cannot sever the root of birth and death, how can one end it? What is the root of birth and death? The ancients said, 'Heavy karma leads to rebirth in Saha (Saha world, referring to the world of suffering), unbroken attachment prevents rebirth in the Pure Land (a world free from suffering).' Thus, the root of attachment is the root of birth and death. All sentient beings suffer the pain of birth and death because of attachment and desire. This root of attachment is not something that exists only in this life, nor in just a few past lives. It has been present since the beginning of birth and death, life after life, abandoning one body and taking another, all flowing within attachment and desire, until this very day. Reflecting on the past, has there ever been a single moment when one has temporarily separated from this root of attachment? The seeds of this root of attachment have accumulated deeply over countless eons, hence the endless cycle of birth and death. Only today does one resolve to recite the Buddha's name, hoping to be reborn in the Western Pure Land (Western Paradise) without even knowing that attachment is the root of birth and death. Has there ever been a single thought to sever it? If one does not know the root of birth and death, then while reciting the Buddha's name, the root of birth and death only grows stronger. Such recitation is unrelated to birth and death. No matter how one recites, when approaching the end of life, only the root of attachment to birth and death will appear. Only then will one realize that the Buddha is of no help, and one will resent the recitation of the Buddha's name for being ineffective, regretting it too late. Therefore, I advise those who recite the Buddha's name to first understand that attachment is the root of birth and death. Now, when reciting the Buddha's name, every thought should aim to sever this root of attachment. In daily life, when reciting the Buddha's name at home, seeing children, grandchildren, family property, there is nothing that is not loved, then every matter and every thought is a living business of birth and death, as if one's whole body is in a fiery pit. Unknowingly, even when reciting the Buddha's name, the root of attachment in the heart has never been let go for a single moment. It is as if, while reciting the Buddha's name, one only says that the recitation is not earnest, not knowing that attachment is the master, and reciting the Buddha's name is just a facade. In this way, the Buddha is only being recited, and attachment only grows stronger. For example, when affection for children appears, look back and see if this single recitation of the Buddha can withstand this attachment. Can it truly sever it?
得這愛么。若斷不得這愛。畢竟如何了得生死。以愛緣多生習熟。唸佛才發心甚生疏。又不切實。因此不得力。若目前愛境主張不得。則臨命終時。畢竟主張不得。故勸唸佛人。第一要知為生死心切。要斷生死心切。要在生死根株上唸唸斬斷。則唸唸是了生死之時也。何必待到臘月三十日。方才了得。晚之晚矣。所謂目前都是生死事。目前了得生死空。如此唸唸真切。刀刀見血。這般用心。若不出生死。則諸佛墮妄語矣。故在家出家。但知生死心。便是出生死的時節也。豈更有別妙法哉。
示云棲侍者
大師未入滅時。前十九年起居食息。侍者日夜周旋。凡一切密行無不睹。一切微言無不聞。一切應機無不達。一切心事無不知。是則大師之全身色相音聲。無不昭昭於心目之間。即親近數千萬眾。皆不如侍者之真知實見者也。即今大眾。人人見大師滅度。只侍者獨不作滅度想耳。末法修行凈土。都要說想彌陀妙相。以未得親見面目。即想亦不真。要聞彌陀說法。則思亦不真。我觀大師則彌陀之化身。侍者執侍已久。豈可忘卻大師。又向他家求佛法開示。我謂侍者。更不必作別想。只想大師如生前一一規模法范。音聲語言。作事威儀。修行觀念。利生慈悲。細細從頭至足。終日竟夜一一通想一過。如此則唸唸
【現代漢語翻譯】 現代漢語譯本： 得到這種愛嗎？如果斷不了這種愛，最終如何了脫生死？因為對愛的因緣多生以來已經習慣熟悉，而唸佛才剛剛發心，非常生疏，又不切實，因此不得力。如果目前面對愛境都無法做主，那麼臨命終時，必定也無法做主。所以勸唸佛的人，第一要知道為生死之心迫切，要斷生死之心迫切，要在生死的根源上唸唸斬斷，那麼唸唸都是了脫生死之時。何必等到臘月三十日，才了脫得了？那就太晚了。所謂『目前都是生死事，目前了得生死空』。如此唸唸真切，刀刀見血，這樣用心，如果不能出生死，那麼諸佛就墮入妄語了。所以在家人、出家人，只要知道生死心，便是出生死的時節，難道還有其他更妙的方法嗎？
開示云棲侍者
大師（指云棲蓮池大師，Yunqi Lianchi）未入滅時，前十九年起居飲食，侍者日夜周旋，凡一切秘密的修行沒有不看到的，一切細微的言語沒有不聽到的，一切應機的教化沒有不領會的，一切心事沒有不知道的。這樣說來，大師的全身色相音聲，沒有不昭昭於心目之間的。即使親近數千萬大眾，都不如侍者的真知實見。即使現在大眾，人人都見大師滅度，只有侍者獨自不作滅度之想。末法時期修行凈土，都要說觀想阿彌陀佛（Amitabha）的妙相，因為未曾親眼見面，即使觀想也不真切。要聽聞阿彌陀佛說法，那麼思念也不真切。我觀察大師就是阿彌陀佛的化身。侍者執侍已久，怎麼可以忘卻大師，又向其他地方求佛法開示？我說侍者，更不必作其他想法，只想大師如生前一一的規模法度，音聲語言，作事威儀，修行觀念，利生慈悲，細細地從頭到腳，終日竟夜一一通想一遍。如此則唸唸
【English Translation】 English version: Do you attain this love? If you cannot sever this love, how ultimately can you be free from birth and death? Because the karmic connection with love has been cultivated and become familiar over many lifetimes, while mindfulness of the Buddha (Nianfo) is only just beginning and is very unfamiliar and not earnest, therefore it is ineffective. If you cannot master the situation when faced with the realm of love in the present moment, then you will certainly not be able to master it at the time of death. Therefore, I advise those who practice mindfulness of the Buddha (Nianfo) that the first thing is to know the urgency of the mind for birth and death, to have an urgent mind to sever birth and death, and to constantly cut off the root of birth and death with every thought. Then every thought is the time to be free from birth and death. Why wait until the thirtieth day of the twelfth lunar month to be free? That would be too late. As it is said, 'All matters in the present moment are matters of birth and death; in the present moment, one can understand the emptiness of birth and death.' If every thought is so sincere and cuts to the bone, and you apply your mind in this way, if you cannot escape birth and death, then all the Buddhas would be speaking falsely. Therefore, whether lay or monastic, as long as you know the mind for birth and death, that is the time to escape birth and death. Is there any other more wonderful method?
Instruction to the Attendant of Yunqi
Before the Master (referring to Master Yunqi Lianchi) entered Nirvana, for the nineteen years of his daily life, the attendant served him day and night. He saw all the secret practices, heard all the subtle words, understood all the teachings given according to the occasion, and knew all the thoughts in his mind. In this way, the Master's entire form, appearance, sound, was all clearly before his eyes and mind. Even if one were to be close to tens of millions of people, they would not have the true knowledge and real understanding that the attendant has. Even now, everyone sees the Master's passing, but only the attendant does not think of it as passing away. In the Dharma-ending Age, those who cultivate Pure Land must speak of contemplating the wonderful form of Amitabha Buddha (Amitabha), but because they have not personally seen his face, even the contemplation is not genuine. If one wants to hear Amitabha Buddha preach the Dharma, then the thought is also not genuine. I observe that the Master is the transformation body of Amitabha Buddha. The attendant has served him for a long time, how can he forget the Master and seek Dharma instruction elsewhere? I say to the attendant, there is no need to think of anything else, just think of the Master as he was in life, with all his manners and rules, voice and speech, conduct and demeanor, cultivation and concepts, compassion for benefiting beings, carefully from head to toe, think through it all once, day and night. In this way, every thought
想時。就是彌陀出現時也。才有一念忘卻。便是負恩德入生死之時。老人無法可說。但以大師全身。安向汝心中。不可吐卻。便是我老漢隱身三昧也。汝諦思之。
示等愚侍者
自心念佛。唸佛念心。心佛無二。唸唸不住。能念不立。所念性空。性空寂滅。能所兩忘。是名即心成自性佛。一念遺失。便墮魔業。
示玄津壑公
公受業凈慈。乃永明禪師唱道地。初剃髮。禮永明塔于荒榛。凡事一遵遺範。手自行錄。為師承卜遷師塔。于宗鏡堂。后誓不募化。唯行法華懺儀。堅持其愿。而集者如雲。塔工既成。修宗鏡堂筑三潭放生池。皆永明本願也。余吊云棲大師。將往凈慈。公料理宗鏡堂為駐錫所。予入門禮永明大師塔。觀其精妙細密。經畫如法。纖悉毫末。咸中規矩。予留旬日。繞千百眾。人人充足法喜。內外不遺。諸凡井井。頤指適可。如不經意。予以是見公才堪經世。慈足利生。不獨有深心實具。無方妙行。非乘宿願未易能也。予既行。公送別請益。予因示之曰。為佛弟子。人有真偽。行有理事。才有體用。心有廣狹。均名僧也。而就中不同如霄壤。故菩薩利生之門。有其多種。佛呵聲聞為名字羅漢。斥非真也。佛所最重者。唯末世中護慧命者。為極難其人。以處剛強濁世。自救不暇。
【現代漢語翻譯】 現代漢語譯本：當你想念（阿彌陀佛）的時候，就是阿彌陀佛顯現的時候。只要有一念忘記（唸佛），便是辜負恩德而墮入生死輪迴之時。老衲沒有什麼特別的法可以說，只是將大師（永明延壽禪師）的全身像，安放在你的心中，不可丟棄。這便是老衲我的隱身三昧（一種禪定境界）。你仔細思量。
開示等愚侍者 自心念佛，唸佛即是念自心。心與佛沒有分別。唸唸相續不斷。能唸的心不執著，所念的佛性本空。佛性本空而寂靜，能唸的心和所念的佛都忘卻，這便是即心成自性佛。一旦有一念遺失，便會墮入魔的境界。
開示玄津壑公 您在凈慈寺受業，那裡是永明禪師（永明延壽禪師）弘揚佛法的地方。最初剃度后，在荒蕪中禮拜永明塔。凡事都遵照永明禪師的遺規。您親手抄寫永明禪師的行錄，為師父選擇遷塔的地點，就在宗鏡堂。之後發誓不募捐，只舉行法華懺儀，堅持這個願望，而聚集的人多如雲。塔建成后，又修建宗鏡堂，開鑿三潭放生池，都是永明禪師的本願。我弔唁云棲大師（云棲株宏），將要前往凈慈寺，您料理宗鏡堂作為我駐錫的地方。我入門后禮拜永明大師塔，觀看其精妙細密，規劃如法，細微之處都符合規矩。我停留了十天，圍繞著成百上千的僧眾，每個人都充滿法喜，內外沒有遺漏，一切都井井有條，指揮得當，好像不經意一樣。因此我認為您有才能可以治理世事，有慈悲心可以利益眾生，不僅有深刻的內心，而且具備各種巧妙的修行方法，如果不是宿世的願力，很難做到這樣。我將要離開時，您送別並請教，我因此開示您說：作為佛弟子，人有真偽，修行有事理，才能有體用，心有廣狹。都叫僧人，但其中的差別卻像天壤之別。所以菩薩利益眾生的方法有很多種。佛呵斥聲聞乘為『名字羅漢』，斥責他們不是真的。佛所最看重的是，在末世中護持慧命的人，這樣的人非常難得。因為處在剛強險惡的世道，自救都來不及。
【English Translation】 English version: When you think of (Amitabha Buddha), that is when Amitabha Buddha appears. If there is even one thought of forgetting (reciting the Buddha's name), it is the time of betraying grace and falling into the cycle of birth and death. This old monk has no special Dharma to speak of, but simply places the entire image of the Great Master (Zen Master Yongming Yanshou) in your heart, and do not discard it. This is my old monk's Samadhi of Concealment (a state of meditative absorption). Think about it carefully.
Instruction to Attendant Dengyu The mind itself recites the Buddha's name; reciting the Buddha's name is reciting one's own mind. The mind and the Buddha are not separate. Thoughts arise continuously without ceasing. The mind that recites does not cling, and the nature of what is recited is empty. The nature is empty and still; both the reciting mind and the recited Buddha are forgotten. This is called becoming the self-nature Buddha through the mind. If one thought is lost, one will fall into the realm of demons.
Instruction to Xuanjin Hegong You received your training at Jingci Temple, which is where Zen Master Yongming (Zen Master Yongming Yanshou) propagated the Dharma. After initially shaving your head, you paid homage to the Yongming Pagoda in the wilderness. In everything, you followed the legacy of Zen Master Yongming. You personally transcribed Zen Master Yongming's records of conduct, and selected a site to relocate the Master's pagoda, which is in the Zongjing Hall. Afterwards, you vowed not to solicit donations, but only to perform the Dharma Flower Repentance Ritual, adhering to this vow, and those who gathered were like clouds. After the pagoda was completed, you also renovated the Zongjing Hall and built the Three Pools for Releasing Life, all of which were Zen Master Yongming's original vows. I mourned Master Yunqi (Yunqi Zhuhong), and was about to go to Jingci Temple, and you arranged the Zongjing Hall as my place of residence. After entering, I paid homage to the Yongming Master Pagoda, and observed its exquisite detail, the planning was in accordance with the Dharma, and even the smallest details were in accordance with the rules. I stayed for ten days, surrounded by hundreds and thousands of monks, and everyone was filled with Dharma joy, without any omissions inside or out, and everything was well-organized, and the commands were appropriate, as if unintentional. Therefore, I believe that you have the talent to govern the world, and the compassion to benefit sentient beings, not only having a deep heart, but also possessing various skillful methods of practice, which would be difficult to achieve without the vows of past lives. When I was about to leave, you saw me off and asked for instruction, so I instructed you, saying: As a disciple of the Buddha, people have truth and falsehood, practice has phenomena and principle, talent has substance and function, and the mind has breadth and narrowness. All are called monks, but the differences among them are like heaven and earth. Therefore, there are many ways for Bodhisattvas to benefit sentient beings. The Buddha scolded the Shravakas as 'name-only Arhats', rebuking them for not being genuine. What the Buddha values most is those who protect the wisdom-life in the degenerate age, and such people are extremely rare. Because they are in a harsh and evil world, and they do not even have time to save themselves.
安能為法門乎。週身不給安肯愛護眾生乎。諸大乘教中。皆稱能護法者為真佛弟子。以能克荷其家業耳。佛憂滅度之後。求持經者為難。然經即佛之法身慧命。非紙墨文字也。且法身流轉五道而為眾生。是知能護眾生。即護佛慧命。故般若教菩薩法。以度眾生為第一。以不住眾生相為妙行。所謂滅度無量無數眾生。實無一眾生可度。是了眾生相空也。然我即眾生之眾生也。眾生既空。我亦何有。我人皆空。中間事業。誰作誰受。物我兩忘。中間自寂。三輪若空。則實相如如。平等一照。菩提涅槃。皆如幻夢。又何有佛法之可說。禪道之可修。萬行之可作哉。所以法華會上。贊持經者。曰舉手低頭。皆已成佛。是乃以已成之佛心。作現前之眾行。故一一行皆是佛行。行之妙者無逾於此。如此是名真佛弟子矣。佛言。慈悲所緣。緣苦眾生。若無眾生。則無菩提所以菩薩如大地心。荷負眾生故。如橋樑心。濟渡眾生故。毗盧以普賢為身。普賢以眾生為身。若以眾生為心。是為荷擔如來矣。公試觀予言。以印證其心。若見自心。果於法合。則法外無法。如空外無空。若有草芥塵毛。而不舉體全歸法性者。則是心外有法。法外有心。人我樅然。是非未泯。舍此法門。更於何處求向上一路乎。佛元無法與人。祖師亦愿自度。若存一
【現代漢語翻譯】 現代漢語譯本：如何才能算是護持佛法呢？自身都無法顧全，又怎麼能愛護眾生呢？各大乘經典中，都稱能護持佛法的人為真正的佛弟子，因為他們能夠承擔起佛家的事業。佛陀擔心涅槃之後，尋找能夠受持經典的人很難。然而，經典就是佛的法身慧命，不是紙墨文字。而且法身流轉於五道而成為眾生，由此可知，能夠護持眾生，就是護持佛的慧命。所以《般若經》教導菩薩的法門，以度化眾生為第一要務，以不執著于眾生相為最妙的修行。所謂滅度無量無數的眾生，實際上沒有一個眾生可被度化，這是了達眾生相本空的道理。然而，『我』也是眾生中的一個。眾生既然是空，『我』又有什麼呢？『我』和人都空了，那麼中間的事業，誰來做，誰來承受呢？物和我都忘卻了，中間自然寂靜。三輪體空，那麼實相就如如不動，平等照耀一切。菩提（bodhi，覺悟）和涅槃（nirvana，寂滅）都如幻夢一般，又有什麼佛法可以宣說，什麼禪道可以修行，什麼萬行可以修作呢？所以在《法華經》的法會上，讚歎受持經典的人，說舉手低頭，都已經成佛。這是用已經成就的佛心，來做眼前的各種行為，所以每一個行為都是佛行，沒有比這更妙的修行了。這樣才是真正的佛弟子啊。佛說，慈悲所緣的對象，是受苦的眾生。如果沒有眾生，就沒有菩提。所以菩薩如同大地之心，荷負眾生；如同橋樑之心，濟渡眾生。毗盧遮那佛（Vairocana，光明遍照）以普賢菩薩（Samantabhadra，大行）為身，普賢菩薩以眾生為身。如果以眾生為心，這就是荷擔如來（Tathagata，如來）的重任了。您可以試著觀察我的話，來印證自己的心。如果見到自己的心，確實與佛法相合，那麼法外就無法，如同空外沒有空一樣。如果還有草芥塵毛，而不能全部歸於法性，那就是心外有法，法外有心，人我和諧，是非沒有泯滅。捨棄這個法門，還能在哪裡尋求向上之路呢？佛本來就沒有法可以給人，祖師也只是願意自我度化。如果存有一絲一毫的...
【English Translation】 English version: How can one be considered a protector of the Dharma (Buddha's teachings)? If one cannot even provide for oneself, how can one love and protect all sentient beings? In all the Mahayana (Great Vehicle) teachings, those who can protect the Dharma are called true disciples of the Buddha, because they can carry on the Buddha's family business. The Buddha worried that after his Parinirvana (death), it would be difficult to find those who could uphold the Sutras (discourses of the Buddha). However, the Sutras are the Dharmakaya (body of the Dharma) and wisdom-life of the Buddha, not just paper and ink. Moreover, the Dharmakaya transmigrates through the five realms and becomes sentient beings. Therefore, knowing how to protect sentient beings is to protect the Buddha's wisdom-life. Thus, the Prajna (wisdom) teachings teach the Bodhisattva (enlightenment being) path, with the primary task being to liberate sentient beings, and the most wonderful practice being to not dwell on the characteristics of sentient beings. The so-called liberation of immeasurable and countless sentient beings means that in reality, there is not a single sentient being to be liberated. This is understanding the emptiness of the characteristics of sentient beings. However, 'I' am also one of the sentient beings. Since sentient beings are empty, what is 'I'? When 'I' and others are both empty, who performs and who receives the actions in between? When both things and self are forgotten, there is natural stillness in between. If the three wheels (of giving, receiver, and gift) are empty, then the true nature is Suchness (unchanging reality), equally illuminating all. Bodhi (enlightenment) and Nirvana (liberation) are like illusory dreams, so what Dharma is there to speak of, what Zen path to cultivate, what myriad practices to perform? Therefore, at the Lotus Assembly, those who uphold the Sutras are praised, saying that even raising a hand or bowing the head has already achieved Buddhahood. This is using the already achieved Buddha-mind to perform all present actions, so every action is a Buddha-action, and there is no more wonderful practice than this. This is what it means to be a true disciple of the Buddha. The Buddha said that the object of compassion is suffering sentient beings. If there were no sentient beings, there would be no Bodhi. Therefore, the Bodhisattva is like the heart of the earth, bearing sentient beings; like the heart of a bridge, ferrying sentient beings across. Vairocana (the Illuminator) takes Samantabhadra (Universal Virtue) as his body, and Samantabhadra takes sentient beings as his body. If one takes sentient beings as one's heart, then one is shouldering the burden of the Tathagata (Thus Gone One). You can try to observe my words to verify your own mind. If you see that your own mind truly accords with the Dharma, then there is no Dharma outside the Dharma, just as there is no emptiness outside of emptiness. If there is still a blade of grass or a speck of dust that does not completely return to the nature of the Dharma, then there is Dharma outside the mind, and mind outside the Dharma, with self and others confused, and right and wrong not yet extinguished. Abandoning this Dharma gate, where else can one seek the upward path? The Buddha originally had no Dharma to give to others, and the Patriarchs only wished to liberate themselves. If there remains even a trace of...
法之見。即是自心未度。自不能度。求甚佛祖作擔糞奴郎耶。公自此以往。更須高著眼睛。自點撿看。莫道老僧饒舌。
示了無深禪人
佛言。比丘心如弦直。可以入道。凈名云。直心是道場。聖人亦云。人之生也直。是知佛心無別妙處。只是眾生中直心人耳。直則無委曲相。所言直者。乃一塵不立。方謂之直。譬如弓弦之直能容何物哉。才有一念不直。便是過錯。能唸唸直。則唸唸不容一物。物不立處。則本體自現。故六祖大師云。常自見己過。即此一語。便是成祖作祖之要訣。所言過者。非作事之差。乃自心之妄耳。以此心本無一物。平平貼貼。才有一念則為過矣。一念為過。況種種惡習。唸唸發現。不自覺知。豈能免過。學人用心。不在一念上著力。則終身參學。不能得真實受用。以用浮想緣影為功。故錯到底耳。禪人初參老人于徑山。老人即字之曰了無。欲要著力于本來無一物耳。送別舟中。貽此勉之。
示雪嶺峻禪人
學道人第一要骨氣剛。次要識量大。次要生死心切。骨氣識量。乃夙習種性。茍為生死心現前。立志三事具足。是為向道。至若用心參究。古人教人最初下手。便要離心意識參。出凡聖路學。此語學者皆知。及至用心。才舉一念便落意識窠臼。如何離得。以多生習氣
【現代漢語翻譯】 現代漢語譯本： 對於法的見解，說明你的自心尚未得度，自己都不能得度，還要求什麼佛祖來做挑糞的奴僕呢？你從今以後，更要擦亮眼睛，自己仔細檢查觀察。不要說老僧我饒舌多言。
開示了無深禪人
佛說：『比丘的心像弓弦一樣正直，就可以入道。』《維摩詰經》說：『直心是道場。』聖人也說：『人的生存是因為正直。』由此可知，佛心並沒有什麼特別玄妙的地方，只不過是眾生中具有直心的人罷了。正直就沒有委曲相。所說的正直，就是一塵不染，才可稱為正直。譬如弓弦的正直，能容納什麼東西呢？只要有一念不正直，便是過錯。如果能唸唸正直，那麼唸唸就不能容納一物。當任何事物都不能存在的地方，本體自然顯現。所以六祖大師說：『常常見自己過錯。』僅此一語，便是成祖作祖的要訣。所說的過錯，不是做事上的差錯，而是自心的虛妄。因為此心本來沒有一物，平平坦坦，只要有一念，就是過錯了。一念就是過錯，何況種種惡習，唸唸顯現，不自覺知，怎麼能免於過錯呢？學人用心，不在一念上下功夫，那麼終身參學，也不能得到真實的受用。因為用浮想和緣影作為功夫，所以錯到底了。禪人最初在徑山參拜我，我便給他取名為『了無』，就是要他著力于本來無一物。送別時在船中，以此勉勵他。
開示雪嶺峻禪人
學道之人第一重要的是骨氣剛強，其次是見識氣量大，再次是生死心懇切。骨氣和見識氣量，是前世的習氣和種性。如果生死心現前，立志使這三件事都具備，這就是向道。至於用心參究，古人教人最初下手，就要離開心意識來參，超出凡聖的道路來學。這句話學者都知道，等到真正用心時，才舉起一念就落入意識的窠臼，如何能離開呢？因為多生的習氣。
【English Translation】 English version: The view of the Dharma indicates that your own mind has not yet been liberated. If you cannot liberate yourself, what are you seeking from the Buddhas and Patriarchs, turning them into dung-carrying servants? From now on, you must sharpen your eyes and examine yourself carefully. Don't say that this old monk is being verbose.
Instruction to the Zen Monk Liaowushen (Liaowushen: Understanding Profound)
The Buddha said, 'A Bhikshu's (Bhikshu: Buddhist monk) mind is like a straight string, and can enter the Path.' Vimalakirti (Vimalakirti: An important figure in Mahayana Buddhism) said, 'A straight mind is the Bodhimanda (Bodhimanda: Place of enlightenment).' Sages also say, 'Man's life is upright.' From this, we know that the Buddha's mind has no special mystery; it is simply a person with a straight mind among sentient beings. Straightness has no crookedness. What is called straightness is that not a speck of dust can stand, and only then can it be called straight. For example, what can the straightness of a bowstring hold? As soon as there is a thought that is not straight, it is a mistake. If one can be straight in every thought, then every thought cannot contain a single thing. Where things cannot stand, the original substance will naturally appear. Therefore, the Sixth Patriarch (Sixth Patriarch: Huineng, an influential figure in Chan Buddhism) said, 'Always see your own faults.' This one sentence is the key to becoming a Patriarch. What is called a fault is not a mistake in doing things, but the delusion of one's own mind. Because this mind originally has nothing, it is flat and smooth. As soon as there is a thought, it is a fault. One thought is a fault, let alone all kinds of bad habits, which appear in every thought without being aware of them. How can one avoid faults? If a student does not put effort into a single thought, then lifelong study will not yield real benefits. Because using floating thoughts and following shadows as effort, one is wrong to the end. When the Zen monk first visited me at Jingshan (Jingshan: A mountain in China), I named him 'Liaowu' (Liaowu: Understanding Nothing), wanting him to focus on the fact that originally there is nothing. When seeing him off on the boat, I gave him this encouragement.
Instruction to the Zen Monk Xuelingjun (Xuelingjun: Snow Ridge Prominent)
The most important thing for a student of the Way is strong character, the second is great knowledge and capacity, and the third is a keen mind for life and death. Character and knowledge are past habits and nature. If the mind for life and death appears, and one is determined to have all three, then one is on the Way. As for diligently investigating, the ancients taught people to start by leaving the mind, consciousness, and thoughts to participate, and to learn beyond the path of ordinary and holy. All students know this saying, but when they really put their minds to it, as soon as they raise a thought, they fall into the pit of consciousness. How can they leave it? Because of the habits of many lifetimes.
。一向在身心世界裡做活計。墮在五蘊區宇。被他籠罩。超脫不得。至做工夫。現出種種怪事。皆此過也。是須要識量廣大。見處超卓。先將身心世界撇過。舉起本參話頭。如虛空中橛子相似。久久忽然虛空迸碎。便是大人眼界。定不是尋常默照邪禪可比也。此段力量。須是一塊剛骨。方才立得腳跟穩當。若是軟暖柔懦粥飯氣習者。何敢傍其萬一。至於看話頭最怕落在玄妙知見窠臼。是為黑山鬼窟。才有絲毫玄妙知見掛在胸中。或將古人言句蘊之不捨。便墮外道邪見。以此中纖塵著不得。著不得處。便是得力時也。只須徹底打破漆桶。方是真實。又不可將心待悟。作欄頭板也。禪人只么用力去。他日自信老僧不欺。
示劉道人
汝為生死出家。獨坐孤峰頂上。十年於此。何等真切。聞被魔害數十次。其心不動。眾皆勸往他處避之。畢竟不去。何等忍力。此必于本分事上大有得力處。既能一念如此。當視四大如空花水月。視死生如夢幻。若果得解脫。便坐脫立亡去。如其不能。就當一念不動。任他刀割香涂。節節肢解。畢竟不動一念。方是正見正行。今聞欲絕粒而死。此是魔所攝持。即當看破。此念決不可如此認著。不唯可惜自己為生死苦心。抑恐令他入邪見網也。
示非石玉禪人
末法學人
【現代漢語翻譯】 現代漢語譯本 總是沉溺於身心世界中活動，陷落在色、受、想、行、識（五蘊）的範圍里，被它籠罩，無法超脫。以至於做功夫時，出現各種怪異的事情，都是這個過錯導致的。因此必須要有廣大的見識和超卓的見解，首先將身心世界拋開，提起本來參究的話頭，如同虛空中的木樁一樣。長久之後，忽然虛空崩裂破碎，那就是大丈夫的眼界，一定不是尋常的默照邪禪可以相比的。這段力量，必須是一塊剛硬的骨頭，才能站得穩腳跟。如果是軟弱無力、柔順懦弱、充滿世俗習氣的人，哪裡敢靠近這萬分之一？至於看話頭，最怕落在玄妙知見的窠臼里，那就是黑山鬼窟。只要有絲毫玄妙知見掛在心中，或者將古人的言句蘊藏在心中不肯捨棄，就會墮入外道邪見。因此，其中一點纖細的塵埃都沾染不得。在沾染不得的地方，就是得力的時候。只需要徹底打破漆桶，才是真實的。又不可以將心等待開悟，作為阻礙。禪人只要這樣用力去做，將來自信老僧不會欺騙你。
開示劉道人
你爲了生死大事而出家，獨自坐在孤峰頂上，十年於此，是多麼真切啊！聽說被魔所害數十次，你的心都不動搖，大家都勸你到別處躲避，你始終不去，是多麼有忍力啊！這必定是在本分事上大有得力之處。既然能一念如此，就應當視地、水、火、風（四大）如空花水月，視死生如夢幻。如果真的得到解脫，便可以坐著或站著死去。如果不能，就應當一念不動，任憑刀割或香涂，即使肢體被一節節分解，也畢竟不動一念，才是正見正行。現在聽說你想絕食而死，這是被魔所控制，應當看破。這個念頭決不可以如此執著。不僅可惜你自己為生死所付出的苦心，恐怕還會令他人陷入邪見之網。
開示非石玉禪人
末法時代的學人
【English Translation】 English version Always engaging in activities within the realm of body and mind, falling into the domain of the five skandhas (form, feeling, perception, mental formations, and consciousness), enveloped by them, unable to transcend. Consequently, when practicing, various strange occurrences arise, all due to this fault. Therefore, it is necessary to have vast knowledge and outstanding insight, first discarding the realm of body and mind, raising the topic of original inquiry, like a stake in empty space. After a long time, suddenly the empty space collapses and shatters, that is the vision of a great person, certainly not comparable to ordinary silent illumination (默照) deviant Chan. This strength must be a piece of hard bone to stand firmly. If one is weak and powerless, gentle and yielding, full of worldly habits, how dare one approach even a fraction of it? As for contemplating the topic of inquiry, the most feared is falling into the trap of profound and subtle knowledge and views, which is the black mountain ghost cave. As long as there is a trace of profound and subtle knowledge and views hanging in the heart, or cherishing the words of the ancients and unwilling to abandon them, one will fall into heretical views. Therefore, even the slightest dust cannot be touched. The place where it cannot be touched is the time to gain strength. Only by completely breaking the lacquer bucket is it real. Moreover, one should not wait for enlightenment with the mind, as a barrier. Chan practitioners just need to work hard in this way, and one day you can trust that this old monk will not deceive you.
Instruction to Taoist Liu
You renounced the world for the great matter of birth and death, sitting alone on the peak of a solitary mountain for ten years. How sincere! I heard that you were harmed by demons dozens of times, but your heart did not waver. Everyone advised you to go elsewhere to avoid them, but you ultimately did not go. What endurance! This must be because you have gained great strength in your fundamental affairs. Since you can have such a thought, you should regard the four elements (earth, water, fire, and wind) as empty flowers and the moon in the water, and regard birth and death as dreams and illusions. If you truly attain liberation, you can die sitting or standing. If you cannot, you should remain with one thought unmoving, allowing knives to cut or fragrance to be applied, even if your limbs are dismembered piece by piece, ultimately not moving a single thought, that is right view and right practice. Now I hear that you want to die by starvation, this is being controlled by demons, you should see through it. This thought must not be clung to in this way. It is not only a pity for your own painstaking efforts for birth and death, but also fear that it will lead others into the net of heretical views.
Instruction to Chan Practitioner Fei Shi Yu
Students in the Dharma-ending Age
多尚浮習。不詣真實。故於佛法教道。但執名言。不達究竟之旨。增益知見。生大我慢。是又以佛法結生死根。良由最初發心。不從生死上著腳。亦不知生死為何物。將謂與己無干。瞢然夜行。故不得正修行路。且佛教人言言句句。乃出生死法。豈意今人反墮耶。此非佛咎。咎在學人無正信正見。向未親近真善知識。指點說破耳。學人方玉。昔參老人于嶺外。真實樸素。老人東遊吳越。刻棱嚴法華新疏。命玉校讎。參詳斟酌。得老人言外之旨。老人今歸匡廬休老。異日玉能相伴于空閑寂寞之中。參究向上事。當不被宿習文字作所知障也。老人行矣。七賢峰頭。有牛糞火煨芋以待。子其念之。
示吳江沈居士
一切眾生。皆以我執而為生死根本。以有我則有物。物與我對。則形敵生。以我招敵。則眾忤皆歸。忤則為其所惑矣。故眼為色惑。耳為聲惑。鼻為香惑。舌為味惑。身為觸惑。意為法惑。惑則擾。擾則亂。亂則失其正。既失其正。則被所傷者多矣。世之人皆為其惑而不自知。為其所傷而不知痛。愚之甚矣。且將以為資我也。而又愛而執之取之。又愚之愚者也。惟有智者知其不我益也。故遠而避之。茍避之不若忘我。誠能忘我。則于眾敵。猶夫眾箭攢空。則無可寄矣。有志道者。試從此始。
示
【現代漢語翻譯】 現代漢語譯本： 大多還停留在浮淺的習氣中，不能達到真實的境界。因此對於佛法教義，只是執著于名相言辭，不能領悟究竟的宗旨，增添了知見，生起很大的我慢。這又是用佛法來結生死之根。實在是由於最初發心，沒有從生死問題上著手，也不知道生死是什麼，以為與自己無關，糊里糊塗地在黑夜中行走，所以不能得到正確的修行道路。而且佛所教導的每一句話，都是爲了出生死之法，哪裡想到現在的人反而因此墮落呢？這並非佛的過錯，過錯在於學人沒有正信正見，沒有親近真正的善知識，指點說破罷了。學人方玉，過去在嶺外參學老人，真實而樸素。老人東遊吳越，刻印《楞嚴經》、《法華經》的新疏，命方玉校對，參詳斟酌，得到了老人言語之外的旨意。老人現在回到匡廬休養。希望將來方玉能夠陪伴老人在空閑寂寞之中，參究向上之事，就不會被宿習文字所造成的知見障礙所迷惑了。老人要走了，七賢峰頭，有牛糞火煨芋頭等待著你，你要記著啊。
示吳江沈居士
一切眾生，都因為執著于『我』而作為生死的根本。因為有了『我』，就有了『物』，『物』與『我』相對立，就形成了敵對。因為『我』招來了敵對，那麼各種衝突都會歸結於此。衝突就會被它所迷惑。所以眼睛被顏色所迷惑，耳朵被聲音所迷惑，鼻子被香味所迷惑，舌頭被味道所迷惑，身體被觸感所迷惑，意識被法塵所迷惑。被迷惑就會心神擾動，心神擾動就會混亂，混亂就會失去正道。既然失去了正道，那麼被傷害的就多了。世上的人都被這些所迷惑而不自知，被這些所傷害而不知道痛苦，真是愚蠢至極。而且還把這些當作是滋養自己的東西，又喜愛又執著地去獲取它，真是愚蠢中的愚蠢啊。只有有智慧的人知道這些對自己沒有益處，所以遠遠地避開它。如果避開它不如忘記『我』。如果真能忘記『我』，那麼對於各種敵對，就像眾多的箭矢射向天空，就沒有可以寄託的地方了。有志於求道的人，可以試著從這裡開始。
【English Translation】 English version: Most are still stuck in superficial habits, unable to reach true realization. Therefore, regarding the Buddha's teachings, they only cling to names and words, failing to grasp the ultimate meaning, increasing their knowledge and views, and giving rise to great arrogance. This is using the Buddha's teachings to create the root of birth and death. It is truly because their initial aspiration did not start with the issue of birth and death, and they do not know what birth and death are, thinking it has nothing to do with them, walking blindly in the night, so they cannot find the correct path of practice. Moreover, every word taught by the Buddha is for the purpose of transcending birth and death, who would have thought that people today would fall because of it? This is not the Buddha's fault, the fault lies in the students lacking right faith and right view, not having approached true and good teachers to point out and break through. The student Fangyu, in the past, studied with the old master outside the mountains, being genuine and simple. The old master traveled east to Wu and Yue, engraving new commentaries on the 'Surangama Sutra' and 'Lotus Sutra', ordering Fangyu to proofread, study, and deliberate, obtaining the meaning beyond the old master's words. The old master has now returned to Mount Kuanglu to rest. Hopefully, in the future, Fangyu will be able to accompany the old master in solitude, studying the matter of upward progress, and will not be deluded by the knowledge barriers created by habitual texts. The old master is leaving, at the peak of Seven Sages, there is sweet potato baked in cow dung fire waiting for you, you must remember it.
Instructing Layman Shen of Wujiang
All sentient beings take the attachment to 'self' (我執, wo zhi) as the root of birth and death. Because there is 'self', there is 'object' (物, wu). When 'object' opposes 'self', enmity is formed. Because 'self' invites enmity, all conflicts will converge on it. Conflict will be deluded by it. Therefore, the eyes are deluded by color (色, se), the ears are deluded by sound (聲, sheng), the nose is deluded by fragrance (香, xiang), the tongue is deluded by taste (味, wei), the body is deluded by touch (觸, chu), and the mind is deluded by phenomena (法, fa). Being deluded causes disturbance, disturbance causes chaos, and chaos causes loss of the right path. Since the right path is lost, there will be much harm. People of the world are deluded by these without knowing it, and hurt by these without feeling pain, which is extremely foolish. Moreover, they take these as nourishing themselves, loving, clinging to, and taking them, which is the most foolish of the foolish. Only the wise know that these are not beneficial to them, so they avoid them from afar. If avoiding them is not as good as forgetting 'self'. If one can truly forget 'self', then for all enemies, it is like many arrows shot into the sky, there is nowhere to lodge. Those who aspire to the path can try starting from here.
王子颙
世人一向在幻妄身心境界上作活計。從生至死。未曾一念返覺自心本來面目。由其不覺。故不知其病根。所在以水火相違。四大交攻。是為身病。妄想攀緣。愛憎取捨。是為心病。然身病藥石可治。而心病則無藥可治佛為世醫王。及調治眾生心病。種種方便。究竟單以覺破妄想無性。為回生妙藥。學人要求安樂法門。先須識破身非我有。但看父母未生前。何曾有此血肉之軀。及四大分離。即今此身更向何處安立。如此時時觀察。久則忽然一念覺破。即不為此身所苦。是為治身病之妙藥。一切病元皆從妄想心生。只須日用唸唸觀察。凡一切善惡念頭起處。即是病根發現。直須當念著力。就在起處觀察。看他畢竟從何處起。畢竟是誰起滅。及至妄想滅時。定要追察畢竟滅向何處去。如此追究到起無起處。滅無滅處。是謂起滅無從。則心體安然。得大自在。如此把斷要關。則前後不續。中間一念自孤即此一念獨立處。久久純熟。則妄想病根自拔。一切心垢。亦無地可寄矣。是為治心病之妙藥也。子颙切志向上事。但差在言語文字中求。不知向自己心地上求。以自心妄想。已是病根。又將他人言語把作實法。是謂重增一重障礙耳。從今但直覺破自心妄想。不被率轉。但看妄想起處。決不可相續。佛言。狂心若歇
【現代漢語翻譯】 現代漢語譯本 王子颙
世人一直都在虛幻不實的色身和心識境界上忙碌。從出生到死亡，沒有一刻覺悟到自己本來的心性面目。因為不覺悟，所以不知道病根在哪裡。水火不調，四大互相攻擊，這就是身體的疾病。妄想攀緣，愛憎取捨，這就是心裡的疾病。然而，身體的疾病可以用藥物治療，而心裡的疾病則沒有藥物可以治療。佛（Buddha，覺悟者）是世間的醫王，專門調治眾生的心病，用各種方便法門，最終只是用覺悟來破除妄想的虛幻不實，作為起死回生的妙藥。學佛的人如果要求得安樂的法門，首先必須認識到身體並非真實的我所有。只要看看父母未生我之前，哪裡有這血肉之軀？等到四大分離時，現在的這個身體又將安放在哪裡？像這樣時時觀察，時間久了，忽然一念覺悟，就不會再被這個身體所困擾。這就是治療身體疾病的妙藥。一切疾病的根源都從妄想心生起，只需要在日常生活中唸唸觀察，凡是一切善念或惡念生起的地方，就是病根顯現的地方。必須當下著力，就在念頭生起的地方觀察，看它究竟從哪裡生起，究竟是誰在生滅。等到妄想滅去時，一定要追究它究竟滅向何處。像這樣追究到生起沒有生起之處，滅去沒有滅去之處，這就叫做生滅無從，那麼心體自然安然，得到大自在。像這樣把住要關，使前後念頭不相續，中間一念自然孤立，就在這一念獨立之處，久久純熟，那麼妄想的病根自然拔除，一切心垢也就無處可寄託了。這就是治療心裡疾病的妙藥啊。
子颙（Zi Yong，人名）一心追求向上，只是錯在從言語文字中尋求，不知道向自己的心地上尋求。因為自己的心有妄想，已經是病根，又將他人的言語當作真實不變的法，這叫做又增加了一重障礙啊。從今以後只要直接覺破自己的心念妄想，不被它牽著走。只要看妄想生起的地方，決不可讓它相續。佛（Buddha，覺悟者）說：『狂心若歇』
【English Translation】 English version Wang Zi Yong
People are always busy with the illusory body and mind realms. From birth to death, they have never had a single thought of returning to awaken to the original face of their own mind. Because of this lack of awareness, they do not know where the root of their illness lies. The disharmony of water and fire, and the mutual attacks of the four great elements, are the diseases of the body. Delusional thoughts, clinging to external conditions, love and hate, acceptance and rejection, are the diseases of the mind. However, physical illnesses can be cured with medicine, while mental illnesses have no cure. The Buddha (Buddha, the Awakened One) is the great physician of the world, specializing in treating the mental illnesses of sentient beings, using various skillful means, ultimately using only awakening to break through the unreal nature of delusional thoughts, as a miraculous medicine for revival. If a student of Buddhism seeks the path to peace and happiness, they must first recognize that the body is not truly their own. Just look at before one's parents gave birth, where was this flesh and blood body? And when the four great elements separate, where will this present body be placed? Observing in this way constantly, after a long time, suddenly one thought awakens, and one will no longer be troubled by this body. This is the wonderful medicine for curing physical illnesses. All illnesses originate from the delusional mind. One only needs to observe constantly in daily life. Wherever any good or evil thoughts arise, that is where the root of the illness appears. One must exert effort in the present moment, observing right at the place where the thought arises, seeing where it ultimately arises from, and who is ultimately causing it to arise and cease. When the delusional thought ceases, one must investigate where it ultimately goes. Investigating in this way until there is no place where arising arises, and no place where ceasing ceases, this is called arising and ceasing having no origin. Then the mind-essence is naturally peaceful, attaining great freedom. Holding onto the key point in this way, so that the preceding and following thoughts do not continue, the middle thought naturally becomes isolated. In this place where the single thought stands alone, after a long time of practice, the root of delusional thoughts will naturally be uprooted, and all mental defilements will have nowhere to attach themselves. This is the wonderful medicine for curing mental illnesses.
Zi Yong (Zi Yong, a person's name) is wholeheartedly pursuing upward progress, but is mistaken in seeking it in words and writings, not knowing to seek it in his own mind-ground. Because one's own mind has delusional thoughts, which is already the root of the illness, and then taking the words of others as real and unchanging dharmas, this is called adding another layer of obstacles. From now on, just directly awaken to and break through the delusional thoughts of your own mind, not being led astray by them. Just watch where the delusional thoughts arise, and never let them continue. The Buddha (Buddha, the Awakened One) said: 'If the mad mind ceases'
。歇即菩提。勝凈明心。本無外得。如此用心不退。即此現前自心。便是大安樂解脫法門。老人因請益詺其名曰。福覺。以其覺乃第一無量之福也。其勉之哉。
示旅泊居士沈豫昌
居士生十善之家。居富貴之室。以菩薩人為父母。以善知識為眷屬。以同行同願為奴僕。以慈力示現為兒女。而身處其中。如青蓮出水。挺挺淤泥。既發信心。修諸福德。事事如意。繞宅湖池約數里許。所養之魚稱湖沙數。初請藏經過蘆洲。滿蕩之魚。夜乘紅光而盡生天。其所遇福緣勝廣如是。但以行道不力為愧。請益老人。老人因示之曰。是誠可愧者矣。何也。以外施為易。內施不足。是舍心不若舍物之易耳。雖然。亦丈夫所難也。由歷劫生死情根。深固難拔。非發大勇猛決烈之志。求其如法修行。實非易易。若老人正眼視之。固不難耳。居士諦信。誠能以物觀身。則身易輕。以身觀心。則心易忘。以心觀情。則情易折。以情觀性。則性易明。以性觀念。則念不生。念不生則道在我而不在物矣。如是。則與池魚之望法影而頓脫生死。何以異哉。居士能信不疑。則居家而入非家。即世而能離世。一切資財眷屬。皆入如幻三昧。又何道之難行。情根之難拔乎。居士欲入毗耶不二法門。當從此入。
示顏福堅
佛說世
【現代漢語翻譯】 現代漢語譯本：停止妄念就是菩提（bodhi，覺悟）。清凈光明的本心，本來就不是從外在獲得的。像這樣用心不退轉，那麼當下這個自心，就是大安樂解脫的法門。我（老人自稱）因此應他的請求，給他命名為『福覺』，因為覺悟是第一無量的福報啊。要努力啊！
開示旅泊居士沈豫昌
居士生在行十善的家庭，住在富貴的居室，以菩薩人為父母，以善知識為眷屬，以同行同願的人為奴僕，以慈悲的力量示現為兒女。而身處其中，就像青蓮出於水面，挺拔于淤泥之中。既然發起了信心，修習各種福德，事事如意。住宅周圍的湖泊約有數里，所養的魚多得像湖沙一樣。當初請藏經經過蘆洲時，滿湖的魚，夜晚乘著紅光而全部昇天。他所遇到的福緣如此殊勝廣大。但以修行不力為慚愧，向我請教。我因此開示他說：『這確實是值得慚愧的啊。為什麼呢？因為外在的佈施容易，內在的佈施不足，這是捨棄心念不如捨棄財物容易啊。雖然如此，也是大丈夫所難做到的。由於歷劫生死的感情根源，深固難以拔除，如果不發大勇猛決烈的志向，尋求如法修行，實在不是容易的事。如果我用正眼來看，本來不難。』居士要深信，如果真能用看待外物的觀點來看待自身，那麼自身就容易看輕；用看待自身的觀點來看待心念，那麼心念就容易忘卻；用心念的觀點來看待情感，那麼情感就容易折斷；用情感的觀點來看待自性，那麼自性就容易明白；用自性的觀點來看待妄念，那麼妄念就不會產生。妄念不產生，那麼道就在我自身而不在外物了。這樣，就與池魚仰望佛法身影而立刻脫離生死，有什麼不同呢？居士能深信不疑，那麼居家也能進入非家（指超脫世俗），即身處世間也能遠離世間，一切資財眷屬，都進入如幻的三昧（samadhi，禪定）。又有什麼道難以修行，情感根源難以拔除呢？居士想要進入毗耶（Vimalakirti，維摩詰）不二法門，應當從這裡入手。
開示顏福堅
佛說世
【English Translation】 English version: Cessation is bodhi (覺悟, enlightenment). The pure and bright mind is inherently not obtained from the outside. If you use your mind in this way without retreating, then this very present mind is the dharma gate of great bliss and liberation. Therefore, I (the old man referring to himself) named him 'F覺' (Fú Jué, Blessed Awareness) at his request, because awakening is the first immeasurable blessing. Strive for it!
Instruction to Layman Shen Yuchang, a Traveler
Layman, you were born into a family practicing the ten virtues, residing in a wealthy home, with bodhisattva-like people as your parents, wise teachers as your relatives, fellow practitioners with the same vows as your servants, and compassionate manifestations as your children. Being in such a situation is like a blue lotus emerging from the water, standing tall in the mud. Having developed faith and cultivated various merits, everything goes as you wish. The lake around your residence is several miles in circumference, and the fish you raise are as numerous as the sand in the lake. When the scriptures were initially brought through Luzhou, the fish in the entire lake, riding on red light at night, all ascended to heaven. The blessings and opportunities you have encountered are so supremely vast. However, you are ashamed of your lack of diligent practice and seek guidance from me. Therefore, I instruct you, saying: 'Indeed, this is something to be ashamed of. Why? Because external giving is easy, but internal giving is insufficient. It is easier to give up possessions than to give up thoughts. Even so, it is difficult for even a great person to achieve. Due to the emotional roots of countless lifetimes of birth and death, they are deeply entrenched and difficult to uproot. If you do not develop great courage and a resolute will to seek proper practice, it is truly not easy. If I were to look at it with the true eye, it would not be difficult.' Layman, believe deeply, if you can truly view yourself as you view external objects, then the self will be easily regarded as light; if you view your mind as you view yourself, then the mind will be easily forgotten; if you view emotions with the mind, then emotions will be easily broken; if you view your nature with emotions, then your nature will be easily understood; if you view thoughts with your nature, then thoughts will not arise. If thoughts do not arise, then the Dao (道, the Way) is within me and not in external objects. In this way, how is it different from the fish in the pond looking at the shadow of the Dharma and instantly escaping birth and death? If you can believe without doubt, then you can enter non-home (referring to transcending the mundane) while at home, and you can leave the world while in the world. All wealth and family members enter the illusory samadhi (禪定, meditative absorption). What Dao is difficult to practice, and what emotional roots are difficult to uproot?' If you wish to enter the Vimalakirti (維摩詰) non-dual dharma gate, you should enter from here.
Instruction to Yan Fujian
The Buddha said the world
間無一法可堅固者。謂無常苦空無我等法。如夢幻泡影。速起速滅。無常生死敗壞之法。皆如是也。唯有佛性種子。雖在生死之中。歷劫不壞。是真堅固。世人錯認無常為常。是以不堅為堅。名顛倒見。然顛倒之根。乃罪惡之性也。何福之有。今一念返醒于無常生死法中。發心愿求佛性種子。則能捨不堅之財。易堅固之法財。舍不堅之身命。求堅固之慧命。此乃出世之福。福之大者。是故就汝歸依之信心。詺其名曰福堅。只欲發其堅固之心。所謂自求多福耳。豈虛名足尚哉。
示顧汝平
汝平。侍紫柏老人最久。昔予被難系圓中。以書覆紫柏。汝平侍側。即以書付之囑曰。執此他日必有見面之時。以此為左券。越二十二年。丙辰。長至月。予自南嶽來雙徑。赴紫柏入塔之期。汝平迎予松陵。至陋巷顏生生宅。因禮請益。出此卷。見紫柏手澤。及予昔日書。嗟乎。法性海中。聖凡出沒。如大海之漚。起滅無從。去來無所。即死生夢幻。于湛寂中了不可得。且予昔之死也不死。故今之生也非生。不死不生。湛然一際。是知紫柏今之死也。豈真死哉。手澤宛然。法身常住。昔紫柏視。今日如眉睫。子今見紫柏當日之寸心。耿耿孤光昭揭如日月。既生不以形骸隔。又安可以幽明間哉。佛言。觀彼久遠。猶若今日。
【現代漢語翻譯】 現代漢語譯本：沒有一種法是堅固不變的。這裡說的『法』指的是無常、苦、空、無我等。它們就像夢幻、水泡、影子一樣，迅速產生，迅速消滅。無常、生老病死、衰敗的規律，都是如此。只有佛性種子，即使在生死輪迴之中，經歷無數劫難也不會壞滅，這才是真正堅固的。世人錯誤地認為無常是常，把不堅固的當作堅固的，這叫做顛倒見。然而，顛倒的根源，乃是罪惡的本性。這樣的行為有什麼福可言呢？現在如果能在一念之間覺醒，從無常生死的法中醒悟過來，發心愿求佛性種子，就能捨棄不堅固的財富，換取堅固的法財；捨棄不堅固的身命，追求堅固的慧命。這才是出世間的福報，是最大的福報。因此，就憑你歸依的信心，給你取名為『福堅』（Fujian），只是希望你能發起堅固的心，也就是自己尋求更多的福報啊！難道只是追求一個虛名就足夠了嗎？
——開示顧汝平
汝平（Ruping），侍奉紫柏老人（Zibo Laoren）最久。過去我（指作者本人）遭難被關在圓中（Yuanzhong），寫信給紫柏（Zibo）。汝平（Ruping）在旁邊侍候，我把信交給他，囑咐說：『拿著這封信，將來一定會有見面的時候，以此作為憑證。』過了二十二年，丙辰年長至月，我從南嶽（Nanyue）來到雙徑（Shuangjing），參加紫柏（Zibo）入塔的儀式。汝平（Ruping）在松陵（Songling）迎接我，到了簡陋的顏生生（Yanshengsheng）的住所。於是恭敬地請求開示，拿出這卷信，上面有紫柏（Zibo）的手跡，以及我當年寫的信。唉！在法性海中，聖人和凡人出現和消失，就像大海中的水泡一樣，生滅沒有來處，去向也沒有定所。即使是生死夢幻，在湛然寂靜之中也是了不可得的。而且我過去所經歷的『死』也不是真正的死，所以現在所經歷的『生』也不是真正的生。不生不死，湛然如一。由此可知紫柏（Zibo）現在的『死』，難道是真的死了嗎？手跡依然存在，法身常住不滅。過去紫柏（Zibo）看我，就像今天看眉毛和眼睛一樣近。你今天見到紫柏（Zibo）當日的寸心，那耿耿孤明的光輝照耀得像日月一樣。既然活著的時候不被形骸所隔，又怎麼能被幽明所阻隔呢？佛說：『觀察那久遠的事情，就像今天發生的一樣。』
【English Translation】 English version: There isn't a single dharma that is truly permanent. These 'dharmas' refer to impermanence, suffering, emptiness, and non-self. They are like dreams, bubbles, and shadows, arising and vanishing quickly. The laws of impermanence, birth, aging, sickness, death, and decay are all like this. Only the seed of Buddha-nature, even in the midst of samsara, remains indestructible through countless kalpas. This is truly permanent. Worldly people mistakenly take impermanence for permanence, considering the impermanent as permanent, which is called inverted view. However, the root of this inversion is the nature of sin. What merit is there in such actions? Now, if one can awaken in a single thought, awakening from the dharma of impermanent birth and death, and aspire to seek the seed of Buddha-nature, then one can relinquish impermanent wealth and exchange it for permanent Dharma-wealth; relinquish the impermanent body and life, and seek the permanent wisdom-life. This is the merit of transcending the world, the greatest of merits. Therefore, based on your faith in taking refuge, I name you 'Fujian' (福堅), simply hoping that you can arouse a steadfast heart, which is to seek more blessings for yourself! Is it enough to merely pursue a false name?
– Instruction to Gu Ruping
Ruping (Ruping), served the Elder Zibo (Zibo Laoren) for the longest time. In the past, when I (referring to the author) encountered difficulties and was imprisoned in Yuanzhong (圓中), I wrote a letter to Zibo (紫柏). Ruping (汝平) was serving by my side. I handed him the letter and instructed him, 'Hold onto this letter, there will surely be a time when we meet again, take this as proof.' Twenty-two years later, in the Bingchen year, during the winter solstice month, I came from Nanyue (南嶽) to Shuangjing (雙徑) to attend Zibo's (紫柏) stupa-entering ceremony. Ruping (汝平) welcomed me in Songling (松陵), and we arrived at the humble residence of Yanshengsheng (顏生生). There, he respectfully requested instruction and took out this scroll, which contained Zibo's (紫柏) handwriting and the letter I had written in the past. Alas! In the ocean of Dharma-nature, sages and ordinary beings appear and disappear like bubbles in the great sea, arising and ceasing without origin or destination. Even birth, death, and dreams are unattainable in the serene stillness. Moreover, the 'death' I experienced in the past was not a true death, so the 'birth' I am experiencing now is not a true birth. Neither born nor dead, serenely unified. From this, we can know that Zibo's (紫柏) current 'death,' is it truly death? The handwriting remains, the Dharma-body is eternally present. In the past, Zibo (紫柏) saw me as close as one sees one's eyebrows and eyelashes today. Today, you see Zibo's (紫柏) heart from that day, its bright and solitary light shining like the sun and moon. Since we are not separated by physical form when alive, how can we be separated by the realms of the living and the dead? The Buddha said, 'Observe that distant past as if it were today.'
不但予與紫柏。如巨海之漚。即一切凡聖。若空中電影耳。汝平久入紫柏之室。於此一際平等法門。必若入大海浴。使百川之水。浸透遍身毛孔耳。紫柏老人。或未拈及此。故予特為點破。令其自信此法。得大受用。其或未然。試向父母未生前。著眼看覷。久久當知見予與未見時。無前後際也。
示顏仲先持準提咒
在家居士。五欲濃厚。煩惱根深。日逐現行。交錯於前。如沸湯滾滾。安得一念清涼。縱發心修行。難下手做工夫。有聰明看教。不過學些知見資談柄。絕無實用唸佛又把作尋常看。不肯下死心。縱肯亦不得力。以但在浮想上念。其實藏識中習氣潛流。全不看見。故唸佛從來不見一念下落。若唸佛得力。豈可別求𢆯妙耶。今有一等好高慕異。聞參禪頓悟。就以上根自負。不要修行。恐落漸次。在古德機緣上。記幾則合頭語。稱口亂談。只圖快便為機鋒。此等最可憐愍者。看來若是真實發心。怕生死的。不若持咒入門。以先用一片肯切心。故易得耳。顏生福持。問在家修行之要。故示之以此。觀者切莫作沒道理會。以道理誤人太多。故此法門。尤勝參柏樹子乾屎橛也。
示嘉禾棱嚴堂主
經云。佛種從緣起。所謂欲識佛性義。當觀時節因緣。是知法界以緣起為宗。諦觀世出世間。未
【現代漢語翻譯】 現代漢語譯本： 我與紫柏（指紫柏禪師），如同大海中的水泡一般。即使是一切凡人和聖人，也如同空中虛幻的電影。你平常經常出入紫柏禪師的房間，對於這平等無二的法門，必定要像進入大海沐浴一樣，讓百川之水，浸透你全身的毛孔。紫柏老人或許沒有提及這一點，所以我特意為你點破，讓他自信於此法，得到大的受用。如果他還沒有領悟，可以試著在父母未生你之前，著眼去看一看。時間久了，自然會知道見到我與未見到我，沒有前後的區別。 現代漢語譯本： 為顏仲先開示持誦準提咒： 在家的居士，五欲（指色、聲、香、味、觸五種慾望）濃厚，煩惱的根源深重，每天都在眼前顯現，交織在一起，就像沸騰的開水一樣，怎麼能得到一念的清涼呢？即使發心修行，也難以入手做功夫。有聰明的人看經教，不過是學一些知見，作為談論的資本，絕對沒有實際的用處。唸佛又把它當作平常的事情看待，不肯下死決心。即使肯下決心，也使不上力氣，因為只是在浮想上念，其實藏識（指第八識，阿賴耶識）中的習氣在潛流，完全沒有看見。所以唸佛從來不見一念的下落。如果唸佛得力，怎麼會另外去尋求玄妙呢？現在有一等人好高騖遠，羨慕參禪頓悟，就以自己是上等根器自負，不要修行，恐怕落入漸次。在古德的機緣上，記住幾則合意的語句，信口亂談，只圖口頭上的痛快，作為機鋒。這些人最可憐憫。我看如果真是發心，害怕生死的，不如持咒入門，因為先用一片懇切的心，所以容易得力。顏仲先居士問在家修行的要點，所以開示他這個方法。觀看的人千萬不要作沒有道理的理解，因為道理誤人太多，所以這個法門，尤其勝過參柏樹子、乾屎橛。 現代漢語譯本： 為嘉禾棱嚴堂主開示： 經上說：『佛種從因緣生起』，所謂想要認識佛性的意義，應當觀察時節因緣。要知道法界以因緣生起為根本宗旨。仔細觀察世間和出世間，沒有...
【English Translation】 English version: I and Zibo (referring to Zen Master Zibo) are like bubbles in the vast ocean. Even all ordinary beings and sages are like illusory movies in the sky. You frequently enter and leave Zen Master Zibo's room. Regarding this equal and non-dual Dharma gate, you must be like entering the ocean for a bath, allowing the water from all rivers to permeate every pore of your body. The old man Zibo may not have mentioned this, so I specifically point it out for you, so that he can have confidence in this Dharma and receive great benefit. If he has not yet realized it, he can try to look before his parents gave birth to him. Over time, he will naturally know that seeing me and not seeing me are no different. English version: Instruction to Yan Zhongxian on upholding the Dharani of Cundi: Lay practitioners at home have strong five desires (referring to the desires of form, sound, smell, taste, and touch), and the roots of afflictions are deep. They appear daily and are intertwined before their eyes, like boiling water. How can one obtain a moment of coolness? Even if they aspire to cultivate, it is difficult to start practicing. Those who are clever and study the teachings only learn some knowledge to use as capital for discussion, but it is absolutely useless. They regard reciting the Buddha's name as an ordinary matter and are unwilling to make a determined effort. Even if they are willing, they cannot exert their strength because they are only reciting on the surface of their thoughts. In fact, the habits in the storehouse consciousness (referring to the eighth consciousness, Alaya-vijnana) are flowing secretly, completely unseen. Therefore, reciting the Buddha's name never sees the falling of a single thought. If reciting the Buddha's name is effective, why seek other mysteries? Now there are some people who are ambitious and admire sudden enlightenment through Chan practice. They assume that they have superior roots and do not want to cultivate gradually. They memorize a few agreeable phrases from the encounters of ancient masters and talk nonsense, only seeking quickness of speech as a sharp point. These people are most pitiful. In my opinion, if one truly aspires and fears birth and death, it is better to enter through mantra recitation because it is easier to gain strength by first using a sincere mind. Layman Yan Zhongxian asked about the essentials of cultivation at home, so I instructed him in this method. Those who see this should not misunderstand it as unreasonable, because reason misleads too many people. Therefore, this Dharma gate is even better than contemplating cypress trees or dried dung. English version: Instruction to the Abbot of Lengyan Hall in Jiahe: The sutra says, 'The Buddha-seed arises from conditions.' It is said that if one wants to know the meaning of Buddha-nature, one should observe the causes and conditions of the time. Know that the Dharma realm takes conditioned arising as its fundamental principle. Carefully observe the mundane and supramundane, there is no...
有一法不從因緣而起者。棱嚴古剎。創自唐朝。長水疏棱嚴於此。其來久矣。以當王城阛阓之中。向為力者所侵五臺陸翁。於此土受靈山付屬。生以護法為心。達觀禪師。乘時而出。與翁有大因緣。一見心相印契。即議欲復之。而荷擔者難得其人。密藏開公。棄青衿出家。依達師為入室弟子。聞有復棱嚴議。全身荷之。禪堂告成。議刻方冊大藏。以廣法運。復蒙聖慈頒賜大藏。而大殿未有成也。不幸開公隱去。未克卒業。五臺翁復下世。郡守蔡槐亭先生至。則一旦興起。得包心絃居士為領袖。一時人心翕聚如響。不期年紺殿巍峨。金像晃耀。何其偉哉。揆之重興之議。幾二十年。時節因緣。故有不思議者存焉。予來雙徑。為作達師茶毗佛事。回過棱嚴。觀其規模宏敝。真塵中凈土。其禪堂精潔。誠幻海梵宮。及見主者林公。其人端莊循雅。忍辱慈和。可謂叢林之領袖也。嘗竊悲夫五濁惡世。佛事付囑菩薩。尚不敢涉此利生。而況博地凡夫乎。以林子之端雅。故見者無不敬。以林子之慈忍。故歸者無不悅。以人皆敬皆悅之心。成未圓未就之事。如順風揚帆而行安流。其到彼岸也何難哉。予謂獅弦將絕響矣。而幸有子繼之。亦因緣所屬耳。唯在子堅忍不拔之願力。以守難成不易之道場。將為無窮不朽之佛事。大法流通。即
子之心光所遍也。又何以不堅血肉之軀。而為三寶所惜乎。
示東禪浪崖耀禪人
金沙東禪寺。太史念西王公之所建也。以浪崖耀公主之。適聞老人有雙徑之行。特專嗣南容公。來請經。營安居。將為老人林歇地。九月既望。老人適至。見其精誠嚴整。大眾清肅。專以背誦法華為業。期方七年。而成誦者三十餘人。此希有之事也。居無幾何。即往徑山。緣畢將歸匡廬。長揖人世。公懇留老人。意未能已。臨別貽此示之曰。法界性中。安有去來之相耶。智眼未開。情塵斯隔。離合之見闋心。聚散之緣繫念。非夫達三際不遷十方靡間者。未易臻無二之境也。且法華以實相為宗。過去之多寶現存。即今之釋迦不滅。常住一心。永劫不昧。大通王子之因。直至於今。燈明授記之緣。法爾現證。由是觀之。安有纖毫遷訛之相耶。試觀白毫一光。洞照無礙。一切聖凡始終因果。居然目前。老人之去來。猶長江之皎月。東西各行。而本月湛然。茍一念純真。則心光交徹。其無以世諦恒情。作生死常見也。愿公以法華三昧。究竟未來。則與老人眉毛廝結。同歸實際。長劫相依。久遠不離。又何區區于幻化空身。水月映象。妄生彼此之念耶。老人行矣。公其勉之。
示王聖沖元深二生
佛性之在人。如水在高原
【現代漢語翻譯】 現代漢語譯本： 您的心光所照之處遍及一切，又為何不能使血肉之軀堅固，反而被三寶所珍惜呢？ 示東禪浪崖耀禪人 金沙東禪寺，是太史念西王公所建造的。由浪崖耀公主主管。恰好聽說老和尚有前往雙徑山的計劃，特地派遣嗣南容公，前來迎請經書，安排安居之處，準備作為老和尚休息的地方。九月十六日，老和尚如期而至，看到寺廟精誠嚴整，大眾清凈肅穆，專門以背誦《法華經》（Lotus Sutra）為業，計劃用七年時間，成就背誦者三十餘人，這真是稀有的事情啊。住了沒多久，就前往徑山。事情完畢后將要返回匡廬，長別於人世。王公懇切挽留老和尚，心意未能停止。臨別時贈送這篇開示說：『法界（Dharmadhatu）的自性中，哪裡有去來這樣的相狀呢？智慧之眼沒有開啟，情感的塵埃就阻隔了。離開和聚合的見解擾亂內心，聚集和離散的因緣牽繫念頭。不是達到三際（過去、現在、未來）不遷流、十方（ten directions）沒有間斷的人，難以達到無二的境界啊。而且《法華經》以實相（true aspect of all existence）為宗旨，過去的（佛）多寶（Prabhutaratna）現在仍然存在，現在的（佛）釋迦（Sakyamuni）沒有滅度，常住於一心，永遠不會迷昧。大通智勝佛（Mahabhijna-jnanabhibhu Buddha）的王子們的因緣，直到現在。燈明佛（Dipankara Buddha）授記的因緣，自然顯現驗證。由此看來，哪裡有絲毫遷變訛誤的相狀呢？試看白毫（urna）一光，洞徹照耀沒有阻礙，一切聖凡（saints and ordinary beings）始終因果，清清楚楚地在眼前。老和尚的去來，就像長江的皎潔月亮，東西各自執行，而本來的月亮湛然不動。如果一念純真，那麼心光交相輝映，不要用世俗的恒常情感，作為生死的常見。希望您以法華三昧（Lotus Samadhi），究竟未來，那麼就與老和尚眉毛緊緊相連，一同迴歸實際，長久地相互依靠，永遠不分離。又何必在幻化空虛的身體、水中月亮的映象上，妄生彼此的念頭呢？老和尚要走了，您好好努力吧。』 示王聖沖元深二生 佛性（Buddha-nature）在人身上，就像水在高原上。
【English Translation】 English version: Your heart's light pervades everything, so why can't it solidify this body of flesh and blood, and instead be cherished by the Three Jewels (Triratna)? Instructing the Chan Practitioner Langya Yao of Dongchan The Dongchan Temple of Jinsha was built by Grand Historian Nianxi Wanggong. It is managed by Princess Langya Yao. Having heard that the old monk was planning a trip to Shuangjing Mountain, she specially sent Si Nanronggong to request scriptures and arrange a place for him to reside, intending it as a place for the old monk to rest. On the sixteenth day of the ninth month, the old monk arrived as scheduled and saw that the temple was sincere and well-organized, the community was pure and solemn, and they were dedicated to reciting the Lotus Sutra (Saddharma Pundarika Sutra), planning to have more than thirty people who could recite it within seven years. This is a rare thing. After staying for a short time, he went to Jingshan. After finishing his business, he was about to return to Kuanglu, bidding farewell to the world. Wanggong earnestly pleaded with the old monk to stay, his intention unfulfilled. Before leaving, he gave this instruction, saying: 'In the nature of the Dharmadhatu (realm of reality), how can there be such appearances as coming and going? If the eye of wisdom has not opened, the dust of emotions will obstruct it. The views of separation and union disturb the mind, and the causes and conditions of gathering and scattering bind the thoughts. Those who have not attained the state of non-duality, who have not reached the point where the three times (past, present, and future) do not change and the ten directions (ten directions) are without interruption, cannot easily reach the realm of non-duality. Moreover, the Lotus Sutra takes true aspect of all existence (tathata) as its principle. The past (Buddha) Prabhutaratna (Many Jewels) still exists now, and the present (Buddha) Sakyamuni (Shakyamuni) has not passed away, abiding in one mind, never being deluded. The causes and conditions of the princes of Mahabhijna-jnanabhibhu Buddha (Great Universal Wisdom Excellence Buddha) continue to this day. The causes and conditions of Dipankara Buddha's (Dipamkara Buddha) prediction are naturally manifested and verified. From this perspective, how can there be the slightest appearance of change or error? Look at the one ray of light from the urna (white hair between the eyebrows), illuminating without obstruction, all the causes and effects of saints and ordinary beings from beginning to end are clearly before your eyes. The old monk's coming and going is like the bright moon in the Yangtze River, each traveling east and west, while the original moon remains still. If one thought is pure and true, then the light of the heart will shine together, and do not use worldly constant emotions as the common view of birth and death. I hope that you will use the Lotus Samadhi (Lotus Concentration) to ultimately reach the future, then you will be closely connected with the old monk's eyebrows, returning to reality together, relying on each other for a long time, and never separating. Why bother with the illusory and empty body, the reflection of the moon in the water, and falsely create thoughts of self and other? The old monk is leaving, may you strive hard.' Instructing the Two Students Wang Shengchong and Yuan Shen Buddha-nature (Buddha-dhatu) in people is like water on a plateau.
。有穿鑿者。無不得之。良以吾人煩惱根深。愛憎情固。不啻高原之土也。茍能力鑿深求。施工不已。務在拔煩惱之根。裂愛憎之網。則法性淵泉。源源不竭。溉靈根而沃智慧之芽。不唯道果可期。且將浚潛流而潤焦枯。普益人天。同歸法海。涓滴而與渤澥同彼。此豈外求之耶。聖沖元深昆季。久入紫柏之室。哲人往矣。恐性水清流。不無雍閼。老人適來。而為疏之。今則開發源頭。從此永無枯竭。其無以煩惱乾土。投而濁之也。
示孫詵白
無明生死根株。只在現前一念。如人周行十方。盡生平力而不已者。將謂已涉千萬途程。殊不知未離腳跟一步也。是知歷劫妄想遷流。生死輪轉。實未離當人一念耳。若能日用現前。見聞覺知。唸唸生處著力覷破。生處不生。則歷劫生死情根。當下頓斷。其實不假他力也。佛說狂心不歇。歇即菩提。豈虛語哉。老人指示父母未生前一句。著力參看。他日當有自信之時也。
示姜養晦
姜生少年英發。骨氣不凡。非靈根夙植般若種子深厚。未易得此美質也。幼稚曾見紫柏大師。即命之曰信光。意謂性具般若之光也。適參老人請益。因字之曰養晦。吾人日用見聞知覺。皆智光煥發。第被無明矇蔽。變為情識。故暗而不彰。茍能自信本有真光。不昧於現前境界
。愛惡關頭昏闇之中。靈光獨耀。不被情根之所矇蔽。是于晦而能養。則光體愈明。而真元可復矣。用其光無遺身殃。姜生體此。則廣大光明。當發現于動作云爲之間。功名建立。皆不朽之盛業。豈可自昧而不信耶。但在我慢幢摧。則光明自露耳。
示眾
近來諸方少年。有志參禪者多。及乎相見。都是顛倒漢。以固守妄想為誓願。以養懶惰為苦功。以長我慢為孤高。以弄唇舌為機鋒。以執愚癡為向上。以背佛祖為自是。以恃黠慧為妙悟。故每到叢林。身業不能入眾。口意不能和眾。縱情任意。三業不修。以禮誦為下劣。以行門為賤役。以佛法為冤家。以套語為己見。縱有能看話頭做工夫者。先要將心覓悟。故蒲團未穩。瞌睡未醒。夢也未夢見在。即自負貢高。走見善知識。說𢆯說妙。呈悟呈解。便將幾句沒下落胡說求印正。若是有緣。遇明眼善知識。即為打破窠臼。可謂大幸。若是不幸。撞見拍盲禪。將冬瓜印子一印。便斷送入外道邪坑。墮落百千萬劫。無有出頭之時。豈非可憐愍者哉。此等愚癡之輩。自失正因。又遭邪毒。縱見臨濟德山。亦不能解其迷執。豈不為大可憐愍者哉。禪門之弊。一至於此。諦觀從上古人。決不是這等。但看百丈侍馬祖。每在田中作活。如插鍬子。野鴨子公案。便是真實勘
【現代漢語翻譯】 現代漢語譯本：在愛與憎的關頭，在昏暗不明之中，靈性的光芒獨自閃耀，不被情感的根源所矇蔽。這就像在黑暗中培養光明，那麼光明的本體就會更加明亮，而真正的元氣就可以恢復了。運用這光明而沒有留下任何災禍。姜先生能夠體會到這一點，那麼廣大的光明，應當在行動作為之間顯現出來。功名建立，都是不朽的盛業，怎麼可以自己矇蔽而不相信呢？只要將我慢的旗幟摧毀，那麼光明自然就會顯露出來。
開示大眾
近來各地的年輕人，有志於參禪的人很多。等到見面，卻都是些顛倒之人。把固守妄想作為誓願，把養懶惰作為苦功，把增長我慢作為孤高，把賣弄口舌作為機鋒，把執著愚癡作為向上，把背離佛祖作為自以為是，把依仗小聰明作為妙悟。所以每到寺院叢林，身業不能融入大眾，口意不能與大眾和諧。放縱情慾，任意妄為，身口意三業都不修習。把禮拜誦經看作是低下的行為，把修行看作是卑賤的勞役，把佛法看作是冤家，把套話看作是自己的見解。縱然有能看話頭做功夫的人，也先要用心去尋求開悟。所以蒲團還沒坐穩，瞌睡還沒醒，夢也還沒夢見，就自以為是，驕傲自大，跑去見善知識（指有德行的師父），說玄說妙，呈獻自己的領悟和理解，便拿幾句沒有著落的胡說八道來求印證。如果是有緣分，遇到明眼的善知識，就為你打破舊的框架，這可以說是非常幸運的。如果是不幸，撞見瞎眼的禪師，用冬瓜印子一蓋，就把你斷送入外道邪坑，墮落百千萬劫，沒有出頭之日。這難道不是可憐可悲的人嗎？這些愚癡之輩，自己失去了正確的因，又遭到邪惡的毒害。縱然見到臨濟（Linji，禪宗大師）德山（Deshan，唐代禪宗大師），也不能解除他們的迷惑和執著。這難道不是非常可憐可悲的嗎？禪門的弊病，已經到了這種地步。仔細觀察從前的古人，決不是這樣的。只要看看百丈（Baizhang，唐代禪宗大師）侍奉馬祖（Mazu，唐代禪宗大師），常常在田中勞作，如插鍬子、野鴨子公案，便是真實的勘驗。
【English Translation】 English version: At the juncture of love and hate, in the midst of darkness and obscurity, the light of the spirit shines alone, unclouded by the roots of emotion. This is like nurturing light in the darkness, so that the essence of light becomes brighter, and the true vitality can be restored. Use this light without leaving any calamity behind. If Master Jiang can comprehend this, then the vast light should manifest in actions and deeds. The establishment of fame and achievement are all immortal great undertakings. How can one obscure oneself and not believe it? Only when the banner of ego-pride is destroyed will the light naturally reveal itself.
Instruction to the Assembly
Recently, many young people from various places aspire to practice Chan (Zen). However, upon meeting them, they are all deluded individuals. They take clinging to妄想 (wangxiang, delusional thoughts) as a vow, nurturing laziness as diligent practice, increasing ego-pride as aloofness, engaging in verbal trickery as sharp wit, clinging to ignorance as upward progress, turning away from the Buddhas and Patriarchs as self-righteousness, and relying on cleverness as profound enlightenment. Therefore, whenever they arrive at monasteries, their bodily actions cannot integrate into the community, and their speech and intentions cannot harmonize with the assembly. Indulging in desires and acting arbitrarily, they do not cultivate the three karmas (body, speech, and mind). They regard禮誦 (li song, ritual recitation) as inferior, practice as menial labor, the Dharma as an enemy, and clichés as their own insights. Even if there are those who can contemplate the topic of meditation and work hard, they first seek enlightenment with their minds. Therefore, before the蒲團 (putuan, meditation cushion) is stable, before they are fully awake, before they have even dreamt of it, they become self-important and arrogant, running to see善知識 (shanzhishi, virtuous teachers), speaking mysteriously and wonderfully, presenting their enlightenment and understanding, and then using a few groundless nonsense words to seek endorsement. If they are fortunate enough to encounter a clear-eyed善知識 (shanzhishi, virtuous teachers), who will break their old frameworks, this can be considered very lucky. If they are unfortunate and encounter a blind Chan (Zen) master, who stamps them with a 'winter melon seal,' they will be sent into heretical pits, falling for hundreds of thousands of kalpas (aeons), with no chance of escape. Are these not pitiful and lamentable people? These ignorant beings lose the correct cause themselves and are poisoned by evil. Even if they see Linji (Linji, a Chan master) and Deshan (Deshan, a Chan master of the Tang Dynasty), they cannot resolve their delusion and attachment. Is this not very pitiful and lamentable? The drawbacks of the Chan (Zen) school have reached this point. Carefully observe the ancient masters of the past; they were definitely not like this. Just look at Baizhang (Baizhang, a Chan master of the Tang Dynasty) serving Mazu (Mazu, a Chan master of the Tang Dynasty), often working in the fields, such as the case of planting hoes and wild ducks, which is a true examination.
驗工夫處。以此故有一日不作。一日不食之誡。楊岐之事慈明。二十餘年。行門親操。執事百千辛苦。未嘗憚勞。故得光明碩大。照耀今古。若懶融之負米。黃梅之碓房。歷觀古人。無一不從辛苦中來。何其今之少年。才入叢林。便以參禪為向上。只圖端坐。現成受用。袖手不展。一草不拈。如此薄福。絕無慚愧之心。縱有妙悟。只成孤調。絕無人天供養。況無真實修行。虛消信施。甘墮沉淪者乎。若是真實為生死漢子。當觀本師釋迦文佛。於三千大千世界。無有如芥子許。不是為求菩提舍頭目髓腦處。如此當發勇猛。𢬵舍一條窮性命。將這一具臭骨頭。佈施十方。供養大眾。一切行門。苦心操持。難行能行。難忍能忍。若於日用六根門頭。頭頭透過。便得法法解脫。古人云。從緣入者相應疾。如此用心。三十年不改。縱不悟道。再出頭來。定是頂天立地漢子也。老人以此示之遍告同參。
憨山老人夢遊集卷第七 卍新續藏第 73 冊 No. 1456 憨山老人夢遊集
憨山老人夢遊集卷第八
侍 者 福 善 日錄
門 人 通 炯 編輯
嶺南弟子 劉起相 重較
法語
示歸宗智監寺
歸宗為古尊宿說法地。達觀師倡緣興復。既而湛公竭身
【現代漢語翻譯】 現代漢語譯本
這是檢驗修行功夫的地方。因此有『一日不作，一日不食』的告誡。楊岐（Yangqi，禪宗大師）侍奉慈明（Ciming，禪宗大師）二十餘年，身體力行，親自操持，承擔了無數的辛苦勞作，從未畏懼辛勞，因此才獲得了光明碩大的成就，照耀古今。像懶融（Lanrong，唐代禪僧）背米，黃梅（Huangmei，禪宗道場）在碓房勞作，縱觀古人，沒有一個不是從辛苦中得來的。為什麼現在的少年，才進入叢林，就以參禪為最高目標，只圖端坐，現成受用，袖手旁觀，什麼也不做。如此薄福，絕無慚愧之心。縱然有精妙的領悟，也只是孤芳自賞，絕不會有人天供養。更何況沒有真實的修行，白白消耗信徒的供養，甘願墮入沉淪呢？如果真是爲了生死大事而修行的人，應當傚法本師釋迦文佛（Sakyamuni Buddha），在三千大千世界中，沒有像芥子那麼小的地方，不是爲了求菩提而捨棄頭目髓腦的。如此應當發起勇猛之心，捨棄這條窮命，將這一具臭骨頭，佈施十方，供養大眾，一切行門，苦心操持，難行能行，難忍能忍。如果在日常的六根門頭，都能一一透過，便能得到法法解脫。古人說：『從緣入者相應疾。』如此用心，三十年不改變，縱然不能悟道，再次出頭來，必定是頂天立地的漢子。我以此告誡各位同參道友。
憨山老人夢遊集卷第七 卍新續藏第 73 冊 No. 1456 憨山老人夢遊集
憨山老人夢遊集卷第八
侍 者 福 善 日錄
門 人 通 炯 編輯
嶺南弟子 劉起相 重較
法語
示歸宗智監寺
歸宗（Guizong，寺廟名）是古代尊宿說法的地方。達觀師（Daguan，法號）倡議募捐興復，之後湛公（Zhan Gong，法號）竭盡全力。 English version
This is where the effort of practice is tested. Therefore, there is the admonition: 'A day without work, a day without food.' Yangqi (Yangqi, a Chan master) served Ciming (Ciming, a Chan master) for more than twenty years, practicing diligently and personally taking charge, bearing countless hardships and labors, never fearing toil. Therefore, he attained great and luminous achievements, illuminating the past and present. Like Lanrong (Lanrong, a Chan monk of the Tang Dynasty) carrying rice, and Huangmei (Huangmei, a Chan monastery) working in the rice-husking room, looking at the ancients, none of them came from ease. Why is it that young people today, as soon as they enter the monastery, regard Chan meditation as the highest goal, only seeking to sit idly, enjoying ready-made benefits, standing by with folded arms, doing nothing at all. With such meager blessings, they have absolutely no sense of shame. Even if they have profound insights, they are merely solitary tunes, and will never receive offerings from humans and devas. Moreover, without true practice, they vainly consume the offerings of believers, willingly falling into ruin. If one is truly practicing for the great matter of life and death, one should emulate our teacher Sakyamuni Buddha (Sakyamuni Buddha), in the three thousand great thousand worlds, there is not a place as small as a mustard seed that was not where he sacrificed his head, eyes, marrow, and brains in order to seek Bodhi. Thus, one should arouse a courageous mind, abandon this poor life, and give this stinking skeleton to the ten directions, offering it to the masses, diligently practicing all forms of conduct, doing what is difficult to do, enduring what is difficult to endure. If one can penetrate each and every one of the six sense faculties in daily life, one will attain liberation from all dharmas. The ancients said: 'Those who enter through conditions respond quickly.' If one applies oneself in this way, without changing for thirty years, even if one does not attain enlightenment, when one reappears, one will surely be a man who stands tall between heaven and earth. I use this to admonish all fellow practitioners.
Han Shan Lao Ren Meng You Ji, Volume 7 卍 New Continued Collection, Volume 73, No. 1456, Han Shan Lao Ren Meng You Ji
Han Shan Lao Ren Meng You Ji, Volume 8
Attendant: Fu Shan, Daily Record
Disciple: Tong Jiong, Edited
Lingnan Disciple: Liu Qixiang, Re-examined
Dharma Talk
Instruction to Zhi, Supervisor of Guizong Monastery
Guizong (Guizong, name of a temple) is the place where ancient venerable monks expounded the Dharma. Master Daguan (Daguan, Dharma name) initiated the fundraising to restore it, and then Zhan Gong (Zhan Gong, Dharma name) exhausted his efforts.
【English Translation】 English version
This is where the effort of practice is tested. Therefore, there is the admonition: 'A day without work, a day without food.' Yangqi (Yangqi, a Chan master) served Ciming (Ciming, a Chan master) for more than twenty years, practicing diligently and personally taking charge, bearing countless hardships and labors, never fearing toil. Therefore, he attained great and luminous achievements, illuminating the past and present. Like Lanrong (Lanrong, a Chan monk of the Tang Dynasty) carrying rice, and Huangmei (Huangmei, a Chan monastery) working in the rice-husking room, looking at the ancients, none of them came from ease. Why is it that young people today, as soon as they enter the monastery, regard Chan meditation as the highest goal, only seeking to sit idly, enjoying ready-made benefits, standing by with folded arms, doing nothing at all. With such meager blessings, they have absolutely no sense of shame. Even if they have profound insights, they are merely solitary tunes, and will never receive offerings from humans and devas. Moreover, without true practice, they vainly consume the offerings of believers, willingly falling into ruin. If one is truly practicing for the great matter of life and death, one should emulate our teacher Sakyamuni Buddha (Sakyamuni Buddha), in the three thousand great thousand worlds, there is not a place as small as a mustard seed that was not where he sacrificed his head, eyes, marrow, and brains in order to seek Bodhi. Thus, one should arouse a courageous mind, abandon this poor life, and give this stinking skeleton to the ten directions, offering it to the masses, diligently practicing all forms of conduct, doing what is difficult to do, enduring what is difficult to endure. If one can penetrate each and every one of the six sense faculties in daily life, one will attain liberation from all dharmas. The ancients said: 'Those who enter through conditions respond quickly.' If one applies oneself in this way, without changing for thirty years, even if one does not attain enlightenment, when one reappears, one will surely be a man who stands tall between heaven and earth. I use this to admonish all fellow practitioners.
Han Shan Lao Ren Meng You Ji, Volume 7 卍 New Continued Collection, Volume 73, No. 1456, Han Shan Lao Ren Meng You Ji
Han Shan Lao Ren Meng You Ji, Volume 8
Attendant: Fu Shan, Daily Record
Disciple: Tong Jiong, Edited
Lingnan Disciple: Liu Qixiang, Re-examined
Dharma Talk
Instruction to Zhi, Supervisor of Guizong Monastery
Guizong (Guizong, name of a temple) is the place where ancient venerable monks expounded the Dharma. Master Daguan (Daguan, Dharma name) initiated the fundraising to restore it, and then Zhan Gong (Zhan Gong, Dharma name) exhausted his efforts.
盡力。竟還故物。今廿餘年。湛公化去。弟子修慈荷之。予丙辰夏。來禮金輪舍利塔。睹其寺。規模甲匡山之勝。因思輔弼者。誠難其人。眾中見禪人在智。眉宇秀拔。卓有骨氣。因屬主者。命為監寺。禪人善密行。凡眾人盡日所務有不及者。視其當務。必通夕不寐。一一親為料理。明發則事無不辦者。予嘻噓而嘆曰。有是哉。予嘗見叢林年少。率無慚愧。一味養懶。三業不攝。禮誦不修。甚至白晝安眠。安肯終夜不寐。身任其勞。以備大眾之務乎。昔佛弟子千二百人獨稱羅睺為密行第一。故為佛長子。此土前輩諸祖。唯百丈一日不作。一日不食。遂為叢林千古典刑。永明每日行一百八事行。故閻羅殿上。影象供養。佛說三千大千世界。無有如芥子許。不是菩薩捨身命為眾生處。故感為天中天。是知從上佛祖。無有不從行門。建立世間福田功德也。禪人能以此心。放捨身命。荷負叢林。即是建立三寶。三寶常住。即是續佛慧命。慧命不斷。即是報佛深恩。知恩報恩。即是慈父之孝子矣。既秉如是行愿。二六時中。唸唸諦思。我自無始生死以來。舍此身骨如須彌山。所飲母乳如四海水。如此捨身受身。皆造生死苦業。何曾一日以此身命。修出世行乎。若果有之。則吾今生。定不如此在凡夫地矣。今幸有此身。發難得之志
【現代漢語翻譯】 現代漢語譯本： 盡力完成，最終恢復了原貌。如今已經二十多年了，湛公（指湛然居士，匡山開先寺的住持）已經圓寂，他的弟子修慈承擔了寺院的事務。我在丙辰年夏天，前來禮拜金輪舍利塔，看到這座寺廟的規模堪稱匡山之最。因此想到，要找到一位合適的輔佐者，實在不容易。在眾人之中，我看到禪人（指在智禪人）眉宇清秀挺拔，很有骨氣，於是囑咐寺院的主持，任命他為監寺。 這位禪人擅長秘密修行，凡是眾人整天忙碌也無法完成的事情，他都會根據事情的輕重緩急，必定通宵不眠，親自一一料理。第二天早上，所有事情都能辦妥。我讚歎道：『竟然有這樣的人啊！』我曾經見過叢林中的年輕人，大多不知羞愧，一味地貪圖安逸，不約束身口意三業，不認真禮誦修行，甚至白天睡覺。他們怎麼肯整夜不睡，親自承擔勞累，來完成大眾的事務呢？ 過去佛陀的弟子一千二百人中，唯獨稱讚羅睺羅（Rahula，佛陀的兒子）為密行第一，所以他是佛陀的長子。我們這片土地上的前輩祖師中，只有百丈禪師（Baizhang，唐代禪宗大師）一日不勞動，一日不吃飯，因此成為叢林中的千古典範。永明延壽禪師（Yongming Yanshou，宋代禪宗大師）每日修行一百零八件事，所以在閻羅殿上，有他的畫像供奉。佛陀說，在三千大千世界中，沒有像芥菜籽那麼小的地方，不是菩薩捨棄身命為眾生的地方。所以感得成為天中之天（指佛陀）。由此可知，從古至今的佛祖，沒有不是從修行入手，建立世間的福田功德的。' 禪人能夠以這樣的心，放下身命，承擔叢林的事務，這就是建立三寶（指佛、法、僧）。三寶常住世間，就是延續佛陀的慧命。慧命不斷絕，就是報答佛陀的深恩。知恩報恩，就是慈父的孝子啊！既然秉持這樣的行愿，在一天二十四小時中，唸唸都要認真思考：我從無始生死以來，捨棄的身體骨骼像須彌山（Sumeru，佛教中的聖山）一樣多，所喝的母親的乳汁像四大海水一樣多。這樣捨身受身，都是造作生死的苦業。何曾有一天用這個身命，修習出世間的修行呢？如果真的有，那麼我今生，一定不會像現在這樣還在凡夫的地位啊！現在有幸擁有這個身體，發起難得的志向。
【English Translation】 English version: Exerting effort, it was eventually restored to its original state. Now, more than twenty years have passed. Chan Gong (referring to Zhanran Jushi, the abbot of Kaixian Temple on Mount Kuang) has passed away, and his disciple Xiu Ci has taken on the affairs of the temple. In the summer of the Bingchen year, I came to pay homage to the Golden Wheel Relic Pagoda and saw that the scale of this temple was the best in Mount Kuang. Therefore, I thought that it was really difficult to find a suitable assistant. Among the crowd, I saw Chan Ren (referring to Chan Ren Zai Zhi) with clear and upright eyebrows, and a strong character, so I instructed the abbot of the temple to appoint him as the supervisor. This Chan Ren is good at secret practice. For things that everyone is busy with all day but cannot complete, he will definitely stay up all night according to the urgency of the matter, and personally take care of them one by one. The next morning, everything can be done properly. I exclaimed: 'There is such a person!' I have seen young people in the jungle, most of whom are shameless, only greedy for comfort, do not restrain their three karmas of body, speech, and mind, do not seriously recite and practice, and even sleep during the day. How can they stay up all night, personally bear the labor, and complete the affairs of the masses? In the past, among the 1,200 disciples of the Buddha, only Rahula (the Buddha's son) was praised as the first in secret practice, so he was the Buddha's eldest son. Among the previous patriarchs in this land, only Zen Master Baizhang (a Zen master of the Tang Dynasty) did not work for a day and did not eat for a day, so he became a model for thousands of years in the jungle. Zen Master Yongming Yanshou (a Zen master of the Song Dynasty) practiced 108 things every day, so in the Yama Palace, there is his portrait for worship. The Buddha said that in the three thousand great thousand worlds, there is no place as small as a mustard seed that is not a place where Bodhisattvas give up their lives for sentient beings. Therefore, he is moved to become the God of Gods (referring to the Buddha). From this, it can be seen that the Buddhas and patriarchs from ancient times have all started from practice and established the merits and virtues of the field of blessings in the world.' Chan Ren can use this mind to let go of his life and take on the affairs of the jungle. This is to establish the Three Jewels (referring to the Buddha, Dharma, and Sangha). The Three Jewels always reside in the world, which is to continue the wisdom life of the Buddha. If the wisdom life is not cut off, it is to repay the deep grace of the Buddha. Knowing and repaying grace is the filial son of a loving father! Since he holds such vows, he must carefully think about it in every thought of the twenty-four hours of the day: Since the beginningless cycle of birth and death, the bones of the body I have given up are as many as Mount Sumeru, and the mother's milk I have drunk is as much as the four great seas. Such giving up and receiving bodies are all creating the karma of suffering in birth and death. Has there ever been a day when I used this body and life to cultivate the practice of transcending the world? If there really was, then I would definitely not be in the position of an ordinary person like I am now in this life! Now I am fortunate to have this body and develop a rare aspiration.
。一生盡命。不捨本行。則是一生超過百劫千生矣。如此。乃謂不虛生耳。禪人從此更發精進。居一切時。但將趙州狗子佛性話頭。蘊在胸中。隨就作處。心心參究。畢竟因甚道無。一旦搕著抹著。一念疑團迸裂。從前生死。頓然了卻。是可謂福慧。二嚴一生取辦。古人云。移花兼蝶至。買石得云饒。前三十六代祖師。一齊在禪人眉毛上。轉大法輪也。
示自宗念禪人
佛教弟子。修出世法。唯自利利他。二種妙行。利他謂之修福。自利謂之修慧。菩薩發心。勤求無上菩提。菩薩雖知法性空寂。而不捨有為諸行。知法性空。是謂自利。不捨諸行。是謂利他。從上佛祖。未有不由二行。得出生死者。是以釋迦世尊。歷劫勤修難行苦行。我等曠大劫來。于生死海。頭出頭沒。捨身受身。不可思議。皆是虛生浪死。何有一毛真實行門。若有寔行。則定不似今生。者頭面也。迴光返照。猛自思惟。豈不痛哉。禪人今幸仗夙緣。早得脫俗。永離苦海。又得安居名山。諸祖說法勝道場地。此萬劫難遇之緣。正是饑逢王膳。病遇醫王。自當慶幸無量。即盡此形壽。拌舍一生。作此功德。已勝百劫千生。空過無益也。禪人當信老人言。自今之後。發堅固不退之心。持勇猛剛強之志。儘自己色力。量自己才能。辦一片肯心。
【現代漢語翻譯】 現代漢語譯本：如果一個人一生都竭盡全力，不放棄自己的修行，那麼這一生就超過了百劫千生的價值。這樣，才可以說沒有虛度此生。禪人從此更要發奮精進，無論何時何地，都將趙州和尚『狗子有無佛性』的話頭，放在心中，隨時隨地用心參究，追究到底為什麼說『無』。一旦觸及、領悟，一念之間的疑團破裂，從前的生死輪迴，頓時了結。這就可以說是福慧雙修，一生圓滿。古人說：『移花引來蝴蝶，買石贈送雲彩。』前三十六代祖師，一齊在禪人的眉毛上，轉動大法輪啊。
（以下是）開示自宗念禪人
佛教弟子，修習出世之法，唯有自利利他兩種妙行。利他叫做修福，自利叫做修慧。菩薩發心，勤奮追求無上菩提。菩薩雖然知道法性空寂，但不捨棄有為的各種行為。知道法性空，這叫做自利；不捨棄各種行為，這叫做利他。從古至今的佛祖，沒有不是通過這兩種修行，才得以脫離生死的。因此，釋迦世尊，歷經無數劫，勤奮修行難行苦行。我們從曠遠的大劫以來，在生死之海中，時沉時浮，捨棄這個身體又接受那個身體，不可思議，都是虛度光陰，白白死去，沒有一絲一毫真實的修行。如果真有真實的修行，那麼一定不會是現在的這個樣子。回頭反省，猛烈地自我思考，難道不痛心嗎？禪人現在有幸憑藉前世的因緣，早早地脫離世俗，永遠離開苦海，又能夠安住在名山，諸位祖師說法的殊勝道場，這是萬劫難遇的機緣，正像是飢餓時遇到了豐盛的御膳，生病時遇到了醫術高明的醫生，自然應當慶幸不已。就用盡這一生的壽命，捨棄一生，做這番功德，已經勝過百劫千生的虛度光陰，毫無益處。禪人應當相信我的話，從今以後，發起堅固不退轉的決心，持有勇猛剛強的志向，儘自己的力量，衡量自己的才能，拿出真誠懇切的心。
【English Translation】 English version: If one exhausts their life force and does not abandon their fundamental practice, then this one lifetime surpasses hundreds of thousands of lifetimes. Only then can it be said that this life has not been lived in vain. Chan practitioners should henceforth further arouse diligence and vigor. At all times, keep the 'Does a dog have Buddha-nature?' koan of Zhaozhou (Zhao Zhou, a famous Chan master) in your heart, and investigate it with your mind wherever you are. Ultimately, what is the reason for saying 'no'? Once you touch upon it and understand it, the mass of doubt in a single thought will burst open, and the cycle of birth and death from the past will be completely ended. This can be called the dual cultivation of blessings and wisdom, accomplished in one lifetime. The ancients said, 'Move a flower and the butterflies come; buy a stone and get clouds as a bonus.' The thirty-six generations of ancestral teachers are all turning the great Dharma wheel on the Chan practitioner's eyebrows.
Instruction to Chan Practitioner Zizong Nian
Buddhist disciples, in cultivating the Dharma of transcending the world, have only two wonderful practices: benefiting oneself and benefiting others. Benefiting others is called cultivating blessings, and benefiting oneself is called cultivating wisdom. Bodhisattvas arouse the aspiration to diligently seek unsurpassed Bodhi (supreme enlightenment). Although Bodhisattvas know that the nature of Dharma is empty and still, they do not abandon the various conditioned actions. Knowing that the nature of Dharma is empty is called benefiting oneself; not abandoning the various actions is called benefiting others. From the Buddhas and Patriarchs of the past, none have escaped birth and death without these two practices. Therefore, Shakyamuni Buddha (the historical Buddha), over countless kalpas (eons), diligently cultivated difficult and ascetic practices. We, from vast and great kalpas, have been sinking and floating in the sea of birth and death, abandoning this body and receiving that body, inconceivably, all in vain and dying meaninglessly, without a single genuine practice. If there were genuine practice, then it would certainly not be like this present life, this face. Turn the light inward and reflect, think fiercely for yourself, is it not painful? Chan practitioners are now fortunate to rely on past affinities to have escaped the mundane early, to have left the sea of suffering forever, and to be able to dwell in famous mountains, the supreme Dharma-teaching places of the ancestors. This is an opportunity difficult to encounter in ten thousand kalpas, like meeting a royal feast when hungry, or meeting a skilled doctor when sick. You should naturally rejoice immeasurably. Use up this lifespan, give up this life, and do this merit, which is already better than spending hundreds of thousands of kalpas in vain, without benefit. Chan practitioners should believe my words, from now on, arouse a firm and unretreating mind, hold a courageous and strong will, exhaust your strength, measure your ability, and bring forth a sincere and earnest heart.
任緣隨愿。耐心耐煩。忍苦忍勞。即一日成就一種功德。已勝一生空過矣。禪人自說身弱神疲。不能任事。古人貴在心力強願力大。不在色力健不健也。今雖小恙不為大苦。若造惡業。墮在三塗。即求今日。以小病小惱之身心。求作福田之利益。不可得也。佛令眾生。思地獄苦。發菩提心。正是今日䇿發精進幢也。古德云。寧有法死。不無法生。縱舍此身命。作此妙行。猶為般若舟航。可到彼岸。茍不勉力強志。可謂虛負此生。既到寶山。空手而歸。豈不惜哉。若能安心於無事。則心空。心空則神不竭。神不竭則身不勞。如此是為無作妙行。遇緣即宗。定不為日用所轉。頭頭成就大解脫門矣。當諦思之。
示陸將軍(名世顯號鎮湖)
將軍為濠梁世胄。天性英傑。其殺機固所賦也。中年知向道。入海門周先生室。先生拈古人勸君識取主人公之語。示之。老人歸隱匡山。謁老人金輪峰下。自知殺業太重。愿求懺悔。老人喜其性直無偽。固古豪傑忠肝義膽之儔。第古今賦此天性者多。盡錯用其心。故以佛種子。翻作地獄苦具耳。佛性無二。眾生與佛。不隔一毫。達性眾生即佛。不達性佛即眾生。如清冷之水。以之獻佛則清凈。以之洗穢則污濁。故佛之慈悲。即眾生之殺機。古德云。護生須用殺。殺盡始安居。
【現代漢語翻譯】 現代漢語譯本：隨順因緣，滿足願望。以耐心和不厭煩的精神，忍受苦難和辛勞。這樣即使一天成就一種功德，也勝過一生虛度光陰。有些禪人自稱身體虛弱，精神疲憊，不能勝任事務。古人看重的是強大的心力和遠大的願力，而不是身體是否強健。現在即使有些小病，也不算大苦。如果造作惡業，墮入地獄、餓鬼、畜生三惡道，即使想在今天，用這小病小惱的身心，求作福田的利益，也是不可能的。佛陀教導眾生，思維地獄的苦難，從而發起菩提心（覺悟之心）。這正是今天策勵發起精進之幢的時候。古德說：『寧可為法而死，也不要無所作為地活著。』即使捨棄此身性命，做這微妙的修行，仍然是般若（智慧）的舟船，可以到達彼岸。如果不能勉力加強志向，可以說是虛度此生，既然到了寶山，卻空手而歸，豈不可惜！如果能安心於無事，那麼內心就會空明。內心空明，精神就不會耗竭。精神不耗竭，身體就不會勞累。這樣就是無作妙行。遇到因緣就應機而用，一定不會被日常瑣事所左右，處處都能成就大解脫之門。應當仔細思考這些道理。
示陸將軍（名世顯，號鎮湖）： 將軍是濠梁（古地名，今安徽鳳陽）世代的豪族，天性英勇傑出。他的殺伐之氣本來就是天賦的。中年時知道向佛，進入海門周先生的門下。周先生用古人『勸君識取主人公』的話來開示他。後來將軍歸隱匡山（廬山的別稱），在金輪峰下拜見我。他自知殺業太重，希望求懺悔。我很高興他天性耿直，沒有虛偽，確實是古代豪傑忠肝義膽的同類。只是古今擁有這種天性的人很多，都錯誤地使用了他們的心。所以用佛的種子，反而變成了地獄的苦具。佛性沒有差別，眾生與佛，不隔一絲一毫。通達本性，眾生就是佛；不通達本性，佛就是眾生。就像清澈的水，用它來供佛就很清凈，用它來洗滌污穢就很污濁。所以佛的慈悲，就是眾生的殺機。古德說：『護生必須用殺，殺盡才能安居。』
【English Translation】 English version: Follow the conditions and fulfill the vows. Endure suffering and hardship with patience and perseverance. Even achieving one merit in a day is better than wasting a lifetime. Some Chan practitioners claim that their bodies are weak and their spirits are tired, making them unable to handle affairs. The ancients valued strong willpower and great aspirations, not physical strength. Even if there are minor ailments now, they are not great suffering. If one creates evil karma and falls into the three evil realms (hell, hungry ghosts, and animals), even if one wants to use this slightly ill body and mind to seek the benefits of creating a field of merit today, it will be impossible. The Buddha teaches sentient beings to contemplate the suffering of hell, thereby arousing Bodhicitta (the mind of enlightenment). This is precisely the time to encourage and raise the banner of diligence. An ancient virtuous one said: 'Rather die for the Dharma than live without purpose.' Even if one sacrifices this life and performs this wonderful practice, it is still a Prajna (wisdom) boat that can reach the other shore. If one cannot strive to strengthen one's will, it can be said that one has wasted this life. Having arrived at the treasure mountain, yet returning empty-handed, how regrettable! If one can find peace in non-action, then the mind will be empty. If the mind is empty, the spirit will not be exhausted. If the spirit is not exhausted, the body will not be tired. This is called wonderful action without action. When encountering conditions, respond accordingly, and one will certainly not be swayed by daily affairs, achieving great liberation everywhere. One should carefully consider these principles.
Instructing General Lu (named Shi Xian, styled Zhen Hu): General, you are from a distinguished family in Hao Liang (an ancient place name, now Fengyang, Anhui), and you are naturally heroic and outstanding. Your martial spirit is inherent. In middle age, you knew to turn to Buddhism and entered the school of Master Zhou of Hai Men. Master Zhou used the words of the ancients, 'I urge you to recognize the protagonist,' to enlighten him. Later, the general retired to Kuangshan (another name for Mount Lu) and visited me at the foot of Jinlun Peak. He knew that his karma of killing was too heavy and wished to seek repentance. I was pleased that he was straightforward and sincere, truly a companion of the loyal and righteous heroes of ancient times. However, many people throughout history who possessed this nature have misused their minds. Therefore, the seeds of the Buddha have been transformed into the tools of suffering in hell. Buddha-nature is undifferentiated; sentient beings and Buddhas are not separated by a hair's breadth. Those who understand their nature are Buddhas; those who do not understand their nature, Buddhas are sentient beings. Like clear water, it is pure when offered to the Buddha, and it is dirty when used to wash filth. Therefore, the compassion of the Buddha is the martial spirit of sentient beings. An ancient virtuous one said: 'To protect life, one must use killing; only when killing is exhausted can one dwell in peace.'
又云梵語阿羅漢。此云殺賊。經云。與五陰魔。煩惱魔。死魔共戰。有大功勛。滅三毒。出三界。破魔網。爾時如來一大歡喜。此釋迦老子。勸人殺生之榜樣也。以佛能如此殺生。故號大雄猛。世尊。世人愚癡。賦有雄猛之佛性。而不自殺其賊。翻以殺人。劫劫生生。酬償地獄之苦。而自以為功多。豈不為至愚至癡。倒用其佛性者哉。語云。一將功成萬骨枯。自古罪之大者。莫大於殺生。其殺人以為功。殺生食肉。恣口腹。以為快其愚等也。將軍能迴心向上。自求多福。從今日去。以殺生之勇自殺其欲。佛言貪慾瞋恚。過於怨賊。能自斷之。是為殺賊。能破煩惱。出生死苦。是為大雄。以此直求無上佛果。是為大賞。其殺之利有如此者。而自棄不謀。可謂智乎。雖然。殺人則易。自殺則難。故云出家大丈夫事。非將相所能為老人葛藤至此。是謂法施慈悲。將軍信此。是真懺悔。
示慧成信首座
首座慧成。中年棄妻挈子出家。曾參達觀蓮池兩大師。乃至南嶽湖東掩關。老人將卜居南嶽。成破關相迎。遂侍巾舄。一日作禮。白言。某幸末法。為佛弟子。志出生死。親見三大師。現身五濁惡世。衛護法門。行其難行。忍其難忍。調其難調。每見如來教中教菩薩法。將謂空言。今親承三大師之行履典刑。現在便
【現代漢語翻譯】 現代漢語譯本：還有梵語的阿羅漢（Arhat），這裡翻譯為『殺賊』。經書中說，阿羅漢與五陰魔（Skandha-mara）、煩惱魔（Klesha-mara）、死魔（Mrtyu-mara）共同戰鬥，立下巨大功勛，滅除貪嗔癡三毒，脫離欲界、色界、無色界三界，破除魔的羅網。那時如來（Tathagata）非常歡喜。這釋迦老子（Sakyamuni）是勸人殺生的榜樣啊！因為佛能如此殺生，所以被稱為大雄猛世尊（Mahavira）。世人愚癡，賦有雄猛的佛性，卻不自己殺死心中的賊，反而去殺人，導致生生世世都在地獄中償還痛苦，還自以為功德很多，這難道不是最愚蠢最癡迷，顛倒使用佛性嗎？俗話說，『一將功成萬骨枯』，自古以來罪過最大的莫過於殺生。那些把殺人當作功勞，殺生吃肉，放縱口腹之慾的人，真是愚蠢至極！將軍如果能回心轉意，努力向上，為自己求得更多福報，從今天開始，用殺生的勇氣來殺死自己的慾望。佛說貪慾和嗔恚比怨賊還要厲害，能夠自己斷除這些，就是殺賊。能夠破除煩惱，脫離生死痛苦，就是大雄。用這種方式直接求取無上佛果（Anuttara-samyak-sambodhi），就是最大的獎賞。殺『賊』的利益有這麼多，卻自己放棄不去謀求，能說是明智嗎？雖然如此，殺人容易，殺死自己的慾望卻很難，所以說出家是大丈夫的事業，不是將相所能做到的。老衲我說的這些話就到此為止，這叫做法施慈悲。將軍如果相信這些，才是真正的懺悔。
開示慧成信首座（Chief Disciple）
首座慧成，中年時拋棄妻子兒女出家，曾經參訪過達觀（Daguan）和蓮池（Lianchi）兩位大師，甚至到南嶽湖東閉關。老衲我將要到南嶽居住，慧成破關出來迎接，於是侍奉左右。有一天，慧成頂禮后說道：『我僥倖在末法時代，成為佛的弟子，立志要脫離生死輪迴，親眼見到達觀、蓮池、紫柏三大師，在五濁惡世（turbid and evil world）中，衛護佛法，做常人難以做到的事，忍受常人難以忍受的痛苦，調伏常人難以調伏的心。每次看到如來教導中的菩薩法，還以為是空話，現在親身經歷了三大師的行為典範，現在便
【English Translation】 English version: Furthermore, the Sanskrit term is Arhat (Arhat). This translates to 'killer of thieves'. The sutras say that the Arhat fights alongside the five Skandha-maras (Skandha-mara), Klesha-mara (Klesha-mara), and Mrtyu-mara (Mrtyu-mara), achieving great merit, eradicating the three poisons of greed, hatred, and delusion, transcending the three realms (desire realm, form realm, formless realm), and breaking the net of Mara. At that time, the Tathagata (Tathagata) rejoices greatly. This Sakyamuni (Sakyamuni) is an example of encouraging people to kill! Because the Buddha can kill in this way, he is called the Mahavira (Mahavira). Worldly people are foolish, endowed with the heroic Buddha-nature, yet they do not kill the thieves within themselves. Instead, they kill others, leading to lifetimes of repaying suffering in hell, while thinking they have accumulated much merit. Isn't this the height of foolishness and delusion, misusing their Buddha-nature? As the saying goes, 'Behind every successful general lies a mountain of bones.' Since ancient times, there has been no greater sin than killing. Those who regard killing as merit, killing living beings to eat meat, indulging their appetites, are utterly foolish! General, if you can turn your heart upward, strive for more blessings for yourself, and from today onward, use the courage to kill to kill your desires. The Buddha said that greed and hatred are more dangerous than vengeful thieves. Being able to cut them off yourself is killing thieves. Being able to break through afflictions and escape the suffering of birth and death is being a great hero. Using this method to directly seek the unsurpassed Buddha-fruit (Anuttara-samyak-sambodhi) is the greatest reward. The benefits of killing 'thieves' are so numerous, yet you abandon them and do not seek them. Can this be called wisdom? However, killing others is easy, but killing one's own desires is difficult. Therefore, it is said that leaving home is a task for great heroes, not something generals and ministers can do. This old monk's rambling ends here. This is called Dharma-giving compassion. General, if you believe this, it is true repentance.
Instruction to Chief Disciple Hui Cheng
Chief Disciple Hui Cheng, in middle age, abandoned his wife and children to leave home. He had visited the masters Daguan (Daguan) and Lianchi (Lianchi), and even secluded himself in a hermitage east of Mount Nan. This old monk was about to reside on Mount Nan, and Hui Cheng broke his seclusion to welcome him, thus serving him closely. One day, Hui Cheng prostrated and said, 'I am fortunate to be a disciple of the Buddha in the Dharma-ending Age, aspiring to escape birth and death. I have personally witnessed the three great masters Daguan, Lianchi, and Zibo, protecting the Dharma in the turbid and evil world (turbid and evil world), doing what is difficult to do, enduring what is difficult to endure, and taming what is difficult to tame. Every time I see the Bodhisattva Dharma in the Buddha's teachings, I thought it was empty talk. Now, having personally experienced the exemplary conduct of the three great masters, I now
可盡形壽依歸。誠難捨此。別求怙恃矣。乃寫三大師之真。終身佩奉。且生生世世。執此愿輪。即往來人天。周流六趣。曾無厭倦。乞師為我證明之。老人聞而笑曰。此固子之深心本願。雖然似矣。猶未探其本也。請試觀夫本師和尚。毗盧遮那。法身非身。以文殊觀音普賢三大士之行。以成其身。文殊智也。觀音悲也。普賢行也。舍此三者。則法身寂寥。亦無寄矣。故如來法身。若言其智。則徹法界理事因果。乃至草芥塵毛。無不盡其源底。盡眾生界心念頭數。莫不徹其根源。若言其悲。則盡眾生數皆為己身。凡眾生之飢寒困苦疾病痛癢。乃至三塗劇苦。皆菩薩全身一體共受。故能不捨於一眾生。若言其行。則盡虛空徹法界。無一草芥塵毛。不是菩薩捨身命處。故普賢十愿。一一皆言虛空界盡。眾生界盡。眾生業盡。眾生煩惱盡。我此行愿無有窮盡。是故本師毗盧遮那。以此三法。成就一身。少一法而法身不成。即一眾生而非自己。則法身不遍。乃至塵毛草芥。一有不徹。則未盡無明。以至虛空盡處。而行愿亦盡。則法身斷滅。雖然。於法界性中。觀此三者。如首羅三目。即一即三。非三非一。于寂滅海中。猶似漚滅漚生耳。若有挺特沒量大人。能于毗盧頂𩕳上行。回視此三行者。大似喚奴作郎矣。以彼區區介爾之行
【現代漢語翻譯】 現代漢語譯本 可以盡畢生去皈依（三大師），但實在難以捨棄現在的依怙，再去別處尋求。因此我抄寫三大師的畫像，終身佩戴供奉，並且生生世世，堅持這個願望。即使往來於人天道，周流於六道輪迴，也從不厭倦。懇請師父為我證明。」 老人聽了笑著說：「這固然是你的深心本願，雖然好像明白了，但還沒有探究到根本。請你仔細觀察本師和尚（根本的老師）——毗盧遮那（Vairocana，光明遍照），他的法身並非有形之身，而是以文殊（Manjusri，妙吉祥）、觀音（Avalokitesvara，觀世音）、普賢（Samantabhadra，普賢）三大士的行持來成就其身。文殊代表智慧，觀音代表慈悲，普賢代表行愿。捨棄這三者，法身就寂寞空虛，無所寄託。 所以，如來的法身，如果說它的智慧，就能徹知法界的一切事理因果，乃至一草一木、一塵一毛，沒有不窮盡其根源底細的；窮盡眾生界的所有心念頭數，沒有不徹知其根源的。如果說它的慈悲，就視盡虛空遍法界的眾生為自身，凡是眾生的飢寒困苦、疾病痛癢，乃至三塗（地獄、餓鬼、畜生）的劇烈痛苦，都是菩薩全身一體共同承受的，所以才能不捨棄任何一個眾生。 如果說它的行愿，那麼盡虛空徹法界，沒有一草一木、一塵一毛，不是菩薩捨身命之處。所以普賢菩薩的十大愿王，每一愿都說『虛空界盡，眾生界盡，眾生業盡，眾生煩惱盡，我此行愿無有窮盡』。因此，本師毗盧遮那，以這三種法，成就一身，缺少任何一種法，法身都不能成就。如果有一個眾生不是自己，那麼法身就不能周遍。乃至一塵一毛，有一處沒有徹知，那就是沒有窮盡無明。以至於虛空有窮盡之處，而行愿也有窮盡之時，那麼法身就會斷滅。 雖然如此，在法界自性中，觀察這三者，就像首羅（Sura，古印度神話中的太陽神）的三隻眼睛，即一即三，非三非一。在寂滅海中，就像水泡生滅一樣。如果有挺拔特立、不可估量的大丈夫，能在毗盧遮那佛的頂髻上行走，回頭看這三種行持，就像是叫奴僕做郎一樣了。因為他們那小小的、微不足道的行持啊！
【English Translation】 English version 『I can rely on and return to (the Three Great Masters) for the rest of my life. But it is really difficult to abandon my current reliance and seek support elsewhere. Therefore, I copy the portraits of the Three Great Masters, wear and enshrine them for life, and in every life, I will adhere to this vow. Even if I travel between the realms of humans and gods, and wander through the six realms of reincarnation, I will never tire of it. I beg the master to certify this for me.』 The old man listened and smiled, saying, 『This is indeed your deep-seated wish and original vow. Although it seems like you understand, you have not yet explored its root. Please observe carefully the Original Teacher Monk—Vairocana (the Light Illuminating Everywhere). His Dharmakaya (Dharma body) is not a physical body, but is accomplished by the practices of the Three Great Bodhisattvas: Manjusri (Gentle Glory), Avalokitesvara (The Observer of the Sounds of the World), and Samantabhadra (Universal Virtue). Manjusri represents wisdom, Avalokitesvara represents compassion, and Samantabhadra represents vows and practice. If you abandon these three, the Dharmakaya will be lonely and empty, with nothing to rely on. Therefore, if we speak of the wisdom of the Tathagata』s (Thus Come One) Dharmakaya, it can thoroughly know all the principles, causes, and effects of the Dharma realm, even a blade of grass, a speck of dust, without failing to exhaust their roots and details; it exhausts all the thoughts and mental calculations of the sentient beings, without failing to thoroughly know their roots. If we speak of its compassion, it regards all sentient beings in the Dharma realm as its own body. All the hunger, cold, suffering, illness, pain, and itching of sentient beings, even the extreme suffering of the three evil paths (hell, hungry ghosts, animals), are all endured by the Bodhisattva as a whole body, so it can never abandon any sentient being. If we speak of its vows and practice, then throughout the entire Dharma realm, there is not a blade of grass or a speck of dust that is not a place where the Bodhisattva sacrifices his life. Therefore, each of Samantabhadra Bodhisattva』s Ten Great Vows says, 『When the realm of space is exhausted, when the realm of sentient beings is exhausted, when the karma of sentient beings is exhausted, when the afflictions of sentient beings are exhausted, my vows and practices will never be exhausted.』 Therefore, the Original Teacher Vairocana accomplishes one body with these three dharmas. If any one dharma is missing, the Dharmakaya cannot be accomplished. If one sentient being is not oneself, then the Dharmakaya cannot be pervasive. Even a speck of dust, if there is one place that is not thoroughly known, then one has not exhausted ignorance. To the extent that space has an end, and vows and practices also have an end, then the Dharmakaya will be cut off. Although this is so, in the self-nature of the Dharma realm, observing these three is like the three eyes of Sura (the sun god in ancient Indian mythology), which are both one and three, neither three nor one. In the ocean of stillness and extinction, it is like the arising and ceasing of bubbles. If there is a towering, immeasurable great person who can walk on the crown of Vairocana Buddha』s head and look back at these three practices, it would be like calling a servant a master. Because of their small, insignificant practices!
。較三大士者。又不啻奴兒婢子。豈能盡佛法身之量哉。茍能從此發堅固心。放捨身命。建立三寶。凡有纖毫裨法門益眾生事。皆法界全體之德用。如由一塵以遍諸塵。始一毛而融多毛。從今生以極未來。劫劫生生。下退此心。亦如普賢之虛空界盡。而行愿無盡。生生世世。食息起居。行住坐臥。未離本師一毛孔外。三大老者。乃於法性海中。同出同沒。不出如幻三昧。逢場作戲。竿木隨身。說幻法以開幻眾是則有之。何足以為師哉。其無以限量心。自隘如來法身境界。可也。
示自覺智禪人
佛言。汝等比丘。每於辰朝當自摩頭。此語最為親切。老人每每思之。吾佛慈悲。痛徹骨髓。常謂末法比丘。多所受用。安居四事種種供養。各各自謂所應得者。更不思我是何人。物從何來。為何而受。所以知恩者希。而報恩者少。特未一摩其頭耳。茍回光一摩其頭。則不覺自驚曰。吾為何剃除鬚髮。不與俗人為伍耶。茍知形與俗異。則居不敢近俗。身不敢入俗。心不敢念俗。如此則樂遠離行。不待知識之教。而自發勇猛。入山唯恐不深矣。又安忍混從市俗。縱浪身心。為無慚人。作無益行耶。自覺禪人。向住人間。來匡山。禮老人。愿枯心住山。修出世行。老人因示之以福慧雙修之行。修慧在乎觀心。修福在乎萬
【現代漢語翻譯】 現代漢語譯本：比三大菩薩還要差得遠，簡直就像奴僕一樣，怎麼能窮盡佛法身量的廣大呢？如果能從此發起堅固的決心，放下身命，建立佛法僧三寶，凡是對佛法有絲毫幫助、對眾生有利益的事情，都是法界全體的德用。就像從一粒微塵可以遍及所有微塵，從一根毫毛可以融入無數毫毛一樣，從今生到未來的無盡劫，生生世世都不會退轉這個決心。也像普賢菩薩的虛空界沒有窮盡，而行愿也沒有窮盡一樣。生生世世，飲食起居，行走坐臥，都沒有離開本師的一根毫毛之外。三大老（指三大菩薩）只是在法性海中，一同出現一同消失，沒有超出如幻的三昧境界，只是逢場作戲，像木偶戲一樣隨人擺佈，說些虛幻的佛法來開導虛幻的眾生罷了。這樣是可以的，哪裡足以作為老師呢？不要用狹隘的心，自己限制瞭如來法身的境界，這樣就可以了。
示自覺智禪人
佛說：『你們這些比丘，每天早上都應當自己摸摸頭。』這句話最為親切。老衲常常思索這句話，覺得佛的慈悲真是痛徹骨髓。常常認為末法時期的比丘，大多享受著安居的四事供養，各自認為這是自己應得的，卻不再想想自己是什麼人，這些供養從哪裡來，爲了什麼而接受。所以知恩的人很少，而報恩的人更少，特別是因為沒有摸摸自己的頭啊！如果回頭摸摸自己的頭，就會不由自主地驚醒說：『我為什麼要剃除鬚髮，不和世俗之人為伍呢？』如果知道自己的外形和世俗之人不同，那麼居住時就不敢接近世俗，身體不敢進入世俗場所，心裡不敢想世俗的事情。這樣就會樂於遠離世俗的修行，不需要善知識的教導，自己就會發起勇猛之心，進入深山唯恐不夠深入了。又怎麼能忍受混跡於市井俗人之中，放縱身心，成為無慚愧之人，做無益的事情呢？自覺禪人，之前住在人間，來到匡山，禮拜老衲，希望枯寂身心住在山中，修習出世間的修行。老衲因此向他開示了福慧雙修的修行方法，修慧在於觀照自己的心，修福在於萬行。
【English Translation】 English version: Compared to the three great Bodhisattvas (三大士), they are no more than servants. How can they fathom the measure of the Buddha's Dharma body? If one can from this generate a firm resolve, relinquish body and life, and establish the Three Jewels (三寶 - Buddha, Dharma, Sangha), then every tiny bit of help to the Dharma and benefit to sentient beings is the virtue and function of the entire Dharma realm. It is like pervading all dust particles from a single dust particle, and merging many hairs from a single hair. From this life to the infinite future, kalpa after kalpa, life after life, never retreating from this resolve, just as the space realm of Samantabhadra (普賢) is endless, and his vows and practices are also endless. Life after life, in eating, resting, rising, living, walking, standing, sitting, and lying down, one has not left the pore of the original teacher. The three old ones (三大老 - referring to the three great Bodhisattvas) are merely emerging and disappearing together in the sea of Dharma-nature, not going beyond the illusory Samadhi, merely acting out a play, like puppets following the strings. They speak illusory Dharma to enlighten illusory beings. This is acceptable, but how can they be considered teachers? It is acceptable not to limit the realm of the Tathagata's (如來) Dharma body with a narrow mind.
Instructing the Self-Aware Wisdom Chan Practitioner (自覺智禪人)
The Buddha said, 'You monks, every morning you should stroke your heads.' These words are most intimate. This old monk often contemplates this, feeling the Buddha's compassion piercing to the bone. It is often said that monks in the Dharma-ending age mostly enjoy the four requisites of dwelling in peace, each thinking they are entitled to them, but they no longer think about who they are, where these things come from, and why they receive them. Therefore, those who know gratitude are few, and those who repay gratitude are even fewer, especially because they have not stroked their heads! If they turn their light inward and stroke their heads, they will involuntarily awaken and say, 'Why did I shave my head and beard and not associate with worldly people?' If they know that their form is different from worldly people, then they will not dare to live close to the secular, their bodies will not dare to enter secular places, and their minds will not dare to think secular thoughts. In this way, they will be happy to practice detachment, and without the teaching of a wise teacher, they will spontaneously generate courage, entering the mountains fearing they are not deep enough. How can they bear to mingle with common people in the marketplace, indulging their bodies and minds, becoming shameless people, doing useless things? Self-Aware Chan Practitioner, you previously lived in the human world, came to Mount Kuang, paid respects to this old monk, and wished to live in the mountains with a withered mind, cultivating transcendent practices. Therefore, this old monk instructed him in the practice of cultivating both blessings and wisdom. Cultivating wisdom lies in observing one's own mind, and cultivating blessings lies in myriad practices.
行。觀心以唸佛為最。萬行以供養為先。是二者。乃為總持。吾人日用一切。起心動念。皆是妄想。為生死本。故招苦果。今以妄想之心。轉爲念佛。則唸唸成凈土因。是為樂果。若唸佛心心不斷。妄想消滅。心光發露。智慧現前。則成佛法身。然眾生所以貧窮無福慧者。由生生世世。未嘗一念供養三寶。以求福德。直為生死苦身。唸唸貪求五欲之樂。以資苦本。今以貪求一己之心。轉而供養三寶。以有限之身命。隨心量力。供養十方。乃至一香一華。粒米莖菜。則如滴水入滄溟。一塵落大地。縱海有枯而地有盡。其福無窮。故感佛果華藏莊嚴。為己將來自受用地。舍此則無成佛妙行矣。禪人如生疲厭。當自摩頭。則自發無量勇猛也。
示龍華泰禪人
余往乞食長安時。過龍華樹下。主人瑞庵師。物色余甚歡。視猶多世親因也。余睹王舍城中諸住剎者。率多浮習。獨師孤硬潔介。遇物不假辭色。心知其非塵中人也。遂相與莫逆。數數往來。諸弟子輩。亦莫不以余為親。故無間然。及師化去。其孫潭公。視余猶視師余被放嶺外。愧生平竟無以報德者。頃余出嶺之南嶽。法孫泰禪人。遠來相訊。余見之。不覺五內痠痛。昔之與師音聲相貌。居然在目。及余之雙徑。了達大師因緣。禪人相侍。既而余歸匡山。則
【現代漢語翻譯】 現代漢語譯本： 修行以觀照內心，用唸佛最為殊勝。萬種修行以供養為先。這兩者，乃是總綱。我們日常的一切，起心動念，都是妄想，是生死的根本，因此招來苦果。現在用妄想的心，轉爲念佛，那麼唸唸都成為凈土的因，這是快樂的果報。如果唸佛的心持續不斷，妄想消滅，心光顯露，智慧呈現，就成就佛的法身。然而眾生之所以貧窮沒有福慧，是因為生生世世，未曾一念供養三寶，以求福德，只是爲了生死苦身，唸唸貪求五欲的快樂，以助長痛苦的根本。現在用貪求一己之心，轉而供養三寶，以有限的生命，隨心量力，供養十方，乃至一香一花，一粒米一根菜，就如滴水入大海，一塵土落大地，即使海有枯竭而地有窮盡，其福德也無窮無盡。所以感得佛果華藏世界的莊嚴，作為自己將來自受用的地方。捨棄這些就沒有成就佛的妙行了。禪人如果產生疲憊厭倦，應當自己摩擦頭部，就會自然生髮無量的勇猛精進。
——開示龍華泰禪人
我以前在長安乞食的時候，經過龍華樹下，主人瑞庵禪師，觀察我非常高興，看待我就像多世的親人一樣。我看到王舍城中那些住在寺廟裡的人，大多是浮誇虛習，只有瑞庵禪師孤高耿直，接觸事物不假以辭色，心裡知道他不是塵俗之人。於是我們互相之間沒有隔閡，常常往來。各位弟子們，也無不把我當做親人，所以沒有嫌隙。等到瑞庵禪師圓寂后，他的孫子潭公，看待我就像看待瑞庵禪師一樣。我被放逐到嶺外，慚愧平生竟然沒有用來報答恩德的。不久我離開嶺南到了南嶽，法孫泰禪人，遠道而來問候我。我見到他，不覺五內酸楚，過去和瑞庵禪師的聲音相貌，竟然歷歷在目。等到我到了雙徑，瞭解了達觀大師的因緣，泰禪人侍奉我。之後我回到匡山，泰禪人也跟隨我而來。
【English Translation】 English version: Among practices, contemplating the mind through mindfulness of the Buddha is the most excellent. Among myriad practices, making offerings comes first. These two are the fundamental principles. All our daily activities, arising thoughts, are delusions, the root of birth and death, thus inviting suffering. Now, transforming the mind of delusion into mindfulness of the Buddha, then every thought becomes the cause of the Pure Land, which is the fruit of happiness. If the mind of mindfulness of the Buddha continues uninterrupted, delusions disappear, the light of the mind is revealed, and wisdom appears, then the Dharma body of the Buddha is accomplished. However, the reason why sentient beings are poor and lack blessings and wisdom is because in life after life, they have never offered even a single thought to the Three Jewels (Buddha, Dharma, Sangha), seeking blessings and virtue, but only for the sake of the suffering body of birth and death, constantly craving the pleasures of the five desires, to nourish the root of suffering. Now, transforming the mind of craving for oneself into making offerings to the Three Jewels, with a limited life, according to one's capacity, making offerings to the ten directions, even a single incense stick, a single flower, a grain of rice, a stalk of vegetable, is like a drop of water entering the vast ocean, a speck of dust falling on the great earth. Even if the sea has a time to dry up and the earth has a time to end, its blessings are infinite. Therefore, one experiences the magnificent adornments of the Flower Treasury (Huazang) world of the Buddha fruit, as one's own land to be enjoyed in the future. Abandoning these, there are no wonderful practices to achieve Buddhahood. If a Chan practitioner feels tired and weary, they should rub their head, and they will naturally generate immeasurable courage and diligence.
— Instruction to Chan Practitioner Longhua Tai
When I was begging for food in Chang'an, I passed under the Longhua tree, and the host, Master Ruian, observed me with great joy, looking at me as if I were a relative from many lifetimes. I saw that those living in the monasteries in Rajagriha (Wangshecheng) were mostly superficial and pretentious, but Master Ruian was solitary, upright, and pure, not using polite words when dealing with things, and I knew in my heart that he was not a person of the mundane world. So we became close friends, and often visited each other. All the disciples also regarded me as a relative, so there was no estrangement. When Master Ruian passed away, his grandson, Tan Gong, regarded me as he regarded Master Ruian. I was exiled outside the mountains, and I was ashamed that I had never been able to repay his kindness in my life. Soon after I left Lingnan and went to Nanyue, the Dharma grandson, Chan Practitioner Tai, came from afar to inquire about me. When I saw him, I felt a pang of sadness in my heart, and the voice and appearance of Master Ruian from the past were vividly before my eyes. When I arrived at Shuangjing, I understood the karmic connection with Master Daguan, and Chan Practitioner Tai served me. After that, I returned to Mount Kuang, and Chan Practitioner Tai also followed me.
攜禪人與之同歸。意念爾祖之德。冀成就禪人出世之業。為報地耳。居期年。以開荒之勞。身心未及放下。頃政為禪人指示。發覺初心。方有趨向。乃翁以書招之。屬以他緣。余刻意留之。不可得。禪人將別。請益。因示之曰。吾出家兒。先須急其大者。略其小者。何謂大。生死是也。何謂小。世緣是也。古德云。除卻死生真大事。其餘都是可商量。以眾生沉淪苦海。汩沒世緣。積劫以來以至今日。未嘗一念返省。今幸為佛弟子。身著袈裟。且又遇知識。有入道之緣。而不拌舍世緣。苦心參究己躬下事。切恐今生錯過。縱出頭來。未審可能如今日諸緣畢具否也。禪人今以乃翁之命不敢違。去則固爾。當以死生之念為急。辦道之緣不可失。事畢旋歸。老人幸得活埋空山。但存殘喘一日。則與禪人切磋大事。有一日之功。老人以畢命為期。禪人以死心相侍。但得禪人當人一念光明煥發。不獨禪人以了積劫生死大事。亦是老人所以報乃祖之地。不負此世際會因緣也。禪人行矣。其無久滯他鄉。重增生死業累耳。
示翠林禪人
佛祖教人。唯在真心實行。為出生死之要。心真則凡所動作言行舉措。無一事而不真。行實則凡所云為。無一行而不實。故真實如好種子。其餘作為立行種種。皆發生之緣。以是之故。抽芽
【現代漢語翻譯】 現代漢語譯本：
我帶著這位禪人一同返回，心中想著他祖上的恩德，希望成就禪人出世的修行事業，以此來報答這片土地。居住了一年，因為開荒的勞累，身心未能放下。不久前，我為禪人指點，使他發覺了最初的修行之心，才有了前進的方向。他的父親寫信來召喚他，讓他去處理其他的事情。我極力挽留他，但沒有成功。禪人將要離別，向我請教。我因此開示他說：『我們出家之人，首先必須抓緊最重要的事，忽略次要的事。什麼是重要的？生死大事是也。什麼是次要的？世俗的因緣是也。古德說：『除了生死是真正的大事，其餘的都是可以商量的。』因為眾生沉淪在苦海中，被世俗的因緣所淹沒，從無始劫以來直到今天，未曾有一念反省。現在有幸成為佛弟子，身披袈裟，而且又遇到善知識，有了入道的因緣，卻不肯捨棄世俗的因緣，苦心參究自身的事情。我非常擔心今生錯過，即使將來能夠出人頭地，也不知道是否還能像今天這樣諸緣具足。禪人現在因為父親的命令不敢違背，離去也罷。應當以了脫生死的念頭為急，修行的因緣不可失去。事情辦完后儘快回來。老衲有幸得以活埋在這空山之中，只要還剩一口氣，就與禪人切磋大事，有一天的功夫。老衲以畢生的性命為期，禪人以死心來侍奉。只要禪人當下的一念光明煥發，不只是禪人了結了累劫的生死大事，也是老衲用來報答他祖先的土地，不辜負此生的際會因緣啊。禪人去吧，不要長久地滯留在異鄉，重新增加生死的業力啊！』 開示翠林禪人 佛祖教導人們，只在于真心實行的修行，爲了脫生死的要訣。心真誠，那麼所有的動作言語行為舉止，沒有一件不真誠。行為真實，那麼所有的所作所為，沒有一件不真實。所以真實就像好的種子，其餘的作為立行種種，都是發生作用的因緣。因為這個緣故，抽芽
【English Translation】 English version:
I returned with this Chan practitioner, thinking of the virtue of his ancestors, hoping to help the Chan practitioner achieve the task of transcending the world, in order to repay this land. After living here for a year, due to the labor of reclaiming wasteland, my body and mind were unable to let go. Not long ago, I gave instructions to the Chan practitioner, causing him to discover his initial aspiration for cultivation, and only then did he have a direction to go. His father wrote a letter summoning him, asking him to handle other matters. I tried hard to keep him, but I was unsuccessful. The Chan practitioner was about to leave and asked me for guidance. Therefore, I instructed him, saying: 'We who have left home must first grasp the most important things and neglect the less important ones. What is important? Birth and death are. What is less important? Worldly affinities are. An ancient worthy said: 'Except for birth and death, which are truly great matters, everything else is negotiable.' Because sentient beings are sinking in the sea of suffering, submerged by worldly affinities, from beginningless kalpas until today, they have never had a single thought of introspection. Now, fortunately, you have become a disciple of the Buddha, wearing the kasaya, and you have also encountered a good teacher, having the opportunity to enter the path, but you are unwilling to abandon worldly affinities, painstakingly investigating matters concerning yourself. I am very worried that you will miss this life, and even if you are able to stand out in the future, I do not know if you will still have all the conditions complete as they are today. The Chan practitioner now dares not disobey his father's command, so it is fine for you to leave. You should take the thought of resolving birth and death as urgent, and the opportunity for cultivation must not be lost. Return as soon as you have finished your affairs. Fortunately, this old monk is able to be buried alive in this empty mountain. As long as there is still a breath left, I will discuss important matters with the Chan practitioner, having one day's worth of effort. This old monk takes his entire life as the deadline, and the Chan practitioner serves with a dead heart. As long as the Chan practitioner's one thought of the present moment shines brightly, it is not only the Chan practitioner who has settled the great matter of birth and death for countless kalpas, but it is also how this old monk repays the land of his ancestors, not failing the karmic conditions of this lifetime. Chan practitioner, go now, do not linger in a foreign land for too long, increasing the karmic burden of birth and death!' Instructions to Chan Practitioner Cuilin The Buddha and patriarchs teach people, only in the true heart practice, for the key to escape birth and death. If the heart is true, then all actions, words, deeds, and gestures, there is nothing that is not true. If the practice is real, then all that is done, there is nothing that is not real. Therefore, truth is like a good seed, and all other actions and practices are the conditions for its growth. For this reason, sprouting
發乾。開花結實。究竟不虛。故佛說發心修行。如布種子。成就菩提。以為結果。果者實也。以始終皆真實故。故佛呵二乘為焦芽敗種者。以其心行不真實故也。從上諸祖。教人蔘須真參。悟須實悟。是知一切眾生。虛生浪死者。以其妄想顛倒用事。劫劫生生。未曾一念真實。故於生死海中漂流。難到彼岸。所謂業識茫茫。無本可據耳。況為佛弟子。身在袈裟之下。豈可流浪一生。唸唸妄想業識流轉。曾無一念返省。而求真實履踐之行。此乃向袈裟下失卻人身。最為可憐愍者。禪人既不遠千里。來參老人。必發一片真實信心。以此空山寂寞之中。非掠虛之地。何所為而來耶。既發真實信心。不是一見便了。不求一段真實之行。亦徒然耳。若求真實之行。即從真實心中發現。果有真真實實為生死之心。必須將從前有生以來。及出家以來。從頭一一細思檢點。何曾有一念一行。是真實事。從前已是空過。即從今日已去。發一片出世之心。將一切世間情根。妄想攀緣。一齊放下。將此一把骨頭。一齊拋卻。將此一條性命。納向空山大澤之中。任他日炙風吹。一切安逸飽暖思慮。盡情撇卻。單單直以死生一念。掛在眉毛上。將一則。古人公案。蘊在胸中。日夜參究。看他一念世間心起。便是墮在生死處。定要把斷。不容毫髮。
【現代漢語翻譯】 現代漢語譯本： 發芽生根，開花結果，最終不會虛假。所以佛說發心修行，如同播種，成就菩提（覺悟），作為最終的結果。果，就是真實的意思。因為從始至終都是真實的緣故。所以佛呵斥二乘（聲聞乘和緣覺乘）為焦芽敗種，因為他們的心行不真實。從前的各位祖師，教人蔘禪要真參，開悟要實悟。由此可知一切眾生虛度一生，枉然死去，是因為他們妄想顛倒，生生世世，沒有一念是真實的，所以在生死苦海中漂流，難以到達彼岸。這就是所謂的業識茫茫，沒有根本可以依靠啊。更何況作為佛弟子，身披袈裟，怎麼可以虛度一生，唸唸都是妄想業識流轉，沒有一念反省，而尋求真實的修行呢？這乃是在袈裟下失去了人身，最為可憐。各位禪人既然不遠千里，來參訪老衲，必定是發了一片真實的信心。因為這空山寂寞之地，不是虛度光陰的地方，是爲了什麼而來呢？既然發了真實的信心，不是一見就完了，不求一段真實的修行，也是徒勞。如果尋求真實的修行，就從真實心中發現。如果真的有真真實實了脫生死之心，必須將從前有生以來，以及出家以來，從頭一一仔細思量檢點，曾經有一念一行，是真實的事情嗎？從前已經空過了，就從今日起，發一片出世之心，將一切世間情根、妄想攀緣，一齊放下，將這一把骨頭，一齊拋卻，將這一條性命，投入到空山大澤之中，任憑日曬風吹，一切安逸飽暖的思慮，都盡情拋棄，單單隻將生死這一念，掛在眉毛上，將一則古人公案，蘊藏在胸中，日夜參究，看他一念世間心起，便是墮落在生死之處，一定要把斷，不容毫髮。
【English Translation】 English version: Sprouting roots, blossoming, and bearing fruit, ultimately it is not in vain. Therefore, the Buddha said that initiating practice is like sowing seeds, achieving Bodhi (Enlightenment) as the final result. 'Fruit' means reality, because from beginning to end, it is all real. That is why the Buddha rebukes the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) as 'scorched sprouts and rotten seeds,' because their minds and actions are not genuine. All the past patriarchs taught people to truly engage in Chan practice and to genuinely attain enlightenment. From this, we can know that all sentient beings live a vain life and die in vain because they are deluded by their thoughts, and in life after life, there has not been a single genuine thought. Therefore, they drift in the sea of birth and death, making it difficult to reach the other shore. This is what is meant by 'the vastness of karmic consciousness, with no basis to rely on.' Moreover, as a disciple of the Buddha, wearing the Kāsāya (monk's robe), how can one live a vain life, with every thought flowing with deluded karmic consciousness, without a single moment of introspection, and seeking genuine practice? This is losing one's human body under the Kāsāya, which is most pitiful. Since you Chan practitioners have come from afar to visit this old monk, you must have developed a genuine faith. Because this desolate mountain is not a place for wasting time, what have you come for? Since you have developed genuine faith, it is not enough to just see once; if you do not seek a genuine practice, it is also in vain. If you seek genuine practice, then discover it from your genuine heart. If you truly have a genuine heart to escape birth and death, you must carefully reflect and examine from the time you were born, and since you became a monk, from beginning to end, has there ever been a single thought or action that was genuine? The past has already been wasted, so from today onwards, develop a mind of renunciation, and put down all worldly attachments, deluded thoughts, and clinging. Throw away this handful of bones, and cast this life into the desolate mountains and marshes, letting the sun and wind blow, and abandoning all thoughts of comfort and warmth. Simply hang the thought of birth and death on your eyebrows, and keep a Koan (a paradoxical anecdote or riddle, used in Zen Buddhism for meditation) of the ancients in your heart, day and night, contemplating it. See that if a single worldly thought arises, you will fall into the realm of birth and death, and you must cut it off, not allowing even a hair's breadth of it.
如此參究。不悟不休。即此一著。便是為生死真實心。即以此心。向二六時中。一切動作云爲種種行門。至禮拜三寶。供養十方。調和大眾。看待老病一切行門。無不親身竭力承事。不生一念厭倦心。不生一念人我是非得失心。不起一念休歇止足想。如永明大師。每日行一百八件方便行。盡形不改。即此便是真實之行。如此操心立行。透出本地光明。則將積劫所染一切貪瞋癡愛習氣種子。一一消融。化為成佛真實種子矣。如是用心。可謂不虛此生。不負出家。不枉遠犯風波。參訪知識。若仍前涉虛。止作嘗情。業垢罪垢種子。但隨妄想而行。不唯辜負此生。實取窮劫三途之苦耳。
示順則易禪人
沙門釋子。乃出塵之人。親近佛法。乃出情之法。實破我之具。方今學者廣學多聞。但增我見。少能餐采法味。滋養法身慧命者。豈非顛倒之甚也。易禪人以多聞無益。志在清修。固已遠矣。然徒以清修為行。而不刻意究竟生死根株。不深窮佛祖不到之地。此其創志不遠。是以一日之價。為得也。可不負其本有哉。吾徒所難得者。厭世俗。最難得者。厭生死。禪人今知其厭。而不知究其所以厭。是猶然以五十步笑百步也。嗟予老矣。餘日無多。生死大患。橫在眉睫。恐厭之不極。禪人年亦長矣。能以老人之厭自厭
【現代漢語翻譯】 現代漢語譯本： 如此參究，若不領悟決不罷休。這唯一著力處，便是爲了了生死而生起的真實心。就以這顆心，在一天二十四小時中，面對一切動作行為和各種修行，乃至禮拜三寶（Buddha, Dharma, Sangha，佛、法、僧），供養十方，調和大眾，照顧老病等一切修行，無不親身竭盡全力地去做，不生起一絲厭倦之心，不生起一絲人我是非得失之心，不起一絲想要休息停止的想法。就像永明大師，每日實行一百零八件方便之行，終身不改變。這就是真實的修行。如此用心操持，確立行為，透發出本地的光明，就能將累劫以來所染的一切貪婪、嗔恨、愚癡、愛慾的習氣種子，一一消融，化為成就佛果的真實種子。如此用心，才可謂沒有虛度此生，沒有辜負出家，沒有白白地遠涉風波，參訪善知識。如果仍然像以前那樣虛浮，只作嘗試，業障罪障的種子，只會隨著妄想而行，不僅辜負了此生，實在是要承受窮盡劫數的三途之苦啊。
示順則易禪人
沙門釋子，乃是出離塵世之人，親近佛法，乃是出離情慾之法，是真正破除『我』的工具。如今的學人廣泛學習，聽聞很多，卻只是增長了『我見』，很少有人能夠品嚐佛法的滋味，滋養法身慧命，這難道不是非常顛倒嗎？易禪人認為多聞無益，立志清修，這已經是很了不起的了。然而僅僅以清修為修行，而不刻意去徹底追究生死的根本，不深入窮究佛祖未曾到達之地，這說明他最初的志向並不長遠，因此一天的價值也就僅此而已。難道可以辜負他本有的佛性嗎？我們這些修行人最難得的是厭離世俗，而最最難得的是厭離生死。禪人現在知道厭離世俗，卻不知道追究為何要厭離，這就像五十步笑百步一樣啊。唉，我老了，剩下的日子不多了，生死的大患，橫在眉睫，恐怕厭離得不夠徹底。禪人年紀也大了，能夠以老人的厭離之心來自我厭離嗎？
【English Translation】 English version: Thus investigate, and do not stop until you awaken. This single effort is the true mind for resolving birth and death. With this mind, throughout the twenty-four hours of the day, in all actions, behaviors, and various practices, even to the point of bowing to the Three Jewels (Buddha, Dharma, Sangha), making offerings to the ten directions, harmonizing the assembly, and caring for the old and sick, personally and wholeheartedly exert yourself in service, without giving rise to a single thought of weariness, without giving rise to a single thought of self and others, right and wrong, gain and loss, and without giving rise to a single thought of resting or stopping. Just like Great Master Yongming, who practiced one hundred and eight expedient practices every day, never changing throughout his life. This is true practice. If you cultivate your mind and establish your conduct in this way, and radiate the light of your original nature, then you will be able to dissolve all the seeds of greed, hatred, delusion, and desire that have been accumulated over countless kalpas, transforming them into the true seeds for attaining Buddhahood. If you use your mind in this way, you can say that you have not wasted this life, have not failed your renunciation, and have not traveled far through wind and waves in vain to visit teachers. If you continue to be superficial as before, only making attempts, the seeds of karmic defilements and sinful defilements will only follow your deluded thoughts, and you will not only waste this life, but you will also suffer the misery of the three evil paths for endless kalpas.
Instructing Shunzhe Yi, a Chan Practitioner
A Shramana (Buddhist monk) is one who has left the world, and approaching the Buddha's teachings is the method of leaving behind emotions. It is the true tool for breaking down the 'self'. Nowadays, scholars learn widely and hear much, but only increase their 'self-views', and few are able to taste the flavor of the Dharma and nourish their Dharma body and wisdom life. Isn't this extremely upside down? Chan practitioner Yi believes that much learning is not beneficial and is determined to cultivate purely, which is already remarkable. However, if you only take pure cultivation as practice, without deliberately and thoroughly investigating the root of birth and death, and without deeply exploring the places where the Buddhas and Patriarchs have not reached, this shows that his initial aspiration is not far-reaching, and therefore the value of a day is only this much. Can he afford to fail his inherent Buddha-nature? What is most difficult for us practitioners to achieve is to be weary of the world, and what is most difficult is to be weary of birth and death. The Chan practitioner now knows to be weary of the world, but does not know to investigate why he should be weary. This is like the fifty paces laughing at the hundred paces. Alas, I am old, and there are not many days left. The great suffering of birth and death is right before my eyes, and I fear that I am not weary enough. The Chan practitioner is also old, can he use the weariness of an old man to be weary of himself?
。倘不厭老人相與千巖萬壑之間。絕影忘言。修厭離行。從此長揖五濁。永離四生。同遊廣大極樂之鄉。豈不為最上因緣哉。又奚止於裹糧千里之。適視彼榆枋莽蒼者。固未足與道也。
示𢆯機參禪人
禪人以持明為專行。從事者三十年。心地未有發明。乞老人指示。老人因示之曰。佛說修行之路。方便多門。歸源無二。即參禪提話頭。與唸佛持明。皆無二法。第不善用心者。不知藉以磨鍊習氣。破除妄想。返以執著之心。資助無明。故用力多而收功少耳。此事如用瓦子敲門。只是要門開。不必計手中瓦子何如也。以吾人無量劫來。積集貪瞋癡愛雜染種子。潛于藏識之中。深固幽遠。無人能破。聖人權設方便。教人提一則公案為話頭。重下疑情。把斷妄想關頭。絲毫不放。久久得力。如逼狗跳墻。忽然藏識迸裂。露出本來面目。謂之悟道。若是單單逼拶妄想不行。何必話頭。即婆子數炭團。專心不二。亦能發悟。況唸佛持咒。有二法哉。禪人持明三十年念見效者。不是咒無靈驗。只是持咒之心。未曾得力。尋常如推空車下坡相似。心管滾將去。何曾著力來。如此用心。不獨今生無驗。即窮劫亦只如此。及至陰境現前。生死到來。依然眼花撩亂。卻怪修行無下落。豈非自誤自錯耶。禪人從今不必改轉。就將
【現代漢語翻譯】 現代漢語譯本：倘若不嫌棄老朽，願意與我一同隱居於千巖萬壑之間，斷絕塵世的軌跡，忘卻言語的紛擾，修習厭離世俗的行持，從此永遠告別五濁惡世（指劫濁、見濁、煩惱濁、眾生濁、命濁），永遠脫離四生輪迴（指卵生、胎生、濕生、化生），共同遊歷廣闊無垠的極樂世界，這豈不是最殊勝的因緣嗎？又何止是自帶乾糧跋涉千里呢？那些只看到低矮的榆樹和茂盛的灌木叢的人，實在不足以與他們談論大道。
開示𢆯機參禪人
這位禪人以修持明咒（指密宗真言）作為專門的修行，從事這項修行已經三十年了，但是心地卻沒有得到任何啓發和領悟，因此請求我來指點。我因此開示他說：佛陀所說的修行道路，方便法門有很多，但是最終迴歸本源的道理只有一個。無論是參禪提話頭，還是念佛持明，實際上並沒有什麼本質的區別。只是那些不善於用心的人，不知道借用這些方法來磨練自己的習氣，破除虛妄的念頭，反而用執著的心，來助長自己的無明煩惱，所以用了很多的力氣，卻收效甚微。這件事就像用瓦片敲門一樣，目的只是爲了把門打開，不必去計較手中的瓦片是什麼樣的。因為我們無量劫以來，積攢了貪婪、嗔恨、愚癡、愛慾等各種染污的種子，深深地潛藏在阿賴耶識（藏識）之中，既深固又幽遠，沒有人能夠破除。聖人爲了方便教化，權且設立了提公案話頭的方法，重新加重疑惑的念頭，把斷妄想的關口，一絲一毫也不放鬆。長久堅持下去，就會逐漸得力，就像把狗逼到跳墻一樣，忽然之間阿賴耶識迸裂，顯露出本來的面目，這就叫做悟道。如果只是單純地逼迫妄想停止，又何必需要話頭呢？就像老婦人專心致志地數炭團，一心不二用，也能開悟。更何況唸佛持咒呢，難道是兩種不同的方法嗎？這位禪人持明三十年卻沒有見到效果，不是因為咒語沒有靈驗，只是因為持咒的心，沒有真正得力。就像平常推著空車下坡一樣，心只是隨著車子滾下去，何曾用過力氣呢？這樣用心，不僅今生沒有效果，即使窮盡時間也還是這樣。等到陰境（指死亡時的境界）現前，生死關頭到來，依然會眼花繚亂，卻反而責怪修行沒有著落，這難道不是自己耽誤自己，自己犯錯嗎？禪人從今以後不必改變方法，就用你現在所修持的
【English Translation】 English version: If you don't mind my old age, I would like to live with you among the thousands of cliffs and valleys, cut off from the world, forget the disturbances of words, practice renunciation, and bid farewell to the five turbidities (referring to the turbidity of the age, views, afflictions, beings, and life) forever, and escape from the cycle of the four births (referring to birth from eggs, wombs, moisture, and transformation), and travel together to the vast Land of Ultimate Bliss. Wouldn't that be the most supreme cause and condition? Why only bring your own food and travel thousands of miles? Those who only see the short elm trees and lush bushes are not worthy to talk about the Great Way.
Instruction for the Chan Practitioner 𢆯機
This Chan practitioner has been practicing mantra recitation (referring to esoteric mantras) as his exclusive practice for thirty years, but his mind has not yet been enlightened. Therefore, he asks me for guidance. I therefore instructed him, saying: The path of practice taught by the Buddha has many expedient methods, but the principle of returning to the source is only one. Whether it is practicing Chan by raising a topic of inquiry or reciting mantras, there is essentially no difference. It is just that those who are not good at using their minds do not know how to use these methods to refine their habits, break through delusional thoughts, but instead use an attachment mind to aid their ignorance. Therefore, they put in a lot of effort but achieve little. This matter is like using a tile to knock on a door. The purpose is only to open the door, and there is no need to consider what the tile in your hand is like. Because we have accumulated countless seeds of greed, hatred, delusion, and love from countless kalpas, which are deeply hidden in the Alaya consciousness (store consciousness), both deep and remote, and no one can break them. The sages temporarily set up the method of raising a topic of inquiry as an expedient means, re-emphasizing the thought of doubt, blocking the gate of delusional thoughts, without letting go of even a trace. If you persist for a long time, you will gradually gain strength, like forcing a dog to jump over a wall. Suddenly, the Alaya consciousness bursts open, revealing the original face, which is called enlightenment. If you are simply forcing delusional thoughts to stop, why do you need a topic of inquiry? Just like an old woman counting charcoal balls with undivided attention, she can also become enlightened. Moreover, are reciting the Buddha's name and reciting mantras two different methods? This Chan practitioner has been reciting mantras for thirty years without seeing any effect, not because the mantra is not efficacious, but because the mind of reciting the mantra has not truly gained strength. It is like pushing an empty cart downhill, the mind just rolls along with the cart, and has never exerted any effort. Using the mind in this way will not only have no effect in this life, but will only be the same even if you exhaust time. When the realm of death (referring to the state at the time of death) appears and the moment of life and death arrives, you will still be dazzled, but instead blame the practice for not having a result. Isn't this deceiving yourself and making mistakes yourself? From now on, the Chan practitioner does not need to change the method, just use the
持咒的心作話頭。字字心心。著力捱磨。如推重車上坡相似渾身氣力使盡。不敢放鬆絲毫。寸寸步步。腳跟不空。如此用力時。只逼得妄想流注。塞斷命根。更不放行到此之時。就在正著力處。重下疑情。深深覷看。審問只者用力持咒。的畢竟是個甚麼。覷來覷去。疑來疑去。如老鼠入牛角。直到轉身吐氣不得處。如此正是得力時節。切不可作休息想。亦不得以此為難。生退息想。及逼到一念開豁處。乃是電光三昧。切不可作𢆯妙歡喜想。從此更著精彩。拌命做去。不到忽然藏識迸裂虛空粉碎時。決不放手。若能如此持咒。與參禪豈有二法耶。所以道。俱胝只念三行咒。便得名超一切人。便可證明。即親見佛祖。亦不易老人之說也。
示智沙彌
方今出家兒。于末法斗諍堅固之時。有能決志為生死大事。單提向上一著。以了悟為期。此上上根人。誠不易見。今亦有參究此事。又惡覺惡習濃厚。蒲團未穩。邪見橫生。多落魔道。此其難也。古德云。未能參究向上。且於教法留心。時光亦不空過。其留心於教。亦有兩般。一則根器稍利。力窮性相宗旨。深徹其源。以多聞熏習之功。從聞思修。入三摩地。是則不獨目了心性。抑且為人師。此亦報佛深恩。不負出家之志。至若根器稍鈍。不能廣親教乘即持誦一門
【現代漢語翻譯】 現代漢語譯本：以持咒的心作為話頭（huà tóu，禪宗用語，指參禪的入門方法）。字字句句都用心，著力地去研磨。就像推著裝滿重物的車子上坡一樣，用盡全身的力氣，不敢放鬆絲毫。一寸一寸地前進，腳跟不落空。如此用力的時候，只會逼得妄想如流水般涌出，堵塞住生命的根源，更不允許它放行。到了這個時候，就在正著力的地方，重新產生強烈的疑問，深深地觀察，審問這用力持咒的，到底是個什麼？觀察來觀察去，疑問來疑問去，就像老鼠鉆進了牛角，直到轉身吐氣都不能的地方。如此正是得力的時候，千萬不可以產生休息的想法，也不可以因此感到困難，產生退縮的想法。及至逼到一念開悟的地方，乃是電光三昧（diàn guāng sān mèi，比喻頓悟的迅速和猛烈）。千萬不可以產生輕浮美妙歡喜的想法。從此更加著力，拚命地做下去，不到忽然藏識（cáng shí，佛教用語，指第八識，阿賴耶識）迸裂、虛空粉碎的時候，決不放手。如果能夠如此持咒，與參禪難道有兩樣方法嗎？所以說，俱胝（jù zhī，人名，一位禪師）只是唸誦三行咒語，便能得到名聲超越一切人。便可以證明，即使親見佛祖，也不易改變老人的說法啊。
示智沙彌（shā mí，佛教用語，指出家男子未滿二十歲者）
如今出家的僧人，在末法（mò fǎ，佛教用語，指佛法衰微的時期）鬥爭堅固的時候，有能夠下定決心爲了生死大事，單獨提起向上的一著，以了悟為目標，這是上上根器的人，實在不容易見到。現在也有參究這件事的，又因為惡覺惡習濃厚，蒲團（pú tuán，佛教用語，指僧人打坐用的墊子）還沒有坐穩，邪見橫生，大多落入魔道，這就是它的難處。古德說，未能參究向上，姑且在教法上留心，時光也不會空過。這留心於教，也有兩種。一種是根器稍微聰慧的，窮盡性相（xìng xiàng，佛教用語，指事物的本質和現象）宗旨，深刻地瞭解它的根源，以多聞熏習的功夫，從聞思修，進入三摩地（sān mó dì，佛教用語，指禪定）。這樣就不單單是明白了心性，而且可以為人師，這也是報答佛的深恩，不辜負出家的志向。至於根器稍微遲鈍的，不能廣泛地親近教乘，就專心持誦一門。
【English Translation】 English version: Take the mind that holds the mantra as the topic of contemplation. Every word, every thought, exert effort to grind it down. It's like pushing a heavily loaded cart uphill, using all your strength, not daring to relax even slightly. Inch by inch, step by step, your heels must not leave the ground. When exerting effort in this way, it will only force the flow of deluded thoughts to emerge, blocking the root of life, and not allowing it to proceed. When you reach this point, right at the place where you are exerting effort, generate a strong doubt again, deeply observe, and question: what exactly is this effort of holding the mantra? Observe it again and again, doubt it again and again, like a rat entering a bull's horn, until you reach a point where you cannot turn around or exhale. This is precisely the time to gain strength; you must not think of resting, nor should you feel discouraged by the difficulty and want to retreat. When you are forced to a point of sudden enlightenment, it is like the 'lightning samadhi' (diàn guāng sān mèi, a metaphor for the swiftness and intensity of sudden enlightenment). You must not have frivolous, wonderful, or joyful thoughts. From this point on, exert even more effort and do it with all your might. Do not let go until the 'store consciousness' (cáng shí, the eighth consciousness, Alaya-vijnana) suddenly bursts open and the void is shattered. If you can hold the mantra in this way, is it any different from practicing Chan (Zen) meditation? Therefore, it is said that 'Koti (jù zhī, a person's name, a Chan master) only recited a three-line mantra and attained a reputation surpassing all others.' This proves that even seeing the Buddha is not enough to change the old man's words.
Instructing the novice Zhisha (shā mí, a Buddhist term for a male monastic under the age of twenty)
Nowadays, among those who have left home, in this era of the 'degenerate age' (mò fǎ, the period of decline of the Dharma) when strife is strong, it is rare to find someone who can resolve to dedicate themselves to the great matter of life and death, single-mindedly focusing on the upward path, with enlightenment as their goal. This is a person of the highest caliber, truly difficult to find. There are also those who investigate this matter, but because their negative perceptions and bad habits are strong, their 'meditation cushion' (pú tuán, a cushion used by monks for meditation) is not yet stable, and wrong views arise, causing them to fall into demonic paths. This is the difficulty. An ancient master said, 'If you are unable to investigate the upward path, then focus on the teachings, and your time will not be wasted.' This focus on the teachings can be of two kinds. One is for those with slightly sharper faculties, who exhaustively study the principles of 'nature and characteristics' (xìng xiàng, the essence and phenomena of things), deeply understanding their source. Through the effort of extensive learning and cultivation, they enter 'samadhi' (sān mó dì, meditative absorption) through hearing, thinking, and practice. In this way, they not only understand their own mind-nature but can also become teachers, thus repaying the deep kindness of the Buddha and not betraying their aspiration to leave home. As for those with slightly duller faculties, who cannot widely engage with the teachings, they should focus on the practice of reciting mantras.
。尤為要行。故天臺大師。以讀誦受持為五品觀行之首。即法華所說。持經法師。現在父母所生肉身。即得六根清凈。此持經之功。豈劣行哉。沙彌既知厭生死苦。投佛出家。茍無專心一行。豈不辜負此生。即持經一行。能專心一志。如古人潛心理觀。一旦忘言契會。得佛心宗。是由文子而得總持。此所謂旋陀羅尼門。由此證入。歷劫生死根株。仗此法門。一時頓斷。豈不為無上菩提之徑路乎。若悠悠歲月。唐喪光陰。墮于粥飯常流。豈不虛消信施。重增業累。又何取于出家為哉。
示性覺禪人
出家本為生死大事。今出家兒。不知生死為何物。但知隨波逐流業識茫茫。無本可據。古人蔘方行腳。訪尋知識。單為究明己躬下事。今人行盡天下。歷遍叢林。唯鼓粥飯習氣。竟不知善知識為人處。可惜奔波一生。到底了無下落。是為可憐愍者。至有一念為生死心的。不知修行之要。或以禮誦唸佛為修行。一生辛苦。到底於己躬下事。如黑漆桶相似。于生死分上。了沒幹涉。禪人發心真實為生死大事。唯有參究向上一著。為真實工夫。先要辦一片長遠決定不退之志。古人二三十年。單提一念。不悟不休。第一不得指望速成就。釋迦老子。三大阿僧祇劫。磨鍊身心。豈是鈍根耶。古德參究機緣盡多。唯有唸佛的是
【現代漢語翻譯】 現代漢語譯本：尤其重要的是要實行。所以天臺大師將讀誦受持《法華經》作為五品觀行的首要。這就是《法華經》所說的，持經的法師，以現在父母所生的肉身，就能得到六根清凈。這種持經的功德，難道是低劣的修行嗎？沙彌既然知道厭惡生死的痛苦，投靠佛門出家，如果不能專心於一種修行，豈不是辜負了此生？如果能專心一志地持經，就像古人潛心於理觀一樣，一旦忘言契會，就能得到佛的心宗。這是由文字而得到總持（Dharani，總括憶持一切法而不忘失的智慧）。這就是所謂的旋陀羅尼門（一切諸法本來空寂，不生不滅的法門）。由此證入，歷劫生死的根株，憑藉此法門，一時頓斷。這豈不是通往無上菩提（Anuttara-samyak-sambodhi，無上正等正覺）的捷徑嗎？如果悠悠歲月，白白浪費光陰，淪落為只知吃飯的庸碌之輩，豈不是白白消耗了信徒的供養，加重了自己的業障？又何必出家呢？
示性覺禪人
出家本來是爲了生死大事。現在出家的人，不知道生死是什麼東西，只知道隨波逐流，業識茫茫，沒有根本可以依據。古人蔘訪各處，尋訪善知識（Kalyanamitra，能引導眾生入于正道的人），只是爲了究明自己切身的事情。現在的人走遍天下，歷遍叢林，只增長吃飯的習氣，竟然不知道善知識為人處世的道理。可惜奔波一生，最終一無所獲，真是可憐可憫。至於那些有一念為生死心的人，卻不知道修行的要領。或者以禮拜誦經唸佛為修行，一生辛苦，最終對於自己切身的事情，卻像黑漆桶一樣，對於生死大事，一點也沒有關係。禪人發心真實爲了生死大事，只有參究向上的一著，才是真實的功夫。首先要立下長遠決定不退的志向。古人二三十年，單提一念，不悟不休。第一不得指望快速成就。釋迦老子（Sakyamuni，佛教的創始人），三大阿僧祇劫（Asankhyeya-kalpa，極長的時間單位），磨鍊身心，難道是鈍根嗎？古德參究的機緣很多，只有唸佛的是
【English Translation】 English version: It is especially important to practice. Therefore, Great Master Tiantai regarded reading and reciting the Lotus Sutra as the foremost of the Five Grades of Contemplation and Practice. This is what the Lotus Sutra says: a Dharma master who upholds the sutra can attain purity of the six senses with the physical body born of their present parents. Is the merit of upholding the sutra an inferior practice? Since a sramanera (novice monk) knows to detest the suffering of birth and death and joins the Buddhist order, wouldn't it be a waste of this life if they couldn't focus on one practice? If one can wholeheartedly uphold the sutra, just like the ancients who concentrated on contemplation, once they forget words and attain understanding, they can attain the mind-seal of the Buddha. This is obtaining dharani (總持, the wisdom of comprehensively remembering and retaining all Dharmas without forgetting) from words. This is the so-called revolving dharani gate (旋陀羅尼門, the Dharma gate where all Dharmas are originally empty and still, without arising or ceasing). Entering through this, the roots of lifetimes of birth and death are instantly severed by relying on this Dharma gate. Isn't this a shortcut to Anuttara-samyak-sambodhi (無上菩提, unsurpassed complete enlightenment)? If one idles away the years and wastes time, falling into the common stream of those who only know how to eat, wouldn't one be wasting the offerings of the faithful and increasing one's karmic burdens? Then what is the point of becoming a monk?
Instructing Chan Practitioner Xingjue
Becoming a monk is originally for the great matter of birth and death. Now, monks don't know what birth and death are, only knowing to drift along with the waves, with confused karmic consciousness and no basis to rely on. The ancients visited various places and sought out Kalyanamitra (善知識, good spiritual advisors), solely to investigate and clarify their own personal matters. Now, people travel all over the world and visit all the monasteries, only increasing the habit of eating, and don't even know the principles of how a good spiritual advisor conducts themselves. It's a pity to spend a lifetime running around, ultimately achieving nothing, which is truly pitiful. As for those who have a single thought for the matter of birth and death, they don't know the essentials of practice. Or they take bowing, reciting scriptures, and chanting the Buddha's name as practice, working hard their whole lives, but ultimately their own personal matters are like a black lacquer bucket, having nothing to do with the matter of birth and death. Chan practitioner, you have truly resolved to address the great matter of birth and death, and only investigating the upward step is the true effort. First, you must establish a long-term, resolute, and unwavering aspiration. The ancients focused on a single thought for twenty or thirty years, not stopping until they attained enlightenment. First, you must not expect to achieve quick results. Sakyamuni (釋迦老子, the founder of Buddhism) cultivated his mind and body for three Asankhyeya-kalpas (阿僧祇劫, extremely long units of time), was he dull-witted? The opportunities for the ancients to investigate were numerous, but only chanting the Buddha's name is
誰一則審實話頭。最易得力。禪人今日發心參究。但將此一則公案。時時提撕。先將身心內外一切妄想雜亂念頭。一齊放下。放到沒可放處。即深深提起一聲阿彌陀佛。四字歷歷分明。急著眼看。看得少不得力。又提一聲佛。有力便下疑情。審問者唸佛的是誰。審之又審。畢竟是誰。看得才有昏散現前。即便快著精彩。又提又看。又審又疑。疑到疑不得處。胸中如銀山鐵壁。立在心目之間。如此便是話頭得力時也。若到此得力處。正好重下疑情。于日用一切時。一切處。唸唸不移。乃至久久夢中。一似醒時一般。若用力到此。決不可退墮。忽然疑團迸裂。自然頓見本來面目。若肯發此決定之志操不退之心。但只一念直直行將去。切不可求速效。切不得將心待悟。若工夫綿密。自有打破時節也。如上所說參究一節。最是易為省力。是要放得下。提得起。靠得定。疑得切。不拘行住坐臥。動靜閑忙。都是用心的時節。六祖云。若論此事。輪刀上陣。亦可做得。此之謂也。禪人有志。真為生死。便從此一路下腳。
示寶藏相禪人禮普陀
觀音大士。證圓通本根。以法界身。隨緣應現。豈定居於普陀耶。海喻生死。山喻涅槃。大士以法身普應生死海中。即眾生日用尋常。皆大士威神顯現。湛然寂滅。猶如寶山。故
【現代漢語翻譯】 現代漢語譯本： 誰提供了一個真實的審實話頭（koan，禪宗公案）。這是最容易獲得力量的方法。禪修者今日發心參究，只需將這一則公案時時提起並警醒自己。首先將身心內外一切妄想雜亂的念頭，一齊放下，放到無處可放的地步。然後深深提起一聲『阿彌陀佛』（Amitābha，無量光佛），四個字要歷歷分明。集中精神去看，看得少不得力。又提一聲佛，有力便會產生疑情，審問者唸佛的是誰？審之又審，到底是誰？看得稍微有昏沉散亂的現象出現，立即快速提起精神，又提又看，又審又疑，疑到無法再疑的地步，胸中如銀山鐵壁一般，立在心目之間。如此便是話頭得力之時。若到此得力之處，正好重新下疑情，于日用一切時，一切處，唸唸不移，乃至久久夢中，也一似醒時一般。若用力到此，決不可退墮。忽然疑團迸裂，自然頓見本來面目。若肯發此決定之志操不退之心，但只一念直直行將去，切不可求速效，切不得將心等待開悟。若工夫綿密，自有打破之時。如上所說參究一節，最是容易且省力，是要放得下，提得起，靠得定，疑得切。不拘行住坐臥，動靜閑忙，都是用心的時節。六祖（Huineng，禪宗六祖慧能）說：『若論此事，輪刀上陣，亦可做得。』此之謂也。禪人有志，真為生死，便從此一路下腳。
示寶藏相禪人禮普陀
觀音大士（Avalokiteśvara，觀世音菩薩），證得圓通本根，以法界身，隨緣應現，豈會定居於普陀（Mount Putuo，普陀山）呢？海喻生死，山喻涅槃。大士以法身普應生死海中，即眾生日用尋常，皆大士威神顯現，湛然寂滅，猶如寶山。故
【English Translation】 English version: Who offers a true and reliable koan (審實話頭). This is the easiest way to gain strength. Zen practitioners who aspire to investigate today should constantly bring up this koan and remind themselves. First, let go of all the delusive and distracting thoughts from within and without, releasing them until there is nowhere left to release them. Then, deeply raise the sound of 'Amitābha' (阿彌陀佛, Infinite Light Buddha), making each of the four characters distinct and clear. Focus your mind and look intently, ensuring you gain some strength from it. Raise the Buddha's name again, and if strength arises, doubt will naturally emerge. Question and examine, 'Who is reciting the Buddha's name?' Examine it again and again, ultimately, who is it? If drowsiness or distraction appears, quickly gather your spirits and raise the question again, look again, examine again, and doubt again, until you can doubt no further. Let your chest be like a silver mountain or an iron wall, standing firm between your mind and eyes. This is when the koan begins to take effect. When you reach this point of effectiveness, it is the perfect time to deepen your doubt, maintaining it constantly in all daily activities and situations, without wavering, even in dreams, as if you were awake. If you exert effort to this extent, you must not regress. Suddenly, the ball of doubt will burst open, and you will naturally see your original face. If you are willing to make this resolute determination and unwavering commitment, just proceed straight ahead with a single-minded focus. Do not seek quick results, and do not wait for enlightenment with anticipation. If your effort is continuous and meticulous, the time for breakthrough will naturally come. The method of investigating the koan as described above is the easiest and most effortless. The key is to be able to let go, to be able to raise the question, to rely on it firmly, and to doubt it intensely. Whether walking, standing, sitting, or lying down, whether active, still, idle, or busy, all are opportunities to apply your mind. The Sixth Patriarch (六祖 Huineng, the Sixth Ancestor of Zen) said, 'When discussing this matter, it can be done even on the battlefield with swords drawn.' This is what it means. Zen practitioners, if you are truly committed to resolving the matter of life and death, then begin your journey from this path.
Showing Zen Practitioner Baozangxiang Respects to Mount Putuo
The Great Bodhisattva Avalokiteśvara (觀音大士), having realized the fundamental source of perfect penetration, manifests in accordance with conditions with the Dharma-realm body. How could she be confined to Mount Putuo (普陀, Mount Putuo)? The sea symbolizes birth and death, and the mountain symbolizes Nirvana. The Great Bodhisattva universally responds to the sea of birth and death with her Dharma body. In the daily lives of sentient beings, all are manifestations of the Great Bodhisattva's majestic power, serene and still, like a treasure mountain. Therefore,
以海中普陀象之。由在眾生煩惱海中。眾生有苦。即大士之苦故。一稱其名。即得解脫。乃眾生喚醒自心大士。大士現前。則寂滅現前。寂滅則苦不能到。故山在海中。波濤不能撼動。是故名為大士常居普陀。非局指海中拳石。為大士棲托也。眾生迷妄不禮自心大士。親踞寂滅道場。巍巍不動。如海中山爾。乃䟦涉山川。必數千里外。跉跰辛苦。而向外求之。迷之甚矣。雖然。如是。經云。歸元無二。方便多門。今大地眾生。皆信大士于南海。合就其機而引進之。令其涉海登山。一呼大士。猛省自心。則觸目波濤。皆入圓通之門。必使自信而後已。同此行者。但有一人能信老人此言。則不負一翻行腳。不然。則空費草鞋錢也。
示明輝禪少林禮祖
若論此事。佛未出世。祖未西來。照天照地。無欠無餘。即黃面老子出世。胡亂四十九年。終日搖唇鼓舌。亦未道著一字。及末後拈花。迦葉破顏微笑。乃曰。吾有正法眼藏。涅槃妙心。今付與汝。大似空拳誑小兒。自是喚作教外別傳之道。一似缽盂安柄。一人傳虛。十人傳實。達磨西來又說作單傳直指。少室九年。賺得神光癡種。立雪斷臂。將謂有甚奇特。究竟到底。直是個覓心了不可得。從此承虛接響。大家都架空中樓閣。各立門庭。二派五宗。畢竟不曾為
【現代漢語翻譯】 現代漢語譯本： 以海中的普陀山來比喻。因為（觀音）大士身處眾生煩惱的海洋中。眾生有苦難，就是大士的苦難。所以，只要稱念一聲大士的名號，就能得到解脫。這是眾生喚醒自己心中的大士，大士顯現，寂滅也就顯現。寂滅顯現，苦難就無法到達。所以，山在海中，波濤無法撼動。因此，（觀音）大士常居普陀，並非僅僅指海中的一塊石頭，作為大士的棲身之所。眾生迷惑顛倒，不禮敬自己心中的大士，（而心中的大士）親身安坐于寂滅的道場，巍然不動，如同海中的山一樣。卻要跋山涉水，不遠數千里，奔波勞苦，向外尋求。真是太迷惑了。雖然如此，經書上說，『歸根結底沒有兩樣，只是爲了方便而開設了許多門路。』現在，普天下的眾生，都相信大士在南海，正好順應他們的根機而引導他們，讓他們渡海登山，一聲呼喚大士，猛然醒悟自己的真心，那麼映入眼簾的波濤，都進入了圓通之門。一定要讓他們相信自己（本具的佛性）才算完成。與我一樣修行的人，只要有一個人能相信我說的這些話，就不辜負這一趟遊方參學。不然，就白白浪費了草鞋錢。 示明輝禪少林禮祖： 如果談論這件事，佛未出世，祖師未從西方來的時候，光明照耀天地，沒有欠缺，也沒有多餘。即使是釋迦牟尼佛出世，胡說亂道四十九年，整天搖唇鼓舌，也沒有說出一個字。等到最後拈花示眾，迦葉尊者破顏微笑，（佛）才說：『我有正法眼藏，涅槃妙心，現在交付給你。』這很像是用空拳哄騙小孩子。自己稱之為教外別傳的道理，就像缽盂安上把柄一樣，一個人傳虛假的，十個人傳就變成真實的。達摩祖師從西方來，又說是單傳直指，在少室山面壁九年，騙得神光這個癡人，立雪斷臂，（人們）以為有什麼奇特之處，追究到底，只不過是尋找心卻了不可得。從此以後，承接虛妄，大家都架設空中的樓閣，各自創立門庭，分為二派五宗，始終沒有（真正）爲了（了脫生死）
【English Translation】 English version: It is likened to Mount Putuo (Mount Potaraka) in the sea. Because the Bodhisattva is in the sea of afflictions of sentient beings. The suffering of sentient beings is the suffering of the Bodhisattva. Therefore, one utterance of the Bodhisattva's name brings liberation. This is sentient beings awakening the Bodhisattva in their own minds. When the Bodhisattva appears, so does Nirvana. When Nirvana appears, suffering cannot reach. Therefore, the mountain is in the sea, and the waves cannot shake it. Thus, the Bodhisattva constantly resides in Putuo, not merely referring to a rock in the sea as the Bodhisattva's dwelling place. Sentient beings are deluded and do not pay homage to the Bodhisattva in their own minds, (while the Bodhisattva in their minds) personally sits in the Nirvana's sanctuary, majestic and unmoving, like a mountain in the sea. Yet, they trek through mountains and rivers, traveling thousands of miles, to seek externally. How deluded! Nevertheless, as the sutra says, 'Returning to the origin is not different, but many paths are opened for convenience.' Now, all sentient beings in the world believe that the Bodhisattva is in the South Sea (Nanhai), which is in accordance with their capacity, and guide them, letting them cross the sea and climb the mountain, and with one call to the Bodhisattva, they suddenly awaken to their own minds. Then, the waves that meet the eye all enter the gate of perfect penetration. It is only complete when they believe in themselves (the inherent Buddha-nature). Those who practice like me, if even one person can believe these words of mine, then this pilgrimage will not be in vain. Otherwise, it will be a waste of straw sandals. Showing Minghui Chan (a monk's name) homage to the ancestral temple of Shaolin: If we talk about this matter, before the Buddha appeared in the world and before the Patriarch came from the West, the light illuminated heaven and earth, without lack or excess. Even when Shakyamuni Buddha appeared in the world, speaking nonsense for forty-nine years, moving his lips and tongue all day long, he did not say a single word. When he finally held up a flower to the assembly, Venerable Kashyapa broke into a smile, (the Buddha) then said, 'I have the treasury of the true Dharma eye, the wonderful mind of Nirvana, now I entrust it to you.' This is very much like using an empty fist to deceive a child. They themselves call it the path of special transmission outside the teachings, like attaching a handle to a begging bowl. One person transmits falsehoods, and ten people transmit it becomes truth. Bodhidharma (Damo) came from the West and said it was a direct transmission, facing the wall for nine years at Shaoshi Mountain, deceiving the foolish Shenguang (Huike), who stood in the snow and cut off his arm, (people) thought there was something special about it, but in the end, it was just seeking the mind and finding it unattainable. From then on, inheriting falsehoods, everyone built castles in the air, each establishing their own school, dividing into two schools and five sects, but never (truly) for (liberating from birth and death).
人拈出。直至如今。大地黑如漆。致使癡狂之輩。向鬼窟里弄精魂。自謂傳少林禪。是某家兒孫。如此誑惑愚人。豈不痛哉。禪人今日參老僧。老僧此間無佛法禪道與人。說甚麼乾矢橛。禪人又要走向少林。禮鼻祖。求佛法禪道舍卻自己腳跟下一尺土。更向千山萬水之外。向他家。屋裡覓。豈智也哉。禪人試將己躬下理會。看。未出門一步。與到匡山時。是同是別。即今離匡山一步。到少林往返歸來時。是同是別。若是別。則未出門一步。早已錯卻了也。況千里萬里乎。禪人如不信老人。試到少室。問取單傳堂前露柱。看。是個什麼。
示法界約禪人
禪人生長建昌。自離塵以來。久走方外。曾禮紫柏及老人于大都。已三十餘年。復覲老人于匡山。因示之曰。從上出家兒。皆為生死大事。登山涉水。求善知識抉擇。於一言一句之下。剿絕命根。將百千萬劫塵勞惡習。當下頓斷。如脫鞲之鷹。自此不復受人拘縶。即能掉臂生死路頭。絕無顧盼。諦觀傳燈諸祖。為人抽釘拔楔處。有甚𢆯妙秘密耶。只是學人。一向單為生。死一著。蘊在胸中。吞不入。吐不出。阨塞不通。如喪老妣相似。偶因緣時熟。忽遇善知識拄杖頭。一撥便轉。更有何疑慮耶。唯的信自心本有而已。今人行腳。走遍天涯。入遍叢林。眼中到
【現代漢語翻譯】 現代漢語譯本： 有人拈花示眾，直到如今，整個世界仍然一片黑暗。導致那些癡迷瘋狂的人，在鬼窟里賣弄精神，自稱傳承了少林禪，是某家的子孫。這樣欺騙迷惑愚人，難道不令人痛心嗎！禪人今天來參訪老僧，我這裡沒有什麼佛法禪道可以傳授給你，說什麼乾屎橛（比喻毫無用處的東西）。禪人你又要去少林，禮拜鼻祖，求佛法禪道，卻捨棄自己腳下的一尺土地，反而到千山萬水之外，到他人的屋裡去尋找，這難道是明智之舉嗎？禪人你試著在自身上下功夫，看看未出門一步時，與到達匡山時，是相同還是不同。現在離開匡山一步，到少林往返歸來時，是相同還是不同。如果是不同，那麼未出門一步，就已經錯了。更何況千里萬里呢？禪人如果不相信老僧，可以到少室山，問問單傳堂前的露柱（石柱），看它是什麼。
為法界約禪人開示：
禪人你生長在建昌，自從離開塵世以來，長期在外遊歷，曾經在大都拜見過紫柏和老僧我，已經三十多年了。現在又在匡山拜見我，因此我開示你說，從古至今出家的人，都是爲了生死大事，登山涉水，尋求善知識來決斷選擇，在一言一句之下，徹底斷絕命根，將百千萬劫的塵勞惡習，當下頓然斷除，如同脫離束縛的鷹，從此不再受人拘束，就能在生死道路上自由自在，絕不回頭顧盼。仔細觀察傳燈諸祖，為人拔除痛苦的地方，有什麼奧妙秘密呢？只是學人，一直只為生死一事，鬱結在心中，吞不下去，吐不出來，阻塞不通，如同死了老母親一樣。偶然因緣成熟時，忽然遇到善知識用拄杖頭輕輕一撥就轉變了，還有什麼疑惑呢？只要真正相信自心本有佛性就可以了。現在的人行腳，走遍天涯海角，進入各種叢林，眼中看到
【English Translation】 English version: Someone held up a flower, and to this day, the great earth is still as dark as lacquer. This causes those who are deluded and crazy to show off their spirits in the ghost cave, claiming to have inherited the Shaolin Chan, and are descendants of a certain family. Isn't it painful to deceive and confuse fools like this! Chan practitioner, today you come to visit this old monk, but I have no Buddha-dharma or Chan path to give to you. What's the point of talking about a 'dry turd' (a metaphor for something useless)? Chan practitioner, you want to go to Shaolin again, to pay respects to the ancestral founder, seeking Buddha-dharma and the Chan path, but you abandon the foot of earth right under your feet, and instead seek it outside of thousands of mountains and rivers, in someone else's house. Is this wise? Chan practitioner, try to understand yourself. See, when you haven't taken a step out the door, is it the same or different from when you arrive at Kuangshan? Now, one step away from Kuangshan, when you go to Shaolin and return, is it the same or different? If it is different, then before you even took a step out the door, you were already wrong. How much more so with thousands of miles? Chan practitioner, if you don't believe this old monk, try going to Shaoshi Mountain and ask the pillar in front of the Single Transmission Hall, see what it is.
Instruction for Chan Practitioner Yue of the Dharma Realm:
Chan practitioner, you grew up in Jianchang. Since leaving the mundane world, you have traveled extensively. You once paid respects to Zibo and this old monk in Dadu, more than thirty years ago. Now you visit this old monk again at Kuangshan. Therefore, I instruct you, from the beginning, those who leave home all do so for the great matter of birth and death, climbing mountains and crossing rivers, seeking good teachers to make decisions. Under a single word or phrase, they completely cut off the root of life, and instantly sever the dust-like afflictions and evil habits of hundreds of thousands of kalpas, like a hawk released from its leash. From then on, they are no longer restrained by anyone, and can freely walk the path of birth and death, without looking back. Carefully observe the ancestral teachers of the Transmission of the Lamp, where they remove nails and pull out wedges for people, what subtle secrets are there? It's just that students have always been concerned with the one matter of birth and death, stuck in their chests, unable to swallow or spit it out, blocked and impassable, like losing their old mother. When the conditions are ripe, suddenly encountering a good teacher who gives a slight push with their staff, it turns around. What more doubts are there? Just truly believe that your own mind inherently possesses it. Nowadays, people travel on foot, going all over the world, entering all kinds of monasteries, what they see in their eyes
處熱烘烘。便是好道場。見粥飯精潔。一頓飽齁齁的。便是好知識。從遇明眼知識。都被熱瞞。當面錯過。如此行腳參方。不為本分事。便是流浪生死。一生空過時光。枉費草鞋錢。豈不大可嘆息耶。禪人為生死。出家行腳。參知識。住名山。行苦行。種種法行。一一經歷。且道即今生死事。畢竟如何。且道。前見紫柏老人。今見老人。與未見時。有何差別。且道今在匡廬萬仞峰頭白雲深處。與王舍城中萬仗紅塵里境界。是同是別。若道是同。且隔三千里外沒交涉。若道是別。衲僧行腳。眼在甚處。若向者里定當得出。三十年即今日。今日即三十年前。紅塵即白雲。白雲即紅塵。一切生死煩惱業行。及種種差別境界。無不觸目寂滅矣。其或未然。今日再行腳。從頭起重到五臺峨嵋。參見文殊普賢。試問何等是平等一際寂滅法門。待有話會。再來與老僧相見。
示崇觀禪人
觀禪人往來吳楚。不遠數千里來參。一見則知其有志而未能也。老人愍其遠來。且無可指示。但因其名。乃字之曰見微。以眾生生死根株。微細流注。妄想昏迷而不自知。故吾佛大師設觀以照之。良以微非觀照無以見生死之力大。觀不涉微。無以顯照用之功力。能破幽微。則生死可出。此特教家之極則。若是衲僧分上。自有格外鉗錘。但
【現代漢語翻譯】 現代漢語譯本 處在熱烘烘的環境中，就認為是好的道場。看到粥飯精美潔凈，吃一頓飽飽的，就認為是好的善知識（kalyāṇa-mitra，指引修行的人）。自從遇到所謂的『明眼知識』，都被這種熱衷於物質享受的觀念所矇蔽，當面錯過了真正的修行機會。如此這般地遊方參學，不是爲了解決根本的生死大事，便是流浪于生死輪迴之中，一生空過了光陰，白白浪費了草鞋錢，豈不是非常可嘆可惜嗎！禪人爲了了生死，出家行腳，參訪善知識，住在名山，進行各種苦行，種種修行方法，一一經歷。且說如今這生死大事，究竟該如何解決？且說，以前見過紫柏老人，現在又見到我這個老人，與未見之時，有什麼差別？且說現在身在匡廬（指廬山）萬仞峰頂白雲深處，與王舍城中萬丈紅塵里的境界，是相同還是不同？如果說是相同，卻又相隔三千里之外，毫無瓜葛；如果說是不同，那麼雲遊四方的衲僧（指僧人），眼睛又在哪裡呢？如果能在這裡有所領悟，那麼三十年前就是今天，今天就是三十年前。紅塵就是白雲，白雲就是紅塵。一切生死煩惱的業行，以及種種差別的境界，無不觸目皆是寂滅的。如果還不能領悟，今天就再次行腳，從頭開始，重新到五臺山、峨眉山，參見文殊菩賢菩薩，試問什麼是平等一際寂滅的法門。等到有所領會，再來與老僧相見。
開示崇觀禪人
崇觀禪人往來於吳（指江蘇）楚（指湖北），不遠數千里前來參訪。一見面就知道他有志向，但還沒有找到方法。我這個老朽可憐他遠道而來，又沒有什麼可以指示的，但根據他的名字，就給他取字為『見微』。因為眾生的生死根源，在於微細的念頭流轉，被妄想昏迷所矇蔽而不能自覺，所以佛陀大師設立『觀』的方法來照見它。實在是因為不通過『觀』，就無法見到生死力量的強大；『觀』如果不深入到微細之處，就無法顯現觀照的作用和功力。能夠破除幽微之處，就能脫離生死。這特別是指教家（指天臺宗等注重觀行的宗派）的極致。如果是衲僧的本分，自有格外嚴厲的手段。
【English Translation】 English version Being in a hot and comfortable environment is considered a good practice place (bodhimaṇḍa). Seeing the congee and rice are refined and clean, and having a full meal, is considered a good spiritual friend (kalyāṇa-mitra, a guide in practice). Ever since encountering so-called 'clear-eyed teachers,' they have been blinded by this concept of being enthusiastic about material enjoyment, missing the real opportunity for practice right in front of them. Wandering around and seeking teachings in this way, not for resolving the fundamental matter of birth and death, is simply drifting in the cycle of birth and death, wasting a lifetime of time, and wasting money on straw sandals in vain. Isn't that extremely lamentable and regrettable! A Chan practitioner, for the sake of resolving birth and death, leaves home, travels around, visits spiritual teachers, stays in famous mountains, engages in various ascetic practices, and experiences all kinds of Dharma practices one by one. Now, how should this matter of birth and death be resolved after all? And what is the difference between having seen the old man Zibo before and seeing this old man now, compared to not having seen them? And is the state of being now on the ten-thousand-foot peak of Mount Kuanglu (Lushan), deep in the white clouds, the same as or different from the state in the ten-thousand-zhang (ancient measurement unit) of red dust in the city of Rajagriha (Wangshecheng)? If you say they are the same, then they are separated by three thousand miles and have nothing to do with each other. If you say they are different, then where are the eyes of the wandering monks? If you can realize something here, then thirty years ago is today, and today is thirty years ago. Red dust is white clouds, and white clouds are red dust. All karmic actions of birth, death, afflictions, and all kinds of different states are all extinguished upon contact. If you still cannot realize it, then travel again today, starting from scratch, and go to Mount Wutai and Mount Emei to visit Manjushri and Samantabhadra Bodhisattvas, and ask what is the Dharma gate of equality, oneness, and tranquil extinction. When you have some understanding, come and see this old monk again.
Instruction to Chan Practitioner Chongguan
Chan practitioner Chongguan travels between Wu (Jiangsu) and Chu (Hubei), coming thousands of miles to visit. Upon meeting him, I know that he has aspirations but has not yet found the method. This old man pities him for coming from afar and has nothing to instruct him, but based on his name, I give him the style name 'Jianwei' (Seeing the Subtle). Because the root of sentient beings' birth and death lies in the subtle flow of thoughts, obscured by delusion and confusion without self-awareness, the Buddha Master established the method of 'Contemplation' (Vipassanā) to illuminate it. Indeed, without 'Contemplation,' one cannot see the power of birth and death; if 'Contemplation' does not delve into the subtle, it cannot reveal the function and power of illumination. Being able to break through the subtle and hidden, one can escape birth and death. This especially refers to the ultimate of the teaching schools (such as the Tiantai school, which emphasizes contemplation). If it is the duty of a monk, there are particularly strict methods.
能一念如鐵壁銀山。塞斷咽喉無吐氣處。直得死而復甦。方有少分相應耳。禪人方且波流識海。未能剿絕命根。他時後日。茍能吐卻雜毒。放下身心。再來參請有分。
示六如坤公
從上諸祖教人蔘禪。雖有超佛越祖之談。其實要人成佛作祖耳。未有欲求作佛祖。而不遵佛祖之言教者。舍教而言修行。是舍規矩而求方圓也。且佛教阿難。開口便道應當直心。凈名云。直心是道場。馬鳴大師。開示修行切要。鬚髮三種心。謂直心。正念真如。法故。深心。要集一切諸善行故。大悲心。愿救一切眾生苦故。從上諸祖。未有不發此三種心者。學人祇知瞢瞢的去參話頭。只要妄想貪求𢆯妙。卻不知是直心正念真如。祖師方便法門。若說真如二字。學人早作道理會取去。誰肯下死工夫做。若只教去看話頭。看到話頭。逼拶歷劫情根。忽然斷處。從來一切妄想情慮。當下消滅。求一念生心。了不可得。到此便是離念境界。正所謂正念者無念也。若到無念。則不求與真如合。自然覿體相應。如此便是佛祖教人直心的樣子也。是知參禪。更無別樣巧法。只是要人實實死做做到恁般田地。豈有甚秘密巧妙哉。此乃第一直心修行也第二深心。要集一切諸善功德。此諸善功德。不是外邊有為的事。如達磨大師。對武帝云。凈智妙
【現代漢語翻譯】 現代漢語譯本 能一念如鐵壁銀山，塞斷咽喉無吐氣處，直待死而復甦，方有少分相應。禪人如果還隨波逐流於識海，未能徹底斷絕命根，那麼日後如果能夠吐盡雜毒，放下身心，再來參請，或許還有機會。
示六如坤公
歷代祖師教人蔘禪，雖有超越佛祖之說，其實是要人成佛作祖。沒有想要成佛作祖，卻不遵循佛祖的言教的。拋開教義而言修行，是拋開規矩而求得方圓。而且佛教導阿難（Ananda），開口便說應當直心。維摩詰（Vimalakirti）說，直心是道場。馬鳴（Asvaghosa）大師開示修行的切要，必須發起三種心，即直心，以正念真如法；深心，要聚集一切諸善行；大悲心，愿救一切眾生苦。歷代祖師，沒有不發這三種心的。學人只知道懵懵懂懂地去參話頭，只想著妄想貪求玄妙，卻不知道這就是直心正念真如。祖師的方便法門，如果說真如二字，學人早就當作道理去理解了，誰肯下死功夫去做？如果只教去看話頭，看到話頭，逼迫歷劫的情根，忽然斷裂之處，從來的一切妄想情慮，當下消滅，想要生起一念都不可得。到此便是離念境界，正所謂正念就是無念。如果到了無念，就不求與真如契合，自然全體相應。這就是佛祖教人直心的樣子。可知參禪，更沒有別的巧妙方法，只是要人實實在在地死做，做到那種地步，哪裡有什麼秘密巧妙呢？這是第一直心修行。第二深心，要聚集一切諸善功德。這些善功德，不是外邊有為的事。如達摩（Bodhidharma）大師對梁武帝說，凈智妙圓
【English Translation】 English version To be able to maintain one thought like an iron wall or a silver mountain, blocking the throat so that no breath can escape, only after dying and reviving can one have a slight correspondence. If a Chan practitioner is still drifting in the sea of consciousness and has not completely severed the root of life, then in the future, if they can spit out all the mixed poisons, let go of body and mind, and come to inquire again, there may be a chance.
Instruction to Layman Liu Ru Kun
The past patriarchs taught people to practice Chan, although there were talks of surpassing the Buddhas and patriarchs, in reality, it was to have people become Buddhas and patriarchs. There has never been anyone who wanted to become a Buddha or patriarch but did not follow the teachings of the Buddhas and patriarchs. To talk about practice apart from the teachings is to abandon the compass and square to seek circles and squares. Moreover, the Buddha taught Ananda (Ananda), and immediately said that one should have a straightforward mind. Vimalakirti (Vimalakirti) said that a straightforward mind is the place of enlightenment. Master Asvaghosa (Asvaghosa) revealed the essentials of practice, one must generate three minds, namely, a straightforward mind, to be mindful of suchness; a profound mind, to gather all good deeds; and a great compassionate mind, to vow to save all sentient beings from suffering. None of the past patriarchs did not generate these three minds. Students only know to blindly contemplate the topic of meditation, only thinking of delusionally seeking the subtle and wonderful, but do not know that this is a straightforward mind being mindful of suchness. The expedient method of the patriarchs, if one speaks of the two words 'suchness', students would have already taken it as a principle to understand, who would be willing to put in the effort to do it? If one only teaches to contemplate the topic of meditation, seeing the topic of meditation, forcing the roots of emotion from countless kalpas, at the place where it suddenly breaks, all delusions and thoughts from the past are immediately extinguished, and it is impossible to generate even a single thought. Reaching this point is the state of being free from thought, and as the saying goes, right mindfulness is no-mindfulness. If one reaches no-mindfulness, then one does not seek to merge with suchness, and naturally the whole body corresponds. This is how the Buddhas and patriarchs teach people to have a straightforward mind. It can be known that there is no other clever method for practicing Chan, it is only to have people truly and earnestly do it to that extent, where is there any secret or cleverness? This is the first straightforward mind practice. The second profound mind, to gather all good merits. These good merits are not external conditioned things. As Master Bodhidharma (Bodhidharma) said to Emperor Wu of Liang, 'Pure wisdom, wonderful and complete'
圓。體自空寂。是真實功德。是知達磨所說凈智妙圓。正是馬鳴直心正念真如。馬鳴所說諸功德。就是將直心正念去做。以真如遍成一切有為事法。今日要求證真如。不是在死眉死眼鬼窟里求。要在一切日用有為萬行上求。所以行上求者。不是在事上別討出一個𢆯妙真如來。只是就將直心正念。在一切事上驗看。可與直心正念相應不相應。若事事法法。都與直心正念相應。則目前無一法一事。不是真如境界矣。所以馬祖與百丈諸弟子。日用中。搬柴運水。鋤田插禾。燒火煮飯。事事上覿面勘驗。尋常一言一句。冷言熱語。都是要弟子入證真如之門。若勘到果然一切處不昧。方許有為人分。若胸中絲毫未透。未到無念境界。起心動念。即被業轉。墮在生死窟中。故未輕許印正。此傳燈千七百則葛藤。皆真實印正語。非𢆯妙機鋒語。如今學人都把作𢆯妙奇特言句。蘊在胸中。當作己解。日用頭頭。未曾一毫看破。豈不誤哉。第三大悲心。愿拔一切眾生苦。如今學人。見拔眾生苦。是菩薩事。待他日成了菩薩。才度眾生。卻不知能度眾生。方是菩薩。度眾生苦。不是有了神通妙用。才去度眾生。卻就是直心正念。集諸功德處。就是度生事業。且如世尊。教須菩提度盡眾生。實無眾生可度。乃至廣行六度。更無一法可行。乃至
上求菩提佛果。亦無所得。且度眾生。豈不是集諸功德。實無一法可得。豈不是直心正念真如。如此妙用。乃自己日用神通。取之無禁。用之不竭。則何法而非功德事哉。以眾生日用種種事法。皆是煩惱現行。今以真如一念。事事法法上印破。都轉作真如妙用。便是度自心之眾生。如此參學。是名真參實究者。不是現成端坐養懶。過了三年五載。便誇大口。說我參禪幾多時。悟了多少妙處。如此見識。都閻老子前吃鐵棒漢。反不如三家村田舍郎。他倒免酬信心檀越宿債。老漢看來。佛祖教人。原是分分明明。只是後人錯會。所以誤耳。禪人既歸心老人。須信老人言。從今將抱守琉璃瓶子。一拶粉碎。將從前參的。都移在一片身心上。向成就眾生門頭。拌卻性命去。一一著實體驗過。發廣大心。能引一眾生髮菩提心。便是拔一眾生之苦。自破一分我執。損一分煩惱。消得一分我見煩惱。便是證一分真如境界。若從此以去。更髮長遠心。即三生十劫。劫劫生生。行到煩惱消盡處。便是度盡眾生處。若眾生煩惱一時都盡。更要成甚麼佛祖。
示西印凈公專修凈土
近世士大夫。多尚口耳。恣談柄。都尊參禪為向上事。薄凈土而不修。以致吾徒好名之輩。多習古德現成語句。以資口舌便利。以此相尚。遂到法門日
衰。不但實行全無。且謗大乘經典為文字。不許親近。世無明眼知識。卒莫能回其狂瀾。大可懼也。大都不深於教乘。不知吾佛度生。方便多門。歸源無二之旨耳。世人但知祖師門下。以悟為上。悟心本意。要出生死。唸佛豈不是出生死法耶。參禪者多未必出。而唸佛者出生死無疑。所以然者。參禪要離想。唸佛專在想。以眾生久沈妄想。離之實難。若即染想而變凈想。是以毒攻毒。博換之法耳。故參究難悟。唸佛易成。若果為生死心切。以參究心念佛。又何患一生不了生死乎。惟此凈土法門。世人以權目之。殊不知最是真實法門。諦觀普賢。以法界為身。修十大愿。必指歸凈土。馬鳴傳心祖師。宗百部大乘。作起信論。究竟結歸西方。東土傳燈諸祖。雖不明言凈土。但悟心既出生死。不歸凈土。豈成斷滅耶。永明會一大藏。指歸一心。亦攝歸凈土。禪至中峰。時在季世。而極力讚揚西方。況此法門。乃本師無問自說。十方諸佛共贊。豈諸佛菩薩。諸大祖師。反不如今之業垢眾生。而妄談耶。凈公中年棄愛出家。初參紫柏大師。授參禪之指。今于凈土一門。愿修而未決。老人因謂之曰。此事不必問人。只看自家為生死心何如。若為生死心。如救頭然。志要一生取辦。譬若人患必死之病。有人覓還丹可救。一人授以海上
【現代漢語翻譯】 現代漢語譯本： 衰敗啊！他們不僅完全不實行（佛法），而且還誹謗大乘經典是文字遊戲，不許人親近。世上沒有明眼的智者，最終沒有人能扭轉這股狂瀾，真是太可怕了。大抵是因為他們不深入研究佛教的教義，不知道我佛度化眾生，方便之門很多，但歸根結底都是同一個道理啊。世人只知道禪宗門下，以開悟為上。開悟的本意，是要了脫生死。唸佛難道不是了脫生死的方法嗎？參禪的人很多未必能了脫生死，而唸佛的人了脫生死是毫無疑問的。之所以這樣說，是因為參禪要離開妄想，唸佛則專注于想。因為眾生長久沉溺於妄想，離開妄想實在太難。如果用染污的妄想來轉變成清凈的妄想，這就是以毒攻毒，以交換的方法啊。所以參禪難以開悟，唸佛容易成就。如果真的是爲了了脫生死的心非常懇切，用參禪的心來念佛，又何必擔心一生不能了脫生死呢？ 唯獨這凈土法門，世人把它看作是權宜之計，殊不知這才是最真實的法門。仔細觀察普賢菩薩（Samantabhadra），以法界為身，修持十大愿，必定是指歸凈土。馬鳴菩薩（Aśvaghoṣa），是傳承佛陀心印的祖師，通宗百部大乘經典，寫作《大乘起信論》（Mahāyānaśraddhotpāda-śāstra），最終歸結于西方極樂世界。東土禪宗傳承的諸位祖師，雖然不明說凈土，但是開悟的心既然能了脫生死，如果不歸向凈土，豈不是成了斷滅嗎？永明延壽禪師融會貫通一大藏經，指歸一心，也攝歸凈土。禪宗到了中峰明本禪師，正值末世，卻極力讚揚西方凈土。何況這個法門，是本師釋迦牟尼佛（Śākyamuni）不請自說，十方諸佛共同讚歎的。難道諸佛菩薩，諸位大祖師，反而不如現在的業障深重的眾生，而妄加談論嗎？ 凈公（指蓮池大師）中年捨棄世俗的愛而出家，最初參訪紫柏大師，接受參禪的指導。現在對於凈土一門，想要修習但還沒有下定決心。紫柏老人因此對他說：『這件事不必問別人，只看你自己爲了了脫生死的心如何。如果爲了了脫生死的心，像救燃眉之急一樣，立志要一生解決。譬如有人得了必死的病，有人找到還丹可以救命，有人教他去海上……』
【English Translation】 English version: How degenerate! Not only do they not practice (the Dharma) at all, but they also slander the Mahayana scriptures as mere words, forbidding people from approaching them. There are no wise people with clear eyes in the world, and ultimately no one can turn back this raging tide. It is truly frightening. Generally, it is because they do not deeply study the Buddhist teachings and do not know that our Buddha saves sentient beings with many expedient means, but ultimately they all lead to the same source. People only know that in the Chan school, enlightenment is paramount. The original intention of enlightenment is to escape birth and death. Is reciting the Buddha's name not a method to escape birth and death? Many who practice Chan may not escape birth and death, but those who recite the Buddha's name undoubtedly escape birth and death. The reason for this is that Chan practice requires detachment from thoughts, while reciting the Buddha's name focuses on thoughts. Because sentient beings have long been immersed in delusional thoughts, it is really difficult to detach from them. If one transforms defiled thoughts into pure thoughts, it is like fighting poison with poison, a method of exchange. Therefore, Chan practice is difficult to enlighten, while reciting the Buddha's name is easy to achieve. If one truly has an urgent desire to escape birth and death, and recites the Buddha's name with the mind of Chan practice, then why worry about not being able to escape birth and death in this lifetime? Only this Pure Land Dharma-door is regarded by people as an expedient means, but they do not know that it is the most real Dharma-door. Observe carefully that Samantabhadra Bodhisattva takes the Dharmadhatu as his body, cultivates the Ten Great Vows, and surely points to the Pure Land. Aśvaghoṣa Bodhisattva, the patriarch who transmitted the Buddha's mind-seal, mastered hundreds of Mahayana scriptures and wrote the Mahāyānaśraddhotpāda-śāstra, ultimately concluding in the Western Pure Land. Although the patriarchs of the Chan school in the Eastern Land did not explicitly mention the Pure Land, since the enlightened mind can escape birth and death, if it does not return to the Pure Land, would it not become annihilation? Yongming Yanshou Chan Master integrated a vast collection of scriptures, pointing to the One Mind, and also included it in the Pure Land. When Chan reached Zhongfeng Mingben Chan Master, it was the degenerate age, but he vigorously praised the Western Pure Land. Moreover, this Dharma-door was spoken by our teacher Śākyamuni Buddha without being asked, and praised by all the Buddhas of the ten directions. Could it be that the Buddhas and Bodhisattvas, the great patriarchs, are inferior to the present sentient beings with heavy karmic obstacles and speak falsely? Master Jinggong (referring to Master Lianchi) renounced worldly love and became a monk in middle age, initially visiting Master Zibo and receiving guidance in Chan practice. Now, regarding the Pure Land school, he wants to practice but has not yet made up his mind. Therefore, the old man Zibo said to him: 'This matter does not need to be asked of others, just see how your own mind is regarding escaping birth and death. If your mind for escaping birth and death is like saving a burning eyebrow, determined to resolve it in this lifetime. For example, if someone has a fatal illness, and someone finds a rejuvenating elixir that can save their life, someone teaches them to go to the sea...'
單方。足以起死回生。只在病者。有決定心信此可服。更不必待覓還丹。只服此單方。頓令通身汗出。絕後方蘇。是時始知其妙。但諦信此法。專心一志。至臨命終時。方自知其郊耳。又何必問取他人。勉矣行之。決不相賺。
示沙彌性鎧
沙彌性鎧來參。請益老人。字之曰堅忍。惟佛示弟子曰。著忍辱衣。名堅固鎧。以鎧為御患之具。譬夫大將。臨敵。不遭矢石之患。而能全身保命。有必勝之功者。鎧之力也。且吾沙門釋子。蹈生死之場。遇五欲諸魔之大敵。非忍力堅固。不足以勝之。故曰忍色。忍欲。難忍能忍。方能保全法身慧命。以臻極樂之場。即吾佛亦曰種種諸難。皆當能忍。況末法險道。多諸患難。茍無堅忍之力又何以克全出世之業乎。
憨山老人夢遊集卷第八 卍新續藏第 73 冊 No. 1456 憨山老人夢遊集
憨山老人夢遊集卷第九
侍 者 福 善 日錄
門 人 通 炯 編輯
嶺南弟子 劉起相 重較
法語
示夜臺禪人
文殊菩薩住清涼山。與一萬眷屬常演說法。故西域沙門遙禮此山。為金色世界。華嚴經云。一切處文殊師利。從一切處金色世界而來。由是觀之。文殊果常住於此山耶。蓋眾生界中。煩惱
【現代漢語翻譯】 現代漢語譯本：
一個簡單的藥方，足以起死回生。關鍵在於病人是否有堅定的信心相信這個藥方有效。不必再去尋找靈丹妙藥，只需服用這個簡單的藥方，就能立刻全身出汗，然後甦醒過來。這時才會知道它的奇妙之處。只要堅定地相信這個方法，專心致志地去做，直到臨終之時，自然會知道它的效果。又何必去問別人呢？努力去做吧，絕對不會欺騙你。
開示沙彌性鎧
沙彌性鎧前來參拜，向我請教。我為他取名為『堅忍』。佛曾經開示弟子說：『穿上忍辱的衣服，就如同穿上了堅固的鎧甲。』鎧甲是用來防禦災禍的工具，就像大將臨敵時，不遭受箭石的傷害，能夠全身保命，取得必勝的功勞，都是鎧甲的力量。而且我們這些出家的釋迦弟子，行走在生死輪迴的戰場上，遇到五欲諸魔這樣的大敵，如果沒有堅忍的力量，就不足以戰勝他們。所以說，忍色、忍欲，難忍能忍，才能保全法身慧命，到達極樂的境界。我們的佛也說過，種種的苦難，都應當能夠忍受。更何況末法時代，道路險惡，多有患難，如果沒有堅忍的力量，又怎麼能夠完成出世的功業呢？
《憨山老人夢遊集》卷第八 卍新續藏第 73 冊 No. 1456 《憨山老人夢遊集》
《憨山老人夢遊集》卷第九
侍者 福善 日錄
門人 通炯 編輯
嶺南弟子 劉起相 重校
法語
開示夜臺禪人
文殊菩薩（Manjushri Bodhisattva）住在清涼山，與一萬眷屬經常演說佛法。所以西域的僧人遙遠地禮拜這座山，認為它是金色世界。《華嚴經》（Avatamsaka Sutra）說，一切地方的文殊師利（Manjushri），都是從一切地方的金色世界而來。由此看來，文殊（Manjushri）果真常住在這座山上嗎？實際上，在眾生的世界中，煩惱
【English Translation】 English version:
A simple prescription, sufficient to bring the dead back to life. The key lies in whether the patient has a firm belief that this prescription is effective. There is no need to seek elixirs; just take this simple prescription, and the whole body will sweat immediately, and then one will awaken. Only then will one know its wonders. As long as you firmly believe in this method, and focus your mind on it, until the moment of death, you will naturally know its effect. Why bother asking others? Strive to do it, and it will never deceive you.
Instruction to Shami Xingkai (性鎧)
Shami Xingkai (性鎧) came to pay respects and asked for instruction. I named him 'Jianren (堅忍)' [meaning 'firm endurance']. The Buddha once instructed his disciples, 'Wearing the robe of forbearance is like wearing solid armor.' Armor is a tool for defending against disasters, just like a general facing the enemy, not suffering from arrows and stones, being able to protect his life completely, and achieving the merit of certain victory, all due to the power of the armor. Moreover, we, the ordained disciples of Shakya, walk on the battlefield of birth and death, encountering the great enemies of the five desires and various demons. Without the power of firm endurance, it is not enough to defeat them. Therefore, it is said that enduring forms, enduring desires, enduring the unbearable, is the only way to preserve the Dharma body and wisdom life, and reach the realm of ultimate bliss. Our Buddha also said that all kinds of difficulties should be endured. Moreover, in the Dharma-ending age, the road is dangerous, and there are many calamities. Without the power of firm endurance, how can one complete the worldly achievements?
Hanshan Laoren Mengyou Ji (憨山老人夢遊集) [Hanshan's Dream Roaming Collection] Volume 8 卍 New Continued Collection No. 1456 Hanshan Laoren Mengyou Ji (憨山老人夢遊集)
Hanshan Laoren Mengyou Ji (憨山老人夢遊集) [Hanshan's Dream Roaming Collection] Volume 9
Attendant: Fushan (福善) Daily Record
Disciple: Tongjiong (通炯) Edited
Lingnan Disciple: Liu Qixiang (劉起相) Revised
Dharma Words
Instruction to Yatai Chanren (夜臺禪人)
Manjushri Bodhisattva (文殊菩薩) dwells on Mount Qingliang (清涼山), constantly expounding the Dharma with ten thousand attendants. Therefore, the Shramanas (沙門) of the Western Regions remotely pay homage to this mountain, considering it a golden world. The Avatamsaka Sutra (華嚴經) says that Manjushri (文殊) from all places comes from the golden world of all places. From this perspective, does Manjushri (文殊) truly dwell on this mountain constantly? In reality, in the world of sentient beings, afflictions
所集為熱惱地。若行人能開智眼。達本情忘。知心體合。則當下清涼。如是。則觸目無非文殊化境。步步不離清涼道場。此所謂一切處文殊金色世界也。夜臺禪人。久住臺山。夜遊故得此名。今來南方行腳。參禮知識。是必親從文殊指點而來。如善財之南詢。雖經百一十城。未動腳跟一步。如前周行十方世界。未離金色界中。在在知識逆順法門。無非文殊智眼。今見老人於五乳峰頭。與金色世界是同是別。者里辨得。許你親見文殊。其或未然。再買草鞋行腳去。參。參。
示省然覺禪人
性覺禪人中歲出家。遠來匡山求授具戒。以有隱疾不能久侍。辭歸請益。老人因示之曰。身為大患之本。眾苦所聚。六道生死。先要識此生死苦因。所謂諸苦所因。貪慾為本。若滅貪慾。無所依止。是故佛說金剛戒。心地法門。乃斷欲之利具。出苦之舟筏也。汝今幸聞此法。念念不忘。心心不懈。即此便是修行之要。如圓覺經云。當觀此身。四大合成。我今觀此堅硬歸地。潤濕歸水。暖氣歸火。動轉歸風。諦觀四大。各有所歸。今此妄身當在何處。如是觀察。念念不忘。心心不昧。久之純熟。當見此身忽然脫空。四大若空。諸苦頓脫。即此工夫。便是出生死之第一妙訣也。從上諸祖。未有一人不從參究中來。得了悟心性者
【現代漢語翻譯】 現代漢語譯本 所聚集之處皆為熱惱之地。如果修行之人能夠開啟智慧之眼，通達萬物本源，忘卻執著之情，了知心性與宇宙本體合一，那麼當下就能獲得清涼自在。如此，則所見之處無不是文殊菩薩的化現之境，所行之處步步不離清涼道場。這就是所謂的一切處皆是文殊菩薩的金色世界。夜臺禪人，長久居住在五臺山（文殊菩薩的道場），因夜間遊歷而得此名。如今來到南方遊歷參學，拜訪善知識，想必是親自從文殊菩薩的指點而來。如同善財童子（《華嚴經》中的求道者）的南詢之旅，雖然經過一百一十座城池，卻未曾移動腳跟一步，如同先前周遊十方世界，卻未曾離開金剛座中。所遇到的善知識所教授的順逆法門，無一不是文殊菩薩的智慧之眼。如今我看到這位老人在五乳峰（五臺山的山峰）頂，要辨別他和金色世界是相同還是不同。如果能在這裡辨別清楚，就允許你親見文殊菩薩。如果不能辨別，那就再去買雙草鞋繼續遊歷參學吧。參！參！
開示省然覺禪人
性覺禪人在中年時出家，遠道而來匡山（廬山的別稱）請求受具足戒。因為身患隱疾不能長久侍奉，於是告辭返回並請求開示。老人因此開示他說：『身體是產生巨大禍患的根本，是各種痛苦聚集的地方。六道輪迴的生死，首先要認識這生死痛苦的根源。所謂諸苦的根源，貪慾是根本。如果滅除貪慾，就沒有什麼可以依靠的。所以佛說金剛戒（比喻戒律的堅固），心地法門，是斷除貪慾的銳利工具，是脫離苦海的船筏。你現在有幸聽聞此法，念念不忘，心心不懈，這就是修行的要訣。如同《圓覺經》所說：應當觀察這個身體，是由地、水、火、風四大元素合成的。我現在觀察這堅硬的部分歸於地，濕潤的部分歸於水，溫暖的氣息歸於火，運動的部分歸於風。仔細觀察四大，各有歸屬。那麼這個虛妄的身體應當在哪裡呢？像這樣觀察，念念不忘，心心不昧，時間久了自然純熟，就會見到這個身體忽然脫離空無。四大如果空了，各種痛苦立刻解脫。這個功夫，就是脫離生死的第一個妙訣。從古至今的各位祖師，沒有一個人不是從參究中來的，從而了悟心性。』
【English Translation】 English version What is gathered is the land of heat and vexation. If a practitioner can open the eye of wisdom, understand the original nature and forget attachments, and know that the essence of the mind is united, then they will immediately find coolness and peace. Thus, everything they see is nothing but a manifestation of Manjushri's (Bodhisattva of Wisdom) realm, and every step they take is inseparable from the pure and cool Bodhimanda (place of enlightenment). This is what is meant by 'everywhere is Manjushri's golden world.' Chan Master Yetai (Night Terrace), has lived on Mount Wutai (Mount Qingliang, Manjushri's abode) for a long time, and gained this name because of his night travels. Now he comes to the South to travel and study, paying respects to teachers. He must have come from Manjushri's guidance. Like Sudhana's (a seeker of enlightenment in the Avatamsaka Sutra) journey to the South, although he passed through one hundred and ten cities, he did not move his feet a single step, just as he previously traveled through the ten directions of the world without leaving the Vajrasana (diamond throne). Everywhere the teachers' teachings, whether favorable or adverse, are none other than Manjushri's wisdom eye. Now I see this old man at the peak of the Five Milk Peaks (a peak on Mount Wutai), and must discern whether he and the golden world are the same or different. If you can discern this, I will allow you to personally see Manjushri. If not, then buy another pair of straw sandals and continue your pilgrimage. Chan! Chan!
Instruction to Chan Master Xingranjue
Chan Master Xingjue (Nature Awareness) left home in middle age and came from afar to Mount Kuang (another name for Mount Lu) to request full ordination. Because he had a hidden illness and could not serve for long, he bid farewell and asked for instruction. The old man therefore instructed him, saying: 'The body is the root of great suffering, the gathering place of all miseries. In the cycle of the six realms of existence, one must first recognize the root cause of this suffering of birth and death. The so-called cause of all suffering is rooted in greed and desire. If you extinguish greed and desire, there will be nothing to rely on. Therefore, the Buddha spoke of the Vajra Precepts (diamond precepts, symbolizing firmness), the Dharma gate of the mind-ground, which is a sharp tool for cutting off desire and a boat for escaping the sea of suffering. Now you are fortunate to hear this Dharma, never forgetting it in thought after thought, never slacking in mind after mind. This is the essence of practice. As the Surangama Sutra says: 'One should contemplate this body, which is composed of the four great elements. Now I contemplate this hardness returning to earth, moisture returning to water, warmth returning to fire, and movement returning to wind. Carefully observe the four elements, each having its own return. Then where should this illusory body be? Observing in this way, never forgetting in thought after thought, never being deluded in mind after mind, after a long time of practice, you will see this body suddenly break free into emptiness. If the four elements are empty, all suffering will be immediately released. This effort is the first wonderful secret to escape birth and death. From the ancient patriarchs, there has not been a single person who did not come from investigation and contemplation, thereby realizing the nature of the mind.'
。未有不修而能得利益者。汝當更念。此身雖苦。倖存一息。尚可求能出之方。若一失此。身枉著袈裟。則將來三途之苦。動經長劫。雖欲求出。不可得也。故云。思地獄苦。發菩提心。勉之毋怠。
示說名道禪人
道學人。往參老人于曹溪。特為發明金剛般若宗旨。以吾人修行。不仗般若根本智。生死難出。然此般若。非向外別求。即是吾人自心之本體。本自具足。故今修行。但求自心。更不別尋枝葉。佛祖教人。只是返求自心。故云識心達本源。故號為沙門。又云。若人識得心。大地無寸土。以我自心。元是般若光明。本來無物。但因一念之迷。故日用而不知。但知有此幻妄之假我。即不知有本來常住法身。即今要悟本來法身。即就日用現前。六根門頭起心動念執著我處。當下照破。本來無我。無我則無人。無人則了無眾生。眾生既空。則生死根絕。生死既脫。則無壽命。是則四相既除。一心無寄。豈非無住之妙行乎。若不能當下了悟。只將六祖本來無物一語。置在目前。但見一切境緣。對待生心之時。便是我執。就此執處一照。照破。則當下情忘。對待心絕。即是無我。無我則無人。人我既空。則日用身心。了無掛礙。以日用逆順境界。皆是生死路徑。若境界看破。了無掛礙。則生死根株。亦從此
【現代漢語翻譯】 現代漢語譯本：沒有不修行就能獲得利益的。你應該更加努力。這個身體雖然困苦，但幸運的是還有一口氣，尚且可以尋求脫離苦海的方法。如果一旦失去這個機會，白白披著袈裟，那麼將來三途（地獄、餓鬼、畜生）的苦難，動輒經歷漫長的劫數，即使想要解脫，也不可能了。所以說，『思念地獄的痛苦，發起菩提心』。努力吧，不要懈怠。
開示說名道禪人
道學人，前往曹溪參拜老和尚，老和尚特別為他闡明《金剛般若》的宗旨。認為我們修行，如果不依靠般若根本智，就難以脫離生死輪迴。然而，這個般若，不是向外尋求，就是我們自心的本體，本來就具足。所以現在修行，只求自心，不再另外尋找枝葉。佛祖教導人們，只是反過來尋求自心。所以說『識心達本源，故號為沙門』。又說：『若人識得心，大地無寸土』。因為我的自心，原本就是般若光明，本來就空無一物。只是因為一念之迷，所以每天都在用，卻不知道。只知道有這個虛幻的假我，卻不知道有本來常住的法身。現在想要領悟本來法身，就要在每天的日常生活中，在六根（眼、耳、鼻、舌、身、意）接觸外境時，在起心動念執著于『我』的地方，當下照破。本來就沒有『我』，沒有『我』就沒有『人』，沒有人就了無眾生。眾生既然是空的，那麼生死的根源就斷絕了。生死既然脫離了，就沒有壽命。這樣，四相（我相、人相、眾生相、壽者相）既然除掉了，一心就沒有寄託，豈不是無住的妙行嗎？如果不能當下領悟，就把六祖慧能的『本來無一物』這句話，放在眼前。只要看到一切境緣，對待生心的時候，那就是我執。就在這個執著的地方一照，照破它，那麼當下情念就忘記了，對待的心就斷絕了，那就是無我。無我則無人，人我既然空了，那麼每天的身心，就沒有掛礙。因為每天的順境逆境，都是生死的路徑。如果境界看破了，沒有掛礙，那麼生死的根株，也從此
【English Translation】 English version: There is no one who can gain benefits without cultivation. You should strive harder. Although this body is suffering, fortunately, there is still a breath left, and there is still a way to seek liberation from the sea of suffering. If this opportunity is lost, and one wears the kasaya in vain, then the suffering of the three paths (hell, hungry ghosts, animals) in the future will last for countless kalpas. Even if one wants to be liberated, it will be impossible. Therefore, it is said, 'Think of the suffering of hell and arouse the Bodhi mind.' Strive on without being lazy.
Instruction to the monk Daodao
The Dao practitioner went to Caoxi to pay homage to the old monk, who specially explained the purpose of the 'Diamond Prajna Sutra' for him. He believed that if we cultivate without relying on the fundamental wisdom of Prajna, it would be difficult to escape the cycle of birth and death. However, this Prajna is not to be sought externally, but is the very essence of our own mind, which is inherently complete. Therefore, in cultivation now, we only seek our own mind and do not seek other branches and leaves. The Buddhas and Patriarchs teach people only to seek their own minds. Therefore, it is said, 'Recognize the mind and reach the source, therefore it is called a Shramana.' It is also said, 'If a person recognizes the mind, there is not an inch of soil on the earth.' Because my own mind is originally the light of Prajna, originally empty of all things. It is only because of a moment of delusion that we use it every day without knowing it. We only know that there is this illusory false self, but we do not know that there is the original, permanent Dharmakaya. Now, if we want to realize the original Dharmakaya, we must, in our daily lives, when the six senses (eye, ear, nose, tongue, body, and mind) come into contact with the external world, at the place where thoughts arise and cling to 'I', immediately illuminate and break through. Originally, there is no 'I'. Without 'I', there is no 'person'. Without a person, there are no sentient beings. Since sentient beings are empty, the root of birth and death is cut off. Since birth and death are liberated, there is no lifespan. In this way, since the four marks (the mark of self, the mark of person, the mark of sentient beings, and the mark of lifespan) are removed, the one mind has no attachment. Is this not the wonderful practice of non-abiding? If you cannot realize it immediately, just put the Sixth Patriarch Huineng's saying 'Originally, there is nothing' before your eyes. As long as you see all circumstances and conditions, when thoughts of duality arise, that is self-attachment. Illuminate and break through this attachment, then the emotions will be forgotten immediately, and the mind of duality will be cut off. That is no-self. Without self, there is no person. Since both person and self are empty, then the daily body and mind have no hindrance. Because the daily favorable and unfavorable circumstances are all paths of birth and death. If the circumstances are seen through and there is no hindrance, then the root of birth and death will also be from this
倒斷矣。如是。豈非善修般若無住之妙行乎。禪人有志。要出生死。必以此為第一義。此外別求。即落外道邪徑矣。
示魏聖期
聖期居士。頃以書來。請益云。某邇來。雖惕然于生死大事。欲隨處解脫。惟橫逆忽來。不能當下消受。雖旋能覺知。主人已被牽纏矣。觀此來意。乃真切有志於生死大事者。第未遇善知識。指點心地工夫。故無把柄耳。蓋吾人。從來只認妄想為心。不知本有佛性。一向只在世情逆順境界上起好惡憎愛。種種分別知見。殊不知此等憎愛喜怒之情。全是生死根株。舉世之人。未有不在此中一生交滾者。古德教人。參禪了生死。不是離此。別有𢆯妙。只是在此等境界上憎愛之心看破。便是了生死。以此憎愛妄想。從來習染純熟深厚。若無方便法門。豈能敵得。所以參禪看話頭之說。正是破煩惱之利具耳。所以被他牽纏者。直為無此話頭作主宰耳。只如僧問趙州。狗子還有佛性也無。州曰無。即將此一無字。懷在胸中作話頭。下疑情。念念不忘。心心不昧。一切閑忙動靜應酬忽遽中。只提此一語。重下疑情審問。疑來疑去。只有一個話頭現前。縱是看書。才放下書本。回頭一看。便下疑情。此疑堅固。切不可作道理思量解會。只要一個疑念真切。久久純熟。但見心中妄念起時。如此一
【現代漢語翻譯】 現代漢語譯本 『倒斷矣。如是。豈非善修般若無住之妙行乎。』（倒斷了。是這樣。這難道不是善於修習般若智慧，不住于任何事物的奇妙修行嗎？）禪人若有志向，想要了脫生死，必須以此為最重要的事情。除此之外另求他法，就落入了外道邪路了。
示魏聖期
聖期居士，近來寫信來請教說：『我近來雖然對生死大事感到警惕，想要隨處解脫，但橫逆突然到來時，不能當下消受。雖然很快能覺知，但心神已經被牽纏了。』 觀看這來信的意思，是真正有志於生死大事的人。只是沒有遇到善知識，指點心地的功夫，所以沒有把握而已。因為我們，向來只把妄想當作心，不知道本有的佛性。一直只在世俗人情、順逆境界上生起好惡憎愛，種種分別知見。殊不知這些憎愛喜怒之情，全是生死的根本。世上的人，沒有不在此中一生糾纏的。古德教人，參禪了生死，不是離開這些，另有奧妙。只是在此等境界上把憎愛之心看破，便是了生死。因為這憎愛妄想，向來習染純熟深厚，如果沒有方便法門，怎麼能抵擋得住。所以參禪看話頭的說法，正是破除煩惱的利器。所以被它牽纏，正是因為沒有用這話頭作主宰。比如僧人問趙州，『狗子還有佛性也無？』 趙州說『無』。就將這一個『無』字，懷在胸中作話頭，生起疑情。念念不忘，心心不昧。一切閑忙動靜應酬倉促中，只提這一句話，重新生起疑情審問。疑來疑去，只有一個話頭現前。縱然是看書，才放下書本，回頭一看，便生起疑情。這疑情堅固，切不可作道理思量解釋，只要一個疑念真切，久久純熟。但見心中妄念起時，如此一
【English Translation】 English version 'It is cut off completely. So it is. Isn't this the wonderful practice of skillfully cultivating Prajna (wisdom) without dwelling on anything?' If a Chan practitioner has the aspiration to escape birth and death, they must take this as the most important thing. Seeking other methods besides this is to fall into the heretical paths of outsiders.
Instruction to Wei Shengqi
Layman Shengqi recently wrote a letter to inquire, saying: 'Recently, although I am vigilant about the great matter of birth and death and want to be liberated everywhere, when unexpected adversity suddenly comes, I cannot accept it immediately. Although I can quickly become aware, my mind has already been entangled.' Looking at the meaning of this letter, he is truly someone who aspires to the great matter of birth and death. It's just that he hasn't encountered a good teacher to guide him in the work of the mind, so he has no handle. Because we have always only recognized delusion as the mind, not knowing our inherent Buddha-nature. We have always only given rise to likes, dislikes, love, and hatred, and all kinds of discriminating knowledge and views in the worldly situations of favorable and unfavorable circumstances. We don't know that these feelings of love, hate, joy, and anger are all the roots of birth and death. There is no one in the world who is not entangled in this throughout their life. The ancient masters taught people to practice Chan to end birth and death, not by leaving these things and finding something else mysterious. It is simply to see through the mind of love and hate in these situations, and that is the end of birth and death. Because these delusions of love and hate have always been deeply ingrained and thoroughly familiar, how can they be resisted without expedient methods? Therefore, the saying of practicing Chan and contemplating the 'Hua Tou' (critical phrase) is precisely a sharp tool for breaking through afflictions. The reason why one is entangled by them is precisely because one does not have this 'Hua Tou' as the master. For example, when a monk asked Zhaozhou, 'Does a dog have Buddha-nature or not?' Zhaozhou said, 'No.' Then, take this one word 'No' and hold it in your heart as the 'Hua Tou', giving rise to doubt. Do not forget it from moment to moment, and do not be ignorant of it from mind to mind. In all times of leisure, busyness, movement, stillness, social interaction, and urgency, only bring up this one phrase and re-arise doubt and questioning. Doubting and doubting, only this one 'Hua Tou' appears before you. Even when reading a book, as soon as you put down the book and look back, you give rise to doubt. This doubt is firm, and you must not think about it or interpret it as a principle. Just have one sincere doubt, and after a long time, it will become thoroughly familiar. But when you see a delusional thought arise in your mind, do this one
問。當下冰消。心中所起喜怒。只是一妄想耳。先有此話頭作主宰。及境界至時。一到即看破。當下冰消。全不用力。如此做工夫。不但敵破境界。抑有了悟之時。但切不可作𢆯妙道理思量。恐反誤也。
示福敦禪人
新安禪人。遠參匡山。求授戒法。名曰福敦。字曰篤如。篤者敦篤。純一無偽。精誠之至也。然吾沙門佛子。欲超生死。證真常。求無上涅槃之福樂。茍非精誠一念。純真無妄。力破煩惱之魔。頓拔愛憎之根。而欲頓享無為之福。難矣。千里之行。在於初步。從此戒為基本。乃趨菩提之初步。即此唸唸向前。心心不退。單求一念。生死情根。搜拔起處竟不可得。然不可得處便是生死無著處矣。第恐志不堅。行不力耳。若恐不力。但以阿彌陀佛四字。橫于胸中。以為利斧。久久根株自斷矣。如是著力。是名篤如。勉之。勉之。
示福厚禪人
新安禪人。來參匡山。求授戒法。名曰福厚。字曰積如。蓋出世人。福由漸積而厚。至佛乃足。猶如積微塵以成大地。厚之至也吾佛世尊。從無量劫來。舍頭目髓腦。積功累行。乃得菩提。菩提為涅槃之安宅。福樂之極地也。茍不積。何以至此哉。然如者。乃如如佛性。吾人本有。良由積劫煩惱侵𩞾。故煩惱情塵日厚。而如如佛性。薄矣。今既
【現代漢語翻譯】 現代漢語譯本： 問：當下的煩惱像冰雪般消融，心中所產生的喜怒哀樂，都只是一種虛妄的念想罷了。首先要讓這個念頭成為主宰，等到境界來臨時，一旦覺察到就立刻看破，當下的煩惱就會像冰雪般消融，完全不需要費力。這樣用功，不僅能戰勝外在的境界，還能有所領悟。但千萬不要把這當作玄妙的道理來思量，恐怕反而會耽誤自己。
開示福敦禪人
新安的禪人，遠道來匡山參學，請求傳授戒法，法名叫福敦，字叫篤如。『篤』就是敦厚老實，純一無偽，精誠到了極點。然而我們這些出家的佛弟子，想要超越生死，證得真常，求得無上涅槃的福樂，如果不是精誠專一，純真無妄，努力破除煩惱的魔障，徹底拔除愛憎的根源，卻想要立刻享受無為的福樂，那是很難的。千里之行，始於足下。從此以戒為根本，乃是趨向菩提的初步。就從這唸唸向前，心心不退，只求一念，將生死情愛的根源，搜尋拔起，最終使其不可得。然而這不可得之處，就是生死沒有著落之處了。只是擔心意志不堅定，行動不努力罷了。如果擔心自己不夠努力，就將『阿彌陀佛』這四個字，橫在胸中，當作一把鋒利的斧頭，久而久之，情愛的根株自然就會斷除。這樣著力用功，就叫做篤如。勉勵你，勉勵你。
開示福厚禪人
新安的禪人，來匡山參學，請求傳授戒法，法名叫福厚，字叫積如。大凡出世之人，福報是由逐漸積累而增厚的，到了佛的境界才算圓滿，就像積累微塵而成大地一樣，厚到了極點。我們佛陀世尊，從無量劫以來，捨棄頭目髓腦，積累功德，累積修行，才證得菩提。菩提是涅槃的安樂住所，是福樂的極地。如果不積累，又怎麼能到達這裡呢？然而『如』，就是如如不動的佛性，是我們每個人本來就具有的。正是由於長久以來煩惱的侵擾覆蓋，所以煩惱情慾的塵垢日益增厚，而如如不動的佛性，就變得薄弱了。現在既然已經...
【English Translation】 English version: Question: When the present afflictions vanish like ice, the arising of joy, anger, and other emotions in the mind are merely illusory thoughts. First, let this thought be the master, and when the state arrives, immediately see through it upon realization. The present afflictions will vanish like ice, requiring no effort at all. Practicing diligently in this way not only defeats external states but also leads to enlightenment. However, do not treat this as a profound doctrine to ponder, lest you be misled.
Instruction to Chan Practitioner Fu Dun (福敦, meaning 'blessed sincerity')
A Chan practitioner from Xin'an (新安), having traveled far to study at Kuangshan (匡山), seeks to be ordained. His Dharma name is Fu Dun (福敦), and his style name is Du Ru (篤如, meaning 'genuine like'). 'Du' (篤) signifies sincerity, purity, genuineness, and utmost sincerity. However, we, as monastic disciples of the Buddha, desiring to transcend birth and death, realize true permanence, and seek the bliss of unsurpassed Nirvana, must be single-minded in our sincerity, purely genuine and free from falsehood. We must diligently break through the demons of affliction and completely uproot the source of love and hatred. To immediately enjoy the bliss of non-action without such effort is difficult. A journey of a thousand miles begins with a single step. From this point forward, taking the precepts as the foundation is the initial step towards Bodhi. With each thought moving forward, and with unwavering resolve, seek only one thought, searching and uprooting the roots of birth, death, and emotional attachments until they are ultimately unattainable. However, this state of unattainability is precisely where birth and death have no hold. The only concern is a lack of firm resolve and diligent practice. If you fear lacking diligence, simply place the four characters 'Amitabha Buddha' (阿彌陀佛) across your chest, using them as a sharp axe. In time, the roots will naturally be severed. Such diligent effort is called Du Ru (篤如). Strive for it, strive for it.
Instruction to Chan Practitioner Fu Hou (福厚, meaning 'blessed abundance')
A Chan practitioner from Xin'an (新安), having come to study at Kuangshan (匡山), seeks to be ordained. His Dharma name is Fu Hou (福厚), and his style name is Ji Ru (積如, meaning 'accumulated like'). Generally, for those who have left the world, blessings gradually accumulate and become abundant, reaching fulfillment only at the state of Buddhahood, just as accumulating dust particles forms the great earth, reaching the ultimate thickness. Our Buddha, the World Honored One, from countless kalpas (劫, aeons) ago, sacrificed his head, eyes, marrow, and brains, accumulating merit and cultivating practices, finally attaining Bodhi. Bodhi is the peaceful abode of Nirvana, the ultimate realm of bliss. Without accumulation, how could one reach this state? However, 'Ru' (如) refers to the thusness (如如), the Buddha-nature, which we inherently possess. It is precisely because of the long-standing invasion and covering of afflictions that the dust of afflictions and emotions has become increasingly thick, while the thusness of the Buddha-nature has become thin. Now that...
知佛性本有。不假他求。從此日用唸唸知歸。但見情塵起處。以智光照之。久久純熟。則佛性厚而煩惱薄。煩惱薄而業障輕。業障輕而生死斷。是由積真如。以斷生死。求證菩提。享常樂我凈之厚福。豈非由積而至耶。故曰。水之積也不厚。則負大舟也無力。禪人勉之。
示同塵睿禪人
滇南同塵睿禪人。遠至大都。親歷講肆。既而盡棄所習。南參知識。游新安之黃山。愛其幽勝。遂隱約其間一缽往來。無定棲止。然以華嚴大經為課誦。壬戌仲夏。來參匡山。求授大戒。拈香請益。老人因示之曰。子以華嚴大經為常課。能知此經之綱宗乎。惟我毗盧遮那。曠劫因中。稱法界心。修普賢行。證窮法界。名為報身。號盧舍那。具有佛剎塵數相好。是為正報。所感二十重華藏世界。無盡莊嚴。以為依報。安住海印三昧。稱普光明智。為地上菩薩演說此經。名曰普照法界修多羅。為稱性法門。種種微妙。不可思議。如此法門。乃諸佛自證境界。具在眾生日用妄想心中。唸唸現前。經云。譬如一微塵中。具有大千經卷。書寫三千大千世界中事。有一智人。明見此經。剖破微塵。出此大經。利益無窮。然一微塵者。眾生妄想心也。大千經卷。眾生本具性德也。隱而不現。謂眾生日用而不知也。明眼智人。破塵出經。即
【現代漢語翻譯】 現代漢語譯本：要知道佛性是本來就有的，不需要向外尋求。從此以後，每天的起心動念都要知道迴歸自性。只要見到情慾塵埃升起的地方，就用智慧之光去照亮它。長久純熟之後，佛性就會增厚而煩惱就會減少，煩惱減少而業障就會減輕，業障減輕而生死輪迴就會斷除。這是通過積累真如，來斷除生死，求證菩提，享受常樂我凈的深厚福報。這難道不是由積累而達到的嗎？所以說：『水的積累不夠深厚，就沒有力量承載大船。』修行禪定的人要努力啊。
開示同塵睿禪人
滇南的同塵睿禪人，遠道來到大都（今北京），親自聽聞講學。之後完全放棄所學，南下參訪善知識。遊歷新安（今安徽歙縣）的黃山，喜愛那裡的幽靜秀美，於是隱居在那裡，一個缽盂往來，沒有固定的住所。然而以《華嚴大經》作為每日的功課。壬戌年仲夏，來到匡山（廬山），請求傳授大戒。拈香請教，老禪師因此開示他說：『你以《華嚴大經》作為日常功課，能知道這部經的綱領和宗旨嗎？只有我毗盧遮那（Vairocana，光明遍照），在曠遠劫數的因地中，依照法界之心，修習普賢行（Samantabhadra），證悟窮盡法界，名為報身，號盧舍那（Locana），具有佛剎塵數那麼多的相好。這是正報。所感應的二十重華藏世界，無盡的莊嚴，作為依報。安住在海印三昧（Samadhi），稱普光明智，為地上菩薩演說這部經，名叫普照法界修多羅。是稱合自性的法門，種種微妙，不可思議。這樣的法門，乃是諸佛自己證悟的境界，完全存在於眾生日用妄想心中，唸唸現前。經中說：『譬如一個微塵中，具有大千經卷，書寫著三千大千世界中的事情。有一位有智慧的人，明瞭見到這部經，剖開微塵，取出這部大經，利益無窮。』然而一個微塵，就是眾生的妄想心啊。大千經卷，就是眾生本具的性德啊。隱藏而不顯現，說的是眾生每天都在使用它卻不知道啊。明眼的智人，破開微塵，取出經卷，就是
【English Translation】 English version: Know that Buddha-nature is inherent and does not need to be sought elsewhere. From now on, in every thought, be aware of returning to your true nature. Whenever you see the arising of emotional dust, illuminate it with the light of wisdom. After prolonged practice, Buddha-nature will become thicker and afflictions will become thinner, afflictions will become thinner and karmic obstacles will become lighter, karmic obstacles will become lighter and the cycle of birth and death will be severed. This is through accumulating Suchness to sever birth and death, seeking enlightenment, and enjoying the profound blessings of permanence, bliss, self, and purity. Isn't this achieved through accumulation? Therefore, it is said: 'If the accumulation of water is not deep, it will not have the strength to carry a large boat.' Zen practitioners, strive diligently.
Instruction to Zen Practitioner Tongchen Rui
Zen practitioner Tongchen Rui from Yunnan, traveled far to Dadu (present-day Beijing), personally attending lectures. Afterwards, he completely abandoned what he had learned and traveled south to visit knowledgeable teachers. He traveled to Huangshan (Yellow Mountain) in Xin'an (present-day She County, Anhui), admiring its secluded beauty, and then lived in seclusion there, traveling with a single alms bowl, without a fixed dwelling. However, he used the Avatamsaka Sutra (Flower Garland Sutra) as his daily practice. In the midsummer of the Renxu year, he came to Kuangshan (Mount Lu) to request the transmission of the great precepts. After offering incense and seeking instruction, the old Zen master instructed him, saying: 'You use the Avatamsaka Sutra as your daily practice, do you know the outline and purpose of this sutra? Only I, Vairocana (光明遍照, the Illuminator), in the causal stage of countless kalpas, according to the mind of the Dharma Realm, cultivated the practices of Samantabhadra (普賢, Universal Worthy), realized the exhaustion of the Dharma Realm, called the Reward Body, named Locana (盧舍那), possessing as many excellent marks and characteristics as there are dust particles in Buddha-lands. This is the proper reward. What is sensed is the twenty layers of the Avatamsaka World, endless adornments, as the dependent reward. Abiding in the Samadhi of the Ocean Seal, called Universal Light Wisdom, for the Bodhisattvas on the ground, he expounds this sutra, called the Universally Illuminating Dharma Realm Sutra. It is a Dharma gate that accords with the nature, with all kinds of subtleties, inconceivable. Such a Dharma gate is the realm of self-realization of all Buddhas, fully present in the daily deluded thoughts of sentient beings, appearing in every thought. The sutra says: 'For example, in a single dust particle, there are thousands of sutra scrolls, writing about the affairs of three thousand great thousand worlds. There is a wise person who clearly sees this sutra, breaks open the dust particle, and takes out this great sutra, benefiting immeasurably.' However, a single dust particle is the deluded mind of sentient beings. The thousands of sutra scrolls are the inherent virtuous qualities of sentient beings. Hidden and not manifested, it means that sentient beings use it every day but do not know it. The wise person with clear eyes, breaking open the dust particle and taking out the sutra, is'
諸佛證窮。此法開示眾生為大利樂也。是知此經所說。乃說眾生日用妄想心耳。大哉。眾生之心。具有廣大不思議力。智用無邊。而為介爾妄想所蔽。可不悲哉。吾佛特為此事。出現世間。故曰。為一大事因緣故。出現於世。以諸佛證此大事。因此。緣此。特出世間。為眾生說。更無別事。以眾生迷此大事。而為生死。故以生死為大事也。由是觀之。即八十卷之雄文。所開示者。乃吾人一念之妄想心耳。故曰。我今於一切眾生心中。成等正覺。所謂諸佛心內眾生。時時成道。眾生心內諸佛。唸唸證真。故般若多羅尊者曰。入息不居陰界。出息不涉眾緣。常轉如是經。百千萬億卷。茍能以如是眼。轉如是經。盡未來際。無間斷時。所謂塵說。剎說。熾然說。無間歇。此乃華嚴法界真經之大旨也。禪人若悟此法。則于未展卷前。徹見無邊法界。于撥火拈香。謦欬彈指之間也。雖然如是。也要牛皮鉆透始得。
示修凈土法門
海陽禪人。遠參匡山。求授戒法。命名曰深愚。拈香請益云。弟子某。發願求生西方凈土。結法侶若干人。同會一處。專修凈業。愿乞慈悲。指示法要。老人因示之曰。佛說修行出生死法。方便多門。唯有唸佛求生凈土。最為捷要。如華嚴法華圓妙法門。普賢妙行。究竟指歸凈土。如馬鳴龍
【現代漢語翻譯】 現代漢語譯本： 諸佛已經證到了究竟的真理。開示眾生這種法門，是爲了給予他們最大的利益和快樂。由此可知，這部經所說的，正是眾生日常所用的妄想心啊！偉大啊，眾生的心，具有廣大的不可思議的力量，智慧的應用無邊無際，卻被微小的妄想所遮蔽，真是可悲啊！我佛正是爲了這件事，才出現在世間。所以說，『為一大事因緣故，出現於世。』因為諸佛證悟了這個大事，因此，爲了這個緣故，才特別出世間，為眾生說法，沒有其他的事情。因為眾生迷惑了這個大事，才有了生死，所以把生死當作大事。由此看來，即使是八十卷的宏偉文章，所開示的，也是我們一念的妄想心啊！所以說，『我今於一切眾生心中，成等正覺。』 所謂諸佛心內的眾生，時時都在成道；眾生心內的諸佛，唸唸都在證真。所以般若多羅尊者說：『入息不居陰界，出息不涉眾緣，常轉如是經，百千萬億卷。』如果能用這樣的眼光，來轉這樣的經，直到未來的盡頭，沒有間斷的時候，就是所謂的塵說、剎說、熾然說、無間歇。這才是《華嚴經》法界真經的大旨啊！禪人如果領悟了這個法，那麼在還沒有展開經卷之前，就能徹底見到無邊的法界，即使在撥火、拈香、謦欬、彈指之間也能見到。雖然是這樣，也要牛皮鉆透才能真正領悟。
示修凈土法門
海陽禪人（禪人的名字）。遠道參訪匡山（山名），請求傳授戒法，法名叫做深愚（法名）。拈香請教說：『弟子某，發願求生西方凈土（佛教中的理想世界），結交了若干法侶，一同聚集在一處，專門修習凈業。希望您能慈悲，指示修行的法要。』 老人因此開示他說：『佛說修行出生死的方法，方便有很多門。只有唸佛求生凈土，最為便捷重要。像《華嚴經》（佛教經典名）、《法華經》（佛教經典名）圓妙的法門，普賢（菩薩名）的妙行，最終都指向凈土。』 就像馬鳴（菩薩名）、龍
【English Translation】 English version: All Buddhas have attained ultimate enlightenment. To reveal this Dharma to sentient beings is to bring them the greatest benefit and joy. Therefore, it should be known that what this Sutra speaks of is precisely the deluded mind that sentient beings use daily! Oh, how great is the mind of sentient beings! It possesses vast and inconceivable power, and its wisdom and application are boundless, yet it is obscured by minuscule delusions. How lamentable! The Buddha appeared in this world precisely for this reason. Therefore, it is said, 'For the sake of one great cause and condition, [the Buddha] appears in the world.' Because the Buddhas have realized this great matter, therefore, for this reason, they specially appear in the world to teach the Dharma to sentient beings; there is no other matter. Because sentient beings are deluded about this great matter, they experience birth and death; therefore, birth and death are regarded as a great matter. From this perspective, even the magnificent text of eighty fascicles reveals nothing other than the deluded mind of our single thought! Therefore, it is said, 'I now attain perfect enlightenment within the minds of all sentient beings.' That is to say, the sentient beings within the minds of all Buddhas are constantly attaining the Way; the Buddhas within the minds of sentient beings are constantly realizing the Truth. Therefore, Venerable Prajnatara said, 'The in-breath does not dwell in the realms of the skandhas (aggregates), the out-breath does not involve the conditions of dependent origination; constantly turning such a Sutra, hundreds of millions of billions of times.' If one can use such eyes to turn such a Sutra, until the end of the future, without interruption, this is what is meant by dust speaking, lands speaking, intensely speaking, without ceasing. This is the great essence of the true Sutra of the Dharmadhatu (realm of reality) of the Avatamsaka Sutra (Flower Garland Sutra)! If a Chan practitioner understands this Dharma, then before even unrolling the scroll, they will thoroughly see the boundless Dharmadhatu, even in the midst of stirring the fire, picking up incense, clearing the throat, and snapping the fingers. Although it is like this, one must still pierce through the leather hide to truly understand.
Instruction on Cultivating the Pure Land Dharma
The Chan practitioner Haiyang (name of the Chan practitioner) traveled far to visit Kuangshan (name of a mountain) to request the transmission of the precepts, and was given the Dharma name Shenyu (Dharma name). He lit incense and requested instruction, saying, 'Disciple so-and-so vows to seek rebirth in the Western Pure Land (ideal world in Buddhism), and has gathered several Dharma companions to gather in one place to exclusively cultivate Pure Land practices. I hope you will be compassionate and instruct us on the essential methods of practice.' The elder then instructed him, saying, 'The Buddha spoke of many expedient methods for cultivating to escape birth and death. Only the practice of reciting the Buddha's name and seeking rebirth in the Pure Land is the most direct and essential. Like the perfect and wonderful Dharma gates of the Avatamsaka Sutra (name of a Buddhist scripture) and the Lotus Sutra (name of a Buddhist scripture), and the wonderful practices of Samantabhadra (name of a Bodhisattva), they ultimately point to the Pure Land.' Just like Ashvaghosa (name of a Bodhisattva) and Nagarjuna
樹。及此方永明中峰諸大祖師。皆極力主張凈土一門。此之法門。乃佛無問自說。三根普被。四眾齊收。非是權為下根設也。經云。若凈佛土。當凈自心。惟今修行凈業。必以凈心為本。要凈自心。第一先要戒根清凈。以身三口四意三。此十惡業。乃三途苦因。今持戒之要。先須三業清凈。則心自凈。若身不殺不盜不淫。則身業清凈。不妄言綺語兩舌惡口。則口業清凈。意不貪不瞋不癡。則意業清凈。如此十惡永斷。三業冰清。是為凈心之要。於此清凈心中。厭娑婆苦。發願往生安養。立唸佛正行。然唸佛必要為生死心切。先斷外緣。單提一念。以一句阿彌陀佛。以為命根。念念不忘。心心不斷。二六時中。行住坐臥。拈匙舉箸。折旋俯仰。動靜閑忙。於一切時。不愚不昧。並無異緣。如此用心。久久純熟。乃至夢中。亦不忘失。寤寐一如。則工夫綿密。打成一片。是為得力時也。若念至一心不亂。則臨命終時。凈土境界現前。自然不被生死拘留。則感阿彌陀佛放光接引。此必定往生之效驗也。然一心專念。固是正行。又必資以觀想。更見穩密。佛為韋提希。說十六妙觀。故得一生取辦今觀經現存。若結凈侶同修。任各志願。於十六觀中。隨取一觀。或單觀佛。及菩薩妙相。或觀凈土境界。如彌陀經說蓮華寶地等。隨
【現代漢語翻譯】 現代漢語譯本：樹，以及此方永明、中峰等各位大祖師，都極力主張凈土法門。這個法門，是佛陀不待請問而自己宣說的，能普遍利益上、中、下三種根器的人，四眾弟子都能修習。並非只是爲了下等根器的人而設立的權宜之法。經書上說：『如果想要凈化佛土，應當先凈化自己的內心。』現在修行凈土法門，必須以凈化內心為根本。要凈化自己的內心，第一步就是要戒律清凈。通過身、口、意這三種行為，避免十種惡業，因為這十種惡業是導致墮入地獄、餓鬼、畜生三惡道的根本原因。現在持戒的關鍵，首先要做到身、口、意三業清凈，這樣內心自然就清凈了。如果身體不殺生、不偷盜、不邪淫，那麼身業就清凈了；不說謊、不花言巧語、不兩舌、不惡語傷人，那麼口業就清凈了；意念中沒有貪婪、嗔恨、愚癡，那麼意業就清凈了。這樣永遠斷絕十惡業，身口意三業像冰一樣清澈，這就是凈化內心的關鍵。在這種清凈心中，厭惡娑婆世界的痛苦，發願往生到安養凈土，確立唸佛的正行。然而唸佛必須要有為生死大事而懇切的心，首先斷絕外在的牽絆，一心專注于唸佛。以一句『阿彌陀佛』作為自己的命根，念念不忘，心心相續不斷。一天二十四小時中，無論行走、站立、坐臥，拿起筷子、放下筷子，彎腰、抬頭，行動、靜止、空閑、忙碌，在任何時候，都不糊塗、不迷惑，心中沒有其他的雜念。這樣用心，時間久了自然純熟，甚至在夢中，也不會忘記念佛。睡著和醒著都一樣，這樣功夫就綿密了，打成一片，這就是得力的時候。如果唸到一心不亂的境界，那麼臨命終時，凈土的景象就會顯現在眼前，自然不會被生死所束縛，就能感應到阿彌陀佛放光接引，這一定是往生的徵兆。然而一心專念固然是正行，又必須輔助以觀想，這樣就更加穩妥周密。佛陀為韋提希夫人宣說了十六種妙觀，因此她才能在一生中就成就往生凈土的大事。現在《觀經》仍然存在，如果能結成凈土同修的團體，大家可以根據各自的意願，在十六種觀想中，選擇一種來修習，或者單獨觀想佛和菩薩的莊嚴妙相，或者觀想凈土的境界，就像《阿彌陀經》所說的蓮花寶地等等。
【English Translation】 English version: The trees, and all the great patriarchs such as Yongming and Zhongfeng of this land, all strongly advocated the Pure Land Dharma gate. This Dharma gate was spoken by the Buddha without being asked, universally benefiting beings of the three roots (superior, medium, and inferior), and accommodating all four assemblies (monks, nuns, laymen, and laywomen). It is not an expedient method established only for those of inferior capacity. The Sutra says, 'If one wishes to purify the Buddha-land, one should purify one's own mind.' Now, in cultivating the Pure Land practice, one must take the purification of the mind as the foundation. To purify one's mind, the first thing is to have pure precepts. Through the three actions of body, four of speech, and three of mind, these ten evil deeds are the cause of suffering in the three evil realms (hell-beings, hungry ghosts, and animals). The key to upholding the precepts now is to first purify the three karmas of body, speech, and mind, and then the mind will naturally be pure. If the body does not kill, steal, or engage in sexual misconduct, then the bodily karma is pure. If one does not lie, use flowery language, engage in divisive speech, or use harsh language, then the verbal karma is pure. If the mind is without greed, hatred, or delusion, then the mental karma is pure. In this way, the ten evil deeds are forever severed, and the three karmas are as clear as ice. This is the key to purifying the mind. In this pure mind, one should detest the suffering of the Saha world (this world of suffering) and vow to be reborn in the Land of Bliss (Sukhavati), establishing the correct practice of mindfulness of the Buddha. However, mindfulness of the Buddha must be done with an earnest mind for the matter of birth and death. First, cut off external connections and focus on a single thought. Take the phrase 'Amitabha Buddha' as one's life-root, never forgetting it, with the mind continuously connected. Throughout the twenty-four hours of the day, whether walking, standing, sitting, or lying down, picking up chopsticks, putting down chopsticks, bending, raising the head, in movement, stillness, leisure, or busyness, at all times, one should not be confused or deluded, and there should be no other thoughts. Using the mind in this way, over time it will become pure and skilled, even in dreams, one will not forget mindfulness of the Buddha. Sleeping and waking will be the same, and the effort will be continuous, forming a single whole. This is the time of gaining strength. If one recites to the point of single-mindedness without confusion, then at the time of death, the Pure Land realm will appear before one's eyes, and naturally one will not be detained by birth and death. One will then feel Amitabha Buddha emitting light to receive and guide one. This is the certain sign of rebirth. However, single-minded recitation is indeed the correct practice, but it must also be supplemented by contemplation, which makes it even more secure and thorough. The Buddha spoke the sixteen wondrous contemplations for Vaidehi (Queen Vaidehi), so that she could accomplish the great matter of rebirth in the Pure Land in one lifetime. Now the Contemplation Sutra (Amitayurdhyana Sutra) still exists. If one can form a group of Pure Land practitioners, everyone can choose one of the sixteen contemplations according to their own wishes, or contemplate the sublime features of the Buddha and Bodhisattvas alone, or contemplate the Pure Land realm, such as the lotus-flower treasure land mentioned in the Amitabha Sutra.
意觀想。若觀想分明。則二六時中。現前如在凈土。坐臥經行。開眼閉眼。如在目前若此觀想成就。臨命終時。一念頓生。所謂生則決定生。去則實不去。此唯心凈土之妙指也。如此用心。精持戒行。則六根清凈。永斷惡業煩惱。則心地清凈。觀念相繼。則妙行易成。凈土真因。無外此者。若但口說唸佛。求生凈土。若凈戒不持。煩惱不斷。心地污穢。佛說是人。永不成就。是故行人。第一要持戒為基本。發願為助因。唸佛觀想。為正行。如是修行。若不往生。則佛墮妄語矣。
示唸佛參禪切要
唸佛審實公案者。單提一聲阿彌陀佛作話頭。就於提處。即下疑情。審問者唸佛的是誰。再提再審。審之又審。見者唸佛的畢竟是誰。如此靠定話頭。一切妄想雜念。當下頓斷。如斬亂絲。更不容起。起處即消。唯有一念。歷歷孤明。如白日當空。妄念不生。昏迷自退。寂寂惺惺。永嘉大師云。寂寂惺惺是。寂寂無記非。惺惺寂寂是。惺惺亂想非。謂寂寂不落昏沉無記。惺惺不落妄想。惺寂雙流。沉浮兩舍。看到一念不生處。則前後際斷。中間自孤。忽然打破漆桶。頓見本來面目。則身心世界。當下平沈。如空華影落。十方圓明。成一大光明藏。如此方是到家時節。日用現前。朗朗圓明。更無可疑。始信自心。本
【現代漢語翻譯】 現代漢語譯本：意念觀想（Yi Guan Xiang，通過意念進行觀想）。如果觀想清晰分明，那麼一天二十四小時，都如同身處凈土（Jing Tu，純凈的佛國）。無論是坐著、躺著、行走，還是睜眼、閉眼，都彷彿凈土就在眼前。如果這種觀想能夠成就，那麼在臨終的時候，一念之間就能往生。所謂『生則決定生，去則實不去』，這正是唯心凈土（Wei Xin Jing Tu，由心創造的凈土）的精妙之處。如此用心，精進地持守戒律，就能使六根（Liu Gen，眼、耳、鼻、舌、身、意）清凈；永遠斷除惡業煩惱，就能使心地清凈；觀想念佛相續不斷，就能使妙行（Miao Xing，殊勝的行為）容易成就。往生凈土的真正原因，沒有超出這些的。如果只是口頭上說唸佛，求生凈土，卻不持守清凈的戒律，不斷除煩惱，心地污穢，佛說這樣的人，永遠不能成就。所以修行人，第一要務是持戒作為根本，發願作為輔助，唸佛觀想作為正行。如此修行，如果不能往生，那就是佛說了妄語了。
開示唸佛參禪的要點
把唸佛當作真實的公案來參究，就是單單提起一聲『阿彌陀佛』（Amitabha，西方極樂世界的佛）作為話頭（Hua Tou，參禪的入手處）。就在提起的地方，立刻產生疑情，審問『唸佛的是誰？』再提再審，審了又審，看看唸佛的究竟是誰。如此緊緊抓住話頭，一切妄想雜念，當下頓斷，如同斬斷亂絲，不再容許生起。妄念一生起就立刻消除，唯有一念，清清楚楚，明明白白，如同白日當空，妄念不生，昏沉自然退去，寂靜而又清醒。永嘉大師（Yongjia Dashi）說：『寂寂惺惺是，寂寂無記非；惺惺寂寂是，惺惺亂想非。』意思是說，寂靜不落入昏沉無記的狀態，清醒不落入妄想的狀態。寂靜和清醒同時存在，沉沒和浮躁都被捨棄。看到一念不生的地方，那麼前後際斷絕，中間自然孤立。忽然打破漆桶（Qi Tong，比喻迷惑），頓見本來面目，那麼身心世界，當下平靜，如同空中的花朵影子落下，十方圓滿光明，成為一個大光明藏。如此才是到家的時候，日常應用，朗朗圓明，再也沒有什麼可懷疑的。這才相信自心，本來清凈。
【English Translation】 English version: Intentional Visualization. If the visualization is clear and distinct, then throughout the twenty-four hours, it will be as if one is present in the Pure Land (Jing Tu, pure Buddha-land). Whether sitting, lying down, walking, or with eyes open or closed, it is as if the Pure Land is right before one's eyes. If this visualization is accomplished, then at the moment of death, a single thought will arise, and one will be reborn there. As it is said, 'If one is to be born, one will definitely be born; to go is actually not to go.' This is the subtle essence of the Mind-Only Pure Land (Wei Xin Jing Tu, Pure Land created by the mind). If one applies the mind in this way, diligently upholding the precepts, then the six senses (Liu Gen, eyes, ears, nose, tongue, body, and mind) will be purified; if one permanently cuts off evil karma and afflictions, then the mind-ground will be purified; if one continues the visualization and mindfulness of Buddha without interruption, then wonderful practices (Miao Xing, excellent practices) will be easily accomplished. The true cause of rebirth in the Pure Land is none other than these. If one only verbally recites the Buddha's name, seeking rebirth in the Pure Land, but does not uphold pure precepts, does not cut off afflictions, and the mind-ground is defiled, the Buddha says that such a person will never achieve it. Therefore, for practitioners, the first priority is to uphold the precepts as the foundation, make vows as an auxiliary cause, and practice mindfulness of Buddha and visualization as the primary practice. If one practices in this way and does not achieve rebirth, then the Buddha would be uttering false words.
Instructions on the Essentials of Mindfulness of Buddha and Chan Practice
To investigate mindfulness of Buddha as a genuine Koan, one should single-mindedly raise the sound of 'Amitabha' (Amitabha, the Buddha of the Western Pure Land) as the Hua Tou (Hua Tou, the starting point for Chan practice). At the very point of raising it, immediately generate doubt and question, 'Who is mindful of the Buddha?' Raise it again and investigate again, scrutinizing again and again, to see who exactly is mindful of the Buddha. By holding firmly to the Hua Tou in this way, all deluded thoughts and雜念 (Za Nian, miscellaneous thoughts) will be instantly cut off, like cutting through tangled silk threads, allowing no further arising. The moment a deluded thought arises, it should be eliminated. Only one thought remains, clear and distinct, like the bright sun in the sky, with no deluded thoughts arising and dullness naturally receding, quiet and yet aware. Yongjia Dashi (Yongjia Dashi) said, 'Quiet and aware is right; quiet and oblivious is wrong; aware and quiet is right; aware and deluded is wrong.' This means that quietness should not fall into dull oblivion, and awareness should not fall into delusion. Quietness and awareness flow together, abandoning both sinking and agitation. When one sees the place where not a single thought arises, then the past and future are cut off, and the middle naturally stands alone. Suddenly breaking through the lacquer bucket (Qi Tong, metaphor for delusion), one instantly sees one's original face, then the body, mind, and world are immediately pacified, like the falling shadow of a flower in the sky, with the ten directions becoming perfectly bright, forming a great treasury of light. Only then is it the time of arrival, with daily application being clear and perfect, leaving no room for doubt. Only then does one believe in one's own mind, which is originally pure.
來如此。從上佛祖。自受用地。無二無別。到此境界。不可取作空見。若取空見。便墮外道惡見。亦不可作有見。亦不可作𢆯妙知見。但凡有見。即墮邪見。若在工夫中。現出種種境界。切不可認著。一咄便消。惡境不必怕。善境不必喜。此是習氣魔。若生憂喜。便墮魔中。當觀惟自心所現。不從外來。應知本來清凈。心中了無一物。本無迷悟。不屬聖凡。又安得種種境界耶。今為迷此本心。故要做工夫。消磨無明習氣耳。若悟本心本來無物。本來光明廣大清凈湛然。如此任運過時。又豈有甚麼工夫可做耶。今人但信此心。本來無物。如今做工夫。只為未見本來面目。故不得不下死工夫一番。方有到家時節。從此一直做將去。自然有時頓見本來面目。是出生死永無疑矣。
示海闊禪人刺血書經
禪人發心。書華嚴五大部經。特禮匡山請益。老人因示之曰。毗盧遮那。安住海印三昧。現十法界。無盡身云。說華嚴經。名普照法界修多羅。若正報身。諸毛孔中。放光明說。若依報世界。草芥微塵。則塵說剎說。如是演說。盡未來際。無間無歇。如是之經。充滿法界。所謂一字法門。海墨書而不盡。今子以有限之身心。涓滴之身血。若為而盡書之耶。雖然。此經果不能書。則一切眾生絕分矣。且曰。法界之經。
【現代漢語翻譯】 現代漢語譯本：事情就是這樣。從諸佛如來（Tathagata）那裡，自受用（self-enjoyment）的境界，沒有絲毫差別。到達這種境界，不可執取為空的見解。如果執取空見，便會墮入外道的邪惡見解。也不可執取為有的見解，也不可執取為玄妙的知見。凡是有任何見解，就墮入了邪見。如果在修行過程中，顯現出種種境界，千萬不可執著。一聲『咄』便可使其消散。惡劣的境界不必害怕，美好的境界不必歡喜。這些都是習氣魔。如果產生憂愁或歡喜，便會墮入魔境。應當觀想這些都是自心所顯現，不是從外而來。應當知道本心本來清凈，心中本來沒有一物，本來沒有迷惑和覺悟，不屬於聖人或凡人。又怎麼會有種種境界呢？現在是爲了迷惑了這個本心，所以才要做功夫，消磨無明習氣罷了。如果領悟到本心本來沒有一物，本來光明廣大清凈湛然，如此順其自然地度過時光，又哪裡有什麼功夫可做呢？現在的人只要相信此心，本來沒有一物。如今做功夫，只是因為沒有見到本來面目，所以不得不下死功夫一番，才會有到家的時候。從此一直做下去，自然有時會頓然見到本來面目，這樣就出生死，永遠沒有疑惑了。
開示海闊禪人刺血寫經
禪人發心，書寫《華嚴經》五大部經，特地到匡山請教。老和尚因此開示他說：『毗盧遮那佛（Vairocana），安住在海印三昧（Samadhi of the Ocean Seal），顯現十法界（Ten Dharma Realms），無盡的身云，宣說《華嚴經》，名為普照法界修多羅（Sutra that Universally Illuminates the Dharma Realm）。如果是正報身（body of retribution），每個毛孔中都放出光明來說法；如果是依報世界（environment），草芥微塵都在說法，剎土也在說法。這樣演說，直到未來際，沒有間斷，沒有停歇。這樣的經，充滿法界。所謂一字法門，用大海的墨水也寫不完。現在你用有限的身心，涓滴的身血，要怎麼才能寫完呢？』雖然如此，如果這部經果真不能書寫，那麼一切眾生就斷絕了得度的機會了。並且說，法界的經，
【English Translation】 English version: It is like this. From the Buddhas (Tathagata), the state of self-enjoyment (Svadhisthana), there is no difference. Upon reaching this state, one should not grasp onto the view of emptiness. If one grasps onto the view of emptiness, one will fall into the evil views of external paths. Nor should one grasp onto the view of existence, nor should one grasp onto the view of subtle and wondrous knowledge. Any view whatsoever is a fall into wrong views. If, during practice, various states appear, one must not become attached to them. A single 'Hmph!' will dispel them. There is no need to fear bad states, and no need to rejoice in good states. These are habitual demons. If one gives rise to worry or joy, one will fall into the demonic realm. One should contemplate that these are manifested by one's own mind, and do not come from outside. One should know that the original mind is originally pure, and there is originally nothing in the mind, originally no delusion or enlightenment, not belonging to the saintly or the mundane. How then could there be various states? Now, it is because of being deluded about this original mind that one must practice, to wear down the habitual energy of ignorance. If one realizes that the original mind is originally without anything, originally bright, vast, pure, and still, then passing time in this way, what practice is there to do? People today only believe in this mind, which is originally without anything. Now, practicing is only because one has not seen one's original face, so one must put in a great effort, then there will be a time to return home. From then on, continue practicing, and naturally there will be a time when one suddenly sees one's original face. This is to be born from death and there will be no doubt forever.
Instruction to Layman Haikuo on Writing Sutras in Blood
The Zen practitioner aspired to transcribe the five major sections of the Avatamsaka Sutra (Huayan Sutra), and specifically sought instruction at Mount Kuang. The old master then instructed him, saying: 'Vairocana Buddha (Vairocana), dwells in the Samadhi of the Ocean Seal (Samadhi of the Ocean Seal), manifesting the Ten Dharma Realms (Ten Dharma Realms), endless clouds of bodies, expounding the Avatamsaka Sutra, named the Sutra that Universally Illuminates the Dharma Realm (Sutra that Universally Illuminates the Dharma Realm). If it is the body of retribution (body of retribution), each pore emits light to speak the Dharma; if it is the environment (environment), every blade of grass and mote of dust speaks the Dharma, and every Buddha-land speaks the Dharma. Expounding in this way, until the end of the future, without interruption, without ceasing. Such a sutra fills the Dharma Realm. The so-called one-word Dharma gate cannot be exhausted even with the ink of the ocean. Now, with your limited body and mind, and drops of blood, how can you possibly transcribe it all?' Even so, if this sutra truly cannot be transcribed, then all sentient beings will be cut off from the opportunity to be saved. And he said, the sutra of the Dharma Realm,
則凡在法界。無非此經。若悟毗盧。以法界為身。則自己身心。亦同法界。此則日用現前。動靜語默。拈匙舉箸。欬唾掉臂。皆法界之大用。是則何莫而非書寫此經之時耶。若身同法界。則一一毛孔。皆悉周遍。如是則舉一滴之血。當與性海同枯矣。所以普賢大士。剝皮為紙。柝骨為筆。刺血為墨。量等法界。是則全經不出一字。即書一字。亦同全經。何況百軸之文。禪人茍能作如是觀。則自書者。與見聞者。及禮拜讚歎。一香一華。而作供養。乃至執勞運力者。無不同歸法界。如是功德。豈可得而思議。禪人若無如是眼。作如是行。亦不免捏目見空華。豈不重增顛倒想耶。
示曹溪沙彌能化書華嚴經
佛云。佛種從緣起。是故眾生正因。佛性本具。但以無明堅固。不遇善緣。終不能發。如種子在地。要假雨露陽和之緣。方能抽芽發乾。乃至開花結實耳。老人未至曹溪。諸沙彌所習世俗之業。且不知有佛有僧。安知佛法哉。自老人開化。種種方便。誘引教導。始則知為僧矣。既而以佛性難明。先教書寫華嚴大經。使知親近隨順佛法。信心若發。方可引入佛慧。初則二三其人。自是人人相望發心。不十年間。書此大經者。已成十餘部。六祖入滅已來千年。今日之事。從前所未有也。佛性人人本有。恒沙功德
。人人本具。以無知識開導。皆以性德而造惡業。招三途之苦報。若悟此佛性。則轉惡業。而為無量凈土莊嚴。今沙彌能化。能以造業之心。轉為凈土莊嚴。作成佛真因。所謂智種含於心地。遇法雨慧日之緣。故能發菩提芽。生長善根。抽功德枝。開萬行花。將來必成菩提妙果。此正所謂佛種從緣起也。老人往往開示曹溪。諸弟子等。若從此人人勇猛。發無上心。有志佛法。究明己躬大事。即如六祖住世時。發明自心者。千人之中。豈止三十餘人而已耶。是在遞相轉教之功耳。
示惺初元禪人書經
性元禪人。來參匡山。老人字之曰惺初。發願書寫大經。老人因示之曰。出家修行。佛說方便多門。固在各各發心何如耳。第一向上參禪。求明自心。志了生死。次則深窮教海。志願宏通。護持正法。續佛慧命。又次則深厭生死。專心凈業。愿生西方。此皆理行。為最上者。若夫事行種種。至於書寫經典。乃六種法師之一。是佛稱讚者。故法華說持經法師。現世肉身。得六根清凈。此豈事行可擬哉。且云。舉手低頭。皆已成佛。此稱性之行。又豈可以描抹點畫致耶。老人昔住五臺。曾刺血泥金。書寫華嚴大經。每於書寫之中。不拘字之點畫。大小長短。但下一筆。則唸佛一聲。如是點點畫畫。心光流溢唸唸不斷
【現代漢語翻譯】 現代漢語譯本：人人本來就具有佛性（Buddha-nature）。因為沒有知識開導，都憑藉本有的佛性造作惡業，招來三途（three evil paths）的苦報。如果領悟了這個佛性，就能將惡業轉變為無量凈土（pure land）的莊嚴。現在沙彌（śrāmaṇera）能夠教化，能夠將造業的心，轉變為凈土的莊嚴，作成佛的真正原因。這就是所謂的智慧種子蘊含在心地中，遇到法雨慧日（dharma-rain and sun of wisdom）的因緣，所以能夠萌發菩提芽（bodhi sprout），生長善根，抽出功德枝，開放萬行花，將來必定成就菩提妙果（wonderful fruit of bodhi）。這正是所謂的佛種從因緣而生起啊。我常常開示曹溪（Caoxi，六祖慧能的道場）的諸位弟子，如果大家從此勇猛精進，發起無上菩提心（supreme bodhi mind），有志於佛法，徹底明白自身的大事，就像六祖慧能（Sixth Patriarch Huineng）在世時一樣，發明自心的人，千人之中，難道只有三十多人嗎？這全在於互相轉教的功勞啊。
示惺初元禪人書經
性元禪人（Xingyuan Chanren）來參訪匡山（Kuang Mountain）。我給他取名為惺初（Xingchu）。他發願書寫大經。我因此開示他說，出家修行，佛說了很多方便法門，關鍵在於各自的發心如何。第一是向上參禪（Chan meditation），求明白自己的心，立志了脫生死。其次是深入研究經教，立志弘揚佛法，護持正法，延續佛的慧命。再次是深深厭離生死，專心修持凈土法門（Pure Land practice），愿往生西方極樂世界（Western Pure Land）。這些都是理行，是最上等的。至於事行種種，說到書寫經典，乃是六種法師之一，是佛所稱讚的。所以《法華經》（Lotus Sutra）說，持經法師，現世肉身，得六根清凈。這難道是普通的事行可以比擬的嗎？而且說，舉手低頭，皆已成佛。這種稱性之行，又怎麼可以用描摹點畫來達到呢？我以前住在五臺山（Mount Wutai），曾經刺血泥金，書寫《華嚴大經》（Avatamsaka Sutra）。每次在書寫之中，不拘泥於字的筆畫，大小長短，只要下一筆，就念佛一聲。這樣點點畫畫，心光流溢，唸唸不斷。
【English Translation】 English version: Everyone inherently possesses Buddha-nature. Because of the lack of knowledge and guidance, they all rely on their inherent Buddha-nature to create evil karma, inviting the suffering retribution of the three evil paths. If one awakens to this Buddha-nature, then one can transform evil karma into the adornment of immeasurable pure lands. Now, the śrāmaṇera is able to transform, able to transform the mind that creates karma into the adornment of the pure land, creating the true cause for becoming a Buddha. This is what is meant by the seed of wisdom being contained within the mind-ground, encountering the conditions of dharma-rain and sun of wisdom, thus being able to sprout the bodhi sprout, grow good roots, sprout branches of merit, and blossom flowers of myriad practices. In the future, one will surely attain the wonderful fruit of bodhi. This is precisely what is meant by the Buddha-seed arising from conditions. I often instruct the disciples of Caoxi (Caoxi, the monastery of the Sixth Patriarch Huineng), if everyone from now on is courageous and diligent, and arouses the supreme bodhi mind, and is determined in the Buddhadharma, thoroughly understanding the great matter of oneself, just like when the Sixth Patriarch Huineng (Sixth Patriarch Huineng) was in the world, those who awakened their own minds, among a thousand people, were there only thirty or so? This is all due to the merit of mutually teaching each other.
Instructing Chan Monk Xingchuyuan on Copying Sutras
Chan Monk Xingyuan (Xingyuan Chanren) came to visit Kuang Mountain (Kuang Mountain). I gave him the name Xingchu (Xingchu). He vowed to copy the great sutras. I therefore instructed him, saying, 'In leaving the home life and cultivating, the Buddha spoke of many expedient methods, the key lies in how each person arouses their mind. First is to ascend and engage in Chan meditation, seeking to understand one's own mind, resolving to end birth and death. Second is to deeply study the teachings, resolving to widely propagate and uphold the correct dharma, continuing the Buddha's wisdom-life. Third is to deeply detest birth and death, wholeheartedly cultivate the Pure Land practice, vowing to be reborn in the Western Pure Land. These are all principle-practices, and are the most supreme. As for various practical actions, as for copying sutras, it is one of the six kinds of Dharma masters, and is praised by the Buddha. Therefore, the Lotus Sutra (Lotus Sutra) says that the Dharma master who upholds the sutra, in his present physical body, attains purity of the six senses. How can this be compared to ordinary practical actions? Moreover, it is said that raising a hand or lowering the head, all have already become Buddhas. How can this kind of practice that accords with the nature be attained through mere tracing and painting? I used to live on Mount Wutai (Mount Wutai), and once used blood to write in gold ink the Avatamsaka Sutra (Avatamsaka Sutra). Each time during the writing, I did not adhere to the strokes of the characters, their size or length, but with each stroke, I recited the Buddha's name once. In this way, dot by dot, stroke by stroke, the light of the mind flowed forth, thought after thought, without ceasing.'
不忘。不錯不落。久之不在書與不書。乃至夢寐之中。總成一片。由是一切境界。動亂喧擾。其心湛然得一切境界。自在無礙解脫門。乃至一切見聞。無非真經現前。以此證之。則書經之行。妙在一心不亂。又豈若童蒙抹朱。便以書經求功德耶。禪人試以此行。如是書寫。如是受持。似有少乃相應。若以描寫為妙行。博名高為求供養之資。則又不若尋常粥飯。為無事僧也。勉之。
示昭凡庸禪人
庸禪人。往參老人於五羊。嘗示以無生之旨。頃來謁匡山。見其為道之志彌篤。而參究工夫未純。以未把作一件真實大事耳。老人因示之曰。古人學道。第一要為生死心切。不是要求𢆯妙道理也。所言生死者何。即吾人日用現前。種種塵勞境界中。遇境逢緣。若逆若順。內心習氣。引發現行。起愛憎取捨等。種種妄想分別心也。以唸唸攀緣。起善惡等種種業行。都作未來生死根株。以妄想無涯。故生死無際。所以眾生長劫流轉。生死苦海。無出頭時。良由不知自心之過也。故云。若不了自心。云何知正道。古今學道人。有志出生死者。單要求明自心耳。以此心一向粗浮。如沸湯烈𦦨。未常一念清冷。故古人權設方便。將一則公案。教學人唸唸提持參究。如僧問趙州。狗子還有佛性也無。如永明教人。審實唸佛的是
【現代漢語翻譯】 現代漢語譯本： 不遺忘，不錯漏。時間長了，無論書寫與否，乃至在夢中，都完全融為一體。因此，面對一切境界，無論動亂喧囂，內心都能清澈明凈，獲得在一切境界中自在無礙的解脫之門。乃至一切見聞，無不是真經的顯現。以此來驗證，書寫佛經的妙處在於一心不亂。又怎麼能像孩童塗抹紅色一樣，就以書寫佛經來求功德呢？禪者可以嘗試這樣做，如此書寫，如此受持，似乎稍有相應之處。如果把描寫佛經當作一種巧妙的行為，博取名聲，作為求取供養的資本，那就還不如做一個尋常的、無所事事的僧人。勉勵你。
開示昭凡庸禪人
庸禪人，曾經在五羊拜見老人（指作者自己）。老人曾向他開示無生之旨。最近來拜訪匡山，看到他求道的志向更加堅定，但參究的功夫還不夠純熟，是因為沒有把這件事當作一件真實的大事來做。老人因此開示他說：『古人學道，第一要為生死心切，不是要求精妙的道理。』所說的生死是什麼呢？就是我們日常生活中，在種種塵勞境界中，遇到境緣，無論是逆境還是順境，內心的習氣，引發現在的行為，產生愛憎取捨等等種種妄想分別心。因爲念念攀緣，產生善惡等等種種業行，都作為未來生死的根本。因為妄想沒有止境，所以生死也沒有盡頭。所以眾生在漫長的劫數中流轉，在生死的苦海中，沒有出頭之日，都是因為不知道自己內心的過錯啊。所以說：『如果不瞭解自己的心，怎麼能知道正道呢？』古今學道的人，有志於脫離生死的人，只是要求明白自己的心罷了。因為這顆心一直粗浮不定，像沸騰的開水和猛烈的火焰一樣，沒有一念清涼的時候，所以古人權且設立方便法門，將一則公案，教導學人唸唸提持參究，例如僧人問趙州：『狗子還有佛性嗎？』例如永明教導人：『審實唸佛的是』
【English Translation】 English version: Do not forget, do not miss. After a long time, whether writing or not writing, even in dreams, it becomes completely integrated. Therefore, facing all realms, whether turbulent or noisy, the mind can be clear and pure, and obtain the gate of liberation that is free and unobstructed in all realms. Even all that is seen and heard is nothing but the manifestation of the true scripture. To verify this, the wonder of writing scriptures lies in the undivided mind. How can it be like a child smearing red, and then seeking merit by writing scriptures? Chan practitioners can try to do this, writing and upholding in this way, and it seems that there is a slight correspondence. If you regard the description of scriptures as a clever act, seeking fame and using it as capital to seek offerings, then it is better to be an ordinary, idle monk. Encourage yourself.
Instruction to Chan Practitioner Zhao Fanyong
Chan practitioner Yong, once visited the old man (referring to the author himself) in Wuyang. The old man once instructed him on the meaning of non-birth. Recently, he came to visit Kuangshan, and saw that his aspiration for the Tao was even more firm, but his practice of investigation was not pure enough, because he did not regard this matter as a real major event. The old man therefore instructed him: 'In ancient times, those who studied the Tao, the first thing was to be eager for the matter of birth and death, not to seek subtle principles.' What is meant by birth and death? It is in our daily life, in all kinds of dusty realms, encountering circumstances, whether adverse or favorable, the inner habits, triggering present actions, giving rise to love, hatred, acceptance, rejection, and all kinds of delusional discriminating minds. Because of clinging to thoughts, giving rise to good and evil and all kinds of karmic actions, all of which are taken as the root of future birth and death. Because delusion has no end, so birth and death have no end. Therefore, sentient beings transmigrate in long kalpas, in the sea of suffering of birth and death, with no day of emergence, all because they do not know the faults of their own minds. Therefore, it is said: 'If you do not understand your own mind, how can you know the right path?' Those who study the Tao in ancient and modern times, those who aspire to escape birth and death, only seek to understand their own minds. Because this mind is always coarse and floating, like boiling water and fierce flames, there is never a moment of coolness, so the ancients temporarily set up expedient methods, taking a koan, teaching students to constantly hold and investigate, such as the monk asking Zhao Zhou: 'Does a dog have Buddha-nature?' For example, Yongming teaches people: 'To examine and truly be mindful of the Buddha is'
誰。即此一無字誰字。便是斷生死命根之利劍也。然此參究審實。只是覷此無字誰字。起從何處起。落向何處去。只看者一念起落處。要見起滅根源。若參到極則處。將一念生滅妄想迸斷。打破漆桶。頓見本來面目。到此便將佛祖向上鼻孔。一時盡在自己手中。從此識得本來人。更不疑張三李四。恰元來是自己本命元辰。如是有何𢆯妙可求。又何必向他家屋裡求耶。然此一著。若不是最初發心。為生死切。任你做盡伎倆。都是鬼家活計。縱有一知半見。都是魔說。凡有所作。皆是魔業。可惜百千萬劫。難遇一段大事因緣也。禪人果有志此事。直須將自己胸中從前世諦。伶俐聦明知見。及種種妄想。一齊摺合。歸向到一念上做。將一句話頭。作橫空寶劍。斬斷從前妄想。如斬亂絲。果能如是下毒手。做苦切工夫。若無真實悟處。則從上佛祖。皆墮妄語矣。所最忌者。唯是無真實心。只將參禪做麵皮說好看話耳。
示履初崇禪人
禪人生長豫章。素有向上志。聞老人逸老匡山。遂棄世諦緣。潔心來參。因留入眾。隨時入室。久之。察其多軟暖之習。而骨氣不剛。故入道之心不猛。居常䇿其不逮。一日拈香請益。老人因示之曰。子有向道之志。而無振拔之氣者。以心力不純。故骨不勁。骨不勁。故無剛毅勇猛之
【現代漢語翻譯】 現代漢語譯本：『誰』，就是這一個『無』字『誰』字，便是斬斷生死命根的利劍啊。然而，這參究審實，只是觀察這個『無』字『誰』字，從何處生起，落向何處去。只看這一念的生起和落下之處，要見到生滅的根源。如果參到極深之處，將一念生滅的妄想斬斷，打破漆桶，頓時見到本來的面目。到了這個地步，便將佛祖向上鼻孔，一時都掌握在自己手中。從此認識了本來人，更不再懷疑張三李四，恰恰原來是自己本命元辰。像這樣還有什麼玄妙可求？又何必向他家屋裡去求呢？然而這一著，如果不是最初發心，爲了生死迫切，任你做盡伎倆，都是鬼家的活計。縱然有一知半解，都是魔說。凡有所作為，都是魔業。可惜百千萬劫，難遇到這樣一段大事因緣啊。禪人如果真有志於此事，就必須將自己胸中從前世帶來的，伶俐聰明知見，以及種種妄想，一齊摺合，歸向到一念上做功夫。將一句話頭，當作橫空寶劍，斬斷從前妄想，如斬亂絲。如果真能如此下毒手，做苦切的功夫，如果沒有真實的悟處，那麼從上的佛祖，都墮入妄語了。所最忌諱的，唯獨是沒有真實心，只是將參禪當作麵皮，說好聽的話罷了。
示履初崇禪人（Lvchu Chong, 禪人的名字）
禪人（Chanren, 修禪之人）生長在豫章（Yuzhang, 地名），一向有向上的志向。聽說老人（Laoren, 指逸老）隱居在匡山（Kuangshan, 山名），於是拋棄世俗的緣分，潔凈身心前來參拜。因此被留下入眾。隨時進入方丈室請教。時間久了，觀察到他多有軟弱暖昧的習氣，而骨氣不剛強。所以入道之心不猛烈。常常鞭策他的不足。一天，拈香請教，老人因此開示他說：『你有向道的志向，卻沒有振作奮發的氣概，是因為心力不純粹，所以骨頭不堅勁。骨頭不堅勁，所以沒有剛毅勇猛的』
【English Translation】 English version: 『Who』. This single word 『who』 in 『no-who』 is the sharp sword that severs the root of life and death. However, this thorough investigation is simply observing this 『no-who』 word, from where it arises and where it falls. Just watch the arising and falling of this one thought, seeking to see the source of arising and ceasing. If you investigate to the utmost, severing the deluded thoughts of arising and ceasing in a single thought, breaking through the lacquer bucket, you will suddenly see your original face. At this point, you will hold the Buddha's and Patriarchs' upward nostrils entirely in your own hands. From this, you will recognize the original person and no longer doubt Zhang San (Zhang San, a common name) or Li Si (Li Si, a common name), realizing that it is precisely your own original life essence. If so, what profound mystery is there to seek? And why seek it in someone else's house? However, this one move, if it is not initially motivated by a pressing concern for life and death, no matter how many tricks you play, they are all the activities of ghosts. Even if you have a smattering of knowledge, it is all demonic talk. Whatever you do is demonic karma. It is a pity that it is difficult to encounter such a great event in hundreds of thousands of kalpas. If a Chan practitioner truly aspires to this matter, he must gather together all the clever, intelligent knowledge and views, as well as all kinds of delusions, that he has brought from previous lives in his mind, and focus them on one thought. Take a single phrase as a horizontal sword, cutting off previous delusions like cutting tangled silk. If you can truly be so ruthless and put in diligent effort, if there is no real enlightenment, then all the Buddhas and Patriarchs from above will have fallen into false speech. What is most to be avoided is having no true heart, but merely using Chan practice as a facade to say nice-sounding words.
Instructing Chan Practitioner Lvchu Chong (Lvchu Chong, name of the Chan practitioner)
The Chan practitioner (Chanren, person who practices Chan) grew up in Yuzhang (Yuzhang, place name) and has always had an upward aspiration. Hearing that the Old Man (Laoren, referring to Yilao) was living in seclusion on Kuangshan (Kuangshan, mountain name), he abandoned worldly ties and came to pay respects with a pure heart. Therefore, he was allowed to join the assembly. He entered the abbot's room for instruction at any time. After a long time, observing that he had many habits of softness and warmth, and that his character was not strong, his heart for entering the Way was not fierce. He often spurred him on for his shortcomings. One day, offering incense and asking for instruction, the Old Man therefore instructed him, saying: 『You have the aspiration to the Way, but you do not have the spirit of upliftment, because your mental strength is not pure, so your bones are not strong. Because your bones are not strong, you do not have steadfast courage and vigor.』
志。所謂中無主不立耳。所以中無主者。以第一無真實為生死心故。無決定久遠不退之志。既無決定之志。則一切趨操。無特達之行。所以因循舊習。悠悠日月。但守閑散。任意以為自在無拘。於心既不知撿。而於四大幻身。亦無支援之力。故日用現前。全無真實工夫。亦無真實受用耳。從今日去。先要發一片真實為生死心。立一定久遠不退之志。盡此形壽。決定要究明己躬下一段大事。畢竟要齊古人。方不負此生平。要如古人。必以一則公案。為參究話頭。如永明大師。唸佛審實的公案。最為穩當。即將心中。從前一切夙習知見妄想思算。一齊放下。放到無可放處。單單提起一聲阿彌陀佛。即看此念起處審實者唸佛的是誰。且念且審。又審又念。靠定一念。審實得力處。便覺心如墻壁。究到究不得處。便是得力時節。如此久久參究。參到心無用處。如老鼠入牛角時。忽然一念迸裂。便是了生死的時節也。子能如是用心。如此著力。自然骨剛氣猛。名為挺特丈夫。視前軟暖之狀。真日劫相倍矣。子其勉之。
示慧鏡心禪人
吾佛說法。以一心為宗。無論百千法門。無非了悟一心之行。其最要者。為參禪唸佛而已。而參禪乃此方從前諸祖創立。悟心之法。其唸佛一門。乃吾佛開示三賢十地菩薩。總以唸佛為
【現代漢語翻譯】 現代漢語譯本：志向。所謂的『中無主不立』就是這個意思。為什麼說『中無主』呢？因為最初沒有真實的了生脫死之心，所以沒有堅定、長久、不退轉的志向。既然沒有堅定的志向，那麼一切行為都只是隨波逐流，沒有特別突出的作為。因此因循守舊，虛度光陰，只求清閑散漫，隨意放縱，認為這就是自由自在，對於內心既不知約束，對於四大假合之身，也沒有支援的力量。所以每天的所作所為，完全沒有真實的功夫，也沒有真實的受用。從今天開始，首先要發起一片真實的了生脫死之心，立下一定、長久、不退轉的志向，盡此一生，一定要探究明白自身這一段大事，一定要趕上古人，才不辜負此生。要像古人一樣，必須以一則公案作為參究的話頭，比如永明大師唸佛審實的公案，最為穩妥。即將心中從前的一切習氣、知見、妄想、思慮，一齊放下，放到無可放處，單單提起一聲『阿彌陀佛』（Amitabha，佛名），就看這一念從何處生起，審實唸佛的是誰。且念且審，又審又念，靠定這一念，審實得力之處，便覺得心如墻壁，探究到探究不下去的地方，便是得力之時。如此久久參究，參到心無用處，如老鼠鉆進牛角，忽然一念迸裂，便是了生死的時節。你如果能這樣用心，如此著力，自然骨骼剛強，氣勢勇猛，名為挺拔的丈夫，與之前的軟弱無力相比，真是天壤之別啊。你要努力啊。
示慧鏡心禪人
我佛說法，以一心為根本宗旨。無論百千法門，無非是爲了了悟一心的修行。其中最重要的是參禪和唸佛。而參禪是此方（指中國）從前諸位祖師創立的，悟心的方法。唸佛一門，是釋迦牟尼佛（Sakyamuni，佛教創始人）開示給三賢十地菩薩的，總以唸佛為（修行的根本）。
【English Translation】 English version: Aspiration. The so-called 'without a master in the center, nothing can be established' means this. Why is it said 'without a master in the center'? Because initially there is no genuine mind for transcending birth and death, therefore there is no firm, lasting, and unwavering aspiration. Since there is no firm aspiration, then all actions are merely drifting with the current, without any particularly outstanding achievements. Therefore, one follows old habits, wastes time, only seeks leisure and ease, indulges oneself, thinking this is freedom and ease. One neither knows how to restrain the mind, nor has the strength to support the four great elements that make up this illusory body. Therefore, in daily life, there is no genuine effort, nor is there genuine benefit. From today onwards, first, you must arouse a genuine mind for transcending birth and death, establish a firm, lasting, and unwavering aspiration, and for the rest of your life, you must definitely investigate and understand this great matter of your own being, and you must catch up with the ancients, so as not to waste this life. To be like the ancients, you must use a koan (Gongan, a paradoxical anecdote or riddle used in Zen Buddhism) as a topic for investigation, such as the koan of Master Yongming's mindful and earnest recitation of Buddha's name, which is the most reliable. Immediately put down all previous habits, views, delusions, and thoughts in your mind, put them down to the point where there is nothing left to put down, and simply raise the name 'Amitabha' (Amitabha, the name of a Buddha) once, and then see where this thought arises from, and earnestly examine who is reciting the Buddha's name. Recite and examine, and examine and recite, relying on this one thought. When you reach the point where you are gaining strength in your examination, you will feel that your mind is like a wall. When you investigate to the point where you cannot investigate any further, that is the time when you are gaining strength. Investigate in this way for a long time, until your mind is of no use, like a rat entering a bull's horn. Suddenly, when a single thought bursts open, that is the time to transcend birth and death. If you can use your mind in this way, and put forth such effort, naturally your bones will be strong and your spirit will be fierce, and you will be called a stalwart man. Compared to your previous soft and weak state, it will be like heaven and earth. You must strive!
Shown to the Chan practitioner Huijingxin
The Buddha's teaching takes the One Mind as its fundamental principle. Regardless of the hundreds of thousands of Dharma gates, they are all for the purpose of realizing the practice of the One Mind. Among them, the most important are Chan meditation and Buddha recitation. Chan meditation is a method for realizing the mind, established by the previous patriarchs in this land (referring to China). The Dharma gate of Buddha recitation was taught by Sakyamuni Buddha (Sakyamuni, the founder of Buddhism) to the Bodhisattvas of the Three Worthies and Ten Grounds, and it is based on Buddha recitation as (the foundation of practice).
成佛之要。十地菩薩。已證真如。豈非悟耶。然皆曰。不離唸佛念法念僧。善財參五十三善知識。第一德云比丘。即單授以唸佛解脫門。及至末後。參見普賢。為入妙覺善知識。乃專迴向西方凈土云。親睹如來無量光。現前授我菩提記。由是觀之。即華嚴為最上一乘。而修稱法界行。始終不離唸佛。十地聖人。已證真如。尚不離唸佛。而末法妄人。乃敢謗唸佛為劣行。又何疑參禪唸佛為異耶。是闕多聞。不知佛意。妄生分別耳。若約唯心凈土。則心凈土凈。故初參禪未悟之時。非唸佛無以凈自心。然心凈即悟心也。菩薩既悟。而不捨唸佛。是則非唸佛。無以成正覺。安知諸祖。不以唸佛而悟心耶。若唸佛。唸到一心不亂。煩惱消除。了明自心。即名為悟。如此則唸佛即是參禪。若似菩薩。則是悟后不捨唸佛。故從前諸祖。皆不捨凈土如此。則唸佛即是參禪。參禪乃生凈土。此是古今未決之疑。此說破盡。而禪凈分別之見。以此全消。即諸佛出世。亦不異此說。若舍此別生妄議。皆是魔說。非佛法也。
示修六逸關主
余初度嶺。至五羊時。菩提樹下。弟子修六逸公。即相率同輩歸依。乃至出嶺之南嶽。游吳越。相從於艱難困苦中。始終二十五年。未嘗少閑。及余歸隱匡廬。公素為生死心切。志求向上。亦
相從於金輪峰頂。閉死關三年。單提一念。幸有自信之地。今以省師歸故山。拈香請益。老人因示之曰。出家為生死。求向上一路乃本分事。禪人死關三年。其于放下身心。抖擻客塵煩惱。消磨習氣。乃最初一步。業已自信。但于參究生死病根。未能頓拔。以參禪先須識取生死病根。方能用藥調治耳。何謂生死病根。以貪瞋癡慢。皆以我見而為根本。一切聖凡。二種生死。皆因執我。然我依見立。是則妄見。乃我執之本。稱為法身之刺。見刺不拔。生死難出。是以一切凡夫。執身心人我是非之見。一切外道橫執邪見。二乘聖人。執生死涅槃。欣厭取捨之見。一切菩薩。執有生可度。有佛可求之見。等覺聖人。未忘佛見法見。故有二愚。乃至祖師門下。初學參禪者。則多先起待悟之見。于未悟中。妄起未得謂得之見。及有一念狂心暫歇處。即執為妙悟。便生得少為足之見。即將古人言句。攀扯回為己解。執為𢆯妙之見。以此蘊集於懷。不肯唾卻。久之釀成毒藥。以致誤墮邪見。縱有一念頓悟自心。本來無物。則又墮在光影門頭。以為究竟之見。所以雲門道。只饒得到法身。為法執不忘。己見猶存。墮在法身邊。謂之抱守竿頭。則永無超脫之見。總之但有絲毫情見未除。皆是生滅邊收。通是生死病根。縱然悟得。尚屬生死
【現代漢語翻譯】 現代漢語譯本： （禪人）從金輪峰頂出來，閉關三年，專注於一念，幸而對自己的修行有了自信。現在因為省親要回到故鄉，特來拈香請教（老人）。老人因此開示他說：『出家是爲了了脫生死，尋求向上之路是本分之事。禪人閉關三年，對於放下身心，抖擻掉客塵煩惱，消磨習氣，這只是最初的一步，並且已經有了自信。但是對於參究生死病根，未能徹底拔除。因為參禪首先必須認識生死病根，才能用藥調治。』 『什麼叫做生死病根？貪、嗔、癡、慢，都以『我見』（認為有一個實在的『我』的見解）為根本。一切聖人凡夫，兩種生死（分段生死和變易生死），都是因為執著于『我』。然而『我』是依『見』而建立的，這個『見』是虛妄的見解，是『我執』的根本，被稱為法身的刺。見刺不拔除，生死難以了脫。因此，一切凡夫，執著于身心、人我、是非之見；一切外道，橫生執著邪見；二乘聖人（聲聞、緣覺），執著于生死涅槃、欣厭取捨之見；一切菩薩，執著于有眾生可度、有佛可求之見；等覺菩薩，未曾忘卻佛見法見，所以有二種愚昧。乃至祖師門下，初學參禪的人，則大多先產生等待開悟的見解，在未悟的狀態中，妄生未得謂得的見解，以及有一念狂心暫時停歇之處，就執著為妙悟，便產生得少為足的見解，就將古人的言句，牽強附會地解釋為自己的理解，執著為精妙的見解。以此蘊藏在心中，不肯捨棄，時間長了釀成毒藥，以致錯誤地墮入邪見。縱然有一念頓悟自心本來空無一物，則又墮落在光影門頭，以為是究竟的見解。所以雲門（雲門文偃禪師）說，即使得到了法身，因為法執不忘，己見仍然存在，墮落在法身邊，這叫做抱守竿頭，則永遠沒有超脫的見解。』 『總之，只要有絲毫情見沒有去除，都是生滅邊事，都是生死病根。縱然有所領悟，仍然屬於生死。』
【English Translation】 English version: (The Chan practitioner) came from the summit of Jinlun Peak, having spent three years in solitary retreat, focusing on a single thought. Fortunately, he had confidence in his practice. Now, returning to his hometown to visit his family, he comes to offer incense and seek instruction (from the elder). The elder then instructed him, saying: 'Leaving home is for resolving the matter of birth and death, and seeking the path of upward progress is one's fundamental duty. Chan practitioner, after three years in solitary retreat, letting go of body and mind, shaking off the dust of afflictions, and diminishing habitual tendencies is only the initial step, and you already have confidence in this. However, regarding investigating the root of birth and death, you have not been able to eradicate it completely. This is because in Chan practice, one must first recognize the root of birth and death in order to use medicine to treat it.' 'What is called the root of birth and death? Greed, anger, delusion, and pride all take 'self-view' (the view that there is a real 'self') as their foundation. All sages and ordinary beings, the two kinds of birth and death (segmented birth and death and transformational birth and death), are due to attachment to 'self'. However, 'self' is established based on 'view', and this 'view' is a false view, the root of 'self-attachment', called the thorn of the Dharmakaya. If the thorn of view is not removed, it is difficult to escape birth and death. Therefore, all ordinary beings are attached to views of body and mind, self and others, right and wrong; all heretics stubbornly cling to wrong views; the two vehicles of sages (Shravakas and Pratyekabuddhas) are attached to views of birth and death, Nirvana, and acceptance and rejection; all Bodhisattvas are attached to the view that there are beings to be saved and Buddhas to be sought; Equal Enlightenment Bodhisattvas have not forgotten the view of Buddha and the view of Dharma, so they have two kinds of ignorance. Even among the disciples of the Patriarchs, beginners in Chan practice mostly first generate the view of waiting for enlightenment, and in the state of non-enlightenment, falsely generate the view of claiming attainment when they have not attained it, and when there is a moment of temporary cessation of the mad mind, they cling to it as wonderful enlightenment, and then generate the view of being content with little attainment, and then forcibly interpret the words of the ancients as their own understanding, clinging to it as a subtle view. Storing this in their hearts, unwilling to discard it, over time it becomes poison, leading to mistakenly falling into wrong views. Even if there is a moment of sudden enlightenment that the mind is originally empty and without anything, they then fall into the gate of light and shadow, thinking it is the ultimate view. Therefore, Yunmen (Zen Master Yunmen Wenyan) said that even if one attains the Dharmakaya, because the attachment to Dharma is not forgotten and one's own view still exists, one falls to the side of Dharma, which is called holding onto the top of a pole, and then there is never a view of transcendence.' 'In short, as long as there is the slightest emotional view that has not been removed, it is all a matter of the side of birth and death, and all are the roots of the disease of birth and death. Even if one has some understanding, it still belongs to birth and death.'
。故云悟之一字。亦須唾卻。何況全未了悟。但依希恍忽。便起知見。自以為得。即將古人現成語句。把作自己妙悟。此皆墮自欺。全非真參實究功夫。如此用心。皆是未識生死病根之過也。所以古德云。不用求真。唯須息見。茍知見消亡。不真何待。所以佛示阿難云。見見之時。見非是見。見猶離見。見不能及。此其究竟窮元。單以見為生死病根。以從法身而起妄見。見有身心世界。而沉生死。故今以離見為出生死。證法身之極則也。馬鳴大師。示人以離念為真修實證。以因念有見。若見謝則念自離。妄自泯矣。是知貪瞋煩惱之病根淺。唯獨見刺之病根深。最為難拔。故參究工夫。煩惱易斷。習氣難除。習氣不除。則妄見潛滋。妄見滋。則縱有悟處。皆成習氣。以成魔見矣。所以棱嚴經中。說見魔最深。隱而難知也。禪人有志。真參實究。直須看破。切不可墮在知見網中。正當做工夫時。只將趙州無字。與六祖本來無一物同參。于未提起時。先將身心內外。一齊放下。放下又放下。放到無可放處。透底看者無字。畢竟有什麼氣息。才有一念起處。當下一覷。覷定看他。畢竟是個甚麼。如此安身立命。在話頭上靠定。深錐痛劄。一念不移。如老鼠咬棺材。自有透脫時也。切不得將古人公案言句。蘊在胸中。將來比擬。
【現代漢語翻譯】 現代漢語譯本： 所以說，即使是『悟』這一個字，也應該唾棄。更何況是完全沒有了悟，只是依稀恍惚，便生起知見，自以為有所得。就將古人現成的語句，當作自己精妙的領悟。這些都是墮入自欺，完全不是真參實究的功夫。如此用心，都是不認識生死病根的過錯啊。所以古德說：『不用求真，唯須息見。茍知見消亡，不真何待？』所以佛告訴阿難（Ananda，佛陀的十大弟子之一）說：『見見之時，見非是見，見猶離見，見不能及。』這就是究竟窮盡本源，單單以『見』作為生死病根，因為從法身（Dharmakaya，佛的法性之身）而生起妄見，見到有身心世界，而沉淪於生死。所以現在以離見作為出生死，證得法身的極致。馬鳴（Asvaghosa，大乘佛教的早期重要人物）大師，教導人們以離唸作為真修實證，因為因念而有見，如果見謝絕，那麼念自然就離開了，虛妄也就消泯了。由此可知，貪嗔煩惱的病根淺，唯獨『見』刺的病根深，最為難以拔除。所以參究功夫，煩惱容易斷除，習氣難以去除。習氣不除，那麼妄見就會潛滋暗長。妄見滋長，那麼縱然有領悟之處，都會成為習氣，從而成為魔見了。所以《楞嚴經》（Surangama Sutra）中，說見魔最為深隱，難以察覺。禪人有志，真參實究，必須看破這一點，切不可墮落在知見網中。正當做功夫時，只將趙州（Zhaozhou，唐代禪宗大師）的『無』字，與六祖（Huineng，禪宗六祖慧能）的『本來無一物』一同參究。在未提起時，先將身心內外，一齊放下，放下又放下，放到無可放處，透徹地看這個『無』字，畢竟有什麼氣息。才有一念生起之處，當下一覷，覷定看他，畢竟是個什麼。如此安身立命，在話頭上靠定，深錐痛劄，一念不移，如老鼠咬棺材，自有透脫時也。切切不可將古人公案言句，蘊藏在胸中，將來比擬。
【English Translation】 English version: Therefore, it is said that even the single word 『enlightenment』 should be spat out. How much more so when one has not fully realized enlightenment, but only vaguely and indistinctly, and then gives rise to views and opinions, thinking oneself to have attained something. One then takes the ready-made words of the ancients and treats them as one's own wonderful insights. All of this is falling into self-deception and is not at all the effort of genuine investigation and thorough study. Such application of the mind is all a mistake of not recognizing the root of the disease of birth and death. Therefore, an ancient worthy said: 『There is no need to seek truth; one only needs to cease views.』 If views and opinions disappear, what truth remains to be sought? Therefore, the Buddha showed Ananda (one of the ten principal disciples of the Buddha) saying: 『When seeing sees, seeing is not seeing; seeing is still apart from seeing; seeing cannot reach.』 This is the ultimate exhaustion of the source, solely taking 『seeing』 as the root of the disease of birth and death, because from the Dharmakaya (the Dharma body of the Buddha) arises false seeing, seeing that there are body, mind, and world, and thus sinking into birth and death. Therefore, now taking the separation from seeing as the way to escape birth and death, one realizes the ultimate principle of the Dharmakaya. The master Asvaghosa (an early important figure in Mahayana Buddhism) taught people to take the separation from thought as genuine cultivation and true realization, because thought gives rise to seeing. If seeing ceases, then thought will naturally depart, and delusion will vanish. From this, it can be known that the roots of the diseases of greed, anger, and affliction are shallow, but the root of the thorn of 『seeing』 is deep and most difficult to eradicate. Therefore, in the effort of investigation, afflictions are easily cut off, but habitual tendencies are difficult to remove. If habitual tendencies are not removed, then false seeing will secretly grow. If false seeing grows, then even if there is a place of enlightenment, it will all become habitual tendency, thus becoming demonic views. Therefore, in the Surangama Sutra, it is said that seeing demons is the deepest and most hidden and difficult to know. Chan practitioners with aspiration, genuinely investigate and thoroughly study, must see through this point, and must not fall into the net of views and opinions. When doing the work, only take Zhaozhou's (a Chan master of the Tang Dynasty) 『Mu』 and the Sixth Patriarch's (Huineng, the Sixth Patriarch of Chan Buddhism) 『Originally there is nothing』 together for investigation. Before raising the question, first put down body and mind, inside and out, all at once, put down and put down again, until there is nowhere to put down, thoroughly see what breath this 『Mu』 ultimately has. As soon as a thought arises, immediately scrutinize it, fix your gaze on it, and see what it ultimately is. Thus, settle your life, rely firmly on the head of the saying, deeply pierce and painfully stab, without shifting a single thought, like a rat biting a coffin, there will naturally be a time of breakthrough. Never store the ancient cases and sayings in your chest to compare them in the future.
以擬心即錯。決不是古人見處。至於尋常應緣時。只將話頭靠定。歷歷孤明。自然不被境風搖奪。乃至與人接談時。切不可將古人公案。作自己知見。以資談柄。此一種病根最深。以正當說時。直圖爽快。全不知不是自己本分事。以此縱心矢口。全不曾回頭照看。所以不知是病。若養成此病。則將為大我慢魔。乃狂魔之所攝持。今目中所見。緇白好禪者。比比皆然。不可不懼也。古人蔘禪。無別𢆯妙。只是肯將凡情聖解。一齊掃卻。放得胸中空落落。不留絲毫知見作主宰。知見不存。則真見發光。自然了無一物矣。如此放下時。則當人一念。如大火聚。一切塵情習氣。一觸便燒。如紅爐片雪。絕無影跡可留。回觀一切知見邊事。如說夢耳。所以道。參禪無訣法。只要放得下。若放下一念。則一念真實。若唸唸放下。則唸唸真實。若徹底放下。則盡未來際。徹底真實矣。公行矣。能不忘此叮嚀之言。則與老人眉毛撕結。未常有絲毫間隔時也嗟嗟。老人老矣。儻負此緣。錯過此生。則再求今日之緣。又不知幾千萬劫也。
示慧𢆯興后禪人
東海佛法不行之地。自靈山桂峰師開化。令舍邪歸正者不少。老人昔居海印寺。嘆師法利之盛。其諸弟子。能說法者居多。今學人興后。乃嫡孫也。老人別靈山。二十有八年
【現代漢語翻譯】 現代漢語譯本： 如果以揣測之心去理解，那就錯了。這絕不是古人開悟之處。至於平常應對機緣時，只需將話頭牢牢抓住，清清楚楚，孤明獨立，自然不會被外境所動搖。甚至與人交談時，切不可將古人的公案，當作自己的見解，用來作為談資。這種毛病最為嚴重。在應該正確表達的時候，只圖一時痛快，完全不知道這不是自己本分的事情。因此放縱心思，信口開河，完全不曾回頭反省，所以不知道這是毛病。如果養成這種毛病，就會成為大我慢魔，被狂魔所控制。現在我所看到的，出家在家喜歡談禪的人，比比皆是，不可不警惕啊。古人蔘禪，沒有別的奧妙，只是肯將凡夫的情感和聖人的見解，一齊掃除乾淨，讓心中空空蕩蕩，不留下絲毫知見來作主宰。知見不存在了，那麼真知灼見就會發光，自然就一無所有了。如此放下時，那麼當下一念，就像巨大的火堆，一切塵世的情感和習氣，一接觸便燃燒，就像紅爐中的一片雪花，絕無蹤影可留。回頭看一切知見邊的事情，就像說夢一樣。所以說，參禪沒有訣竅，只要放得下。如果放下一念，那麼一念就是真實的；如果唸唸放下，那麼唸唸都是真實的；如果徹底放下，那麼直到未來，都是徹底真實的。好好去做吧！能夠不忘記這些叮嚀的話，那麼就與老人的眉毛緊緊相連，未曾有絲毫的間隔啊！唉！老人老了，如果辜負了這次機緣，錯過了此生，那麼再求得今天的機緣，又不知道要經過幾千萬劫啊。
示慧𢆯興后禪人（為慧𢆯興后禪人開示）
東海是佛法不興盛的地方，自從靈山桂峰師（靈山桂峰禪師）開化以來，讓捨棄邪道歸於正道的人不少。我以前住在海印寺，讚歎桂峰師佛法利益之盛。他的眾多弟子中，能說法的人很多。現在學人興后，是桂峰師的嫡傳後代。我離開靈山，已經二十八年了。
【English Translation】 English version: To try to understand with a speculative mind is wrong. This is definitely not where the ancients attained enlightenment. As for responding to circumstances in ordinary times, just keep the 'hua tou' (話頭, critical phrase) firmly in mind, clear and solitary, and naturally you will not be swayed by external influences. Even when talking to others, never use the 'gongan' (公案, koan) of the ancients as your own knowledge and views to use as talking points. This kind of problem is the deepest. When it is time to speak correctly, just aim for quick satisfaction, completely unaware that this is not your own business. Therefore, indulging your mind and speaking carelessly, you never look back to examine yourself, so you do not know it is a problem. If you cultivate this problem, you will become a great arrogant demon, controlled by a mad demon. What I see now, among both monastics and laypeople who like to talk about Chan, is all too common, and we must be wary. The ancients practiced Chan, there was no other mystery, they were just willing to sweep away all worldly emotions and saintly understandings, leaving their chests empty, without leaving any knowledge or views to be the master. When knowledge and views do not exist, then true vision shines forth, and naturally there is nothing at all. When you let go like this, then the present moment is like a great fire, and all worldly emotions and habits burn upon contact, like a snowflake in a red-hot furnace, leaving no trace. Looking back at all matters related to knowledge and views, it is like talking in a dream. Therefore, it is said that there is no secret to Chan practice, just let go. If you let go of one thought, then that one thought is real; if you let go of every thought, then every thought is real; if you let go completely, then until the end of time, it will be completely real. Go and do it! If you can not forget these admonishing words, then you will be closely connected with the old man's eyebrows, without the slightest separation! Alas! The old man is old, if I fail this opportunity and miss this life, then to seek today's opportunity again, I do not know how many millions of kalpas (劫, aeons) it will take.
Shown to Chan Practitioner Hui𢆯 Xinghou (示慧𢆯興后禪人)
The Eastern Sea is a place where the Buddha Dharma does not flourish. Since Master Ling Shan Gui Feng (靈山桂峰禪師) enlightened it, many have abandoned evil paths and returned to the right path. I used to live in Haiyin Temple (海印寺) and admired the great benefits of Master Gui Feng's Dharma. Among his many disciples, there are many who can preach the Dharma. Now, the student Xinghou is a direct descendant of Master Gui Feng. It has been twenty-eight years since I left Ling Shan.
矣。辛酉歲后。來參匡山。改歲后辭歸故山。請益修心法要。老人因示之曰。佛最所訶者。煩惱所知二種障。為生死根本。然煩惱障。乃貪瞋癡愛。為凡夫生死根本。所知障。乃佛法知見。為三乘聖人。生死根本。茍二障不除。則眾苦無由得出也。嗟今世人。不知佛法者。固無足怪。即學佛法人。不斷除煩惱又以所學佛法。為所知障。生長我慢。重增煩惱。心地染污。種子觸發。現行放逸。身心毫無撿束。循情造業。豈非大謬耶。學人今聞老人開示。知為生死大事。發心參求。本地工夫。此乃最勝願力。但今參究工夫。不用別求。只要將胸中舊有習氣種子。一一打點乾乾淨淨。不許觸發現行。就於日用對境逢緣。起心動念處。當下看破。不許相續。其用心下手。只如棱嚴經所說。觀音耳根圓通。旋倒聞機。返聞自性。一則觀門。最好用心。若於日用見聞處。果能返觀自性。則不隨外境流轉。如此唸唸返流。則唸唸是歸真之路。如此用心。若習氣不除。觸發現行。定不得力。此全在違現業一著。為最上行也。然又必要為生死心切。乃肯下死工夫耳。學人實為生死。真切用心。乃有受用。不是說了便休。作一種佛法知見也。
示凈心居士
往老人過吳中。凈心居士。參禮請益。老人示之以唸佛法門。以唸佛如
【現代漢語翻譯】 現代漢語譯本： 辛酉年後，我來參訪匡山。新年過後，我告辭返回故鄉，請教修心的方法要領。老和尚因此開示說：『佛陀最呵斥的是煩惱障和所知障這兩種障礙，它們是生死的根本。然而，煩惱障以貪、嗔、癡、愛為根本，是凡夫生死的根本；所知障以佛法知見為根本，是三乘聖人生死的根本。如果這兩種障礙不除，那麼一切痛苦就沒有辦法脫離。唉！現在世人，不瞭解佛法的人，當然不足為怪。即使是學佛的人，不斷除煩惱，又把所學的佛法，當作所知障，增長我慢，加重煩惱，心地染污，習氣種子觸發，現行放逸，身心毫無約束，順著情慾造業，這難道不是大錯特錯嗎？』 學人現在聽聞老和尚的開示，知道這是生死大事，發心參求本地的功夫，這乃是最殊勝的願力。但現在參究功夫，不用另外尋求，只要將胸中舊有的習氣種子，一一打點得乾乾淨淨，不許它觸發現行。就在日常應對外境、逢遇因緣時，起心動念處，當下看破，不許它相續。這用心的下手處，就像《楞嚴經》里所說的，觀音菩薩耳根圓通法門，『旋倒聞機，返聞自性』這一則觀門，最好用心。如果在日常見聞處，果真能夠返觀自性，那麼就不會隨外境流轉。如此唸唸返流，那麼唸唸都是迴歸真如之路。如此用心，如果習氣不除，觸發現行，一定不得力。這全在於違逆現行惡業這一著，是最上乘的修行。然而又必須要有為生死心切的決心，才肯下死功夫啊！學人實在是爲了生死，真切用心，才能有受用，不是說了就算，當作一種佛法知見罷了。
開示凈心居士 以往老和尚經過吳中，凈心居士前來參拜請教，老和尚開示他念佛法門，以唸佛如
【English Translation】 English version: After the year of Xinyou, I came to visit Mount Kuang. After the New Year, I bid farewell and returned to my hometown, requesting the essential methods for cultivating the mind. The old monk then instructed me, saying: 'What the Buddha most condemns are the two kinds of obstacles: the afflictive obscurations (煩惱障, Fánnǎo zhàng) and the cognitive obscurations (所知障, Suǒ zhī zhàng), which are the root of birth and death. However, the afflictive obscurations, with greed, anger, delusion, and attachment as their root, are the root of birth and death for ordinary beings. The cognitive obscurations, with knowledge and views of the Buddha's teachings as their root, are the root of birth and death for the saints of the Three Vehicles. If these two obstacles are not removed, then there is no way to escape all suffering. Alas! People in the world today, it is not surprising that those who do not understand the Buddha's teachings. Even those who study the Buddha's teachings, without eliminating afflictions, also regard the Buddha's teachings they have learned as cognitive obscurations, increasing arrogance, adding to afflictions, polluting the mind, triggering habitual seeds, indulging in present actions, with no restraint on body and mind, following desires and creating karma. Isn't this a great mistake?' Now that I have heard the old monk's instructions, I know that this is a major matter of birth and death, and I am determined to seek the fundamental practice of our original nature. This is the most supreme aspiration. But now, in investigating practice, there is no need to seek elsewhere. Just take the old habitual seeds in your heart, and clean them up one by one, not allowing them to trigger present actions. In daily life, when facing external circumstances and encountering conditions, at the moment of arising thoughts, see through them immediately, and do not allow them to continue. The starting point for this practice is just like what is said in the Shurangama Sutra (楞嚴經, Léngyán jīng), Guanyin Bodhisattva's (觀音, Guānyīn) perfect penetration through the ear-gate, 'reversing the hearing faculty, returning to hear one's own nature' (旋倒聞機，返聞自性, Xuán dǎo wén jī, fǎn wén zì xìng). This method of contemplation is best applied with diligence. If, in daily seeing and hearing, one can truly turn inward to contemplate one's own nature, then one will not be swayed by external circumstances. In this way, with every thought turning inward, then every thought is a path to returning to the true nature. If you practice in this way, but the habitual tendencies are not eliminated, and they trigger present actions, you will certainly not gain strength. This entirely depends on opposing present karma, which is the supreme practice. However, it is also necessary to have a keen determination for the matter of birth and death, only then will you be willing to put in the effort to the death! I am truly determined for the sake of birth and death, and only with sincere effort will there be benefit, not just talking about it and treating it as a kind of Buddhist knowledge and view.
Instruction to Layman Jingxin (凈心, Jìngxīn) In the past, when the old monk passed through Wuzhong (吳中, Wú zhōng), Layman Jingxin came to pay respects and ask for instruction. The old monk instructed him in the method of reciting the Buddha's name, saying that reciting the Buddha's name is like
水清珠。能清濁水。故以凈心為道號。別數年矣。今書來云。唸佛難成一片。復請開示。老人因示之曰。修行第一要為生死心切。生死心不切。如何敢云唸佛成片。且眾生無量劫來。唸唸妄想。情根固蔽。即今生出世。何曾一念痛為生死。日用唸唸循情。未常返省。今欲以虛浮信心。就要斷多劫生死。所謂滴水救積薪之火。豈有是理哉。若果為生死心切。唸唸若救頭然。只恐一失人身。百劫難復。要將此一聲佛咬定。定要敵過妄想。一切苦唸唸現前。不被妄想遮障。如此下苦切工夫。久久純熟。自然相應。如此不求成片。而自成一片矣。此事如人飲水。冷暖自知。告訴不得他人。全要自己著力。若但將唸佛做麵皮。如此驢年無受用時。直須勇猛。更莫遲疑。
示仁天老宿持法華經
仁天大德。誦法華經二十餘年。將行請益。因謂之曰。法華最上一乘。乃吾佛久秘之要。為授記諸弟子之券書也。六祖云心迷法華轉。心悟轉法華。誦經不解意。與義作仇家。二十七祖云。入息不居陰界。出息不涉眾緣。常轉如是經。百千萬億卷。如上二祖所說。仁天畢竟如何持此經耶。經云。是法非思量分別之所能解。如是。則六祖縱許解意。亦未能持。又云。此經開方便門。以示諸法真實之相。如是。則山河大地。草木瓦石
。無非實相。縱若二十七祖。離出入息亦未能持。然則仁天畢竟如何持耶。如佛所說。持品。乃至展轉第五十人轉教持經。功德不可思議。由是觀之。轉教之功。不論解義不解義。離息不離息。但能一念信心。自知本有。則慧命不斷。由是老人。最贊青蓮法社。以持法華為妙行也。以一聞此經。便下成佛真種。仁天以此轉教多人。能如佛所讚歎。更有何法。過於是乎。
示沈大潔
禪凈二行。原無二法。永明大師。示之於前矣。禪本離念。固矣。然凈土有上品上生。未常不從離念中修。若曰唸佛。至一心不亂。豈存念耶。但此中雖是無二。至於下手做工夫。不無巧拙。以參究用心處最微最密。若當參究時。在一念不生。若云唸佛。則念又生也。如此不無兩橛。念就參究唸佛處。打作一條。要他不生而生。生即不生。方是永嘉惺寂雙流之實行也。何耶。若論參究提話頭。堵截意根。要他一念不生。如此雖是參的工夫。古人謂抱樁搖櫓。只者要他不生的一念是生也。豈是真不生耶。只如唸佛。若將一聲佛號。掛在心頭。念念不忘。豈是真一心不亂。古人教人蔘活句。不參死句。正在生處。見不生意。如經云。見剎那者。方悟無生。即此一語。則參究唸佛。當下可成一條矣。道人諦聽。參究唸佛。此中易落淆訛
【現代漢語翻譯】 現代漢語譯本：沒有不是實相的。即使是第二十七祖，離開了出入息也未能守持。那麼仁天究竟如何守持呢？如佛所說，在《持品》中，乃至輾轉第五十人轉教持經，功德不可思議。由此看來，轉教的功德，不論理解義理與否，離開氣息與否，只要能有一念信心，自覺本有，那麼慧命就不會斷絕。因此，老人（指作者自己）最讚賞青蓮法社，以持《法華經》為妙行。因為一聽到此經，便種下成佛的真種子。仁天以此轉教多人，能如佛所讚歎，還有什麼法，能超過這個呢？
示沈大潔
禪宗和凈土宗這兩種修行方法，原本沒有兩種不同的法門。永明大師，已經在前面開示過了。禪宗的根本在於離念，這當然是對的。然而凈土宗有上品上生，也未嘗不是從離念中修成的。如果說唸佛，達到一心不亂的境界，難道還存在念頭嗎？但這裡雖然沒有兩種不同，至於下手做功夫，不免有巧妙和笨拙的區別。因為參究的用心處最為細微和精密。如果當參究的時候，要在一念不生處下手。如果說唸佛，那麼念頭又產生了。這樣不免成為兩截。要把唸佛就參究唸佛處，打成一條。要他不生而生，生即不生，才是永嘉（指永嘉玄覺禪師）惺寂雙流的真實修行。為什麼呢？如果說參究，提起話頭，堵截意根，要他一念不生。這樣雖然是參的功夫，古人說是抱樁搖櫓，只是要他不生的一念還是生。難道是真正的不生嗎？就像唸佛，如果將一聲佛號，掛在心頭，念念不忘，難道是真正的一心不亂嗎？古人教人蔘活句，不參死句，正是在生處，見到不生的意義。如經所說：『見剎那者，方悟無生。』即此一語，那麼參究和唸佛，當下就可以成為一條路了。道人仔細聽著，參究和唸佛，這裡容易落入混淆和錯誤。
【English Translation】 English version: There is nothing that is not the true reality (shixiang). Even the twenty-seventh ancestor, could not maintain it after leaving the incoming and outgoing breaths. Then how does Rentian (name) ultimately maintain it? As the Buddha said, in the 'Holding' chapter, even if the fiftieth person in succession teaches and upholds the sutra, the merit is inconceivable. From this perspective, the merit of teaching others, regardless of whether one understands the meaning or not, whether one is detached from the breath or not, as long as one has a single thought of faith and is aware of one's inherent nature, then the life of wisdom will not be cut off. Therefore, the old man (referring to the author himself) most praises the Qinglian Dharma Society, considering upholding the Lotus Sutra (Fahua Jing) as a wonderful practice. Because upon hearing this sutra once, one plants the true seed of becoming a Buddha. Rentian teaches many people in this way, and can be praised by the Buddha. What other Dharma is superior to this?
Instructing Shen Dajie
Chan (Zen) and Pure Land practices were originally not two different methods. Great Master Yongming has already shown this before. The root of Chan lies in detachment from thoughts, which is certainly correct. However, the Pure Land school has the highest level of rebirth in the Pure Land, which is also cultivated from detachment from thoughts. If one says reciting the Buddha's name (nianfo), reaching the state of single-mindedness without confusion, does the thought still exist? Although there is no difference here, when it comes to starting to put in effort, there are bound to be differences between skillful and clumsy. Because the effort of investigating (canjiu) is the most subtle and precise. If one is investigating, one must start from the point where a single thought does not arise. If one says reciting the Buddha's name, then the thought arises again. In this way, it inevitably becomes two separate things. One must combine reciting the Buddha's name with the investigation of reciting the Buddha's name, making them one. One must make it so that it does not arise but arises, and arising is not arising, which is the true practice of Yongjia (referring to Zen Master Yongjia Xuanjue) of the simultaneous flow of awareness and stillness. Why? If one talks about investigating, raising the topic of investigation (huatou), blocking the root of intention, one must make it so that a single thought does not arise. Although this is the effort of investigating, the ancients said it is like 'hugging a stake and rowing a boat,' the single thought that one wants not to arise is still arising. Is it truly not arising? Just like reciting the Buddha's name, if one hangs the sound of the Buddha's name in one's heart, constantly remembering it, is it truly single-mindedness without confusion? The ancients taught people to investigate the living phrase, not the dead phrase, precisely to see the meaning of non-arising in the place of arising. As the sutra says, 'Those who see the kshana (moment) then realize non-arising.' With just this one sentence, then investigation and reciting the Buddha's name can immediately become one path. Listen carefully, Daoist (a respectful term for a Buddhist practitioner), investigation and reciting the Buddha's name, it is easy to fall into confusion and error here.
。不可忽也。如何參究即唸佛。唸佛即參究耶。如今參究。就將一句阿彌陀作話頭。做審實工夫。將自己身心世界。並從前一切世諦。俗習語言。佛法知見。一齊放下。就從空空寂寂中。著力提起一聲阿彌陀佛。歷歷分明。正當提起時。就在直下看覷。審實此唸佛的是誰。重下疑情。審之又審。疑之又疑。如驢覷井。覷來覷去疑來疑去。疑到心思路絕處。如銀山鐵壁。無轉身吐氣處。是時忽然磕著觸著。真無生意。忽然猛的現前。時則通身汗流。如大夢覺。到此方信生即無生。無生即生。參即是念。念即是參。回頭一看。始知向來。如在含元殿里覓長安也。如此做工夫。最怕將心要悟。才有要悟的心。便是攔頭板也。只管一直做將去。不計工程。即到做不得時。則打起精彩。又從新做起。又切不可貪求𢆯妙。即有一念暫息。寂靜歡喜。切不可當作好處。直須吐卻。切不可將佛祖𢆯言妙語來作證。當作佛法。又不可墮在無事甲中。以此為得。總之一切聖凡。迷悟都不管。單單只是追求一念下落。追到趕盡殺絕處。久久自見本來面目。如十字街頭見阿爺。更不向人問覓也。看來此事。元是人人本分上事。更無甚奇特處。道人真真實實為生死大事。試從此下手。決不相賺。
憨山老人夢遊集卷第九 卍新續藏第 73
【現代漢語翻譯】 現代漢語譯本：不可忽視啊！如何參究就是念佛，唸佛就是參究呢？如今參究，就將一句『阿彌陀佛』（Amitabha，梵語，意為『無量光』或『無量壽』）作為話頭，做審實的功夫。將自己的身心世界，以及從前的一切世諦（lokasamvrti-satya，俗世的真理）、俗習語言、佛法知見，一齊放下。就從空空寂寂中，著力提起一聲『阿彌陀佛』，歷歷分明。正當提起時，就在直下看覷，審實此唸佛的是誰。重下疑情，審之又審，疑之又疑，如驢覷井，覷來覷去疑來疑去，疑到心思路絕處，如銀山鐵壁，無轉身吐氣處。是時忽然磕著觸著，真無生意，忽然猛的現前。時則通身汗流，如大夢覺。到此方信生即無生，無生即生，參即是念，念即是參。回頭一看，始知向來，如在含元殿里覓長安也。如此做工夫，最怕將心要悟，才有要悟的心，便是攔頭板也。只管一直做將去，不計工程，即到做不得時，則打起精彩，又從新做起。又切不可貪求玄妙，即有一念暫息，寂靜歡喜，切不可當作好處，直須吐卻。切不可將佛祖玄言妙語來作證，當作佛法。又不可墮在無事甲中，以此為得。總之一切聖凡，迷悟都不管，單單只是追求一念下落，追到趕盡殺絕處，久久自見本來面目，如十字街頭見阿爺，更不向人問覓也。看來此事，元是人人本分上事，更無甚奇特處。道人真真實實為生死大事，試從此下手，決不相賺。
憨山老人夢遊集卷第九 卍新續藏第 73
【English Translation】 English version: It should not be neglected! How is contemplating the 'who' (參究，canjiu) equivalent to reciting the Buddha's name, and how is reciting the Buddha's name equivalent to contemplating the 'who'? Now, in contemplation, take the phrase 'Amitabha' (阿彌陀佛, Amitābha, Sanskrit, meaning 'Infinite Light' or 'Infinite Life') as the topic of investigation, and put in genuine effort. Put down your own body, mind, and world, as well as all previous worldly truths (世諦, lokasamvrti-satya), worldly habits and language, and knowledge and views of the Dharma all at once. From the empty and silent state, vigorously raise the sound 'Amitabha,' clearly and distinctly. At the very moment of raising it, look directly and carefully, scrutinizing who is reciting this Buddha's name. Deepen the feeling of doubt, scrutinize it again and again, doubt it again and again, like a donkey peering into a well, peering and doubting repeatedly, until the mind and thoughts are exhausted, like a silver mountain or iron wall, with no room to turn around or exhale. At that moment, suddenly bumping into something, truly without any sense of life, suddenly and abruptly appearing before you. Then, sweat will pour from your entire body, like awakening from a great dream. Only then will you believe that birth is non-birth, and non-birth is birth; contemplation is recitation, and recitation is contemplation. Looking back, you will realize that all along, it was like searching for Chang'an in the Hanyuan Hall. In doing this work, the most fearful thing is to have the mind wanting to awaken; the moment you have the mind wanting to awaken, it becomes an obstacle blocking your way. Just keep going straight ahead, without counting the effort; when you reach the point where you cannot continue, then rouse your spirits and start anew. Also, you must never greedily seek the mysterious and wonderful; even if there is a moment of temporary cessation of thought, stillness, and joy, you must never regard it as a good thing, but must spit it out. You must never use the Buddha's and patriarchs' profound and wonderful words as proof, regarding them as the Dharma. Nor should you fall into the pit of doing nothing, taking this as attainment. In short, disregard all sages and ordinary beings, delusion and enlightenment; simply pursue the whereabouts of that one thought, chasing it to the point of complete annihilation. After a long time, you will naturally see your original face, like meeting your father at the crossroads, no longer needing to ask anyone. It seems that this matter is originally everyone's inherent duty, with nothing particularly special about it. Practitioners, truly and sincerely for the great matter of life and death, try starting from here, and you will certainly not be deceived.
Hanshan Laoren Mengyou Ji, Volume 9 Wan Xin Xu Zang, No. 73
冊 No. 1456 憨山老人夢遊集
憨山老人夢遊集卷第十
侍 者 福 善 日錄
門 人 通 炯 編輯
嶺南弟子 劉起相 重較
法語
示本懷印禪人
昔吾佛于靈山會上。欲以妙法華經付囑有在。令于末世受持。廣宣流佈。無論人天百萬。即得授記。諸弟子竟無一人。敢於娑婆世界流通此法者。必待地涌之眾。乃能荷擔。持此法者。豈易易哉。以五濁惡世。眾生薄福。其性剛強。最難調伏。是以吾佛教持經者。必以忍辱為第一行。故曰。如來滅后。欲為四眾說是經者。應入如來室。著如來衣。坐如來座乃可為眾廣說此經。如來室者。一切眾生中。大慈悲心是。如來衣者。柔和忍辱心是。如來座者。一切法空是。安住是中。然後以不懈怠心。乃可為眾說是法華經。故佛自述其往昔求法之行。如提婆達多世世之冤害。及常不輕之禮拜。四眾乃至辱罵。或加刀杖瓦石。種種苦事。皆歡喜忍之。無一念懈退。此正教菩薩法。末世持經之最勝行。吾徒為佛子。茍無忍行。又何以持佛慧命。使不斷哉。及授付囑持。經之菩薩。則誓之曰。種種苦事。皆當能忍。是以佛說觀三千大千世界。無有如芥子許。不是菩薩為求菩提捨身命處。乃至頭目髓腦無有吝惜
【現代漢語翻譯】 現代漢語譯本 憨山老人夢遊集卷第十
侍者 福善 日錄
門人 通炯 編輯
嶺南弟子 劉起相 重較
法語
示本懷印禪人
昔日我佛在靈山會上，想要將妙法華經囑託給有緣之人，使其在末世受持，廣為宣揚流佈。無論人天百萬之衆，都能得到授記。但諸位弟子竟無一人敢於在娑婆世界流通此法，必定要等待地涌菩薩出現，才能承擔此重任。可見，受持此法之人，豈是容易的？因為五濁惡世，眾生福薄，其性剛強，最難調伏。因此，我佛告誡持經之人，必須以忍辱為第一修行。所以說：『如來滅度之後，想要為四眾宣說此經的人，應當進入如來室，穿上如來衣，坐上如來座，才可以為大眾廣說此經。』如來室，就是一切眾生中的大慈悲心；如來衣，就是柔和忍辱心；如來座，就是一切法空之理。安住於此，然後以不懈怠之心，才可以為大眾宣說這部《法華經》。所以佛陀親自講述他往昔求法的經歷，例如提婆達多（Devadatta，佛陀的堂兄弟，常與佛作對）世世的冤害，以及常不輕菩薩（Sadāparibhūta，總是輕視自己）的禮拜，四眾弟子乃至辱罵，或加以刀杖瓦石，種種苦事，都歡喜忍受，沒有一絲懈怠退縮。這正是教導菩薩的法則，末世持經的最殊勝之行。我等作為佛弟子，如果沒有忍辱的修行，又如何能夠秉持佛陀的智慧命脈，使其不斷絕呢？以及授予付囑持經的菩薩，就發誓說：『種種苦事，都應當能夠忍受。』因此佛說，觀察三千大千世界，沒有像芥子那麼小的地方，不是菩薩爲了求菩提而捨身命之處，乃至頭目髓腦，都沒有吝惜。
【English Translation】 English version Han Shan Lao Ren Meng You Ji, Volume 10
Recorder: Fu Shan
Edited by Disciple: Tong Jiong
Revised by Lingnan Disciple: Liu Qixiang
Dharma Words
Instructing Chan Practitioner Ben Huaiyin
In the past, when our Buddha was at the Vulture Peak Assembly (Grdhrakuta，mountain in India), he intended to entrust the Wonderful Dharma Lotus Sutra to someone who was present, so that it could be upheld and widely propagated in the future. Regardless of whether it was millions of humans or devas, they would receive predictions of enlightenment. However, none of the disciples dared to circulate this Dharma in the Saha world (Saha World，the world we live in, filled with suffering). It was necessary to wait for the emergence of the Bodhisattvas who sprang from the earth to shoulder this responsibility. Therefore, those who uphold this Dharma are not easily found. This is because in the evil world of the five defilements (five defilements，the five types of decay that occur in the world), sentient beings have little merit, and their nature is stubborn and difficult to tame. Therefore, our Buddha advises those who uphold the sutras to make forbearance the foremost practice. Thus, it is said: 'After the Tathagata (Tathagata，'Thus Gone One', an epithet of the Buddha) has passed away, those who wish to expound this sutra to the four assemblies (four assemblies，monks, nuns, laymen, and laywomen) should enter the Tathagata's chamber, wear the Tathagata's robe, and sit on the Tathagata's seat before they can widely expound this sutra to the assembly.' The Tathagata's chamber is the great compassion in all sentient beings; the Tathagata's robe is the gentle and patient mind; the Tathagata's seat is the emptiness of all dharmas. Abiding in this, and then with an unremitting mind, one can expound this Lotus Sutra to the assembly. Therefore, the Buddha himself described his past practices in seeking the Dharma, such as the grievances of Devadatta (Devadatta，Buddha's cousin, often opposed the Buddha) in lifetimes, and the reverence of Sadāparibhūta (Sadāparibhūta，'Never Disparaging', a Bodhisattva who always showed respect to everyone), even when the four assemblies insulted, reviled, or attacked him with swords, sticks, tiles, and stones, he joyfully endured all kinds of suffering without a moment of懈怠退縮. This is precisely the teaching of the Bodhisattva's Dharma, the most excellent practice of upholding the sutras in the future. We, as disciples of the Buddha, if we do not have the practice of forbearance, how can we uphold the Buddha's wisdom and lifeblood, so that it is not cut off? And to the Bodhisattvas who are entrusted with upholding the sutras, they vow: 'All kinds of suffering, we should be able to endure.' Therefore, the Buddha said, observing the three thousand great thousand worlds, there is no place as small as a mustard seed that is not a place where Bodhisattvas have given up their lives for the sake of seeking Bodhi (Bodhi，enlightenment), even their heads, eyes, marrow, and brains, they have not been stingy.
。故教持經者。先以忍行。悲此法末。非大忍力。又何能護佛法。續慧命乎。老人每每以忍行開示禪人。禪人能篤信老人。亦能以忍力自持。今不但卒保道場。亦且成就己行。切不可以世諦尋常觀之。更於此外。別求生死法也。且此經乃吾佛世尊為一大事因緣。故出現於世。一大事者。乃眾生本有佛之知見也。佛知見者。以能見諸法實相也。以眾生迷真知見。但認五蘊幻妄身心。而不見真實之相。若見實相。則三界上下。了無一法。又何生死可寄耶。如此。豈獨參禪能了生死。而持經不能了生死乎。若南嶽天臺。皆悟實相之大宗師。儻法社諸侶讀誦此經。能有一人。如天臺悟入法華三昧者。即此靈山一會。儼然未散如是。則護持之人。具足恒沙功德不可思議矣。佛為此法。劫劫生生。舍此身命。禪人即能捨此一生。成大法益。又何外慕別求佛法乎。今縱不能了生死。即仗此法為舟航。願力持之。于生死海中。亦必終有到彼岸時。猶勝從前虛生浪死也。禪人既信老人語。從此發起大忍力。大精進力。是名真法供養如來以成普賢大行。切不可起生滅心。立人我見。而生退墮之想也。
示新安仰山本源覺禪人
本源覺。重興仰山道場。三十餘年。幻出種種莊嚴。皆自心力。誦圓覺梵行二經。亦二十餘年。精持凈
【現代漢語翻譯】 現代漢語譯本：因此，教導受持經典的人，首先要以忍辱的行為，悲憫正法末世的到來。如果沒有強大的忍耐力，又怎麼能夠守護佛法，延續慧命呢？老和尚常常以忍辱的行為開示禪人，禪人如果能夠篤信老和尚的話，也能夠以忍耐的力量自我約束。現在不僅最終保住了道場，而且成就了自己的修行。千萬不可以世俗的眼光看待這件事，更不要在此外，另外尋求了生脫死的法門啊。況且這部經典乃是釋迦牟尼佛（Shijiamouni Fo）爲了一個重大因緣，才出現於世間的。這個重大因緣，就是眾生本有的佛的知見。佛的知見，就是能夠見到諸法實相。因為眾生迷惑于真實的知見，只認五蘊（wuyun）幻化的虛妄身心，而不能見到真實的相。如果見到實相，那麼三界（sanjie）上下，就沒有一法可得，又有什麼生死可以寄託呢？像這樣，難道只有參禪才能了生脫死，而受持經典就不能了生脫死嗎？像南嶽（Nanyue）、天臺（Tiantai）這些大師，都是悟入實相的大宗師。如果法社的各位同修讀誦這部經典，能夠有一個人，像天臺宗（Tiantai Zong）的祖師一樣悟入法華三昧（Fahua sanmei），那麼這靈山（Lingshan）一會，就好像還沒有散去一樣。這樣，護持經典的人，就具足了恒河沙數般的功德，不可思議啊！佛爲了這個法，生生世世，捨棄身命。禪人如果能夠捨棄這一生，成就大法利益，又何必向外羨慕，另外尋求佛法呢？現在即使不能了生脫死，就憑藉這部經典作為舟船，以願力堅持下去，在生死苦海中，也必定終有到達彼岸的時候，這勝過從前虛度一生，白白死去啊。禪人既然相信老和尚的話，從此發起大忍辱力，大精進力，這就叫做真正的以佛法供養如來，從而成就普賢（Puxian）大行。千萬不可以生起生滅之心，樹立人我之見，而產生退墮的想法啊。 這是開示給新安（Xin'an）仰山（Yangshan）本源覺（Benyuan Jue）禪人的話。 本源覺禪人，重興仰山道場三十多年，幻化出種種莊嚴，都是自心的力量。誦讀《圓覺經》（Yuanjue jing）、《梵行經》（Fanxing jing）也有二十多年，精進地保持清凈的戒律。
【English Translation】 English version: Therefore, teaching those who uphold the sutras, first emphasize the practice of forbearance, and compassion for the decline of the Dharma in this latter age. Without great forbearance, how can one protect the Buddha Dharma and continue the lineage of wisdom? The old master often uses the practice of forbearance to instruct Chan practitioners. If the Chan practitioners can sincerely believe in the old master's words, they can also restrain themselves with the power of forbearance. Now, they have not only ultimately protected the monastery, but also accomplished their own practice. One must not view this with ordinary worldly perspectives, and even more so, not seek methods for liberation from birth and death elsewhere. Moreover, this sutra is why Shakyamuni Buddha (Shijiamouni Fo) appeared in the world for a great cause. This great cause is the inherent Buddha knowledge and vision that all sentient beings possess. Buddha's knowledge and vision is the ability to see the true nature of all phenomena. Because sentient beings are deluded by true knowledge and vision, they only recognize the illusory body and mind of the five aggregates (wuyun), and cannot see the true form. If one sees the true form, then throughout the three realms (sanjie), there is not a single dharma to be obtained, so where can birth and death be entrusted? In this way, is it only through Chan practice that one can end birth and death, and not through upholding the sutras? Masters like Nanyue (Nanyue) and Tiantai (Tiantai) are great masters who have awakened to the true nature. If among the fellow practitioners of the Dharma society, one person can awaken to the Samadhi of the Lotus Sutra (Fahua sanmei) like the patriarchs of the Tiantai school (Tiantai Zong), then this assembly on Vulture Peak (Lingshan) will seem as if it has not dispersed. In this case, the person who upholds the sutra will possess immeasurable merits like the sands of the Ganges River, which are inconceivable! For this Dharma, the Buddha has given up his life and body in countless lifetimes. If the Chan practitioner can give up this one life and accomplish great Dharma benefits, why seek the Buddha Dharma elsewhere with envy? Even if one cannot end birth and death now, rely on this sutra as a boat, and persevere with vows. In the sea of birth and death, there will surely be a time to reach the other shore, which is better than wasting one's life and dying in vain as before. Since the Chan practitioner believes in the old master's words, from now on, generate great forbearance and great diligence. This is called truly offering the Dharma to the Tathagata, thereby accomplishing the great practice of Samantabhadra (Puxian). One must not give rise to thoughts of arising and ceasing, establish views of self and others, and generate thoughts of regression. These are instructions given to Chan practitioner Benyuan Jue (Benyuan Jue) of Yangshan (Yangshan) Monastery in Xin'an (Xin'an). Chan practitioner Benyuan Jue rebuilt Yangshan Monastery for more than thirty years, manifesting various adornments, all from the power of his own mind. He has also recited the 'Perfect Enlightenment Sutra' (Yuanjue jing) and the 'Brahma-faring Sutra' (Fanxing jing) for more than twenty years, diligently maintaining pure precepts.
行。皆從宿習般若中。今禮匡山。請授大戒。拈香請說圓覺大義。老人因示之曰。佛說三界上下法。唯是一心作。所謂圓覺流出一切清凈真如。菩提涅槃。及波羅蜜。教授菩薩。是故為佛弟子。若達唯心法門。則一切染凈因果。皆即現前。唸唸轉變。故曰。心凈則佛土凈。直如仰山因緣。向皆危石巉巖。荒榛茂草。今一旦幻此道場。如從天至。皆從最初一念。堅固信心。故致如斯廣大佛事。由是觀之。則西方凈土。又豈從心外得耶。老人今為禪人。特授梵網金剛寶戒。此戒名為毗盧遮那心地法門。經云。若授佛戒。即入諸佛位。是知一念信心。即開佛知見。一切佛土。應念現前。故諸佛凈土。皆從金剛心地建立。禪人果能了知此法門。從此向前。日用頭頭。一切運為。明明瞭知。皆從自心流出。則法法皆為凈土真因。更能將一聲阿彌陀佛。念念不忘。心心不昧。念至動靜無二。寤寐如一。則現前步步皆踏凈土。寶地經行。即此身心。已坐蓮華胎中。直至臨命終時。才舍此身。即花開見佛。如從夢覺。到此始知生死如夢。凈土如幻。一念之間。永居不退。此外更有何法。出生死乎。禪人久修梵行。第未親聞善知識。打破從前妄想夢。但了法法唯心。何用別求佛法。努力珍重。
示陳善人
楚沔稱名郡。故文
【現代漢語翻譯】 現代漢語譯本： 『行。皆從宿習般若中。今禮匡山（山名，位於江西）。請授大戒。拈香請說圓覺大義。』這位老禪師因此開示他說：『佛說三界上下一切法，都只是由一心所造作。所謂圓覺流出一切清凈真如（佛教用語，指不生不滅的本性），菩提（覺悟）涅槃（寂滅），以及波羅蜜（到達彼岸的方法），教授菩薩。因此作為佛的弟子，如果通達唯心法門，那麼一切染凈因果，都會立即顯現於眼前，唸唸都在轉變。所以說，心清凈則佛土清凈。』 『就像仰山（山名）的因緣，之前都是危石嶙峋，荒草叢生，現在一旦幻化出這個道場，好像從天而降。這都是從最初一念的堅固信心而來，所以才會有如此廣大的佛事。由此看來，那麼西方凈土，又怎麼是從心外求得的呢？』 『老衲現在為禪人，特別授予梵網金剛寶戒（佛教戒律）。此戒名為毗盧遮那（佛名，意為光明遍照）心地法門。《經》中說，如果授予佛戒，就進入諸佛的果位。由此可知，一念信心，就開啟佛的知見，一切佛土，應念顯現於眼前。所以諸佛凈土，都是從金剛心地建立。』 『禪人如果能夠了知此法門，從此以後，每天的所作所為，都明明瞭了地知道，都是從自心流出，那麼一切法都成為凈土的真正原因。更能將一聲阿彌陀佛（佛名，意為無量光），念念不忘，心心不昧，唸到動靜無二，睡著和醒著都一樣，那麼現在每一步都踏在凈土的寶地上，行走坐臥的這個身心，已經坐在蓮花胎中。直到臨命終時，才捨棄這個身體，就花開見佛，好像從夢中醒來。到這時才知道生死如夢，凈土如幻，一念之間，永遠安住而不退轉。此外還有什麼法，可以出生死呢？』 『禪人長久以來修行清凈的行為，只是沒有親自聽聞善知識的教誨，打破從前的妄想夢。只要明白了法法唯心，何必另外尋求佛法？努力珍重。』
示陳善人 楚沔（地名）被稱為名郡，故文
【English Translation】 English version: 『You have come from the prajna (wisdom) of past habits. Now you pay homage at Mount Kuang (a mountain in Jiangxi). Please bestow the great precepts. Offer incense and request a discourse on the profound meaning of Perfect Enlightenment.』 The old master then instructed him, saying: 『The Buddha said that all dharmas (teachings, phenomena) in the three realms, above and below, are solely created by the one mind. What is called Perfect Enlightenment flows out of all pure Suchness (true nature, tathata), Bodhi (enlightenment), Nirvana (liberation), and Paramitas (perfections), teaching bodhisattvas. Therefore, as a disciple of the Buddha, if you understand the Mind-Only Dharma gate, then all defiled and pure causes and effects will immediately appear before you, transforming in every thought. Hence it is said, 『When the mind is pure, the Buddha-land is pure.』 『Just like the circumstances of Mount Yang (another mountain), previously it was full of dangerous, jagged rocks and overgrown with weeds. Now, once this dharma-place is magically transformed, it is as if it has descended from the heavens. This is all due to the firm faith of the initial thought, which has led to such vast Buddha-deeds. From this perspective, how could the Western Pure Land be obtained from outside the mind?』 『I, the old monk, now specially bestow upon you, the meditator, the Brahma Net Vajra Precious Precepts (Buddhist precepts). These precepts are called the Vairocana (a Buddha, meaning 'all-illuminating') Mind-Ground Dharma Gate. The Sutra says, 『If one receives the Buddha precepts, one enters the position of all Buddhas.』 From this, it is known that a single thought of faith opens the Buddha's knowledge and vision, and all Buddha-lands appear before you in an instant.』 『Therefore, all Buddha Pure Lands are established from the Vajra Mind-Ground. If the meditator can understand this Dharma Gate, from now on, in every daily activity, clearly knowing that everything flows from your own mind, then every dharma will become a true cause for the Pure Land. Furthermore, if you can keep the name Amitabha Buddha (a Buddha, meaning 'infinite light') in mind, unforgettably and without confusion, until there is no difference between movement and stillness, waking and sleeping are the same, then every step you take is on the precious ground of the Pure Land, and this body and mind are already sitting in the lotus womb. Until the moment of death, when you finally relinquish this body, the lotus will bloom and you will see the Buddha, as if awakening from a dream. Only then will you realize that birth and death are like a dream, and the Pure Land is like an illusion, and in a single thought, you will dwell forever without regression. What other dharma is there to escape birth and death?』 『You have cultivated pure conduct for a long time, but you have not personally heard the teachings of a good teacher to break through your previous deluded dreams. As long as you understand that all dharmas are Mind-Only, why seek the Buddha-dharma elsewhere? Strive and cherish this.』
Instruction to Layman Chen Chu Mian (a place name) is known as a famous prefecture, hence the text
憲之邦。但法門善知識過化者希。觀智禪人。杖錫於此。掩關三年。一時向化者眾。適來善人。乃舊歸依信心弟子也。遠參匡山老人。為求開示。以傳白大眾。老人因示之曰。在家男女。能持五戒。謂不殺。不盜。不邪淫。不妄語。不飲酒食肉。佛住世時。常在法會稱優婆塞優婆夷。此云近事男女。以堪親近承事三寶故。其所修者。精持五戒。免墮三途苦趣。是為天人之福。故曰。五戒不持。人天路絕。若持五戒。第一要明信因果。善惡報應。如影隨形。謂作善因福果。定生人天。若造惡因惡果。必墮三途苦趣。且觀世之高官尊爵。富貴榮華者。此等必是前世修福。供養三寶。齋僧佈施。印經造像。修寺建塔。濟貧拔苦之所感招。其長壽多男。父慈子孝。夫唱婦隨。兄友弟恭者。必定從放生不殺。持齋戒中來。在家有能持此五戒者。即五常備矣。謂不殺。仁也。不盜。義也。不邪淫。禮也。不妄語。信也。不飲酒。智也。儒門能此者。即成德之君子矣。持齋豈分外事耶。其中有上智高明之士。既持此戒。復念人世無常。如風中燭。怕生死此。一失人身。萬劫難復。如此思惟。念生死苦。求出離心切。更宜發心。持念阿彌陀佛。將此一句佛。橫在胸中。心心不斷。念念不忘。朝暮禮佛誦經。迴向西方。求生凈土。若唸佛
唸到一念純熟。一心不亂。臨命終時。見阿彌陀佛。放光接引。投托蓮花。以為父母。花開見佛。從此永出生死輪迴之苦。長揖三界。是名菩薩。此唸佛功夫。古今在家男女行持。一生取辦。生西方者不少。故曰。唯有徑路修行。但念阿彌陀佛。此外別求。皆為邪見邪行矣。善人持此。轉化同類。一人一家。以及一鄉一郡通都為佛國矣。但願努力修行。只要信心真切。一念奉行。不必別求𢆯妙佛法。
示盛蓮生
老子云。吾所大患。為吾有身。若吾無身。吾有何患。圓覺經云。我今此身。四大合成。當觀身中堅硬歸地。潤濕歸水。暖氣歸火。動轉歸風。四大各離。今者妄身。當在何處。如此諦觀。此心久久純熟。身相忽空。種種煩惱。皆從妄想顛倒而生。如夢顛倒本來不有。當煩惱時。直觀此心妄想。從何處生。追到本無生處。則妄想不生。妄想不生。則煩惱空。身心忽空。則一切煩惱。當下消滅。應念即入清涼極樂國矣。此觀吃緊。乃脫苦之妙藥。然初心觀未易成。但將阿彌陀佛。審實話頭。切切不忘。若妄想起時。提起話頭一拶。則妄想自滅以尋常無有正念。故專逐妄想流轉。攀緣不停以滋苦耳。一切諸法。皆自心生。心外無法。若不觀心。而求脫若之路。猶卻步而求前也。只須發勇猛心。切不可說
【現代漢語翻譯】 現代漢語譯本 唸到一念純熟，一心不亂，臨命終時，見阿彌陀佛（Amitabha Buddha，掌管西方極樂世界的佛）放光接引，投托蓮花，以蓮花為父母，花開見佛，從此永遠脫離生死輪迴的痛苦，長別三界（欲界、色界、無色界），這便是菩薩（Bodhisattva，為救度眾生而修行的人）。這種唸佛的功夫，古往今來在家修行的男女都可以做到，一生便可成就，往生西方極樂世界的人不在少數。所以說，唯有這條捷徑可以修行，只要念阿彌陀佛，此外再尋求其他方法，都是邪見邪行。善人秉持這種方法，可以轉化同類，一人一家，乃至一鄉一郡，都可以變成佛國。只願努力修行，只要信心真切，一心奉行，不必另外尋求玄妙的佛法。
示盛蓮生
老子說：『我最大的憂患，就是因為我有這個身體。如果我沒有這個身體，我還有什麼憂患呢？』《圓覺經》說：『我現在的這個身體，是四大（地、水、火、風）合成的。應當觀想身體中堅硬的部分歸於地，濕潤的部分歸於水，溫暖的氣息歸於火，活動的部分歸於風。四大各自離散，那麼這個虛妄的身體，又在哪裡呢？』如此仔細觀想，此心久久純熟，身相忽然空無。種種煩惱，都是從虛妄的妄想顛倒而生，如同夢中的顛倒，本來就不存在。當煩惱產生時，直接觀想這個心的妄想，是從何處產生的？追溯到本無生處，那麼妄想就不會產生。妄想不產生，那麼煩惱就空了。身心忽然空無，那麼一切煩惱，當下就消滅了。應念之間，就進入清涼極樂國了。這種觀想非常重要，是脫離痛苦的妙藥。然而初學者觀想不容易成功，只要將阿彌陀佛這句真實的話頭，切切不忘。如果妄想產生時，提起話頭一逼拶，那麼妄想自然就滅了。因為平常沒有正念，所以專門追逐妄想流轉，攀緣不停，以至於滋生痛苦。一切諸法，都是自心所生，心外無法。如果不觀心，而尋求脫離痛苦的道路，就像向後退卻而想要前進一樣。只需要發起勇猛心，切不可說……
【English Translation】 English version Concentrate on reciting until it becomes pure and familiar, achieving single-mindedness without confusion. At the moment of death, you will see Amitabha Buddha (Amitabha Buddha, the Buddha who presides over the Western Pure Land) emitting light to receive and guide you, entrusting yourself to a lotus flower, regarding it as your parents. When the flower blooms, you will see the Buddha, and from then on, you will be forever free from the suffering of the cycle of birth and death, bidding farewell to the Three Realms (Desire Realm, Form Realm, Formless Realm). This is called a Bodhisattva (Bodhisattva, a person who cultivates to save all sentient beings). This practice of reciting the Buddha's name can be done by laymen and laywomen throughout history, achieving accomplishment in one lifetime, with many being reborn in the Western Pure Land. Therefore, it is said that the only direct path to cultivation is to recite Amitabha Buddha. Seeking other methods besides this is considered heretical views and practices. Good people who uphold this method can transform others of their kind, turning one person, one family, and even one village or one county into a Buddha-land. Just strive to cultivate diligently, as long as your faith is sincere and you practice wholeheartedly, there is no need to seek other profound Buddhist teachings.
Instructions to Sheng Liansheng
Lao Tzu said, 'My greatest worry is that I have this body. If I did not have this body, what worries would I have?' The Yuanjue Sutra says, 'This body of mine is composed of the Four Great Elements (earth, water, fire, and wind). One should contemplate that the solid parts of the body return to earth, the moist parts return to water, the warm breath returns to fire, and the moving parts return to wind. When the Four Great Elements separate, where will this illusory body be?' Contemplate in this way carefully, and after a long time, the mind will become pure and familiar, and the appearance of the body will suddenly become empty. All kinds of afflictions arise from false thoughts and inversions, just like the inversions in a dream, which are originally non-existent. When afflictions arise, directly contemplate where these false thoughts of the mind arise from. Trace them back to the place where they originally did not arise, and then false thoughts will not arise. If false thoughts do not arise, then afflictions will be empty. When the body and mind suddenly become empty, then all afflictions will be extinguished immediately. In an instant, one will enter the Pure Land of Ultimate Bliss. This contemplation is crucial and is a wonderful medicine for escaping suffering. However, it is not easy for beginners to succeed in contemplation. Just keep the truthful phrase of Amitabha Buddha firmly in mind and do not forget it. If false thoughts arise, bring up the phrase and press down on them, and then the false thoughts will naturally disappear. Because there is usually no right mindfulness, one specializes in chasing after false thoughts, clinging and grasping without stopping, thus nourishing suffering. All dharmas arise from one's own mind; there is no dharma outside the mind. If one does not contemplate the mind but seeks a path to escape suffering, it is like retreating while trying to move forward. One only needs to arouse a courageous mind and must not say...
不能。乃自畫耳。
示吳啟高
啟高久歸三寶齋心有年。今來匡山。求授戒法。為法門弟子。以結未來出世之緣。因詺名福常。號凈心居士。為授優婆塞戒。復拈香請益。老人因示之曰。一切世間種種業行。皆是無常。盡為苦因。故感生娑婆國土。眾生所聚。故名堪忍。愚迷之人。以苦為樂。轉滋貪愛。更增苦本。不知出苦之要。是為顛倒。故舉世之人但有一念。知是無常苦空。發心求出離者。是即大智慧人。但有一念返省。發起厭苦之心。便是出苦之路。但有一念求生凈土之愿。即是成佛之本。所以佛說戒法。教人止惡修善。以惡止則心凈。善修則苦滅。苦滅則福增。心凈則為凈土之因。苦滅則為極樂之本。福增則為常樂之果。是知一念發起受戒之心。則眾苦可斷。眾福可集。生死可出。凈土可生。皆從最初一念。發心為因地也。居士今日既能知此事。發此心。故凡所作。即是出世之行。雖未出家。即名佛子。從今果以持戒之心念佛。凈除心中夙染。貪瞋癡愛。種種煩惱。則心地清凈。以此凈心念佛。念念不忘。心心不斷。即日用現前。事事皆是凈土之因。即所施種種。四事供養三寶者。皆為莊嚴凈土之資。所謂心凈則佛土凈。唯心凈土。自性彌陀元不離當人一念。是為真實法行。所謂真常之福。從凈
【現代漢語翻譯】 現代漢語譯本： 不能。乃是自己畫的罷了。
開示吳啟高
啟高長久以來歸心三寶，齋戒之心已有多年。如今來到匡山，請求傳授戒法，成為法門弟子，以此結下未來出世的因緣。因此賜名為福常，號為凈心居士，為他授了優婆塞戒。他又拈香請教，老人因此開示他說：『一切世間的種種行業行為，都是無常的，全部都是痛苦的根源，所以感得生於娑婆國土（Sāha world，指我們所居住的這個充滿煩惱和痛苦的世界），是眾生聚集的地方，所以名叫堪忍（S忍受痛苦）。愚昧迷惑的人，把痛苦當作快樂，反而滋長貪愛，更加增添痛苦的根本，不知道脫離痛苦的關鍵，這就是顛倒。所以世上的人只要有一念，知道這是無常苦空，發心求出離的，這就是有大智慧的人。只要有一念反省，發起厭惡痛苦的心，便是脫離痛苦的道路。只要有一念求生凈土的願望，就是成佛的根本。所以佛說戒法，教人停止作惡，修習善行，因為惡止息了，心就清凈；善修習了，痛苦就滅除；痛苦滅除了，福報就增加；心清凈了，就是凈土的因；痛苦滅除了，就是極樂的根本；福報增加了，就是常樂的果。由此可知，一念發起受戒的心，那麼種種痛苦可以斷除，種種福報可以聚集，生死可以脫離，凈土可以往生，都是從最初一念發心作為因地啊。居士你今天既然能夠知道這件事，發起這個心，所以凡是你所做的，就是出世的修行。雖然沒有出家，也叫做佛子。從今以後，如果能以持戒的心念佛，清凈去除心中往昔的污染，貪婪、嗔恨、愚癡、愛戀，種種煩惱，那麼心地就清凈了。用這清凈的心念佛，念念不忘，心心不斷，就是日用現前，事事都是凈土的因。就是所施捨的種種，用四事（指飲食、衣服、臥具、醫藥）供養三寶的人，都是爲了莊嚴凈土的資糧。所謂心清凈則佛土清凈，唯心凈土，自性彌陀（Amitābha，阿彌陀佛）原本不離當人一念，這是真實的修行。所謂真常的福，從清凈』
【English Translation】 English version: Cannot. It is just a self-portrait.
Instruction to Wu Qigao
Qigao has long returned to the Three Jewels (Triratna, the Buddha, the Dharma, and the Sangha), and his heart has been fasting for many years. Now he comes to Mount Kuang to request the precepts and become a disciple of the Dharma, so as to form a future connection for transcending the world. Therefore, he is named Fuchang and styled as a Pure Heart Layman. He was given the Upāsaka (layman's) precepts. He then offered incense and asked for instruction. The old man then instructed him, saying: 'All the various actions and behaviors in the world are impermanent and are all causes of suffering. Therefore, one is born in the Sāha world (Sāha world, the world we live in, full of troubles and suffering), which is a gathering place for sentient beings, hence the name 'endurable'. Foolish and deluded people take suffering as pleasure, which in turn nourishes greed and love, further increasing the root of suffering, and do not know the key to escaping suffering. This is called inversion. Therefore, if people in the world have but one thought, knowing that it is impermanent and empty of suffering, and aspire to escape, then they are people of great wisdom. If there is but one thought of introspection, giving rise to a heart that detests suffering, then it is the path to escape suffering. If there is but one thought of wishing to be reborn in the Pure Land, then it is the root of becoming a Buddha. Therefore, the Buddha speaks of precepts, teaching people to stop evil and cultivate goodness, because when evil ceases, the mind becomes pure; when goodness is cultivated, suffering is extinguished; when suffering is extinguished, blessings increase; when the mind is pure, it is the cause of the Pure Land; when suffering is extinguished, it is the root of ultimate bliss; when blessings increase, it is the fruit of eternal bliss. From this, it can be known that if one initiates the mind to receive the precepts, then all kinds of suffering can be cut off, all kinds of blessings can be gathered, birth and death can be escaped, and the Pure Land can be born, all from the initial thought of aspiration as the causal ground. Since you, layman, are able to know this matter today and initiate this mind, then all that you do is a practice of transcending the world. Although you have not left home, you are called a child of the Buddha. From now on, if you can recite the Buddha's name with a mind of upholding the precepts, purify and remove the past defilements in your heart, greed, hatred, delusion, love, and all kinds of afflictions, then your mind will be pure. With this pure mind, recite the Buddha's name, never forgetting it, and the mind will be continuous, then daily life will be present, and everything will be the cause of the Pure Land. Those who give all kinds of offerings, the four requisites (food, clothing, bedding, and medicine) to the Three Jewels (Triratna, the Buddha, the Dharma, and the Sangha), are all resources for adorning the Pure Land. As the saying goes, 'When the mind is pure, the Buddha Land is pure.' The Pure Land is only in the mind, and Amitābha (Amitābha, the Buddha of Infinite Light) by nature is never apart from the present moment of a person's mind. This is true Dharma practice. The so-called true and eternal blessings come from purity.'
心中謂是故也。居士果能諦信不疑。何用別求佛法。但不可作世間尋常事。目之則道念自堅。信心日長矣。珍重珍重。
示無知鑒禪人
出家人。先須要知出家割愛辭親。本為求出生死。若為生死大事。要知世間一切諸法。皆是苦本。身是苦聚。必要發心修行。求出苦之道。先須看破。現在身心境界。當觀此身。乃地水火風。四大假合成形。四大各離。今者妄身。當在何處。如此看破。則不為此身謀求。種種受用之樂。次要看破。現前見聞知覺。全是妄想用事。總非真心。以此妄心。造種種業。起心動念。無非是業。無非是罪。即此一念。便是生死苦本。切不可隨他妄想流轉。日用密密觀察。妄想起處。就要看破。當下消滅。切不可隨他相續。攀緣往而不返。若觀察不定。無巴鼻時。但將一聲阿彌陀佛作話頭。緊緊抱定。念念不忘。有此話頭作主。但見妄想起處。即提起佛來。是為正念現前。則妄念不待遣而自消矣。如此二六時中。密密用心。唯此一念為主。其餘一切妄想皆為客。客主若分。久久純熟。則妄想自消。真心自顯矣。禪人若果有志。為生死大事。但以此一念為真。其餘世間種種伎倆。作詩寫字。乃至攀緣。交遊放浪。皆是顛倒癡迷之事也。若不慕實行。專事虛浮。縱放六情。遊談無根。空喪
【現代漢語翻譯】 現代漢語譯本：心中所認為是這樣的緣故。居士如果能夠真誠相信而不懷疑，何必另外尋求佛法呢？只是不能把它當作世間的尋常事情看待，如果能以此為目標，那麼道念自然會堅定，信心也會日益增長。珍重，珍重。
開示無知鑒禪人
出家人，首先要知道出家是爲了割捨愛戀，辭別親人，本來是爲了求得脫離生死輪迴。爲了生死大事，要知道世間一切諸法，都是痛苦的根源，身體是痛苦的聚集。必須發心修行，尋求脫離痛苦的道路。首先要看破現在的身心境界。應當觀察這個身體，乃是地、水、火、風（四大元素）假合而成的形體。四大分離，如今這個虛妄的身體，又將在哪裡呢？如此看破，就不會爲了這個身體謀求種種享受之樂。其次要看破，眼前所見、所聞、所知、所覺，全都是妄想在起作用，都不是真心。用這個妄心，造作種種業，起心動念，無非是業，無非是罪。即便是這一念，便是生死痛苦的根源。千萬不能隨順妄想流轉，日常生活中要密切觀察，妄想起處，就要看破，當下消滅，千萬不能隨順它相續，攀緣以往而不返回。如果觀察不定，沒有把握的時候，就將一聲阿彌陀佛（Amitabha）作為話頭，緊緊抱定，念念不忘。有了這個話頭作主，但凡見到妄想起處，就提起佛來，這就是正念現前，那麼妄念不用遣除也會自然消滅了。如此二六時中（一天二十四小時），密切用心，唯獨以這一念為主，其餘一切妄想都作為客人。客主如果分清，久久純熟，那麼妄想自然消滅，真心自然顯現了。禪人如果真的有志向，爲了生死大事，就以這一念為真，其餘世間種種伎倆，作詩寫字，乃至攀緣，交遊放浪，都是顛倒癡迷的事情啊。如果不羨慕實行，專門從事虛浮，放縱六情（眼、耳、鼻、舌、身、意），遊談無根，白白喪失
【English Translation】 English version: What you believe in your heart is the reason for this. If a layperson can truly believe without doubt, why seek the Buddha Dharma elsewhere? Just don't treat it as an ordinary worldly matter. If you aim for this, your resolve for the path will naturally strengthen, and your faith will grow daily. Treasure this, treasure this.
Instruction to Chan Practitioner Wu Zhi Jian
A monastic, first must know that leaving home means relinquishing love and parting from relatives, originally to seek liberation from birth and death. For the great matter of birth and death, one must know that all dharmas in the world are the root of suffering, and the body is an accumulation of suffering. It is necessary to generate the aspiration to cultivate and seek the path to escape suffering. First, one must see through the present state of body and mind. One should contemplate this body, which is a form falsely composed of earth, water, fire, and wind (the four great elements). When the four elements separate, where will this illusory body be? Seeing through this, one will not seek various pleasures for this body. Next, one must see through that what is seen, heard, known, and felt in the present moment are all the workings of delusion, and none of it is the true mind. With this deluded mind, one creates various karmas. Every arising thought is nothing but karma, nothing but sin. This very thought is the root of the suffering of birth and death. One must never follow the flow of delusion. Observe closely in daily life. When a deluded thought arises, one must see through it and eliminate it immediately. One must never allow it to continue, clinging to the past without return. If observation is uncertain and there is no firm grasp, then take the name Amitabha (Amitabha) as the topic of conversation, hold it tightly, and never forget it. With this topic as the master, whenever a deluded thought arises, bring up the Buddha. This is the presence of right mindfulness, and then the deluded thought will vanish without being dispelled. In this way, diligently apply the mind throughout the twenty-four hours of the day, taking only this one thought as the master, and treating all other deluded thoughts as guests. If the guest and master are distinguished, and after a long time it becomes pure and familiar, then the deluded thoughts will naturally disappear, and the true mind will naturally manifest. If the Chan practitioner truly has the aspiration for the great matter of birth and death, then take this one thought as true. All other worldly skills, writing poetry and calligraphy, even clinging, socializing, and being unrestrained, are all inverted and deluded matters. If one does not admire practical cultivation and specializes in vanity, indulging the six senses (eye, ear, nose, tongue, body, and mind), engaging in rootless talk, one will waste
光陰。不唯虛生浪死。抑恐惡業難逃。千生百劫。無出頭時也。
示徐清之
佛說三界上下法。唯是一心作。言三界上者。乃出世四聖。謂佛。菩薩。聲聞。緣覺也。三界下者。乃六道凡夫。謂天。人。修羅。三善道。及地獄。畜生。餓鬼。三惡道也。是則十法界中。一切聖凡。善惡因果。依正莊嚴。皆由一心之所造。然此一心非別。乃吾人日用現前。分別了知之心也。既然一切由心。非次第造。乃日用現前。唸唸所作之業。於十法界流轉。若一念由貪瞋癡所作十惡身三口四意三惡業。則就三途苦趣之因。若一念轉十惡而為十善。則為人天妙樂之因。若一念善惡兩忘。內不見有我。外不見有人。一心寂靜。則為聲聞出苦之因。若觀目前苦樂逆順。由因緣生滅。流轉還滅。則成緣覺之因。若一念了知人法無我因緣。性空無有作受者。而不妨現行佈施持戒忍辱。六道之行。化度眾生。則為菩薩之因。若一念頓悟自心。本來光明廣大。無不包容。無不濟度。了無一法當情。生佛平等。即為成佛之因。故此一心。廣大無外。本來清凈。圓滿光明。若日用唸唸悟此。則雖居塵勞。而為出世之人矣。此所以維摩稱為不二法門也。居士若能體此而行。則一切恩怨是非人我。煩惱情根。應念化成光明藏矣。日用一切境界。
【現代漢語翻譯】 現代漢語譯本：光陰啊，不僅僅是虛度浪費生命，更恐怕惡業難以逃脫，千生百劫，沒有出頭之日啊。
示徐清之
佛說三界（欲界、色界、無色界）上下的一切法，都是由一心所造作。所說的三界之上，指的是出世的四聖，即佛（圓滿覺悟者）、菩薩（追求覺悟的眾生）、聲聞（聽聞佛法而悟道者）、緣覺（通過觀察因緣而覺悟者）。三界之下，指的是六道凡夫，即天（神）、人、阿修羅（善神），這屬於三善道，以及地獄、畜生、餓鬼，這屬於三惡道。這樣說來，十法界（地獄界、餓鬼界、畜生界、阿修羅界、人間界、天界、聲聞界、緣覺界、菩薩界、佛界）中，一切聖凡、善惡因果、依報正報的莊嚴，都是由一心所造。然而這個一心並非別處，就是我們日常運用、當下現前的、分別了知的心。
既然一切由心，不是次第造作，而是日常現前，唸唸所作的業，在十法界中流轉。如果一念由貪婪、嗔恨、愚癡所造作的十惡（身三：殺生、偷盜、邪淫；口四：妄語、兩舌、惡口、綺語；意三：貪慾、嗔恚、邪見）——身的三種惡業、口四種惡業、意三種惡業，那就是墮入三途（地獄、餓鬼、畜生）苦難的因。如果一念將十惡轉為十善，那就是獲得人天妙樂的因。如果一念善惡兩忘，內不見有我，外不見有人，一心寂靜，那就是聲聞脫離苦難的因。如果觀察目前苦樂逆順，由因緣生滅、流轉還滅，那就成就緣覺的因。如果一念了知人法無我（人無我：眾生沒有永恒不變的自體；法無我：一切事物沒有永恒不變的自性），因緣性空，沒有造作者和受報者，但不妨礙現行佈施、持戒、忍辱等六度（佈施、持戒、忍辱、精進、禪定、般若）之行，化度眾生，那就是菩薩的因。如果一念頓悟自心，本來光明廣大，無不包容，無不救濟，了無一法可以執著，眾生與佛平等，那就是成就佛的因。所以這個一心，廣大無外，本來清凈，圓滿光明。如果日常唸唸覺悟到這一點，那麼即使身處塵世勞苦之中，也是出世之人了。這就是維摩詰（一位在家菩薩）所說的不二法門啊。居士如果能夠體會這一點並付諸行動，那麼一切恩怨是非、人我分別、煩惱情根，都應念化為光明藏了。日用一切境界，
【English Translation】 English version: Time passes. It's not just about wasting life meaninglessly, but also fearing that bad karma will be hard to escape, and for thousands of lifetimes and hundreds of kalpas (aeons), there will be no chance of getting out.
Shown to Xu Qingzhi
The Buddha said that all dharmas (teachings, phenomena) above and below the Three Realms (desire realm, form realm, formless realm) are created by the mind alone. What is meant by 'above the Three Realms' refers to the Four Noble Ones who have transcended the world: namely, the Buddha (the fully enlightened one), the Bodhisattva (a being who seeks enlightenment), the Shravaka (a disciple who attains enlightenment by hearing the Buddha's teachings), and the Pratyekabuddha (one who attains enlightenment through observing dependent origination). What is meant by 'below the Three Realms' refers to the ordinary beings in the Six Realms: namely, the Devas (gods), humans, and Asuras (demi-gods), which are the three good realms, and the hells, animals, and hungry ghosts, which are the three evil realms. Thus, within the Ten Dharma Realms (hell realm, hungry ghost realm, animal realm, Asura realm, human realm, Deva realm, Shravaka realm, Pratyekabuddha realm, Bodhisattva realm, Buddha realm), all sages and ordinary beings, good and evil causes and effects, and the adornments of the environment and the beings within it, are all created by the mind. However, this mind is not something separate; it is the mind that we use daily, the mind that is present and aware, the mind that distinguishes and knows.
Since everything is created by the mind, not in a sequential manner, but in the present moment, with each thought creating karma that flows through the Ten Dharma Realms. If a single thought is driven by greed, hatred, and delusion, creating the ten evils (three of body: killing, stealing, sexual misconduct; four of speech: lying, divisive speech, harsh speech, idle chatter; three of mind: greed, hatred, wrong views) – the three evil karmas of body, the four of speech, and the three of mind – then it becomes the cause for falling into the suffering of the three evil paths (hell, hungry ghost, animal). If a single thought transforms the ten evils into the ten virtues, then it becomes the cause for the wonderful bliss of humans and devas. If a single thought forgets both good and evil, with no self seen within and no others seen without, and the mind is still and silent, then it becomes the cause for the Shravaka to escape suffering. If one observes the current experiences of suffering and joy, adversity and ease, arising and ceasing due to conditions, flowing and returning to extinction, then it becomes the cause for the Pratyekabuddha. If a single thought understands that both beings and dharmas are without self (no permanent, unchanging self in beings; no permanent, unchanging nature in all phenomena), that dependent origination is empty of inherent existence, and that there is no creator or receiver of karma, but one still practices giving, upholding precepts, patience, and the other five perfections of the six paramitas (giving, morality, patience, effort, concentration, wisdom), and transforms and liberates sentient beings, then it becomes the cause for the Bodhisattva. If a single thought suddenly awakens to the fact that one's own mind is originally bright and vast, encompassing and saving all, with no dharma to cling to, and that beings and Buddhas are equal, then it becomes the cause for becoming a Buddha. Therefore, this mind is vast and without limit, originally pure, complete, and luminous. If one is aware of this in every thought, every day, then even though one lives in the defilements of the world, one is a person who has transcended the world. This is why Vimalakirti (a lay Bodhisattva) called it the 'non-dual dharma door'. If the lay practitioner can embody this and act accordingly, then all gratitude and resentment, right and wrong, self and others, afflictions and emotional roots, will transform into a treasury of light in an instant. All daily experiences,
試此觀看。唸唸覺察。若不能安忍。為煩惱之所障礙。才見起處。即將六祖本來無物一句提起。如金剛王寶劍。則一切煩惱。當下冰消。身心化作清涼池矣。如此力行。若能精進不退。則頓證大解脫場。又何此外別求佛法哉。
示若曇成禪人
成禪人。約同志於金沙之東禪。結青蓮社。以持誦法華經為業。凡入社者。必先熟讀此經。能背誦而後入堂。不數年間。能持者數十輩。去住不一。唯禪人一志不移。遂以此為盡形壽焉。請益老人。因示之曰。此經乃吾師釋迦世尊。特為開示眾生。佛之知見。為成佛真種。故述其往因。謂于大通智勝佛時。為十六王子。得聞此經。展轉傳持故。凡曾從聞者。必生生世世。共生一處。以持此經為行故。昔受化者。直至今生。于靈山會上。各各授記成佛。乃的示此經。為成佛正因真種也。故委明持經之法師。即于現世父母。所生六根。必得清凈。如經具明。金口親宣。非虛語也。此經自入中土。受持者多。獨南嶽思大禪師。所悟精深。天臺智者大師。讀誦此經。乃見靈山一會。儼然未散。思大師曰。此法華三昧也。非子莫證。非我莫識。故天臺因之建立止觀妙門。發明百界千如實相之旨。向後依止觀而悟明一心者。如永嘉而下。非一人也。是知此經為成佛之妙行明矣。唯
【現代漢語翻譯】 現代漢語譯本：嘗試這樣觀照：唸唸覺察（覺知每個念頭）。如果不能安忍（安於忍耐），被煩惱所障礙，剛一發現煩惱生起的地方，就立刻提起六祖慧能的『本來無一物』這句話。如同金剛王寶劍（比喻斬斷煩惱的智慧），那麼一切煩惱，當下就會像冰雪消融一樣。身心化作清涼的池水。如此努力實行，如果能夠精進不退，就能立刻證得大解脫的場所。又何必在此外另外尋求佛法呢？
——開示若曇成禪人
成禪人，與志同道合的人在金沙的東禪，結成青蓮社。以持誦《法華經》（Saddharma Puṇḍarīka Sūtra）為修行事業。凡是加入社團的人，必須先熟讀這部經，能夠背誦之後才能進入佛堂。沒過幾年，能背誦的人有幾十個。來來去去不定，只有禪人一心不改變，於是以此作為終身的事業。禪人向我請教，我因此開示他說：這部經是我的老師釋迦世尊（Śākyamuni Buddha），特別爲了開示眾生的佛之知見（佛的智慧和見解），作為成佛的真正種子。所以敘述了往昔的因緣，說在大通智勝佛（Mahābhijñājñānābhibhū Buddha）時，（釋迦世尊）是十六王子，聽聞了這部經，輾轉傳持。所以凡是曾經聽聞過這部經的人，必定生生世世，共同生在一個地方，以持誦這部經作為修行。過去接受教化的人，直到今生，在靈山會上（Gṛdhrakūṭa），各自被授記成佛。這是明確地指示這部經，是成佛的正因和真正的種子啊。所以詳細地說明了持經的法師，即使在現世父母所生的六根（眼、耳、鼻、舌、身、意），必定能夠得到清凈，如經中所詳細說明的。這是佛的金口親自宣說的，不是虛假的話。這部經自從傳入中土以來，受持的人很多，只有南嶽慧思大禪師，所領悟的精深。天臺智者大師（智顗），讀誦這部經，竟然見到靈山一會，好像還沒有散去一樣。慧思大師說：這是法華三昧（Saddharma-puṇḍarīka-samādhi），不是你不能證得，不是我不能認識。所以智者大師因此建立了止觀妙門，發明了百界千如實相的宗旨。後來依靠止觀而悟明一心的人，像永嘉玄覺以下，不止一個人。由此可知這部經是成佛的妙行，非常明顯了。只有……
【English Translation】 English version: Try observing in this way: be mindful of each thought. If you cannot endure and are obstructed by afflictions, as soon as you see the place where afflictions arise, immediately bring up the Sixth Patriarch Huineng's saying, 'Originally there is nothing.' Like the Vajra King's precious sword (a metaphor for the wisdom that cuts through afflictions), then all afflictions will instantly melt away like ice and snow. The body and mind will transform into a cool and refreshing pool. If you practice diligently in this way, and can be vigorous without retreating, then you will immediately realize the great liberation ground. Why seek the Buddha-dharma elsewhere?
—Instruction to Chan Practitioner Ruotan Cheng
Chan practitioner Cheng, together with like-minded individuals, formed the Qinglian Society at Dongchan in Jinsha. They took reciting the Saddharma Puṇḍarīka Sūtra (Lotus Sutra) as their practice. Anyone who joined the society had to first be familiar with this sutra and be able to recite it before entering the hall. Within a few years, there were dozens who could recite it. People came and went, but only the Chan practitioner remained steadfast, taking this as his lifelong endeavor. The Chan practitioner asked me for instruction, so I instructed him, saying: This sutra is my teacher Śākyamuni Buddha's special teaching to reveal the Buddha's knowledge and vision (wisdom and understanding of the Buddha) to sentient beings, as the true seed for becoming a Buddha. Therefore, it narrates the past causes, saying that during the time of the Mahābhijñājñānābhibhū Buddha, (Śākyamuni Buddha) was the sixteenth prince, who heard this sutra and transmitted it. Therefore, all those who have ever heard this sutra will certainly be born together in the same place lifetime after lifetime, taking reciting this sutra as their practice. Those who were taught in the past, until this life, at the assembly on Gṛdhrakūṭa (Vulture Peak), were each predicted to become a Buddha. This clearly indicates that this sutra is the right cause and true seed for becoming a Buddha. Therefore, it is explained in detail that the Dharma masters who uphold the sutra will certainly attain purity in their six roots (eye, ear, nose, tongue, body, and mind) born from their present parents, as detailed in the sutra. These are the Buddha's own words, not false. Since this sutra entered the Middle Kingdom, many have upheld it, but only the Great Chan Master Huisi of Nanyue had profound understanding. The Great Master Zhiyi of Tiantai, reciting this sutra, actually saw the assembly on Gṛdhrakūṭa, as if it had not dispersed. Master Huisi said: This is the Saddharma-puṇḍarīka-samādhi, which you cannot realize and I cannot recognize. Therefore, Great Master Zhiyi established the wonderful gate of cessation and contemplation, revealing the essence of the true aspect of the hundred realms and thousand suchnesses. Later, those who relied on cessation and contemplation to awaken to the one mind, like Yongjia Xuanjue and others, were not just one person. From this, it is known that this sutra is the wonderful practice for becoming a Buddha, which is very clear. Only...
六祖云。心迷法華轉。心悟轉法華此又示持此經者。第一義門。禪人今持此經。試向未展卷軸已前。突開頂門正眼。爍破無明。諸法實相。觸處洞然。則見色聞聲目前現證。嘗轉如是一卷真經。頓將八識田中。歷劫已來。愛憎煩惱種子。盡化為光明藏。如是受持。是真精進是明真法供養如來。若徒以紙墨文言為妙法。以循行數字為持經。而心地未凈。煩惱未空。此何異以水泡為摩尼。以蒸沙為飯本。如是則牛皮未透。豈圖遮眼而已耶。
示觀智云禪人
學道人。以等心死誓。為出生死第一義。又放下為入道之要。古人云。志當歸一。久而不退。他日必知妙道所歸。此五乳為老人歸真之所。禪人歸依老人之心。一生居半。今幸有此卓錐之地。正是爾等。放捨身命處。生則同修。死則同歸。爾當放下諸緣。一心寂靜。於此集二三同志。老者專心念佛。精修凈業。誓死為期。則法道常存。慧命不斷。是不負歸依之念也。應念爾祖樂天公。與老人有三世之誼。自當以義為質。絕無二念。若別存一念。則非真實為生死人。凡居常。務要以法為懷。綱維叢林。調和大眾。內外一體。賓主一心。兼忘人我。剿絕是非。了得煩惱本空。便是出生死路。即此心地清涼。便是凈土之要門也。爾其勉哉。勖哉。
示凝畜通
【現代漢語翻譯】 現代漢語譯本： 六祖慧能說：『心迷時被《法華經》（妙法蓮華經）所轉，心悟時則能轉《法華經》』。這又是向受持此經的人揭示了第一義諦的門徑。禪人如今受持此經，不妨在尚未展開卷軸之前，突然開啟頂門的正眼，照破無明，使諸法實相，觸處洞然。如此便能見色聞聲，當下現證，時常轉動這樣一部真經，頓時將八識田中歷劫以來的愛憎煩惱種子，全部轉化為光明藏。像這樣受持，才是真正的精進，才是真正以妙法供養如來。如果僅僅把紙墨文字當作妙法，把循行數字當作持經，而心地未能清凈，煩惱未能空寂，這與用水泡當作摩尼寶珠，用蒸沙當作飯食的根本有什麼區別呢？這樣的話，連牛皮也未能穿透，哪裡能達到遮眼的目的呢？
示觀智云禪人
學道之人，應以等同一切的慈悲心立下死誓，作為出生死輪迴的第一要義。並且，放下一切執著是入道的關鍵。古人說：『志向應當專一，長久而不退轉，將來必定知道妙道所歸之處。』這裡（五乳峰）是老人（指作者自己）歸真的地方，禪人歸依老人的心已經過半生。如今有這立錐之地，正是你們放捨身命之處。生則一同修行，死則一同歸宿。你們應當放下各種因緣，一心寂靜，在此聚集二三位同志，老者專心念佛，精修凈業，以死為期。這樣，佛法道業才能長存，慧命才能不斷，才不辜負歸依之念。應當想到你們的祖先白居易（樂天公），與老衲有三世的交情，自然應當以道義為根本，絕無二心。如果另存一念，就不是真正為生死大事而修行的人。平時，務必要以佛法爲念，維護叢林綱紀，調和大眾關係，內外如一，賓主一心，兼忘人我，消除是非。了悟煩惱的本質本空，便是出生死輪迴的道路。當下心地清涼，便是往生凈土的重要法門。你們要努力啊！勉勵啊！
示凝畜通
【English Translation】 English version: The Sixth Patriarch Huineng said, 'When the mind is deluded, it is turned by the Lotus Sutra (Saddharma Puṇḍarīka Sūtra). When the mind is enlightened, it turns the Lotus Sutra.' This again shows those who uphold this sutra the gateway to the ultimate meaning. Now that this Chan practitioner upholds this sutra, why not, before even unrolling the scroll, suddenly open the true eye at the crown of the head, shatter ignorance, and let the true nature of all dharmas be clear and bright everywhere? Then, seeing forms and hearing sounds will be directly witnessed in the present moment. Constantly turning such a true sutra will instantly transform the seeds of love, hatred, and affliction that have accumulated in the eighth consciousness (ālaya-vijñāna) over countless eons into a treasury of light. To uphold it in this way is true diligence, and it is truly offering the Dharma to the Tathāgata. If one merely regards the paper and ink as the wonderful Dharma, and the recitation of numbers as upholding the sutra, while the mind is not purified and afflictions are not emptied, how is this different from regarding water bubbles as maṇi jewels, or steaming sand as the basis for rice? In that case, one has not even pierced through the cowhide, let alone achieved the purpose of covering the eyes?
Instructing Chan Practitioner Guanzhi Yun
A practitioner of the Way should make a vow of death with an equal mind of compassion, as the primary meaning of escaping birth and death. Furthermore, letting go of all attachments is the key to entering the Way. The ancients said, 'One's aspiration should be focused, and if one does not retreat for a long time, one will surely know where the wonderful Way leads.' This (Five Milk Peaks) is where the old man (referring to the author himself) returns to truth. The Chan practitioner's heart of relying on the old man has already passed half a lifetime. Now that there is this place to stand, it is precisely where you should let go of your lives. In life, we cultivate together; in death, we return together. You should let go of all conditions, and with one mind be quiet. Gather here with two or three like-minded companions. The old man will focus on reciting the Buddha's name and diligently cultivate pure karma, with death as the deadline. In this way, the Dharma and the Way will always exist, and the wisdom life will continue, and you will not fail the thought of reliance. You should remember your ancestor Bai Juyi (Duke Letian), who had a three-lifetime friendship with the old monk. Naturally, you should take righteousness as the foundation, and have absolutely no second thoughts. If you harbor another thought, then you are not truly practicing for the great matter of birth and death. In ordinary times, you must always keep the Dharma in mind, maintain the monastic rules, harmonize the community, be unified inside and out, treat guests and hosts as one, forget both self and others, and eliminate right and wrong. Understanding that the essence of afflictions is empty is the path to escaping birth and death. The coolness of the mind right now is the essential gateway to being reborn in the Pure Land. Strive hard! Encourage yourselves!
Instructing Ningxu Tong
禪人
佛祖修行之要。唯有禪凈二門。兼以萬行莊嚴。是為正修行路。比來學人。參禪者多。被邪師過謬。引入邪見稠林。墮我慢魔。增外道種。是大可憂。況十無一人。得解脫處。似此不唯自誤。亦且誤人。可不懼哉。是故老人。極力主張。凈土真修。世人不知。都輕視為尋常不知唸佛之妙。故多錯誤耳。且唸佛即是參禪。更無二法。即唸佛時。須先將自己胸中。一切煩惱妄想。貪瞋癡愛。種種雜亂念頭。一齊放下。放到無可放處。單單提起一聲阿彌陀佛。歷歷分明。心中不斷。如線貫珠。又如箭筈。相拄中間。無一毫空隙處。如此著力靠定。於一切處。不被境緣牽引打失。如此日用。動中不雜不亂。夢寐如一。如此用心。唸到臨命終時。一心不亂。便是超生死凈土之時節也。若但口說唸佛。心地不凈。妄想不除。只道唸佛不靈驗。如此縱到三生六十劫。亦無出頭分。爾其勉之。
答德王問
承大王諭使者。訪問山僧修行直捷法門。云。王已能持不殺戒。齋蔬三年。但念末後一著為急。有何法修持。至臨終安樂。後世不迷。此乃大王宿習。般若根深。積生修習。故今處富貴尊位。不昧本來一念。真切參求法要。山僧愚劣。敢以實對。惟佛說法度人。如應病之藥。方便多門。不是一種。自教流此土
【現代漢語翻譯】 現代漢語譯本 禪人
佛祖修行的要旨，唯有禪宗和凈土宗這兩個法門。如果能兼以各種善行來莊嚴自身，那就是正確的修行道路。近來學習佛法的人，參禪的很多，卻被邪師的錯誤引導，引入邪見的稠密森林，增長我慢和魔性，助長外道的勢力，這真是太令人擔憂了。更何況十個人中沒有一個能得到解脫。這樣不僅耽誤自己，也耽誤別人，怎能不令人害怕呢？因此，我極力主張真正修習凈土法門。世人不知道，都輕視它，認為是很平常的，不知道唸佛的妙處，所以才會出現很多錯誤。要知道，唸佛就是參禪，沒有兩樣。在念佛的時候，必須先把自己的心中一切的煩惱妄想、貪嗔癡愛，種種雜亂的念頭，全部放下，放到無可放處，然後僅僅提起一聲『阿彌陀佛』（Amitabha），要清清楚楚，心中不斷，像用線穿珠子一樣，又像箭尾和箭鏃互相抵住一樣，中間沒有一絲空隙。這樣著力靠定，在任何情況下，都不被外在的境遇牽引而丟失。這樣每天用功，在動中也不雜亂，夢中也一樣。這樣用心念佛，唸到臨命終時，一心不亂，就是超越生死，往生凈土的時候了。如果只是口頭上說唸佛，心地不乾淨，妄想不去除，就說唸佛不靈驗，這樣縱然經過三生六十劫，也沒有出頭的機會。希望你努力吧。
答德王問
承蒙大王派遣使者，詢問我修行最直接的法門。說大王已經能夠持守不殺生戒，吃素三年，但對臨終時如何才能安樂，後世不迷惑感到非常著急，有什麼方法可以修持？這說明大王宿世的習氣，般若（Prajna，智慧）的根基深厚，積累了多生的修習，所以現在身處富貴尊位，也不迷惑于本來的清凈一念，真誠地尋求佛法要義。我非常愚笨，只能如實回答。佛陀說法度化眾生，就像醫生用藥治病一樣，方便法門很多，不是隻有一種。自從佛教傳入中國……
【English Translation】 English version Zen Practitioner
The essentials of the Buddha's practice lie solely in the two gates of Zen and Pure Land. Combining them with the adornment of myriad practices constitutes the correct path of cultivation. Recently, many practitioners of Buddhism who engage in Chan (Zen) are often misled by erroneous teachers, leading them into dense forests of wrong views, increasing their arrogance and demonic nature, and fostering the growth of externalist paths. This is greatly concerning. Moreover, hardly one in ten attains liberation. In this way, they not only mislead themselves but also mislead others. How can one not be afraid? Therefore, I strongly advocate the true practice of the Pure Land path. Worldly people are unaware and often lightly regard it as commonplace, not knowing the wonders of reciting the Buddha's name, hence many mistakes occur. Know that reciting the Buddha's name is precisely Chan practice; there is no difference between the two. When reciting the Buddha's name, one must first relinquish all afflictions, delusions, greed, anger, ignorance, and various confused thoughts from one's mind, releasing them until there is nothing left to release. Then, single-mindedly raise the name 'Amitabha' (阿彌陀佛), clearly and distinctly, continuously in the mind, like threading beads on a string, or like the nock and arrowhead supporting each other, with no space in between. Rely firmly on this with effort, so that in all situations, one is not led astray or lost by external circumstances. Practice in this way daily, without mixing or confusion in activity, and remaining the same in dreams. With such diligence, when approaching the end of life, with a single, undisturbed mind, it will be the time to transcend birth and death and be reborn in the Pure Land. If one merely recites the Buddha's name with the mouth but the mind is not pure and delusions are not eliminated, claiming that reciting the Buddha's name is not efficacious, then even after three lives or sixty kalpas, there will be no chance of escape. Strive diligently.
Answering King De's Question
I received the message from Your Majesty's envoy, inquiring about the most direct method of cultivation from this mountain monk. It is said that Your Majesty has been able to uphold the precept of non-killing and has been vegetarian for three years, but is very anxious about how to be peaceful at the time of death and not be confused in future lives. What method can be practiced? This shows that Your Majesty has deep roots of Prajna (般若, wisdom) from past lives, accumulating practice over many lifetimes. Therefore, now being in a position of wealth and honor, you are not deluded by the original pure thought and sincerely seek the essence of the Dharma. I am very foolish and can only answer truthfully. The Buddha's teachings to liberate beings are like medicine for treating illnesses, with many expedient methods, not just one. Since Buddhism spread to this land...
。古今依奉。修行者。有禪與教兩門。人人共由。禪則傳燈諸祖。直貴了悟自心。其下手工夫。則心單提話頭參求。直至明見自心而後已。此獨被上上根人。一超直入。又須善知識時時調護提撕。方得正路。在昔王臣。亦有能者。蓋不多見。是乃出家人易為行耳。今大王尊居深密。不易接見善知識。故不敢以此勸進。其有依教修行昔有天臺智者。大小止觀。乃成佛要門。其大止觀文繁難於理會。其小止觀。雖簡易。其實要說解明白而下手安心。亦不易入。即能知能行。亦難得親切。日用現前。境界逆順處多用不上。況末後大事乎。此法亦非大王所易行者。亦不敢進。今獨有佛說西方凈土一門。專以唸佛一事為要。以觀想凈境為正行。以誦大乘經為引發。以發願為趣向。以佈施為福田莊嚴。此實古今共由。不論貴賤智愚。俱能真實下工夫。故萬人修行。萬人效驗。此愿大王留意焉。謹將日用修行規則。條列如左。
我佛為救度娑婆世界。諸苦眾生。專說西方極樂。凈土法門。但專以念阿彌陀佛。發願往生。彼國有彌陀經一卷。便是證明。其經中所說。都是彼國。及國土境界實事。最是明白。其修行之方。亦有節次。如僧家功課之法。不必拘套。但以唸佛為主。每日早起禮佛。即誦彌陀經一卷。或金剛經一卷。即持
【現代漢語翻譯】 現代漢語譯本：古往今來，人們都遵循禪宗和教宗這兩條修行之路。禪宗傳承自歷代祖師，直接注重領悟自心。其修行方法是專注于參究話頭，直至明見自心為止。這種方法只適合上上根器的人，可以一躍直入。但同時也需要善知識時時調護和提攜，才能走上正路。過去，即使是王公大臣中，也有能做到的人，但並不多見。這主要是因為出家人更容易修行。現在大王您身居深宮，不易接見善知識，所以臣不敢以此勸進。至於依教修行，過去有天臺智者所著的《大小止觀》，是成佛的重要途徑。但《大止觀》文辭繁複，難以理解；《小止觀》雖然簡明易懂，但要真正明白其中的要義，並安心下手修行，也不容易入門。即使能夠理解和實踐，也很難做到親切，在日常生活中，遇到順境或逆境時，往往用不上，更何況是面對臨終大事呢？這種方法也不適合大王您輕易修行，所以臣也不敢進獻。現在只有佛陀所說的西方凈土法門，專門以唸佛為要，以觀想凈土為正行，以誦大乘經典為引導，以發願為趣向，以佈施為積累福德的莊嚴。這確實是古今通行的道路，不論貴賤智愚，都能真實地用功修行，所以萬人修行，萬人都能得到效驗。希望大王您能留意這個法門。臣謹將日常修行的規則，條列如下： 我佛爲了救度娑婆世界（Saha World，指充滿痛苦和煩惱的世間）的諸苦眾生，專門宣說了西方極樂凈土（Western Pure Land of Ultimate Bliss）的法門。這個法門專門以唸誦阿彌陀佛（Amitabha Buddha，西方極樂世界的教主）的名號，發願往生凈土為要。有一部《彌陀經》（Amitabha Sutra）可以作為證明。經中所說的，都是極樂世界及其國土境界的真實情況，非常明白。其中關於修行的步驟，也有次第。像僧家的功課一樣，不必拘泥於形式，但要以唸佛為主。每天早起禮佛后，就誦讀《彌陀經》一遍，或者《金剛經》（Diamond Sutra）一遍，然後持...
【English Translation】 English version: From ancient times to the present, practitioners have followed both Chan (Zen) and Doctrine (Teachings) as paths of cultivation. Chan, passed down from generations of patriarchs, directly values the realization of one's own mind. Its method involves focusing on investigating the 'hua tou' (critical phrase), until one clearly sees one's own mind. This method is only suitable for those with the highest faculties, who can leap directly into enlightenment. However, it also requires the constant guidance and support of a 'kalyanamitra' (virtuous friend), a wise teacher, to stay on the right path. In the past, even among kings and ministers, there were those who could achieve this, but they were few and far between. This is mainly because it is easier for monks and nuns to practice. Now, Your Majesty resides in the deep palace, making it difficult to meet with virtuous teachers, so I dare not recommend this path. As for practicing according to the teachings, in the past, there was the Tiantai Master Zhiyi, who wrote the 'Great and Small Samatha-Vipassana' (Great and Small Calming and Insight), which are important paths to Buddhahood. However, the 'Great Samatha-Vipassana' is verbose and difficult to understand; although the 'Small Samatha-Vipassana' is simple and easy to understand, it is not easy to grasp the essential meaning and settle the mind for practice. Even if one can understand and practice, it is difficult to be intimate with it, and it is often not applicable in daily life, whether in favorable or adverse circumstances, let alone when facing the great matter of death. This method is also not easy for Your Majesty to practice, so I dare not present it. Now, there is only the Western Pure Land (Sukhavati) Dharma-door taught by the Buddha, which specifically emphasizes mindfulness of the Buddha (Buddha-Recitation) as essential, contemplation of the Pure Land as the primary practice, recitation of Mahayana sutras as guidance, making vows as the direction, and giving alms as the adornment for accumulating merit. This is indeed a path that is accessible to all, regardless of status, intelligence, or ignorance, and all can truly put in effort to practice. Therefore, ten thousand people practice, and ten thousand people experience its effectiveness. I hope Your Majesty will pay attention to this Dharma-door. I humbly present the rules for daily practice, listed as follows: Our Buddha, in order to save all suffering beings in the Saha World (Saha World, refers to the world full of suffering and afflictions), specifically taught the Dharma-door of the Western Pure Land of Ultimate Bliss (Western Pure Land of Ultimate Bliss). This Dharma-door specifically emphasizes reciting the name of Amitabha Buddha (Amitabha Buddha, the leader of the Western Pure Land of Ultimate Bliss) and making vows to be reborn in the Pure Land as essential. There is a sutra called the 'Amitabha Sutra' (Amitabha Sutra) that can serve as proof. What is said in the sutra are all the true circumstances of the Land of Bliss and its realm, which are very clear. The steps for practice are also in order. Like the monastic daily routine, there is no need to be rigid about the form, but mindfulness of the Buddha should be the main focus. Every morning, after getting up and bowing to the Buddha, recite the 'Amitabha Sutra' once, or the 'Diamond Sutra' (Diamond Sutra) once, and then hold...
數珠。念阿彌陀佛名號。或三五千聲。或一萬聲。完即對佛迴向。發願往生彼國。語在功課經中。此是早功課。晚亦如之。如此日日以為定課。定不可缺。此法教諸宮眷。如法同修更妙。此乃我 聖宗仁孝聖母所行。垂法宮闈。至今不廢者。是為常行也。至若為末後一著大事。其做工夫。更要親切。每日除二時功課之外。於二六時中。單將一聲阿彌陀佛。橫在胸中。念念不忘。心心不昧。把一切世事。都不思想。但只將一句佛。作自己命根。咬定牙關。決不放舍。乃至飯食起居。行住坐臥。此一聲佛時時現前。若遇逆順喜怒煩惱境界。心不安時就將者一聲佛。提起一拶。即見煩惱當下消滅。以唸唸煩惱。是生死苦根。今以唸佛。消滅煩惱。便是佛度生死苦處。若唸佛消得煩惱。便可了得生死。更無別法。若唸佛唸到煩惱上作得主即于睡夢中作得主。若於睡夢中作得主。則于病苦中作得主。若於病苦中作得主。則于臨命終時。分明了了便知去處矣。此事不難行。只是要一念為生死心切。單單靠定一聲佛。再不別向尋思。久久純熟。自然得大安樂自在。得大歡喜受用。殊非世間五欲之樂可比也。惟大王留意此法。便是真實修行。舍此更無過此直捷省事者也。切不可聽邪見邪說而惑焉。又大王若要末後知去向。更有一妙法。
請為言之。其法就在念佛心中。時時默下觀想。想目前生一大蓮華。不拘青黃赤白。狀如車輪之大。觀想華狀分明。仍想自身坐在華中。須臺之上。端然不動。想佛放光明來照其身。作此想時。不拘行住坐臥。亦不計歲月日時。只要觀境分明。開眼閤眼。了了不昧。乃至夢中。亦見阿彌陀佛。與觀音勢至。同在華中。如白日明見。若此華想成就。便是了生死之時節也。直至臨命終時。此華現前。自見己身。坐蓮華中。即有彌陀觀音勢至。同來接引。一念之頃即得往生西方極樂世界。居不退地。永不復來受生死之苦。此實修行一生了辦之實效也。惟此法門。非是僧談。乃佛經中。處處開導。直捷法門。所謂惟有徑路修行。但念阿彌陀佛。舍此別無妙法矣。聞大王心。不求長生。但願末後明白。除此再無可明白之法矣。若怕疾病。要學調息運氣求卻病。此非良法。若氣不善運返至大病。至不可療。萬萬不可惑於此也。若是念佛一法。得入親切。其餘總不必留心矣。愿大王著實諦信。切莫懷疑。
又。
正月二十七日。僧蘊真。奉大王令旨。持睿語。下問事件。山僧伏讀再三。足見大王體究生死大事。要明性命根宗。了達佛祖禪教旨趣。山僧愚昧。不敢妄譚。謹按教典。一一條牒來問。對答分明。陳列如左。伏
【現代漢語翻譯】 現代漢語譯本：請（我）為您講述。這個方法就在於唸佛的心中。時時默默地觀想。想像目前生出一朵大蓮花。不拘於是青色、黃色、紅色還是白色，形狀如車輪那麼大。觀想蓮花的形狀分明。仍然想像自身坐在蓮花中，須彌臺之上，端正安然不動。想像佛放出光明來照耀自身。作這種觀想的時候，不拘於行走、站立、坐著、躺臥，也不計算歲月、日子、時辰。只要觀想的境界分明，睜眼閉眼，都清清楚楚不迷惑。乃至在夢中，也見到阿彌陀佛（Amitabha，梵語，意為無量光佛），與觀音（Avalokiteśvara，菩薩名，意為觀世音）勢至（Mahāsthāmaprāpta，菩薩名，意為大勢至）一同在蓮花中，如同白日裡明亮地看見。如果這種蓮花觀想成就，便是了脫生死的時候了。直至臨命終時，這朵蓮花顯現在眼前，自己看見自身坐在蓮花中，即有彌陀、觀音、勢至，一同前來接引。在一念之間就能夠往生西方極樂世界，居住在不退轉的地位，永遠不再回來承受生死的痛苦。這實在是修行一生了辦的實際效果啊。唯獨這個法門，不是僧人之間的談論，而是佛經中，處處開導的，直接簡捷的法門。所謂只有一條捷徑可以修行，就是念阿彌陀佛（Amitabha）。捨棄這個，別無其他妙法了。聽聞大王的心意，不求長生，只願臨終時明白，除了這個（唸佛），再也沒有可以明白的方法了。如果害怕疾病，想要學習調息運氣來求得祛除疾病，這不是好的方法。如果氣息沒有好好地執行，反而會導致大病，到了不可醫治的地步。萬萬不可被這個迷惑啊。如果是念佛這一法，能夠深入親切，其餘的就總不必留心了。愿大王切實地相信，千萬不要懷疑。 又。 正月二十七日，僧人蘊真，奉大王的命令，拿著您的指示，下問一些事件。山僧我恭敬地閱讀再三，足以見到大王您體察生死大事，想要明白性命的根源，通達佛祖禪教的旨趣。山僧我愚昧，不敢胡亂談論。謹遵照佛教經典，一條一條地將您的問題列出來，對答分明，陳列在左邊，恭敬地呈上。
【English Translation】 English version: Please let me speak for you. This method lies within the mind of reciting the Buddha's name. Constantly and silently contemplate. Imagine a large lotus flower appearing before you. Regardless of whether it is blue, yellow, red, or white, its shape is as large as a cartwheel. Clearly visualize the shape of the lotus flower. Continue to imagine yourself sitting in the lotus flower, upon the Sumeru platform, upright and still. Imagine the Buddha emitting light to illuminate your body. When making this visualization, do not be restricted by walking, standing, sitting, or lying down, nor calculate years, days, or hours. Just keep the visualized realm clear, whether your eyes are open or closed, clear and unconfused. Even in dreams, you will see Amitabha (Amitabha, Sanskrit, meaning 'Infinite Light Buddha'), together with Avalokiteśvara (Avalokiteśvara, Bodhisattva name, meaning 'The one who perceives the sounds of the world') and Mahāsthāmaprāpta (Mahāsthāmaprāpta, Bodhisattva name, meaning 'Great Strength Arrived'), all in the lotus flower, as clearly as seeing in broad daylight. If this lotus visualization is accomplished, it will be the time to be free from birth and death. Until the moment of death, this lotus flower will appear before you, and you will see yourself sitting in the lotus flower, with Amitabha (Amitabha), Avalokiteśvara (Avalokiteśvara), and Mahāsthāmaprāpta (Mahāsthāmaprāpta) coming to receive you together. In an instant, you will be reborn in the Western Pure Land of Ultimate Bliss, residing in the state of non-retrogression, never again returning to endure the suffering of birth and death. This is truly the practical effect of cultivating for a lifetime. This Dharma gate is not merely a discussion among monks, but a direct and expedient method that is taught everywhere in the Buddhist scriptures. As it is said, there is only one shortcut to cultivation, which is to recite Amitabha (Amitabha). Abandoning this, there is no other wonderful method. Hearing the King's intention, not seeking longevity, but only wishing to be clear at the end, there is no other method to be clear besides this (reciting the Buddha's name). If you fear illness and want to learn to regulate your breath and qi to seek to eliminate illness, this is not a good method. If the qi is not well regulated, it may lead to a serious illness, to the point of being incurable. Do not be misled by this. If you can deeply and intimately enter the Dharma of reciting the Buddha's name, then there is no need to pay attention to anything else. May the King truly believe and never doubt. Also. On the twenty-seventh day of the first month, the monk Yunzhen, following the King's decree, brought your instructions and questions about certain matters. I, this mountain monk, respectfully read them again and again, and it is evident that Your Majesty is contemplating the great matter of birth and death, wanting to understand the root of life and nature, and to comprehend the essence of the Buddha's and Zen teachings. I, this mountain monk, am ignorant and dare not speak recklessly. I respectfully follow the Buddhist scriptures, listing your questions one by one, answering them clearly, and presenting them on the left, respectfully.
乞睿覽。
一問三乘之道。性命之原。教禪之說。達磨之道。何曰無字。心地何處用工。人生到底。怎麼下落。又說。有佛無佛端的何為。又說一靜之中。無我無人。猶如太虛。到底如何。可將上中下乘言語。佛祖度眾生之念。一一細剖解釋。是所愿聞。
答。佛教宗旨。單以一心為宗。原其此心。本來圓滿。光明廣大。了無纖塵。清凈無物。此中本無迷悟生死。聖凡不立。生佛同體。無二無別。此正達磨西來。直指此本有真心。以為禪宗。故對武帝云。廓然無聖。若能頓悟此心。則生死永絕。只在當人一念頓悟。即名如如之佛。不屬修證階差。不屬三乘漸次。此禪宗目為向上一路。從前諸祖所傳。即指此心。以為宗極。是名為禪。此宗不立文字。只貴明心見性。其修進工夫。當初達磨教二祖。問曰。汝作甚麼。二祖云。乞師安心。達磨云。將心來與汝安。二祖云。覓心了不可得。達磨即與印正。云與汝安心竟。此心不可得一語。便是西來的指。二祖又問。豈無方便。磨云。汝但外息諸緣。內心無喘。心如墻壁。可以入道。此便是教參禪最初第一著工夫。達磨之道。如此而已。除此心外。更無別法後來禪道既久。學人不能頓悟。故有參禪提話頭之說。其話頭不拘是誰。隨將古人公案一則。蘊在胸中作話頭
【現代漢語翻譯】 現代漢語譯本： 請允許我提問關於三乘（Śrāvakayāna，Pratyekabuddhayāna，Bodhisattvayāna）之道、性命的本源、教（教義）與禪（禪定）的說法、以及達摩（Bodhidharma）之道。什麼是『無』字（指禪宗公案中的『無』字公案）？在何處用心於心地？人生的最終歸宿是什麼？又說，有佛（Buddha）無佛，究竟是怎麼回事？又說，在寂靜之中，無我無人，猶如太虛空，這到底是怎麼回事？能否將上乘、中乘、下乘的言語，以及佛祖（Buddha）度化眾生的心念，一一詳細剖析解釋？這是我所希望聽聞的。 回答：佛教的宗旨，僅僅以一心（one mind）為宗。探究此心，本來圓滿，光明廣大，沒有絲毫塵埃，清凈無物。其中本無迷惑、覺悟、生死，聖人與凡人不立，眾生與佛（Buddha）同體，無二無別。這正是達摩（Bodhidharma）西來，直指這本有的真心，作為禪宗。所以對梁武帝（Emperor Wu of Liang）說：『廓然無聖』。若能頓悟此心，則生死永遠斷絕。只在于當下人的一念頓悟，即名為如如之佛（Tathāgata Buddha），不屬於修證的階梯次第，不屬於三乘（Śrāvakayāna，Pratyekabuddhayāna，Bodhisattvayāna）的漸次。這禪宗稱之為向上的一路。從前各位祖師所傳，即指此心，作為宗的極致。這被稱為禪。此宗不立文字，只注重明心見性。其修行的功夫，當初達摩（Bodhidharma）教導二祖慧可（Huike），問：『你作什麼？』慧可（Huike）說：『乞求老師安心。』達摩（Bodhidharma）說：『將心拿來，我為你安。』慧可（Huike）說：『尋找心，了不可得。』達摩（Bodhidharma）就為他印證，說：『我已經為你安心了。』『此心不可得』一語，便是西來的宗旨。慧可（Huike）又問：『豈沒有方便法門？』達摩（Bodhidharma）說：『你只要對外停止一切攀緣，內心沒有喘息，心如墻壁，就可以入道。』這便是教人蔘禪最初的第一步功夫。達摩（Bodhidharma）之道，如此而已。除了此心之外，更無別法。後來禪道既久，學人不能頓悟，故有參禪提話頭之說。其話頭不拘是誰，隨便將古人公案一則，蘊藏在胸中作為話頭。
【English Translation】 English version: I humbly request to inquire about the path of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), the origin of nature and life, the teachings of doctrine and meditation, and the way of Bodhidharma (達磨). What is the meaning of 'Mu' (無, referring to the 'Mu' kōan in Zen Buddhism)? Where should one apply effort to the mind-ground? What is the ultimate destination of human life? Furthermore, what does it mean to say that whether there is a Buddha (佛) or not, what is the ultimate truth? And what does it mean to say that in stillness, there is no self and no other, like the great void? Could you please explain in detail the language of the Superior, Middle, and Inferior Vehicles, as well as the Buddha's (佛) intention to liberate sentient beings? This is what I wish to hear. Answer: The essence of Buddhism solely takes the One Mind (一心) as its principle. Tracing back to this mind, it is originally complete, bright and vast, without the slightest dust, pure and without anything. Within it, there is originally no delusion, enlightenment, birth, or death; neither sage nor common person is established; sentient beings and Buddhas (佛) are of the same essence, without difference. This is precisely why Bodhidharma (達磨) came from the West, directly pointing to this inherent true mind as the essence of Zen. Therefore, he said to Emperor Wu of Liang (梁武帝): 'Vast emptiness, nothing holy.' If one can suddenly awaken to this mind, then birth and death will be eternally cut off. It lies solely in the immediate awakening of one's thought, which is called the Tathāgata Buddha (如如之佛), not belonging to the stages of cultivation and realization, nor belonging to the gradual stages of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna). This is what Zen calls the 'path beyond.' What the previous patriarchs transmitted was precisely this mind, taking it as the ultimate principle. This is called Zen. This school does not establish words, but only values seeing one's nature and realizing one's mind. As for the effort of cultivation, Bodhidharma (達磨) initially taught the Second Patriarch Huike (慧可), asking: 'What are you doing?' Huike (慧可) said: 'I beg the master to pacify my mind.' Bodhidharma (達磨) said: 'Bring your mind here, and I will pacify it for you.' Huike (慧可) said: 'Searching for the mind, I cannot find it.' Bodhidharma (達磨) then gave him confirmation, saying: 'I have already pacified your mind.' The phrase 'the mind cannot be found' is the essence of his coming from the West. Huike (慧可) then asked: 'Are there no expedient means?' Bodhidharma (達磨) said: 'You only need to externally cease all conditions, and internally have no breath, let your mind be like a wall, and you can enter the path.' This is the very first step in teaching people to practice Zen. The way of Bodhidharma (達磨) is only this. Apart from this mind, there is no other method. Later, as the Zen path continued for a long time, students could not attain sudden enlightenment, so there arose the saying of 'raising a kōan' in Zen practice. The kōan does not matter who it is; one simply takes an ancient public case and keeps it in one's heart as a kōan.
。下疑情。即無之一字。就是公案。直者疑處。便是參究。參來參去。久久忽然心地迸開。如大夢覺。即名為悟。以參究便是用工夫。以正參時。心中一念不生了無一物。故說無我無人。猶如太虛。悟處便是下落。既得了悟自心。則歷劫生死情根。一齊頓斷。既悟此心又說甚佛與眾生。故從此已去三界。往來任意度生。永絕諸苦。不被生死拘留。是稱菩薩。此便是參禪到底下落。性命從此了卻。若不悟此心。則被一生作下善惡業牽。輪轉六道諸苦趣中。到底沒下落。所謂生死苦海。無有彼岸。正謂此也。
一。問三乘之道。乃是佛度眾生。隨機施設。權巧方便之法門也。一大藏經。皆是此意。原夫一心之法。生佛同體。本無身心。蓋因最初一念妄動。迷了此心。遂結成幻妄身心。即今人人血肉之軀。名為色身。即今知覺思慮者。乃妄想。心經說。五蘊是也。五蘊者。色受想行識也。肉身即色蘊。心即受想行識之四蘊。以身心知苦樂等為受。分別貪求唸唸不斷為想。此想相續不斷為行。此三即知覺思慮之心。其識即命根。初未迷時。但只云性。既迷真心。有此幻妄身心。其識連持此身。故名為命。此性命之原也。佛初出世。只是教人了悟此心而已。以迷之既久。不能了悟。故佛設方便。先教人知此身是苦本。其苦
【現代漢語翻譯】 現代漢語譯本：斷絕疑慮和猜疑。這個『無』字，就是關鍵所在。直接了當的疑問之處，就是參究的地方。參來參去，時間久了，忽然心地豁然開朗，如同從大夢中醒來，這就叫做悟。因為參究就是用功的方法。在真正參究的時候，心中一念不生，空無一物，所以說無我無人，猶如太虛空。悟處就是最終的歸宿。既然領悟了自己的心，那麼經歷無數劫的生死情根，就能一下子斷絕。既然領悟了這個心，還說什麼佛與眾生呢？所以從此以後，在三界中往來，可以隨意度化眾生，永遠脫離各種痛苦，不再被生死所束縛，這就稱為菩薩。這就是參禪到底的最終歸宿。性命從此了結。如果不領悟這個心，就會被一生所造的善惡業牽引，在六道輪迴的各種痛苦境地中流轉，永遠沒有歸宿。所謂生死苦海，沒有彼岸，正是說的這種情況。
一。問：三乘之道，是佛爲了度化眾生，根據不同根器而施設的權宜方便之法。整部大藏經，都是這個意思。原本一心之法，眾生與佛同體，本來沒有身心。只是因為最初一念妄動，迷惑了這個心，才結成了虛幻的身心，也就是現在人人血肉之軀，稱為色身。現在能知覺、思考、考慮的，就是妄想。《心經》里說的五蘊就是指這個。五蘊指的是色、受、想、行、識。肉身就是色蘊，心就是受、想、行、識這四蘊。用身心去感知苦樂等感受，就是受。分別、貪求、唸唸不斷，就是想。這種想念相續不斷，就是行。這三者就是知覺、思考、考慮的心。識就是命根。最初沒有迷惑的時候，只說是『性』。既然迷惑了真心，有了這個虛幻的身心，識就維繫著這個身體，所以稱為『命』。這就是性命的本源。佛最初出世，只是教人領悟這個心而已。因為迷惑的時間太久了，不能領悟，所以佛設定方便法門，先教人知道這個身體是痛苦的根源，這個痛苦
【English Translation】 English version: Severing doubts and suspicions. The word 'no' (無), that is the key point. The direct point of questioning, that is the place of Chan practice. Practicing again and again, after a long time, suddenly the mind bursts open, like awakening from a great dream, this is called enlightenment. Because Chan practice is the method of applying effort. When truly practicing Chan, not a single thought arises in the mind, there is nothing at all, therefore it is said 'no self, no person', like the great void. The place of enlightenment is the final destination. Since one has realized one's own mind, then the roots of affection from countless kalpas of birth and death can be severed all at once. Since one has realized this mind, what more is there to say about Buddha and sentient beings? Therefore, from this point on, one can come and go in the three realms at will, liberating beings, forever free from all suffering, no longer bound by birth and death, this is called a Bodhisattva. This is the final destination of Chan practice. Life and death are thereby resolved. If one does not realize this mind, then one will be dragged along by the good and evil karma created in this life, transmigrating in the various painful realms of the six paths, never finding a destination. The so-called sea of suffering of birth and death, without a shore, is precisely referring to this situation.
One. Question: The Three Vehicles (三乘之道) are expedient means established by the Buddha to liberate sentient beings according to their different capacities. The entire Tripitaka (一大藏經) is of this intention. Originally, the Dharma of the One Mind, sentient beings and Buddhas are of the same essence, inherently without body and mind. It is only because of the initial arising of a deluded thought that this mind is confused, thus forming an illusory body and mind, which is the fleshy body that everyone has now, called the 'form body' (色身). What is now capable of perception, thought, and consideration is delusion. The 'Heart Sutra' says that the Five Aggregates (五蘊) are this. The Five Aggregates refer to form (色), sensation (受), perception (想), volition (行), and consciousness (識). The physical body is the form aggregate, and the mind is the four aggregates of sensation, perception, volition, and consciousness. Using the body and mind to perceive suffering and pleasure is sensation. Discriminating, craving, and thinking continuously is perception. This continuous succession of thoughts is volition. These three are the mind of perception, thought, and consideration. Consciousness is the root of life. Initially, before delusion, it was only called 'nature' (性). Since the true mind is deluded, and there is this illusory body and mind, consciousness sustains this body, therefore it is called 'life' (命). This is the origin of nature and life. The Buddha's initial appearance in the world was only to teach people to realize this mind. Because delusion has lasted for too long, and one cannot realize it, the Buddha established expedient means, first teaching people to know that this body is the root of suffering, this suffering
因貪瞋癡愛。煩惱所集而生。故要人先斷煩惱。其苦可出。有中下根人。依之修行。斷了煩惱。果然得出生死之苦。是稱聲聞緣覺為下中二乘。因他但能自度。不能度人。不知同體之意。只得一半。故名小乘。及有大心眾生。既能自度。又能度人。自利利他。廣修六度。謂能佈施。持戒。忍辱。精進禪定。智慧。有此六行。其心廣大。是名菩薩。故名大乘。又云上乘。此二乘法。一大藏經。都說此事。只是要人了悟此心。末後會歸一心。即名最上一乘。是名為佛。此教中之極則也。三乘修行之法甚多。說不能盡。但依一法修行。皆得出生死苦。非止一端。種種方便直是悟了此心。方是末後下落處。未悟此心。俱在生死海中。隨善惡轉若作善。即生天上人中。若作惡業縱貪瞋癡愛。即墮三途。受苦無量。此三乘法。若學中下乘修。則一向愛戀此身。貪著受用。妄想之心。不能斷除。故不能也。若學上乘人修。雖能佈施持戒。其後四行又不能全。亦不能即出生死。縱修善法。生在天上。福盡還墜。如汲井輪。終無下落。若求悟明此心。可了生死。無奈如今現前事法交錯。又不能下苦心參究。縱參亦不得真善知識指教。恐錯用心。返落邪道如此。豈不虛過一生。雖要求個下落。到底無下落。以天上受福。未免輪迴故也。故佛
別設直捷方便。唸佛求生凈土一門。此乃一產生就。臨命終時。定有下落也。今將唸佛凈土法門。為大王陳之。
一問凈土法門。為何而設。因佛設三乘之法。要人修行。不是一生可以成就。恐落生死苦海。難頓出離。若要參禪。可一生了悟。得出生死。又因妄想紛紛。習氣深厚。不能參究。若未悟明此心不免輪迴。故別設西方凈土一門。此不論上中下根。及貧富貴賤。但肯依而修之。一生可以成就。所謂惟有徑路修行。但念阿彌陀佛。更無巧妙。何以如此以我今現住世界。名為娑婆。乃極苦之處。謂生苦。老苦。病苦。死苦。乃至求不得苦。冤家聚會。種種諸苦。說不能盡。雖是王侯將相。富貴受用。種種樂事。都是苦因。以此極苦。難得出離。故說西方凈土。名為極樂世界。以此國中。但受諸樂故名極樂。以彼佛國絕無穢污。故名凈土。無有女人。蓮華化生。故無生苦。壽命無極。故無老死苦。衣食自然。故無求不得苦。諸上善人。俱會一處。故無冤家聚會之苦。以彼國土。七寶莊嚴。故無瓦礫荊棘便利不凈。種種清凈。全不同此世界。彌陀經中所說。一一皆是實事。今一切人。求生彼國者。更無別法。但一心念佛。以為正行。日日迴向。又心想蓮華。身坐其中。故臨命終時。即見阿彌陀佛。放光接引。見
【現代漢語翻譯】 現代漢語譯本：不要設定其他直接方便的法門，唯有唸佛求生凈土這一法門，才是一產生就的法門，臨命終時，必定有歸宿之處。現在我將唸佛凈土法門，為大王您陳述。
一問：凈土法門，為何而設立？因為佛陀設立聲聞、緣覺、菩薩三乘之法，要人修行，但不是一生可以成就的，恐怕會墮入生死苦海，難以立刻脫離。如果要參禪，或許一生可以了悟，得以脫離生死。又因為妄想紛紛，習氣深厚，不能參究。如果未能悟明此心，不免輪迴。所以特別設立西方凈土這一法門，此法門不論上根、中根、下根，以及貧窮富貴，只要肯依此修行，一生可以成就。所謂只有一條捷徑可以修行，就是念阿彌陀佛（Amitabha，梵語，意為無量光或無量壽），更無其他巧妙的方法。為何如此？因為我等現在居住的世界，名為娑婆（Saha，梵語，意為堪忍），乃是極其痛苦的地方，有生苦、老苦、病苦、死苦，乃至求不得苦，冤家聚會等等諸苦，說也說不盡。即使是王侯將相，富貴受用，種種快樂的事情，都是苦的根源。因為這個世界極其痛苦，難以脫離，所以才說西方凈土，名為極樂世界。因為那個國度中，只有諸種快樂，所以名為極樂。因為那個佛國絕無污穢，所以名為凈土。沒有女人，都是蓮花化生，所以沒有生苦。壽命沒有窮盡，所以沒有老死苦。衣食自然，所以沒有求不得苦。諸上善人，都聚集在一處，所以沒有冤家聚會之苦。因為那個國土，七寶莊嚴，所以沒有瓦礫荊棘和大小便等不凈之物，種種清凈，完全不同於這個世界。《彌陀經》中所說，一一都是實事。現在一切求生彼國的人，更無其他方法，只要一心念佛，作為正行，日日迴向，又心想蓮花，自身坐在其中，所以在臨命終時，就能見到阿彌陀佛（Amitabha，梵語，意為無量光或無量壽）放光接引，見到。
【English Translation】 English version: Do not establish other direct and convenient methods. Only the Pure Land method of reciting the Buddha's name to seek rebirth is a method for achieving enlightenment in one lifetime. At the time of death, there will definitely be a place to go. Now I will present the Pure Land method of reciting the Buddha's name to Your Majesty.
Question 1: Why was the Pure Land method established? Because the Buddha established the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) to guide people in cultivation, but it cannot be achieved in one lifetime. There is a fear of falling into the sea of suffering of birth and death, making it difficult to escape immediately. If one wants to practice Chan (Zen), one may be able to awaken in one lifetime and escape from birth and death. Moreover, because of rampant delusions and deep-rooted habits, one cannot investigate thoroughly. If one fails to understand this mind, one cannot avoid reincarnation. Therefore, the Western Pure Land method was specially established. This method does not discriminate between superior, middle, or inferior roots, or between the poor and the rich. As long as one is willing to cultivate according to it, one can achieve enlightenment in one lifetime. As the saying goes, there is only one shortcut to cultivation, which is to recite Amitabha Buddha's (Amitabha, Sanskrit, meaning immeasurable light or immeasurable life) name. There is no other clever method. Why is this so? Because the world we currently live in is called Saha (Saha, Sanskrit, meaning endurance), which is an extremely painful place. There is the suffering of birth, the suffering of aging, the suffering of sickness, the suffering of death, and even the suffering of not getting what one wants, the gathering of enemies, and all kinds of suffering that cannot be fully described. Even kings, nobles, generals, and ministers, with their wealth and enjoyment, all kinds of happy things are the root of suffering. Because this world is extremely painful and difficult to escape, it is said that the Western Pure Land is called the Land of Ultimate Bliss. Because in that country, there is only enjoyment, it is called Ultimate Bliss. Because that Buddha-land is free from defilement, it is called Pure Land. There are no women, and all are born from lotus flowers, so there is no suffering of birth. Life is endless, so there is no suffering of aging and death. Food and clothing come naturally, so there is no suffering of not getting what one wants. All the virtuous people gather in one place, so there is no suffering of the gathering of enemies. Because that land is adorned with the seven treasures, there are no tiles, thorns, or impure things like excrement and urine. It is pure in every way, completely different from this world. Everything described in the Amitabha Sutra is true. Now, for all those who seek rebirth in that country, there is no other method. Just recite the Buddha's name wholeheartedly as the primary practice, dedicate the merits every day, and visualize a lotus flower with oneself sitting in it. Therefore, at the time of death, one will see Amitabha Buddha (Amitabha, Sanskrit, meaning immeasurable light or immeasurable life) emitting light to receive and guide, and see.
大蓮華。涌現在前。見自己身。坐于花上。一念往生。既生彼國。從此永不復墮生死苦趣。名不退地菩薩。此便一生修行結果。後世下落。如此分明。除此之外。別說臨終有甚境界。皆是邪說。若不念佛。及臨命終時。隨造惡業惡境現前。悔之晚矣。此是最省要直捷修行法門。是佛別設接引方便也。
一修凈土。不必求悟明心性。專以唸佛觀想為正行。又以佈施齋僧。修諸福田功德。以為莊嚴佛土之助。其唸佛心中。雖發願往生。然必要知。先斷生死之根。方有速效。如何是生死之根。即今貪著世間。種種受用。及美色。淫聲。滋味口體。一切皆是苦本。及一切瞋怒忿恨之心。及執著癡愛之心。與一切邪魔外道。邪師所說。邪教之法。即如今一類邪人。妄稱圓頓達磨等教。及妄立南陽凈空無為等教。歸家等偈。一一皆是近代邪人。望空捏作。此等言語。惑亂世人之法。俱要盡情吐卻。乃至全真。採取陰陽等術。內丹外丹之說都是邪法。皆不可信。單單只是。篤信念佛一門。每日誦彌陀經兩卷。唸佛若干。或不計數。只是心心不忘佛號。即此便是話頭。就是性命根宗。更不必問如何是性命。當人本來面目。及三魂七魄元辰之說。者些全是在血肉軀上。妄認妄指之談。俱無下落。若問在生怎麼樣。沒後怎麼樣。在生
【現代漢語翻譯】 現代漢語譯本： 大蓮花（指西方極樂世界中由唸佛功德所化生之蓮花）涌現在眼前，看見自己身坐于蓮花之上。一念之間便往生西方極樂世界。既然已經往生到那個國度，從此永遠不會再墮入生死的痛苦輪迴之中，被稱為不退地菩薩（指修行達到一定程度，不會再退轉的菩薩）。這便是一生修行的結果，後世的歸宿，如此分明。除此之外，再說臨終時有什麼其他的境界，都是邪說。如果不念佛，等到臨命終時，隨著所造的惡業，惡的境界就會顯現，那時後悔就晚了。這是最簡要直接的修行法門，是佛陀特別設立的接引眾生的方便法門。
修習凈土法門，不必刻意追求開悟明心見性，專心以唸佛觀想作為主要的修行方法，再以佈施齋僧，修各種積累福報的功德，作為莊嚴佛土的輔助。在念佛的心中，雖然發願往生，但必須要知道，先斷除生死的根本，才能有快速的效果。什麼是生死的根本呢？就是現在貪戀世間種種的享受，以及美色、淫聲、美味的食物和身體的舒適，這一切都是痛苦的根源。以及一切嗔怒、忿恨的心，以及執著、癡愛的心，和一切邪魔外道、邪師所說的邪教之法。就像現在一些邪人，妄稱圓頓達磨（指禪宗）等教，以及妄立南陽、凈空、無為等教，還有歸家等偈（指一些偽造的偈語），這些都是近代邪人憑空捏造的。這些迷惑世人的言語，都要徹底拋棄。甚至全真教（指道教的一個派別）採取陰陽等術，內丹外丹的說法都是邪法，都不可相信。只要一心一意地篤信凈土唸佛這一法門，每天誦讀《彌陀經》兩卷，唸佛若干，或者不計數，只是心中念念不忘佛號，這就是話頭（指參禪的入門），就是性命的根本宗旨。更不必問什麼是性命，什麼是當人本來面目，以及三魂七魄元辰的說法，這些全都是在血肉之軀上妄加分別的談論，都沒有實際的意義。如果問在生時怎麼樣，死後怎麼樣，在生時
【English Translation】 English version: A great lotus (referring to the lotus flower in the Western Pure Land, transformed by the merits of reciting the Buddha's name) emerges before you, and you see yourself sitting upon the flower. In a single thought, you are reborn in the Western Pure Land. Having been born into that land, you will never again fall into the suffering of birth and death, and you are called a Bodhisattva of Non-Regression (referring to a Bodhisattva who has reached a certain level of practice and will not regress). This is the result of a lifetime of practice, and the destination of the afterlife, so clear. Apart from this, to say that there are other states at the time of death is all heresy. If you do not recite the Buddha's name, when you are about to die, evil states will appear according to the evil karma you have created, and it will be too late to regret it. This is the most concise and direct method of practice, and it is a special expedient means established by the Buddha to receive sentient beings.
To practice the Pure Land method, there is no need to deliberately seek enlightenment and understand one's mind-nature. Focus on reciting the Buddha's name and contemplation as the main practice, and then use almsgiving to monks and nuns, and cultivate various merits that accumulate blessings, as an aid to adorn the Buddha Land. In the mind of reciting the Buddha's name, although you vow to be reborn, you must know that you must first cut off the root of birth and death in order to have quick results. What is the root of birth and death? It is the current attachment to all kinds of enjoyments in the world, as well as beautiful sights, lewd sounds, delicious food, and the comfort of the body, all of which are the root of suffering. And all feelings of anger, resentment, and hatred, and feelings of attachment and infatuation, and the heretical teachings of all demons, heretics, and evil teachers. Like some evil people today, falsely claiming the teachings of the perfect and sudden Dharma (referring to Zen Buddhism), and falsely establishing the teachings of Nanyang, Jingkong, Wuwei, etc., as well as verses such as 'Returning Home' (referring to some fabricated verses), all of which are fabricated out of thin air by modern evil people. These words that confuse the world must be completely discarded. Even the Quanzhen Sect (referring to a branch of Taoism) adopting techniques such as yin and yang, and the theories of inner and outer alchemy are all heretical teachings and cannot be believed. Just single-mindedly believe in the Pure Land recitation of the Buddha's name, reciting the Amitabha Sutra two times a day, reciting the Buddha's name a certain number of times, or not counting, just keeping the Buddha's name in mind at all times, this is the 'huatou' (referring to the entry point for Chan practice), which is the fundamental principle of life. There is no need to ask what is life, what is the original face of the person, and the theories of the three souls and seven spirits. These are all discussions based on false distinctions on the flesh and blood body, and have no practical meaning. If you ask what it is like in life, what it is like after death, in life
造惡的。沒時惡境現前。在生唸佛求凈土的。沒時凈土佛境現前。以遂我所求。乃是好事。若不是所求善心中來。都是邪魔之事。決不可錯信。誤了百劫千生也。但看棱嚴經中。說的分明。若說有相皆妄。此言是參禪門中的話。單單隻求清凈真心。不容一物。故說有相皆妄。以唸佛凈土。原是想心成就。經云。想澄成國土。以參禪要斷妄想心最難。故今以凈想換去染想耳。其蓮華現前正是觀想成就。又何以妄相推之。修行各有門路不同。不可一概論也。已上所答。皆依佛祖經教中一一考正。不比妄談。若參禪。則以明心見性為主。若唸佛求生凈土一門。不必明心見性。單單只是唸佛。佛者。覺也。若念念不忘佛。即唸唸明覺。自心若忘了佛。便是不覺。若念至夢中能念。即是常覺不昧。現在若此心不昧。則臨終時。此心不昧。即此心不昧處。便是下落。賢王如今國事萬機。決不能參禪。惟有唸佛最好。不拘閑忙動靜。一切處都念得。只是一心不忘。更無別巧法。其前知乃神通之事。此不必求當時佛不許學習此事。若成了佛。自然有神通。不待求也。其鬼神前知。非是人可學得的。切不可想此等事。若唸佛到臨命終時。自然預知時至。亦是尋常念力成就。不可強也。已上數條。伏乞賢王詳察留意焉。
憨山老人夢
【現代漢語翻譯】 現代漢語譯本： 造惡之人，當惡業成熟時，惡劣的境況就會顯現。而一心念佛求生凈土之人，當善業成熟時，凈土和佛的境界就會顯現。這樣來滿足我們的愿求，乃是好事。如果不是從善良的願望和心念出發，那都是邪魔的作為，千萬不可錯誤地相信，以致耽誤了百劫千生的修行。這一點在《楞嚴經》（Śūraṅgama Sūtra）中說得很明白。 如果有人說『一切有相之物皆是虛妄』，這話是參禪法門中的說法，他們僅僅是追求清凈的真心，不容納任何外物，所以才說一切有相之物皆是虛妄。而唸佛求生凈土，原本就是通過意念和觀想來成就的。《經》中說，『想念澄凈就能成就國土』。因為參禪要斷除妄想心最為困難，所以現在用清凈的念想來替換染污的念想罷了。蓮華的顯現正是觀想成就的結果，又怎麼能用虛妄之相來否定它呢？修行的門路各有不同，不可一概而論。 以上所回答的，都是依據佛祖的經教一一考證過的，不是胡亂說的。如果參禪，就要以明心見性為主；如果唸佛求生凈土，就不必明心見性，僅僅只是念佛。佛，是覺悟的意思。如果念念不忘佛，就是念念明覺。自己的心如果忘了佛，就是不覺。如果唸到在夢中也能唸佛，就是常常覺悟而不迷惑。現在如果這顆心不迷惑，那麼臨終時，這顆心也不會迷惑。這顆心不迷惑的地方，就是你的歸宿。 賢王您現在國事繁忙，不可能去參禪，只有唸佛最好。不論閑暇還是忙碌，動還是靜，任何時候都可以唸佛，只要一心不忘。沒有其他巧妙的方法。至於前知，那是神通的事情，不必去追求。當時佛不允許學習這些事情。如果成了佛，自然會有神通，不必去求。鬼神的前知，不是人可以學得到的，千萬不要想這些事情。如果唸佛唸到臨命終時，自然會預知時至，這也是尋常念力的成就，不可強求。 以上數條，懇請賢王詳細考察留意。 憨山老人夢中記
【English Translation】 English version: Those who create evil, when the karmic consequences ripen, evil circumstances will manifest. Those who single-mindedly recite the Buddha's name seeking rebirth in the Pure Land, when their virtuous karma ripens, the Pure Land and the Buddha's realm will appear. To fulfill our aspirations in this way is a good thing. If it does not arise from virtuous aspirations and thoughts, then it is the work of demons, and one must never mistakenly believe it, lest one delay one's cultivation for hundreds of thousands of kalpas (aeons). This is clearly stated in the Śūraṅgama Sūtra (《楞嚴經》). If someone says, 'All forms are illusory,' this is a saying from the Chan (Zen) school of practice. They are solely seeking the pure true mind, not allowing any external objects, so they say that all forms are illusory. However, reciting the Buddha's name seeking rebirth in the Pure Land is originally accomplished through thought and visualization. The Sutra says, 'Pure thoughts create a Buddha-land.' Because it is most difficult to eliminate delusional thoughts in Chan practice, we now use pure thoughts to replace defiled thoughts. The appearance of the lotus flower is precisely the result of successful visualization, so how can we dismiss it as an illusory appearance? The paths of practice are different, and one cannot generalize. The above answers are all based on the Buddha's teachings and have been carefully examined, not spoken randomly. If practicing Chan, one should focus on seeing one's nature and realizing one's mind. If reciting the Buddha's name seeking rebirth in the Pure Land, one does not need to see one's nature and realize one's mind, but simply recite the Buddha's name. Buddha (佛) means 'awakened.' If one is mindful of the Buddha in every thought, then one is awakened in every thought. If one's mind forgets the Buddha, then one is not awakened. If one can recite the Buddha's name even in dreams, then one is constantly awakened and not confused. If this mind is not confused now, then at the time of death, this mind will not be confused. The place where this mind is not confused is where you will go. Your Majesty, you are currently busy with state affairs and cannot practice Chan. Reciting the Buddha's name is the best option. Whether in leisure or busyness, in movement or stillness, one can recite the Buddha's name at any time, as long as one is single-mindedly mindful. There are no other clever methods. As for foreknowledge, that is a matter of supernatural powers (神通), and there is no need to seek it. The Buddha did not allow the learning of such things at that time. If one becomes a Buddha, one will naturally have supernatural powers, without needing to seek them. The foreknowledge of ghosts and spirits is not something that humans can learn, so do not think about such things. If one recites the Buddha's name until the time of death, one will naturally know in advance when one's time has come. This is also the accomplishment of ordinary recitation power, and one should not force it. The above points, I respectfully request Your Majesty to examine and pay attention to carefully. Dream of Old Man Hanshan (憨山老人)
游集卷第十 卍新續藏第 73 冊 No. 1456 憨山老人夢遊集
憨山老人夢遊集卷第十一
侍 者 福 善 日錄
門 人 通 炯 編輯
嶺南弟子 劉起相 重較
法語
答湖州僧海印
問古人已稟單傳直指。復修凈業而欲往生者。為是悟后。隨愿起行耶。為是未悟。二行兼修耶。若兼修者。墮偷心。岐路心。工夫那得成片。如已悟。則塵塵華藏。在在蓮苗。十方無不可者。何獨樂西方乎。
答。承教有言。凈土有三。謂常寂光土。實報莊嚴土。方便有餘土。若諸佛菩薩。與從上單傳悟心諸祖。皆受自性法樂。無一不歸常寂光土者。是謂惟心凈土。若塵塵剎剎皆凈土者。乃華藏莊嚴實報土耳。亦惟心所現。至若求生西方凈土者。名方便有餘土。乃華藏塵剎中一土耳。此是欲求往生者。論云。眾生初學。懼信心難成。意欲退者。當知如來有勝方便。攝護信心。謂以專念西方極樂世界阿彌陀佛。所修善根迴向。愿求即得往生。常見歸依佛。故終無有退。此乃未悟而修者。即永明所云。但得見彌陀。何愁不開悟之意也。若兼修此行。如論所云。若觀彼佛真如法身。常勤修習。畢竟得生住正定故。此豈偷心。是未達唸佛之旨。不知凈土之意也。
【現代漢語翻譯】 現代漢語譯本 游集卷第十 卍新續藏第 73 冊 No. 1456 憨山老人夢遊集
憨山老人夢遊集卷第十一
侍 者 福 善 日錄
門 人 通 炯 編輯
嶺南弟子 劉起相 重較
法語
答湖州僧海印
問：古人已經稟承了單傳直指的教誨，又修習凈土法門而希望往生西方極樂世界，這是悟道之後，隨著自己的願力而起修呢？還是未悟道之前，兩種修行兼修呢？如果兼修的話，就落入了偷心和歧路心，功夫怎麼能達到一心不亂的境界？如果已經悟道，那麼塵塵都是華藏世界，處處都是蓮花化生，十方世界無處不可去，為什麼唯獨欣樂西方極樂世界呢？
答：承蒙您的教誨。經教中有說，凈土有三種，分別是常寂光土、實報莊嚴土和方便有餘土。如果是諸佛菩薩，以及從上以來單傳心印而悟道的諸位祖師，都享受自性法樂，沒有一個不歸於常寂光土的。這才是所謂的『唯心凈土』。如果說塵塵剎剎都是凈土，那就是華藏莊嚴實報土了，也是唯心所現。至於求生西方凈土的，名為方便有餘土，是華藏塵剎中的一土而已。這是對於想要往生的人說的。論中說，眾生初學佛法，恐怕信心難以成就，想要退轉，應當知道如來有殊勝的方便法門，攝護眾生的信心，那就是專心念誦西方極樂世界阿彌陀佛（Amitabha Buddha），將所修的善根迴向，發願求生就能得到往生，常見佛，歸依佛，所以終究不會退轉。這是未悟道而修凈土法門的情況，也就是永明延壽大師所說的『但得見彌陀，何愁不開悟』的意思。如果兼修此行，就像論中所說，如果觀想阿彌陀佛的真如法身，常常勤奮修習，最終必定能夠往生，安住于正定之中。這怎麼能說是偷心呢？這是因為沒有通達唸佛的宗旨，不瞭解凈土的真意啊。
【English Translation】 English version Chapter Ten of Wandering Collection Supplement to the Wan (卍) New Collection, Volume 73, No. 1456, Dream Wandering Collection of Old Man Hanshan
Dream Wandering Collection of Old Man Hanshan, Chapter Eleven
Attendant: Fu Shan (福善), Daily Record
Disciple: Tong Jiong (通炯), Edited
Lingnan Disciple: Liu Qixiang (劉起相), Revised
Dharma Words
Reply to Monk Haiyin of Huzhou
Question: The ancients had already received the single transmission and direct pointing. Now, they cultivate Pure Land practices and desire to be reborn there. Is this because, after enlightenment, they act according to their vows? Or is it because, before enlightenment, they cultivate both practices concurrently? If they cultivate concurrently, they fall into the mind of theft and the mind of diverging paths. How can their effort achieve single-mindedness? If they are already enlightened, then every dust mote is the Avatamsaka (華藏) realm, and every place is a lotus sprout. There is no place in the ten directions that is not acceptable. Why only rejoice in the Western Pure Land?
Answer: I receive your teaching. The scriptures say that there are three Pure Lands: the Land of Eternal Tranquility and Light (常寂光土), the Land of Actual Reward and Adornment (實報莊嚴土), and the Land of Expedient Remainder (方便有餘土). If it is the Buddhas and Bodhisattvas, and all the patriarchs who have received the single transmission of the mind, they all enjoy the Dharma bliss of their own nature, and none do not return to the Land of Eternal Tranquility and Light. This is called the 'Mind-Only Pure Land.' If every dust mote and every realm is a Pure Land, then that is the Land of Actual Reward and Adornment of the Avatamsaka, also manifested by the mind. As for those who seek rebirth in the Western Pure Land, it is called the Land of Expedient Remainder, which is only one land among the dust mote realms of the Avatamsaka. This is for those who desire to be reborn. The treatise says, 'When sentient beings first begin to learn, they fear that faith will be difficult to achieve and desire to retreat. They should know that the Tathagata (如來) has a superior expedient means to protect their faith, which is to single-mindedly recite Amitabha Buddha (阿彌陀佛) of the Western Pure Land of Ultimate Bliss, dedicate the roots of good they have cultivated, and vow to seek immediate rebirth. They will constantly see and rely on the Buddha, so they will never retreat.' This is the case of cultivating without enlightenment, which is what Yongming Yanshou (永明延壽) meant when he said, 'If one can only see Amitabha, why worry about not becoming enlightened?' If one cultivates this practice concurrently, as the treatise says, 'If one contemplates the True Thusness Dharma Body of that Buddha and constantly cultivates it diligently, one will ultimately be able to be reborn and abide in right concentration.' How can this be called the mind of theft? It is because one has not understood the essence of reciting the Buddha's name and does not know the true meaning of the Pure Land.
是知已悟者。不待求而自然往生。未悟者。亦非偷心念佛可生也。
問參禪貴一念不生。唸佛貴凈念相繼。茲參究唸佛一門。意在妙悟。而得往生也。今唸佛時。雖心佛分明。參時則二俱坐斷。故參功漸勝。唸佛漸微。他時焉得亦悟亦生耶。
答。參禪。貴一念不生。是已。若言唸佛。貴凈念相繼者。此將四字佛號。放在心中。為凈念耳。殊不知四字佛號。相繼不斷者。是名系念。非凈念也。乃中下根人。專以唸佛求生西方。正屬方便凈土一門耳。今云參究唸佛。意在妙悟者。乃是以一聲佛。作話頭參究。所謂唸佛參禪公案也。如從上諸祖。教人蔘話頭。如庭前柏樹子。麻三斤。乾矢橛。狗子無佛性。放下著須彌山等公案。隨提一則。蘊在胸中。默默參究。藉此塞斷意根。使妄想不行。久久話頭得力。忽然㘞地一聲。如冷灰豆爆。將無明業識窠臼。一拶百碎。是為妙悟。即參究唸佛。亦如此參。但提起一聲佛來。即疑審是誰。深深覷究。此佛向何處起。唸的畢竟是誰。如此疑來疑去。參之又參。久久得力。忽然了悟。此爲念佛審實公案。與參究話頭。原無兩樣。畢竟要參到一念不生之地。是為凈念。止觀云。若心馳散。應當攝來歸於正念。正念者。無念也。無念乃為凈念。只是正念不昧。乃為相繼。豈以
【現代漢語翻譯】 現代漢語譯本：由此可知，已經開悟的人，無需刻意追求，自然就能往生。沒有開悟的人，即使心懷僥倖地念佛，也無法往生。
問：參禪貴在一念不生，唸佛貴在凈念相繼。現在參究唸佛這一法門，意在通過妙悟而得以往生。如今唸佛時，雖然心和佛分明，但參禪時則將兩者都截斷。因此，參禪的功夫逐漸勝過唸佛，唸佛也逐漸變得微弱。將來如何才能既開悟又往生呢？
答：參禪，貴在一念不生，這是對的。如果說唸佛貴在凈念相繼，那只是將『阿彌陀佛』這四個字放在心中，作為凈念罷了。卻不知道，『阿彌陀佛』這四個字相繼不斷，這叫做繫念，不是凈念。這是中下根器的人，專門以唸佛求生西方，正是屬於方便凈土這一法門。現在說參究唸佛，意在妙悟，那便是以一聲佛號，作為話頭來參究，這就是所謂的唸佛參禪公案。如同從前的祖師們，教人蔘話頭，如『庭前柏樹子』（趙州禪師的著名公案，意指什麼是禪）、『麻三斤』（趙州禪師的著名公案，意指什麼是佛法）、『乾矢橛』（比喻無用之物）、『狗子無佛性』（趙州禪師的著名公案，意指一切眾生皆有佛性）『放下著須彌山』（比喻放下一切執著）等公案，隨便提起一個，蘊藏在胸中，默默參究。藉此來塞斷意根，使妄想不行。長久以往，話頭得力，忽然『㘞』地一聲，如同冷灰豆爆，將無明業識的巢穴，一下子粉碎。這就是妙悟。參究唸佛，也應該如此參。只要提起一聲佛號，就懷疑審問『是誰』，深深地觀察追究，這佛從何處生起，唸佛的究竟是誰。如此懷疑來懷疑去，參之又參，長久以往，功夫得力，忽然了悟。這就是念佛審實公案，與參究話頭，原本沒有兩樣。畢竟要參到一念不生之地，這才是凈念。《止觀》中說，如果心馳散，應當收攝回來歸於正念。正念，就是無念。無念才是凈念。只是正念不昏昧，才是相繼。難道要以
【English Translation】 English version: Therefore, those who have already attained enlightenment will naturally be reborn in the Pure Land without seeking it. Those who have not attained enlightenment cannot be reborn even if they recite the Buddha's name with a mind of seeking luck.
Question: Chan meditation values the absence of a single thought, while Buddha-name recitation values the continuous succession of pure thoughts. Now, I am investigating the Dharma gate of Buddha-name recitation with the intention of attaining rebirth through profound enlightenment. However, when reciting the Buddha's name, the mind and the Buddha are distinct, but when meditating on Chan, both are cut off. Therefore, the effort in Chan meditation gradually surpasses that of Buddha-name recitation, and the latter gradually weakens. How can one attain both enlightenment and rebirth in the future?
Answer: Chan meditation values the absence of a single thought, that is correct. If it is said that Buddha-name recitation values the continuous succession of pure thoughts, then this is merely placing the four-character Buddha's name 'Amitabha' in the mind as a pure thought. However, one does not realize that the continuous succession of the four-character Buddha's name is called 'mindfulness' (繫念, xi nian), not 'pure thought' (凈念, jing nian). This is for people of middle and lower capacity who specifically seek rebirth in the Western Pure Land through Buddha-name recitation, which belongs to the Dharma gate of expedient Pure Land. Now, saying that one is investigating Buddha-name recitation with the intention of profound enlightenment means using a single utterance of the Buddha's name as a 'hua tou' (話頭, topic of meditation) to investigate, which is the so-called 'koan (公案, gong an) of Buddha-name recitation and Chan meditation'. Just like the ancestral masters of the past who taught people to meditate on 'hua tou' such as 'the cypress tree in the courtyard' (庭前柏樹子, ting qian bai shu zi, a famous koan of Zen Master Zhaozhou, referring to what is Zen), 'three pounds of flax' (麻三斤, ma san jin, a famous koan of Zen Master Zhaozhou, referring to what is Buddha Dharma), 'dry shit stick' (乾矢橛, gan shi jue, metaphor for something useless), 'a dog has no Buddha-nature' (狗子無佛性, gou zi wu fo xing, a famous koan of Zen Master Zhaozhou, referring to all beings have Buddha-nature), 'put down Mount Sumeru' (放下著須彌山, fang xia zhe xu mi shan, metaphor for letting go of all attachments), etc. Pick one at random, keep it in your chest, and silently investigate. Use this to block off the root of intention and prevent deluded thoughts from arising. Over time, the 'hua tou' becomes effective, and suddenly, with a 'pop' sound, like a bean bursting in cold ashes, the nest of ignorance and karmic consciousness is shattered into a hundred pieces. This is profound enlightenment. Investigating Buddha-name recitation should be done in the same way. As soon as you bring up a single utterance of the Buddha's name, doubt and examine 'who' it is, and deeply observe and investigate where this Buddha arises from, and who is ultimately reciting the Buddha's name. Doubt and doubt again, meditate and meditate again, and over time, the effort becomes effective, and suddenly you realize. This is the 'koan' of truly investigating Buddha-name recitation, which is no different from investigating a 'hua tou'. Ultimately, you must meditate until you reach the state of no thought, which is 'pure thought'. The '止觀' (zhi guan, cessation and contemplation) says, 'If the mind wanders, it should be gathered back and returned to right mindfulness. Right mindfulness is no-mindfulness. No-mindfulness is pure thought. Only right mindfulness that is not confused is continuous. How can one use
聲聲唸佛不斷。為參究凈念耶。此不但不知參禪。亦不知唸佛矣。若參究果至凈念現前。則凈土不必外求。而一念即至。得上品上生者。此行所至也。
問即心即。佛不外馳求之理。信得及。見得徹了。為便。隨緣消業。不造新殃。任運騰騰。以待夫識乾自得耶。為當更起疑情。窮參力究。以求妙悟耶。
答。信得即心即佛及。只是空信。須要行證。若無行證。徒信無益。豈有但以信字便爲了徹耶。古人云。先悟后修。是則悟后正好修行。古德云。學人但得一念頓契自心。是為妙悟。尚有八識田中。無量劫來惡習種子。名為現業流識。既悟之後。即將悟得道理。二六時中。密密綿綿。凈除現業流識。名之為修。不是舍此悟外。更有修也。凈除現業。乃為隨緣消舊業。全仗悟之之功。乃能有力凈除惡習。若但空信。將何以消惡習乎。所云。疑情參究等。正是凈除現業工夫。若未悟時。須究業習流識起處。經云。靜坐山林。觀自心流注等。若已悟后。則惡習起處。一照便消。自然如紅爐片雪耳。悟后消業。與未悟時工夫。日劫相倍。不可同日語也。
問。參禪暫有諸念不生時。其話頭便提不起。亦捺不落。其應緣時。若管帶又被古人訶斥。任之不能相續。只是動靜兩間。如何提究。疾得相應。
【現代漢語翻譯】 現代漢語譯本 聲聲唸佛，唸唸不斷，是爲了參究凈念嗎？這不僅是不懂參禪，也是不懂唸佛啊。如果參究功夫到了凈念現前的地步，那麼凈土就不必向外尋求，而一念之間即可到達，證得上品上生，這是修行所能達到的境界。
問：既然『即心即佛』，一切不應向外馳求，那麼如果深信不疑，徹底領悟，是否就可以隨緣消業，不再造新的惡業，順其自然，等待證悟呢？還是應當進一步生起疑情，深入參究，以求得妙悟呢？
答：僅僅相信『即心即佛』，只是空信，必須要有實際的修行來驗證。如果沒有修行驗證，徒然相信是沒有用的，難道僅僅憑一個『信』字就能徹底領悟嗎？古人說：『先悟后修』，意思是說悟后正好修行。古德說：『學人只要有一念頓然契合自心，就是妙悟。』但還有八識田中無量劫以來的惡習種子，稱為現業流識。悟道之後，就要將悟得的道理，在一天二十四小時中，綿密不斷地用來清除現業流識，這叫做修行，而不是捨棄這個悟之外，還有其他的修行。清除現業，就是隨緣消舊業，完全依靠悟的力量，才能有力地清除惡習。如果只是空信，又用什麼來消除惡習呢？所說的『疑情參究』等，正是清除現業的功夫。如果還沒有悟道，就必須探究業習流識從何處生起。《楞嚴經》說：『在**山林，觀察自心流注』等等。如果已經悟道，那麼惡習生起的地方，一照見就消除了，自然就像紅爐中的一片雪花一樣。悟后消業，與未悟時的功夫相比，一日千里，不可同日而語。
問：參禪時，有時會諸念不生，這時話頭便提不起來，也放不下去。在應付世事時，如果加以管束，又會被古人呵斥，如果放任不管，又不能相續。只是在動靜之間，如何提撕參究，才能迅速相應呢？
【English Translation】 English version Constantly reciting the Buddha's name, without ceasing. Is this to investigate pure mindfulness (淨念, jìngniàn)? This is not only not understanding Chan (禪, Chán), but also not understanding Buddha-name recitation (唸佛, niànfó). If the effort of investigation reaches the point where pure mindfulness manifests, then the Pure Land (淨土, jìngtǔ) need not be sought externally, and one can arrive there in a single thought, attaining the highest rebirth in the highest grade (上品上生, shàngpǐn shàngshēng). This is the state that this practice can achieve.
Question: Since 'mind is Buddha' (即心即佛, jíxīn jí fó), and one should not seek externally, if one deeply believes and thoroughly understands this, can one then simply let go, allowing karma to dissipate as it arises, not creating new bad karma, and naturally waiting for enlightenment? Or should one further arouse doubt and deeply investigate to seek wondrous enlightenment?
Answer: Merely believing 'mind is Buddha' is just empty belief; it must be verified through practice. Without practice and verification, mere belief is useless. How can one thoroughly understand simply through the word 'belief'? The ancients said, 'First enlightenment, then practice,' meaning that after enlightenment is the perfect time for practice. An ancient master said, 'A student only needs one thought to suddenly accord with their own mind, and this is wondrous enlightenment.' However, there are still the seeds of bad habits from countless kalpas in the eighth consciousness (八識田, bāshítián), called present karmic flow (現業流識, xiànyè liúshí). After enlightenment, one should use the principles one has realized to continuously and diligently purify the present karmic flow, twenty-four hours a day. This is called practice, and there is no other practice apart from this enlightenment. Purifying present karma is allowing old karma to dissipate as it arises, relying entirely on the power of enlightenment to effectively purify bad habits. If one only has empty belief, how can one eliminate bad habits? The so-called 'doubt and investigation' is precisely the effort to purify present karma. If one has not yet attained enlightenment, one must investigate where the karmic habits arise from. The Śūraṅgama Sūtra says, 'In **mountains and forests, observe the flow of your own mind,' and so on. If one has already attained enlightenment, then the place where bad habits arise will disappear as soon as it is illuminated, naturally like a snowflake in a red-hot furnace. Eliminating karma after enlightenment is a thousand times more effective than the effort before enlightenment; they cannot be compared.
Question: When practicing Chan meditation, sometimes thoughts cease to arise, and at this time, the hua tou (話頭, huàtóu, critical phrase) cannot be brought up or put down. When dealing with worldly affairs, if one tries to control it, one will be criticized by the ancients; if one lets it go, it cannot continue. So, between movement and stillness, how should one investigate to quickly attain resonance?
答。參禪暫有諸念不生時。此非真不生。乃是話頭得力處耳。此得力處。不能久常。及至遇緣便打失。或被境界搖奪。自然動靜兩般。起滅不停耳。若果能用心。單在一念不生以前著力。久久純熟。一念不生。本體現前。常光了了。明暗不移。動靜一如。方為打成一片。到此應緣。不須管帶。自然任運合道。豈有古人訶斥。真無生意耶。參禪工夫。只在一念不生以前著力。如此提究。自然疾得相應。若以電光三昧為得。終落識情窠臼。
問永嘉云。誰無念。誰無生。云居齊云。不斷分別。不捨心相。似悟後有想念也。又涌泉云。不許走作。仰山禪鬼不知。及石霜一念萬年等。竟似悟后無想念也。豈應緣有。而離緣無耶。有無二義。愿垂一決。
答。古人悟的就是妄想。妄想就是悟的。元無兩般。迷人坐在妄想中。故望妙悟。將謂別有耳。棱伽云。從上諸聖。轉相傳授。妄想無性。豈有二耶但迷時用妄想。悟時用自心。豈有悟后又起妄想耶。
問永明云。先以聞解信入。后以無私契同。一入信門。便登祖位。夫祖位甚深。聞解便可登乎。況雲門已透法身。洞山必令盡識。是證非解也。茲解位稱祖。當必有深義。
答。教有信解行證四門。其解有解悟之解。知解之解。若以聞信入。乃知解邊事。
【現代漢語翻譯】 現代漢語譯本： 答：參禪時，即使暫時出現諸念不生的情況，這並非真正的不生，而是話頭得力之處。然而，這種得力之處不能長久保持。一旦遇到因緣，便會失去，或者被境界動搖。自然而然地，動靜兩種狀態，生滅不停。如果真的能夠用心，專注於一念不生之前著力，久而久之純熟，一念不生，本體便會顯現，常光清清楚楚，明暗不移，動靜如一，這才算是打成一片。到了這種境界，應緣時，不需要管帶，自然任運合道。怎麼會有古人訶斥『真無生意』呢？參禪的功夫，就在於在一念不生之前著力。如此提究，自然很快就能相應。如果把電光三昧（Dian Guang Sanmei，一種禪定狀態）當作是得道，最終還是會落入識情的窠臼。 問：永嘉（Yongjia，禪師名）說：『誰無念？誰無生？』云居齊（Yunju Qi，禪師名）說：『不斷分別，不捨心相。』似乎悟后還有想念。又涌泉（Yongquan，禪師名）說：『不許走作。』仰山（Yangshan，禪師名）說禪鬼不知。以及石霜（Shishuang，禪師名）的『一念萬年』等，似乎悟后沒有想念。難道應緣時有，而離緣時無嗎？有無兩種說法，希望您能給出一個明確的決斷。 答：古人悟的就是妄想，妄想就是悟的，原本沒有兩樣。迷惑的人坐在妄想中，所以渴望妙悟，以為還有別的什麼。楞伽經（Lengqie Jing，佛教經典）說：『從上諸聖，轉相傳授，妄想無性。』難道有二嗎？只是迷惑時用妄想，悟時用自心。難道悟后又會生起妄想嗎？ 問：永明（Yongming，禪師名）說：『先以聞解信入，后以無私契同。一入信門，便登祖位。』祖位如此深奧，難道通過聞解就可以登上嗎？況且雲門（Yunmen，禪師名）已經透徹法身（fashen，佛的化身），洞山（Dongshan，禪師名）必定要讓人完全認識，這是證悟而非理解。如今解位被稱為祖位，必定有深刻的含義。 答：教義有信、解、行、證四門。其中的『解』有解悟之解和知解之解。如果通過聽聞而信入，那是知解方面的事情。
【English Translation】 English version: Answer: When practicing Chan (Zen meditation), even if there is a temporary cessation of all thoughts, this is not a true cessation, but rather the point where the 'hua tou' (話頭, critical phrase or koan) is effective. However, this effectiveness cannot be maintained for long. Once encountering conditions, it will be lost, or shaken by circumstances. Naturally, both movement and stillness, arising and ceasing, will continue without stopping. If one can truly focus the mind, exerting effort before the arising of a single thought, and becoming proficient over time, when a single thought does not arise, the original substance will manifest, the constant light will be clear, brightness and darkness will not shift, movement and stillness will be as one. Only then is it considered to be 'becoming one piece'. Having reached this state, when responding to conditions, there is no need for management or control; naturally, one will accord with the Tao (道, the Way) in a spontaneous manner. How could there be ancient masters criticizing 'true lifelessness'? The effort in Chan practice lies in exerting effort before the arising of a single thought. By investigating in this way, one will naturally attain correspondence quickly. If one takes the 'lightning flash samadhi' (Dian Guang Sanmei, a state of meditative absorption) as attainment, one will ultimately fall into the pitfall of emotional consciousness. Question: Yongjia (永嘉, a Chan master) said, 'Who is without thought? Who is without birth?' Yunju Qi (云居齊, a Chan master) said, 'Not ceasing discrimination, not abandoning mind-images.' It seems that there are still thoughts after enlightenment. Furthermore, Yongquan (涌泉, a Chan master) said, 'Not allowing running about.' Yangshan (仰山, a Chan master) said that the Zen ghost does not know. And Shishuang's (石霜, a Chan master) 'one thought for ten thousand years,' etc., seem to indicate that there are no thoughts after enlightenment. Is it that there are thoughts when responding to conditions, but none when apart from conditions? I hope you can provide a clear resolution to the two views of existence and non-existence. Answer: What the ancients awakened to is precisely delusion; delusion is precisely what is awakened to. Originally, there is no difference. Deluded people sit within delusion, so they yearn for wondrous enlightenment, thinking there is something else. The Lankavatara Sutra (Lengqie Jing, a Buddhist scripture) says, 'The sages of the past, transmitting to each other, [say that] delusion is without nature.' Is there a duality? It is simply that delusion is used when deluded, and the self-mind is used when enlightened. How could there be arising of delusion again after enlightenment? Question: Yongming (永明, a Chan master) said, 'First, enter through faith based on hearing and understanding, then accord through selflessness. Once entering the gate of faith, one ascends to the position of a patriarch.' The position of a patriarch is so profound; can one ascend to it through hearing and understanding? Moreover, Yunmen (雲門, a Chan master) has already penetrated the Dharmakaya (fashen, the body of the Buddha), and Dongshan (洞山, a Chan master) certainly wants people to fully recognize it; this is realization, not understanding. Now, the position of understanding is called the position of a patriarch; there must be a profound meaning. Answer: The teachings have four gates: faith, understanding, practice, and realization. The 'understanding' within them includes the understanding of enlightenment and the understanding of knowledge. If one enters through faith based on hearing, that is a matter of the side of knowledge.
若靈云睹桃華。香巖聞擊竹。頓了自心。此解悟之解。一解便徹自心。即將解字吐卻。所謂入此門來。不存知解。便稱祖位。若聞他家屋裡事。解得當為己有。豈可稱為祖師耶。已透法身。若影子不忘。正墮識情。全存知解。是以古人不貴。若真實悟的。豈特解不稱祖。所謂初發心時。即得菩提。豈可與知解者同耶。
問初祖示棱伽以印心。黃梅令讀金剛而見性。乃至俱胝準提。首山法華。似參禪不礙於持誦。藥山不許看經。趙州不喜唸佛。乃至高峰曰。話頭綿密。便是一卷不斷頭的經。又似禁絕誦持。而貴在單提心印。從來以參話頭為主。兼持華嚴及唸佛為課。今欲止其課。一其參。惟存願力。未知得否。
答。初祖黃梅。以棱伽金剛印心乃禪道初來。恐學人用心差錯。故以經印正其心。不致誤謬。非是以經為己解也。俱胝準提。是以咒為話頭參究。亦從緣而入者。若首山法華。乃悟后聊以作佛事耳。所謂心悟轉法華。非以誦經作功行也。其不許看經唸佛者。正恐學人迷卻自己。把作實法會耳。若參禪人未悟時。不妨持誦。乃借法力加持。以為助行。如三期懺悔。古人必不可少。若悟后誦經。則字字心光透露。盡為妙行。豈比循行數墨。春禽晝啼者耶。
問但愁不作佛。莫愁佛不解。語古訓也。
【現代漢語翻譯】 現代漢語譯本： 靈雲和尚因見到桃花而開悟，香巖智閑禪師因聽到敲擊竹子的聲音而頓悟自心。這種開悟是理解上的開悟，一旦理解就能徹底明白自己的心。但隨即就要把這個『解』字也吐掉，正如所說的『進入此門，不存知解』，才能被稱為祖師。如果只是聽聞別人家裡的事情，理解得再透徹也只能當做自己的見解，怎麼能被稱為祖師呢？即使已經通透了法身，如果還執著于影子而不忘，那就正是墮入了識情，完全是存留了知解。因此，古代的祖師並不看重這種理解。如果真的是開悟了，又豈止是理解不能被稱為祖師，正如所說的『初發心時，即得菩提』，又怎麼能和那些只有知解的人相提並論呢？
問：初祖達摩（Bodhidharma）用《楞伽經》（Laṅkāvatāra Sūtra）來印證心性，五祖弘忍（Dàmǎn Hóngrěn）讓學人讀《金剛經》（Vajracchedikā Prajñāpāramitā Sūtra）而見性，乃至俱胝和準提法（Cundi Dhāraṇī），首山省念（Shǒushān Shěngniàn）和《法華經》（Saddharma Puṇḍarīka Sūtra），看起來參禪並不妨礙持誦。藥山惟儼（Yàoshān Wéiyǎn）不允許看經，趙州從諗（Zhàozhōu Cōngshěn）不喜歡唸佛，乃至高峰原妙（Gāofēng Yuánmiào）說：『話頭綿密，便是一卷不斷頭的經。』又好像是禁止誦持，而看重單獨提起心印。一直以來都是以參話頭為主，兼持《華嚴經》（Avataṃsaka Sūtra）及唸佛作為功課。現在想要停止這些功課，專一參禪，只留下願力，不知道是否可以？
答：初祖達摩和五祖弘忍用《楞伽經》和《金剛經》印證心性，是因為禪道初傳，恐怕學人用心出現偏差，所以用經典來印證其心，不至於產生誤解，並非是以經典作為自己的理解。俱胝和準提法，是以咒語作為話頭來參究，也是從因緣而入的。至於首山省念和《法華經》，乃是悟道之後姑且用來作為佛事罷了。正如所說的『心悟轉法華』，並非是以誦經作為功行。那些不允許看經唸佛的人，正是擔心學人迷惑于自己，把經書和佛號當作真實之法來執著。如果參禪的人在未悟之時，不妨持誦，乃是藉助佛法的力量加持，作為輔助的修行。比如三期懺悔，古人必定不可缺少。如果悟道之後誦經，那麼字字都透露著心光，全部都是妙行，豈能和那些只是循著字句唸誦，像春天啼叫的鳥兒一樣的人相比呢？
問：『但愁不作佛，莫愁佛不解』，是古代的訓誡。
【English Translation】 English version: When Lingyun (Língyún, a Chan master) saw the peach blossoms, and Xiangyan (Xiāngyán Zhìxián, a Chan master) heard the sound of striking bamboo, they suddenly realized their own minds. This kind of enlightenment is an enlightenment of understanding. Once understood, one can thoroughly understand one's own mind. But then, one must spit out the word 'understanding' itself. As it is said, 'Entering this gate, one does not retain understanding,' only then can one be called a patriarch. If one only hears about matters within another's house and understands them thoroughly, it can only be regarded as one's own understanding. How can one be called a patriarch? Even if one has penetrated the Dharmakāya (Dharmakāya, the body of the Dharma), if one still clings to the shadow and does not forget it, then one has fallen into the emotions of consciousness, completely retaining understanding. Therefore, the ancient masters did not value this kind of understanding. If one is truly enlightened, it is not just that understanding cannot be called a patriarch. As it is said, 'At the moment of initial aspiration, one attains Bodhi (Bodhi, enlightenment),' how can one be compared to those who only have understanding?
Question: Bodhidharma (Bodhidharma, the first patriarch of Chan Buddhism in China) used the Laṅkāvatāra Sūtra (Laṅkāvatāra Sūtra, a Mahayana Buddhist scripture) to seal the mind, Dàmǎn Hóngrěn (Dàmǎn Hóngrěn, the fifth patriarch of Chan Buddhism in China) instructed students to read the Vajracchedikā Prajñāpāramitā Sūtra (Vajracchedikā Prajñāpāramitā Sūtra, the Diamond Sutra) to see their nature, and even Cundi Dhāraṇī (Cundi Dhāraṇī, a Buddhist mantra), Shǒushān Shěngniàn (Shǒushān Shěngniàn, a Chan master) and the Saddharma Puṇḍarīka Sūtra (Saddharma Puṇḍarīka Sūtra, the Lotus Sutra), it seems that Chan practice does not hinder chanting. Yàoshān Wéiyǎn (Yàoshān Wéiyǎn, a Chan master) did not allow reading scriptures, Zhàozhōu Cōngshěn (Zhàozhōu Cōngshěn, a Chan master) did not like reciting the Buddha's name, and even Gāofēng Yuánmiào (Gāofēng Yuánmiào, a Chan master) said, 'The head of the meditation topic is continuous, it is a scroll of scripture without end.' It also seems to prohibit chanting and uphold focusing solely on the mind-seal. Traditionally, the focus has been on investigating the meditation topic, while also upholding the Avataṃsaka Sūtra (Avataṃsaka Sūtra, the Flower Garland Sutra) and reciting the Buddha's name as a daily practice. Now, I want to stop these practices, focus solely on Chan practice, and only retain the vows. I don't know if this is permissible?
Answer: Bodhidharma and Dàmǎn Hóngrěn used the Laṅkāvatāra Sūtra and the Vajracchedikā Prajñāpāramitā Sūtra to seal the mind because Chan Buddhism was newly introduced, and they feared that students would use their minds incorrectly. Therefore, they used the scriptures to seal their minds correctly, so as not to cause misunderstandings. It was not to use the scriptures as their own understanding. Cundi Dhāraṇī is to use the mantra as a meditation topic to investigate, which is also entering through conditions. As for Shǒushān Shěngniàn and the Saddharma Puṇḍarīka Sūtra, it is merely used as a Buddhist practice after enlightenment. As it is said, 'When the mind is enlightened, it turns the Dharma wheel,' it is not to use chanting scriptures as meritorious deeds. Those who do not allow reading scriptures and reciting the Buddha's name are precisely worried that students will be confused by themselves and cling to the scriptures and the Buddha's name as real dharmas. If a Chan practitioner has not yet attained enlightenment, it is okay to uphold chanting, which is to borrow the power of the Dharma to bless and support the practice. For example, the Three Periods Repentance is indispensable for the ancients. If one chants scriptures after enlightenment, then every word reveals the light of the mind, and all are wonderful practices. How can it be compared to those who only recite according to the words, like birds chirping in the daytime?
Question: 'Only worry about not becoming a Buddha, don't worry about the Buddha not understanding,' is an ancient teaching.
今之學者。不務真修。而務機鋒轉語。過矣。然自知未悟。時切提撕。只因見地未明。恐是盲修瞎煉。故以師資道友閑。問答酬唱。此亦無傷乎。儻學力不通商量。必俟悟后吐語。則見地尚虧。從誰起行耶。況陶镕理性。抉擇是非。如三登九上。一句千山。俱在悟前耶。
答。古時悟心之士。稱為明眼人。若作家相見。如兩鏡相照。不拘有語無語。自然目擊道存。不是定要酬酢機鋒。相尚為高也。后之學者。狂妄馳騁。口舌便利。誠不足取。若是參學有疑明眼人前。真誠請益。披露本心。亦非以口舌相見。至若廣參知識。只為抉擇此心。何妨落草盤桓。平實商量。方是本色道人。若務機鋒應酬。乃門頭戶底。非真實也。真參實悟之士。決不墮此。
問見自性者。得自由於生死。作得主者。能轉業于臨終。彼諸祖得自由者勿論。其草堂青印禪師等。那隔世便迷耶。豈悟有淺深。習有重輕乎。抑亦大悲增上。本高跡下。而人自不知乎。不然。學者奚取信於見性法門耶。
答。古人所云。一悟便了生死者。乃悟自性法身耳。尚有積劫無明。習氣種子。皆生死苦因。未得頓盡。故須多劫修行。方成佛道。且如七信菩薩。已悟自性。位登不退者。又歷四十二位。漸斷無明習氣。方成佛道。豈可以七信之悟。便
【現代漢語翻譯】 現代漢語譯本：現在的學人，不致力于真正的修行，卻致力於機鋒轉語，這是不對的。然而，如果自知尚未開悟，時常懇切地自我提醒，只因爲見地尚未明瞭，恐怕是盲修瞎煉。所以師父、同道之間，互相問答酬唱，這也沒有什麼妨礙。如果學力不通達，不善於商量，必定要等到開悟之後才說話，那麼見地尚且有虧欠，從哪裡開始修行呢？況且陶冶理性，決斷是非，如同多次反覆，一句千山，不都是在開悟之前嗎？
回答：古時候開悟心性的人，被稱為明眼人。如果修行者之間相見，就像兩面鏡子互相照耀，不拘泥於有言語還是沒有言語，自然而然地心領神會。不是一定要酬答機鋒，互相爭高下。後來的學人，狂妄自大，口舌便利，實在不足取。如果是參學有疑問，在明眼人面前，真誠地請教，披露自己的本心，也不是用口舌來爭辯。至於廣泛地參訪善知識，只是爲了決斷這個心，不妨落草盤桓，平實地商量，才是本色道人。如果致力於機鋒應酬，那是門頭戶底，不是真實的。真正參悟的修行人，決不會墮入這種境地。
提問：見到自性的人，能夠自由地面對生死，能夠作主的人，能夠在臨終時轉變業力。那些諸位祖師得到自在的姑且不論，像草堂青印禪師等人，為什麼隔世就迷惑了呢？難道開悟有深淺，習氣有輕重嗎？還是因為大悲心增上，本來境界很高，示現的跡象卻很低，而人們自己不知道呢？不然的話，學人怎麼能相信見性法門呢？
回答：古人所說的，一悟便了生死，是說悟了自性法身。尚且還有積劫的無明，習氣的種子，都是生死苦的根源，沒有能夠一下子斷盡。所以必須經過多劫的修行，才能成就佛道。比如七信位的菩薩，已經開悟自性，位階已經達到不退轉，還要經歷四十二個位次，逐漸斷除無明習氣，才能成就佛道。怎麼能因為七信位的開悟，就...
【English Translation】 English version: Present-day scholars do not focus on genuine practice but on clever repartee and witty sayings, which is wrong. However, if they know they are not yet enlightened, they should constantly and earnestly remind themselves. It is only because their understanding is not yet clear that they fear blind practice and reckless cultivation. Therefore, there is no harm in masters and fellow practitioners asking and answering each other. If their learning is not thorough and they are not good at discussing, and they insist on speaking only after enlightenment, then their understanding is still deficient. Where will they begin their practice? Moreover, the refining of reason and the discernment of right and wrong, like repeated ascents and descents, and the saying 'a thousand mountains in a single phrase,' all occur before enlightenment.
Answer: In ancient times, those who awakened their minds were called 'clear-eyed people.' When practitioners meet, it is like two mirrors reflecting each other. Whether there are words or not, understanding naturally arises. It is not necessary to engage in clever repartee and compete for superiority. Later scholars, arrogant and unrestrained, with facile tongues, are truly not worth taking as examples. If one has doubts while studying and sincerely seeks guidance from a clear-eyed person, revealing one's true heart, it is not a matter of arguing with words. As for widely visiting knowledgeable teachers, it is only to resolve this mind. There is no harm in lingering and discussing matters plainly. This is the true nature of a practitioner. If one focuses on clever repartee and responses, it is merely superficial and not genuine. Those who truly practice and awaken will never fall into this trap.
Question: Those who see their self-nature can freely face birth and death, and those who can master themselves can transform their karma at the time of death. Leaving aside those patriarchs who attained freedom, why did Chan Master Caotang Qingyin (Caotang Qingyin Chan Master) and others become deluded after rebirth? Is it because enlightenment has depths and shallows, and habits have weights and lightness? Or is it because of the increase of great compassion, with a high original state but low manifested traces, which people themselves do not know? Otherwise, how can scholars trust the Dharma gate of seeing self-nature?
Answer: What the ancients said, 'one enlightenment ends birth and death,' refers to the enlightenment of the self-nature Dharmakaya (Dharmakaya: the body of the Dharma, the ultimate nature of reality). There are still accumulated kalpas (kalpas: an immense period of time) of ignorance and seeds of habitual tendencies, all of which are the causes of suffering in birth and death, and cannot be completely eradicated at once. Therefore, one must practice for many kalpas to achieve Buddhahood. For example, the Bodhisattvas of the Seven Faiths, who have already awakened to their self-nature and attained the stage of non-retrogression, still go through forty-two stages, gradually cutting off ignorance and habitual tendencies, to achieve Buddhahood. How can one, based on the enlightenment of the Seven Faiths, then...
為究竟了生死耶。是知變易生死尚與微苦相應。故云。菩薩有隔陰之昏。所云轉業。但是道力殊勝。故能轉非定消定業也。其實悟有淺深。習有厚薄。但悟后。處生死而不被生死拘留。來去自在。故稱變易生死。是悟心之人。在生死中。縱迷亦易覺。必不至大顛倒耳。經云。一成真金體。不復重為礦。豈可預憂其復迷。而輕見性法門耶。若本高跡下。又不在此論。然佛不能逃定業。又非悟心之咎也。
答段幻然給諫
問曰。圓妙真心。未有不由五陰而障。入如來地。未有不由破陰而成。棱嚴五十五位。行布詳矣。由淺淺而深深。必由破某陰。而後躋某位。以破障對位次。諸家解尚未分明。豈學問難思。推敲難到。故置之耶。經云。受陰盡者。雖未漏盡。心離其形。從是凡身上。歷菩薩六十聖位。可見破色陰。決在三漸次無疑矣。且又修習真修。增進諸功。皆在色身而起。其破色陰。一一可徴。獨以受想等。攝入六十位中。尚未決別。而經云。又以識陰若盡。如凈琉璃。內含寶月。如是乃超十信等。可見五陰該在行布中。但後人未細心耳。某陰未盡。則不能超十信。某陰未盡。則不能超十住等。至於識陰銷落。六十位次始超。今若云。破陰自破陰。何必並歸六十位。位次自位次。何必並歸破陰。是有二種門
【現代漢語翻譯】 現代漢語譯本：爲了徹底了斷生死嗎？要知道變易生死尚且與細微的痛苦相應。所以說，菩薩還有隔陰之昏昧。所說的『轉業』，只是因為道力殊勝，所以能夠轉化非定業，消除定業。實際上，領悟有深淺，習氣有厚薄。但領悟之後，處於生死之中而不被生死拘留，來去自在，所以稱為變易生死。這是領悟心性的人，在生死之中，即使迷惑也容易覺醒，必定不會有大的顛倒。經上說：『一旦成為真金的體性，不再重新變為礦石。』怎麼可以預先擔憂他再次迷惑，而輕視見性法門呢？如果本來就是高人隱跡于下，那就不在此討論之列。然而，佛也不能逃脫定業，這也不是領悟心性的過錯。
答覆段幻然給諫
問：圓妙真心，沒有不是被五陰所障礙的，進入如來地，沒有不是通過破除五陰而成就的。《楞嚴經》五十五位，行布詳細。由淺入深，必定是破除某個陰，然後才能晉陞到某個位次。以破除障礙對應位次，各家的解釋尚未分明。難道是因為學問難以思索，推敲難以達到，所以就擱置了嗎？經上說：『受陰盡了的人，即使沒有漏盡，心離開他的形體，從這個凡夫身上，經歷菩薩六十聖位。』可見破除色陰，必定在三漸次中無疑。而且修習真修，增進各種功德，都是在色身而起。其破除色陰，一一可以驗證。唯獨將受、想等，攝入六十位中，尚未明確區分。而經上說：『又以識陰如果盡了，就像清凈的琉璃，內含寶月。這樣才能超越十信等。』可見五陰包含在行布之中，只是後人沒有細心罷了。某個陰沒有盡，就不能超越十信；某個陰沒有盡，就不能超越十住等。至於識陰消落，六十位次才開始超越。現在如果說，破陰自破陰，何必並歸六十位；位次自位次，何必並歸破陰。這是有兩種門徑。
【English Translation】 English version: Is it to completely end birth and death? Know that even change birth and death still corresponds to subtle suffering. Therefore, it is said that Bodhisattvas still have the obscurity of intervening births. The so-called 'transforming karma' is only because the power of the Dao is supreme, so it can transform non-fixed karma and eliminate fixed karma. In reality, understanding has depths, and habits have thicknesses. But after understanding, being in birth and death without being detained by birth and death, coming and going freely, is therefore called change birth and death. This is a person who understands the nature of the mind, in birth and death, even if confused, is easy to awaken, and will certainly not have great inversions. The sutra says: 'Once it becomes the nature of true gold, it will not return to being ore.' How can one worry in advance about his re-confusion and despise the Dharma gate of seeing the nature? If it is originally a high person hiding his traces below, then it is not in this discussion. However, the Buddha cannot escape fixed karma, and this is not the fault of understanding the nature of the mind.
Reply to Duan Huanran, the remonstrating official
Question: The perfect and wonderful true mind, there is none that is not obstructed by the five skandhas (five aggregates of clinging); entering the Tathagata ground, there is none that is not achieved through breaking the five skandhas. The Shurangama Sutra's fifty-five positions are detailed in their arrangement. From shallow to deep, it must be breaking a certain skandha, and then being able to ascend to a certain position. Corresponding the breaking of obstructions to the positions, the explanations of various schools are not yet clear. Is it because learning is difficult to contemplate, and deliberation is difficult to achieve, so it is put aside? The sutra says: 'The one whose feeling skandha (vedanā-skandha) is exhausted, even if not all outflows are exhausted, the mind leaves his form, and from this ordinary body, experiences the sixty holy positions of the Bodhisattva.' It can be seen that breaking the form skandha (rūpa-skandha) is definitely in the three gradual stages without doubt. Moreover, cultivating true cultivation, increasing various merits, all arise in the form body. The breaking of the form skandha can be verified one by one. Only the feeling, perception (saṃjñā), etc., are included in the sixty positions, and have not yet been clearly distinguished. And the sutra says: 'Also, if the consciousness skandha (vijñāna-skandha) is exhausted, like pure crystal, containing a precious moon inside. Only then can one transcend the ten faiths, etc.' It can be seen that the five skandhas are included in the arrangement, but later people have not been careful. If a certain skandha is not exhausted, one cannot transcend the ten faiths; if a certain skandha is not exhausted, one cannot transcend the ten abodes, etc. As for the consciousness skandha falling away, the sixty positions begin to be transcended. Now if it is said that breaking the skandha is breaking the skandha, why must it be included in the sixty positions; the positions are the positions, why must they be included in the breaking of the skandha. There are two kinds of paths.
頭矣。且歷位而不併入五陰。則行布內少破魔之功勛。行布不成行布也。破陰而不併入三賢十聖。則破陰中缺修證之位次。破陰不成破陰也。望師一一分疏。開我執迷。今掠宗抄案之徒。只貴眼明。不貴踐履。謂毗盧頂上行。有何五陰。有何行布。大妄語成。害將何極。至於宗門得道之祖。亦謂一了一切了。不歷三祇。今無論十地神通。即願心住菩薩能游十方。所往隨愿。傳燈高賢。有此手段否。初發心時。便成正覺。恐只收入初干慧中。未必是金剛乾慧後心也。次又見孤山注。識陰盡文諸根互用。即圓教相似。七信界內。思惑已盡也。能入金剛乾慧者。從相似位。超入等覺後心也。天臺明圓教。利根一生。有超登十地。與此符合。甫閱其文。不覺鼓掌曰。識陰若盡。如是乃超十信。十住。十回向。十地。等覺云云。超字。又不歷五十五位者也。然則三漸次以後。即破五陰。陰若破。則五十五位。可盡超乎。若然是行布外。另有一種門頭也。望師詳以語我。困農望雨。以日為歲。此番請益。更切更深。惟勿斳金玉是禱。武昌段然頓首。
答。讀來問棱嚴破陰淺深。與五十五位相對同別。此乃諸佛菩薩。自住三摩地中。親證境界。非凡情所可妄測。此義從前諸師。亦未疑及。即宗鏡深窮性相之原。然亦未談及此。
學者。一向概未留心。即山野通議。但於三漸次。及結位之文。小有發揮。亦未詳配位次。如來問云云。深為有見。山野膚淺闇昧。且禪定未深。五陰未破。定中境界。安敢妄言。以居士為法心切。問意懇到。故敢依聖言量。略陳其概。所言五陰。乃一切眾生。通受生死之苦具。修行之士。未有不破五陰。而能超生死者。故如來出世。單單只是破眾生五陰生死之具。即一代時教。儘是破陰之談。散在五時。無處不說。但未次第。唯以棱嚴經一經。收盡一代時教。統攝迷悟修證因果。備殫聖凡二路。以便修行者。為一路涅槃門。故修證位次。始終詳悉。且又特申定中破陰境界者。以此經真修。專以禪定一門深入。而以破陰驗其淺深。故其位次不同華嚴瓔珞等說。以華嚴圓圓果海。一位具足一切位。雖設行布。不說斷證。要在藉顯圓融。故初發心時便成正覺。是以果覺為因心也。瓔珞位次雖詳。意在分斷分證。故約見思塵沙無明。以定列行布。如天臺所明。此經與彼二經。迥然不同。單約棱嚴大定。頓悟漸修。故以不生滅心為本修因。是先悟妙圓真心為本發心。即以此心漸斷習氣。以定位次淺深。正起信論。發心修行。以悟真如為本。至其斷惑。論又多依相宗斷證。特約六粗三細。以定位次。是謂先悟后修。故論就破惑定
【現代漢語翻譯】 現代漢語譯本： 學者們一向沒有留心這些問題。即使是像山野通議這樣的著作，也只是對三漸次和結位之文略有發揮，並沒有詳細地與位次相匹配。如來問云云，見解深刻。山野的理解膚淺而闇昧，而且禪定不深，五陰未破，對於定中的境界，怎敢妄言呢？因為居士求法心切，提問的意圖懇切周到，所以才敢依據聖言量，略微陳述其大概。所說的五陰，乃是一切眾生共同承受生死之苦的工具。修行的人，沒有不破五陰而能超越生死的。所以如來出世，僅僅只是爲了破除眾生五陰生死的工具。即一代時教，全部都是破陰之談，散佈在五時之中，無處不在講述。但沒有次第，只有《楞嚴經》一部經，收盡了一代時教，統攝了迷悟修證的因果，詳細地闡述了聖凡二路，以便修行者走上涅槃之路。所以修證的位次，始終詳細。而且又特別闡述了定中破陰的境界，因為這部經的真修，專門以禪定一門深入，而以破陰來驗證其淺深。所以它的位次不同於《華嚴經》、《瓔珞經》等的說法。因為《華嚴經》是圓圓果海，一位具足一切位，雖然設立了行布，但不說斷證，主要在於藉此顯示圓融。所以初發心時便成正覺，這是以果覺為因心。《瓔珞經》的位次雖然詳細，但意在分斷分證，所以依據見思、塵沙、無明，來確定行布。如天臺宗所闡明的那樣。這部經與那兩部經，截然不同。單單依據《楞嚴經》的大定，頓悟漸修。所以以不生滅心為本修因，是先悟妙圓真心為本發心。即以此心漸斷習氣，以定位次淺深。正如《起信論》所說，發心修行，以悟真如為根本。至於斷惑，論中又多依據相宗的斷證，特別依據六粗三細，以定位次。這就是先悟后修，所以論就破惑定。
【English Translation】 English version: Scholars have generally not paid attention to these issues. Even works like 'Shanye Tongyi' only slightly elaborate on the Three Gradual Stages and the texts on the stages of attainment, without detailed matching of the positions. The question of 'Rulai Wen Yunyun' shows profound insight. Shanye's understanding is superficial and obscure, and his samadhi (禪定) is not deep, the Five Skandhas (五陰) are not broken. How dare he speak rashly about the states in samadhi? Because the lay practitioner is eager for the Dharma (法), and the intention of the question is earnest and thorough, he dares to briefly state its outline based on the authority of the sacred words. The so-called Five Skandhas are the tools by which all sentient beings commonly endure the suffering of birth and death. There is no practitioner who can transcend birth and death without breaking the Five Skandhas. Therefore, the Tathagata (如來) appeared in the world solely to break the tools of birth and death of sentient beings' Five Skandhas. That is, the entire teachings of a lifetime are all discussions of breaking the skandhas, scattered throughout the Five Periods, spoken everywhere. But there is no order, only the 'Surangama Sutra' (楞嚴經) collects all the teachings of a lifetime, encompassing the causes and effects of delusion, enlightenment, cultivation, and realization, elaborating in detail the two paths of the saint and the ordinary, so that practitioners can embark on the path of Nirvana (涅槃). Therefore, the stages of cultivation and realization are detailed from beginning to end. Moreover, it specifically elaborates on the states of breaking the skandhas in samadhi, because the true practice of this sutra specializes in entering deeply through the gate of samadhi, and uses the breaking of the skandhas to verify its depth. Therefore, its stages are different from the teachings of the 'Avatamsaka Sutra' (華嚴經), 'Yingluo Sutra' (瓔珞經), etc. Because the 'Avatamsaka Sutra' is a perfect and complete sea of fruits, one position fully possesses all positions. Although it establishes practice, it does not speak of cutting off and realizing, mainly to show perfect fusion. Therefore, one attains perfect enlightenment at the initial aspiration, which is taking the fruit of enlightenment as the cause of the mind. Although the stages of the 'Yingluo Sutra' are detailed, its intention is to divide and cut off and realize, so it determines the practice based on views, thoughts, dust, sand, and ignorance, as explained by the Tiantai School. This sutra is completely different from those two sutras. It relies solely on the great samadhi of the 'Surangama Sutra', sudden enlightenment and gradual cultivation. Therefore, it takes the non-arising and non-ceasing mind as the fundamental cause of cultivation, which is first realizing the wonderful and perfect true mind as the fundamental aspiration. That is, gradually cutting off habitual tendencies with this mind, to determine the depth of the stages. Just as the 'Awakening of Faith in the Mahayana' (起信論) says, aspiring to practice, taking the realization of Suchness (真如) as the root. As for cutting off delusions, the treatise mostly relies on the cutting off and realization of the Consciousness-only School, especially relying on the six coarse and three subtle aspects to determine the stages. This is first enlightenment and then cultivation, so the treatise focuses on breaking delusions and entering samadhi.
位則易明。此經以破陰定位則難合。何也。若約論。則信位斷執取計名字起業。三種粗惑。三賢斷相續智相。二惑為粗中之細。細中之粗。初地至七地。斷三細中現相。八地至等覺斷轉相。金剛最後斷業相。此經中斷證之明文也。今若以五陰對惑。合位高下。則經義大不然矣。以經有明文。則曰理須頓悟。乘悟並消。此則不歷諸位矣。事須漸除。因次第盡。此又約斷以明位也。此經先悟后修。正與論義相符。若約論義。先斷惑業。在三賢。后斷無明在登地。與今經少異。詳今經文。三漸次中。即獲無生法忍。從是漸修。安立聖位。然無生法忍。乃登地已證平等真如。方得此忍。是經意以三漸中。專以真如為行本。且云。反流全一。六用不行。十方國土。皎然清凈。譬如琉璃。內懸寶月。後文云。識陰若盡。如凈琉璃。內含寶月。如是乃超十信。以至等覺圓明。入于如來妙莊嚴海。以此佛語證之。則在三漸次中。已超諸位。應于未登位前。已破識陰。又不待相似信位矣。又何敢妄以破陰次第。配諸位耶。諦觀佛意。必不然矣。此經正義。大與諸經不同者。以諸經蓋隨時隨機。對談修證中一段義。其所破惑。亦隨機偏重。乃一時應病之藥耳。此經總收一代時教。無機不攝。重在單破生死根本。專指淫習為生死之根。大定乃
破敵之具。故經特出。發業潤生。二種無明。是以大定直破八識根本無明。而以定斫窮。縱八識未破。而見思塵沙粗惑。任運先落。至若以不生滅心。為本修因。正是以金剛心為禪定本。故經云。是名妙蓮華。金剛王寶覺。由是觀之。則初修定時。在三漸次中。以定研窮。已破八識。透出金剛心地。正是理須頓悟。乘悟並消。則能超越諸位矣。若云。從此安立聖位。則是事須漸除。因次第盡。乃約侵斷。歷劫無明習氣。特就厚薄輕重。約位。以判淺深高下耳。斯約頓悟漸修。則由破陰而入位。元無二路也。此義正與溈山云。若人一念頓了自心。是名為悟。即以所悟。凈除現業流識。是名為修。非此外別有修也。以眾生隨生死流。流有四種。謂欲流。有流見流。無明流。今三漸次中。欲愛乾枯。根境不偶。現前殘質。不復續生。乃斷欲有見三流也。名干慧地者。言干有其慧。未與如來法流水接。是無明流尚未乾耳。此無明流。乃金剛心中無明流。宗門目為真常流注。故經結位文云。是覺始獲金剛心中。初干慧地。此言從前漸次。得干慧以來。直至等覺。金剛心中。無明習氣之流。才得干耳。由是觀之。於三漸次中。已破八識。頓悟自心。從入信以來。直至等覺。通斷無明習氣。正是事須漸除。因次第盡也。所以無明。必
【現代漢語翻譯】 現代漢語譯本： 破敵之具，故此經特別指出。『發業』（引發業力）和『潤生』（滋潤生命）這兩種無明，因此用大定直接破除八識根本的無明。用禪定來徹底斬斷無明。即使八識沒有完全破除，見惑、思惑、塵沙惑這些粗淺的迷惑，也會自然而然地脫落。如果以不生滅的心作為修行的根本原因，這正是以金剛心作為禪定的根本。所以經中說：『這叫做妙蓮華，金剛王寶覺』。由此看來，最初修定時，在三漸次中，用禪定來徹底研究，已經破除了八識，透出金剛心地，這正是理應頓悟，乘著頓悟的力量一併消除，就能超越各個階位了。如果說，從此安立聖位，這就是事須漸除，因為次第窮盡。乃是就逐漸侵蝕斷除，經歷漫長劫數的無明習氣，特別就其厚薄輕重，按照階位，來判斷其淺深高下罷了。這說的是頓悟漸修，從破陰而進入階位，原本沒有兩條路。這個意義正與溈山所說相符：『如果有人一念之間頓悟了自己的心，這叫做悟。』即用所悟到的，來凈化消除現前的業力流識，這叫做修。並非此外還有別的修。因為眾生隨著生死之流，流有四種，即欲流、有流、見流、無明流。現在三漸次中，欲愛乾枯，根境不偶合，現前的殘餘之質，不再繼續產生，乃是斷除了欲流、有流、見流。稱為『干慧地』，是說具有智慧，但尚未與如來法流水相接，是無明流尚未乾枯。這無明流，乃是金剛心中的無明流，宗門稱之為真常流注。所以經文總結階位時說：『是覺悟開始獲得金剛心中的初干慧地。』這說的是從前漸次，得到干慧以來，直至等覺，金剛心中，無明習氣的流，才得以乾枯。由此看來，在三漸次中，已經破除了八識，頓悟了自心，從入信以來，直至等覺，貫通斷除無明習氣，這正是事須漸除，因為次第窮盡。所以無明，必然
【English Translation】 English version: The means to defeat enemies. Therefore, this sutra specifically points it out. 'Karma-generating' (發業) [initiating karmic actions] and 'life-sustaining' (潤生) [nourishing life] are the two kinds of ignorance (無明). Therefore, with great samadhi (大定), directly break through the fundamental ignorance of the eight consciousnesses (八識). Use samadhi to thoroughly chop off ignorance. Even if the eight consciousnesses are not completely broken through, the coarse delusions of views (見惑), thoughts (思惑), and dust-like afflictions (塵沙惑) will naturally fall away. If one takes the non-arising, non-ceasing mind as the fundamental cause of cultivation, this is precisely taking the diamond mind (金剛心) as the foundation of samadhi. Therefore, the sutra says: 'This is called the wonderful lotus flower, the vajra king's precious enlightenment (妙蓮華，金剛王寶覺).' From this perspective, when initially cultivating samadhi, within the three gradual stages (三漸次), use samadhi to thoroughly investigate, having already broken through the eight consciousnesses, revealing the diamond mind-ground. This is precisely the principle of sudden enlightenment, riding on the power of enlightenment to eliminate everything together, then one can transcend all stages. If it is said that from this point, one establishes the holy position, then this is a matter of gradual elimination, because the sequence is exhausted. It refers to gradually eroding and cutting off the habitual energies of ignorance over countless kalpas, especially based on their thickness, lightness, and heaviness, according to the stages, to judge their shallowness, depth, height, and lowness. This speaks of sudden enlightenment and gradual cultivation, entering the stages from breaking through the skandhas (陰), originally there are no two paths. This meaning is consistent with what Guishan (溈山) said: 'If a person suddenly understands their own mind in a single thought, this is called enlightenment.' That is, using what is enlightened, to purify and eliminate the present karmic flow of consciousness, this is called cultivation. There is no other separate cultivation besides this. Because sentient beings follow the flow of birth and death, there are four kinds of flows, namely the flow of desire (欲流), the flow of existence (有流), the flow of views (見流), and the flow of ignorance (無明流). Now, in the three gradual stages, the love of desire dries up, the roots and objects do not coincide, and the remaining substance of the present does not continue to arise, thus cutting off the flows of desire, existence, and views. It is called the 'dry wisdom ground' (干慧地), meaning that it has wisdom, but has not yet connected with the Dharma water flow of the Tathagata (如來), meaning that the flow of ignorance has not yet dried up. This flow of ignorance is the flow of ignorance in the diamond mind, which the Zen school calls the true constant flow. Therefore, the sutra concludes the stages by saying: 'This awakening begins to obtain the initial dry wisdom ground in the diamond mind.' This speaks of from the previous gradual stages, obtaining dry wisdom, up to equal enlightenment (等覺), in the diamond mind, the flow of habitual energies of ignorance is only able to dry up. From this perspective, in the three gradual stages, the eight consciousnesses have already been broken through, the mind has been suddenly enlightened, from entering faith, up to equal enlightenment, thoroughly cutting off the habitual energies of ignorance, this is precisely a matter of gradual elimination, because the sequence is exhausted. Therefore, ignorance must
歷諸位而後盡者。以從真凈界中。瞥生一念無明。遂起生死。無量劫來。起惑造業。皆是無明妄想之咎。以遭曠劫生死時長。染著愛慾。習氣深厚。必須以金剛心。重重磨鍊。方始得還本源心地。故從信位。即云圓妙開敷。中道純真。末後乃云如是重重。單復十二者。正顯以此大定。消磨習氣之功也。且如經云。五陰各各皆是妄想為本。若破陰對位。則經初信文中便云。即以此心中中流入。一切妄想。滅盡無餘。又安可以帶陰而入諸位耶。若帶妄想而修。則不名為真修矣。且三漸次中。欲愛乾枯。根境不偶。現前殘質。不復續生。此則已出三界生死矣。後文識陰盡。則超命濁。豈但破色陰耶。受乃執受。四大有苦樂等。若受陰不破。則不得正受。若想陰不破。則難入妙奢摩他。若行陰不破。則生滅不停。非為正定。若識陰不破。則未悟真心。難立諸位。由此證之。則在三漸次中。已破五陰。決不帶五陰而入諸位也明矣。豈可單破色陰耶。由五陰俱破。方名真悟。由破八識進修。乃名真修。是則破五陰。乃頓悟其理。其後諸位。但約大定。以消磨歷劫無明習氣。正謂事須漸除。至若五十五位。諸妙功德。以如來藏中。具有恒沙稱性功德。向被無明。變作恒沙生死業習。今以金剛如幻三昧。磨鍊業習。化作神通妙用耳。以
【現代漢語翻譯】 現代漢語譯本：經歷了各個階段最終達到圓滿。這是因為從真凈界中，最初產生了一念無明（avidyā，ignorance），於是開始了生死輪迴。無量劫以來，產生迷惑、造作惡業，都是無明妄想的過錯。由於經歷了漫長生死輪迴，染著于愛慾，習氣深厚，必須用金剛般的心，重重磨練，才能迴歸本源心地。所以從信位開始，就說『圓妙開敷，中道純真』，最後說『如是重重，單復十二者』，正是爲了顯示用這種大定（mahāsamādhi，great concentration）來消磨習氣的功效。比如經文說，五陰（pañca-skandha，five aggregates）各自都是以妄想為根本。如果破除五陰對應于各個位次，那麼經文最初的信位中就說，『即以此心中中流入，一切妄想，滅盡無餘』，又怎麼可以帶著五陰而進入各個位次呢？如果帶著妄想而修行，就不叫做真修了。而且在三漸次中，欲愛乾枯，根境不相遇合，現前的殘餘之質，不再繼續產生，這就可以說是已經脫離三界生死了。後面的經文說識陰（vijñāna-skandha，consciousness aggregate）盡，就超越了命濁，豈止是破除了色陰（rūpa-skandha，form aggregate）呢？受（vedanā，feeling）是執受，四大（catvāri mahābhūtāni，four great elements）有苦樂等感受，如果受陰不破，就不能得到正受。如果想陰（saṃjñā-skandha，perception aggregate）不破，就難以進入妙奢摩他（śamatha，calm abiding）。如果行陰（saṃskāra-skandha，volitional activities aggregate）不破，那麼生滅就不會停止，就不是正定。如果識陰不破，就沒有領悟真心，難以安立各個位次。由此可以證明，在三漸次中，已經破除了五陰，決不是帶著五陰而進入各個位次，這很明顯。怎麼能說是隻破除了色陰呢？因為五陰都破除了，才叫做真悟。因為破除了八識（aṣṭa vijñāna，eight consciousnesses）而進修，才叫做真修。這就是說，破除五陰，是頓悟了真理。其後的各個位次，只是憑藉大定，來消磨歷劫的無明習氣，正是說事情需要逐漸去除。至於五十五位（pañcapañcāśat sthānāni，fifty-five stages of the bodhisattva path）的各種妙功德，是因為如來藏（tathāgatagarbha，womb of the tathāgata）中，具有恒河沙數般與自性相應的功德，過去被無明遮蔽，變成了恒河沙數般的生死業習，現在用金剛如幻三昧（vajra-māyā-samādhi，diamond-like illusory concentration）磨練業習，化作神通妙用罷了。 English version: One experiences all stages before reaching the end. This is because from the realm of true purity, a single thought of ignorance (avidyā) arises, leading to the cycle of birth and death. For countless kalpas, the arising of delusion and the creation of karma are all due to the fault of ignorance and deluded thoughts. Having undergone long periods of birth and death, one becomes attached to love and desire, and the habitual tendencies become deeply ingrained. One must use a diamond-like mind to repeatedly refine oneself in order to return to the original source of the mind-ground. Therefore, from the stage of faith, it is said, 'perfect and wondrous unfolding, the pure truth of the Middle Way.' And finally, it is said, 'such repeated, single and combined twelve,' which precisely reveals the efficacy of using this great concentration (mahāsamādhi) to wear away habitual tendencies. For example, the sutra says that each of the five aggregates (pañca-skandha) is based on delusion. If the breaking of the aggregates corresponds to the stages, then the initial stage of faith in the sutra says, 'immediately with this mind flowing inward, all deluded thoughts are extinguished without remainder.' How then can one enter the stages while carrying the aggregates? If one cultivates with delusion, it cannot be called true cultivation. Moreover, in the three gradual stages, the desire for love dries up, the roots and objects do not meet, and the remaining substance that is present does not continue to arise. This can be said to have already escaped the cycle of birth and death in the three realms. Later, the text says that when the consciousness aggregate (vijñāna-skandha) is exhausted, one transcends the turbidity of life, not just breaking the form aggregate (rūpa-skandha). Feeling (vedanā) is the grasping, the four great elements (catvāri mahābhūtāni) have feelings of suffering and pleasure, etc. If the feeling aggregate is not broken, one cannot attain right feeling. If the perception aggregate (saṃjñā-skandha) is not broken, it is difficult to enter wondrous calm abiding (śamatha). If the volitional activities aggregate (saṃskāra-skandha) is not broken, then birth and death will not cease, and it will not be right concentration. If the consciousness aggregate is not broken, then one has not awakened to the true mind, and it is difficult to establish the various stages. From this, it can be proven that in the three gradual stages, the five aggregates have already been broken, and one definitely does not enter the various stages carrying the five aggregates. This is very clear. How can it be said that only the form aggregate is broken? Because all five aggregates are broken, it is called true awakening. Because one cultivates by breaking the eight consciousnesses (aṣṭa vijñāna), it is called true cultivation. That is to say, breaking the five aggregates is a sudden awakening to the truth. The subsequent stages are only about using great concentration to wear away the habitual tendencies of ignorance from past kalpas, which is precisely saying that things must be gradually removed. As for the various wondrous merits of the fifty-five stages (pañcapañcāśat sthānāni), it is because the tathāgatagarbha (womb of the tathāgata) contains merits as numerous as the sands of the Ganges that correspond to the self-nature. In the past, it was obscured by ignorance and transformed into karmic habits of birth and death as numerous as the sands of the Ganges. Now, the diamond-like illusory concentration (vajra-māyā-samādhi) is used to refine the karmic habits and transform them into miraculous powers.
【English Translation】 English version: One experiences all stages before reaching the end. This is because from the realm of true purity, a single thought of ignorance (avidyā) arises, leading to the cycle of birth and death. For countless kalpas, the arising of delusion and the creation of karma are all due to the fault of ignorance and deluded thoughts. Having undergone long periods of birth and death, one becomes attached to love and desire, and the habitual tendencies become deeply ingrained. One must use a diamond-like mind to repeatedly refine oneself in order to return to the original source of the mind-ground. Therefore, from the stage of faith, it is said, 'perfect and wondrous unfolding, the pure truth of the Middle Way.' And finally, it is said, 'such repeated, single and combined twelve,' which precisely reveals the efficacy of using this great concentration (mahāsamādhi) to wear away habitual tendencies. For example, the sutra says that each of the five aggregates (pañca-skandha) is based on delusion. If the breaking of the aggregates corresponds to the stages, then the initial stage of faith in the sutra says, 'immediately with this mind flowing inward, all deluded thoughts are extinguished without remainder.' How then can one enter the stages while carrying the aggregates? If one cultivates with delusion, it cannot be called true cultivation. Moreover, in the three gradual stages, the desire for love dries up, the roots and objects do not meet, and the remaining substance that is present does not continue to arise. This can be said to have already escaped the cycle of birth and death in the three realms. Later, the text says that when the consciousness aggregate (vijñāna-skandha) is exhausted, one transcends the turbidity of life, not just breaking the form aggregate (rūpa-skandha). Feeling (vedanā) is the grasping, the four great elements (catvāri mahābhūtāni) have feelings of suffering and pleasure, etc. If the feeling aggregate is not broken, one cannot attain right feeling. If the perception aggregate (saṃjñā-skandha) is not broken, it is difficult to enter wondrous calm abiding (śamatha). If the volitional activities aggregate (saṃskāra-skandha) is not broken, then birth and death will not cease, and it will not be right concentration. If the consciousness aggregate is not broken, then one has not awakened to the true mind, and it is difficult to establish the various stages. From this, it can be proven that in the three gradual stages, the five aggregates have already been broken, and one definitely does not enter the various stages carrying the five aggregates. This is very clear. How can it be said that only the form aggregate is broken? Because all five aggregates are broken, it is called true awakening. Because one cultivates by breaking the eight consciousnesses (aṣṭa vijñāna), it is called true cultivation. That is to say, breaking the five aggregates is a sudden awakening to the truth. The subsequent stages are only about using great concentration to wear away the habitual tendencies of ignorance from past kalpas, which is precisely saying that things must be gradually removed. As for the various wondrous merits of the fifty-five stages (pañcapañcāśat sthānāni), it is because the tathāgatagarbha (womb of the tathāgata) contains merits as numerous as the sands of the Ganges that correspond to the self-nature. In the past, it was obscured by ignorance and transformed into karmic habits of birth and death as numerous as the sands of the Ganges. Now, the diamond-like illusory concentration (vajra-māyā-samādhi) is used to refine the karmic habits and transform them into miraculous powers.
所化者淺。故其位下。所化者深。故其位高。圭山云。覺前前非。名後後位。以此觀之。此經大義。單以觀心研窮。進破無明。約位以明證入之淺深。非分斷分證之可比。由先破陰。而後八位。非約破五陰。以配諸位也明矣。又豈可執定破陰。以並行布位次耶。然破陰之說。佛恐諸修行人。得少為足。錯亂修習。故特申明。以防邪誤。非就此以明位也。且識陰未破。墮落二乘。則可知矣。若禪門頓悟自心。頓出生死。則不落階級。乃是三漸次中。頓破八識。自然超越諸位。然祖師雖云超越。但云素法身佛。未必具有相光莊嚴。神通妙用。即諸佛如來。未有不悟自心。而成佛者。若一悟便了無事。則諸佛又何假更歷三大阿僧祇劫耶。今人蒲團未穩。以世智聰明。掠古人公案。自逞知見。妄言證聖。自為超佛越祖。乃是憎上慢人。未得謂得。墮大妄語。可不懼哉。此輩豈可以破陰不破陰。與真修之士同日而語耶。昨東行。見禪者甚多。而墮上慢者不少。山野特舉破陰。以印正之。聞者慚服。頗折其邪。見白衣談禪。多墮此病。惟今真修。但以三漸次行頓悟自心。頓出生死一著為急務。若自心一明。識陰自破。則前四陰。不待破而自破。且如將頭臨白刃。一似斬春風。豈色陰能礙也。又云。老僧能轉十二時。又云。入息不居
【現代漢語翻譯】 現代漢語譯本： 所教化的人程度淺，所以他的地位低。所教化的人程度深，所以他的地位高。圭山禪師說：『覺悟到之前的錯誤，就名為之後的地位。』以此來看，這部經的大義，僅僅在於觀察內心來研究窮盡，進而破除無明，根據地位來闡明證入的深淺，不是分斷分證可以相比的。由於先破除五陰中的色陰，然後才有後面的八個位次，這顯然不是根據破除五陰來配合各個位次。又怎麼可以執著于破除色陰，以此來並行排列位次呢？然而，佛陀闡述破除色陰的說法，是擔心修行人得到少許就滿足，錯誤地修習，所以特別申明，以防止邪誤，不是就此來闡明位次。況且，如果識陰沒有破除，就會墮落到二乘的境界，這就可以知道了。如果禪門頓悟自心，頓然了脫生死，就不落入階級，乃是在三漸次中，頓然破除八識，自然超越各個位次。然而，祖師雖然說超越，但只是說具備了樸素的法身佛，未必具有相好光明莊嚴，神通妙用。即使是諸佛如來，也沒有不悟自心而成佛的。如果一旦覺悟就萬事了結，那麼諸佛又何必再經歷三大阿僧祇劫呢？現在的人蒲團還沒坐穩，就憑藉世俗的聰明，掠取古人的公案，自以為是地發表見解，妄言自己證得了聖果，自認為超越了佛和祖師，乃是增上慢人，未得到就說得到，犯下大妄語，難道不害怕嗎？這些人怎麼可以和真正修行的人相提並論，談論破除色陰與否呢？昨天向東走，看到禪者很多，而墮入增上慢的人也不少。我特意舉出破除色陰的說法，來印證他們，聽到的人慚愧信服，頗為折服了他們的邪見。看到白衣談論禪，大多墮入這種毛病。只有現在真正修行的人，才應該以三漸次來修行頓悟自心，頓然了脫生死這一著作為最緊要的任務。如果自心一旦明瞭，識陰自然破除，那麼前四陰，不用破除也會自然破除。就好比將頭放在刀刃上，就像斬斷春風一樣，難道色陰能夠阻礙嗎？又說：『老僧能夠運轉十二時。』又說：『入息不居。』 English version: Those who are transformed are shallow, hence their position is low. Those who are transformed are profound, hence their position is high. Guishan (Mount Gui) said, 'Realizing the past mistakes is called the subsequent position.' From this perspective, the great meaning of this sutra lies solely in observing the mind to investigate thoroughly, thereby breaking through ignorance. It elucidates the depth of realization based on position, which cannot be compared to partial severance and partial realization. Because the form aggregate (rupa-skandha) is broken first, followed by the eight positions, it is clear that it is not about matching the five aggregates with various positions. How can one cling to the breaking of the form aggregate to arrange the positions in parallel? However, the Buddha's explanation of breaking the form aggregate is out of concern that practitioners might be content with little and practice incorrectly. Therefore, he specifically clarifies it to prevent erroneous understanding, not to elucidate positions based on this. Moreover, if the consciousness aggregate (vijnana-skandha) is not broken, one will fall into the realm of the two vehicles (sravakas and pratyekabuddhas), which is evident. If the Chan (Zen) school has a sudden enlightenment of one's own mind and a sudden liberation from birth and death, it does not fall into a hierarchy. It is within the three gradual stages that the eight consciousnesses are suddenly broken, naturally transcending all positions. However, although the patriarchs speak of transcendence, they only refer to possessing the simple Dharmakaya Buddha, not necessarily having the adornments of auspicious marks and light, or miraculous powers. Even the Buddhas and Tathagatas have not attained Buddhahood without realizing their own minds. If one enlightenment were to resolve everything, why would the Buddhas need to go through three great asamkhya kalpas (incalculable eons)? Nowadays, people have not even sat firmly on their meditation cushions, yet they use worldly cleverness to seize upon the cases of the ancients, presumptuously expressing their views, falsely claiming to have attained sainthood, and considering themselves to have surpassed the Buddhas and patriarchs. They are people with increased arrogance, claiming to have attained what they have not, committing great lies. Should they not be afraid? How can these people be compared to true practitioners, discussing whether or not the form aggregate is broken? Yesterday, traveling east, I saw many Chan practitioners, but not a few who had fallen into increased arrogance. I specifically brought up the breaking of the form aggregate to verify them. Those who heard it were ashamed and convinced, and their wrong views were somewhat subdued. Seeing laypeople discussing Chan, many fall into this fault. Only those who truly practice now should take the practice of the three gradual stages to suddenly enlighten their own minds and suddenly liberate from birth and death as the most urgent task. If one's own mind is once clear, the consciousness aggregate will naturally be broken, and then the previous four aggregates will be broken without needing to be broken. It is like placing one's head on the blade of a knife, as if cutting through the spring breeze. How can the form aggregate hinder it? It is also said, 'The old monk can turn the twelve hours.' It is also said, 'The incoming breath does not abide.'
【English Translation】 Those who are transformed are shallow, hence their position is low. Those who are transformed are profound, hence their position is high. Guishan (Mount Gui) said, 'Realizing the past mistakes is called the subsequent position.' From this perspective, the great meaning of this sutra lies solely in observing the mind to investigate thoroughly, thereby breaking through ignorance. It elucidates the depth of realization based on position, which cannot be compared to partial severance and partial realization. Because the form aggregate (rupa-skandha) is broken first, followed by the eight positions, it is clear that it is not about matching the five aggregates with various positions. How can one cling to the breaking of the form aggregate to arrange the positions in parallel? However, the Buddha's explanation of breaking the form aggregate is out of concern that practitioners might be content with little and practice incorrectly. Therefore, he specifically clarifies it to prevent erroneous understanding, not to elucidate positions based on this. Moreover, if the consciousness aggregate (vijnana-skandha) is not broken, one will fall into the realm of the two vehicles (sravakas and pratyekabuddhas), which is evident. If the Chan (Zen) school has a sudden enlightenment of one's own mind and a sudden liberation from birth and death, it does not fall into a hierarchy. It is within the three gradual stages that the eight consciousnesses are suddenly broken, naturally transcending all positions. However, although the patriarchs speak of transcendence, they only refer to possessing the simple Dharmakaya Buddha, not necessarily having the adornments of auspicious marks and light, or miraculous powers. Even the Buddhas and Tathagatas have not attained Buddhahood without realizing their own minds. If one enlightenment were to resolve everything, why would the Buddhas need to go through three great asamkhya kalpas (incalculable eons)? Nowadays, people have not even sat firmly on their meditation cushions, yet they use worldly cleverness to seize upon the cases of the ancients, presumptuously expressing their views, falsely claiming to have attained sainthood, and considering themselves to have surpassed the Buddhas and patriarchs. They are people with increased arrogance, claiming to have attained what they have not, committing great lies. Should they not be afraid? How can these people be compared to true practitioners, discussing whether or not the form aggregate is broken? Yesterday, traveling east, I saw many Chan practitioners, but not a few who had fallen into increased arrogance. I specifically brought up the breaking of the form aggregate to verify them. Those who heard it were ashamed and convinced, and their wrong views were somewhat subdued. Seeing laypeople discussing Chan, many fall into this fault. Only those who truly practice now should take the practice of the three gradual stages to suddenly enlighten their own minds and suddenly liberate from birth and death as the most urgent task. If one's own mind is once clear, the consciousness aggregate will naturally be broken, and then the previous four aggregates will be broken without needing to be broken. It is like placing one's head on the blade of a knife, as if cutting through the spring breeze. How can the form aggregate hinder it? It is also said, 'The old monk can turn the twelve hours.' It is also said, 'The incoming breath does not abide.'
陰界。出息不涉眾緣。豈在受想行陰里。六祖臨終自知去處。豈非隨愿所往。如是殆非妄言證聖者可擬也。吾人只貴究明自心。求出生死一著。且不必論破陰與位次合不合。以理揆之。聖言證明。闇劣之見如此。高明有以教之。
西堂廣智請益教乘六疑
一問古人判教云。雙垂兩相。二始同時。初說華嚴。本被大乘。二乘絕分。鹿苑轉四諦時。身子目連。尚未舍邪出家。何故華嚴結末文中。有聲聞舍利弗等。若據結文。二乘得聞華嚴。何故斥云二乘絕分。文義俱違。愿垂分祈。
答。教中說十方諸佛。一身一智慧。故十方佛土中。唯說一乘法。所以菩提場中。初成正覺。即說華嚴為最上一乘法。獨被大根眾生。是謂稱實智說。爭柰眾生根機不一。有中下劣解。不見不聞。則為絕分。故隨劣機感。現小化身。八相成道。于鹿野苑。說三乘法。所謂佛真法身。猶若虛空。應物現形。如水中月。以但隨機感。故現身耳。其所說法。為權智也。華嚴會上。逝多林中。文殊象王迴旋。則舍利弗等。六千比丘。成道于言下。是亦地上菩薩。名大阿羅漢。今佛既現小應身。示生人間。而諸外道堅執我見。未易攝化。故舍利等。亦隨現聲聞。輔揚法化。為影響眾。所謂內秘外現之儔。非實聲聞也。其斥二乘絕分者。
【現代漢語翻譯】 現代漢語譯本： 陰界（指脫離色慾的境界）。出息不涉及眾多因緣。難道還在受、想、行陰（五蘊中的后三者，指精神活動）里嗎？六祖慧能臨終時自己知道去處。難道不是隨自己的願望前往嗎？像這樣大概不是虛妄之言，證得聖果的人可以比擬的。我們只注重探究明白自己的心。尋求脫離生死的關鍵。且不必討論破陰（打破五陰的束縛）與位次（修行所達到的果位）是否相合。用道理來衡量。聖人的言論可以證明。我等淺薄的見解就是這樣。高明的人有更好的見解請指教。
西堂廣智請教教乘的六個疑問
一問：古人判教說，『雙垂兩相（指佛陀同時示現法身和應身），二始同時（指佛陀同時開始說華嚴經和小乘教法）』。最初說《華嚴經》，本來是為大乘根器的人說的。二乘（聲聞乘和緣覺乘）沒有份。在鹿野苑轉四諦法輪時，舍利弗（智慧第一的佛陀弟子）和目連（神通第一的佛陀弟子）還沒有捨棄邪見出家。為什麼《華嚴經》結尾的經文中，有聲聞舍利弗等？如果根據結尾的經文，二乘可以聽聞《華嚴經》。為什麼又說二乘沒有份？經文和意義都相違背。希望您能詳細解釋。 答：教義中說十方諸佛，一身一智慧。所以十方佛土中，只說一乘法。所以在菩提樹下，初成正覺，就說《華嚴經》為最上一乘法，只為大根器的眾生說。這是稱合真實智慧所說的。無奈眾生的根器不一樣，有中下等淺薄的理解，不見不聞，就認為沒有份。所以隨著低劣根器的感應，示現小的化身，八相成道（佛陀一生經歷的八個重要階段），在鹿野苑，說三乘法。所謂佛的真法身，就像虛空一樣，應物現形，像水中的月亮。只是隨著機緣感應，才示現身形。其所說的法，是權巧方便的智慧。《華嚴經》會上，逝多林中，文殊菩薩（智慧的象徵）和大象王迴旋，舍利弗等六千比丘，在言下就成道了。這也是地上菩薩，名為大阿羅漢。現在佛既然示現小的應身，示生在人間。而那些外道堅執自己的見解，不容易攝受教化。所以舍利弗等，也隨著示現聲聞，輔助弘揚佛法，作為影響眾。所謂內秘外現的一類人，不是真正的聲聞。其斥責二乘沒有份的，
【English Translation】 English version: The realm of Yin (referring to the state of being free from sensual desires). Outgoing breath does not involve numerous causes and conditions. Is it still within the realms of sensation, perception, volition, and consciousness (the latter three of the five aggregates, referring to mental activities)? The Sixth Patriarch Huineng knew his destination at the time of his death. Wasn't it going wherever he wished? Like this, it is probably not a false statement, and those who have attained sainthood can be compared to it. We only value investigating and understanding our own minds. Seeking the key to escaping birth and death. And there is no need to discuss whether breaking the Yin (breaking the bondage of the five aggregates) is consistent with the position (the fruit attained through practice). Measure it with reason. The words of the saints can prove it. Our shallow views are like this. Those with higher understanding, please teach me.
Xitang Guangzhi asks for advice on six doubts about the teachings
Question 1: The ancients judged the teachings and said, 'Simultaneously displaying both forms (referring to the Buddha simultaneously manifesting the Dharmakaya and the Nirmanakaya), the two beginnings are simultaneous (referring to the Buddha simultaneously beginning to speak the Avatamsaka Sutra and the Hinayana teachings).' Initially, the Avatamsaka Sutra was spoken, originally for those with Mahayana roots. The two vehicles (Sravakayana and Pratyekabuddhayana) have no share. When the Four Noble Truths were taught in Deer Park, Sariputra (the Buddha's disciple foremost in wisdom) and Maudgalyayana (the Buddha's disciple foremost in supernatural powers) had not yet renounced their heretical views and become monks. Why are there Sravaka Sariputra, etc., in the concluding text of the Avatamsaka Sutra? If according to the concluding text, the two vehicles can hear the Avatamsaka Sutra. Why is it said that the two vehicles have no share? The text and meaning contradict each other. I hope you can explain in detail. Answer: The teachings say that the Buddhas of the ten directions have one body and one wisdom. Therefore, in the Buddha lands of the ten directions, only the One Vehicle Dharma is spoken. Therefore, under the Bodhi tree, upon first attaining enlightenment, the Avatamsaka Sutra was spoken as the supreme One Vehicle Dharma, only for beings with great roots. This is what is spoken in accordance with true wisdom. Helplessly, the roots of sentient beings are not the same, and there are those with mediocre and inferior understanding, who do not see or hear, and think they have no share. Therefore, in response to the inferior roots, a small manifestation body is shown, and the eight stages of enlightenment (the eight important stages in the Buddha's life) are enacted. In Deer Park, the Three Vehicle Dharma is spoken. The so-called true Dharmakaya of the Buddha is like empty space, manifesting forms in response to things, like the moon in the water. It is only in response to the opportunity that the form is manifested. The Dharma spoken is the wisdom of skillful means. At the assembly of the Avatamsaka Sutra, in Jeta Grove, Manjushri Bodhisattva (the symbol of wisdom) and the Great Elephant King revolved, and six thousand Bhikshus, including Sariputra, attained enlightenment upon hearing the words. These are also Bodhisattvas on the ground, named Great Arhats. Now that the Buddha has manifested a small response body and was born in the human world. And those heretics stubbornly cling to their own views, and are not easily subdued and taught. Therefore, Sariputra, etc., also manifest as Sravakas, assisting in propagating the Dharma, as an influential group. The so-called people who are inwardly secret and outwardly manifest are not true Sravakas. The rebuke that the two vehicles have no share,
乃斥實行執相聲聞。而舍利等受呵。正為鼓簧法化耳。大似優戲場中。各作一腳。以發悲歡離合之情。及至散場。則了無干涉。故菩薩利生。如嬉戲然。調而應。偶而會。豈實法耶。
二問華嚴經中。普眼不見普賢。如是三度入定。遍觀三千大千世界不見。卻來白佛。佛教靜三昧中。起念便見。普眼才起一念。即見在虛空中。若普賢之身。是一真法界。應在三昧中見。何故不見。若普賢是色相身。未入定時應見。何故佛教起念方見耶。
答。法身無相。饒他普眼。亦莫能覷。于定中求而不見者。以法身無彼此迭相見故。是知可見者。乃就第二門頭。故起念方見耳。
三問起信論中。真如內熏。故有妄心。厭生死苦。要求涅槃。妄心有二。一者凡夫二乘。依事識熏修。二者菩薩。依業識熏修。今之學人蔘究。但依事識。不能依業識。參禪本是大乘法門。若依事識而參。返成凡夫二乘之行。若參時二識同用。又違古人云。離心意識參。愿垂開決。
答。教說凡夫二乘依事識修。菩薩依業識修。乃約就依識發心取證耳。今參禪人發心。雖是事識。而用志直要打破業識漆桶。直透向上未迷已前一著。不落二識巢臼。若得少為足。便不能離心意識矣。
四問古人云。不貴子之行履。祇貴子之見地
【現代漢語翻譯】 乃是斥責那些只注重實行和執著于表相的聲聞乘修行者。而舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）等人受到呵斥，實際上是爲了引導和教化他們。這很像在戲臺上，每個人扮演一個角色，以展現悲歡離合的情感。等到散場時，就沒有任何瓜葛了。所以菩薩利益眾生，就像遊戲一樣，協調而應機，偶然相遇，難道是真實不變的法嗎？
二問：《華嚴經》（Avataṃsaka Sūtra）中，普眼菩薩（Samantabhadra，象徵一切諸佛的理德與行德）為何在入定后，遍觀三千大千世界都無法見到普賢菩薩（Samantabhadra，象徵一切諸佛的理德與行德）？卻在請教佛陀后，佛陀讓他從禪定中生起一念，便見到了普賢菩薩。如果普賢菩薩的身是一真法界（Dharmadhatu，一切法的真實本性），那麼應該在三昧（Samadhi，禪定）中見到。為何不見？如果普賢菩薩是色相之身，那麼未入定時就應該見到，為何佛陀讓他生起一念才見到呢？
答：法身（Dharmakaya，佛的真身，超越一切形相）無相，即使是普眼菩薩，也無法窺見。在禪定中尋求而不得見，是因為法身沒有彼此相對的可見性。要知道，能夠被見到的，是就第二重門而言的，所以生起一念才能見到。
三問：《起信論》（Awakening of Faith in the Mahayana）中說，真如（Tathātā，事物的真實如是之性）內在的熏習，所以產生了妄心（false mind）。妄心厭惡生死之苦，想要尋求涅槃（Nirvana，解脫）。妄心有兩種，一是凡夫和二乘（Śrāvaka and Pratyekabuddha，聲聞乘和緣覺乘）之人，依靠事識（objective consciousness）熏修；二是菩薩，依靠業識（karmic consciousness）熏修。現在的學人蔘禪，只是依靠事識，不能依靠業識。參禪本來是大乘（Mahayana，大乘佛教）法門，如果依靠事識而參，反而成了凡夫二乘的行為。如果參禪時兩種識同時運用，又違背了古人說的『離心意識參』。希望您能開示。
答：教義上說凡夫二乘依靠事識修行，菩薩依靠業識修行，這是就依靠哪種識來發心和證悟而言的。現在參禪人發心，雖然是事識，但用意是要打破業識的漆桶，直透到未迷之前的本來面目，不落入兩種識的窠臼。如果得到少許就滿足，便不能離開心意識了。
四問：古人說：『不看重你的行為，只看重你的見地。』
【English Translation】 Modern English version: This is a rebuke to those Śrāvakas (hearers, disciples) who focus solely on practice and cling to appearances. The rebukes received by Śāriputra (one of the Buddha's ten great disciples, known for his wisdom) and others were actually intended to guide and transform them. It's much like in a theater, where each person plays a role to express emotions of sorrow, joy, separation, and reunion. Once the performance ends, there is no further involvement. Therefore, a Bodhisattva's (an enlightened being who postpones their own nirvana to help others achieve enlightenment) benefiting of sentient beings is like a play, harmonious and responsive, coincidental and meeting. Is it truly a real and unchanging Dharma (the teachings of the Buddha)?
Second question: In the Avataṃsaka Sūtra (Flower Garland Sutra), why couldn't the Bodhisattva Samantabhadra (representing the virtue of practice of all Buddhas) see the Bodhisattva Samantabhadra (representing the virtue of practice of all Buddhas) after entering Samadhi (a state of meditative consciousness) and observing the three thousand great thousand worlds? Yet, after asking the Buddha, the Buddha instructed him to generate a thought from Samadhi, and he saw the Bodhisattva Samantabhadra. If the body of Bodhisattva Samantabhadra is the Dharmadhatu (the realm of reality, the true nature of all things), then it should be seen in Samadhi. Why wasn't it seen? If Bodhisattva Samantabhadra has a physical form, then it should be seen before entering Samadhi. Why did the Buddha have him generate a thought to see it?
Answer: The Dharmakaya (the body of truth, the ultimate nature of the Buddha) is without form, so even Bodhisattva Samantabhadra cannot perceive it. The reason it cannot be found when sought in Samadhi is that the Dharmakaya has no mutual visibility. Know that what can be seen is in relation to the second gate, so it can only be seen when a thought arises.
Third question: In the Awakening of Faith in the Mahayana, it says that the inner perfuming of Tathātā (suchness, the true nature of reality) gives rise to the false mind. The false mind detests the suffering of birth and death and seeks Nirvana (liberation). There are two types of false mind: first, ordinary people and those of the Two Vehicles (Śrāvaka and Pratyekabuddha, the Hearer Vehicle and the Solitary Realizer Vehicle) rely on objective consciousness (objective consciousness) for cultivation; second, Bodhisattvas rely on karmic consciousness (karmic consciousness) for cultivation. Present-day practitioners of Chan (Zen) only rely on objective consciousness and cannot rely on karmic consciousness. Chan is originally a Mahayana (the Great Vehicle) path, but if one relies on objective consciousness, it becomes the practice of ordinary people and those of the Two Vehicles. If both consciousnesses are used simultaneously during Chan practice, it violates the ancients' saying, 'Practice Chan apart from mind, consciousness, and ideation.' I hope you can enlighten me.
Answer: The teachings say that ordinary people and those of the Two Vehicles rely on objective consciousness for cultivation, and Bodhisattvas rely on karmic consciousness for cultivation. This refers to which consciousness is relied upon to generate the aspiration and attain realization. Although the aspiration of present-day Chan practitioners arises from objective consciousness, the intention is to break through the lacquer bucket of karmic consciousness and directly penetrate to the original face before delusion, without falling into the trap of the two consciousnesses. If one is content with a little, one cannot leave mind, consciousness, and ideation.
Fourth question: The ancients said, 'I do not value your conduct, I only value your insight.'
。又云。見地不明。墮落坑塹。今諸方解說有二。一說博學經論。依解名為見地。一說悟明後。方為見地。若學解為見地。何故宗門不許看教。若悟後方是見地。即今初心操履。以何法為見地。免離墮坑之患耶。
答。解為見地。有三種不同。有學解。有信解。有悟解。若從教上。或祖師公案上解得。佛祖究竟處。不落枝岐。此雖是名見地。謂依地作解。其有未親言教。但只決定信自心。了無一物。是為信解。若參究。一旦明本有。是為悟解。此三皆名見地。但依他解。多落知見障。信解如此。亦要操修以臻實證。其悟解雖一念頓悟。尚有無始微細惑障。亦要凈除。是三種見地雖貴。若不行履。終難究竟。今古人所貴見地者。但就根器為本。非金不行履。古人一期之語。不可作實法會也。
五。問古人云參究。在搬柴運水行腳處參。今之學者。要在靜坐。參功有力。若在四威儀中。與物交接。心念紛飛。話頭沉沒。若惟靜坐。又違古人操履。若與物交。終日散心。如何令學人日用中。動靜無違也。
答。古人做工夫。要在行住坐臥。四威儀中看取。不是教你死死枯坐也。以初入禪。心多散動。姑就靜坐攝心。其實要將靜中做的。去動處驗看如何。若用心綿密。自然動靜如一。打成一片矣。今對境心
念紛飛。是于話頭全不得力。豈真參之人耶。為今只要話頭得力。不拘動靜。自然不被他轉矣。
六問又經云。心佛眾生。三無差別。又云。佛界等。眾生界等。又云。度盡眾生。方成佛道。若生佛平等。佛無度生之義。如何度盡眾生。方成佛道。若佛菩薩。度盡眾生。佛界似乎漸增。眾生界似乎漸減。云何謂生佛平等耶。
答。心佛眾生。本來平等。以眾生是佛心中之眾生。故佛度自心之眾生。若眾生相空。是為度盡眾生。即成自心之佛。縱一心盡作眾生。乃眾生自作自心之眾生。而佛界不減。縱眾生界盡。只是消得各各眾生界。以心平等故。而佛亦不增。佛觀眾生界空。若眾生自心不空。則眾生亦不減。譬如長空云屯霧暗。而空亦不減。雲散霧消。而空亦不增。雖終日暗。終日消。而空體湛然。此則佛界豈有增減耶。
答大潔六問
一問持律曰初學。不知持律。恐舉動即錯。受有次第。決無莽獵。然其間大小區乘。權實應用。雖根因利鈍。機隨淺深。不無弊端。幸提軌則。使利者仰遵。而鈍者拓武乎。
答。佛所設戒。律部載之詳矣。本意為眾生有八萬四千煩惱。故設八萬四千律儀。為對病之藥。欲令煩惱病除。法身清凈。因機有大小。故戒有三品。曰沙彌十戒。比丘二百五十戒
【現代漢語翻譯】 現代漢語譯本：念頭紛飛，這是因為在話頭上完全不得力。難道真的是參禪的人嗎？現在只要在話頭上得力，無論動靜，自然不會被它所轉移。
六問：經中又說，『心、佛、眾生，三無差別』（心指人的念頭、佛指覺悟者、眾生指所有生命，三者本質上沒有區別）。又說，『佛界等』、『眾生界等』（佛的境界和眾生的境界是相同的）。又說，『度盡眾生，方成佛道』（只有度化所有眾生，才能成就佛的道路）。如果眾生和佛是平等的，那麼佛就沒有度化眾生的意義。如何才能度盡眾生，才能成就佛道？如果佛菩薩度盡眾生，佛界似乎逐漸增加，眾生界似乎逐漸減少，又怎麼能說是生佛平等呢？
答：心、佛、眾生，本來就是平等的。因為眾生是佛心中的眾生，所以佛度化的是自己心中的眾生。如果眾生的表象空了，這就是度盡眾生，也就是成就自己心中的佛。縱然一心全部化作眾生，那也是眾生自己造作自己心中的眾生，而佛界不會減少。縱然眾生界全部消失，也只是消除了各個眾生的境界，因為心是平等的，所以佛也不會增加。佛看眾生界是空的，如果眾生自己內心不空，那麼眾生也不會減少。比如長空雲霧聚集，天空也不會減少；雲散霧消，天空也不會增加。雖然整天昏暗，整天消散，而天空的本體始終清澈。這樣說來，佛界哪裡會有增減呢？
答大潔六問
一問：持律的人說，初學者不知道如何持戒，恐怕一舉一動都會犯錯。受戒是有次第的，絕不會莽撞行事。然而，其中大小乘的區別，權巧和真實的運用，即使根器有利有鈍，根機隨著淺深，也難免有弊端。希望提出規範，使根器利的人能夠遵循，而根器鈍的人能夠努力學習。
答：佛所設立的戒律，在律部中記載得很詳細。本意是眾生有八萬四千種煩惱，所以設立八萬四千種律儀，作為對治煩惱的藥物，想要使煩惱病除，法身清凈。因為根機有大小，所以戒律有三品，叫做沙彌十戒、比丘二百五十戒。
【English Translation】 English version: Thoughts fly about. This is because one is completely powerless at the 'hua tou' (critical point of a koan). Can this truly be someone who practices Chan (Zen)? For now, it is only necessary to be effective at the 'hua tou'. Regardless of movement or stillness, one will naturally not be turned by it.
Sixth Question: Furthermore, the sutra says, 'Mind, Buddha, and sentient beings are without difference' (Mind refers to one's thoughts, Buddha refers to the enlightened one, and sentient beings refer to all living beings; the three are essentially no different). It also says, 'The Buddha realm is equal', 'The sentient being realm is equal' (The realm of the Buddha and the realm of sentient beings are the same). It also says, 'Only by liberating all sentient beings can one achieve Buddhahood' (Only by liberating all sentient beings can one achieve the path of the Buddha). If sentient beings and the Buddha are equal, then the Buddha has no meaning in liberating sentient beings. How can one liberate all sentient beings to achieve Buddhahood? If Buddhas and Bodhisattvas liberate all sentient beings, the Buddha realm seems to gradually increase, and the sentient being realm seems to gradually decrease. How can it be said that sentient beings and the Buddha are equal?
Answer: Mind, Buddha, and sentient beings are originally equal. Because sentient beings are the sentient beings in the Buddha's mind, the Buddha liberates the sentient beings in his own mind. If the appearance of sentient beings is empty, this is liberating all sentient beings, which is achieving the Buddha in one's own mind. Even if one mind completely transforms into sentient beings, it is still sentient beings creating the sentient beings in their own minds, and the Buddha realm will not decrease. Even if the sentient being realm completely disappears, it only eliminates the realms of each sentient being, because the mind is equal, so the Buddha will not increase either. The Buddha sees the sentient being realm as empty. If sentient beings' own minds are not empty, then sentient beings will not decrease either. For example, when clouds and fog gather in the vast sky, the sky will not decrease; when clouds dissipate and fog clears, the sky will not increase. Although it is dark all day and dissipates all day, the essence of the sky remains clear. In this case, how can the Buddha realm have increase or decrease?
Answer to Da Jie's Six Questions
First Question: One who upholds the precepts says that a beginner does not know how to uphold the precepts and fears that every action will be wrong. Receiving precepts has an order and will never be reckless. However, among the differences between the Great and Small Vehicles, the expedient and the real applications, even if the roots are sharp or dull, and the faculties follow shallow or deep, there will inevitably be drawbacks. I hope to propose norms so that those with sharp roots can follow them, and those with dull roots can strive to learn.
Answer: The precepts established by the Buddha are recorded in detail in the Vinaya (monastic discipline). The original intention is that sentient beings have eighty-four thousand afflictions, so eighty-four thousand kinds of precepts are established as medicine to treat afflictions, wanting to eliminate the disease of afflictions and purify the Dharma body. Because faculties have large and small, the precepts have three grades, called the Shramanera (novice monk) Ten Precepts and the Bhikshu (fully ordained monk) Two Hundred and Fifty Precepts.
。菩薩十重四十八輕戒。以沙彌比丘二種戒。乃因事而設。名為遮戒。謂遮止過非。雖大小同遵。而多為小乘。但執身不行。有能執心不起者。即為大乘。亦在事相戒。至若梵網經所說。十重四十八輕戒。名為性戒。乃我本師盧舍那報佛所說。諸佛心地法門。名金剛寶戒。命釋迦文佛。展轉傳化。所言性戒者。謂了達自性清凈。本來無染。頓悟本有清凈法身。性自具足。故名為戒。經云若人受佛戒。即入諸佛位。故釋迦四十九年所說者。但傳此戒法而已。末後拈華所示者。亦示此戒性而已。歷代祖師所悟者。亦圓此戒光而已。故觀一切眾生。佛性種子。本來平等。以同具平等法身故。以佛性而觀眾生。則凡起一念殺盜淫妄。乃至說四眾過。自讚毀他。謗三寶者。即斷佛慧命。與殺佛無異矣。故列十重之科。若以平等法身而觀眾生。則無可殺盜淫妄。乃至譭謗者。以乃圓滿頓戒。然所重者。獨在佛性種子。即佛之慧命故。不獨上根利智慧受。即黃門二根。淫男淫女。乃至鬼神。但解法師語者。皆堪受之。只要信一切眾生佛性種子。即是平等法身。茍能作如是觀。則於一切日用現前所遇境界。儘是戒光明地。如此不獨執身不行。而於殺盜淫妄。觸目唸唸佛性現前。則頓化為光明聚矣。又豈特執心不起而已耶。然持之之法。
【現代漢語翻譯】 現代漢語譯本：菩薩十重四十八輕戒，與沙彌戒、比丘戒這兩種戒律不同，沙彌戒和比丘戒是因應具體事件而設立的，被稱為『遮戒』，意為遮止過失和錯誤。雖然大小乘都遵守這些戒律，但它們更多地屬於小乘的範疇，側重於約束身體行為。如果有人能夠控制自己的心念，不起惡念，那就可以說是大乘行者，但仍然屬於事相戒的範疇。至於《梵網經》所說的十重四十八輕戒，被稱為『性戒』，是我本師盧舍那報佛（Vairocana Buddha，報身佛）所說，是諸佛的心地法門，名為金剛寶戒。盧舍那佛命令釋迦文佛（Sakyamuni Buddha，現世佛）輾轉傳化此戒。所謂『性戒』，是指了達自性清凈，本來沒有污染，頓悟本來就具有清凈的法身，自性具足一切功德，因此稱為戒。經中說，如果有人受持佛戒，就進入了諸佛的果位。所以釋迦牟尼佛四十九年所說的，只是傳授這個戒法而已。末後拈花微笑所表示的，也是顯示這個戒性而已。歷代祖師所悟的，也是圓滿這個戒光而已。所以要觀察一切眾生都具有佛性種子，本來是平等的，因為都具有平等的法身。以佛性來觀察眾生，那麼凡是生起一念殺盜淫妄，乃至說四眾（比丘、比丘尼、沙彌、沙彌尼）的過失，自讚毀他，誹謗三寶（佛、法、僧），就是斷絕佛的慧命，與殺佛沒有區別。所以列出十重戒的條目。如果以平等法身來觀察眾生，那麼就沒有什麼可殺、可盜、可淫、可妄，乃至譭謗的，因為這才是圓滿的頓悟之戒。然而所重視的，唯獨在於佛性種子，也就是佛的慧命。不只是上根利智的人能夠受持，即使是黃門（性無能者）、二根（雙性人）、淫男**（指沉溺於淫慾的人），乃至鬼神，只要能夠理解法師所說的話，都能夠受持。只要相信一切眾生都具有佛性種子，那就是平等法身。如果能夠這樣觀想，那麼在一切日常生活中所遇到的境界，都是戒的光明之地。這樣就不只是約束身體行為，而且對於殺盜淫妄，觸目所及，唸唸都是佛性現前，就頓然轉化為光明聚集。又豈止是控制心念不起惡念而已呢？然而持戒的方法是……
【English Translation】 English version: The Bodhisattva's Ten Major and Forty-Eight Minor Precepts differ from the two types of precepts, Sramanera (novice monk) and Bhikshu (fully ordained monk), which are established in response to specific events and are called 'preventive precepts,' meaning to prevent faults and errors. Although both Mahayana and Hinayana observe these precepts, they belong more to the category of Hinayana, focusing on restraining physical actions. If someone can control their thoughts and not generate evil thoughts, they can be considered a Mahayana practitioner, but it still falls under the category of precepts related to specific actions. As for the Ten Major and Forty-Eight Minor Precepts mentioned in the Brahma Net Sutra, they are called 'nature precepts,' spoken by my original teacher, Vairocana Buddha (the Reward Body Buddha), and are the mind-ground Dharma of all Buddhas, called the Vajra Treasure Precepts. Vairocana Buddha commanded Sakyamuni Buddha (the present-world Buddha) to transmit and transform these precepts. The so-called 'nature precepts' refer to understanding that one's self-nature is pure, originally without defilement, and suddenly realizing that one inherently possesses a pure Dharmakaya (Dharma Body), with self-nature fully endowed with all merits, hence it is called a precept. The sutra says that if someone receives the Buddha's precepts, they enter the position of all Buddhas. Therefore, what Sakyamuni Buddha spoke for forty-nine years was only the transmission of this precept Dharma. The flower-picking smile at the end also showed this precept nature. What the successive patriarchs realized was also the complete light of this precept. Therefore, observe that all sentient beings have the seed of Buddha-nature, which is originally equal, because they all possess the equal Dharmakaya. Observing sentient beings with Buddha-nature, then any thought of killing, stealing, sexual misconduct, lying, or even speaking of the faults of the four assemblies (Bhikshus, Bhikshunis, Sramaneras, Sramanerikas), praising oneself and disparaging others, slandering the Three Jewels (Buddha, Dharma, Sangha), is cutting off the Buddha's wisdom-life, no different from killing the Buddha. Therefore, the ten major precepts are listed. If one observes sentient beings with the equal Dharmakaya, then there is nothing to kill, steal, engage in sexual misconduct, lie, or even slander, because this is the complete and sudden precept. However, what is valued is solely the seed of Buddha-nature, which is the Buddha's wisdom-life. Not only those with sharp faculties and intelligence can receive it, but even eunuchs, hermaphrodites, lecherous men and women (referring to those who indulge in lust), and even ghosts and spirits, as long as they can understand what the Dharma master says, can receive it. Just believe that all sentient beings have the seed of Buddha-nature, which is the equal Dharmakaya. If one can contemplate in this way, then all the realms encountered in daily life are the land of precept-light. In this way, it is not only restraining physical actions, but also, regarding killing, stealing, sexual misconduct, and lying, wherever the eye sees, every thought is the Buddha-nature manifesting, which suddenly transforms into a gathering of light. How can it be merely controlling thoughts and not generating evil thoughts? However, the method of upholding the precepts is...
在遮戒固難。端在檢束三業。制伏過非。唯此性戒實難。要以一片金剛心。持之勿失。但一念昧卻。即全身墮落。豈細事哉。故華嚴十信初心。持此戒者。說凈行品一百二十大愿。則日用無滲漏處。尚隨事相。至若十住初心。持此戒者。有梵行品。審觀離相。便是持此戒之方法也。初機常持此二品經。則久久自然相應矣。所云弊者。在遮戒有執相。自是多我慢自高。憎毀戒者之弊。持性戒者。有未得謂得。縱放任情。認賊為子之弊。祛此二端。無問利鈍。皆名真持戒者。
二問參禪曰。守律而不如自性。終屬顢頇。欲求見性。無過參究。其間疑悟交關。子賊難判。幸垂永鑒。免墮迷坑。
答。佛說沙門所習。戒定慧三學。然律即戒學。其參究即定學也。惟教中所設定學。乃三觀妙門。為悟心之捷徑。后因禪道東來。重在直指單傳見性為禪。而不言定。然禪即定也。初達磨示二祖。只是個覓心了不可得。名為頓悟。乃至六祖。只是教人不思善不思惡。那個是自己本來面目。即此返求自心。便是參究工夫。初無看話頭下疑情之說。后至黃檗以下。乃教人看話頭。以古人一則公案為本參。相傳為實法。及至今時。師家教人。但參公案。不究自心。因此疑誤多人。故今參禪者多。未有得正知見者。且又自以參禪毀
【現代漢語翻譯】 現代漢語譯本： 在遮戒（防止犯戒的戒律）方面固然難以做到，關鍵在於約束身、口、意三業，制伏過錯和邪非。但真正困難的是性戒（本質上禁止的戒律），需要用一顆金剛般堅定的心來守護，切勿丟失。只要一念之間有所迷惑，就會全身墮落，這豈是小事啊！所以，《華嚴經》十信位的初心菩薩，持守此戒時，宣說《凈行品》一百二十大愿，這樣日常行為就沒有疏漏之處，仍然隨順事相。至於十住位的初心菩薩，持守此戒時，有《梵行品》，仔細觀察離相，便是持守此戒的方法。初學者常持誦這兩品經，久而久之自然就能相應了。所說的弊端，在於持遮戒的人容易執著于外相，自然會產生我慢自高，憎恨譭謗戒律的人的弊病；持性戒的人，容易未證謂證，放縱任情，認賊為子的弊病。去除這兩種弊端，無論根性利鈍，都可以稱為真正持戒的人。 二問：參禪的人說，守持戒律而不明白自性，終究是糊里糊塗。想要證見自性，沒有比參究更好的方法了。這期間，疑惑和領悟交織，真假難辨，希望您能永遠鑑察，以免墮入迷途。 答：佛陀說沙門（出家人）所修習的是戒、定、慧三學。律就是戒學，參究就是定學。只是佛教中所設定的定學，是三觀（空觀、假觀、中觀）的妙門，是開悟的捷徑。後來因為禪宗東傳，注重直指人心，單傳見性成佛的禪法，而不談定。然而禪就是定。當初達摩祖師開示二祖慧可，只是讓他覓心，發現心了不可得，這叫做頓悟。乃至六祖慧能，只是教人不要思善，不要思惡，問哪個是自己本來面目。即此反過來尋求自心，便是參究的功夫，最初沒有看話頭、下疑情的說法。後來到了黃檗希運禪師以下，才教人看話頭，以古人的一則公案作為根本參究的對象，相傳為真實之法。及至今日，師家教人，只是參公案，不探究自心，因此迷惑了很多人。所以現在參禪的人很多，卻沒有得到正確知見的。而且又自以為參禪而譭謗
【English Translation】 English version: Adhering to the prohibitive precepts (Śīla, rules against wrongdoing) is inherently difficult, the key lies in restraining the three karmas (body, speech, and mind), and subduing faults and errors. However, the essential precepts (inherently prohibitive precepts) are truly difficult. One needs to guard them with a diamond-like firm mind, never losing them. A single moment of delusion can lead to a complete fall. How can this be a trivial matter! Therefore, the initial Bodhisattvas of the Ten Faiths in the Avataṃsaka Sūtra (Flower Garland Sutra), when upholding these precepts, recite the one hundred and twenty great vows of the Pure Conduct Chapter (Śuddhiprakaraṇa), so that there are no loopholes in daily conduct, still following phenomena. As for the initial Bodhisattvas of the Ten Abodes, when upholding these precepts, there is the Brahma-conduct Chapter (Brahmacaryaprakaraṇa), carefully observing the separation from phenomena, which is the method of upholding these precepts. Beginners should often uphold these two chapters of the sutra, and over time, they will naturally resonate. The mentioned drawbacks lie in the fact that those who uphold the prohibitive precepts tend to be attached to external appearances, naturally leading to arrogance and self-importance, and the fault of hating and slandering those who violate the precepts. Those who uphold the essential precepts tend to claim attainment without having attained it, indulging in self-will, and the fault of mistaking a thief for their own child. Eliminating these two extremes, regardless of whether one's capacity is sharp or dull, all can be called true precept holders. Second question: Those who practice Chan (Zen) say that adhering to the precepts without understanding one's own nature ultimately leads to confusion. If one wants to realize one's nature, there is no better method than investigating. During this process, doubt and enlightenment intertwine, and it is difficult to distinguish between truth and falsehood. I hope you can always discern, so as not to fall into delusion. Answer: The Buddha said that the three studies that a Śrāmaṇa (monk) practices are Śīla (precepts), Samādhi (concentration), and Prajñā (wisdom). Vinaya (discipline) is the study of precepts, and investigation is the study of concentration. However, the concentration established in the teachings is the wonderful gate of the three contemplations (emptiness, provisional existence, and the middle way), which is a shortcut to enlightenment. Later, because of the eastward transmission of Chan Buddhism, emphasis was placed on directly pointing to the human mind, single transmission of seeing one's nature and becoming a Buddha, without mentioning concentration. However, Chan is concentration. Initially, Bodhidharma (達摩) instructed the Second Patriarch Huike (慧可) to seek his mind, discovering that the mind is unattainable, which is called sudden enlightenment. Even the Sixth Patriarch Huineng (慧能) only taught people not to think of good, not to think of evil, and asked what is one's original face. This turning back to seek one's own mind is the effort of investigation. Initially, there was no saying of contemplating the Hua Tou (話頭, critical phrase) and generating doubt. Later, from Huangbo Xiyun (黃檗希運) onwards, people were taught to contemplate the Hua Tou, using an ancient Gongan (公案, koan) as the fundamental object of investigation, which was transmitted as the true Dharma. As of today, teachers teach people only to investigate the Gongan, without exploring their own minds, thus confusing many people. Therefore, there are many people who practice Chan now, but few have obtained correct understanding. Moreover, they slander while thinking they are practicing Chan.
教。蓋為非真參禪也。殊不知古人為學人難入。特以一期方便權宜。只要人識自本心耳。佛祖豈有二心耶。殊不知提話頭。堵截意根。不容一念生滅遷流。即是入定要門。而今別作奇特想。故多自誤耳。唯今參究。不可無話頭。以初心散亂難制。要此作巴鼻。當未提時。須要先持身心。內外一齊放下。放到無可放處。從此緩緩。極力提起話頭。返看起處。從何處起。畢竟是個甚麼。因未明見自心。故下疑情云。如何是我自己本命元辰。如此追求。是名參究。要念念不昧。心心不移。日夜靠定。廢寢忘餐。忽然冷灰豆爆。本體一念現前。是謂悟自本心。到此依然只是舊時人。更無一毫奇特處。若得一念歡喜。便自為足。是名認賊為子矣。何況作種種知見。說偈說頌。為奇貨耶。切不可墮此魔網。
三問公案曰。話頭破碎后。一千七百葛藤。勢如破竹。然一則稍訛。一齊雲霧。從前破碎。方信鬼關。不識此弊。而掉弄精魂。三途潛伏矣。
答。學人果能明見自心。到不疑之地。則與十方諸佛。歷代祖師。一個鼻孔出氣。又說甚公案不公案。此事不是初機分上事。且姑置之。不必在念。
四問印教曰。不向教上印證者。不得正知見。此和尚舊訓也。然義路是宿習。宿習難消。如油入面。萬一印處。有一絲
【現代漢語翻譯】 現代漢語譯本 教。這都是因為沒有真正地參禪啊。卻不知道古人爲了讓學人難以入門，才特別用一種方便的權宜之計，只要人認識自己的本心罷了。佛祖難道會有二心嗎？卻不知道提起話頭，是爲了堵截意根，不容許任何一個念頭的生滅遷流，這就是進入禪定的重要途徑。而現在卻另外產生奇特的想法，所以才會常常耽誤自己。如今參究，不可沒有話頭。因為初學者的心念散亂難以控制，需要用這個作為憑藉。當還沒有提起話頭的時候，必須要先使身心內外一起放下，放到無可放處。從此緩緩地、極力地提起話頭，反過來看看這念頭從何處生起，它到底是個什麼。因為還沒有明白地見到自己的心，所以產生疑問說：『如何是我的自己本命元辰（本源）？』這樣追求，就叫做參究。要念念不昧，心心不移，日夜依靠著它，廢寢忘食。忽然像冷灰豆爆一樣，本體的一念當下顯現，這就叫做悟到自己的本心。到了這個時候，依然只是舊時的人，更沒有絲毫奇特之處。如果得到一點歡喜，便自以為滿足，這就叫做認賊為子了！更何況還作出種種知見，說偈說頌，當作奇異的貨物呢？千萬不可陷入這種魔網。
三問公案說：話頭破碎之後，一千七百則公案就像葛藤一樣糾纏不清，勢如破竹。然而一則公案稍有差錯，就會一齊陷入雲霧之中。從前破碎的公案，才相信是鬼門關。不認識這種弊端，而掉弄精魂，就會潛伏在三途之中了。
答：學人如果能夠明見自己的心，到達不懷疑的境地，那麼就與十方諸佛、歷代祖師，用一個鼻孔出氣。還說什麼公案不公案呢？這件事不是初學者應該考慮的，姑且把它放在一邊，不必放在心上。
四問印教說：不向經教上印證，就不能得到正確的知見，這是和尚以前的教誨。然而義理之路是宿世的習氣，宿世的習氣難以消除，就像油進入麵粉一樣。萬一印證的地方，有一絲
【English Translation】 English version Teaching. This is all because of not truly engaging in Chan practice. Little do they know that the ancients, to make it difficult for learners to enter, specially used a convenient expedient, simply to have people recognize their own original mind. Could the Buddhas and Patriarchs have two minds? Little do they know that raising the 'hua tou' (critical phrase, topic of investigation) is to block the root of intention, not allowing a single thought to arise, cease, or flow. This is the essential gateway to entering samadhi (meditative absorption). But now, they create other strange ideas, so they often delay themselves. Now, in investigating, one cannot be without a 'hua tou'. Because the minds of beginners are scattered and difficult to control, this is needed as a support. When it has not yet been raised, one must first hold the body and mind, letting go of everything inside and out, letting go to the point where there is nothing left to let go of. From there, slowly and with great effort, raise the 'hua tou', and look back at where it arises from, what exactly it is. Because one has not clearly seen one's own mind, one raises the doubt, saying: 'What is my own original source of life (benming yuan chen)?' Pursuing in this way is called investigation. One must be mindful in every moment, unwavering in every thought, relying on it day and night, forgetting to sleep and eat. Suddenly, like a bean bursting from cold ashes, the one thought of the original substance manifests, this is called realizing one's own original mind. At this point, one is still just the same old person, with not a trace of anything strange. If one gains a little joy and is satisfied with it, this is called recognizing a thief as one's son! How much more so if one creates all kinds of views and knowledge, speaks verses and praises, and treats them as rare commodities? One must never fall into this demonic net.
The third question concerns 'gongan' (koan, public case): After the 'hua tou' is broken, the 1700 'gongan' become entangled like kudzu vines, with the force of splitting bamboo. However, if one 'gongan' is slightly mistaken, they will all fall into a cloud of confusion. Only after breaking the 'gongan' of the past does one believe it is the gate of ghosts. Not recognizing this drawback, and playing with the spirit, one will be lurking in the three evil paths.
Answer: If the learner can clearly see their own mind, reaching a place of no doubt, then they breathe through the same nostril as the Buddhas of the ten directions and the Patriarchs of all ages. What more is there to say about 'gongan' or not 'gongan'? This matter is not for beginners to consider, so let it be put aside for now, and need not be kept in mind.
The fourth question concerns verifying with the teachings: If one does not verify with the teachings, one cannot obtain correct knowledge and views, this is the old teaching of the monks. However, the path of meaning is habitual from past lives, and these habits are difficult to eliminate, like oil entering flour. If there is even a trace in the place of verification,
意識。則悟者轉落陰魔。資發邪見。為害匪細。幸揭關頭。
答。老人尋常要修行人。以教印心者。謂是為自己所知所見。一向無明眼人。指示邪正。要以佛經印正。如棱嚴棱伽圓覺經中。所說皆禪定工夫。悟心之要。將自心對照看。如佛所說。不如佛說。故云。以聖教為明鏡。照見自心。不是將經中玄妙言句。回為己解也。如子所問者。正不知話頭落處也。至若吾人種種心病。唯佛披露殆盡。如棱嚴七趣升沈之狀。五十種陰魔之形。棱伽外道二乘之邪見。非佛細說。又何從而知懼耶。吾所謂印心者此耳。只要以教照心。不在義路。不義路至。若宿習種種。又不止義路也。
五問闡教曰。法佈施者大。法供養者最。因悟印教。即印闡教。似乎契佛知見。大轉法輪。然悟非真悟。以印自信。印非真印。以闡自任。抹卻諸注。獨逞己明。是獅是狐。易於自慁。是闡是謗。難於自知。幸垂精判。永奉蓍龜。
答。為佛弟子。唸佛恩難報。唯有替佛傳法。為真報恩者。故古之宏法諸師。有三種不同。一自悟本性。妙契佛心。于佛言教。如從自己胸中流出。四辯無礙。且又深入教海。波瀾浩瀚。如清涼圭峰。天臺諸大祖師是也。二雖未悟自心。依佛言教。印定自心。廣探教海。如所解說。不謬佛意。此雖未超
【現代漢語翻譯】 現代漢語譯本：如果執著于意識，那麼開悟者也會墮入陰魔的境界，助長邪見，危害極大。幸好揭示了其中的關鍵。
回答：我（老人自稱）平時要求修行人，用佛陀的教義來印證自己的心，是說以自己所知所見為準。如果一直沒有明眼人來指示邪正，就要用佛經來印證。比如《楞嚴經》、《楞伽經》、《圓覺經》中所說的，都是禪定功夫和開悟的關鍵。將自己的心對照經文來看，看是否符合佛所說。所以說，『以聖教為明鏡，照見自心』，不是將經中的玄妙言句，轉變為自己的理解。你（子）所問的，正是不知話頭落在何處。至於我們種種的心病，只有佛陀披露得最徹底。比如《楞嚴經》中七趣升沉的狀態，五十種陰魔的形態，《楞伽經》中外道二乘的邪見，如果不是佛陀詳細解說，又怎麼會知道畏懼呢？我所說的印心就是這個意思。只要用教義來照亮內心，不在義理的道路上執著。如果不在義理的道路上執著，如果宿世的習氣發作，又不僅僅是義理的問題了。
五問闡教說：法佈施的功德大，法供養的功德最殊勝。因為開悟而印證教義，似乎契合了佛的知見，能夠大轉法輪。然而，如果開悟不是真正的開悟，而用印證來確立自己的信心；印證不是真正的印證，而用闡述來放任自己的想法；抹殺掉前人的註釋，獨自炫耀自己的聰明。這樣是獅子還是狐貍，很容易讓自己迷惑；是闡述佛法還是誹謗佛法，很難自己知道。希望您能給出精確的判斷，我將永遠奉為圭臬。
回答：作為佛弟子，想到佛恩難以報答，只有替佛傳法，才是真正報答佛恩。所以古代弘揚佛法的諸位大師，有三種不同。第一種是自己開悟了本性，巧妙地契合了佛心，對於佛的言教，就像從自己胸中流出一樣，四辯無礙，而且又深入教海，波瀾浩瀚，比如清涼（清涼國師，法號澄觀）圭峰（圭峰宗密）和天臺宗的各位大祖師就是這樣。第二種是雖然沒有開悟自心，但是依據佛的言教，印定自己的心，廣泛地探究教海，所理解和解說的，不違背佛的意思。這種雖然沒有超越
【English Translation】 English version: If one clings to consciousness, even an enlightened person will fall into the realm of Yin demons, fostering wrong views and causing great harm. Fortunately, the key to this has been revealed.
Answer: I (the old man referring to himself) usually require practitioners to use the Buddha's teachings to verify their own minds, meaning to rely on what they themselves know and see. If there is no clear-eyed person to point out what is right and wrong, one should use the Buddhist scriptures to verify. For example, what is said in the Surangama Sutra (楞嚴經), Lankavatara Sutra (楞伽經), and Perfect Enlightenment Sutra (圓覺經) are all essential for meditative practice and enlightenment. Compare your own mind with the scriptures to see if it aligns with what the Buddha said. Therefore, it is said, 'Use the sacred teachings as a clear mirror to see your own mind,' not to transform the profound words of the scriptures into your own interpretations. What you (子) are asking is precisely not knowing where the topic of conversation lies. As for our various mental illnesses, only the Buddha has revealed them most thoroughly. For example, the states of ascent and descent in the seven realms in the Surangama Sutra, the forms of the fifty kinds of Yin demons, and the wrong views of the heretics and two vehicles in the Lankavatara Sutra. If the Buddha had not explained them in detail, how would we know to be afraid? This is what I mean by verifying the mind. Just use the teachings to illuminate the mind, without clinging to the path of reasoning. If you don't cling to the path of reasoning, and if past habits arise, it's not just a matter of reasoning.
The fifth question on elucidating the teachings says: The merit of giving the Dharma is great, and the merit of making offerings to the Dharma is the most supreme. Because of enlightenment, one verifies the teachings, which seems to align with the Buddha's knowledge and vision, enabling one to turn the great Dharma wheel. However, if enlightenment is not true enlightenment, and one uses verification to establish one's own faith; if verification is not true verification, and one uses elucidation to indulge one's own thoughts; if one obliterates the annotations of predecessors and solely flaunts one's own intelligence, it is easy to confuse oneself as to whether one is a lion or a fox; it is difficult to know whether one is elucidating the Dharma or slandering it. I hope you can give an accurate judgment, which I will always regard as a guiding principle.
Answer: As a disciple of the Buddha, thinking of the Buddha's kindness that is difficult to repay, only by transmitting the Dharma on behalf of the Buddha can one truly repay the kindness. Therefore, the great masters who propagated the Dharma in ancient times were of three different types. The first type is those who have enlightened to their own nature, subtly aligning with the Buddha's mind, and for whom the Buddha's teachings flow from their own chest, with unimpeded eloquence, and who have deeply explored the ocean of teachings, with vast waves, such as Qingliang (清涼國師, National Teacher Qingliang, Dharma name Cheng Guan 澄觀) and Guifeng (圭峰宗密) and the great patriarchs of the Tiantai (天臺) school. The second type is those who, although they have not enlightened to their own mind, rely on the Buddha's teachings to verify their own mind, extensively explore the ocean of teachings, and whose understanding and explanations do not contradict the Buddha's meaning. Although this type has not transcended
言象。而不敢妄以己見縱談。依教敷演。如從前諸大法師是也。三有夙習般若種子。如有禪定工夫。自明己心。妙契佛意。但未廣涉多聞。而正見不謬。雖有以淺為深之過。而無謗法之愆。其所宏揚。皆以法施為心。不求世間名利恭敬。如昔溫陵寂音諸老是也。此皆法施之大者。至有聰明利根。但恃己見為得。排斥古今。縱口橫談。唯以宏法為利者。此則不唯破壞佛法。抑且誤墮後人。如是豈可以闡法稱乎。此瞭然易見。不問可知。
六問頌古曰。古人悟后。頌古如描畫虛空。不落色相。今人悟未能徹。輒易頌古。句出詩想。機同滑稽。以為悟語悟境。膾炙人口。一轉墮狐。恬不知懼。此末法流弊乎。吾輩易失此坑。幸髮針砭。普荷深慈。
答。頌古從上有之。不過發揮古人作略。聊示門庭施設。以彰大機大用。且出自己。縱奪殺活之手。非徒矢口縱情。構畫為得也。此頌古闡教二事。皆非初機所急。何須預設。古德云。但得了悟自心。不愁不會說法。如是初心。唯以究心。求明己躬大事為急。切不可懷此見也。吾人茍能了悟自心。縱不闡教。不頌古。亦是真實出家。不負在袈裟下也。
憨山老人夢遊集卷第十一 卍新續藏第 73 冊 No. 1456 憨山老人夢遊集
憨山老人夢
【現代漢語翻譯】 現代漢語譯本： 言語和表象。而不敢隨意用自己的見解來縱情談論，只是依照佛經的教義來闡述，就像以前的各位大法師那樣。有些人前世有修習般若（prajna，智慧）的種子，如果有禪定（dhyana，冥想）的功夫，自然能明白自己的心，巧妙地契合佛的意旨。但因為沒有廣泛地涉獵多方面的知識，所以正見上可能沒有謬誤。雖然有以淺薄為深刻的過失，但沒有誹謗佛法的罪過。他們所弘揚的，都是以法施為心，不求世間的名利恭敬，就像以前溫陵寂音等各位老法師那樣。這些都是法施中偉大的行為。至於那些聰明而根器敏利的人，只是依仗自己的見解，排斥古今，隨意地高談闊論，只把弘揚佛法當作獲取利益的手段，這不僅會破壞佛法，而且還會誤導後人。像這樣的人，怎麼能稱得上是闡揚佛法呢？這個道理很明顯，不用問也能知道。 六問：頌古這件事，古人開悟之後，頌古就像在描繪虛空，不留下任何色相。現在的人開悟未能徹底，就隨意改動頌古，語句出自詩歌的想像，機鋒如同滑稽戲，還以為是開悟的語言和境界，讓人喜歡傳誦。這樣一轉身就墮入了狐貍道，還不知道害怕。這是末法時代的流弊嗎？我們這些人很容易掉進這個陷阱，幸好您能指出弊端，普遍地給予我們深厚的慈悲。 答：頌古這件事，從古以來就有。不過是發揮古人的作為和策略，稍微展示一下門庭的設施，以此來彰顯大機大用，而且要出自自己縱奪殺活的手段，不是僅僅隨意地表達感情，構思描繪就能做到的。頌古和闡教這兩件事，都不是初學者所急需的，何必預先設定呢？古德說：『只要能夠了悟自己的心，就不愁不會說法。』像這樣的初學者，應該以探究自己的心，求明白自身的大事為急，千萬不要懷有這樣的見解。我們如果能夠了悟自己的心，即使不闡揚佛法，不頌古，也是真實的修行出家，沒有辜負身上所披的袈裟。
【English Translation】 English version: Words and appearances. They dare not recklessly indulge in their own opinions, but expound according to the teachings of the sutras, just like the great Dharma masters of the past. Some people have seeds of prajna (wisdom) from previous lives, and if they have the skill of dhyana (meditation), they will naturally understand their own minds and subtly accord with the Buddha's intention. However, because they have not widely studied various fields of knowledge, there may be no errors in their right views. Although there is the fault of taking the shallow for the profound, there is no sin of slandering the Dharma. What they promote is all with the intention of Dharma giving, not seeking worldly fame, profit, respect, just like the old masters such as Jiyin of Wenling in the past. These are all great acts of Dharma giving. As for those who are intelligent and have sharp faculties, but only rely on their own views, reject the past and present, and talk freely, only taking the promotion of the Dharma as a means of obtaining benefits, this will not only destroy the Buddha Dharma, but also mislead future generations. How can such people be called expounders of the Dharma? This principle is obvious and can be known without asking. Sixth question: Regarding the matter of praising the ancients, after the ancients attained enlightenment, praising the ancients was like painting the void, leaving no form or appearance. Now people who have not thoroughly attained enlightenment arbitrarily change the praises of the ancients, the sentences come from the imagination of poetry, and the wit is like a farce, and they think it is the language and realm of enlightenment, which people like to recite. In this way, one turns around and falls into the way of the fox, and does not know fear. Is this a malpractice of the Age of Degenerate Dharma? We are easily trapped in this pit, fortunately you can point out the drawbacks and give us deep compassion. Answer: The matter of praising the ancients has existed since ancient times. However, it is to develop the actions and strategies of the ancients, and slightly display the facilities of the gate, in order to highlight the great opportunity and great use, and it must come from one's own means of seizing and killing, not just expressing emotions at will, and conceiving and depicting can do it. The two things of praising the ancients and expounding the teachings are not what beginners urgently need, so why set them up in advance? The ancient virtue said: 'As long as you can understand your own mind, you don't have to worry about not being able to speak the Dharma.' Like such beginners, they should take exploring their own minds and seeking to understand the great events of their own lives as urgent, and must not have such views. If we can understand our own minds, even if we do not expound the Dharma or praise the ancients, we are also truly practicing and leaving home, and we have not failed the kasaya we wear.
游集卷第十二
侍 者 福 善 日錄
門 人 通 炯 編輯
嶺南弟子 劉起相 重較
法語
寂照鎧公請益八則
問經云。無礙清凈慧。皆由禪定生。如何南嶽謂馬祖曰。若學坐禪。禪非坐臥。若學作佛。佛非定相。于無住法。不應取捨。此二說若為是非。
答。祖師門下。不論坐禪作佛。只貴見性。若見自性。了了分明。自無取捨。才有取捨。便落是非。
問圓覺經云。我今四大。所謂堅濕暖動。各還地水風火。故曰四大各離。今者妄身。當在何處。未審此身未死各離耶。抑死後各離耶。
答。要未死前撇得下。故臨行不被他累。及至臨時。要離如生龜脫殼。難之難矣。古人道。閑時做下忙時用。正謂此耳。
問棱嚴經云。阿難白佛言。本發心路。從何攝伏。入佛知見。佛言。汝等若欲入佛知見。應當審觀因地發心。與果地覺。為同爲異。若於因地。以生滅心為本修因。而求佛乘不生不滅。無有是處。未審即今為出生死。參禪學道。是生滅心否。
答。學人蔘禪。先斷生滅心。及發明時。乃見不生滅性。若以生滅心參。但逐妄想流轉。非參究也。
問百丈海禪師曰。參見善知識。求覓一知半解。是善知識魔。生語見故。
【現代漢語翻譯】 現代漢語譯本
游集卷第十二
侍者 福善 日錄
門人 通炯 編輯
嶺南弟子 劉起相 重較
法語
寂照鎧公請益八則
問：經中說：『無礙清凈慧，皆由禪定生。』為何南嶽懷讓禪師對馬祖道一禪師說：『若學坐禪，禪非坐臥；若學作佛，佛非定相。于無住法，不應取捨。』這兩種說法哪個是對的？ 答：祖師門下，不論坐禪還是作佛，只看重見性。如果見到自性，了了分明，自然沒有取捨。一旦有了取捨，就落入了是非之中。 問：《圓覺經》中說：『我今四大，所謂堅濕暖動，各還地水風火，故曰四大各離。今者妄身，當在何處？』請問這個身體是未死時就各自離散呢？還是死後才各自離散呢？ 答：要在未死之前就能夠放下，這樣臨終時才不會被它拖累。等到臨終時，要離散就像活烏龜脫殼一樣，難上加難啊！古人說：『閑時做下忙時用』，說的就是這個道理。 問：《楞嚴經》中說：『阿難（Ananda，佛陀的十大弟子之一）問佛說：最初發心修行的道路，應該如何攝伏，才能進入佛的知見？』佛說：『你們如果想要進入佛的知見，應當審察在因地發心時，與果地覺悟時，是相同還是不同。如果在因地，以生滅心作為修行的根本，卻想求得佛乘的不生不滅，那是沒有道理的。』請問現在爲了出生死而參禪學道，是生滅心嗎？ 答：學人蔘禪，首先要斷除生滅心，等到開悟的時候，才能見到不生不滅的自性。如果用生滅心來參禪，只會隨著妄想流轉，不是真正的參究。 問：百丈海禪師說：『參見善知識（Kalyanamitra，指引正道的人），只求得一知半解，這是善知識的魔，因為產生了語言上的見解。』
【English Translation】 English version
Volume 12 of You Ji (Wandering Collection)
Recorded by Attendant Fushan
Edited by Disciple Tongjiong
Re-examined by Lingnan Disciple Liu Qixiang
Dharma Words
Eight Questions for Instruction by Jizhao Kai Gong
Question: The Sutra says, 'Unobstructed pure wisdom arises from Dhyana-samadhi (禪定, meditative absorption).' Why did Nanyue Huairang (南嶽懷讓, a Chan master) say to Mazu Daoyi (馬祖道一, a Chan master), 'If you learn to sit in meditation, Chan (禪, meditation) is not about sitting or lying down; if you learn to become a Buddha, Buddha is not a fixed form. Regarding the Dharma of non-abiding, one should not grasp or reject.' Which of these two statements is correct? Answer: In the lineage of the Patriarchs, whether one practices sitting meditation or seeks to become a Buddha, the only thing valued is seeing one's nature. If one sees one's own nature, clearly and distinctly, there will naturally be no grasping or rejection. As soon as there is grasping or rejection, one falls into right and wrong. Question: The Yuanjue Sutra (圓覺經, Sutra of Perfect Enlightenment) says, 'My present four elements, namely solidity, moisture, warmth, and motion, each return to earth, water, fire, and wind. Therefore, it is said that the four elements each separate. Where will this illusory body be?' I wonder, do these elements separate before death, or only after death? Answer: One must be able to let go of them before death, so that one is not burdened by them at the time of death. When the time comes to separate, it is as difficult as a live turtle shedding its shell! The ancients said, 'Prepare in leisure for use in times of need,' which is exactly what this means. Question: The Shurangama Sutra (棱嚴經, Surangama Sutra) says, 'Ananda (阿難, one of the ten main disciples of the Buddha) said to the Buddha, 'From what path of initial aspiration should one subdue and enter the Buddha's knowledge and vision?' The Buddha said, 'If you wish to enter the Buddha's knowledge and vision, you should carefully examine whether the initial aspiration at the causal ground is the same as or different from the enlightenment at the resultant ground. If, at the causal ground, you take the mind of arising and ceasing as the basis for cultivation, yet seek the non-arising and non-ceasing of the Buddha Vehicle, there is no such possibility.' I wonder, is the practice of Chan meditation to transcend birth and death with a mind of arising and ceasing? Answer: A practitioner of Chan meditation must first cut off the mind of arising and ceasing, and when enlightenment dawns, one will see the non-arising and non-ceasing nature. If one practices with a mind of arising and ceasing, one will only follow the flow of delusion, and it is not true Chan practice. Question: Zen Master Baizhang Hai (百丈海禪師, Zen Master Baizhang Hai) said, 'To see a Kalyanamitra (善知識, a virtuous friend or teacher) and seek only a superficial understanding is the demon of the Kalyanamitra, because it gives rise to verbal views.'
若發四宏誓願。愿度一切眾生盡。然後成佛。是菩薩法智魔。誓願不相舍故。若持齋戒。修禪學慧。是有漏善根。縱然坐道場成正等覺。度恒沙數人。盡證辟支佛果。是善根魔。起貪著故。若於諸法。都無貪染。禪理獨存。甚深禪定。更不升進。是三昧魔。久耽玩故。今參禪學道者。如何出得此魔。入正修行路。
答。諸修行人。只為心見不忘。故動隨魔網。若心見消忘。則佛亦不立。
問破四大五陰執。有先後否。
答。教說五陰漸破。必先破色陰。若參禪打破漆桶。則先破識陰。識陰既破。則四大無依。故如割水吹光。了不相觸。
問金剛四句。古今未有明言者。或指色聲香等為四句。或指眼耳鼻舌四句。或指諸相非相等。或指有諦無諦等。至天親則曰。吾升兜率陀天。請益慈氏。則曰。無我相。無人相。無眾生相。無壽者相是也。六祖則曰。摩訶般若波羅蜜多是也。雙林大士又曰。經中持四句。應當不離身。愚人看似夢。智者見惟真。自古迄今。不曾有定辭何也。
答。佛說般若。如雪山眾草。件件是藥。拈來便用。必定除疾。故古人指出何為四句者。各拈雪山一莖草耳。
問古人云。直得純清絕點。猶是真常流注。直得無一法當情。猶遭仰山檢點。直得通身是照。猶在
【現代漢語翻譯】 現代漢語譯本：如果發下四弘誓願（四條普遍的誓言，即眾生無邊誓願度、煩惱無盡誓願斷、法門無量誓願學、佛道無上誓願成），愿度盡一切眾生然後成佛，這是菩薩法智魔（對佛法的理解產生的執念）。因為誓願不肯捨棄的緣故。如果持齋守戒，修習禪定學習智慧，這是有漏的善根（不徹底的善行）。縱然在道場成正等覺（完全覺悟），度化恒河沙數的人，全部證得辟支佛果（一種自我覺悟的境界），這是善根魔（對善行的執著）。因為生起貪戀執著的緣故。如果對於一切諸法，都無貪戀染著，禪定之理獨自存在，達到甚深的禪定，更不向上升進，這是三昧魔（對禪定狀態的執著）。因為長久沉溺玩味的緣故。現在參禪學道的人，如何才能出離這些魔障，進入正確的修行道路？ 回答：各位修行人，只因爲心裡的見解不肯忘卻，所以一舉一動都隨著魔的羅網轉動。如果心裡的見解消散忘卻，那麼就連佛也不必設立。 提問：破除四大（地、水、火、風）五陰（色、受、想、行、識）的執著，有先後順序嗎？ 回答：教義上說破除五陰是漸進的，必須先破除色陰（物質的表象）。如果參禪打破漆桶（比喻突然開悟），那麼就先破除識陰（意識）。識陰既然破除，那麼四大就沒有了依靠，所以就像割水吹光一樣，了不相觸。 提問：《金剛經》的四句偈，古今沒有明確的說法。有人指色聲香味等為四句，有人指眼耳鼻舌四句，有人指諸相非相等，有人指有諦無諦等。到了天親菩薩則說：『我升到兜率陀天（彌勒菩薩的凈土），請教彌勒菩薩，彌勒菩薩說：無我相（沒有執著于自我的表象），無人相（沒有執著於他人的表象），無眾生相（沒有執著于眾生的表象），無壽者相（沒有執著于壽命的表象）。』六祖慧能則說：『摩訶般若波羅蜜多（偉大的智慧到達彼岸）是也。』雙林大士又說：『經中持四句，應當不離身。愚人看似夢，智者見惟真。』自古至今，不曾有確定的說法，是什麼原因呢？ 回答：佛陀所說的般若（智慧），就像雪山上的各種草藥，每一樣都是藥，拿來就可以用，必定能去除疾病。所以古人指出什麼是四句偈，各自只是拿了雪山上的一根草罷了。
【English Translation】 English version: If one makes the Four Great Vows (the four universal vows: to deliver all sentient beings, to end all afflictions, to learn all Dharma teachings, and to attain the supreme Buddhahood), vowing to deliver all sentient beings before becoming a Buddha, this is the Bodhisattva Dharma-wisdom demon (attachment to understanding of the Dharma). It is because one is unwilling to abandon the vows. If one observes fasts and precepts, cultivates meditation and studies wisdom, these are meritorious deeds with outflows (imperfect good deeds). Even if one attains perfect enlightenment in the Bodhimanda (place of enlightenment), delivering countless people like the sands of the Ganges River, all attaining the Pratyekabuddha fruit (a state of self-enlightenment), this is the meritorious-deeds demon (attachment to good deeds). It is because one generates greed and attachment. If one has no greed or attachment to all Dharmas, and the principle of meditation alone remains, reaching profound Samadhi (deep meditative state), and no further progress is made, this is the Samadhi demon (attachment to the state of meditation). It is because one indulges in it for a long time. Now, how can those who practice Chan (Zen) and study the Way escape these demons and enter the path of correct practice? Answer: All practitioners are simply unable to forget their mental views, so their actions follow the demon's net. If mental views are extinguished and forgotten, then even the Buddha need not be established. Question: Is there a sequence in breaking the attachments to the Four Great Elements (earth, water, fire, wind) and the Five Skandhas (form, feeling, perception, volition, consciousness)? Answer: The teachings say that breaking the Five Skandhas is gradual, and one must first break the Form Skandha (material appearance). If one breaks the lacquer bucket (metaphor for sudden enlightenment) in Chan practice, then one first breaks the Consciousness Skandha (consciousness). Once the Consciousness Skandha is broken, then the Four Great Elements have no support, so it is like cutting water or blowing light, without any contact. Question: The four-line verse of the Diamond Sutra has no clear explanation from ancient times to the present. Some point to form, sound, smell, taste, etc., as the four lines; some point to the four faculties of eye, ear, nose, tongue; some point to 'all forms are non-forms,' and some point to 'existence and non-existence.' When it comes to Vasubandhu Bodhisattva, he said, 'I ascended to the Tushita Heaven (pure land of Maitreya Bodhisattva) to ask Maitreya Bodhisattva, who said: no perception of self (no attachment to the appearance of self), no perception of person (no attachment to the appearance of others), no perception of sentient beings (no attachment to the appearance of sentient beings), no perception of lifespan (no attachment to the appearance of lifespan).' The Sixth Patriarch Huineng said, 'Mahaprajnaparamita (great wisdom reaching the other shore) is it.' Great Master Shuanglin also said, 'Holding the four-line verse in the Sutra should not leave the body. Fools see it as a dream, the wise see only the truth.' From ancient times to the present, there has never been a definite statement, what is the reason? Answer: The Prajna (wisdom) spoken by the Buddha is like the various herbs on Snow Mountain, each one is medicine, and can be used immediately, and will surely remove the disease. Therefore, when the ancients pointed out what the four-line verse is, each simply took a single herb from Snow Mountain.
衲僧家垂手。直得七佛已前。威音那畔薦取。猶是話會在。今之學者。果到此境界否。
答。古人垂語。只是怕人落在途路邊。學人縱到此。亦是途路邊事。況未到此。便開口說禪。總是欺心。
問圓悟大師曰。有祖以來。唯務單傳直指。以言遣言。以機奪機。以毒攻毒。以用破用。所以支分派別。各擅家風。須是向上根器。有紹隆佛祖志。然後能深入閫奧。始可印證。舍此切宜寶秘。勿作容易。今見學者。多不審自己根器。便要參究向上事。果不論根器否。
答。祖師取人論根器。即教中佛論種性。若不是者般種性。終是粘皮搭骨。今人根器不凈。定與此事絕分。若肯留心此事。從此不退。久久可許造進。此在不定性攝。
王芥庵朱白民請益
問佛說頓教漸教。禪開頓門漸門。二教二門。是同是別。
答。佛祖出世。本無法可說。然法本無說。何有頓漸差別。言頓漸者。特為機設。非干法也。然教有頓漸者。如毗盧遮那初成正覺。于菩提場說華嚴經。頓示平等法界心地法門。直示無遺。如日初出。先照高山。后判教者。稱為圓頓法門。此佛之頓法也。然此頓法。惟被地上一類大根眾生。于中行布四十二位。是即頓之漸也。其餘劣根在座。如盲如聾。絕然無分。此則法雖大。而
【現代漢語翻譯】 現代漢語譯本 衲僧（指雲遊僧人）家展示手段，即使在七佛（過去七位佛）之前，在威音王佛（過去古佛名）那邊領悟，也仍然只是話頭上的理解。現在的學人，果真到達這種境界了嗎？
回答：古人留下話語，只是害怕人們停留在路邊。學人即使到達這種境界，也只是路邊的事。更何況沒有到達這種境界，就開口談禪，總是自欺欺人。
問：圓悟大師說，有祖師以來，只致力於單傳直指，以言語遣除言語，以機鋒奪取機鋒，以毒藥攻治毒藥，以作用破除作用，所以分支派別，各自擅長家風。必須是具有向上根器，有繼承佛祖志向的人，然後才能深入堂奧，才可以印證。捨棄這些就應該珍藏保密，不要輕易示人。現在看到學人，大多不審視自己的根器，就要參究向上之事，果真不論根器嗎？
回答：祖師選取人才論根器，就像教義中佛論種性。如果不是這種種性，終究是粘皮搭骨。現在的人根器不純凈，一定與此事無緣。如果肯留心此事，從此不退，長久下去可以允許有所進益。這屬於不定性。
王芥庵（人名），朱白民（人名）請教
問：佛說頓教（立即開悟的教法）漸教（逐漸開悟的教法），禪宗開頓門（立即開悟的法門）漸門（逐漸開悟的法門）。二教二門，是相同還是不同？
回答：佛祖出世，本來沒有法可以說。然而法本無說，哪裡有頓漸的差別？說頓漸，只是爲了適應不同根器的眾生而設立的，與法本身無關。然而教義有頓漸，比如毗盧遮那佛（報身佛）初成正覺，在菩提樹下說《華嚴經》，直接展示平等法界的心地法門，毫無保留。如同太陽初升，先照耀高山。後來的判教者，稱之為圓頓法門。這是佛的頓法。然而這種頓法，只被地上的一類大根器的眾生接受，于其中行布四十二位（菩薩的修行階位），這就是頓中的漸。其餘劣根的眾生在座，如同盲人聾子，完全沒有份。這說明法雖然廣大，但是
【English Translation】 English version A Chan monk's (referring to wandering monks) display of skills, even before the Seven Buddhas (the seven past Buddhas), and even if one comprehends on the side of Buddha Wei Yin Wang (an ancient Buddha of the past), it is still just a verbal understanding. Do present-day learners truly reach this state?
Answer: The ancients left words only for fear that people would stop by the roadside. Even if a learner reaches this state, it is still just a roadside matter. Moreover, if one has not reached this state and speaks of Chan, it is always self-deception.
Question: Great Master Yuanwu said, 'Since the time of the patriarchs, we have only been committed to single transmission and direct pointing, using words to dispel words, using opportunities to seize opportunities, using poison to cure poison, and using function to break function. Therefore, branches and factions each excel in their own family style. It must be someone with upward roots and the ambition to inherit the Buddha's legacy, and then can they delve into the depths and be certified. Abandoning these should be treasured and kept secret, and not easily shown to others. Now I see learners, most of whom do not examine their own roots and want to study upward matters. Is it really regardless of roots?'
Answer: The patriarchs choose people based on their roots, just as the Buddha in the teachings discusses nature. If it is not this kind of nature, it will ultimately be superficial. People today have impure roots and are certainly not destined for this matter. If they are willing to pay attention to this matter and do not retreat from it, they may be allowed to make progress over time. This belongs to the indeterminate nature.
Wang Jie'an (person's name), Zhu Baimin (person's name) seek advice
Question: The Buddha spoke of the sudden teaching (teaching of immediate enlightenment) and the gradual teaching (teaching of gradual enlightenment), and Chan Buddhism opened the sudden gate (gate of immediate enlightenment) and the gradual gate (gate of gradual enlightenment). Are the two teachings and two gates the same or different?
Answer: When the Buddhas appeared in the world, there was originally no Dharma to be spoken. However, since the Dharma is inherently unspeakable, where are the differences between sudden and gradual? The terms 'sudden' and 'gradual' are only established to accommodate beings of different capacities and have nothing to do with the Dharma itself. However, there are sudden and gradual aspects to the teachings. For example, when Vairocana Buddha (the Sambhogakaya Buddha) first attained enlightenment, he spoke the Avatamsaka Sutra under the Bodhi tree, directly revealing the mind-ground Dharma gate of the equal Dharma realm without reservation. It is like the sun rising, first shining on the high mountains. Later interpreters called it the perfect and sudden Dharma gate. This is the Buddha's sudden Dharma. However, this sudden Dharma is only accepted by a class of beings with great roots on the earth, among whom the forty-two positions (stages of a Bodhisattva's practice) are arranged, which is the gradual within the sudden. The remaining beings with inferior roots in the assembly are like the blind and deaf, completely without a share. This shows that although the Dharma is vast, it is
攝機不廣。所謂唯有一門。而復狹小如此。豈佛說法。獨為一人哉。所以現應化身。隨三根施設。說三乘法。初從漸修證。所謂教之漸也。后至棱伽法華涅槃。頓示佛性種子。是為由漸而頓也。此乃教分頓漸也。其禪一門。教中處處說。菩薩六度中有禪智二度。判教菩薩。由二度開止觀二門。為修行之本。此教中用頓而漸修。是禪為頓中之漸也。其達磨之禪。乃世尊末後拈華。迦葉破顏微笑。佛乃示以正法眼藏。涅槃妙心。遂為教外別傳之旨。西域二十八傳。達磨東來。六傳曹溪。而下傳燈所載諸祖。乃單傳直指一心之禪。又非六度之禪可比。以此單示一心。更無別法。直下頓見自心。不屬修證迷悟因果。特顯佛未出世一著。是謂向上一路。名為頓教大乘。此禪之頓也。至若歷代祖師。頓悟此心者。雖一言一句。一棒一喝之下。直捷了悟。此蓋多世修習。般若根深。因緣時至。今日成熟。亦有今生參究。三二十年工夫。然後得悟。如此。雖頓亦從漸來。至如溈山云。學人但能一念了悟自心。識得自己本有。是名為悟。尚有無始無明。微細流注。即將悟的。凈除現業流識。是名為修。非此外別有修也。以此觀之。頓中未嘗無漸也。予嘗觀棱伽。分頓漸四門。一頓頓。二頓漸。三漸頓。四漸漸。知此不可執一而論。雖頓悟
。而不廢漸修。佛祖之心。本無二也。
問佛說諸經。俱是稱性之譚。了義之旨。何謂達磨頻贊棱伽云。此經是我心要。至黃梅則指金剛。余經有何差別耶。
答。佛說諸大乘經。雖是稱性了義之譚。即其建化門頭。不離迷悟。性相對待。定要返妄歸真。皆有和會。方顯一真。至若棱伽一經。直指一心。雖有真妄。以示識藏即如來藏。不必和會。單顯自覺聖智境界。但了自心現妄想無性。即是聖智。不用更轉。即其修行。但直觀自心流注。妄想現量。頓達自心。亦不立地位階級。故判教者。名為頓教法門。是故達磨。以為心印。以此經示禪宗要訣。以此經難明。劣解難入。傳至黃梅。則以金剛印心。其金剛乃八部般若之一。文有六百卷。唯此卷獨合祖師心印。以般若乃入大乘之初門。正如棱嚴所說。菩薩以不生滅心。為本修因。而般若乃佛之根本實智。正是不生滅心也。此經以無住為宗。斷疑為用。以二乘妄起眾生見佛見法見。種種住著。重重起疑。此經盡㧞疑根。直到不疑之地。知見消亡。不立一法。遣盡住著之心。正與宗門解粘去縛手段相同。斬斷意言分別。正是宗門不許擬議。不著思惟。識情乾枯。透法身向上。故黃梅以此印心。良有以也。諸經都有些黏帶。獨此經斬截。參禪了此。則易入耳。
【現代漢語翻譯】 現代漢語譯本：而不廢棄漸修的方法。佛與祖師的心意，本來就沒有兩樣。
問：佛所說的各種經典，都是符合自性的言論，究竟了義的主旨。為什麼達摩祖師頻繁讚歎《楞伽經》，說『此經是我的心要』，到了黃梅五祖則指《金剛經》？其他經典有什麼差別呢？
答：佛所說的大乘經典，雖然是符合自性的了義之談，但就其建立教化的門徑來說，離不開迷與悟、性與相對待。一定要返妄歸真，都要調和會通，才能彰顯一真法界。至於《楞伽經》這部經，直指一心。雖然有真妄的分別，是爲了顯示識藏就是如來藏，不必調和會通，只是彰顯自覺聖智的境界。只要瞭解自心所現的妄想沒有自性，就是聖智，不用再轉化。就其修行來說，只是直接觀照自心的流注，妄想的現量，頓悟自心，也不設立地位階級。所以判教的人，稱之為頓教法門。因此達摩祖師，把它作為心印。用這部經來指示禪宗的要訣。因為這部經難以明白，低劣的理解難以進入。傳到黃梅五祖時，就用《金剛經》來印心。這《金剛經》是八部般若之一，原文有六百卷，只有這一卷特別符合祖師的心印。因為般若是進入大乘的最初門徑，正如《楞嚴經》所說，菩薩以不生滅心，作為根本的修行因地，而般若正是佛的根本實智，正是不生滅心。《金剛經》以無住為宗旨，斷除疑惑為作用。因為二乘人妄起眾生見、佛見、法見，種種住著，重重起疑。這部經完全拔除疑惑的根源，直到沒有疑惑的境地，知見消亡，不設立一法，遣除一切住著的心，正與宗門解粘去縛的手段相同。斬斷意言分別，正是宗門不允許擬議，不著思惟，識情乾枯，透法身向上。所以黃梅五祖用這部經來印心，確實有道理。其他的經典都有些黏著，只有這部經斬截了當。參禪的人瞭解這部經，就容易入門了。
English version: Without abandoning gradual cultivation. The minds of the Buddha and the Patriarchs are fundamentally not different.
Question: The various sutras spoken by the Buddha are all discourses in accordance with the nature, and ultimately definitive in meaning. Why did Bodhidharma frequently praise the Laṅkāvatāra Sūtra (Descent into Lanka Sutra) [name of a sutra], saying, 'This sutra is my essential teaching'? And why did the Fifth Patriarch at Huangmei point to the Vajracchedikā Prajñāpāramitā Sūtra (Diamond Sutra) [name of a sutra]? What is the difference between these and other sutras?
Answer: Although the Mahayana sutras spoken by the Buddha are discourses in accordance with the nature and ultimately definitive, in terms of establishing the gate of edification, they cannot be separated from delusion and enlightenment, nature and relativity. It is necessary to return from delusion to truth, and all must be harmonized and integrated in order to reveal the one true realm. As for the Laṅkāvatāra Sūtra, it directly points to the one mind. Although there is a distinction between true and false, it is to show that the ālaya-vijñāna (storehouse consciousness) [the eighth consciousness] is the tathāgatagarbha (Buddha-nature) [the essence of all beings], without the need for harmonization and integration, simply revealing the realm of self-aware sacred wisdom. Simply understanding that the illusions manifested by one's own mind are without inherent nature is sacred wisdom, without the need for further transformation. In terms of practice, it is simply to directly observe the flow of one's own mind, the present moment of illusions, and to suddenly realize one's own mind, without establishing positions or stages. Therefore, those who classify teachings call it the 'sudden teaching' dharma gate. Therefore, Bodhidharma regarded it as the mind-seal, using this sutra to indicate the essential secrets of Chan Buddhism. Because this sutra is difficult to understand, and inferior understanding cannot enter it, when it was transmitted to Huangmei, the Vajracchedikā Prajñāpāramitā Sūtra was used to seal the mind. This Vajracchedikā Prajñāpāramitā Sūtra is one of the eight sections of the Prajñāpāramitā (Perfection of Wisdom) [a central concept in Mahayana Buddhism], the original text having six hundred volumes, but only this volume uniquely corresponds to the mind-seal of the Patriarchs. Because Prajñāpāramitā is the initial gateway to entering the Mahayana, just as the Śūraṅgama Sūtra (Heroic Progress Sutra) [name of a sutra] says, the Bodhisattva takes the non-arising, non-ceasing mind as the fundamental cause of cultivation, and Prajñāpāramitā is precisely the Buddha's fundamental true wisdom, which is precisely the non-arising, non-ceasing mind. This sutra takes non-abiding as its principle, and cutting off doubt as its function. Because those of the two vehicles (Śrāvakas and Pratyekabuddhas) [followers of early Buddhist schools] falsely give rise to views of beings, views of the Buddha, and views of the Dharma, with various attachments, repeatedly giving rise to doubts. This sutra completely uproots the source of doubt, until the state of no doubt, where knowledge and views vanish, without establishing a single dharma, eliminating all clinging minds, which is exactly the same as the Chan school's means of untying knots and removing bonds. Cutting off conceptual discrimination is precisely the Chan school's prohibition of conjecture, non-attachment to thought, drying up emotional consciousness, and penetrating the Dharma-body upwards. Therefore, the Fifth Patriarch at Huangmei used this sutra to seal the mind, and there is indeed a reason for it. All other sutras have some clinging, only this sutra is decisive and direct. Those who practice Chan and understand this sutra will easily enter the path.
【English Translation】 English version: Without abandoning gradual cultivation. The minds of the Buddha and the Patriarchs are fundamentally not different.
Question: The various sutras spoken by the Buddha are all discourses in accordance with the nature, and ultimately definitive in meaning. Why did Bodhidharma frequently praise the Laṅkāvatāra Sūtra (Descent into Lanka Sutra) [name of a sutra], saying, 'This sutra is my essential teaching'? And why did the Fifth Patriarch at Huangmei point to the Vajracchedikā Prajñāpāramitā Sūtra (Diamond Sutra) [name of a sutra]? What is the difference between these and other sutras?
Answer: Although the Mahayana sutras spoken by the Buddha are discourses in accordance with the nature and ultimately definitive, in terms of establishing the gate of edification, they cannot be separated from delusion and enlightenment, nature and relativity. It is necessary to return from delusion to truth, and all must be harmonized and integrated in order to reveal the one true realm. As for the Laṅkāvatāra Sūtra, it directly points to the one mind. Although there is a distinction between true and false, it is to show that the ālaya-vijñāna (storehouse consciousness) [the eighth consciousness] is the tathāgatagarbha (Buddha-nature) [the essence of all beings], without the need for harmonization and integration, simply revealing the realm of self-aware sacred wisdom. Simply understanding that the illusions manifested by one's own mind are without inherent nature is sacred wisdom, without the need for further transformation. In terms of practice, it is simply to directly observe the flow of one's own mind, the present moment of illusions, and to suddenly realize one's own mind, without establishing positions or stages. Therefore, those who classify teachings call it the 'sudden teaching' dharma gate. Therefore, Bodhidharma regarded it as the mind-seal, using this sutra to indicate the essential secrets of Chan Buddhism. Because this sutra is difficult to understand, and inferior understanding cannot enter it, when it was transmitted to Huangmei, the Vajracchedikā Prajñāpāramitā Sūtra was used to seal the mind. This Vajracchedikā Prajñāpāramitā Sūtra is one of the eight sections of the Prajñāpāramitā (Perfection of Wisdom) [a central concept in Mahayana Buddhism], the original text having six hundred volumes, but only this volume uniquely corresponds to the mind-seal of the Patriarchs. Because Prajñāpāramitā is the initial gateway to entering the Mahayana, just as the Śūraṅgama Sūtra (Heroic Progress Sutra) [name of a sutra] says, the Bodhisattva takes the non-arising, non-ceasing mind as the fundamental cause of cultivation, and Prajñāpāramitā is precisely the Buddha's fundamental true wisdom, which is precisely the non-arising, non-ceasing mind. This sutra takes non-abiding as its principle, and cutting off doubt as its function. Because those of the two vehicles (Śrāvakas and Pratyekabuddhas) [followers of early Buddhist schools] falsely give rise to views of beings, views of the Buddha, and views of the Dharma, with various attachments, repeatedly giving rise to doubts. This sutra completely uproots the source of doubt, until the state of no doubt, where knowledge and views vanish, without establishing a single dharma, eliminating all clinging minds, which is exactly the same as the Chan school's means of untying knots and removing bonds. Cutting off conceptual discrimination is precisely the Chan school's prohibition of conjecture, non-attachment to thought, drying up emotional consciousness, and penetrating the Dharma-body upwards. Therefore, the Fifth Patriarch at Huangmei used this sutra to seal the mind, and there is indeed a reason for it. All other sutras have some clinging, only this sutra is decisive and direct. Those who practice Chan and understand this sutra will easily enter the path.
問云有如來禪。祖師禪。二禪果有同異否。香嚴擊竹有省。呈去年窮未是窮之偈與仰山。山云。且喜師兄會如來禪。祖師禪。未夢見在。依此語。則見有如來禪。祖師禪異也。若從迦葉。傳至初祖西來。祖祖相承。諸宗始祖。即是釋迦。何得有異也。
答。如來禪。祖師禪。本來無二。但如來禪。就迷中說悟。要修而後入。祖師禪。直指不屬迷悟一著。不假修為。要人直下頓了自心。凡落迷悟關頭。便是第二義也。所以古德云。修行即不無。其如染污何。是故宗門向上一路。須是個里人始得。棱伽四種禪中。最上一乘禪。即祖師禪。其實本無異也。若根器不凈。妄逞聰明知見。把作會祖師禪。如此連如來禪。亦未夢見在。譬如貧人。妄稱帝王。自取誅戮。可不懼哉。可不懼哉。
示蕭玄圃宗伯(天啟癸亥冬十月初六日從此絕筆)
入道先要了悟當人心體。本來光明廣大。包含無外。彌滿清凈。聖凡不立。不為身心世界之所拘礙。此即向上一路。西來心印。唯此而已。既能悟徹此心。則于日用應緣。一切境界。如鏡現像。來無所粘。去無軌跡。如此則凡所施作。皆從真心實際中流出。一一皆真實不朽之事業。不但與日月爭光也。較彼區區迷夫妄想。機械所為者。豈可同日而語耶。此段光明。人
【現代漢語翻譯】 現代漢語譯本：
問：如來禪（Tathagata Zen，指佛陀所傳的禪法）和祖師禪（Patriarchal Zen，指禪宗祖師所傳的禪法）這兩種禪法，果真有相同和差異之處嗎？香嚴智閑（Xiangyan Zhixian）因擊竹而開悟，曾將『去年窮未是窮』的偈頌呈給仰山慧寂（Yangshan Huiji）。仰山慧寂說：『可喜的是師兄你會如來禪，但祖師禪，你還沒夢見過呢。』依照這句話來看，似乎如來禪和祖師禪是有差異的。但如果從摩訶迦葉（Mahakasyapa）一直傳到初祖菩提達摩（Bodhidharma）西來，祖祖相承，各宗的始祖就是釋迦牟尼佛（Sakyamuni Buddha），怎麼會有差異呢？ 答：如來禪和祖師禪，本來就沒有差異。但如來禪是從迷惑中來說悟，需要修行才能證入。祖師禪是直指人心，不屬於迷惑和覺悟的範疇，不假借任何修行，要人當下頓悟自心。凡是落在迷惑和覺悟的關頭，便是第二義了。所以古德說：『修行即不無，其如染污何？』因此，宗門向上的一路，必須是真正明白的人才能領會。楞伽經（Lankavatara Sutra）四種禪中，最上一乘禪就是祖師禪，其實本來沒有差異。如果根器不乾淨，妄自逞弄聰明知見，把這當作會了祖師禪，這樣的人連如來禪都沒夢見過呢。譬如貧窮的人，妄自稱帝，自取誅殺。可不害怕嗎！可不害怕嗎！ 示蕭玄圃宗伯（Xiao Xuanpu，官名）（天啟癸亥年冬十月初六日從此絕筆）： 入道首先要了悟當下的心體，本來光明廣大，包含一切，沒有內外之分，充滿清凈，沒有聖凡的對立，不被身心世界所拘礙。這就是向上的一路，西來心印，唯有這個而已。既然能夠徹悟此心，那麼在日常應用，應對一切境界時，就像鏡子顯現影像一樣，來時沒有粘著，去時沒有軌跡。這樣，凡所施作，都是從真心實際中流出，一一都是真實不朽的事業，不僅僅是與日月爭光啊！與那些庸碌之輩的虛妄想法，機械造作相比，怎麼可以相提並論呢？這段光明，人人都...
【English Translation】 English version:
Question: Are there similarities and differences between Tathagata Zen (Tathagata Zen, referring to the Zen teachings transmitted by the Buddha) and Patriarchal Zen (Patriarchal Zen, referring to the Zen teachings transmitted by the Zen patriarchs)? Xiangyan Zhixian (Xiangyan Zhixian) attained enlightenment through the sound of striking bamboo and presented the verse 'Last year's poverty was not true poverty' to Yangshan Huiji (Yangshan Huiji). Yangshan Huiji said, 'It is gratifying that you understand Tathagata Zen, but you haven't even dreamed of Patriarchal Zen.' According to this statement, it seems that there are differences between Tathagata Zen and Patriarchal Zen. However, if it is transmitted from Mahakasyapa (Mahakasyapa) all the way to the First Patriarch Bodhidharma (Bodhidharma) coming from the West, with each patriarch passing it down, and the founder of each school is Sakyamuni Buddha (Sakyamuni Buddha), how can there be any difference? Answer: Tathagata Zen and Patriarchal Zen are originally not different. However, Tathagata Zen speaks of enlightenment from within delusion, requiring cultivation to attain. Patriarchal Zen directly points to the mind, not belonging to the realm of delusion or enlightenment, not relying on any cultivation, but requiring people to have a sudden and complete understanding of their own mind. Anything that falls into the realm of delusion and enlightenment is of secondary importance. Therefore, an ancient master said, 'Cultivation is not unnecessary, but how can it avoid contamination?' Thus, the upward path of the Zen school requires someone who truly understands to comprehend it. Among the four types of Zen in the Lankavatara Sutra (Lankavatara Sutra), the Supreme Vehicle Zen is Patriarchal Zen, and in reality, there is no difference. If one's faculties are impure and one presumptuously displays cleverness and knowledge, taking this as understanding Patriarchal Zen, then such a person has not even dreamed of Tathagata Zen. It is like a poor person falsely claiming to be an emperor, bringing about their own execution. Shouldn't they be afraid! Shouldn't they be afraid! Addressed to Xiao Xuanpu (Xiao Xuanpu, official title) (Winter, the sixth day of the tenth month of the year Guihai in the Tianqi era, this is my last writing): To enter the path, one must first realize that the present mind-essence is originally bright and vast, encompassing everything without any outside, filled with purity, without the duality of the sacred and the mundane, and not constrained by the body, mind, or world. This is the upward path, the mind-seal from the West, and nothing else. Once one is able to thoroughly understand this mind, then in daily application, in response to all circumstances, it is like a mirror reflecting images, coming without attachment, and leaving without a trace. In this way, all actions flow from the true and actual mind, each one a real and imperishable undertaking, not only shining brighter than the sun and moon! Compared to the vain thoughts and mechanical actions of those mediocre people, how can they be mentioned in the same breath? This light, everyone...
人具足。本無欠闕。但以我見堅固。凡有所作。必以為己功。執所見為必是。是非交錯。終無一定之論。所以然者。以無廓然大公之心。而欲建千秋不朽之業。難矣。
又。
吾人心體。本來圓滿光明。即今不能頓悟。不得現前受用者。蓋因無量劫來。貪瞋癡愛。種種煩惱。障蔽自心。故漸修之功。不可少耳。溈山云。學人有能一念頓悟自心。但將所悟的。凈除現業流識。是名為修。不是此外別有修也。若學道人。但求頓悟便了。將謂無功可用。此則習氣深潛。遇境竊發。久則流入魔界矣。然漸修之功。亦非有次第。但日用中。向未起心動念處。立定腳根。返觀內照。於一念起處。即追審此一念。從何處起。追到一念生處。本自無生。則一切妄想情慮。當下冰消矣。然所忌者。無勇猛力。不能把斷咽喉。不覺相續。則流而不返也。
示周子寅(以下海印槁附)
山居今日大眾結制。海印據座。說法華經。爾時足下手書至。且有佳果。足佔足下。亦法會中人。乃先得道果者。此非瓦卜也。前書云云。日業正此不爽。亦可漸入不二法門。但其中日用。頭頭唸唸。皆生滅心行。安能寂滅為樂。若求心地一段受用。更須向讀書作文已了時。種種應緣處。當下著實。猛地返觀內照。觀此種種作為生滅之
【現代漢語翻譯】 現代漢語譯本： 人本來就具備一切，沒有什麼欠缺。只是因為『我見』（認為有一個『我』的見解）過於堅固，所以無論做什麼，都認為那是自己的功勞，堅持自己所見的一定是對的。這樣一來，是非交錯，最終沒有一定的結論。之所以會這樣，是因為沒有廓然大公的心，卻想要建立千秋不朽的事業，這太難了。
又說：
我們的心體，本來是圓滿光明的。即使現在不能立刻領悟，不能當下就體會到它的作用，那是因為無量劫以來，貪婪、嗔恨、愚癡、愛戀等等各種煩惱，遮蔽了自己的心。所以，漸修的功夫，是不可或缺的。溈山（Weishan）禪師說：『學佛的人如果能夠在一念之間頓悟自心，只要將所悟到的，清除現有的業力習氣，這就叫做修行，不是此外還有別的修行。』如果學道的人，只求頓悟就了事，認為沒有功夫可用，那麼這種習氣就會深藏潛伏，遇到境界就會突然發作，時間久了就會流入魔道了。然而，漸修的功夫，也不是有什麼次第。只是在日常生活中，在還沒有起心動念的地方，堅定地站穩腳跟，反觀內照。在一念生起的地方，就追問這一念，是從哪裡生起的。追到一念生起的地方，本來就是無生的，那麼一切妄想和情慮，當下就會像冰雪一樣消融了。然而，最怕的是沒有勇猛的力量，不能截斷念頭的咽喉，不知不覺地讓念頭相續不斷，那就隨波逐流而不能返回了。
開示周子寅（以下是海印稿的附錄）
山居今天大眾結夏安居，海印（Haiyin）在座位上，講說《法華經》（Lotus Sutra）。這時收到你的親筆信，並且有美味的水果。你也是法會中的人，是先得到道果的人，這不是用瓦片占卜能比的。之前的信中說，每天的功課沒有差錯，也可以漸漸進入不二法門。但是其中每天的所作所為，每一個念頭，都是生滅的心行，怎麼能以寂滅為樂呢？如果想要心地上的受用，更需要在讀書作文完畢之後，在種種應付外緣的時候，當下切實地、猛烈地反觀內照，觀察這種種作為生滅的
【English Translation】 English version: People are inherently complete, lacking nothing. However, due to the firm attachment to 『self-view』 (the view that there is a 『self』), whatever one does is invariably considered one's own merit, and one insists that what one sees is necessarily correct. Consequently, right and wrong become intertwined, and there is ultimately no definitive conclusion. The reason for this is that without a broad and impartial mind, it is difficult to establish an immortal legacy.
Furthermore:
Our mind-essence is originally perfect and luminous. The reason why we cannot immediately awaken to it and experience its benefits in the present moment is that, due to countless eons of greed, hatred, delusion, and attachment, various afflictions have obscured our minds. Therefore, the effort of gradual cultivation is indispensable. Weishan (Weishan) Zen Master said: 『If a practitioner can suddenly awaken to their own mind in a single thought, they only need to purify the existing karmic habits with what they have awakened to. This is called cultivation, and there is no other cultivation besides this.』 If a practitioner only seeks sudden enlightenment and considers it the end, thinking there is no effort to be made, then these habits will remain deeply hidden, erupting suddenly when encountering circumstances, and eventually leading them into the realm of demons. However, the effort of gradual cultivation does not necessarily involve a specific sequence. It simply requires firmly establishing oneself in the place where thoughts have not yet arisen in daily life, and introspectively observing. When a thought arises, immediately investigate where this thought originates from. Tracing it back to the place where the thought arises, it is inherently unborn, and then all delusions and emotions will instantly melt away like ice and snow. However, what is most feared is the lack of courageous strength to sever the throat of thoughts, unknowingly allowing them to continue uninterrupted, thus drifting along without return.
Instruction to Zhou Ziyin (the following is an appendix from the Haiyin Draft)
Today, the community at the mountain dwelling is observing the summer retreat. Haiyin (Haiyin) is in the seat, lecturing on the Lotus Sutra (Lotus Sutra). At this time, your handwritten letter arrived, along with delicious fruits. You are also a member of the Dharma assembly, one who has attained the fruit of the Path earlier. This is not comparable to divination with tiles. The previous letter stated that the daily practice is without error, and one can gradually enter the non-dual Dharma gate. However, in daily activities, every thought is a mind-activity of arising and ceasing. How can one find joy in stillness? If you seek the benefit of the mind-ground, you must, after finishing reading and writing, and in all kinds of responsive situations, immediately and earnestly turn inward and observe, examining the arising and ceasing of these various activities.
心。畢竟向何處起。即今滅向甚麼處去。如此深觀久久。漸入細密。若更此中。一切習氣潛流處。煩惱無故生起處。著實一覷覷定。看他畢竟是何物。向何處起滅。追到掃蹤絕跡處。如沸湯鍋里點片雪相似。如此日用。唸唸不得放舍。才有絲毫一念懶墮懈怠。偷安圖快活受用之心生時。此正是病根發作。便曏者里。猛然剔起眉毛。不可被他纏縛住。才見纏縛。切不可和身放倒。與之打交滾也。切忌切忌。大段一聲菩薩。或一聲佛。死急靠定。與之廝挨。若遇種種惡習起時。即將此話頭奮力提起。望空一揮。不管是魔是佛。是煩惱習氣。是善惡思量。一切情塵。一齊頓斷。如斬亂絲。如此做工夫。不妨讀書。不妨作文。讀書處。看此書讀向何處寄著。作文。就看此文從何處流出。也不妨迎賓待客。喫茶吃飯。痾矢放尿。一切處。無用纖毫縫罅。如此安心。再與永嘉所說。恰恰用心時。恰恰無心用。無心恰恰用。常用恰恰無。是一般。不是一般。足下不知能信海印老人。不虛誑否。請自試看。足下儻見信不謬。始知顏子心齋三月。大為可笑。圓覺經一部。足下讀熟。每日早晚。以當功課。俟來春面時。相與抉擇。尋常與足下書。不免稍帶情識。自愧為足下未徹。非不徹。恐足下信心未徹耳。今見足下。信心漸增。日近清凈
【現代漢語翻譯】 現代漢語譯本：心，究竟是從哪裡生起的？現在熄滅又是到什麼地方去了？如此深入地觀察長久之後，會逐漸進入細微之處。如果更進一步，對於一切習氣潛藏流動的地方，煩惱無緣無故產生的地方，切實地、專注地盯住，看它究竟是什麼東西？從哪裡生起，又在哪裡滅去？追究到無跡可尋之處，就像沸騰的湯鍋里投入一片雪花一樣。如此在日常生活中運用，唸唸不放鬆舍。只要有絲毫一念的懶惰懈怠，貪圖安逸快樂享受的心生起時，這正是病根發作。便向這裡，猛然提起眉毛，不可被它纏縛住。一旦發現被纏縛，切不可順勢倒下，與之糾纏。切記切記。大聲唸一聲菩薩，或一聲佛，拚命靠定，與之緊挨。如果遇到種種惡習生起時，就將這個話頭奮力提起，向空中一揮，不管是魔是佛，是煩惱習氣，是善惡思量，一切情塵，一齊頓然斬斷，如斬亂絲。如此做功夫，不妨讀書，不妨作文。讀書時，看這本書讀向何處寄託。作文時，就看這篇文章從何處流出。也不妨迎賓待客，喫茶吃飯，大小便溺，一切處，不留絲毫縫隙。如此安心，再與永嘉大師所說：『恰恰用心時，恰恰無心用。無心恰恰用，常用恰恰無。』是一般，不是一般。您不知道能否相信海印老人，是否不虛妄欺騙？請自己嘗試看看。您如果覺得相信沒有錯謬，才知道顏回心齋三月，實在可笑。圓覺經一部，您讀熟，每日早晚，用作功課。等到來年春天見面時，相互抉擇。平常與您寫信，難免稍帶情識，我自愧對您尚未徹底瞭解，並非我不瞭解，恐怕是您的信心尚未徹底。現在看到您，信心漸增，日益接近清凈。 專有名詞解釋： 海印老人：指作者本人，一種謙稱。 顏子：顏回，孔子的弟子，以德行著稱。 心齋：顏回的一種修養方法，旨在清除內心的雜念。 圓覺經：大乘佛教經典，闡述圓覺的道理。
【English Translation】 English version: Where, after all, does the mind arise from? And where does it go when it ceases now? Observe deeply like this for a long time, and gradually enter into subtlety. If you go further, regarding all the places where habitual tendencies lie hidden and flow, where afflictions arise for no reason, fix your gaze intently and steadfastly, seeing what it ultimately is. Where does it arise from, and where does it cease? Pursue it to the point where all traces are swept away, like a snowflake dropped into a boiling pot of soup. Use it like this in daily life, never for a moment letting go. As soon as the slightest thought of laziness,懈怠(xie dai - laxity), or a desire for ease, comfort, and enjoyment arises, this is precisely when the root of the illness is manifesting. Then, at that very point, suddenly raise your eyebrows and do not allow yourself to be entangled by it. Once you see that you are entangled, do not fall down and wrestle with it. Be extremely careful, extremely careful. Utter loudly the name of a Bodhisattva, or the name of a Buddha, and desperately rely on it, staying close to it. If you encounter various evil habits arising, then vigorously raise this topic of investigation, and wave it in the air. Whether it is a demon or a Buddha, whether it is affliction or habitual tendency, whether it is good or evil thought, cut them all off at once, like cutting tangled silk. Doing effort like this, it doesn't matter if you read books, it doesn't matter if you write essays. When reading books, see where this book is being read and entrusted to. When writing essays, see where this essay is flowing out from. It also doesn't matter if you welcome guests, drink tea, eat meals, or urinate and defecate. In all places, do not leave the slightest gap or seam. Settle your mind like this, and then compare it with what Yongjia(永嘉) said: 'Precisely when using the mind, precisely there is no mind to use. No mind is precisely using, constantly using is precisely without.' It is the same, and it is not the same. I don't know if you can believe Old Man Haiyin(海印老人), whether he is not falsely deceiving? Please try it yourself and see. If you find that believing is not mistaken, then you will know that Yanzi's(顏子) 'mind fasting' for three months is truly laughable. Read the entire Surangama Sutra(圓覺經) thoroughly, and use it as your daily practice, morning and evening. Wait until we meet next spring, and we will discuss and decide together. Usually when I write to you, I inevitably carry some emotional knowledge. I am ashamed that I have not thoroughly understood you, not that I do not understand, but I fear that your faith has not been thorough. Now I see that your faith is gradually increasing, and you are drawing closer to purity. Explanation of proper nouns: Haiyin(海印老人): Refers to the author himself, a form of humble self-reference. Yanzi(顏子): Yan Hui(顏回), a disciple of Confucius, known for his virtue. Mind Fasting(心齋): A method of self-cultivation by Yan Hui, aimed at clearing away the impurities of the mind. Surangama Sutra(圓覺經): A Mahayana Buddhist scripture, expounding the principle of perfect enlightenment.
。此時若不將此赤心。剜與足下。何時得徹。若足下因循不徹。則海印自徹去也。何如何如。人世可悲。斯道可悲。望足下心。更可悲耳。
又。
來書請益。甚是真切。但足下於空幻二字。未得諦當。故於心境。不無其礙。所以工夫難做。今為足下說破。則瞭然無復疑慮矣。所謂空非絕無之空。正若俗語謂傍若無人。豈傍真無人耶。第高舉著眼中。不有其人耳。所謂幻者。非變怪之幻。乃有而不實之謂也。譬若市如弄筒子。撮出許多人物一般。然此筒中。本無所有。而忽然有之。雖有而非真實也。既非真實。即是本無。由本無故說空耳。故曰。譬如幻化人。非無幻化人。幻化人。非真人也。人既非真。豈不是空耶。佛說空字。乃破世人執著以為實有之謂。非絕無斷滅之謂也。誠恐世人淪於斷滅。復說幻字。以遣其斷滅之見。是則一切身心諸法。因幻故空。由空故說如幻耳。此二字相須而觀。則頓見其妙。所言空。即幻有以觀空。名曰真空。所謂有。乃本無之幻有。名曰妙有。由真空故。心非斷滅。由妙有故。境是無生。境既無生。則心何取著。心既非斷。則妄念何存。妄念不存。將何心而取境。境本是幻。將何境而牽心。斯但心不取境。而心非斷滅。境不牽心。而境自如如。心境如如。於何不樂。此所
【現代漢語翻譯】 現代漢語譯本：此時若不將這顆赤誠之心，剜出來放在您的腳下，何時才能徹底領悟？如果老師您因循守舊，不能徹底領悟，那麼海印三昧（Haiyin Samadhi）的境界也會自行離去。這是多麼令人無奈啊！人世間真是可悲，佛法也真是可悲，而老師您的心，更令人感到可悲啊！
又。
來信請教，非常真誠懇切。但是您對於『空』（kong）和『幻』（huan）這兩個字，還沒有真正理解透徹，所以在心境上，難免會有所障礙，因此功夫難以進步。現在我為您解釋清楚，您就會豁然開朗，不再有疑惑了。所謂的『空』，不是完全沒有的空，就像俗話說的『旁若無人』，難道是真的旁邊沒有人嗎？只是因為心高高地專注于眼前的目標，心裡沒有其他人的存在罷了。所謂的『幻』，不是變幻莫測的幻，而是指存在但不真實。比如像街市上玩弄的筒子，一下子變出許多人物一樣，然而這筒子裡面，本來什麼都沒有，卻忽然變出東西來，雖然有，但不是真實的。既然不是真實的，也就是本來沒有的。因為本來沒有，所以才說是『空』。所以說：『譬如幻化人，非無幻化人，幻化人，非真人也。』人既然不是真的，豈不是空的嗎？佛說『空』字，是爲了破除世人執著於事物是真實存在的觀念，而不是指完全沒有、斷滅的意思。因為擔心世人陷入斷滅的錯誤觀念，所以又說『幻』字，用來消除他們斷滅的見解。這樣，一切身心諸法，因為是幻化的，所以才是空的；因為是空的，所以才說是如幻的。這兩個字要相互聯繫起來觀察，才能立刻發現其中的奧妙。所說的『空』，就是通過幻有的現象來觀察空性，這叫做真空。所謂『有』，乃是本來沒有的幻有，這叫做妙有。因為是真空，所以心不是斷滅的；因為是妙有，所以境界是無生的。境界既然是無生的，那麼心又何必執著呢？心既然不是斷滅的，那麼妄念又怎麼會存在呢？妄念不存在，又用什麼心去執取境界呢？境界本來就是虛幻的，又用什麼境界來牽動心呢？這樣，只要心不執取境界，心也就不是斷滅的；境界不牽動心，境界自然如如不動。心境都如如不動，還有什麼不快樂的呢？這就是所
【English Translation】 English version: At this moment, if I do not cut out this sincere heart and place it at your feet, when will I ever achieve thorough understanding? If you, my teacher, are complacent and fail to achieve thorough understanding, then the state of Haiyin Samadhi (Haiyin Samadhi) will depart on its own. How helpless this is! The human world is truly lamentable, the Dharma is truly lamentable, and your heart, my teacher, is even more lamentable!
Furthermore.
Your letter seeking guidance is very sincere and earnest. However, you have not yet truly understood the meaning of 'emptiness' (kong) and 'illusion' (huan), so you inevitably encounter obstacles in your mind and state of being, making it difficult to progress in your practice. Now, I will explain it clearly for you, and you will be enlightened and have no more doubts. The so-called 'emptiness' is not a complete absence of existence, just like the saying 'as if there is no one around.' Does it mean there is truly no one around? It simply means that the mind is highly focused on the goal before the eyes, and there is no awareness of other people's presence. The so-called 'illusion' is not a bizarre or fantastical illusion, but rather refers to something that exists but is not real. For example, like the puppets manipulated in the marketplace, which suddenly produce many figures, but within the puppet box, there is originally nothing, yet suddenly things appear. Although they exist, they are not real. Since they are not real, they are inherently non-existent. Because they are inherently non-existent, we say they are 'empty.' Therefore, it is said: 'For example, an illusionary person, not that there is no illusionary person, but the illusionary person is not a real person.' If the person is not real, isn't it empty? The Buddha speaks of 'emptiness' to break the worldly people's attachment to the notion that things are truly existent, not to indicate complete non-existence or annihilation. Fearing that people would fall into the mistaken view of annihilation, he also speaks of 'illusion' to dispel their view of annihilation. Thus, all phenomena of body and mind are empty because they are illusory; and because they are empty, we say they are like illusions. These two words should be observed in relation to each other to immediately discover their profound meaning. The so-called 'emptiness' is to observe emptiness through the phenomenon of illusory existence, which is called true emptiness (真空). The so-called 'existence' is the illusory existence that is originally non-existent, which is called wondrous existence (妙有). Because it is true emptiness, the mind is not annihilated; because it is wondrous existence, the realm is unborn. Since the realm is unborn, why should the mind be attached to it? Since the mind is not annihilated, how can deluded thoughts exist? If deluded thoughts do not exist, what mind is there to grasp at the realm? The realm is originally illusory, so what realm is there to pull at the mind? Thus, as long as the mind does not grasp at the realm, the mind is not annihilated; and as long as the realm does not pull at the mind, the realm is naturally as it is (如如). When both mind and realm are as they are, what is there to be unhappy about? This is what
謂。心本無生因境有。前境若無心亦無者。但只看破如幻不實。名曰若無。而靈心獨照。妄心頓歇。名曰亦無耳。是所無者妄心耳。豈絕無真心哉。何以為妄心耶。境執著不化者是。何以為真心。不取身心境界之相。了了常知。靈然寂照者是。如此用心。有何掛礙。故曰。自心取自心。非幻成幻法。不取無非幻。非幻尚不生。幻法雲何立。正所謂。境緣無好醜。好醜起於心。心若不強名。愛憎何由起。斯則但情不附物。物豈礙人。物既不能礙人。人又何礙於物耶。世人所以不得自在者。唯其不達心境無生。如幻不實耳。若了達一念無生如幻。則一切苦樂憂患。得失愛憎。取捨情狀。當下瓦解冰消矣。故曰。知幻即離。不作方便。離幻即覺。亦無漸次。此所謂一念頓到佛家。非虛語也。足下但觀一切妄念起滅處。一切境界起滅處。無非是幻化不實。則心自然不奔境。境自然不牽心矣。往來應緣。則一念虛明。靈然獨照。照見現前身心。如幻如化。如水中月。如鏡中像。如空中雲。如野馬陽𦦨。如此把定。金剛眼睛。再莫動轉。任他一切境界。觸之即消。憑他甚麼妄心。一覷便滅。如此用心。又有何妄。心可以自擾。又有何妄境而可攖心者哉。此番說話。乃海印極力。為足下通身吐露。徹底掀翻。足下更莫懷疑。切不得思
【現代漢語翻譯】 現代漢語譯本： （僧人）說：『心本來沒有產生，因為外境才有的。如果前面的外境沒有了，心也就沒有了嗎？』只是看破一切如幻不實，就叫做『若無』。而靈明的心獨自照耀，妄心立刻止息，就叫做『亦無』啊。所沒有的是妄心啊，難道會完全沒有真心嗎？ 什麼叫做妄心呢？對外境執著而不化解的就是。什麼叫做真心呢？不執取身心和外境的表象，清清楚楚地常知常覺，靈明寂靜地照耀的就是。這樣用心，還有什麼掛礙呢？所以說：『自心取自心，非幻化成幻法。不取則無非幻，非幻尚且不生，幻法又怎麼能成立呢？』 正所謂：『境遇本身沒有好壞，好壞產生於心。心如果不強加分別，愛和憎又從哪裡產生呢？』這樣就是情不依附於外物，外物又怎麼會妨礙人呢？外物既然不能妨礙人，人又為什麼要妨礙外物呢？世人之所以不能自在，就是因為他們不明白心和外境本無生，如幻不實啊。 如果明白了這一個念頭本無生，如幻，那麼一切苦樂憂患、得失愛憎、取捨情狀，當下就會像瓦解冰消一樣消失。所以說：『知道是幻象就離開它，不需要任何方便。離開幻象就是覺悟，也沒有漸進的過程。』這就是所謂的一念之間頓悟成佛，不是虛假的話啊。 您只要觀察一切妄念生起和滅去的地方，一切境界生起和滅去的地方，無非都是幻化不實的，那麼心自然不會追逐外境，外境自然不會牽引心了。往來應緣時，則一個念頭虛空而光明，靈明地獨自照耀，照見眼前的身心，如幻如化，如水中的月亮，如鏡中的影像，如空中的雲彩，如野馬和陽焰。 這樣把握住，擁有金剛般的眼睛，再也不要動搖。任憑一切境界，一接觸就消失。憑什麼妄心，一看就滅掉。這樣用心，又有什麼妄心可以自我擾亂，又有什麼虛妄的外境可以侵擾你的心呢？ 這番話，是海印竭盡全力，為足下您全身心地吐露，徹底地掀翻。您千萬不要懷疑，切切不可思慮。
【English Translation】 English version: It is said: 'The mind originally has no birth, it arises because of external circumstances. If the preceding circumstances are absent, does the mind also cease to exist?' Simply see through everything as illusory and unreal, and that is called 'no existence'. But the luminous mind shines alone, and the deluded mind immediately ceases, and that is called 'also no existence'. What ceases to exist is the deluded mind. How can there be absolutely no true mind? What is called the deluded mind? It is clinging to external circumstances without transforming them. What is called the true mind? It is not grasping the appearances of body, mind, and external realms, being clearly and constantly aware, shining luminously and serenely. Using the mind in this way, what hindrance is there? Therefore, it is said: 'The self-mind grasps the self-mind, non-illusion transforms into illusory dharmas. Not grasping, there is nothing but non-illusion, non-illusion does not even arise, how can illusory dharmas be established?' It is precisely as said: 'Circumstances themselves have no good or bad, good and bad arise from the mind. If the mind does not forcefully name them, how can love and hate arise?' Thus, if emotions do not cling to things, how can things obstruct people? Since things cannot obstruct people, why should people obstruct things? The reason why people in the world cannot be free is solely because they do not understand that the mind and external realms are without birth, illusory, and unreal. If one understands that this one thought is without birth and illusory, then all suffering, joy, worry, happiness, loss, love, hate, acceptance, rejection, and emotional states will immediately vanish like melting ice. Therefore, it is said: 'Knowing illusion, one immediately departs from it, without resorting to expedients. Departing from illusion is awakening, and there is no gradual process.' This is what is meant by instantly attaining Buddhahood in a single thought, it is not a false statement. You only need to observe where all deluded thoughts arise and cease, where all realms arise and cease, and see that they are all illusory and unreal. Then the mind will naturally not chase after external realms, and external realms will naturally not pull the mind. When interacting and responding to circumstances, then a single thought is empty and bright, shining luminously alone, illuminating the present body and mind as illusory and transformative, like the moon in water, like an image in a mirror, like clouds in the sky, like mirages and heat haze. Grasp this firmly, possess diamond-like eyes, and never waver again. Let all realms come, they will vanish upon contact. What deluded mind can withstand it, it will be extinguished with a single glance. Using the mind in this way, what delusions can disturb oneself, and what deluded realms can trouble one's mind? These words are Haiyin's utmost effort, completely revealing and overturning everything for you. You must not doubt, and you must not contemplate.
前算后。種種思量。皆惡覺惡習。俱是障道因緣也。必若老人此語。目前即是極樂人矣。信手呵筆。不覺郎當。如許婆心。漏逗如此。珍重。
又。
一別恍忽數月。流光迅速。日月欺人。每聞足下。精進倍常。歡喜沃灌心田也。初意擬尊人行后。必得入山一晤。相與印證既往工夫。而抉擇之。此想實真。不覺形諸夢事。可笑道人。亦墮情見乃爾。來書所云。因坐以求靜。因靜以求心。此乃入道初門。最為切當。但坐中未明肯綮。所以坐久而疲。由不達心體之妙。故靜久而欲有聞。且又疑泛然。若無所歸。良以能求之心。未得秘訣。所以求之一念。返覺為勞。是以心覓心。正如渴鹿逐陽𦦨耳。傳曰。知止而後有定。以足下心未知止。故不得定。承索所以治心條目。如四勿三省者。引此心而入。持此心而定。此足下精心苦切處。乃鄙人所大有望于足下者。今既肯心自許。返乃秘吝乎。第恐足下。始於吾佛法中。未得多聞。至於名言之中。多分轉為昔日見聞之陳習。致使甘露之藥。不能近取還顏之效耳。從上佛祖。教人之法。門路雖多。不出戒定慧三學。所謂因戒生定。因定發慧。其節目之詳。經不過棱嚴。至若祖語。無如永嘉集一書。足下熟讀玩味。至於其中入定用心之訣。如雲。恰恰用心時。恰恰無心用
【現代漢語翻譯】 現代漢語譯本： 總是事前算計事後，種種思量，都是惡念惡習，都是障礙修道的因緣啊。如果像老衲說的這樣，當下就是極樂世界的人了。隨意地寫著，不知不覺寫了這麼多。像我這樣婆婆媽媽的心腸，竟然泄露了這麼多。珍重。
又。
一別恍惚數月，時光飛逝，日月不饒人。常常聽說您精進更加勤奮，歡喜得滋潤了心田。起初打算在您父親去世后，一定要入山和您見一面，相互印證以往的功夫，並且做出決斷。這個想法很真實，不知不覺在夢中顯現。可笑我這道人，也陷入了情見之中。來信中說，因為靜坐而求得安靜，因為安靜而求得內心平靜。這乃是進入佛道的最初門徑，非常貼切。但是靜坐中沒有明白關鍵所在，所以靜坐很久就感到疲憊，因為沒有通達心體的奧妙，所以安靜很久就想要有所得。而且又懷疑空泛，好像無所歸依。這是因為能求的心，沒有得到秘訣，所以求的念頭，反而覺得勞累。因此以心覓心，就像口渴的鹿追逐陽光下的塵埃一樣。古書上說：『知道止才能有定力。』因為您的心不知道止，所以不能得定。承蒙您索要治理心的方法，如『四勿三省』等，引導這顆心進入，用它來安定這顆心。這是您精心苦切的地方，也是我非常期望您能做到的。現在既然肯用心自許，反而又秘而不宣嗎？只是擔心您，最初在佛法中，沒有聽聞很多，至於名言之中，大多轉為昔日見聞的陳舊習氣，以致於甘露之藥，不能立刻取得還顏的效果啊。從前的佛祖，教人的方法，門路雖然多，也不出戒、定、慧三學。所謂因戒生定，因定發慧，其中詳細的條目，沒有超過《楞嚴經》的。至於祖師的言語，沒有超過《永嘉集》這本書的。您熟讀玩味，至於其中入定用心的訣竅，比如其中所說：『恰恰用心時，恰恰無心用。』
【English Translation】 English version: Calculating before and after, all sorts of deliberations are evil thoughts and bad habits, all of which are causes and conditions that obstruct the path to enlightenment. If it's as this old monk says, then one is already in the Pure Land at this very moment. Casually writing with my pen, I didn't realize I'd written so much. Such a grandmotherly heart of mine has revealed so much. Take care.
Furthermore.
It's been several months since our parting, time flies swiftly, and the sun and moon do not wait for anyone. I often hear that your diligence has increased, and I am delighted that it nourishes your heart. Initially, I planned to enter the mountain to meet you after your father's passing, to mutually verify our past efforts and make a decision. This thought was so real that it unconsciously manifested in my dreams. It's laughable that I, a monk, also fall into emotional views. In your letter, you mentioned seeking stillness through meditation and seeking inner peace through stillness. This is the very first gateway to entering the Buddhist path, and it is most appropriate. However, you haven't understood the key point in meditation, so you feel tired after meditating for a long time, because you haven't grasped the subtlety of the mind-essence, so you want to gain something after being still for a long time. Moreover, you doubt vaguely, as if you have nowhere to return. This is because the mind that seeks hasn't obtained the secret, so the thought of seeking feels tiring in return. Therefore, seeking the mind with the mind is just like a thirsty deer chasing heat haze. It is said: 'Knowing where to stop, then there is stability.' Because your mind doesn't know where to stop, you cannot attain stability. Thank you for requesting the items for governing the mind, such as the 'Four Don'ts and Three Reflections,' to guide this mind to enter and use it to stabilize this mind. This is where you are putting in painstaking effort, and it is what I greatly hope you can achieve. Now that you are willing to commit yourself, are you going to keep it a secret? I'm just worried that you, initially in the Buddha-dharma, haven't heard much, and as for the words and expressions, they mostly turn into old habits of past experiences, so that the nectar medicine cannot immediately achieve the effect of restoring youth. The methods of the Buddhas and Patriarchs of the past, although there are many paths, do not go beyond the three studies of morality (戒, precepts), concentration (定, samadhi), and wisdom (慧, prajna). The so-called 'from morality comes concentration, from concentration comes wisdom,' the detailed items of which do not exceed the Surangama Sutra (棱嚴經). As for the words of the Patriarchs, there is no book like the Yongjia Collection (永嘉集). You should read and savor it thoroughly, as for the secrets of entering samadhi and using the mind within it, such as what it says: 'Precisely when using the mind, precisely use the mind without using it.'
。無心恰恰用。常用恰恰無。又云。忘緣之後寂寂。靈知之性歷歷。無記昏昧昭昭。契本真空的的。此用心之神符也。如四勿三省者。正乃戒耳。此中具悉。其實修心工夫條目。不出止觀等持三門而已。此集中奢摩他。止也。毗婆舍那。觀也。優畢叉。止觀雙運定慧等持也。姑以此塞請。集中紅圈者。留神訊息。如不解者。不嫌數數寄問。至於止觀捷徑之法。容再書一紙。以償今日之欠耳。
又。
此段因緣。乃至易至難之事。以無量劫來。生生世世。雜染流轉。習之深且厚矣。即今一念信心。始發斬于旦夕。而欲遏永劫之長流。其勢誠不易易。即此一念回頭之心。亦深難發。此是積劫善根靈苗。遇時而萌芽始抽。而開華敷實。全在時時栽培。而保護之。否則頓見枯焦矣。遇境遇緣。以事處事。久久純熟。更加止觀之功。則可漸臻解脫。然以吾人本自解脫。所以煩惱不解脫者。非法之咎。乃自心縛著。不解脫耳。良以向來。世情濃厚。習染純熟。熟處難忘。故觸之便發。故曰。吾未見好德如好色者也。若以彼易此。則生處自熟。熟處自生。生則疏。疏則遠。遠則澹。澹則忘。忘則不暇求脫。而自不縛矣。久之而此心泰定。則目前千態萬狀。視之若空華水月。陽𦦨冰河。本無可縛著。又何求脫耶。云肇公物
【現代漢語翻譯】 現代漢語譯本： 『無心』恰恰是『用』，『常用』恰恰是『無』。又說：『忘卻外緣之後，靈明的知性歷歷分明；沒有覺察的昏昧昭然若揭，契合本來的真空真實不虛。』這是用心之神符啊。比如『四勿』、『三省』，正是戒律。這些都包含在其中了。其實修心的功夫條目，不出止、觀、等持這三門而已。此集中，奢摩他（Śamatha）(止)是『止』，毗婆舍那（Vipaśyanā）(觀)是『觀』，優畢叉（Upekṣā）(舍)是止觀雙運、定慧等持。姑且用這些來塞責。集中用紅圈標出的地方，要留心體會。如果不理解，不要嫌麻煩，多次寄信來問。至於止觀的捷徑之法，容我再寫一張紙，來彌補今天的欠缺。
又說： 這段因緣，乃至從易到難的事情，因為無量劫以來，生生世世，雜染流轉，習氣已經很深很厚了。即使現在生起一念信心，也只是在旦夕之間。想要阻止永劫的長流，這種趨勢實在不容易。即使是這一念回頭的決心，也很難生起。這是積累了多劫的善根靈苗，遇到時機才萌芽抽條，開花結果，完全在於時時栽培和保護它。否則就會立刻枯萎焦灼。遇到境界遇到因緣，用事情來處理事情，久而久之就會純熟。再加上止觀的功夫，就可以逐漸達到解脫。然而，因為我們本來就是解脫的，所以煩惱不能解脫，不是佛法的過錯，而是自己的心被束縛，不能解脫罷了。實在是因為向來世俗情感濃厚，習氣純熟，熟悉的地方難以忘記，所以一觸碰就會爆發。所以說：『我沒有見過愛好德行像愛好美色一樣的人啊。』如果用愛好美色的心來代替愛好德行的心，那麼陌生的就會變得熟悉，熟悉的就會變得陌生。陌生就會疏遠，疏遠就會淡漠，淡漠就會忘記，忘記了就不會再尋求解脫，自然就不會被束縛了。時間久了，這顆心就會安定。那麼，眼前千姿百態，看起來就像空中的花朵、水中的月亮、陽光下的霜雪、冰河，本來就沒有什麼可以束縛的，又何必尋求解脫呢？云肇公的遺物。
【English Translation】 English version: 'No-mind' is precisely 'use'; 'constant use' is precisely 'no-mind.' It is also said: 'After forgetting external conditions, the clear knowing nature is distinctly apparent; the unawareness of dullness is clearly revealed, and the union with the original true emptiness is authentic.' This is the divine talisman for using the mind. For example, the 'four don'ts' and 'three reflections' are precisely precepts. These are all contained within it. In fact, the items of practice for cultivating the mind do not go beyond the three doors of cessation (Śamatha), contemplation (Vipaśyanā), and equanimity (Upekṣā). In this collection, Śamatha (cessation) is 'stopping,' Vipaśyanā (contemplation) is 'observing,' and Upekṣā (equanimity) is the dual cultivation of cessation and contemplation, the equal holding of samādhi and prajñā. Let me use these to fulfill my obligation for now. Those places marked with red circles in the collection should be carefully contemplated. If you do not understand, do not hesitate to send letters to ask repeatedly. As for the shortcut methods of cessation and contemplation, allow me to write another paper to compensate for today's debt.
Furthermore: This causal connection, and even the matter of going from easy to difficult, is because for countless kalpas, in life after life, there has been defiled transmigration, and the habits have become deep and thick. Even if a single thought of faith arises now, it is only a matter of a moment. To try to stop the long flow of endless kalpas is truly not easy. Even this single thought of turning back is very difficult to arise. This is the spiritual sprout of accumulated good roots from many kalpas, which sprouts and grows when the time is right, and blooms and bears fruit, entirely dependent on constant cultivation and protection. Otherwise, it will immediately wither and scorch. Encountering circumstances and conditions, dealing with things by means of things, will become pure and familiar over time. Adding the effort of cessation and contemplation will gradually lead to liberation. However, because we are originally liberated, the reason why afflictions are not liberated is not the fault of the Dharma, but because our own minds are bound and cannot be liberated. It is truly because worldly emotions have always been strong, and habits have been pure and familiar. Familiar places are difficult to forget, so they erupt upon contact. Therefore, it is said: 'I have not seen anyone who loves virtue as much as they love beauty.' If one uses that (love of beauty) to replace this (love of virtue), then the unfamiliar will naturally become familiar, and the familiar will naturally become unfamiliar. Unfamiliarity leads to distance, distance leads to indifference, indifference leads to forgetting, and forgetting leads to no time to seek liberation, and one will naturally not be bound. Over time, this mind will become peaceful and stable. Then, the myriad forms before one's eyes will be seen as empty flowers in the sky, the moon in the water, frost in the sun, and a river of ice. There is originally nothing to be bound to, so why seek liberation? Relics of Master Yunzhao.
不遷語得力。此非足下大根器。不能入此老門閫。獨于日月麗天句不徹。若此不徹。則知肇公不徹。不徹。則非真得力也。此語老人疑之數年。畢竟於吾心中。獨然自省。自爾以來。應緣得力處。多借此老之語。足下出門即見信。誠非小緣。老人不惜為說破。第恐足下。後日罵老僧也。足下但將此句。橫之在心。於一切動作云爲處。一切聲色貨利處。一切逆順境緣處。一切喜怒哀樂處。一切愛憎取捨處。凡系流動之境。即便以此印。一印印定。看他如何是不遷處。如何是常靜處。如何是不流處。如何是不動處。如何是不周處。如此看來看去。忽然爆地看破此語。則知老人不欺足下。而始信本真不自欺也。
示黃惟恒
足下雖云向道。而此中眼目。未得明徹。往往將世法佛法。與宗與教。不免話作兩橛。若此處話作兩橛。則一切憎愛逆順。取捨好惡。窮達動靜等。宜乎一一皆作兩橛也。海印頻頻為足下道。佛祖元無實法與人。但只為人說破各各分上本有之事耳。宗鏡云。以一心為宗。照萬法為鏡。特由吾人不能知一心。故佛說教以指之。吾人不能見自心。故祖假禪以示之。二者皆不得已也。足下今云。習教不免精神疲倦。由宗如乘順風。此足下多生般若習氣之深。如此大段。海印分上。二皆虛誑。總無難易
【現代漢語翻譯】 現代漢語譯本： 『不遷』（Bu Qian，指事物不隨時間而改變的性質）的說法你已經有所領悟。但這還不足以說明你具有深厚的根基，還不能進入我這老朽之門。唯獨對於『日月麗天』（Ri Yue Li Tian，日月懸掛在天空）這句話你還沒有完全領悟。如果對這句話沒有領悟透徹，那就是說你對肇公（Zhao Gong，僧肇，東晉時期佛教思想家）的理論也沒有領悟透徹。沒有領悟透徹，就不是真正地領悟了。這句話我疑惑了好幾年，最終在我的心中，獨自反省才明白。自從那以後，我應付各種境緣而有所領悟的地方，大多是借用了肇公的這句話。你出門就能遇到相信你的人，確實不是小小的緣分。我不吝惜為你點破，只是擔心你以後會責罵我這個老和尚。你只要把這句話橫放在心中，在一切動作行為之處，一切聲色貨利之處，一切逆境順境之處，一切喜怒哀樂之處，一切愛憎取捨之處，凡是屬於流動變化的境界，就用這句話像印章一樣，一印印定。看看它如何是不遷之處，如何是常靜之處，如何是不流之處，如何是不動之處，如何是不周遍之處。如此反覆觀看，忽然一下子看破了這句話，就知道我沒有欺騙你，也開始相信本真（Ben Zhen，指事物原本的真實狀態）不會自欺。
示黃惟恒（Shi Huang Weiheng，給黃惟恒的開示）： 你雖然說要向道（Xiang Dao，追求真理），但是對於其中的關鍵之處，還沒有完全明白透徹。常常把世俗之法和佛法，宗門（Zong Men，禪宗）和教門（Jiao Men，佛教經論）混為一談，不免把它們說成是兩回事。如果在這裡把它們說成是兩回事，那麼一切憎愛、逆順、取捨、好惡、窮達、動靜等等，自然而然地都會被你當成是兩回事。我多次對你說過，佛祖（Fozu，佛陀和祖師）本來就沒有實際的法可以給人，只是爲了替人說破每個人本自具有的東西罷了。《宗鏡錄》（Zong Jing Lu）中說：『以一心為宗旨，照萬法為鏡子。』特別是因為人們不能認識一心（Yi Xin，指清凈的本心），所以佛才說教來指引它；人們不能見到自己的心，所以祖師才假借禪來開示它。這兩種方法都是不得已而為之的。你現在說，學習教義不免精神疲倦，而修習宗門就像乘順風船一樣輕鬆，這是因為你多生以來積累的般若（Bore，智慧）習氣深厚。像這樣的大道理，在我看來，兩者都是虛妄的，根本沒有什麼難易之分。
【English Translation】 English version: You have gained some understanding of 'non-transience' (Bu Qian, referring to the nature of things not changing with time). However, this is not enough to demonstrate that you have deep roots and cannot enter my old gate. You have not fully understood the phrase 'the sun and moon adorn the sky' (Ri Yue Li Tian, the sun and moon hanging in the sky). If you do not fully understand this sentence, it means that you have not fully understood Zhao Gong's (Zhao Gong, Sengzhao, a Buddhist thinker in the Eastern Jin Dynasty) theory. If you don't understand it thoroughly, then you haven't really understood it. I have been puzzled by this sentence for several years, and finally I understood it in my heart through self-reflection. Since then, in most of the places where I have gained understanding in dealing with various situations, I have borrowed this sentence from Zhao Gong. It is indeed no small fate that you can meet people who believe in you as soon as you go out. I don't hesitate to reveal it to you, but I'm just worried that you will scold me, an old monk, in the future. You only need to place this sentence horizontally in your heart, in all actions and behaviors, in all places of sound, color, goods, and profit, in all places of adversity and favorable circumstances, in all places of joy, anger, sorrow, and happiness, in all places of love, hatred, acceptance, and rejection, wherever there is a flowing and changing realm, use this sentence like a seal, and seal it firmly. See how it is the place of non-transience, how it is the place of constant stillness, how it is the place of non-flowing, how it is the place of non-movement, and how it is the place of non-pervasiveness. Watch it again and again like this, and suddenly break through this sentence, then you will know that I have not deceived you, and you will begin to believe that the original truth (Ben Zhen, referring to the original true state of things) does not deceive itself.
Showing Huang Weiheng (Shi Huang Weiheng, Instructions to Huang Weiheng): Although you say you want to pursue the Tao (Xiang Dao, the pursuit of truth), you have not fully understood the key points. You often confuse worldly Dharma and Buddhist Dharma, the Zen school (Zong Men, Zen Buddhism) and the teaching school (Jiao Men, Buddhist scriptures and treatises), and inevitably talk about them as two different things. If you talk about them as two different things here, then all love and hate, adversity and obedience, acceptance and rejection, good and evil, poverty and success, movement and stillness, etc., will naturally be regarded as two different things by you. I have told you many times that the Buddhas and Patriarchs (Fozu, Buddha and Patriarchs) originally had no real Dharma to give to people, but only to reveal to people what each person inherently possesses. The 'Zong Jing Lu' says: 'Take the one mind (Yi Xin, referring to the pure original mind) as the purpose and illuminate all dharmas as a mirror.' It is especially because people cannot know the one mind that the Buddha speaks of teachings to guide it; people cannot see their own mind, so the Patriarchs use Zen to show it. Both of these methods are last resorts. You now say that studying the teachings inevitably causes mental fatigue, while practicing Zen is as easy as sailing with the wind, because you have accumulated deep prajna (Bore, wisdom) habits from many lifetimes. Such a great truth, in my opinion, both are illusory, and there is no difficulty or ease at all.
之說。茍足下不達自心。則宗為邪解邪染。皆墮識情窠臼。而教亦妄知妄見。盡落言說話柄。皆非究竟真實處。殊不知教乃佛眼。禪乃佛心。二非兩般。豈有彼此。海印教人看教參禪。皆不是者等知見。足下今日作此解。不獨辜負海印。抑且辜負己靈耳。曾記古人有問者云。古人饑時吃飯。困時打眠。便是道。今人饑時吃飯。困來打眠。為什麼不是道。答曰。古人吃飯只吃飯。打眠只打眠。所以是道。今人吃飯不吃飯。打眠不打眠。胡思亂算。所以背道耳。由此看來。足下日用。只將眉毛剔起。叱咤一聲。只教神驚鬼怕。天魔膽碎。陰鬼魂消。一喝喝退。落得本地靜靜悄悄。寸絲不掛。赤力力。凈裸裸。將此一段家風。要讀書便讀書。不讀則拈向一邊。不許掛一字。要作文。便作文。不作便拈向一邊。不許胡思算。乃至喫茶吃飯。就喫茶吃飯。要打眠。便打眠。要痾矢放尿。便痾矢放尿。撞著便了。更不許過後思量。如遊魂鬼子一般。乾乾淨淨。潔潔白白。亦不許坐在乾淨潔白里。如此單刀直入。一念向前。則讀書親見古人。作文也只向自胸中一口吐出。更無前後。涵畜時。便是吐露時。吐露時。便是涵畜時。如此不為動靜明暗所轉。不為種種伎倆所移。此之謂挺特大人。沒量漢也。足下信然之乎。若果見信。便撩起
【現代漢語翻譯】 現代漢語譯本： 這樣的說法。如果先生您不瞭解自己的心，那麼宗門就會變成邪惡的理解和邪惡的污染，全都落入意識和情感的窠臼。而教義也會變成虛妄的知見，完全落入言語的把柄，都不是究竟真實的境界。殊不知教義是佛的眼睛，禪是佛的心，二者並非兩樣，哪裡有什麼彼此之分呢？海印教人看教義、參禪，都不是像先生您這樣的知見。先生您今天作出這樣的解釋，不僅辜負了海印，而且辜負了自己的靈性啊。曾經記得古人有問：『古人餓的時候吃飯，困的時候睡覺，這就是道。現在人餓的時候吃飯，困的時候睡覺，為什麼不是道呢？』回答說：『古人吃飯只是吃飯，睡覺只是睡覺，所以是道。現在人吃飯不只是吃飯，睡覺不只是睡覺，胡思亂想，所以背離了道啊。』由此看來，先生您在日常生活中，只要將眉毛挑起，大喝一聲，只要教神驚鬼怕，天魔膽碎，陰鬼魂消，一喝喝退，落得本地靜靜悄悄，一絲不掛，赤裸裸，乾乾淨淨。將這一段家風，要讀書就讀書，不讀就放在一邊，不許掛一個字。要作文，就作文，不作就放在一邊，不許胡思亂想。乃至喝茶吃飯，就喝茶吃飯，要睡覺，就睡覺，要拉屎撒尿，就拉屎撒尿，碰上了就了結，更不許過後思量，像遊魂野鬼一般。乾乾淨淨，潔潔白白，也不許坐在乾淨潔白里。如此單刀直入，一念向前，那麼讀書就能親眼見到古人，作文也只是向自己胸中一口吐出，更無前後。涵養的時候，就是吐露的時候。吐露的時候，就是涵養的時候。如此不被動靜明暗所轉移，不被種種伎倆所迷惑。這叫做挺拔特立的大人，無量之人啊。先生您相信這樣嗎？如果真的相信，就撩起 （海印（Haiyin）：人名，此處指一位禪師或老師）
【English Translation】 English version: Such a statement. If you, sir, do not understand your own mind, then the school (宗, Zong) will become an evil understanding and an evil defilement, all falling into the pit of consciousness and emotion. And the teachings will also become false knowledge and false views, completely falling into the handle of words, none of which are the ultimate truth. Little do you know that the teachings are the Buddha's eyes, and Chan (禪, Zen) is the Buddha's heart. The two are not different, so how can there be any distinction between them? Haiyin (海印) teaches people to read the teachings and practice Chan, but not with the kind of understanding that you, sir, have. If you make such an interpretation today, you will not only fail Haiyin, but also fail your own spirit. I remember an ancient person asking: 'The ancients ate when they were hungry and slept when they were tired, and that was the Dao (道, the Way). Now people eat when they are hungry and sleep when they are tired, so why isn't that the Dao?' The answer was: 'The ancients only ate when they ate and only slept when they slept, so it was the Dao. Now people don't just eat when they eat and don't just sleep when they sleep, but think wildly, so they deviate from the Dao.' From this, it seems that in your daily life, sir, you only need to raise your eyebrows and shout loudly, just to make the gods and ghosts fear, the heavenly demons shatter their courage, and the yin ghosts dissipate their souls. With one shout, you drive them back, leaving the local place quiet and silent, without a thread hanging, naked, and clean. Take this family tradition: if you want to read, then read; if you don't want to read, then put it aside, and don't allow a single word to be attached. If you want to write, then write; if you don't want to write, then put it aside, and don't allow wild thoughts. Even when drinking tea and eating, just drink tea and eat; when you want to sleep, just sleep; when you want to defecate and urinate, just defecate and urinate. When you encounter it, just finish it, and don't allow yourself to think about it afterward, like a wandering ghost. Be clean and pure, but don't sit in cleanliness and purity. In this way, go straight to the point with a single mind forward, then reading will allow you to see the ancients in person, and writing will only be a single breath from your own chest, without any before or after. The time of cultivation is the time of expression. The time of expression is the time of cultivation. In this way, you will not be moved by movement and stillness, light and darkness, nor will you be confused by various tricks. This is called a towering great person, an immeasurable person. Do you believe this, sir? If you truly believe, then lift up
。曏者里入。珍重珍重。
示馬居士
學道人。第一要為生死心切。第二要知身是苦本。心是妄想造業之本。第三要真真看破。世間功名富貴。聲色貨利。都是虛華不實。第四要怕今生造下惡業。將來一墮地獄。受種種苦。無人救護。第五要知現在命根。只此一息之間。若此息一斷。則再求今日參禪學道作福之事。永不可求。況受用富貴乎。學道人但得此五種心。時時刻刻。蘊積在懷。則目前一切虛華境界。自然冷澹。心地自然清凈。將從前一往所學。知見學問。口頭伎倆。一切放下。發菩提心。永斷酒肉不貪不愛。持戒修福。作諸功德。以為載道之本。仍讀大乘經典。助發自心。開佛知見。方可作觀。但觀此心。廣大圓明。清凈空寂。一法不可得。妄念元無。亦無生滅。而此根身。一切動作。猶幻人元無心識。目前一切境界。猶如空華。忽起忽滅。本來不有。唯只圓明一念。歷歷不昧。此念亦無。是名正念。如是用心。二六時中。動靜閑忙。如如不動。逆順好惡。冤親平等。隨順世緣。所作功德。一事一法。皆成圓妙凈行。如是行者。名菩薩行。道人果能如此用心。可謂不出塵勞。而作佛事。現宰官身而說法。即此是名報佛恩。報國恩者。公稟性靈明。發心向道。故特此示之。乃贈以號曰凈妙居士。公
【現代漢語翻譯】 現代漢語譯本：往哪裡去？保重，保重。
開示馬居士
學道之人，第一要為生死之心迫切。第二要知道身體是痛苦的根源，心是妄想造業的根本。第三要真正看破世間的功名富貴、聲色貨利，都是虛幻不實。第四要害怕今生造下惡業，將來一旦墮入地獄，遭受種種痛苦，無人救護。第五要知道現在的命根，就在這一口氣之間，如果這口氣一斷，那麼再想求得今日參禪學道作福之事，就永遠不可能了，更何況是享受富貴呢？學道之人只要具備這五種心，時時刻刻蘊藏在心中，那麼眼前一切虛華的境界，自然會變得冷淡，心地自然會清凈。將從前以往所學的知見學問、口頭伎倆，一切放下，發起菩提心，永遠斷絕酒肉，不貪不愛，持戒修福，做各種功德，作為載道的根本。仍然要讀大乘經典，幫助啓發自心，開啟佛的知見，才可以作觀。但觀此心，廣大圓明，清凈空寂，一法都不可得，妄念原本就沒有，也沒有生滅。而這個根身，一切動作，就像幻化出來的人一樣，原本沒有心識。目前的一切境界，猶如空中的花朵，忽然生起又忽然滅去，本來就不存在。唯有圓明的一念，歷歷分明而不昏昧。而這一念也沒有，這叫做正念。像這樣用心，一天二十四小時中，無論動靜閑忙，都如如不動。對於逆境順境、好與壞、冤家親人，都平等對待。隨順世間的因緣，所做的功德，一事一法，都成為圓滿微妙的清凈行為。像這樣修行的人，叫做菩薩行。修道之人如果真能如此用心，就可以說是不出離塵世煩惱，而做著佛事，現著宰官之身而說法。這就是報佛恩。報國恩的人，您稟性靈明，發心向道，所以特地這樣開示您。於是贈送您一個稱號，叫做凈妙居士。 公
【English Translation】 English version: Where are you going? Take care, take care.
Instruction to Layman Ma
A practitioner of the Way (學道人), first and foremost, must have an intense sense of urgency regarding birth and death. Secondly, one must know that the body is the root of suffering, and the mind is the source of delusion and karma creation. Thirdly, one must truly see through the worldly fame, wealth, sensual pleasures, and material gains, realizing they are all illusory and unreal. Fourthly, one must fear creating evil karma in this life, as falling into hell in the future will bring all kinds of suffering, with no one to rescue you. Fifthly, one must know that the present life force exists only between breaths. If this breath is cut off, then seeking to practice Chan meditation, study the Way, and perform meritorious deeds, as we do today, will be forever impossible, let alone enjoying wealth and honor. If a practitioner of the Way possesses these five kinds of mind, cherishing them in their heart at all times, then all the illusory realms before them will naturally become indifferent, and their mind will naturally become pure. They should let go of all the knowledge, learning, and verbal skills they have acquired in the past, arouse the Bodhi mind (菩提心), permanently abstain from alcohol and meat, be free from greed and attachment, uphold precepts, cultivate blessings, and perform various meritorious deeds as the foundation for carrying the Way. They should continue to read the Mahayana Sutras (大乘經典) to help awaken their own mind and open up the Buddha's knowledge and vision, so that they can practice contemplation. Simply contemplate that this mind is vast, complete, bright, pure, and empty, with not a single dharma (法) to be obtained. Deluded thoughts are originally nonexistent, and there is neither birth nor death. And this root body, all its actions, are like a phantom person, originally without consciousness. All the realms before us are like flowers in the sky, arising and ceasing suddenly, originally nonexistent. Only the one bright and clear thought remains, distinctly clear and not obscured. And even this thought is absent, which is called right mindfulness (正念). Using the mind in this way, throughout the twenty-four hours of the day, whether in movement or stillness, leisure or busyness, remain unmoving like Thusness (如如不動). Treat adversity and favor, good and evil, enemies and relatives, with equality. Follow worldly conditions, and let every meritorious deed, every single dharma, become a complete and wonderful pure practice. One who practices in this way is called a Bodhisattva practice (菩薩行). If a practitioner of the Way can truly use their mind in this way, it can be said that they are not leaving the defilements of the world, but are doing the work of the Buddha, appearing in the body of an official and expounding the Dharma. This is called repaying the Buddha's kindness. You, sir, are endowed with a bright and intelligent nature and have aroused the mind towards the Way, so I especially instruct you in this way. Therefore, I bestow upon you the title 'Pure and Wonderful Layman' (凈妙居士).
其無負己靈。無忘此說。珍重。
示王生求受戒更字
王生名廷佐。字子瞻。生意謂名俗。而字犯古。請幻人更新之。幻人喜而告之曰。異哉。子之質也。傳有之曰。茍日新。日日新。又日新。今子志願祛故吾。而大新之。不獨新子之名。抑且新子之心。名者實之賓。心者德之實。茍不務實而尚虛名。非德也。由是觀之。非獨子俗于名。抑且俗於心。所謂俗者。非衣冠言貌之謂也。所謂狎習染污于性德者之謂也。吾人性德本明。由日漸染嗜慾。目蔽邪色。耳蔽淫聲。鼻蔽臭香。舌蔽爽味。身蔽妄觸。心蔽邪思。六者交蔽。汩昏其中。薰陶漸染。習以成性。將謂之本有。謂之固然。是以大馳于昏迷之境。本明之德。翻視為異物。安知有故吾故吾哉。聖人所悲。悲在於此。故投戒水。以洗滌之。且夫戒者。非他物也。乃自心本有之智光。即儒所謂明德也。今夫人者。智光不朗。故明德日昏。今復明德。而返天真。必須朗智光而破昏蔽。昏蔽破。本體現。智光朗。諸障消。此吾佛所以戒殺生以成仁。戒偷盜以就義。戒邪淫以立禮。戒妄語以敦信。戒飲酒以明智。五戒具。而五常足。六情斂。而三業清。此所謂滌舊染。進日新。舍故吾。而造新化也。故幻人亦更其名曰言。字曰子綸。將其奉佛戒。如君命也。子其
【現代漢語翻譯】 現代漢語譯本： 不要辜負你本有的靈性，不要忘記我說的這些話。珍重。
為王生求受戒改名
王生的名字叫廷佐，字子瞻。他認為自己的名字太俗氣，而字又與古人重名，所以請我幫他改個新的。我高興地告訴他說：『太好了！你的資質很好。《傳》中有話說：『如果能夠一天新，就天天新，每天都要新。』現在你立志去除舊的自我，徹底地更新自己，這不僅僅是更新你的名字，更是要更新你的內心。名字是實際的賓客，內心是德行的根本。如果不致力于實際的修養而只看重虛名，那就不是真正的德行。』由此看來，不僅僅是你的名字俗氣，你的內心也俗氣。所謂的俗氣，不是指衣著言談舉止，而是指那些已經習以為常、污染了本性的東西。我們人性的德行本來是光明的，但由於日積月累地被嗜好慾望所沾染，眼睛被邪惡的色彩所矇蔽，耳朵被淫蕩的聲音所矇蔽，鼻子被腐臭的香味所矇蔽，舌頭被過分的美味所矇蔽，身體被虛妄的觸覺所矇蔽，內心被邪惡的思想所矇蔽。這六種矇蔽交織在一起，擾亂昏聵了我們的內心。長期薰陶感染，習以為常，就認為這些是本來就有的，是理所當然的。因此，我們就在昏迷的境界中越陷越深，原本光明的德行，反而被看作是異物。又怎麼會知道有舊的自我需要去除呢？聖人所悲憫的，就在於此。所以要投入戒水，來洗滌這些污垢。而且，所謂的戒，不是別的東西，而是我們自心本有的智慧之光，也就是儒家所說的『明德』。現在的人，智慧之光不顯朗，所以明德日益昏暗。現在要恢復明德，迴歸天真，就必須顯朗智慧之光，破除昏暗的矇蔽。昏暗的矇蔽破除了，本體就會顯現，智慧之光就會明朗，各種障礙就會消除。這就是我們佛教為什麼要戒殺生來成就仁愛，戒偷盜來成就義氣，戒邪淫來建立禮儀，戒妄語來敦厚誠信，戒飲酒來明辨智慧。五戒具備了，五常也就充足了；六情收斂了，三業也就清凈了。這就是所謂的洗滌舊的污染，每天進步更新，捨棄舊的自我，創造新的變化。』因此，我也為他改名為言，字為子綸，希望他能像對待君命一樣，奉行佛的戒律。你一定要……
【English Translation】 English version: Do not fail your inherent spirituality. Do not forget these words. Take care.
Instructions to Wang Sheng Seeking Ordination and a New Name
Wang Sheng's given name is Tingzuo (廷佐), and his courtesy name is Zizhan (子瞻). He feels that his given name is too common and his courtesy name clashes with an ancient figure, so he asks me to help him change them to something new. I happily tell him: 'Excellent! Your qualities are good. The Classic of Documents says: 'If you can renovate yourself one day, do so every day, and keep renovating yourself.' Now you are determined to remove the old self and completely renew yourself. This is not just renewing your name, but also renewing your heart. The name is a guest of reality, and the heart is the essence of virtue. If you do not focus on practical cultivation but value empty names, that is not true virtue.' From this perspective, it is not just your name that is common, but also your heart. The so-called commonness does not refer to clothing, speech, or manners, but to the habitual defilements that pollute the inherent nature. Our inherent nature is originally bright, but due to the gradual accumulation of desires and cravings, the eyes are blinded by evil colors, the ears are blinded by lewd sounds, the nose is blinded by foul smells, the tongue is blinded by excessive flavors, the body is blinded by false sensations, and the mind is blinded by evil thoughts. These six obscurations intertwine, disturbing and confusing our minds. Through long-term influence and infection, they become habitual, and we think they are inherent and natural. Therefore, we sink deeper and deeper into a state of confusion, and the originally bright virtue is regarded as something foreign. How can we know that there is an old self that needs to be removed? This is what the sages lament. Therefore, we must enter the water of precepts to wash away these defilements. Moreover, the so-called precepts are not something else, but the inherent light of wisdom in our own minds, which is what the Confucians call 'luminous virtue'. Now, people's light of wisdom is not bright, so their luminous virtue becomes increasingly dim. Now, to restore luminous virtue and return to our original innocence, we must brighten the light of wisdom and break through the darkness of obscuration. When the darkness of obscuration is broken, the original substance will appear, the light of wisdom will be bright, and all obstacles will be eliminated. This is why our Buddhism advocates refraining from killing to achieve benevolence, refraining from stealing to achieve righteousness, refraining from sexual misconduct to establish propriety, refraining from false speech to cultivate sincerity, and refraining from drinking alcohol to clarify wisdom. When the five precepts are complete, the five constant virtues are fulfilled; when the six emotions are restrained, the three karmas are purified. This is what is meant by washing away old defilements, progressing and renewing every day, abandoning the old self, and creating new transformations.' Therefore, I will also change his given name to Yan (言) and his courtesy name to Zilun (子綸), hoping that he will uphold the Buddha's precepts as if they were the commands of a ruler. You must...
勉之。
示周子潛
五色令人目盲。五音令人耳聾。五味令人口爽。馳騁田獵。令人心發狂。此老氏之戒也。非禮勿視。非禮勿聽。非禮勿言。非禮勿動。又曰。少之時。血氣未定。戒之在色。及其長也。血氣方剛。戒之在鬥。及其老也。血氣既衰。戒之在得。此孔子之戒也。不殺。不盜。不淫。不妄言綺語。不兩舌惡口。不貪瞋癡。此佛之戒也。噫。以吾人之性。本自靈明清凈。但以習染之污。日就汩昏。沉迷而不省者。唯在耳目口鼻身心之間。與聲色香味觸法相對。膠固綢繆。接構心鬥。長迷而不返也。故聖人愍之。切為之戒。且將欲祛舊染。斷塵習。而復乎本然清凈真心也。由是觀之。戒在我而備在心。修之以身。是謂道不遠人。故曰。聖遠乎哉。體之即神。吾人慾造大道之原者。唯在謹謹奉持於是而已矣。周子少年。切志向上。歸心於此。故因書此以示之。
示祖定沙彌
子嘗見世之市肆。羅列割烹。而過者。靡不刮目垂涎。希一臠之味。此恒情也。每見吾徒。稱沙門釋子者。身處旃檀之林。足履清涼之地。歷大法之肆。羅無上醍醐。甘露妙味。則邈視之如鴆毒。可不悲歟。雖然。蓋不知味之過也。藉使知之。豈讓嗜臠之情哉。吾佛最初出世。即揭波羅提木叉以示人。此即以甘露陳
【現代漢語翻譯】 現代漢語譯本：
勉勵。
告誡周子潛
五色使人眼睛昏花，五音使人耳朵失聰，五味使人口舌受傷，縱情馳騁打獵，使人心思狂放。這是老子的告誡。『不合禮儀的不要看，不合禮儀的不要聽，不合禮儀的不要說，不合禮儀的不要做。』又說：『年少的時候，血氣未定，要戒色慾；等到壯年，血氣方剛，要戒爭鬥；等到老年，血氣衰退，要戒貪得。』這是孔子的告誡。不殺生，不偷盜，不邪淫，不說謊和花言巧語，不挑撥離間和惡語傷人，不貪婪、嗔恨、愚癡。這是佛的戒律。唉！以我們人的本性來說，本來是靈明清凈的，只是因為習染的污染，日益變得昏濁。沉迷而不醒悟，就在於耳、目、口、鼻、身、心之間，與聲、色、香、味、觸、法相對，膠著固結，纏繞不解，互相勾結，內心爭鬥，長久沉迷而不回頭。所以聖人憐憫他們，懇切地為他們設下戒律，並且想要去除舊的污染，斷絕塵世的習氣，從而恢復本來的清凈真心。由此看來，戒律在於我，而準備在於心。用身體去實踐它，這就是所謂的『道不遠離人』。所以說：『聖人難道遙遠嗎？體會到它，就是神妙。』我們想要探求大道之源的人，只有謹慎地奉行這些戒律而已啊。周子你年紀輕輕，立志向上，歸心於此，所以寫下這些來告誡你。 告誡祖定沙彌
你曾經見過世上的市場店舖，陳列著宰割烹飪的肉食，而路過的人，沒有不睜大眼睛，流著口水，希望嚐到一塊肉的滋味。這是人之常情。每當我看到我的同門，那些自稱沙門（Śrāmaṇa，出家求道者）釋子（釋迦牟尼佛的弟子）的人，身處旃檀（Candana，一種香木）的樹林中，腳踏清涼之地，經歷大法（Dharma，佛法）的集市，陳列著無上的醍醐（Amṛta，比喻佛法的精妙）甘露（Amṛta，不死之藥）妙味，卻輕視它們如同毒藥，這難道不令人悲哀嗎？雖然如此，這大概是不知其味的過錯啊。假如知道它的美味，難道會遜色于嗜好肉食的心情嗎？我們佛陀最初出世，就揭示波羅提木叉（Prātimokṣa，戒律）來教導人們，這就是用甘露陳列出來。
【English Translation】 English version:
Encouragement.
Shown to Zhou Ziqian
The five colors cause the eyes to be blind. The five sounds cause the ears to be deaf. The five flavors cause the mouth to be spoiled. Chasing and hunting cause the mind to go mad. This is Laozi's warning. 'Do not look at what is contrary to propriety; do not listen to what is contrary to propriety; do not speak what is contrary to propriety; do not do what is contrary to propriety.' It is also said: 'When young, the blood and qi are not yet settled, be wary of lust. When grown, the blood and qi are vigorous, be wary of fighting. When old, the blood and qi have declined, be wary of greed.' This is Confucius's warning. Do not kill, do not steal, do not commit adultery, do not lie or use flowery language, do not sow discord or speak harshly, do not be greedy, hateful, or ignorant. This is the Buddha's precept. Alas! Our nature is originally bright and pure, but due to the defilement of habits, it becomes increasingly turbid. Being deluded and not awakening lies in the interaction between the ears, eyes, mouth, nose, body, and mind, and the contact with sound, form, smell, taste, touch, and dharma. They become glued and entangled, colluding and fighting in the mind, long lost and not returning. Therefore, the sages pity them and earnestly set forth precepts for them, intending to remove the old defilements, cut off worldly habits, and restore the original pure and true mind. From this perspective, the precepts are within me, and the preparation lies in the mind. Cultivating them with the body is what is meant by 'the Dao is not far from man.' Therefore, it is said: 'Are the sages far away? Embody them and you are divine.' Those who wish to explore the source of the Great Dao should only diligently uphold these precepts. Zhou Zi, you are young and determined to improve, dedicating your heart to this, so I write this to instruct you. Shown to Śrāmaṇa (ascetic) Zu Ding
You have seen the markets and shops in the world, displaying butchered and cooked meats, and passersby invariably widen their eyes and drool, hoping for a taste of a morsel. This is common human nature. Whenever I see my fellow practitioners, those who call themselves Śrāmaṇa (ascetic) and disciples of Śākya (Śākyamuni Buddha), dwelling in forests of Candana (sandalwood), treading on cool and refreshing ground, experiencing the markets of the Great Dharma (Buddha's teachings), displaying the unsurpassed Amṛta (nectar) and sweet dew (Amṛta) of wonderful flavors, yet they despise them as if they were poison, is this not lamentable? However, this is probably the fault of not knowing the taste. If they knew its deliciousness, would they be inferior to those who crave meat? When our Buddha first appeared in the world, he revealed the Prātimokṣa (rules of discipline) to teach people, this is displaying it with Amṛta.
于周道。冀人人而味之。同入不死之鄉矣。過而味之者。幾何人哉。予隨緣入王舍城。止慈氏園林。適開甘露之肆。有沙彌祖定。從吳興來參。問莊嚴佛土。最上法門。因指入林中。即得餐采此甘露法味。所言甘露法者。即四根本重戒也。嗟乎人者久矣。沉酣生死之場。成就鐵床苦具。靡不依此淫殺盜妄四者而立。至於諸佛凈土莊嚴。亦皆從斷此四者而成就。故曰。永斷淫心。方成佛道等。今沙彌將欲辟瓦礫作叢林。轉穢邦成凈土。若不翻破四根。作四面清涼池。豈能化三毒。而為三種解脫地耶。是故海印老人讚言。佛子若欲成就無盡功德法門。應當善學此波羅提木叉。為第一義諦。一切法門。因從此入。
示吳公敏
空生問佛。云何應住。云何降伏其心。佛答以應如是住。如是降伏其心。又云。應無所住。而生其心。又云。信心清凈。即生實相。然實相無相。於何有生。良由生即無生。則住本無住。信心如此。則五蘊清涼。一念頓空。諸妄圓滅。如是降伏。即非降伏。是名降伏也。公敏信心甚篤。從余乞授菩薩戒。且問持心之方。余即告以調伏之法如此。又更其字曰調伏。至若相即無相。則不可以無相為無相。故又刻之以定課。日用不移。久久純一。泯絕諸相。頓契無生。是所謂信心清凈。即生實相也
【現代漢語翻譯】 現代漢語譯本：在周全的道路上，希望人人都能體驗其中的滋味，一同進入不生不死的境界。然而，體驗過其中滋味的人，又有多少呢？我隨緣來到王舍城（Rājagṛha，古印度城市名），住在慈氏（Maitreya，彌勒菩薩的別稱）的園林里，恰逢開啟甘露（Amṛta，不死之藥）的場所。有沙彌（Śrāmaṇera，出家男子）祖定，從吳興前來參訪，詢問莊嚴佛土（Buddhakṣetra，佛所居住的清凈世界）最上乘的法門。我因此指引他進入林中，就能採擷品嚐這甘露的法味。所說的甘露法，就是四根本重戒（catvāri mūlāpattis，比丘所受持的最根本的四條戒律，即殺、盜、淫、妄）。唉，人們長久以來，沉溺於生死輪迴的場所，成就了鐵床地獄的苦具，無不依賴於淫、殺、盜、妄這四種行為而建立。至於諸佛的清凈佛土的莊嚴，也都是從斷除這四種行為而成就的。所以說：『永遠斷除淫慾之心，才能成就佛道』等等。如今沙彌將要開墾瓦礫之地作為叢林，轉變污穢的國土成為清凈的佛土，如果不徹底破除這四種根本，開闢成四面清涼的池水，又怎能化解貪、嗔、癡這三毒（tri viṣa，佛教中的三種根本煩惱），而成為三種解脫的境地呢？因此海印老人讚嘆說：『佛子如果想要成就無盡的功德法門，應當好好學習這波羅提木叉（Prātimokṣa，戒律），作為第一義諦（paramārtha-satya，最高的真理），一切法門，都從此進入。』 示吳公敏 須菩提（Subhūti，佛陀的十大弟子之一）問佛，『應如何安住？應如何降伏其心？』佛回答說『應如是安住，如是降伏其心。』又說『應無所住而生其心。』又說『信心清凈，即生實相。』然而實相（bhūta-tathatā，事物的真實面貌）無相，又在哪裡產生呢？實在是因為生即是無生，那麼安住的本性就是無所安住。信心如果能達到如此境界，那麼五蘊（pañca-skandha，構成個體存在的五種要素，即色、受、想、行、識）自然清涼，一念之間頓然空寂，各種虛妄念頭完全消滅。如此降伏，就不是真正的降伏，這才是真正的降伏啊。吳公敏信心非常堅定，向我請求傳授菩薩戒（Bodhisattva-śīla，菩薩所受持的戒律），並且詢問持守心念的方法。我便告訴他調伏心念的方法就是這樣。又更改他的字為『調伏』。至於說相即是無相，那麼就不能以無相作為無相。所以又刻寫下來作為每日的功課，日日使用而不改變，長久下來自然純熟專一，泯滅一切相，頓悟無生之理。這就是所謂的『信心清凈，即生實相』啊。
【English Translation】 English version: On the comprehensive path, it is hoped that everyone can taste its flavor and enter the realm of immortality together. However, how many people have tasted its flavor? I followed my karma to enter Rājagṛha (ancient Indian city) and stayed in the Maitreya (name of a Bodhisattva) garden, where the Amṛta (nectar of immortality) was being dispensed. A Śrāmaṇera (novice monk) named Zu Ding came from Wuxing to visit, asking about the most supreme Dharma gate for adorning the Buddhakṣetra (Buddha's pure land). Therefore, I guided him to enter the forest, where he could gather and taste the flavor of this Amṛta Dharma. The so-called Amṛta Dharma is the four fundamental grave precepts (catvāri mūlāpattis, the four fundamental precepts upheld by monks, namely killing, stealing, sexual misconduct, and lying). Alas, people have long been immersed in the realm of birth and death, creating the instruments of suffering on the iron bed, all based on these four actions of sexual misconduct, killing, stealing, and lying. As for the adornment of the pure lands of all Buddhas, it is all achieved by cutting off these four actions. Therefore, it is said: 'Forever cutting off the mind of lust is the way to achieve Buddhahood,' and so on. Now, the Śrāmaṇera is about to cultivate a jungle from rubble and transform a defiled land into a pure land. If he does not thoroughly break these four roots and create a clear, cool pond on all four sides, how can he transform the three poisons (tri viṣa, the three root afflictions in Buddhism: greed, hatred, and delusion) into the three grounds of liberation? Therefore, the old man Haiyin praised, 'If a Buddha's disciple wants to achieve endless meritorious Dharma gates, he should diligently study this Prātimokṣa (code of monastic rules), as the ultimate truth (paramārtha-satya), and all Dharma gates enter from here.' Instructing Wu Gongmin Subhūti (one of the Buddha's ten great disciples) asked the Buddha, 'How should one abide? How should one subdue the mind?' The Buddha replied, 'One should abide thus, and subdue the mind thus.' He also said, 'One should abide nowhere and generate the mind.' He also said, 'When faith is pure, the true nature arises.' However, true nature (bhūta-tathatā, the true aspect of things) is without form, so where does it arise? It is truly because arising is non-arising, then the nature of abiding is non-abiding. If faith can reach such a state, then the five skandhas (pañca-skandha, the five aggregates that constitute individual existence: form, feeling, perception, volition, and consciousness) will naturally be cool and clear, and in a single thought, emptiness will be realized, and all delusions will be completely extinguished. Such subduing is not true subduing; this is called true subduing. Gongmin's faith is very firm, and he asked me to transmit the Bodhisattva precepts (Bodhisattva-śīla, the precepts upheld by Bodhisattvas) and inquired about the method of upholding the mind. I then told him that the method of taming the mind is like this. I also changed his style name to 'Tiaofu' (Taming). As for the saying that form is non-form, then one cannot take non-form as non-form. Therefore, I also inscribed it as a daily practice, using it daily without change, and over time, it will naturally become pure and unified, obliterating all forms and suddenly realizing the principle of non-birth. This is what is meant by 'When faith is pure, the true nature arises.'
。
示澄鋐二公
語曰。君子不重則不威。學則不固。又曰。中無主不立。外無正不行。此言雖小。可以喻大矣。是以世出世學聖賢之道。未有不自正心誠意修身。而至於致知格物明心見性者。故孔氏為仁。以三省四勿為先。吾佛制心。必以三業七支為本。歷觀上下古今人物。成大器。宏大業。光照宇宙。表表為人師範者。未有不由此以至彼。由粗以極精。由近以致遠也。今之學者。多以口耳為實學。以己見為真參。以游譚為順物。以縱浪為適情。以吊靡為容眾。以恣肆為養志。以安飽為調身。以緣想為正心。以束斂為苦形。以端莊為恃傲。以克念為自苦。以精持為矯飾。以道業為長物。以身世為金剛。以生死為餘事。身之不立。心之不究。道業之不成。學問之不精。此其所以世愈下。而道愈衰。心日昏而志日喪。風日靡而行日薄。教日頹而法日毀也。捕風捉影。後學無憑。望吾人之修而見淳全之質者。其可得乎。孔子曰。聖人吾不得而見之矣。得見有恒者。斯可矣。是以周公之夢。鳳鳥之嘆。有志君子。豈容情于自己哉。二子勉旃。
示江吾與
與足下苦語十年。如教酒人齋莊。非不儼然肅恭。要之肅恭。亦酒態也。今讀足下手書。始恍然從醉夢中覺。令人愴然心悲。復欣然大喜。以舉世
【現代漢語翻譯】 現代漢語譯本：
示澄鋐二公（對澄鋐二位先生的開示）
古語說：『君子不莊重就沒有威嚴，學習不牢固。』又說：『中心沒有主見就不能立身，外在沒有端正就不能行事。』這些話雖然淺顯，卻可以用來比喻大道理。因此，無論是世間的學問還是出世間的學問，聖賢的道路，沒有不是從端正心思、真誠意念、修養自身開始，進而達到獲得知識、探究事物、明瞭心性境界的。所以孔子講求仁德，以多次反省和不做不該做的事為先；我們佛家調伏內心，必定以身、口、意三業和八正道為根本。縱觀古今上下的人物，凡是成就大器、建立宏偉事業、光照宇宙、堪為世人師表的，沒有不是由此及彼，由粗到精，由近及遠的。現在的學習者，大多把口頭上的知識當作真正的學問，把自己的見解當作真實的參悟，把遊玩閑談當作順應自然，把放縱不羈當作適性怡情，把頹廢萎靡當作容納大眾，把恣意妄為當作涵養志向，把安逸飽食當作調養身體，把胡思亂想當作端正心思，把約束收斂當作折磨形體，把端莊嚴肅當作自恃傲慢，把克制念頭當作自我苦待，把精進修持當作虛偽矯飾，把修行辦道當作多餘的東西，把身家性命看得像金剛一樣堅固，把生死大事當作無關緊要的事情。自身不能立定，內心不能窮究，道業不能成就，學問不能精進，這就是世風日下、道德日益衰敗的原因，也是人心日益昏聵、志向日益喪失，風氣日益頹靡、行為日益輕薄，教化日益衰敗、佛法日益毀壞的原因。如此捕風捉影，後來的學習者無所憑依，期望我們這些修行人能展現出淳樸純全的品質，那怎麼可能呢？孔子說：『聖人我是不可能見到了，能見到有恒心的人，也就可以了。』因此，周公夢見鳳鳥而嘆息，有志向的君子，怎麼能放縱自己的私情呢？你們二人要努力啊！
示江吾與（對江吾與的開示）
我對您說了十年苦口婆心的話，就像教勸嗜酒的人持齋守戒一樣，並非不莊重恭敬，但終究還是帶著醉態啊。今天讀了您的來信，才恍然大悟，如同從醉夢中醒來，既令人感到悲傷，又令人感到欣喜，因為舉世 English version:
To Cheng Hong and Second Elder
It is said: 'A gentleman without gravity will not inspire awe, and learning without firmness will not be solid.' It is also said: 'Without a master within, one cannot stand; without correctness externally, one cannot proceed.' These words, though small, can be used to illustrate great principles. Therefore, in both worldly and otherworldly learning, the path of sages and worthies invariably begins with rectifying the mind, making intentions sincere, and cultivating oneself, leading to the attainment of knowledge, investigation of things, understanding of the mind, and seeing one's nature. Thus, Confucius emphasized benevolence, prioritizing self-reflection and avoiding improper actions. Our Buddha's teachings on taming the mind necessarily rely on the three karmas (body, speech, and mind) and the Eightfold Path as the foundation. Throughout history, those who have achieved greatness, established grand undertakings, illuminated the universe, and served as exemplary teachers have all progressed from the coarse to the refined, from the near to the far. Today's scholars often mistake superficial knowledge for true learning, their own opinions for genuine insight, idle talk for harmony with nature, indulgence for contentment, decadence for tolerance, recklessness for cultivating ambition, comfort for nurturing the body, random thoughts for rectifying the mind, restraint for tormenting the body, solemnity for arrogance, self-control for self-affliction, diligent practice for hypocrisy, spiritual pursuits for excess baggage, and worldly life for something as indestructible as diamond, treating life and death as trivial matters. Without establishing oneself, without exploring the mind, without achieving spiritual progress, and without refining learning, the world declines, morality decays, the mind darkens, ambition fades, customs deteriorate, conduct becomes shallow, teachings decline, and the Dharma is destroyed. Such chasing of shadows leaves later learners without guidance. How can we expect those who cultivate in this way to manifest pure and complete qualities? Confucius said, 'I cannot hope to see a sage, but it would be enough to see a person of constancy.' Therefore, the Duke of Zhou sighed at the sight of the phoenix in his dream. How can a person with aspirations indulge in personal desires? You two must strive diligently.
To Jiang Wu Yu
For ten years, I have spoken to you with earnest words, like teaching a wine-lover abstinence. It's not that you aren't solemn and respectful, but ultimately, that solemnity is still a drunken state. Today, reading your letter, I suddenly awoke from a drunken dream. It makes me feel both sad and delighted, because the whole world
【English Translation】 English version:
To Cheng Hong and Second Elder
It is said: 'A gentleman without gravity will not inspire awe, and learning without firmness will not be solid.' It is also said: 'Without a master within, one cannot stand; without correctness externally, one cannot proceed.' These words, though small, can be used to illustrate great principles. Therefore, in both worldly and otherworldly learning, the path of sages and worthies invariably begins with rectifying the mind, making intentions sincere, and cultivating oneself, leading to the attainment of knowledge, investigation of things, understanding of the mind, and seeing one's nature. Thus, Confucius emphasized benevolence, prioritizing self-reflection and avoiding improper actions. Our Buddha's teachings on taming the mind necessarily rely on the three karmas (body, speech, and mind) and the Eightfold Path as the foundation. Throughout history, those who have achieved greatness, established grand undertakings, illuminated the universe, and served as exemplary teachers have all progressed from the coarse to the refined, from the near to the far. Today's scholars often mistake superficial knowledge for true learning, their own opinions for genuine insight, idle talk for harmony with nature, indulgence for contentment, decadence for tolerance, recklessness for cultivating ambition, comfort for nurturing the body, random thoughts for rectifying the mind, restraint for tormenting the body, solemnity for arrogance, self-control for self-affliction, diligent practice for hypocrisy, spiritual pursuits for excess baggage, and worldly life for something as indestructible as diamond, treating life and death as trivial matters. Without establishing oneself, without exploring the mind, without achieving spiritual progress, and without refining learning, the world declines, morality decays, the mind darkens, ambition fades, customs deteriorate, conduct becomes shallow, teachings decline, and the Dharma is destroyed. Such chasing of shadows leaves later learners without guidance. How can we expect those who cultivate in this way to manifest pure and complete qualities? Confucius said, 'I cannot hope to see a sage, but it would be enough to see a person of constancy.' Therefore, the Duke of Zhou sighed at the sight of the phoenix in his dream. How can a person with aspirations indulge in personal desires? You two must strive diligently.
To Jiang Wu Yu
For ten years, I have spoken to you with earnest words, like teaching a wine-lover abstinence. It's not that you aren't solemn and respectful, but ultimately, that solemnity is still a drunken state. Today, reading your letter, I suddenly awoke from a drunken dream. It makes me feel both sad and delighted, because the whole world
皆醉。假而人人如足下。則不貴我獨醒耳。嘗謂。蘇子一口舌之夫耳。其所志富貴。則奮發無當。每治縱怠。則懸樑刺股。竟酬其志。況出世聖賢。豈值一夫。無上妙道。豈多金比。越王遭會稽之恥。志報吳仇。乃臥薪嚐膽。二十餘年。其竟以霸。然歷劫貪愛。豈值吳仇。幽囚生死。困辱形骸。豈值會稽之恥。茍足下不懷切齒之恨。而忘臥薪嚐膽之心。不能以懸樑刺股自創。又將何以酬初志。雪大恥乎。聞之太上立德。其次立功。其次立名。足下誠能以太上自勵。則貧而可樂。其他又何以嬰心。孔子曰。士志於道。而恥惡衣惡食者。未足與議也。古人亦云。茍有道義之樂。則形骸可外。形骸可外。此外則無事矣。又何可嬰心。處之而不泰然耶。愿足下勉旃。
示王牧長周世父
嘗謂天生萬物。唯人最靈。此古語也。予則謂之不然。何也。蓋人與萬物。皆具靈覺之性。此性均賦而同稟者也。曷嘗有人物之間。畢竟所以異於物者。以其物具而不知。人則知其所具者耳。知其本具而盡之者謂之聖。知其當盡而不能頓盡謂之賢。知而肯求其盡者謂之智。知而不肯返求者謂之愚。知而不真。而求之太過者謂之狂。知而不明。執一介為必當者謂之狷。至若不知而妄求者謂之怪。與夫不知而不求。則物而已矣。嗟乎。此
人與物殊。惟知與不知。求與不求之間。雖相去毫釐。其失則千里矣。竊觀三齊之君子。孰不心憤憤口悱悱。眇視千古。咳唾風雲。雖伊周事業。猶不足觀。及扣其心性。則瞠目結舌。及與談心之妙。亦未嘗不謦欬擊節。及與之言佛。則望望然不顧。噫。知有心而不知有佛。是猶知二五。而不知十也。是以道術不明。而英明豪傑之士。亦不免坐蔽於此。此非知之過。其實不知之過也。又非不知之過。其實不信心之過也。予竊謂非真不信心。蓋未有以真心告之者。假而朝夕以真心實語。薰陶漸染之。雖不能自信。抑將與之俱化矣。世之君子。生而聞見。乃耳目之常。即天縱之聰明。且將亦與彼俱化。故曰。習俗移人。賢者不免。斯言可畏哉。嗟乎。長夜之嘆。為誰而興。余今置身東海。空山大澤之間。冒險阻。履危機。幾不免虎口者。蓋亦數矣。知我者。謂我心憂。不知我者。謂我何求。此所以抱長夜之嘆。而飲泣與東海競流也。雖然一管灰飛。而大地春生。一葉辭柯。而滿空秋至。第感之不深。故應之不至耳。年來茲土二三君子。具丈夫骨。見信自心者。津津汗浹兩腋。而陽和之調。將見。予將骨化長波。又復何憾。王生牧長。周生世父。以癸巳冬日。來入海叩。其道味天然。略無毫髮。拘拘俗習。予深嘆其為奇男子
【現代漢語翻譯】 現代漢語譯本： 人和物不同，就在於有知與無知。在求與不求之間，雖然相差只有毫釐，但造成的偏差卻有千里之遠。我私下觀察齊地的君子，哪個不是內心憤憤不平，口中喋喋不休，輕視千古，談吐間似乎能呼風喚雨？即使是伊尹、周公的功業，他們也覺得不值得一看。等到問及他們的心性，就瞠目結舌，無言以對。和他們談論心性的奧妙，他們也會發出讚歎之聲。但如果和他們談論佛法，他們就茫然不顧。唉！只知道有心，卻不知道有佛，這就好比只知道二和五，卻不知道十一樣。因此，道術不能彰明，即使是英明豪傑之士，也難免因此而受到矇蔽。這並非是知曉的過錯，實際上是不知曉的過錯。又並非是不知曉的過錯，實際上是不相信的過錯。我私下認為，並非真的不相信，而是沒有人用真心實意的話語來告訴他們。假如每天早晚都用真心實意的話語來薰陶感染他們，即使不能讓他們立刻相信，也會逐漸被同化。世上的君子，生來就有所見聞，這是耳目的常態。即使是天縱之聰明，也會逐漸被世俗同化。所以說，『習俗移人，賢者不免』，這句話真是可怕啊！ 唉！這漫漫長夜的嘆息，是爲了誰而發？我現在身處東海，空曠的山林大澤之間，冒著危險，走過危機四伏的地方，幾次險些被老虎吃掉。瞭解我的人，說我憂心忡忡；不瞭解我的人，問我所求為何。這就是我抱有長夜的嘆息，而哭泣的淚水與東海的水一同奔流的原因。雖然一管灰燼飛散，而大地迎來春天的生機；一片樹葉離開樹枝，而整個天空充滿秋天的氣息。只是因為感受不夠深刻，所以迴應也不夠強烈罷了。近年來，在這片土地上有兩三位君子，具有大丈夫的氣概，確信自己的內心。他們激動得兩腋都濕透了，而和諧的景象，將要出現了。我即使化為長波中的白骨，又有什麼遺憾呢？王生牧長（姓名，官職），周生世父（姓名，長輩），在癸巳年冬天，來到海邊請教。他們的道味天然純正，沒有絲毫的世俗習氣。我深深地讚歎他們是奇男子！
【English Translation】 English version: Humans and objects are different, solely because of knowing and not knowing. Between seeking and not seeking, although the difference is only a hair's breadth, the deviation can be a thousand miles. I privately observe the gentlemen of Qi; who is not indignant in their hearts and garrulous in their mouths, looking down upon the past and spitting out words that seem to summon wind and clouds? Even the achievements of Yi Yin and the Duke of Zhou are not worth their attention. But when asked about their minds and natures, they are dumbfounded and speechless. When discussing the subtleties of the mind, they will also utter sounds of admiration. But if you talk to them about Buddhism, they will look away indifferently. Alas! They know there is a mind, but they do not know there is Buddha, which is like knowing two and five, but not knowing ten. Therefore, the doctrines are not clear, and even brilliant and heroic men cannot avoid being obscured by this. This is not the fault of knowing, but actually the fault of not knowing. And it is not the fault of not knowing, but actually the fault of not believing. I privately think that it is not that they truly do not believe, but that no one has told them with a sincere heart and truthful words. If they were to be influenced and gradually assimilated with sincere and truthful words morning and evening, even if they cannot believe immediately, they will gradually be transformed along with it. The gentlemen of the world are born with hearing and seeing, which is the norm for the ears and eyes. Even if they are naturally intelligent, they will gradually be assimilated by customs. Therefore, it is said, 'Customs change people, and even the virtuous cannot avoid it.' These words are truly frightening! Alas! For whom is this sigh of the long night raised? I am now in the Eastern Sea, amidst empty mountains and vast marshes, braving dangers and treading on perilous ground, almost being eaten by tigers several times. Those who know me say that I am worried; those who do not know me ask what I seek. This is why I hold a sigh of the long night, and my weeping tears flow with the waters of the Eastern Sea. Although a pipe of ashes scatters, and the earth welcomes the vitality of spring; a leaf leaves the branch, and the entire sky is filled with the atmosphere of autumn. It is only because the feeling is not deep enough that the response is not strong enough. In recent years, there have been two or three gentlemen in this land who possess the spirit of great men and believe in their own hearts. They are so excited that their armpits are soaked with sweat, and a harmonious scene is about to appear. Even if I am transformed into bones in the long waves, what regrets would I have? Wang Sheng Muzhang (name, official position), Zhou Sheng Shifu (name, elder), came to the seaside to inquire in the winter of Gui Si year. Their taste for the Dao is natural and pure, without the slightest worldly habits. I deeply admire them as extraordinary men!
矣。雖然。牧長牧長。世文世文。皆知其本有。而肯求之者矣。予則有望於二子。不望子作佛。而愿其現宰官居士身而說法。將見般若根深。習俗濃厚。燻蒸變化。此土群蒙。若人若物。皆位之育之。而生極樂之鄉也。子其勉之。子其勉之。何以稱子。
示杜生
孔子曰。三軍可奪帥也。匹夫不可奪志也。又曰。隱居求志。果何求歟。軻之言曰。持其志無暴其氣。此聖賢教人。披肝露膽處也。夫螳螂怒臂以當車轍。此其志果何如哉。吾嘗觀世之學者。每曰有志於功名。或曰有志於富貴。或曰有志於忠孝。舉似可佳。及乎稍遇挫辱憂患。飢寒貧病。不如意事。則氣消神沮。呻吟困苦不可言。稍有忤逆。則忿不顧身。酒色淫蕩。則樂以忘生。是則居常所云志者。未見如孔之所教不可奪。孟之所教持之也。此無他。蓋隱居未嘗求之耳。嗟乎。挫辱憂患。飢寒貧病。拂忤酒色。不大於車轍。而人不小於螳螂也。竟無一怒以當之。此何以故。學者深求此。可與言志。
憨山老人夢遊集卷第十二 卍新續藏第 73 冊 No. 1456 憨山老人夢遊集
憨山老人夢遊集卷第十三
侍 者 福 善 日錄
門 人 通 炯 編輯
嶺南弟子 劉起相 重較
書問
【現代漢語翻譯】 唉，即便如此。那些牧長（指管理者）和世俗文人（指讀書人），雖然都知道本性是存在的，但肯去追求的人又有多少呢？我倒是對你們二人有所期望，不期望你們成佛，而是希望你們以宰官（指官員）或居士（指在家修行的佛教徒）的身份說法。將來可以看到般若（智慧）的根基深厚，世俗的習氣濃厚，通過薰陶和變化，這片土地上的所有眾生，無論是人還是物，都能得到培育和成長，最終往生到極樂世界。你們要努力啊，你們要努力啊。為什麼要稱你們為『子』呢？
示杜生
孔子說：『三軍可以被奪去主帥，但普通人的志向卻不可被奪走。』又說：『隱居是爲了追求志向，那究竟在追求什麼呢？』孟子說：『保持你的志向，不要放縱你的氣。』這些都是聖賢教導人們，坦誠相待的地方。那螳螂揮舞手臂想要阻擋車輪，它的志向又是什麼呢？我曾經觀察世上的學者，總是說有志於功名，或者說有志於富貴，或者說有志於忠孝，聽起來似乎很好。等到稍微遇到挫折、侮辱、憂患、飢餓、寒冷、貧窮、疾病，不如意的事情，就氣餒神傷，困苦難以言說。稍微遇到不順心的事情，就憤怒而不顧自身。沉迷於酒色，就快樂得忘記了生命。這樣看來，平時所說的志向，並沒有像孔子所教導的那樣不可奪走，也沒有像孟子所教導的那樣堅持。這沒有其他原因，大概是因為隱居時沒有真正去追求志向罷了。唉，挫折、侮辱、憂患、飢餓、寒冷、貧窮、疾病、拂逆、酒色，不比車輪更大，而人也不比螳螂更小啊。竟然沒有一種憤怒可以用來抵擋它們。這究竟是什麼原因呢？學者如果能深入探求這一點，就可以和他談論志向了。
憨山老人夢遊集卷第十二 卍新續藏第 73 冊 No. 1456 憨山老人夢遊集
憨山老人夢遊集卷第十三
侍者 福善 日錄
門人 通炯 編輯
嶺南弟子 劉起相 重較
書問
【English Translation】 Alas, even so. The pastors (referring to managers) and worldly literati (referring to scholars), although they all know that the original nature exists, how many are willing to seek it? I do have expectations for you two, not expecting you to become Buddhas, but hoping that you will expound the Dharma in the roles of officials (referring to government officials) or lay Buddhists (referring to Buddhist practitioners at home). In the future, we will see the roots of Prajna (wisdom) are deep, and worldly habits are strong. Through cultivation and transformation, all beings in this land, whether people or things, can be nurtured and grow, and ultimately be reborn in the Land of Ultimate Bliss. You must strive, you must strive. Why do I call you 'sons'?
Shown to Du Sheng
Confucius said, 'The three armies can be deprived of their commander, but the will of a common man cannot be taken away.' He also said, 'Retreating to seclusion to seek one's aspirations, what is one seeking?' Mencius said, 'Maintain your will and do not be violent with your Qi (vital energy).' These are the places where sages teach people to be frank and open. What is the will of a mantis that raises its arms to block a chariot wheel? I have observed the scholars of the world, who always say they aspire to fame and fortune, or to wealth and honor, or to loyalty and filial piety, which sounds good. But when they encounter setbacks, insults, worries, hunger, cold, poverty, illness, or unsatisfactory things, they become discouraged and depressed, and their suffering is indescribable. If they encounter something slightly unpleasant, they become angry and reckless. If they indulge in wine and sex, they are happy to forget their lives. In this case, the will they usually talk about is not as Confucius taught, unyielding, nor as Mencius taught, persistent. There is no other reason for this, probably because they have never truly sought their aspirations in seclusion. Alas, setbacks, insults, worries, hunger, cold, poverty, illness, adversities, wine, and sex are not greater than a chariot wheel, and people are not smaller than a mantis. Yet there is no anger to resist them. What is the reason for this? If scholars can deeply explore this point, they can be talked to about aspirations.
Hanshan Laoren's Dream Journey Collection Volume 12 卍 New Continued Collection Volume 73 No. 1456 Hanshan Laoren's Dream Journey Collection
Hanshan Laoren's Dream Journey Collection Volume 13
Attendant Fu Shan Daily Record
Disciple Tong Jiong Edited
Lingnan Disciple Liu Qixiang Revised
Letters and Inquiries
與達觀禪師
某鈍根下劣。屈于塵習。適特地走人間。自以無謂。不期錫杖落此。豈知吾師精進力所攝持耶。昨禮座下。辱法愛。連宵徹夜。真言密語。如咒病龍。心心在雲雨耳。即殑伽能領深恩矣。惟師一一辛苦中來。某一旦坐受其惠。竟何以報。想十方諸佛。定為此會生歡喜。發讚歎耳。此緣殊非小小。某愚癡。向謂琬公亦靈山會上人耳。匪蒙𢹂過云居。親見肝膽。則某此生。幾不知此公矣。承命作復琬公塔院記。初不自量。將謂易易。遂莽鹵承當。及至雷音。睹其真跡。不覺氣縮。即以虛空為口。大地為舌。猶不能贊其功德。況方寸流注乎。因懇祈請法力加庇而為之。尤難措辭。馬上至潭柘。思已過半。及睹師手書二經。莊嚴妙麗。讀愿贊則泮然具足矣。十五日暮歸慈壽。次日焚香禮禱。而後操觚屬草。剛完使者持法音至。諷誦數過。歡喜絕倒。勞法身特現塵中。蓋似慈悲太煞。使某何以當此。敬謝無量。塔記謹此報命。其文千二百餘言。但某心血止此。有則盡吐之矣。其間但欲點染虛空。自覺少光𦦨耳。愿師印證。不吝郢削。無使琬公見屈。抑令觀者增深佛種。惟慈攝受之。某和南言。
附達大師答書
真可和南。辱塔記。即率眾焚香頂禮訖。疾讀三四過。令人無地可以寄口舌讚歎也
【現代漢語翻譯】 現代漢語譯本： 與達觀禪師
弟子某愚鈍低下，沉溺於世俗習氣，這次特意來到人間，自認為毫無價值。沒想到錫杖會落在這裡，難道是由於吾師精進的力量所攝持嗎？昨天在您座下拜見，蒙受您的法愛，連夜徹夜地聆聽真言密語，就像用咒語醫治病龍，心中念念不忘雲雨的滋潤。即使是殑伽（Ganga，恒河神）也難以表達這深厚的恩情啊！您的一切都是在辛苦中得來的，而我一旦坐享其成，又該如何報答呢？我想十方諸佛，一定會為此盛會而歡喜，發出讚歎吧。這緣分實在非同小可。我愚癡，以前認為琬公（Wan Gong，人名，具體生平不詳）也是靈山會上的人。如果不是蒙您帶領前往云居，親眼見到您的肝膽相照，那麼我此生幾乎就不瞭解這位琬公了。承蒙您的命令，讓我撰寫琬公塔院記。起初沒有自知之明，以為很容易，就冒昧地答應了。等到來到雷音（Lei Yin，指寺廟或佛法精深之地），看到他的真跡，不禁感到氣餒。即使以虛空為口，大地為舌，仍然不能讚頌他的功德，更何況我這方寸之心的流淌呢？因此懇請您用法力加持庇佑我來完成這件事，但仍然難以措辭。在馬背上前往潭柘（Tan Zhe，潭柘寺），思緒已經過半。等到看到您親手書寫的二經，莊嚴美妙，讀到愿文和贊文就感到一切都完備了。十五日傍晚回到慈壽（Ci Shou，寺廟名），第二天焚香禮拜祈禱，然後才開始動筆寫作。剛完成，使者就帶著您的法音到了，諷誦了幾遍，我歡喜得幾乎要暈倒。勞煩您的法身特意顯現在塵世中，這慈悲實在太深重了，我怎麼能承受得起呢？敬謝無量。塔記就此回報了。文章有一千二百多字，但我的心血也只有這麼多了，有的都全部吐露出來了。其中只想點染虛空，但自覺缺少光彩。希望您能印證，不吝賜教修改，不要讓琬公受到委屈，也要讓觀者加深佛的種子。希望您慈悲攝受。弟子和南（He Nan，佛教徒表達敬意的方式）敬上。
附達大師答書
真可和南。收到您的塔記，我立即率領眾人焚香頂禮完畢。快速地讀了三四遍，讓人找不到可以寄託口舌來讚歎的地方啊！
【English Translation】 English version: To Chan Master Daguan
I, with my dull roots and inferior nature, am bound by worldly habits. I came to this world with no particular purpose, not expecting my staff to land here. Little did I know it was due to the power of your, Master's, diligent practice that I am sustained. Yesterday, I paid respects at your seat and was honored with your Dharma love, listening to true words and secret mantras throughout the night, like a dragon being cured with spells, my heart constantly yearning for clouds and rain. Even Ganga (Ganga, the Ganges river goddess) could not fully express this profound gratitude. Everything you have achieved, Master, has come through hardship, and I, once I sit and receive its benefits, how can I repay you? I imagine that all the Buddhas of the ten directions will surely rejoice at this gathering and offer praises. This connection is truly extraordinary. In my ignorance, I used to think that Wan Gong (Wan Gong, a person's name, specific life unknown) was also one of those at the assembly on Vulture Peak. If I had not been led by you to Yunju and witnessed your sincerity, I would have hardly known this Wan Gong in this lifetime. I received your command to write the 'Record of Wan Gong's Pagoda Garden.' Initially, I overestimated myself, thinking it would be easy, and rashly accepted. But when I arrived at Thunder Sound (Lei Yin, refers to temples or places with profound Buddhist teachings) and saw his true traces, I couldn't help but feel discouraged. Even if I used the void as my mouth and the earth as my tongue, I still couldn't praise his merits, let alone express them through my limited thoughts. Therefore, I earnestly pray for your Dharma power to bless and protect me in completing this task, but it is still difficult to find the right words. On horseback to Tanzhe (Tan Zhe, Tanzhe Temple), my thoughts were only halfway there. When I saw the two sutras written in your own hand, solemn and beautiful, and read the vows and praises, I felt that everything was complete. On the evening of the fifteenth, I returned to Cishou (Ci Shou, name of a temple), and the next day, I burned incense and prayed before starting to write. Just as I finished, the messenger arrived with your Dharma voice, reciting it several times, and I was so overjoyed that I almost fainted. To trouble your Dharma body to specially appear in this world is too much compassion for me to bear. I offer my boundless gratitude. I have completed the pagoda record. The article is over twelve hundred words long, but that is all the effort I could muster; I have poured out everything I had. I only wanted to add some embellishments to the void, but I felt that it lacked luster. I hope you will certify it and not hesitate to correct it, so that Wan Gong will not be wronged, and that viewers will deepen their Buddhist seeds. I hope you will compassionately accept it. I, your disciple, offer my respects (He Nan, a way for Buddhists to express respect).
Attached: Reply from Master Da
Truly worthy of respect. I received your pagoda record and immediately led the assembly to burn incense and pay homage. I quickly read it three or four times, and it leaves one with no place to put one's mouth and tongue to praise it!
。茍非真得琬公之心骨之苦處。安能吐辭等刀鋸。剖痛情哉。寧惟使琬老朽骨生春。即某足賴之不朽矣。如是扶植法道。將何以報海印主人。咄。一棒分死活時。決不敢作世諦流佈。某再和南。
又。
憨山大師侍者某。此回出山。諸人以為突出意外。那羅堀主。此回來燕。圓成無量功德。豈惟諸人慮不及此。即堀主。亦不意憨頭憨腦。闖入是非鬧藍。做許多好事。發古德之幽光。解眾人之紛糾。而道人亦得托不朽于寸管。是無上供養。慚何以消。怖懼怖懼。懷靜送經圓贊並小敘。謹奉命。即著如奇呈正。超如所持偈。不遑一為發揮。行恐觸境逢緣。終被物使。奈何奈何。道人行蹤。主人既還東海。即亦往石經矣。然再必一晤而別。尚有數語。似不可少者。某再和南。
又。
承慈遠問。悲欣交集。病病之心。知在法眼。望色決脈於十年前矣。惟神明之秘。久默斯要。今豈逃洞見肝膽耶。但今道人受病之原。初為客邪所幹。中傷真氣。以致君火太盛。銷鑠肺金。內外交攻。上下否塞。梔子益母不用。而用貝母。轉使大小便利不通。固結日甚。庸醫誤入肉𡨥。熱勢益增。幾悶致死。賴甘草解之。而揀去肉𡨥。得椒通和。週身汗出。道人幸佐以軍姜得蘇。其同病者。竟誤中狼毒。良醫束手。幸元
【現代漢語翻譯】 現代漢語譯本：如果不是真正體會到琬公（指某位德高望重的長者）的心血和苦處，怎麼能說出像刀鋸一樣鋒利的話語，剖析深切的情感呢？這不僅能使琬公如老朽枯骨般重獲生機，我也因此得以不朽。像這樣扶持佛法正道，又該如何報答海印主人（指佛法）呢？咄！在一棒分出生死的時候，決不敢當作世俗的道理來傳播。我再次頂禮。
又。
憨山大師的侍者某，這次出山，大家都以為是意料之外的事情。那羅堀主（指某位護法神），這次來到燕地，圓滿了無量的功德。豈止是諸位沒有考慮到這些，即使是堀主，也沒有料到憨頭憨腦的人，竟然闖入是非之地，做了這麼多好事，發揚了古德的幽深智慧，解決了眾人的紛爭。而我這個道人，也能將自己的名字寄託于這寸管之中，這是無上的供養，慚愧得不知如何是好。恐懼啊，恐懼啊。懷靜送來的經書、圓贊以及小序，謹遵囑咐，已經像如奇一樣呈送給您了。超如所持的偈語，沒有時間一一發揮，恐怕行走在外，觸景生情，最終被外物所役使。奈何啊奈何。道人的行蹤，主人既然已經返回東海，我也將前往石經。然而，必定要再次相見一次才告別，還有幾句話，似乎不能不說。我再次頂禮。
又。
承蒙慈遠的問候，悲喜交加。您以病人的心來關心我，我知道您就像法眼一樣明察秋毫，十年前就能通過觀察氣色來判斷脈象了。神明的奧秘，在於長久的沉默。如今，我怎麼能逃脫您洞察肝膽的目光呢？但是，我現在生病的原因，最初是由於外邪侵襲，損傷了真氣，導致君火（心火）太旺盛，銷蝕了肺金。內外夾攻，上下閉塞不通。使用梔子、益母草沒有效果，反而使用貝母，更加導致大小便不通暢，病情日益加重。庸醫誤用了肉蓯蓉，熱勢更加嚴重，幾乎悶死過去。幸虧用甘草解毒，並且去除了肉蓯蓉，用花椒調和，全身汗出。我幸運地用生薑輔助，才得以甦醒。而那些和我得同樣病的人，竟然誤用了狼毒，良醫也束手無策，幸虧元
【English Translation】 English version: If one does not truly understand the heart and suffering of Wan Gong (referring to a virtuous elder), how could one utter words as sharp as knives and saws, dissecting deep emotions? This will not only rejuvenate Wan Gong like withered bones regaining life, but also allow me to achieve immortality. Having supported the Dharma path in this way, how should I repay the master of Haiyin (referring to the Dharma)? Hmph! At the moment of life and death, I would never dare to propagate it as a worldly truth. I bow again.
Also.
The attendant of Great Master Hanshan, so-and-so, coming out of the mountain this time, everyone thought it was unexpected. Narayana (referring to a Dharma protector), coming to Yan this time, has perfected immeasurable merits. Not only have you all not considered this, but even Narayana did not expect that a simple-minded person would intrude into a place of right and wrong, doing so many good deeds, promoting the profound wisdom of the ancient sages, and resolving the disputes of the masses. And I, this Daoist, can also entrust my name to this small brush, which is the supreme offering, and I am ashamed and don't know how to express it. Fear, fear. Huaijing's sent scriptures, perfect praise, and small preface have been presented to you like Ruqi, as instructed. The verses held by Chao Ru, I have no time to elaborate on them one by one, fearing that traveling outside, touching the scenery and giving rise to emotions, I will eventually be enslaved by external things. What to do, what to do. As for the Daoist's whereabouts, since the master has returned to the East Sea, I will also go to the Stone Sutra. However, we must meet again before parting, and there are a few words that seem indispensable. I bow again.
Also.
Thank you for Ciyuan's inquiry, I am filled with mixed feelings of sorrow and joy. You care for me with the heart of a patient, and I know that you are as insightful as the Dharma Eye, able to judge the pulse by observing the complexion ten years ago. The mystery of the divine lies in prolonged silence. Now, how can I escape your penetrating gaze? However, the cause of my illness now is initially due to external evils invading and damaging the true qi, leading to excessive heart fire, which erodes the lung metal. Internal and external attacks, upper and lower blockages. Using Gardenia and Motherwort has no effect, but using Fritillaria instead, further leads to constipation and difficulty in urination, and the condition worsens day by day. An incompetent doctor mistakenly used Rou Cong Rong, which further increased the heat, almost suffocating me to death. Fortunately, licorice was used to detoxify, and Rou Cong Rong was removed, and Sichuan pepper was used to harmonize, and I sweated all over. I was fortunate to be assisted by ginger to recover. But those who had the same illness as me mistakenly used Wolfsbane, and even good doctors were helpless, fortunately Yuan
氣未損。必不傷生。須徐徐調理。但真陰水生。心火漸降。客邪消伏。真君泰然。則可保復元氣。全生性矣。感荷慈念。遠問受病之原。其狀如此。惟賴白毫遠照。自受病以來。雖大火猛𦦨炙身。而五內清涼。略無一念疲厭之心。其視三界牢獄。四生桎梏。端若天光雲影耳。向來所入海印三昧。俱成水月道場。空花佛事矣。幸得情關迸裂。識鎖頓開。時將長䇿象王。而逐金毛。回步旃檀之林。饑餐紫柏。渴飲曹溪。吾生之愿。遂畢於此。更不敢勞移步毗耶。再施甘露。但願安隱那伽。深入無際。以待圍繞三匝耳。使回。謹此奉慰慈注。
又。
世相空花。翳目顛倒。已不足論。而成住壞空。往來代謝。有為如是。法性湛然。復何加損。第念法緣未溥。願力未周。向為智礙。今則從空霹靂一聲。種種幻化。雲翳蕩然。且幸而今而後。方為無事道人。此正火聚刀山。成就清涼如幻解脫。斯實 聖恩。於我不薄。其他一切是非。泯然殆盡。又何足道。若能成就無上道力。一切佛土。隨愿往生。又何區區拳石勺水間邪。知師同體之愛。愛逾骨肉。同心之憂。憂入肺腑。故敢以此奉慰。非妄語也。不慧出期不遠。儻幻緣有待。尚圖荷䇿雲山。優遊末歲。其法喜之樂。又當如何。此又天龍所遣。成就第一希有功德也。
【現代漢語翻譯】 現代漢語譯本： 元氣尚未虧損，必定不會傷及性命。需要慢慢調理。只要真陰之水得以滋生，心火逐漸下降，外來的邪氣消散伏藏，真君（指修行者）自然安泰，就可以保住恢復元氣，保全生命了。感謝您的慈悲關懷，遠道詢問我生病的原因，情況就是這樣。唯有仰賴您眉間白毫的光芒照耀，自從生病以來，雖然感覺像被猛烈的火焰燒烤身體，但五臟六腑卻清涼無比，沒有一絲疲憊厭倦的感覺。我看待三界牢獄，四生桎梏，就像天光雲影一般虛幻不實。過去所入的海印三昧（指一種甚深的禪定），都成了水月道場（指虛幻的修行場所），空花佛事（指虛幻的佛事）。慶幸的是情關迸裂，識鎖頓開，時常驅趕長牙的象王（比喻強大的煩惱），追逐金毛（比喻清凈的智慧），回到旃檀之林（比喻清凈的修行環境）。飢餓時吃紫柏（比喻清凈的食物），口渴時飲曹溪（比喻清凈的法水）。我一生的願望，就在這裡完成了。再也不敢勞煩您移步到毗耶離城（Vaisali，古印度城市名），再次施予甘露（比喻佛法）。只願您安隱如那伽（Naga，龍），深入無際的禪定，等待我圍繞您三匝（表示敬意）。弟子使回，謹此奉上慰問之語。
世間的表象如同空花，因眼病而產生的顛倒錯覺，已經不值得一提。而成住壞空（指宇宙萬物的生滅變化），往來代謝，有為法（指因緣和合而生的事物）本來就是這樣。法性（指宇宙萬物的本性）湛然不動，又有什麼增減呢？只是考慮到佛法因緣尚未普及，弘揚佛法的願力尚未圓滿，過去被智慧所障礙，現在則像從空中響起一聲霹靂，種種幻化，雲翳一掃而空。而且慶幸的是從今以後，才算是個無事道人（指沒有煩惱的修行者）。這正是身處火聚刀山（比喻痛苦的環境），成就清涼如幻的解脫。這實在是聖人的恩德，對我非常深厚。其他一切是非，都已泯滅殆盡，又有什麼值得說的呢？如果能夠成就無上的道力，一切佛土，都可以隨愿往生，又何必拘泥於拳頭大的石頭，勺子里的水呢？我知道您如同同體的愛，愛勝過骨肉，同心的憂慮，憂入肺腑，所以才敢用這些話來慰問您，不是妄語。我的出期（指離開的時間）不遠了，如果幻化的因緣還有待完成，還想揹著行囊，在雲山之間，悠遊度過晚年。那法喜的快樂，又該是何等的美妙啊！這又是天龍（指護法神）所派遣，成就第一希有的功德啊！
【English Translation】 English version: The vital energy (qi) is not yet damaged, so life will surely not be harmed. It needs to be slowly regulated. As long as the true yin water is generated, the heart fire gradually descends, and the external evil influences are subdued and hidden, the True Lord (referring to the practitioner) will naturally be peaceful, and then he can be guaranteed to restore his vital energy and preserve his life. I am grateful for your compassionate concern, inquiring from afar about the cause of my illness. The situation is like this. I can only rely on the light of the white hair between your eyebrows to shine upon me. Since I became ill, although it feels like being roasted by a fierce fire, my internal organs are cool and comfortable, and I have not the slightest feeling of fatigue or weariness. I regard the prisons of the Three Realms and the shackles of the Four Births as illusory and unreal as the light of the sky and the shadows of the clouds. The Samadhi of the Ocean Seal (Haiyin Sanmei, referring to a profound state of meditation) that I entered in the past has all become a Water Moon Dharma assembly (referring to an illusory place of practice), and empty flower Buddhist affairs (referring to illusory Buddhist activities). Fortunately, the gate of emotions has burst open, and the lock of consciousness has suddenly been unlocked. I often drive the long-tusked elephant king (a metaphor for powerful afflictions), chasing the golden hair (a metaphor for pure wisdom), and returning to the sandalwood forest (a metaphor for a pure practice environment). When hungry, I eat purple cypress (a metaphor for pure food), and when thirsty, I drink from Cao Xi (a metaphor for pure Dharma water). My life's wish is fulfilled here. I dare not trouble you to move to Vaisali (Viya, an ancient Indian city), and bestow nectar (a metaphor for the Dharma) again. I only wish you peace and stability like a Naga (Naga, a dragon), deeply immersed in boundless meditation, waiting for me to circumambulate you three times (to show respect). Disciple Shi Hui, respectfully offers these words of comfort.
The appearances of the world are like empty flowers, inverted perceptions caused by eye disease, which are not worth mentioning. The processes of formation, existence, decay, and emptiness (referring to the cycle of birth and death of all things in the universe), coming and going, are the nature of conditioned phenomena (referring to things that arise from causes and conditions). The Dharma nature (referring to the inherent nature of all things) is still and unchanging, so what can be added or subtracted? It is only because the Dharma affinity has not yet been popularized, and the vows to promote the Dharma have not yet been fulfilled, that I was obstructed by wisdom in the past. Now, it is like a thunderclap from the empty sky, all kinds of illusions and clouds are swept away. And fortunately, from now on, I can be considered a person of no affairs (referring to a practitioner without afflictions). This is precisely being in a mountain of fire and knives (a metaphor for a painful environment), achieving cool and illusory liberation. This is truly the grace of the Sage, which is very profound for me. All other rights and wrongs have been completely extinguished, so what is there to say? If one can achieve unsurpassed spiritual power, one can be reborn in any Buddha land according to one's wishes, so why be attached to a fist-sized stone or a spoonful of water? I know your love is like that of one body, surpassing flesh and blood, and your shared worries penetrate to the depths of my heart, so I dare to use these words to comfort you, and it is not a lie. My time of departure (referring to the time of leaving) is not far off. If the illusory conditions still need to be fulfilled, I still want to carry my bag and wander in the clouds and mountains, spending my remaining years in leisure. What joy of Dharma will that be! This is also sent by the dragons (referring to the Dharma protectors), accomplishing the most rare and wonderful merit!
又。
不慧障緣深重。辱師同體慈力而攝受之。所勞神用。種種甚微細智。固超情表。豈容言喻。旅泊話別。掛䭵而西。以新正五日抵桐江。冒雪吊健齋。晤見臺公。詢休郎動定。云業已束裝明發。有九江之行。尋即遣書至吉水。邀過桐江。相聚舟中。歡然道故。宛若多生熟游菩提分法人也。爾瞻聞之。即迎過鐵佛庵中相見。機語甚投。此君根器猛利。況得休郎為前茅。不一言之下。則向之堅壁旗鼓。不覺自偃。頓然翻案。大非昔日鄒君也。不慧過上元方行。休郎送至廬陵。會王性海。此君天然道骨。不意末法塵勞中。有此上根利智。將來成就法緣不淺。因留連二日而別。休郎即放舟東下。想見知忍。則可委悉因緣矣。不慧於二月三日過庾嶺。旅邸壁間。忽見師留題。恍對法身而臨寶鏡。歡喜踴悅。因書偈曰。君到曹溪我不來。我到曹溪君已去。來來去去本無心。誰知狹路相逢處。飽餐而去。六日至曹溪。禮六祖真儀。頃即出山。至五羊。謁總鎮王公。囚服見之。此公意氣甚高。親見降階釋縛。乃云公物外高人。況為 朝廷祈福。致此奇禍。何罪之有。吾輩正中心感重。豈可以尋常世法相遇。固讓不可。竟留款敘移時。齋食而退。且又遣力護送往戍所。途涉千五百里。道殣相望。雖三尺童子。亦操戈挾
【現代漢語翻譯】 又。 不慧（謙稱，指自己）障緣深重。辱師（對老師的尊稱）同體慈力而攝受之。所勞神用。種種甚微細智。固超情表。豈容言喻。旅泊話別。掛䭵（行李）而西。以新正五日抵桐江。冒雪吊健齋（人名）。晤見臺公（人名）。詢休郎（人名）動定。云業已束裝明發。有九江之行。尋即遣書至吉水。邀過桐江。相聚舟中。歡然道故。宛若多生熟游菩提分法人也。爾瞻（人名）聞之。即迎過鐵佛庵中相見。機語甚投。此君根器猛利。況得休郎為前茅。不一言之下。則向之堅壁旗鼓。不覺自偃。頓然翻案。大非昔日鄒君（人名）也。不慧過上元方行。休郎送至廬陵。會王性海（人名）。此君天然道骨。不意末法塵勞中。有此上根利智。將來成就法緣不淺。因留連二日而別。休郎即放舟東下。想見知忍（人名）。則可委悉因緣矣。不慧於二月三日過庾嶺。旅邸壁間。忽見師留題。恍對法身而臨寶鏡。歡喜踴悅。因書偈曰。君到曹溪（地名）我不來。我到曹溪君已去。來來去去本無心。誰知狹路相逢處。飽餐而去。六日至曹溪。禮六祖真儀。頃即出山。至五羊（廣州的別稱）。謁總鎮王公。囚服見之。此公意氣甚高。親見降階釋縛。乃云公物外高人。況為 朝廷祈福。致此奇禍。何罪之有。吾輩正中心感重。豈可以尋常世法相遇。固讓不可。竟留款敘移時。齋食而退。且又遣力護送往戍所。途涉千五百里。道殣相望。雖三尺童子。亦操戈挾
【English Translation】 Furthermore, I, Bu Hui (a humble way to refer to oneself), have deep karmic obstacles. I am grateful for the compassionate power of my teacher (a respectful term for a teacher) who embraces and accepts me. The mental effort exerted, and the subtle wisdom displayed, are beyond expression and cannot be described in words. After a brief stay and farewell, I headed west with my luggage. On the fifth day of the new year, I arrived at Tongjiang. Braving the snow, I paid respects to Jianzhai (a person's name) and met with Tai Gong (a person's name). I inquired about the movements of Xiulang (a person's name), who was said to be packed and ready to depart the next morning for Jiujiang. Soon after, I sent a letter to Jishui, inviting him to Tongjiang. We gathered on a boat, joyfully reminiscing about the past, as if we were familiar practitioners of the Bodhi path from many lifetimes. Erzhan (a person's name) heard of this and welcomed us to meet at the Iron Buddha Temple. Our conversation was very engaging. This gentleman has sharp faculties, and with Xiulang as a vanguard, the previously firm stance of resistance unknowingly collapsed. He suddenly changed his mind, quite unlike the Zou Jun (a person's name) of the past. I, Bu Hui, departed after the Lantern Festival. Xiulang escorted me to Luling, where I met Wang Xinghai (a person's name). This gentleman possesses a natural spiritual essence. Unexpectedly, in this degenerate age of worldly defilements, there exists such a person with superior faculties and sharp wisdom. His future karmic connections with the Dharma will be profound. I lingered for two days before departing. Xiulang then set sail eastward. I imagine that upon seeing Zhiren (a person's name), the entire story will be known in detail. On the third day of the second month, I passed the Yu Ridge. On the wall of the inn, I suddenly saw a poem left by my teacher. It was as if I were facing the Dharma body and looking into a precious mirror. Overjoyed, I wrote a verse: 'You went to Caoxi (a place name), but I did not come. I came to Caoxi, but you had already left. Coming and going, there is no intention. Who knows that we would meet on a narrow path?' After a satisfying meal, I departed. On the sixth day, I arrived at Caoxi and paid respects to the true form of the Sixth Patriarch. Soon after, I left the mountain and arrived at Wuyang (another name for Guangzhou). I visited the General Wang Gong in prison attire. This gentleman was very spirited. Upon seeing me, he descended the steps and released me, saying, 'You are an extraordinary person beyond worldly concerns. Moreover, you were praying for blessings for the court, leading to this strange misfortune. What crime have you committed? We are deeply moved in our hearts. How can we treat you with ordinary worldly customs?' He insisted on showing respect, and we spent some time in conversation before I retreated after a vegetarian meal. Furthermore, he sent guards to escort me to my garrison, a journey of fifteen hundred miles. Corpses lined the road. Even three-foot-tall children carried spears and...
刃。殊不辨其盜非盜也。至電白。其程猶半。迤南山林蓊鬱。咫尺迷蹤。曠野高原。迥無煙火。窮日粒米不糝。終朝滴水不啜。雷地饑荒尤甚。業已四年。瘴癘大作。時疫橫行。毒氣熏天。炎蒸蔽日。枵腹罹災。死傷過半。悲慘之狀。大不可言。況復海岸腥風。嵐煙烈日。觸鼻透心。神昏意醉。此為罪鄉。誠非虛設。私謂自非徹骨冰霜。何能消此酷毒也。仰庇諸所堪能調伏。無生忍地。即荷戈行伍。不異道場。但泉涸草枯。無薇可採。資非禪悅。何慮不為西山餓夫。惟不慧道愧先德。遭時過之。此業力所勝。死生又何置念。直以本願未酬。佛恩未報。為慚愧耳。竊念諸佛以不思議神力。調伏眾生。非以一方便而折攝之。欲其情枯智竭。須知極境窮源。冥益鈍根。真慈不淺。儻法緣有在。異日天假有緣。與師對談夢幻法門。豈不以今日因緣。為實證也。惟師智光圓照。天南萬里。不隔纖毫。仰愿無緣慈力。時以攝之。
又。
江頭一別。瞬息三年。無時不寄情霄漢間也。丁卯冬初覺音來。得奉手書。並荷慈惠。法寶盈篋。種種功德。真灑甘露于焦枯。佈慈云於火宅也。康祖贊。點開髑髏金剛正眼。讀之令人遍身毛孔熙怡。喜不可知。此非無緣慈力。何能至此。覺音云。杖錫有遠遊之念。自爾不知所指。此心
【現代漢語翻譯】 現代漢語譯本： 我無法分辨他們是否真的是盜賊。到達電白（地名），還有一半的路程。再往南，山林茂密，即使近在咫尺也會迷失方向。曠野高原上，渺無人煙。一整天都吃不到米，一整天都喝不到水。雷地（地名）的饑荒尤其嚴重，已經持續了四年。瘴氣和瘟疫肆虐，毒氣瀰漫，炎熱的暑氣遮天蔽日。空著肚子遭受災難，死傷過半。悲慘的景象，難以用語言形容。更何況海岸邊腥臭的海風，潮濕的霧氣和強烈的陽光，直透鼻腔和內心，讓人神志不清。這裡被稱為罪惡之地，確實名不虛傳。我私下認為，如果不是徹骨的冰霜，怎麼能消除這酷烈的毒害呢？仰仗諸位所具備的調伏能力，將這視為無生法忍（佛教術語，指對一切法不生不滅的深刻體悟）之地，即使是荷槍的士兵，也與道場無異。只是泉水乾涸，草木枯萎，沒有薇菜可以採摘。如果不是依靠禪悅（佛教術語，指禪定帶來的喜悅），又怎麼能不成為西山的餓夫呢？只是我不才，道行淺薄，遭遇了這樣的時代。這是業力所致，生死又有什麼可掛念的呢？只是因為本願未了，佛恩未報，為此感到慚愧。我私下認為，諸佛以不可思議的神力，調伏眾生，不是隻用一種方便法門來折服和攝受他們，而是要讓他們情慾枯竭，智慧顯現，從而認識到極境的根源。這種默默的利益，對於遲鈍的根器來說，真是慈悲至深。如果法緣還在，將來有機會，與您對談夢幻法門（佛教術語，指一切事物如夢如幻的道理），豈不是可以將今天的因緣，作為實證嗎？希望您的智慧之光圓滿照耀，即使遠隔天南萬里，也能纖毫畢現。仰望您無緣大慈的威力，時常攝受我。
又。
自從江邊一別，轉眼已經三年，我無時無刻不在思念您。丁卯年冬天，覺音（人名）傳來訊息，有幸拜讀您的手書，並承蒙您的慈悲惠贈，法寶裝滿了箱子。種種功德，真像在焦枯的土地上灑下甘露，在火宅中佈下慈雲。康祖贊（書名），點開了髑髏（骷髏）的金剛正眼（佛教術語，比喻開啟智慧），讀後讓人全身毛孔都感到喜悅，喜悅之情難以言表。如果不是無緣大慈的威力，怎麼能達到這種境界呢？覺音說，您有遠遊的打算，自此不知您要去哪裡。我的心...
【English Translation】 English version: I truly cannot discern whether they are actually thieves or not. Reaching Dianbai (place name), it's still halfway. Further south, the mountains and forests are lush, and one can get lost even within a short distance. In the vast wilderness and highlands, there is no sign of human habitation. Not a grain of rice is eaten all day, nor a drop of water drunk. The famine in Leidi (place name) is particularly severe, having lasted for four years already. Pestilence and epidemics are rampant, poisonous gases fill the air, and the scorching heat obscures the sun. Suffering disaster with empty stomachs, more than half have died or been injured. The tragic situation is beyond words. Moreover, the stinking sea breeze along the coast, the humid mist, and the intense sunlight penetrate the nose and heart, causing dizziness and intoxication. This place is called a land of sin, and it is indeed not a false claim. I privately believe that if it were not for bone-chilling frost, how could one eliminate this cruel poison? Relying on all of you who possess the ability to subdue, regard this as a place of 'wu sheng fa ren' (Buddhist term, profound understanding of the non-arising and non-ceasing of all dharmas), even armed soldiers are no different from a 'dao chang' (Buddhist term, place of enlightenment). It's just that the springs have dried up, the grass and trees have withered, and there are no 'wei' (a type of edible plant) to gather. If not relying on 'chan yue' (Buddhist term, the joy of meditation), how can one not become a starving man of the Western Mountains? It's just that I am untalented, with shallow 'dao' (Buddhist term, the path), and have encountered such times. This is due to the power of karma, so what is there to worry about life and death? It's just that because my original vows have not been fulfilled and the Buddha's kindness has not been repaid, I feel ashamed. I privately believe that all Buddhas subdue sentient beings with inconceivable divine power, not just by using one expedient method to subdue and accept them, but to exhaust their emotions and manifest their wisdom, thereby recognizing the source of the ultimate realm. This silent benefit is truly profound compassion for dull faculties. If the 'fa yuan' (Buddhist term, karmic affinity with the Dharma) is still present, and if someday heaven grants an opportunity, to discuss the 'meng huan fa men' (Buddhist term, the doctrine that all things are like dreams and illusions) with you, wouldn't today's 'yin yuan' (Buddhist term, cause and condition) be used as actual proof? I hope that your wisdom light shines completely, even if separated by ten thousand miles, nothing will be hidden. I look up to your power of 'wu yuan da ci' (Buddhist term, great compassion without conditions), and constantly accept me.
Also,
Since our parting at the river, three years have passed in an instant, and I am constantly thinking of you. In the winter of 'Dingmao' year, 'Jueyin' (person's name) brought news, and I was fortunate to read your letter and receive your compassionate gifts, 'fa bao' (Buddhist term, Dharma treasures) filled the boxes. All kinds of merits are truly like sprinkling nectar on parched land and spreading compassionate clouds in a burning house. 'Kang Zu Zan' (book title), opened the 'vajra' (diamond) right eye of the skull (Buddhist term, metaphor for opening wisdom), and reading it makes the pores of the whole body feel joyful, and the joy is indescribable. If it were not for the power of 'wu yuan da ci' (Buddhist term, great compassion without conditions), how could one reach this state? 'Jueyin' said that you have plans to travel far, and since then I don't know where you are going. My heart...
逐逐妄想。每與右武聚首。未嘗不對妙音色相也。右武真奇男子。前冬別時。頂門一針。渠自云痛徹至踵。頓然翻案。不慧因贈之曰。覺非居士。今已大非昔人矣。此公別去。時復寥寥。所幸諸緣屏絕。四大輕安。無所損惱。得以閉門穹廬。究竟未了公案。楞伽幸已脫草。去夏攝引初機數輩。演法華于武場。以酬師之大愿。有擊節數紙。此皆支離糟粕。殊非真知見力。但念此餘生。置身於無事甲里。彌感 聖恩難報。聊復以此消磨歲月。且仗諸佛神力。持以洗污教之愆。故不惜世諦流佈也。適接法意。不覺歡喜絕倒。瞻金剛塔。如對法身。讀諸祖贊。如聽梵響。啜陽羨春茶。如灌醍醐。念此瘴鄉。何緣得此。普令見聞隨喜獲益。大義重來。此亦僧中程嬰也。此子信根原深。第習氣不淺。今幸撇來。亦大損減。又荷師法力攝持。即此可望上進。覺音此來。大為抖擻胸中。頗有樂地。惜乎志有餘而力不足。亦不負此生。可作金剛種子。再出頭來。必不負善知識因地也。渠聞師在匡廬。函欲一見。遂遣先歸以報。計大義入夏可至。至時又當委悉。
又。
前大義來接法音。歡喜無量。知動定如宜。甚慰遠懷。比來為曹溪因緣。想聞之必大撫掌。先心尚欲令義郎自燕而晉。及臨行。念其二十年來。跉跰他方。今其
【現代漢語翻譯】 現代漢語譯本： 逐逐（指追逐不停）妄想，常常與右武（人名）聚在一起，未嘗不對美妙的音樂和女色動心。右武真是個奇男子，前年冬天分別時，我曾在他頭頂上紮了一針（比喻當頭棒喝），他自己說痛徹腳跟，頓時幡然醒悟。我不慧（我的謙稱）因此贈他一個稱號，叫『覺非居士』，現在已經和過去大不一樣了。這位仁兄離去後，時常音訊寥寥。所幸的是各種塵緣都被屏絕，身心四大（地、水、火、風）輕安，沒有什麼煩惱，得以閉門在簡陋的屋舍里，了結未完成的公案（指未參透的禪宗難題）。《楞伽經》的草稿幸已整理完畢。去年夏天，我引導了幾位初學佛法的人，在武場講解《法華經》，以報答老師的大愿。其中有幾篇擊節讚賞的文章，但這都是些支離破碎的糟粕，並非真正的見解和力量。只是想到這餘生，身處在無事可做的境地，更加感到佛的恩德難以報答，姑且用這些來消磨歲月，並且仰仗諸佛的神力，以此來洗刷我弘揚佛法中的過失，所以不吝惜在世俗中流傳。恰好接到您的來信，不禁歡喜得要跌倒。瞻仰金剛塔，如同面對法身；讀諸位祖師的讚語，如同聽到梵音；品嚐陽羨的春茶，如同被醍醐灌頂。想到這瘴癘之地，怎麼會有這樣的福緣？希望讓所有見聞者都隨喜獲益，大義（人名）再次到來。這個人也是僧人中的程嬰（春秋時期義士，為保護趙氏孤兒而犧牲自己兒子）。這個孩子信根原本很深，只是習氣不淺。現在幸好擺脫了塵俗，也大大減少了習氣。又承蒙老師的法力攝持，因此可以期望他不斷上進。覺音（人名）這次前來，大大振奮了我的胸懷，頗有快樂的境地。可惜他志向有餘而力量不足，但也算沒有辜負此生，可以作為金剛種子，再次出頭，必定不會辜負善知識的因地（指最初的發心）。他聽說老師在匡廬（廬山的別稱），寫信想見一面，於是先派人回去稟報。估計大義在夏天可以到達，到時又當詳細稟告。
又。
之前大義來接受您的教誨，歡喜無量。得知您動靜如常，甚是安慰。近來爲了曹溪（慧能大師的道場）的因緣，想必您聽了會拍手稱快。我原本想讓義郎（人名）從燕地到晉地，但臨行時，想到他二十年來，顛沛流離在其他地方，現在他
【English Translation】 English version: Chasing after delusive thoughts constantly, I often gather with Youwu (person's name), and have never been unmoved by beautiful music and women. Youwu is truly a remarkable man. When we parted the winter before last, I gave him a needle on the top of his head (metaphor for a sharp awakening), and he himself said that it pained him to his heels, and he suddenly turned over a new leaf. I, Buhui (my humble self), therefore gave him the title 'Layman Juefei', and now he is very different from the person he was in the past. After this brother left, news from him has been sparse. Fortunately, all kinds of worldly connections have been cut off, the four elements (earth, water, fire, and wind) of my body and mind are light and peaceful, and there are no worries. I am able to close my door in a simple hut and complete the unfinished koan (referring to unsolved Zen riddles). The draft of the Laṅkāvatāra Sūtra has fortunately been completed. Last summer, I guided several beginners in Buddhism and lectured on the Lotus Sūtra in the martial arts field to repay the great vow of my teacher. Among them, there were several articles of appreciation, but these are all fragmented dregs, not true insights and strength. I just think that in this remaining life, being in a state of doing nothing, I feel even more that the Buddha's grace is difficult to repay. I will just use these to pass the years, and rely on the divine power of all the Buddhas to wash away my faults in propagating the Dharma, so I do not hesitate to spread it in the mundane world. Just received your letter, I couldn't help but be so happy that I almost fell over. Looking up at the Vajra Pagoda, it is like facing the Dharmakaya; reading the praises of the patriarchs, it is like hearing the Brahma sound; sipping the spring tea of Yangxian, it is like being infused with nectar. Thinking of this malarial land, how can there be such blessings? I hope that all who see and hear will rejoice and benefit, and that Dayi (person's name) will come again. This person is also a Cheng Ying (a righteous man in the Spring and Autumn period who sacrificed his own son to protect the orphan of the Zhao family) among monks. This child's roots of faith were originally deep, but his habits are not shallow. Now, fortunately, he has broken away from the mundane world, and his habits have also been greatly reduced. Moreover, thanks to the power of the teacher's Dharma, it can be expected that he will continue to improve. Jueyin (person's name) came here this time, greatly invigorating my heart, and there is a happy place. It is a pity that his ambition is greater than his strength, but he has not failed in this life. He can be a Vajra seed, and when he comes out again, he will certainly not fail the cause of the good teacher (referring to the initial aspiration). He heard that the teacher was in Kuanglu (another name for Mount Lu), and wrote a letter wanting to meet him, so he first sent someone back to report. It is estimated that Dayi can arrive in the summer, and then I will report in detail.
Also.
Before, Dayi came to receive your teachings, and was infinitely happy. Knowing that you are moving and still as usual, I am very comforted. Recently, for the cause of Caoxi (the monastery of the Sixth Patriarch Huineng), I think you will clap your hands when you hear it. I originally wanted to let Yilang (person's name) go from Yan to Jin, but before leaving, I thought that for twenty years, he has been wandering in other places, and now he
師物故。已二載余。寧忍不拈瓣香撮培土乎。因是遂立促還家山。由楚而歸。不及布體座下。今夏幻軀幸無大病。第為荔枝魔發。遍體疥痬。又為假曹溪粥飯僧魔。妄作鬼祟。是故養病蘧廬。此時正欲入山。且幸某公發大道心。愿作檀越。第其人清澹如水。志大力微。師能以無作妙力。遙伸右手。過百一十城。豎此金剛幢乎。不知上方佛土。寶威德如來。何日為眾生說法。令我遙聞謦咳彈指之聲也。新歲三得中甫問。慰安情至。深感道義同體。知應微車。計秋中可抵薊門。侍座下耳。粵孝廉馮生昌歷。乃此中弟子上首。近書來云。已入丈室。何幸如之。第不知此子去就何如。儻在都門。愿時時拔濟。知二護法。大著勇猛力。必致感應。但聽時節因緣耳。
又。
堪忍土中事。種種幻化。正宜法眼視之耳。若入鹙子之目。亦未免作凈穢見也。昨永順持法音來。知杖錫有靈岳之行。回書徑往報之矣。旃檀如來因緣。已悉前問。蓋佛神力不假於他也。持去楞伽筆記。奉入慧目。以作法供養。某下劣。深知此一段大事因緣。皆如來所遣。 聖恩所賜。即此可為報恩地。但願此法普遍微塵剎土。一切見聞。同入自心現量。即不慧委填溝壑。則此生千足萬足。夫復何憾。第不審就中有少分相應否。愿大施金篦。披刮翳
【現代漢語翻譯】 現代漢語譯本：
我的老師已經去世兩年多了。我怎能忍心不獻上一瓣香，培上一撮土呢？因此，我立即動身返回家鄉，從楚地出發。沒能趕上在老師的靈座前祭拜。今年夏天，我的身體幸運地沒有大病，只是因為貪吃荔枝而引發了面板病，全身都是疥瘡。又被假冒曹溪寺的僧人所迷惑，他們胡作非爲，裝神弄鬼。所以我在簡陋的住所里養病。現在正打算進山。幸好某位先生髮了大菩提心，願意做我的施主。只是這個人清心寡慾，志向遠大但力量微薄。老師您能否以無為的妙力，遙伸右手，跨越一百一十座城池，豎起這金剛幢呢？不知道上方佛土，寶威德如來（Ratnavairocana-buddha，寶威德佛）何時為眾生說法，讓我能遙遙聽到您的咳嗽和彈指的聲音啊。新年裡，中甫三次來信問候，慰問之情十分真摯。我深深感動於我們道義上的同體關係。得知您應該乘坐輕便的車子，估計秋天可以到達薊門，在您座下侍奉。湖南的孝廉馮生昌歷，是這裡弟子中的領頭人。最近來信說，已經進入丈室（方丈的房間，指得到印可）。真是太幸運了。只是不知道這個孩子去向如何。如果他在都城，希望您時時提拔幫助他。我知道兩位護法（Dharmapala，護持佛法的神祇）會發揮勇猛的力量，一定會得到感應。但聽從時節因緣的安排吧。
又。
堪忍世界（Saha world，我們所居住的娑婆世界）中的事情，種種都是虛幻變化的，正應該用法眼（Dharma-cakṣus，能看透事物本質的智慧之眼）來看待它們。如果用鹙子（Śāriputra，舍利弗，佛陀十大弟子之一，以智慧著稱）的眼睛來看，也難免會產生凈與穢的分別。昨天永順送來持法的訊息，得知他拄著錫杖在靈岳修行。我回信直接告訴他了。旃檀如來（Candana Buddha，旃檀佛）的因緣，已經在之前的信中詳細詢問過了。佛的神力是不需要藉助外力的。我把《楞伽經筆記》送上，供您慧眼參考，作為法供養。我才疏學淺，深知這一段大事因緣，都是如來所派遣，聖恩所賜予的。就在這裡可以作為報恩的地方。只希望此法普遍到微塵般的剎土，一切見聞者，都能一同進入自心現量（Svasamvedana，親證的境界）。即使我不慧之人委身於溝壑，那麼此生也千足萬足，再沒有什麼遺憾了。只是不知道其中是否有少部分與您相應。希望您能大發慈悲，用金篦（刮除眼翳的工具，比喻佛法）刮除我的眼翳。
【English Translation】 English version:
My teacher passed away more than two years ago. How can I bear not to offer a petal of incense and add a pinch of soil to his grave? Therefore, I immediately set out to return to my hometown, departing from Chu. I couldn't make it in time to pay respects before the teacher's spirit tablet. This summer, my illusory body was fortunate to be free from major illness, except for a skin disease triggered by excessive consumption of lychees, with scabies all over my body. I was also deluded by monks falsely claiming to be from Caoxi Temple, who acted wildly and pretended to be ghosts. Therefore, I am recuperating in a humble dwelling. I am now planning to enter the mountains. Fortunately, a certain gentleman has developed a great Bodhi mind and is willing to be my patron. However, this person is pure and detached, with great aspirations but limited strength. Teacher, can you use the wonderful power of non-action to extend your right hand remotely, across one hundred and ten cities, and erect this Vajra banner? I wonder when Ratnavairocana-buddha (寶威德如來, the Buddha of Precious Majesty and Virtue) in the upper Buddha-land will preach the Dharma for sentient beings, so that I can hear your cough and finger-snapping from afar. During the New Year, Zhongfu sent three letters of inquiry, with sincere words of comfort. I am deeply moved by our shared Dharma connection. I learned that you should be traveling in a light carriage and estimate that you can reach Jizhou by autumn, to serve at your seat. Feng Sheng Changli, a Xiucai (successful candidate in the imperial examination at the county level) from Hunan, is the leading disciple here. He recently wrote that he has entered the abbot's room (丈室, the abbot's room, indicating approval). How fortunate! I just don't know where this child is going. If he is in the capital, I hope you will promote and help him from time to time. I know that the two Dharmapalas (護法, protectors of the Dharma) will exert their courageous strength and will surely receive a response. But let's listen to the arrangement of the times and conditions.
Also.
The affairs of the Saha world (堪忍土, the world of endurance, our world) are all illusory transformations, and it is right to view them with the Dharma-cakṣus (法眼, the eye of Dharma, the eye of wisdom). If viewed with the eyes of Śāriputra (鹙子, one of the Buddha's ten great disciples, known for his wisdom), one cannot avoid seeing purity and impurity. Yesterday, Yongshun sent news of holding the Dharma, knowing that he is practicing with a staff in the spiritual mountains. I replied to him directly. The circumstances of Candana Buddha (旃檀如來, Sandalwood Buddha) have been inquired about in detail in previous letters. The divine power of the Buddha does not rely on external forces. I am sending the Notes on the Laṅkāvatāra Sūtra for your wise eyes to review, as an offering of Dharma. I am of inferior ability, but I deeply know that this great matter of cause and condition is all sent by the Tathagata and bestowed by the grace of the Sage. This can be used as a place to repay kindness. I only hope that this Dharma will spread to the dust-like lands, and that all who see and hear it will enter the realm of self-awareness (Svasamvedana, 自心現量, the state of direct experience). Even if I, the unwise one, am buried in a ditch, then this life will be completely fulfilled, and there will be no regrets. I just don't know if there is a small part of it that corresponds to you. I hope you will be greatly compassionate and use the golden needle (金篦, a tool for removing eye cataracts, a metaphor for the Dharma) to scrape away my eye cataracts.
膜。其幸不在區區耳。
又。
春三月。促覺音負病歸。是時尚想紫柏。與五老爭雄。遣八行往訊。忽順禪人持禿筆字來。則知已拖泥帶水。向萬里無寸草處去也。笑老癡為底事。如此忙碌碌耶。昨有人說長安路上。有個沒料理漢。竊官家一壞土。捏作丈六金身。令無量人生顛倒想。復將丈六金身。撇向十字路上。令往來驢馬踐蹋。若紫柏老癡過此。又作么生耶。嘗憶老趙州。將一莖草。作丈六金身。老雷陽。則將丈六金身。作一莖草。此個公案。是同是別。知在萬仞峰頭。必發一笑。老紅盔。近來毒氣熏得。耳聾眼花。鼻塞咽悶。不知何時。向白銀界里翻身。一吐此惡習也。
又。
紅盔去紫柏萬里。時聞說法音聲。在鼓鼙刁斗間。如涂毒入耳。轉令瘴煙毒霧。化作甘露。日夜飽餐。故當死不死。更見缽沿蚊蚋。貪涎流溢大千。何時三災火起。燒為煨燼。毗藍飏去。光音霪雨。一洗劫灰。淨盡無餘也。曹溪舊稱西天寶林。比為魔宮鬼堀。可笑紫柏老人。神力不大。暫求一宿不能安。今天遣紅盔。特來灑埽。八年之內。極盡神力。一洗殆盡。魔黨盡驅。今將化穢邦而成凈土。變業海以作蓮池。老盧埋沒千年。今日始得轉身吐氣將來。絕後再蘇。頓見光明赫奕。但閣門堅閉。不能頓現無量莊嚴
【現代漢語翻譯】 現代漢語譯本：唉，他的幸運不僅僅在於這些微小的事情啊。
又。
春季三月，促覺音（人名，不詳其含義）身患疾病返回家鄉。當時我仍然思念著紫柏（人名，不詳其含義），他正與五老（地名，不詳其含義）爭雄。我派遣使者前去慰問。忽然順禪人（人名，不詳其含義）帶著用禿筆寫的信來了，才知道他已經深陷泥潭，前往萬里無寸草的地方去了。我笑著說老癡（紫柏的別稱）到底是爲了什麼事情，如此忙碌呢？昨天有人說在長安（地名，古都名）的路上，有個不明事理的人，偷了官府的一塊土，捏造成丈六金身（佛像，通常指佛陀的身高），讓無數人產生顛倒的妄想。又將丈六金身丟棄在十字路口，讓來往的驢馬踐踏。如果紫柏老癡經過這裡，又會怎麼做呢？我曾經記得老趙州（人名，趙州禪師）將一根草，當作丈六金身，老雷陽（人名，不詳其含義）則將丈六金身，當作一根草。這個公案（佛教用語，指禪宗的謎題），是相同還是不同呢？想必在萬仞峰頭（地名，不詳其含義）一定會發出一笑。老紅盔（紫柏的別稱），近來被毒氣熏得，耳聾眼花，鼻塞咽悶，不知道什麼時候，才能在白銀界（佛教用語，指清凈的境界）里翻身，徹底吐出這些惡習呢？
又。
紅盔離開紫柏萬里之遙，時常聽到說法的聲音，在戰鼓和刁斗（古代軍用器具）之間，如同涂毒入耳。反而讓瘴氣毒霧，化作甘露，日夜飽餐，所以才當死不死。更能看見缽沿上的蚊蚋，貪婪地流著口水，遍佈大千世界。什麼時候三災火起（佛教用語，指毀滅世界的災難），燒成灰燼，毗藍（神名，不詳其含義）揚起，光音天（佛教用語，色界天之一）降下連綿的雨水，徹底洗凈劫灰，不留一絲痕跡呢？曹溪（地名，廣東韶關）過去被稱為西天寶林（寺廟名），現在被比作魔宮鬼窟，可笑紫柏老人，神力不大，暫時想求一宿都不能安寧。今天派遣紅盔，特地前來灑掃，八年之內，竭盡神力，徹底洗滌乾淨，將魔黨全部驅逐。現在將要化穢邦而成凈土，變業海以作蓮池。老盧（指六祖慧能）被埋沒千年，今天才得以轉身吐氣，絕後再蘇，頓時看見光明赫奕。但閣門緊閉，不能立刻顯現無量的莊嚴。
【English Translation】 English version: Alas, his fortune is not limited to these trivial matters.
Also.
In the third month of spring, Cu Jueyin (person's name, meaning unknown) returned home ill. At that time, I was still thinking of Zibo (person's name, meaning unknown), who was contending with the Five Elders (place name, meaning unknown). I sent a messenger to inquire after him. Suddenly, Chan Master Shun (person's name, meaning unknown) arrived with a letter written with a worn-out brush, and I learned that he had already sunk deep into the mud, heading to a place where not a blade of grass grows for ten thousand miles. I laughed and said, 'Old Chi (another name for Zibo), what are you so busy with?' Yesterday, someone said that on the road to Chang'an (place name, ancient capital), there was an ignorant person who stole a clod of earth from the government and molded it into a sixteen-foot golden body (Buddha statue, usually referring to the height of the Buddha), causing countless people to have deluded thoughts. Then, he discarded the sixteen-foot golden body at the crossroads, allowing passing donkeys and horses to trample on it. If Old Chi Zibo were to pass by here, what would he do? I once remembered that Old Zhaozhou (person's name, Zen Master Zhaozhou) regarded a blade of grass as a sixteen-foot golden body, while Old Leiyang (person's name, meaning unknown) regarded a sixteen-foot golden body as a blade of grass. Is this koan (Buddhist term, referring to a Zen riddle) the same or different? Surely, he would laugh at the top of Ten Thousand Ren Peak (place name, meaning unknown). Old Red Helmet (another name for Zibo) has recently been熏ed by poisonous fumes, causing deafness and blurred vision, nasal congestion and throat discomfort. I wonder when he will be able to turn over in the Silver World (Buddhist term, referring to a pure realm) and completely吐 out these bad habits?
Also.
Red Helmet is ten thousand miles away from Zibo, and I often hear the sound of Dharma being preached, amidst the war drums and watchtowers (ancient military instruments), like poison entering the ears. On the contrary, it transforms the miasma and poisonous fog into sweet dew, which he feasts on day and night, so he is not dying when he should be. Moreover, one can see the mosquitoes on the edge of the alms bowl, greedily drooling, spreading throughout the great thousand worlds. When will the three disasters of fire (Buddhist term, referring to the disasters that destroy the world) arise, burning everything to ashes, and when will Pilan (name of a deity, meaning unknown) raise, and the Light Sound Heaven (Buddhist term, one of the heavens in the Realm of Form) send down continuous rain, completely washing away the ashes of the kalpa, leaving not a trace? Caoxi (place name, Shaoguan, Guangdong) was once called Western Treasure Forest (temple name), but now it is compared to a demon palace and ghost cave. It is laughable that Old Man Zibo does not have great divine power and cannot even find peace for a temporary stay. Today, Red Helmet is sent to sweep and clean, exerting all his divine power within eight years, thoroughly cleansing everything and driving away all the demon parties. Now, he is about to transform the defiled land into a pure land, and turn the sea of karma into a lotus pond. Old Lu (referring to the Sixth Patriarch Huineng) has been buried for a thousand years, and today he can finally turn around and exhale, reviving after being絕. Suddenly, he sees the brilliant light. However, the pavilion doors are tightly closed, and he cannot immediately manifest immeasurable splendor.
佛土。只待文殊遙伸右手。過一百一十餘城。聊藉彈指之功。便見重重無盡境界。假使十方世界。一一善財。如佛剎微塵數眾生參禮時。可使一一頓入毗盧法界也。此蓋老紅盔槍頭上佛事。旗竽下工夫。較老紫柏。端居凈土。坐蓮花中。吐廣長舌。為諸化身大士。說利生法門時。同別何如。某禪人遠來相問。不減契順走惠陽。老紅盔且無覺范別胡強仲氣習也。某舌端時時現出紫老法身。居然在目。敬持梵香一盂。用伸供養。唯慈照之。
與妙峰禪師
某切自念。鈍根下劣。結習濃厚。乘夙善緣。天幸吾師。辱以真慈拯拔。曲盡心力。善巧方便。面命耳提。日夕無間者數年。居常切睹我師默造之心。恨不能通身躍入我心。頓令眼目動定。若有靈聖者。但土木坯胎。終難變化。雖然禱之既久。入之既深。不無感通冥應。某情雖鹵莽。而於潛滋密化。未嘗不由吾師幻網三昧。加被之力也。云聚清涼。月明空界。自爾形分影散隱顯同時。雖于妙音謦欬。勢阻關山。然其實相真身。儼含心水。別經五稔。猶同一日。道越三千。不隔寸絲。是則深居寂寞之濵。益入圓通之境。可謂跡逾疏而心逾密。聲日銷而實日彰。某之形神。未嘗去吾師一念也。然某自知形器穢濁。謂斯朽骨。惡氣沖天。非寥廓大谷。不足以藏之。塵
【現代漢語翻譯】 現代漢語譯本：佛土（Buddhakṣetra，佛所居住的清凈國土）。只等待文殊菩薩遙遙伸出右手，經過一百一十餘座城池，憑藉彈指間的功夫，便能見到重重無盡的境界。假使十方世界，每一方世界都有如佛剎微塵數那麼多的善財童子，同時前來參拜，也能使他們立刻進入毗盧法界（Vairocana Dharmadhatu，毗盧遮那佛所顯現的法界）。這大概就是老紅盔在槍頭上所做的佛事，在旗幟下所下的功夫。與紫柏尊者（老紫柏）端坐在凈土中，坐在蓮花座上，吐出廣長舌相，為諸化身大士宣說利益眾生的法門相比，有什麼不同呢？某禪人從遠方前來詢問，不亞於契順禪師走惠陽。老紅盔也沒有覺范禪師和胡強仲的氣習。我的舌頭上時時顯現出紫柏尊者的法身，宛如就在眼前。恭敬地拿著一盂梵香，用來表達供養之意，希望您慈悲照鑒。
與妙峰禪師
我常常自念，自己根器愚鈍，資質低下，煩惱習氣深重。承蒙過去世的善緣，上天讓我有幸遇到您這位恩師，您以真正的慈悲心來拯救我，竭盡心力，運用各種善巧方便，面對面地教導，日夜不停地教誨我，已經有數年之久。我常常看到恩師默默地為我操心，恨不得能將全身躍入我的心中，立刻讓我的眼目動靜都變得有靈性。但是，如果只是土木雕塑的坯胎，終究難以變化。雖然祈禱的時間很久，深入的程度也很深，但總會有感應和冥冥中的迴應。我的性情雖然粗魯莽撞，但對於潛移默化的影響，未嘗不是由於恩師的幻網三昧（Illusionary Net Samadhi，如幻如網的禪定）的加持之力。如同雲彩聚集在清涼山上，月亮照亮空曠的境界。自從我們形體分離，身影分散，隱現同時，即使妙音的謦欬之聲，被關山阻隔，但其實相真身，仍然包含在我的心中。分別已經五年，卻感覺像同一天一樣。道途超越三千，卻不隔著一絲一毫。這樣說來，深居在寂寞的邊陲，反而更加進入圓通的境界。可以說是行跡越疏遠，心意越親密；聲音日漸消逝，實相卻日益彰顯。我的形神，未嘗離開恩師一念。然而，我自知形體污穢，認為這副朽骨，惡臭沖天，如果不是空曠的大山谷，不足以藏匿它。塵
【English Translation】 English version: Buddha-land (Buddhakṣetra, the pure land where Buddhas reside). Only waiting for Mañjuśrī (文殊菩薩, Bodhisattva of wisdom) to remotely extend his right hand, passing over a hundred and ten cities, with just a snap of the fingers, one can see layers upon layers of endless realms. If the ten directions of the world, each with as many Sudhana (善財童子, the main character in the last chapter of the Avatamsaka Sutra) as there are dust particles in a Buddha-land, were to simultaneously come to pay homage, they could all instantly enter the Vairocana Dharmadhatu (毗盧法界, the realm manifested by Vairocana Buddha). This is probably the Buddhist practice that Lao Hongkui (老紅盔, literally 'Old Red Helmet', likely a nickname for a monk) performs on the tip of a spear, the effort put in under the banners. Compared to Master Zibo (紫柏尊者, a famous monk in the Ming Dynasty) sitting upright in the Pure Land, seated on a lotus throne, extending his broad and long tongue, expounding the Dharma of benefiting sentient beings to the great Bodhisattvas, what is the difference? A certain Chan practitioner came from afar to inquire, no less than Qi Shun (契順禪師, a Chan master) walking to Huiyang. Lao Hongkui also does not have the habits of Juefan (覺范禪師, a Song Dynasty monk) and Hu Qiangzhong. The Dharmakaya (法身, the body of Dharma) of Master Zibo constantly appears on my tongue, vividly before my eyes. I respectfully hold a bowl of Brahma incense, to express my offering, hoping for your compassionate illumination.
To Chan Master Miaofeng (妙峰禪師)
I often reflect on myself, with dull roots and inferior qualities, thick with accumulated habits. By virtue of past good karma, Heaven has blessed me with the fortune of meeting you, my teacher, who rescues me with true compassion, exerting all your effort, using skillful means, instructing me face to face, day and night without interruption, for several years. I often see the silent concern of my teacher, wishing to leap into my heart with your whole being, instantly making my eyes and movements become spiritual. However, if it is just a clay or wooden mold, it is ultimately difficult to transform. Although the prayer has been long and the immersion has been deep, there will always be a response and a hidden resonance. Although my temperament is rough and rash, the subtle and gradual influence is never without the blessing power of my teacher's Illusionary Net Samadhi (幻網三昧). Like clouds gathering on Mount Qingliang (清涼山, Mount Wutai), the moon illuminating the empty realm. Since our forms have separated, our shadows scattered, appearing and disappearing simultaneously, even if the sound of your cough is blocked by mountains and passes, your true form and Dharmakaya are still contained in my heart. Five years have passed since we parted, yet it feels like the same day. The path transcends three thousand, yet there is not a thread of separation. Thus, residing deeply in the desolate frontier, one enters further into the realm of perfect understanding. It can be said that the traces become more distant, while the heart becomes more intimate; the sound gradually fades, while the reality becomes more apparent. My form and spirit have never left my teacher's mind for a moment. However, I know that my form is defiled, and I believe that this decaying bone, with its foul odor reaching the sky, is not enough to be hidden unless it is in a vast valley. Dust
勞塞漢。非汪洋巨浸。不足以洗之。故甘心拌命。擲此山海窮鄉。而置盡絕之地。且將無復人世矣。不意默承護法菩薩。運通寶藏。頓使一光東照。大破闇冥。可稱萬世希有功德。原其所自。與者受者。又皆盡從吾師圓妙清凈真心流出也。客冬某持法旨至。接讀十數通。深見師心。不覺涕泣交頤。即所云。喜心翻倒劇。嗚咽淚沾襟耳。然所悲者。非屬於情。而在出于常情者。舉目寥寥。豈容多見。是不容不感悲且痛也。嗟乎。某此生已矣。竟同草木。枯槁無疑。至若報侍左右之心。有懷未即。惟愿我師真慈不棄。心心圓照而攝受之。令癡子不入顛倒狂途。而安步歸圓覺路也。時幸托此一枝。頗稱幽勝。儻識海波澄。意吾師心月。能自忍留光。而不落影於此中乎。
又。
不慧平生。每自克念。於此長夜。得值吾師。可謂再逢親友矣。故自緣會三十年前。即知有向上事。二十年中。常勤除糞。此一念苦切之心。未嘗去于眉睫。但恨積習深厚。不能頓凈現業流識。有負師友法恩。大為慚愧。爰自離析以來。忽十五年。實已臥薪嚐膽。痛自䇿勵。未敢少惰。第以幻翳未消。猶沈幻網。心知被縛。力不自由。良以慧劍不利。不能頓裂。此知痛處。敢欺吾師。及幸以法為緣。知報佛恩。即以幻網為佛事。其荷負之心
【現代漢語翻譯】 現代漢語譯本： 勞塞漢（地名）。非汪洋巨浸，不足以洗滌。所以我甘心捨命，拋擲于這山海窮鄉，置身於盡絕之地，且將與人世隔絕。不料默默地承蒙護法菩薩，運通寶藏，頓時使一道光明從東方照來，大破黑暗。這可稱得上是萬世罕有的功德。追溯它的根源，給予者和接受者，又都完全是從我師父圓妙清凈的真心流露出來的。去年冬天，某（自稱）拿著師父的法旨來到，接連讀了十幾遍，深深地體會到師父的心意，不禁涕淚交流。這就是所說的，『喜心翻倒劇，嗚咽淚沾襟』啊。然而所悲傷的，並非屬於個人的情感，而是出於常情。放眼望去，寥寥無幾，哪裡能多見呢？這是不能不感到悲傷和痛苦的啊。唉，我這一生已經完了，終將如同草木，枯槁無疑。至於報答侍奉左右的心願，一直懷在心中卻未能實現。只願我的師父真慈悲心不捨棄，用圓滿的光明照耀和攝受我，使我這愚癡的弟子不入顛倒狂妄的歧途，而能安穩地走上回歸圓覺的道路。現在有幸依託於此一枝（指住所），頗為幽靜優美。如果識海能夠澄清，希望我的師父的心月，能夠自己忍住光芒，而不將影子落在這裡呢？
又。
不慧（謙稱）平生，常常自我約束。在這漫漫長夜中，能夠遇到我的師父，真可謂是再次遇到了親人朋友啊。所以自從三十年前結緣相會，就知道有向上提升的事情。二十年中，常常勤奮地清除糞穢（比喻清除煩惱）。這一念苦切的心，未曾離開過眉睫。只是遺憾積習深厚，不能立刻清凈現世的業力流轉。辜負了師友的法恩，深感慚愧。自從離別以來，已經十五年了，實在已經臥薪嚐膽，痛自鞭策勉勵，不敢稍有懈怠。只是因為幻翳（比喻迷惑）未消，仍然沉溺在虛幻的羅網中。心裡知道被束縛，力量不自由。實在是因為慧劍不夠鋒利，不能立刻斬斷。這其中的痛苦，怎敢欺騙我的師父。以及有幸以佛法為因緣，知道要報答佛恩，就以虛幻的羅網作為佛事，那承擔責任的心啊。
【English Translation】 English version: Lao Sai Han (place name). A vast ocean is not enough to wash it away. Therefore, I willingly give up my life, throwing myself into this remote mountain and sea region, placing myself in a place of utter isolation, and I will be cut off from the world. Unexpectedly, I silently receive the protection of the Dharma-protecting Bodhisattvas, who open up the treasure trove, instantly causing a ray of light to shine from the east, greatly breaking through the darkness. This can be called a merit of rare occurrence in ten thousand ages. Tracing its origin, both the giver and the receiver, all flow entirely from the perfectly wonderful and pure true mind of my teacher. Last winter, someone (referring to himself) arrived with the teacher's Dharma decree, reading it repeatedly more than ten times, deeply understanding the teacher's intention, and could not help but shed tears. This is what is said, 'The joyful heart turns upside down dramatically, sobbing with tears wetting the collar.' However, what is grieved is not a personal emotion, but rather arises from common sentiment. Looking around, there are very few, how can one see many? This is something that cannot but cause sadness and pain. Alas, my life is over, and I will ultimately be like grass and trees, withered and undoubtedly. As for the wish to repay the kindness of serving by your side, it has been cherished in my heart but has not yet been realized. I only hope that my teacher's true compassion will not abandon me, but will illuminate and embrace me with perfect light, so that I, this foolish disciple, will not enter the perverse and deluded path, but can steadily walk on the path of returning to perfect enlightenment. Now I am fortunate to rely on this branch (referring to his residence), which is quite secluded and beautiful. If the sea of consciousness can be cleared, I hope that the moon of my teacher's mind can restrain its light and not cast its shadow here?
Also.
Bu Hui (humble term for oneself) in his life, often restrains himself. In this long night, to be able to meet my teacher can be said to be meeting relatives and friends again. Therefore, since the karmic meeting thirty years ago, I knew that there was something to strive for upwards. For twenty years, I have often diligently removed filth (metaphor for removing afflictions). This thought of bitter earnestness has never left my eyebrows. It is only regrettable that accumulated habits are deep-rooted, and I cannot immediately purify the current flow of karmic actions. I have failed the Dharma grace of teachers and friends, and I am deeply ashamed. Since parting, it has been fifteen years, and I have truly been lying on firewood and tasting gall, urging myself to be diligent and not daring to be lazy. It is only because the illusory haze (metaphor for delusion) has not disappeared, and I am still immersed in the illusory net. Knowing in my heart that I am bound, my strength is not free. It is truly because the sword of wisdom is not sharp enough to cut it off immediately. How dare I deceive my teacher about this pain. And fortunately, with the Dharma as the cause, knowing to repay the Buddha's grace, I use the illusory net as a Buddha-work, the heart of taking responsibility.
。實持九鼎。而法執之病。益增七重。將謂不負所生。敢追先哲。此實狂愚。非謂慧也。幸亦心知非正。如夢渡河。念蒙 聖主隆恩。惠以金剛𦦨爍破重昏。使歷劫情根。一揮頓裂。回視昔游。皆同夢事。是故不慧。以此慶快平生。心知吾師必為我賀。今雖遠投瘴海。如坐道場。飽飲炎蒸。如餐甘露。荷戈之暇。惟對楞伽。究佛祖心印。始知從前。皆墮光影門頭。非真知見力。是知諸佛神力。調伏有緣眾生。非止一種方便。若逆若順。無非令入清涼大解脫門。火聚刀山。無非究竟寂滅道場地。而今而後。或可謂不負己靈。亦可謂不負師友矣。于會心處。隨筆記之。今將卒業。此雖非正順解脫。聊以法自娛。適足以見光陰不虛度耳。意吾師聞此。必發一笑也。大義萬里遠來。以得法音為喜。第念此子。持吾師一言付囑于不慧者。已十五年。心如一日。辛苦萬狀。然于禪道佛法。竟未啟齒。此真出世丈夫。法門奇事。今復依依萬里至此。豈不慧所堪。況彼師親皆老。何獨我為。是以促歸。且以不慧行藏。奉慰知己慈念也。第緣有聚散。法無起滅。在正眼視之。了無朕跡。剎海不隔。劫念圓收。又何有去來彼此之相。吾師處此久如。諒不以天涯罪夫。勞靜慮也。儻天假以年。猶當白首同歸。以酬初願。惟禪悅滋神。以道自愛
【現代漢語翻譯】 現代漢語譯本：
他確實擁有了九鼎（象徵著權力和地位），但對佛法的執著反而加重了他的煩惱，如同增加了七重負擔。他曾以為沒有辜負此生，敢於追隨先賢的腳步，但現在看來，這實在是狂妄愚蠢的想法，不能稱之為智慧。幸運的是，他也意識到自己過去的想法並不正確，就像在夢中渡河一樣。他感念聖上的隆恩，賜予他金剛寶劍，照破了重重黑暗，使他歷劫以來的情慾之根，一下子徹底斷裂。回過頭來看以前的經歷，都像一場夢一樣。因此，我不才，以此來慶賀平生最快樂的事情，並且心裡知道我的老師一定會為我祝賀。現在即使我被遠遠地流放到瘴癘之地，也像坐在道場一樣；飽受炎熱潮濕的侵襲，也像品嚐甘露一樣。在操練兵器之餘，我只是面對著《楞伽經》，探究佛祖的心印。這才明白從前所學的，都只是停留在光影門頭，不是真正的知見力量。由此可知，諸佛的神力，調伏有緣的眾生，並非只有一種方便法門。無論是逆境還是順境，無非都是爲了讓人進入清涼的大解脫之門。火聚刀山，無非都是究竟寂滅的道場。從今以後，或許可以說沒有辜負自己的靈性，也可以說沒有辜負師友的期望了。在領會心得的地方，隨手記錄下來。現在即將結束學業，這些文字雖然不是正順的解脫之法，但姑且用來以佛法自娛，也足以證明光陰沒有虛度。我想我的老師聽到這些，一定會一笑置之吧。
大義從萬里之外遠道而來，以得到佛法真音為喜。只是想到這個孩子，將我老師的一句囑託託付給我，已經十五年了，他的心始終如一。雖然經歷了各種各樣的辛苦，然而對於禪道佛法，我竟然沒有向他啟齒。這真是出世的丈夫，法門中的奇事。現在他又依依不捨地從萬里之外來到這裡，這哪裡是我所能承受的。更何況他的師父和親人都已經年老，我怎麼能獨自享受呢？因此我催促他回去，並且用我的行蹤來安慰知己的慈念。只是因為緣分有聚散，佛法沒有生滅。用正眼來看，了無痕跡。剎海不隔，劫念圓收，又哪裡有去來彼此的分別呢？我的老師在這裡已經很久了，想必不會因為我這個天涯罪人，而勞煩您的清靜思慮吧。如果上天能給我時間，我仍然應當白頭同歸，以實現最初的願望。希望您用禪悅來滋養精神，用道來愛護自己。
【English Translation】 English version:
He indeed possessed the Nine Cauldrons (symbolizing power and status), but his attachment to the Dharma only increased his afflictions, as if adding seven layers of burden. He once thought he had not failed his life and dared to follow in the footsteps of the sages, but now it seems that this was a wildly foolish idea, not to be called wisdom. Fortunately, he also realized that his past thoughts were incorrect, like crossing a river in a dream. He is grateful for the Holy Lord's grace, bestowing upon him the Vajra sword, illuminating the layers of darkness, causing the roots of his desires from countless kalpas to be completely severed at once. Looking back at his past experiences, they are all like a dream. Therefore, I, in my inadequacy, celebrate this as the happiest event of my life, and I know in my heart that my teacher will surely congratulate me. Even now that I am exiled far away to the land of pestilence, it is like sitting in a Bodhimanda; enduring the heat and humidity is like tasting sweet dew. In between weapon practices, I simply face the Laṅkāvatāra Sūtra, exploring the Buddha's mind-seal. Only then did I realize that what I had learned before was only lingering at the entrance of light and shadow, not the true power of knowledge and vision. From this, it can be known that the divine power of the Buddhas, taming sentient beings with affinities, is not limited to one expedient means. Whether in adversity or favorable circumstances, it is all to lead people into the gate of great liberation of coolness. Piles of fire and mountains of knives are all ultimately the Bodhimanda of tranquil extinction. From now on, perhaps it can be said that I have not failed my own spirit, nor have I failed the expectations of my teachers and friends. In the place where I comprehended the insights, I recorded them casually. Now that I am about to finish my studies, these words, although not the Dharma of straightforward liberation, are used to entertain myself with the Dharma, and are enough to prove that time has not been wasted. I think my teacher will surely smile when he hears these words.
Dàyì came from ten thousand miles away, rejoicing in obtaining the true sound of the Dharma. I only think of this child, who entrusted my teacher's words to me, has been fifteen years, and his heart has remained the same. Although he has experienced all kinds of hardships, I have not even opened my mouth to him about Chan and the Dharma. This is truly a transcendent man, a rare event in the Dharma gate. Now he has come here again from ten thousand miles away, reluctant to leave, which I cannot bear. Moreover, his teacher and relatives are already old, how can I enjoy this alone? Therefore, I urge him to return, and use my whereabouts to comfort the compassionate thoughts of my confidant. It is only because affinities have gatherings and dispersals, and the Dharma has no arising or ceasing. Looking at it with the true eye, there are no traces. The sea of lands is not separated, and the kalpa-thoughts are fully gathered, so where is there any distinction of going and coming, here and there? My teacher has been here for a long time, and I trust that you will not trouble your quiet contemplation because of me, a sinner at the ends of the earth. If Heaven grants me time, I should still return together with white hair, to fulfill my initial vow. I hope you will nourish your spirit with the joy of Chan, and cherish yourself with the Dao.
。
又。
惟師以法界為心。以行愿為身。即彌綸華藏莊嚴塵剎。當無疲厭。此遐荒雖遠。正不出吾師毛孔也。其攝受之心。如珠網交羅。光光相照。更不容妄想于其間耳。鈍根年來坐此瘴鄉。所作佛事。亦不出師幻網三昧。第以情生智隔。不能餐師法性之樂。然亦賴此為消熱惱。作清涼地。師其以為妄乎。古人為到處家山。隨緣樂地。不慧即不能全體。適足以自娛。楞伽四卷。誠以印心。吾師慧目肅清。必深照洞徹其原。即此生無對面之期。而世世常為法侶矣。
又。
自入瘴鄉六年。不知霜風作何狀。今正月六日南征。宿新州客邸。寒風颳面。不減塞上。夜深擁納。夢想正在萬丈冰雪中。忽推門扣見者。大義也。乃驚喜絕倒。所負北來諸故人書。首開吾師函。恍若對面坐五臺拄地庵中。枕膝夜話時也。歡喜可知。復詢吾師種種功德。種種莊嚴。此家常事。不假稱揚。嘗讀楞嚴經。見阿難望佛惠我三昧之語。將謂虛談。以今觀之。不但身坐瘴海。即入鐵圍。必蒙吾師足光先照矣。所謂因緣會遇。窮劫不磨豈妄語哉。不慧今年五十有六。不覺老至。形容透俗。心地日開。常自私語。若此形不化足以甘心苦海。為人天作橋樑臥具。此狹劣之見。始由吾師擴之。今更見其真耳。大義之走瘴鄉。誠
【現代漢語翻譯】 現代漢語譯本：
又及。
只願老師以法界（Dharmadhatu，一切法的總稱）為心，以行愿（實踐誓願）為身，這樣就能遍佈華藏莊嚴世界（Avatamsaka，華嚴經所描述的莊嚴世界），永不疲倦。這遙遠荒涼之地雖然偏遠，也正不出老師的毛孔啊。老師的攝受之心，如同珠網交織羅布，光光相互照耀，更不容許妄想在其中產生。我這愚鈍之人，多年來居住在這瘴癘之地，所做的佛事，也不出老師幻網三昧（Mayajala-samadhi，如幻如網的禪定）。只是因為情執產生，智慧被隔閡，不能享受老師法性（Dharmata，諸法的本性）的快樂。然而也依賴此地來消除熱惱，作為清涼之地。老師您認為這是虛妄嗎？古人以到處為家鄉，隨緣皆是快樂之地。我不夠智慧，不能完全做到，只足以自娛自樂。《楞伽經》（Lankavatara Sutra）四卷，確實可以印證心性。老師慧眼明澈，必定能深刻洞察其本源。即使此生沒有面對面相見的機會，世世代代也常是佛法侶伴了。
又及。
自從進入瘴癘之地六年，不知霜風是什麼樣子。如今正月六日向南進發，住在新州客棧，寒風颳面，不亞於邊塞。深夜擁被而眠，夢中彷彿身處萬丈冰雪之中。忽然有人敲門，來者是大義。於是驚喜萬分。打開所攜帶的從北方來的各位故人的書信，首先打開老師的信函，恍如面對面坐在五臺山（Mount Wutai）的拄地庵中，枕著膝蓋夜談之時。歡喜之情可想而知。又詢問老師種種功德，種種莊嚴，這些都是家常便飯，無需稱揚。曾經讀《楞嚴經》（Surangama Sutra），看到阿難（Ananda，佛陀的十大弟子之一）希望佛陀賜予三昧的言語，以為是虛談。現在看來，不但是身處瘴癘之海，即使進入鐵圍山（Cakravada，包圍世界的鐵山），也必定蒙受老師的光芒先照耀。所謂因緣會遇，窮盡劫數也不會磨滅，難道是妄語嗎？我不慧今年五十六歲，不知不覺已經老了，形容外貌平庸，心地卻日益開闊。常常私下說，如果此身不化，足以甘心於苦海，為人天（Deva-manussa，天人和人類）作橋樑臥具。這種狹隘的見解，最初是由老師您擴充套件的，現在更見其真實了。大義前往瘴癘之地，確實
【English Translation】 English version:
Furthermore.
I only wish that the teacher would take the Dharmadhatu (the totality of all dharmas) as his mind and the practice of vows as his body. In this way, he could pervade the Avatamsaka (the majestic world described in the Avatamsaka Sutra), adorned with countless lands, without ever growing weary. Although this remote and desolate place is far away, it is still within the teacher's pores. The teacher's heart of embracing all beings is like a net of pearls, each reflecting the light of the others, leaving no room for delusion to arise. This dull-witted person has lived in this malarial region for many years, and the Buddhist activities I have undertaken are also within the teacher's Mayajala-samadhi (the samadhi of illusionary net). It is only because of emotional attachments that wisdom is obscured, preventing me from enjoying the bliss of the teacher's Dharmata (the true nature of all things). However, I also rely on this place to dispel afflictions and create a cool and refreshing space. Does the teacher consider this to be false? The ancients regarded every place as their home and found joy in every circumstance. I am not wise enough to fully achieve this, but I am content to amuse myself. The four volumes of the Lankavatara Sutra are indeed a testament to the mind. The teacher's wise eyes are clear and discerning, and he will surely deeply penetrate its origins. Even if there is no opportunity to meet face to face in this life, we will always be Dharma companions in every lifetime.
Furthermore.
Since entering this malarial region six years ago, I have forgotten what frost and wind are like. Today, on the sixth day of the first month, I am heading south and staying at the Xinzhou Inn. The cold wind is biting my face, no less than in the borderlands. Deep in the night, huddled under the covers, I dreamt that I was in a world of ice and snow. Suddenly, there was a knock at the door, and it was Da Yi. I was overjoyed. Opening the letters I carried from old friends in the north, I first opened the teacher's letter, as if I were sitting face to face with him in the Zhudi Hermitage on Mount Wutai, talking late into the night with my head resting on my knees. The joy was indescribable. I also inquired about the teacher's various merits and virtues, and his various adornments. These are all commonplace and need no praise. I once read the Surangama Sutra and saw Ananda's (one of the ten great disciples of the Buddha) words of hoping the Buddha would bestow samadhi upon him, and I thought it was empty talk. Now, looking at it, not only am I sitting in the sea of malaria, but even if I were to enter the Cakravada (the iron mountains surrounding the world), I would surely be illuminated by the teacher's light first. The so-called meeting of causes and conditions, which cannot be erased even after countless eons, is not a false statement, is it? I am fifty-six years old this year, and I am unaware that old age has arrived. My appearance is ordinary, but my mind is opening up day by day. I often say to myself, if this body does not transform, it would be enough to be content in the sea of suffering, to be a bridge and a resting place for Deva-manussa (gods and humans). This narrow view was first expanded by you, teacher, and now I see its truth even more. Da Yi's journey to the malarial region is indeed
以為苦。今遣歸家。可以休[欠*曷]狂心。作己躬下事。望吾師惡辣鉗錘。銷镕習氣。是以不負吾輩。亦不負其先心耳。
又。
不慧以業力遷訛。擲此嶺外。不減曼殊在鐵圍。師以慈善足光。時時照拂。亦不減菩提場中。初成正覺時也。大義來。具荷攝受。感不在言。惟師愿輪日廣。三昧日深。顧此區區穢軀。親近隨順如夙昔。豈能再得。不慧處此業鄉。三年餘矣。禪定解脫。未知何如。但所喜者。學成真正俗人。其所消磨日月者。重增文言陋習。皆多生積障。今日盡發。不知何日。得三匝座前。求懺悔耳。先具數種。師其為我印正之。遙憶多寶妙塔涌現虛空。但昔日靈山會上。釋迦分身盡集。而塔戶一開。多寶出現。吾師分身當何時而集耶。令遙聞者。不禁瞻慕之思也。即有可散之花。亦無神足可遣耳。
寄蓮池禪師
往者。某居金色界時。吾師因禮曼室來。承以無緣慈力。攝受我于冰雪中。使某得以坐瞻光相。深慰夙心。信宿而別。自爾傾注之懷。蓋亦勤矣。某去臺山。將南歷百城。擬參座下。復為業力牽之東海。良以耽著枯寂。遂置身窮陬篾戾車地。因之矢心建立三寶。上報佛恩。亡軀盡命。鬱鬱十年于茲。向以道力孱弱。大為魔擾者日月居半。以致取辱法門。見呵智者。今且猶
【現代漢語翻譯】 現代漢語譯本： 認為這是苦。現在讓他回家。可以停止他狂妄的心。做自己應該做的事情。希望我的老師用嚴厲的手段，消除他的習氣。這樣才不辜負我們，也不辜負他最初的心願。
又。
我不幸因為業力的牽引，被拋到這偏遠的嶺南。這和曼殊（Vimalakirti，維摩詰）被困在鐵圍山中沒什麼兩樣。老師您用慈悲的光芒，時時照耀著我。這和佛陀在菩提樹下，初成正覺時一樣。您寄來的大義，我都接受了。感激之情難以言表。只希望老師您的願力像太陽一樣光大，三昧禪定日益精深。顧念我這卑微污穢的身體，像過去一樣親近隨順您。這樣的機會恐怕再難得到了。我身處這充滿業力的鄉野，已經三年多了。禪定解脫的境界，還不知道怎麼樣。但值得慶幸的是，我學成了一個真正的俗人。我所消磨的時光，只是增加了文章寫作的陋習。這些都是多生累積的業障，今天全部爆發出來。不知道什麼時候，才能在您的座前，請求懺悔。先列舉了幾種，希望老師您能為我印證。遙想當年多寶佛塔（Prabhutaratna Stupa）從虛空中涌現。昔日靈山法會上，釋迦牟尼佛（Sakyamuni Buddha）的分身全部聚集。而塔門一旦打開，多寶如來（Prabhutaratna Buddha）就會出現。我的老師您的分身什麼時候才能聚集呢？讓遙遠聽到的人，不禁產生瞻仰思慕之情。即使有可以散佈的花，也沒有神通可以派遣啊。
寄給蓮池禪師（Lianchi Chanshi）
過去，我住在金**的時候，老師您因為禮拜曼室（Vimalakirti's chamber，維摩詰的房間）而來。承蒙您用無緣大慈的慈悲力量，在冰天雪地中接納了我。使我得以坐著瞻仰您的光輝形象，深深地安慰了我長久以來的心願。住了兩晚就分別了。從此以後，我傾慕思念的心情，一直都很懇切。我離開臺山，將要向南走遍各個城市，打算去拜見您。又被業力牽引到了東海。因為貪戀枯燥寂寞，於是把自己置身於偏遠落後的地方。因此我發誓要建立三寶（Buddha, Dharma, Sangha，佛、法、僧），報答佛恩。不惜犧牲生命。憂鬱地過了十年。以前因為道力薄弱，常常受到魔的干擾，幾乎佔據了一半的時間。以至於讓佛門蒙羞，被有智慧的人呵斥。現在還
【English Translation】 English version: I thought it was suffering. Now I send him home. He can stop his wild heart and do his own work. I hope my teacher will use harsh methods to eliminate his habits. In this way, we will not fail ourselves, nor will we fail his original aspirations.
Also,
Unfortunately, due to the karma, I was thrown to this remote Lingnan. This is no different from Vimalakirti (曼殊) being trapped in the Iron Mountain. Teacher, you illuminate me with the light of compassion from time to time. This is the same as when the Buddha first attained enlightenment under the Bodhi tree. I have received the great righteousness you sent. My gratitude is beyond words. I only hope that your wish power will be as great as the sun, and your samadhi will become deeper and deeper. Considering my humble and filthy body, I can be close to you and follow you as in the past. I am afraid that such an opportunity will be difficult to obtain again. I have been in this karma-filled countryside for more than three years. I don't know what the state of samadhi liberation is like. But what is gratifying is that I have become a true layman. What I have spent my time on is just increasing the bad habits of writing articles. These are all accumulated obstacles from many lives, and they have all erupted today. I don't know when I will be able to ask for repentance in front of you. I have listed several kinds first, and I hope you can confirm them for me. I remotely recall the Prabhutaratna Stupa (多寶佛塔) emerging from the void. At the Ling Mountain Dharma Assembly in the past, all the incarnations of Sakyamuni Buddha (釋迦牟尼佛) gathered. Once the pagoda door is opened, Prabhutaratna Buddha (多寶如來) will appear. When will your incarnations gather, my teacher? Let those who hear it from afar can't help but feel admiration and longing. Even if there are flowers that can be scattered, there is no supernatural power to send them.
Sent to Chan Master Lianchi (蓮池禪師)
In the past, when I lived in Jin (金), you came because you were worshiping Vimalakirti's chamber (曼室). I was grateful for your compassionate power of unconditional love, and you accepted me in the ice and snow. It allowed me to sit and admire your glorious image, which deeply comforted my long-cherished wish. We stayed for two nights and then separated. Since then, my admiration and longing have been very sincere. I left Mount Tiantai and was about to travel south to various cities, planning to visit you. I was dragged to the East China Sea by karma again. Because I was greedy for dryness and loneliness, I put myself in a remote and backward place. Therefore, I vowed to establish the Three Jewels (Buddha, Dharma, Sangha，佛、法、僧) and repay the Buddha's grace. I spared no effort to sacrifice my life. I have been depressed for ten years. In the past, because my Taoist power was weak, I was often disturbed by demons, almost half of the time. As a result, the Buddhist sect was humiliated and scolded by wise men. Now still
不自量。乃戀戀堀中。以臂當轍。心心不退。豈宿習然哉。切念道法垂秋。正宗澹薄。賴吾師乘大悲願輪。高豎法幢。宗說兼暢。止觀雙運。毗尼獨揭。凈土專門。使狂子知歸。淳風可挹。禪者自南中來。無不備詢起居。知法體輕安。色身康健。樂說無礙。應機不倦。微細之制。不減迦維。何幸衰世末流。遇斯弘范每一興懷。五體勇悅。毛孔皆香。深愧業系不前。未遑瞻覲。茲門人胤㡭。特致問訊。薄具名香三色。奉為說戒時供養。普熏四眾。伏希慈納。
又。
惟吾師踞寂滅場。以佛性戒。而為末法眾生。種金剛種子。此等最上因緣。乃毗盧之所愿。釋迦之所贊。宜為天龍八部之所欽也。若不慧者。以穢濁之質。點污法門。以業累之緣。罹斯罪垢。實受諸佛所呵。乃辱吾師攝受。豈非以平等大悲。普視有情者耶。不然。何慈音無遮。一至於此。瘴鄉拜辱手書。不啻足輪光照鐵圍。令有緣謗法者。先蒙益耳。不慧向沈幻網。今幸荷諸佛神力。以金剛烈𦦨而銷鑠之。今則罪性瞭然。且賴此作懺悔地。年來奔走之餘。所作佛事。著述數種乃藉佛祖心光。以為破障之具。以孤陋之見。處僻遠之鄉。不識果與此法少分相應否。敬持獻座下。乞師法眼。為我印決。儻不墮增益謗。或可聊弭夙愆。酬罔極耳。
【現代漢語翻譯】 現代漢語譯本： 不自量力。卻仍然留戀于淺陋的見解中，如同用手臂阻擋車輪，一心一意也不肯退縮。難道是前世的習氣使然嗎？我深切地想到佛法已經衰微，正宗的教義也變得淡薄。幸虧我的老師乘著大悲的願力之輪，高高地樹立法幢，宗門和教理都通暢無礙，止觀禪修並重，戒律獨自高揚，專修凈土法門，使迷途的眾生知道迴歸，純正的風氣可以學習，禪者從南方來，沒有不詳細詢問老師的起居，得知老師法體輕安，身體健康，樂於說法沒有障礙，應機施教不知疲倦，即使是細微的戒律，也不亞於佛陀在世時的迦毗羅衛國。多麼幸運啊，在衰敗的末世，遇到這樣的弘揚佛法的典範，每一次想起，都感到五體舒暢，毛孔都散發著香氣。深深地慚愧於被業力束縛而不能前進，沒有時間去瞻仰拜見。現在門人胤㡭，特地致以問候，略備名香三色，奉獻給老師作為說戒時的供養，希望香氣能夠普遍薰染四眾弟子。懇請老師慈悲地接受。
又。
只有我的老師安坐于寂滅道場，以佛性之戒，為末法時代的眾生，種下金剛種子。這種最上的因緣，是毗盧遮那佛所希望的，是釋迦牟尼佛所讚歎的，應該被天龍八部所欽佩。像我不聰明的人，以污穢的資質，玷污佛法，以業力纏身的因緣，遭受這樣的罪過，實在受到諸佛的呵斥，而且辱沒了老師的攝受。難道不是因為老師以平等的大悲心，普遍看待一切有情眾生嗎？不然，為什麼慈悲的聲音沒有遮攔，一直傳到這裡。在瘴癘之地拜讀到老師的手書，不亞於佛陀的足輪光芒照亮了鐵圍山，讓有緣誹謗佛法的人，先蒙受到利益。我不聰明的人過去沉溺於虛幻的網路中，現在有幸承蒙諸佛的神力，用金剛烈火來銷燬它。現在罪惡的本性已經清楚明瞭，並且依靠此來作為懺悔的地方。近年來奔波勞碌之餘，所作的佛事，著述了幾種，都是憑藉佛祖的心光，作為破除障礙的工具。以我孤陋寡聞的見識，身處偏僻遙遠的地方，不知道這些成果與老師的佛法是否少有相應之處。恭敬地呈獻給老師座下，懇請老師以法眼，為我印證決斷。如果不是墮入增益謗，或許可以稍微彌補過去的罪過，報答無盡的恩情。
【English Translation】 English version: I overestimate myself. Yet I still cling to shallow views, like using my arms to stop a wheel, single-mindedly refusing to retreat. Could it be due to past habits? I deeply contemplate that the Buddha-dharma is declining, and the orthodox teachings are becoming faint. Fortunately, my teacher rides the wheel of great compassion and vows, raising the banner of Dharma high, with both the teachings of the school and the principles being unobstructed, Samatha-vipassana meditation being equally emphasized, the Vinaya being uniquely upheld, and the Pure Land practice being specialized, enabling lost beings to know how to return, the pure atmosphere to be learned from, and Chan practitioners from the South to inquire about the teacher's well-being in detail. I learned that the teacher's Dharma body is light and peaceful, the physical body is healthy, joyful in speaking the Dharma without hindrance, tirelessly teaching according to the occasion, and even the subtle precepts are no less than those of Kapilavastu when the Buddha was in the world. How fortunate it is, in this declining end-times, to encounter such a model of propagating the Dharma. Every time I think of it, I feel my whole body refreshed, and my pores emit fragrance. I am deeply ashamed of being bound by karma and unable to advance, and not having the time to pay homage. Now, the disciple Yin Xi specially sends greetings, with a small offering of incense of three colors, dedicated to the teacher as an offering during the precept-giving ceremony, hoping that the fragrance can universally permeate the fourfold assembly. I earnestly request the teacher to accept it with compassion.
Furthermore.
Only my teacher sits in the field of Nirvana, using the precepts of Buddha-nature to plant Vajra seeds for sentient beings in the Dharma-ending age. This supreme cause and condition is what Vairocana Buddha desires, what Shakyamuni Buddha praises, and should be admired by the Eight Divisions of Devas and Dragons. Someone unwise like me, with defiled qualities, defiles the Dharma, and with karmic entanglements, incurs such sins, truly deserving the rebuke of all Buddhas, and moreover, disgraces the teacher's acceptance. Is it not because the teacher, with equal great compassion, views all sentient beings universally? Otherwise, why would the compassionate voice be unhindered, reaching even here? Reading the teacher's letter in this malarial land is no less than the light of the Buddha's foot-wheel illuminating Mount Iron Ring, allowing those who are destined to slander the Dharma to receive benefit first. Someone unwise like me was previously immersed in the illusory net, but now I am fortunate to receive the divine power of all Buddhas, using the Vajra fire to destroy it. Now the nature of sin is clear, and I rely on this to create a place for repentance. In recent years, amidst the busyness of running around, the Buddhist activities I have done and the several kinds of writings I have produced are all relying on the light of the Buddhas and Patriarchs to break through obstacles. With my limited knowledge, living in a remote and isolated place, I do not know if these results are in accordance with the teacher's Dharma. I respectfully present them to the teacher, requesting the teacher to use the Dharma eye to certify and decide for me. If I do not fall into the fault of increasing slander, perhaps I can slightly atone for past sins and repay the boundless kindness.
與五臺月川師
不肖鈍根。波流幻海。花落寒空。不啻曳尾泥途。自甘逃逝已也。回視金色界人。端居靈山一會。惟時白毫東注。幽邃蒙光。豈不見此頭陀。如是度眾生而行菩薩行耶。數辱慈念。惠問勤勤。以人境兩奪。故無片言以報。諒知己者一體同觀。定不心口異視也。往承以駁物不遷見示。鄙心將謂足下偶爾成文。試入遊戲三昧。故未敢加答。恐當實法流佈。忽忽業已三秋。適幻師遠來。下問窮陬。詢及起居。具悉悲戀之情。深感無已。且出尊駁草本。不意刀刀見血如此。不肖愚昧。雖非楊修幼婦。而一覽頗識其妙。第愧不足以當足下心。由辱見信之深。不敢有負所望。略為陳之。愚謂所駁。若按名責實。雖肇公復起。不易其詞。若忘言會旨。即清涼再出。亦當追其武也。語曰。駟不及舌。誠有味乎。然彼造論覃思。立意命名。不曰無見。且以不遷當俗。不真為真。由是觀之。是物不遷。而非真不遷也。以其物有遷流。故今示之以不遷為妙。若真已不遷。不遷何足云。故云。是法住法位。世間相常住。其旨良哉。若以高見。所摘論文。皆遷流之語。駁之字字無差。言言有據。即肇公對語。亦俯首無詞。但彼亦自解云。所造未嘗異。所見未嘗同。意恐足下責之以言。而未諒其心耶。抑所見未同耶。故曰。正
【現代漢語翻譯】 現代漢語譯本 與五臺月川師
不肖鈍根（不才，資質愚鈍）。波流幻海（在虛幻的世間漂流）。花落寒空（比喻境況淒涼）。不啻曳尾泥途（不如像莊子那樣在泥水中拖著尾巴）。自甘逃逝已也（自己甘願逃避世事）。回視金**人（回頭看看那些得道之人）。端居靈山一會（安住在靈山法會上）。惟時白毫東注（只有佛祖眉間的白毫放出光芒）。幽邃蒙光（使幽深之處也蒙受光明）。豈不見此頭陀（難道沒有看見我這個苦行僧）。如是度眾生而行菩薩行耶（這樣度化眾生，行菩薩道嗎）？數辱慈念（多次受到您的慈悲關懷）。惠問勤勤（慇勤地問候）。以人境兩奪（因為身心都受到困擾）。故無片言以報（所以沒有片言隻語來回復）。諒知己者一體同觀（相信知己之人會以相同的視角看待問題）。定不心口異視也（一定不會口是心非）。往承以駁物不遷見示（過去承蒙您用駁斥『物不遷』的觀點來指教）。鄙心將謂足下偶爾成文（我心裡以為您只是偶爾寫成文章）。試入遊戲三昧（嘗試進入遊戲神通的狀態）。故未敢加答（所以沒有敢回覆）。恐當實法流佈（恐怕會使實在的佛法流佈）。忽忽業已三秋（不知不覺已經過了三年）。適幻師遠來（恰好幻師從遠方來）。下問窮陬（向我這個偏遠之人詢問）。詢及起居（問及我的生活起居）。具悉悲戀之情（詳細瞭解了您悲傷思念之情）。深感無已（深深地感動不已）。且出尊駁草本（並且拿出您駁斥『物不遷』的草稿）。不意刀刀見血如此（沒想到字字句句都如此深刻）。不肖愚昧（我不才愚昧）。雖非楊修幼婦（雖然不是楊修和曹娥）。而一覽頗識其妙（但一看也頗能理解其中的奧妙）。第愧不足以當足下心（只是慚愧自己不足以符合您的心意）。由辱見信之深（由於您如此信任我）。不敢有負所望（不敢辜負您的期望）。略為陳之（略微陳述我的看法）。愚謂所駁（我認為您所駁斥的）。若按名責實（如果按照字面意思來追究）。雖肇公復起（即使僧肇復生）。不易其詞（也難以改變您的觀點）。若忘言會旨（如果忘記文字，領會宗旨）。即清涼再出（即使清涼澄觀再次出現）。亦當追其武也（也應當傚法您的氣勢）。語曰（俗話說）。駟不及舌（快馬也追不上說出口的話）。誠有味乎（確實很有道理啊）。然彼造論覃思（然而僧肇造論時深入思考）。立意命名（確立意圖，命名概念）。不曰無見（不是說沒有遷變的現象）。且以不遷當俗（而是用『不遷』來應對世俗的觀點）。不真為真（把不真實的當成真實的）。由是觀之（由此看來）。是物不遷（他說的『物不遷』）。而非真不遷也（而不是真的沒有遷變）。以其物有遷流（因為事物有遷流變化）。故今示之以不遷為妙（所以現在用『不遷』來揭示其精妙之處）。若真已不遷（如果真的已經沒有遷變）。不遷何足云（那『不遷』又有什麼可說的呢）？故云（所以說）。是法住法位（一切法安住于其自身的位置）。世間相常住（世間的現象是恒常不變的）。其旨良哉（這個宗旨多麼精妙啊）。若以高見（如果以您的見解來看）。所摘論文（您所摘錄的論文）。皆遷流之語（都是關於遷流變化的言語）。駁之字字無差（駁斥得字字不差）。言言有據（句句有根據）。即肇公對語（即使僧肇親自對答）。亦俯首無詞（也會低頭無話可說）。但彼亦自解云（但是他自己也解釋說）。所造未嘗異（我所說的並沒有不同）。所見未嘗同（我所見到的卻不相同）。意恐足下責之以言（我擔心您用言語來責備他）。而未諒其心耶（而沒有諒解他的心意嗎）？抑所見未同耶（還是說你們所見到的不同呢）？故曰（所以說）。正
【English Translation】 English version To Master Yuechuan of Mount Wutai
I am an unworthy and dull person, adrift in the illusory sea, like a flower falling in the cold sky, no better than dragging my tail in the mud. I willingly escape from the world. Looking back at the enlightened ones, serenely dwelling in the assembly on Mount Ling, only the white hair between the eyebrows of the Buddha emits light eastward, illuminating the profound darkness. Can you not see this ascetic monk, thus delivering sentient beings and practicing the Bodhisattva path? I have been repeatedly honored with your kind thoughts and diligent inquiries. Because both my mind and environment have been disturbed, I have not been able to reply with even a single word. I trust that a true friend will see things from the same perspective and will not have different views in heart and mouth. I once received your refutation of the 'immutability of things' for my consideration. I thought in my humble opinion that you had just written an article by chance, trying to enter the samadhi of playful ease, so I did not dare to reply, fearing that it would spread the actual Dharma. Unknowingly, three autumns have passed. Recently, a magician came from afar and inquired about me in this remote corner, asking about my well-being. He fully conveyed your feelings of sorrow and longing, which deeply moved me. He also showed me the draft of your refutation. I did not expect it to be so incisive. Although I am not Yang Xiu or the young woman of Cao E, I can understand its subtleties at a glance. However, I am ashamed that I am not worthy of your expectations. Because you have shown me such deep trust, I dare not disappoint you. I will briefly state my views. I think that what you refuted, if judged strictly according to the literal meaning, even if Sengzhao (Zhaolun) were to be resurrected, he could not change your words. If one forgets the words and understands the meaning, even if Qingliang Chengguan were to reappear, he should follow your momentum. As the saying goes, 'A team of horses cannot catch up with the tongue.' It is indeed meaningful. However, when he (Sengzhao) created the treatise, he thought deeply, established the intention, and named the concepts. He did not say that there was no change, but used 'immutability' to counter the worldly views, treating the unreal as real. From this perspective, his 'immutability of things' is not true immutability. Because things are subject to change and flow, he now shows the subtlety of 'immutability.' If it were truly immutable, what would there be to say about 'immutability'? Therefore, it is said, 'All dharmas abide in their own positions, and the characteristics of the world are constant.' Its meaning is excellent. If from your high perspective, the papers you have extracted are all words about change and flow, and your refutation is accurate in every word and well-founded in every sentence, even if Sengzhao were to answer in person, he would bow his head and have nothing to say. But he also explained himself, saying, 'What I have said has never been different, but what I have seen has never been the same.' I fear that you are blaming him with words and have not understood his intention? Or is it that what you have seen is not the same? Therefore, it is said, 'Right'
言似反。誰當信者。若足下猶不信。而信者誰其人歟。且肇公明指不遷。在物。而足下以真究之。斯則為門不同。故道路各別。宜其相左。聞足下始因不肖。舉清涼謂物各性。住於一世之語。濫同小乘。無容從此轉至余方之說。遂有此駁。然不肖所以舉此者。意有所為。蓋緣尋常以物不遷意。詰諸方大德。都謂物遷而真不遷。人人話作兩橛。然清涼疏中自有二意。且云。顯文似同小乘雲云。其實意在大乘。生即不生。滅即不滅。遷即不遷。原清涼意。正恐後人見此論文。便墮小乘生滅遷流之見。故特揭此。表而出之。欲令人人深識論旨。玄悟不遷之妙耳。然鈔文但舉小乘。一意辨之。未竟大乘之說。但結文。此約俗諦為不遷耳一語。義則長短相形。但文稍晦耳。不肖在昔舉此。正恐足下有今日之事。是時交臂而別。彈指已經八年。將謂足下力窮不遷。徹見諸法實相。不意云云若此。竊謂足下此見。不獨不得肇公立論之心。而亦全不得清涼表白之心。不獨不得清涼表白之心。而亦未得區區蓬心也。此足下與肇公。正謂所造未常異。所見未常同也。管見如此。亦未敢為必當。間常於此潛神有日。頗有自信之地。即每每舉之。亦曾為浪子偏憐客之意耳。以不肖愚心。愿足下善自寬。姑舍是而勿較。但試于諸法上努力。著眼覷
之。果遷果不遷。若於江河競注。真個不流。野馬飄鼓。真個不動。直下便見。不許攀扯性空。果如是。則肇公此論皆為剩語。又何區區據蝸角而力爭尺寸耶。適足以見不肖非扶同硬證也。呵呵。
與五臺空印法師
萬里炎方。真同燒鬻。每一興念舊游。則千尺寒冰。棱棱在目。頓見徹骨清涼也。第目極雲中。而金毛師子不現。令人熟習難忘耳。昔調達推山壓佛。身嬰劇地。問之則曰如四禪天。今日始知非大言。固本分事耳。且火宅中人。念凈土則清涼。豈凈土中人。念火宅不增煩惱耶。自愧下劣。向從法門龍象之後。志期稍有建立。拈一莖草。供養十方。豈知定業難逃。沉淪至老。自達師化后。此心已殞。無復人間。妙師撒手而歸。光前絕後。可無遺憾。即今人天眼目。惟師獨立光明幢耳。儻有餘年。仰仗法力。得遂一晤之緣。以畢此生。實為厚幸。若機緣不偶。殆將不久人世。即為永訣。是有望于龍華三會耳。顓愚有志納子。可惜而有斯疾。儻可得瘳。亦座下之白眉也。近刻三種。寄請印正。但老子一書。古無善解。苦心十五年。似可為後學發矇。其金剛決疑。法華品節。儻有當心。幸命流通。亦法施也。
興雪浪恩兄
前歲侍者南來。手教諄切。誨弟以法門為重。弟鈍根下劣。向耽枯
【現代漢語翻譯】 這。如果說果會遷變，果就不會不遷變。如果江河競相奔流，就真的不會流動。野馬塵埃飛揚，就真的不會動。直接當下就能見到，不允許攀緣執著于性空。如果真是這樣，那麼僧肇的這些論述就都是多餘的話了。又何必拘泥於蝸牛角上的爭論，而極力爭奪尺寸之地呢？這恰恰足以表明我不贊同強行辯解。呵呵。
與五臺山空印法師
萬里炎熱的地方，真如同在火中燒烤。每當想起過去一起遊歷的情景，就如同置身於千尺寒冰之中，凜冽清涼的感覺立刻浮現在眼前。只是極目遠眺雲中，卻不見金毛獅子（比喻有德高僧），令人難以忘懷。過去提婆達多（Devadatta，佛陀的堂弟，試圖謀害佛陀）推山壓佛，自身遭受地獄之苦，問他感受如何，他卻說如同四禪天。今天我才知道他並非說大話，本來就是他分內之事。而且火宅中的人，唸誦凈土就會感到清涼，難道凈土中的人，唸誦火宅就不會增加煩惱嗎？我慚愧自己資質低下，過去跟隨法門龍象（比喻傑出的佛教人物）之後，立志稍有建樹，哪怕只拿一根草，也要供養十方。哪裡知道定業難逃，沉淪到老。自從達師圓寂后，我的心也已經死了，不再留戀人間。妙師撒手歸西，光前絕後，實在令人遺憾。如今人天眼目（比喻可以作為人們榜樣的人），只有您獨自支撐著光明幢（比喻佛法）。如果我還有餘年，仰仗您的法力，能夠有機會和您相見，以了卻此生，實在是萬幸。如果機緣不巧，恐怕不久於人世，就當是永別了。希望能在龍華三會（彌勒佛在龍華樹下三次說法的盛會）上再見。顓愚（作者自謙）有志於收納有才能的弟子，可惜他身患疾病。如果能夠痊癒，也是您座下的白眉（比喻傑出人物）啊。最近刻了三種書，寄給您請您斧正。只是老子一書，自古以來沒有好的解釋，我苦心研究了十五年，或許可以為後來的學者啓蒙。其中的《金剛決疑》、《法華品節》，如果有什麼地方您覺得可以，希望能夠流通，也算是法佈施了。
致雪浪恩兄
前年侍者從南方來，帶來了您的親筆信，言辭懇切，教導我以佛法為重。我資質愚鈍低下，一直沉迷於枯...
【English Translation】 This. If the effect changes, then the effect will not remain unchanged. If rivers rush and flow, they truly will not stand still. If the mirage shimmers, it truly will not be motionless. Directly and immediately one can see it, not allowing clinging to the concept of emptiness. If it is truly so, then all of Master Zhao's arguments are superfluous words. Why then cling to the horns of snails and strive for inches of ground? This is precisely enough to show that I do not endorse forced justifications. Hehe.
To Dharma Master Kongyin of Mount Wutai
Ten thousand miles of fiery regions are truly like being burned alive. Every time I recall our past travels together, a thousand feet of ice appears before my eyes, bringing a thorough and bone-chilling coolness. However, as I gaze into the clouds, the Golden-Haired Lion (an analogy for a virtuous and eminent monk) does not appear, making it difficult to forget. In the past, Devadatta (佛陀的堂弟，試圖謀害佛陀) pushed a mountain to crush the Buddha, and his body suffered greatly in hell. When asked about his experience, he said it was like the Four Dhyana Heavens. Today I understand that he was not exaggerating; it was originally his duty. Moreover, those in a burning house find coolness in reciting Pure Land teachings. Would those in Pure Land not increase their afflictions by thinking of the burning house? I am ashamed of my inferior qualities. In the past, I followed behind the dragon elephants of the Dharma (an analogy for outstanding Buddhist figures), aspiring to make some small contribution, even if it was just offering a single blade of grass to the ten directions. Little did I know that fixed karma is difficult to escape, and I have been sinking into it until old age. Since Master Da's passing, my heart has already died, and I no longer yearn for the human world. Master Miao has passed away, leaving no successor, which is truly regrettable. Now, the eyes of humans and devas (an analogy for someone who can be a role model for people) are only you, standing alone as a bright banner of light (an analogy for the Dharma). If I have any remaining years, I will rely on your Dharma power to have the opportunity to meet you and fulfill this life, which would be extremely fortunate. If circumstances do not allow it, I fear I will soon depart from this world, and it will be a final farewell. I hope to see you at the Three Assemblies of Longhua (the grand gathering where Maitreya Buddha will preach three times under the Dragon Flower Tree). Zhuanyu (the author's humble self-reference) aspires to take in talented disciples, but it is a pity that he suffers from illness. If he can recover, he will also be a 'white eyebrow' (an analogy for an outstanding figure) under your seat. Recently, I have engraved three books and sent them to you for your correction. However, there has never been a good interpretation of the book of Lao Tzu. I have studied it diligently for fifteen years, and perhaps it can enlighten later scholars. If there is anything in the Diamond Sutra Doubts Resolved and the Chapters of the Lotus Sutra that you find suitable, I hope you can circulate them, which would also be a Dharma offering.
To Brother Xu Lang
The year before last, the attendant came from the south, bringing your handwritten letter, which was earnest and taught me to value the Dharma. I am dull and inferior, and have always been immersed in dry...
寂。日沈孤陋。雖一念生死之心耿耿不昧。第習染深厚。不能頓契無生。上友古人。中心慚愧。有負初志。比見法門寥落。若吾輩天然兄弟。尚參商一方。不能時復促膝究心。鼓簧斯道。況悠悠者乎。弟自奉教以來。利他之心。亦漸開發。惟時自忖。宗欠明悟。教未精研。且末學膚受。貴耳賤目。取信不易。移風易俗之懷。似難頓伸。居常深思吾佛立教。以三學為宗。弟每見後學。如兄所云最難樹立者。多不揣其本。即一二根性稍利。又為狂魔所附。以至慢法輕師。至於身心略無檢束。根本不堅。又安望其枝葉榮茂乎。此正吾兄所謂千人之中。無一二可語者。惟此未嘗不涕下也。弟奉吾兄大教。業二十年。今春始強勉開堂。照常為眾講演。開堂之初。第一瓣香。先供養本師守愚大和尚。弟每念剃染之初。即濫膺華嚴法席。猥辱先師法愛。不減于兄。但弟之所以報先師者。萬無一也。曾憶昔年弟初行腳時。與兄別於雪浪。嘗叩吾兄志向所在。且云。待老師百年後。為立一碑建一塔。以酬法乳。足了生平。此其本願。其他一切可任緣無礙。斯言猶在耳。弟明記於心。亦時復以此舉似知己者。但不知吾兄此愿業已酬否。切念與兄年登知命。幻化如斯。即未死之年。亦漸趨衰老。縱利生之愿未艾。而涉世之念已灰。此時若置勝
緣。不但泯先師之德。抑且減法門之光。使後學無憑。不知所自。源遠流長。古德所重。家聲不播。昔賢所恥。若吾輩兄弟。併名宇宙。茍寥寥如此。況其他乎。愿吾兄及時努力。謹薄具名香一炷。石資若干。以為先登。即兄不奈緣。恐建塔為艱。若刻一八楞方幢。更見古雅。其文不必假手於他。愿吾兄親操。是所至望。
又。
弟不肖。罪戾無狀。取辱法門。為師友憂。大負慚愧。先心擬過家山。將布五體。仰藉慈力攝受。作懺罪羯磨。辱吾師兄暫出那伽。移步江上。憐而教之。使飽餐甘露。頓覺五內清涼。身心俱化。罪福皆空。此善財南遊。所以從大塔廟前為初步也。別後于新正六日。抵同江。鄒南老迎于鐵佛庵中。首出吾兄手書諸祖機緣卷。展之光明赫昱。照耀心目。䟦語縱橫殺活。儼然據坐揮麈。鄒君寶此。即法身常作庵中主也。鄒君根最猛利。幸與弟夙緣有在。一語投機。盡翻前案。誓將迎吾兄演化西江。大為開導。此蓋渠信心肝膽。儻有問至。兄當善調伏。使其增崇正信。作成佛真種。因緣不淺。經廬陵會王塘老。所養甚佳。其信向凈土精專。觀其立言。似非本指耳。二月三日度庾嶺。六日遊南華禮六祖。睹其山川形勢絕勝。無怪其千七百人。從此流出。吾徒不可不一瞻依也。十九日抵廣州
【現代漢語翻譯】 現代漢語譯本：
因緣啊！這不僅是埋沒先師的德行，而且還會減損佛法的光輝，使後來的學習者沒有憑藉，不知道從哪裡入手。源頭深遠，流傳長久，這是古代德行高尚的人所重視的。家風聲譽不能傳播，這是以前的賢人所恥辱的。像我們兄弟這樣，都以『宇宙』為名，如果只是如此寥寥無幾，更何況其他人呢？希望我的兄長及時努力。我恭敬地準備了名貴的香一炷，以及一些石料，作為先期的資助。即使兄長您不能順應因緣，恐怕建造佛塔會有困難，如果能雕刻一個八棱的方幢，就更加顯得古樸典雅。上面的文字不必假手於他人，希望兄長您親自撰寫，這是我最希望的。
又及：
弟弟我不成器，罪過很多，給佛法蒙羞，讓師長朋友擔憂，深感慚愧。之前心裡打算回老家，將身體完全匍匐在地，仰仗慈悲的力量攝受，做懺悔的儀式。希望我的師兄您暫時離開那伽（指禪定），移步到江邊，憐憫我並教導我，使我飽餐甘露，頓時覺得五臟清涼，身心都得到凈化，罪業和福報都空了。這就像善財童子南遊，所以從大塔廟前作為最初的開始啊！分別之後，在新正（正月初一）六日，抵達同江，鄒南老在鐵佛庵中迎接我，首先拿出兄長您親手書寫的諸祖師的機緣語錄，展開一看，光明赫然，照耀我的心和眼睛。跋語縱橫，充滿生機，就像您親自坐著揮動拂塵一樣。鄒君非常珍視這些，這就是法身常住在庵中的主人啊！鄒君的根基非常深厚，幸好我和他前世有緣，一語投機，完全推翻了以前的看法。他發誓要迎接兄長您到西江來弘揚佛法，大加開導。這大概是他的信心和肝膽的體現。如果有人問到，兄長您應當善於調伏他，使他增長崇高的正信，成就成佛的真實種子。因緣不淺啊！經過廬陵的會王塘老，他保養得很好，他信仰凈土非常精誠專一，看他的言論，似乎不是他的本意啊！二月三日翻過庾嶺，六日遊覽南華寺，禮拜六祖慧能（禪宗六祖），看到那裡的山川形勢非常優美，難怪有一千七百人從那裡流傳出來。我們這些後輩不可不去瞻仰一番啊！十九日抵達廣州。
【English Translation】 English version:
Affinity! This is not only obscuring the virtue of our late teacher, but also diminishing the glory of the Dharma, leaving later learners without a foundation, not knowing where to begin. Deep roots and long streams are valued by ancient virtuous ones. Failure to propagate the family reputation is a shame to former sages. Like us brothers, both named after 'the universe,' if we are so few, what about others? I hope my elder brother will strive in time. I respectfully prepare a stick of precious incense and some stone materials as initial assistance. Even if you, brother, cannot comply with the affinity, I fear that building a pagoda will be difficult. If you could carve an octagonal square pillar, it would appear even more ancient and elegant. The inscription need not be entrusted to others; I hope you, brother, will personally compose it. This is my greatest hope.
Furthermore:
I, your unworthy younger brother, have committed countless sins, bringing shame to the Dharma and causing concern to teachers and friends. I feel deeply ashamed. I had initially planned to return to my hometown, prostrate my entire body, and rely on the compassionate power to receive me, performing a repentance ritual. I hope my elder brother will temporarily leave Nagara (referring to Samadhi), move to the riverside, have compassion on me and teach me, so that I may be satiated with nectar, instantly feeling coolness in my five viscera, my body and mind purified, and both sins and blessings emptied. This is like Sudhana's (善財童子) pilgrimage to the south, starting from the Great Stupa Temple. After parting, on the sixth day of the New Year, I arrived at Tongjiang. Elder Zou Nan welcomed me in the Iron Buddha Temple, first presenting the recorded sayings of the patriarchs written by you, brother. Unfolding it, the light shone brightly, illuminating my heart and eyes. The postscripts were vibrant and full of life, as if you were personally sitting and waving the whisk. Zou Jun treasures these greatly; this is the Dharma body constantly residing as the master in the hermitage! Zou Jun's roots are very strong. Fortunately, I have a karmic connection with him from a previous life. A single word resonated, completely overturning previous views. He vowed to welcome you, brother, to propagate the Dharma in the West River, providing great guidance. This is probably the manifestation of his faith and courage. If anyone asks, you, brother, should skillfully subdue him, causing him to increase his lofty right faith, cultivating the true seed of Buddhahood. The affinity is not shallow! Passing through Elder Hui Wangtang of Luling, he is well-maintained. His faith in the Pure Land is very sincere and focused. Judging from his words, it does not seem to be his original intention! On the third day of the second month, I crossed the Yu Ridge. On the sixth day, I visited Nanhua Temple and paid homage to the Sixth Patriarch Huineng (六祖慧能), seeing that the mountains and rivers there are exceptionally beautiful. No wonder seventeen hundred people have emerged from there. We disciples must pay our respects! On the nineteenth day, I arrived in Guangzhou.
。訪陳夷山。已作故物。始聞歐倫老尚在。及將買舟造其舍。則報云化去三月矣。遐方失二知己。良可悲悼。向傳南海生機繁衍。風氣淳厚。今則涼薄太甚。值歲饑異常。米穀涌貴。民不聊生。從去秋七月。至今不雨。野無農夫。戶有盜賊。而雷陽尤甚。會城到戍所路經千五百里。雷地已兇三年。民物凋殘。今復瘴癘大作。死傷過半。道路枕藉。悲慘徹心。季春炎蒸猶如流火。弟私謂初心。不以道緣。不知朔雪之寒。今非業力。安知炎方之熱。世態二途。弟已極盡。然非彼不足以破此也。弟至即從行伍。寄身古寺。宛是頭陀。荷戟轅門。居然馬卒。始知幻技兒。幻出種種相耳。且死生患難。弟心何所不安。但念與兄多劫親因。今幸再值。以未盡宿緣。第恐沉淪瘴海。永隔修途。儻岐路過逢。安得如今若昔。諒吾兄智光圓照。必以平等慈力而攝受之。定不捨此業幻眾生。為罪垢耳。其他復何所云。慨斯末法。念報佛恩。愿兄努力為法。自重自愛。
又。
自江干一宿。蒙以甘露見灑。即走入瘴鄉。皆藉以驅炎蒸。消熱惱耳。吾兄惠我三昧何深也。弟生平于大法緣薄。幼而無聞老無所知。頃于荷戈之暇。力究楞伽。筆之成記。將以此謝謗法之愆。弟恃孤陋之見。既不蹈襲陳言。又未及請正法眼。竟為好事災木
。可謂駟不及舌矣。敬專侍者。持請印正。不識就中果有少分相應否。儻于性海掠一滴之味。真空通芥孔之光。差不負此平生。亦不累及法座。若一言無當。即為付之水火。決不敢以此博虛名。增業種。自蔽妙明。更障後人眼目也。慨此末法。正因者希。弟幸與兄。同生斯世。同履一門。茍於此法。印可其心。弟即不敢稱摩耶同胞。適足以結兜率共座之緣耳。
與少林無言宗師
伏念祖庭秋晚。舉目寥寥。可為垂涕者。非一端也。幸座下乘愿而來。鼎力荷擔。正當揮戈駐日之時。去秋天假良緣。聚首王城。一語而別。及歸臥海上。以觀世相若此。諸念皆灰。無復興起度生事業。惟兀兀空山。與諸幻眾。種田博飯。以消磨白日。送餘年耳。比來風聞法雨普潤。四眾云臻。想雷電之機。將破重昏而啟群蒙也。痛念世道交衰。人多薄信。一概不以根本為懷。且心器不凈。又安可以注甘露。瘳大病乎。惟愿座下深思顧命之言。廣闡最初之制。使初機之士。追風受勒。大步隨鉤。然後播真風于性天。撤迷云于蘊谷。特本分尋常輕車熟路耳。狂愚之言。高明以為何若。
與愚庵法師
佛說四十里外。不聞法者。墮慢法罪。鄙人知法座咫尺。而不親聽聞。亦墮此罪。非本心也。蓋為障障此緣耳。昨承枉過。
【現代漢語翻譯】 現代漢語譯本： 這話真可謂是駟馬難追了。我恭敬地請侍者拿著它，請您印證斧正。不知道其中是否真有少許與佛法相應的成分。如果能從性海（指眾生本具的佛性，如大海般深廣）中掠取一滴的滋味，從真空（超越一切現象的真實存在）中透出芥子般的光芒，那就不辜負我這一生了，也不會連累您的法座。如果有一句話不妥當，就請把它付之一炬，我決不敢用它來博取虛名，增加業障，遮蔽自己的妙明真心，更障礙後人的眼目。慨嘆這末法時代，真正修行的人太少了。我慶幸能與您，同生在這個時代，同在佛門中修行。如果我的心能與此法印可相應，我即使不敢自稱是摩耶夫人（釋迦牟尼佛的生母）的同胞，也足以結下將來在兜率天（彌勒菩薩的凈土）共坐一席的因緣啊。
與少林無言宗師
我恭敬地想到祖庭（指禪宗的寺院）如今已是秋色漸晚，放眼望去，寥寥無幾，令人為之垂淚的事情，不止一件啊。幸好您乘愿再來，鼎力承擔重任，正當您揮戈返日的時候。去年秋天，我們有幸相聚在王城（指當時的都城），匆匆一別。我回到海上隱居，看到世間的景象如此，各種念頭都已灰滅，不再有興起度生事業的想法。只是默默地在空山中，與那些如幻的眾生一起，種田吃飯，消磨時光，度過殘年罷了。近來聽說您的法雨普降，四眾弟子云集，想必您如雷電般迅猛的機鋒，將要打破重重昏昧，開啟大眾的矇昧之心。痛心世道衰敗，人們大多輕薄寡信，都不以根本為懷。而且心器不乾淨，又怎麼能注入甘露，治癒大病呢？只希望您能深思佛的顧命之言，廣泛闡揚最初的制度，使初學之人，追隨您的風範，接受您的教誨，大步跟隨您的引導。然後在自性中播撒真正的佛法，在阿賴耶識（蘊谷）中驅散迷惑的烏雲。這本來就是您分內之事，輕車熟路罷了。我這些狂妄愚昧的話，在高明的您看來如何呢？
與愚庵法師
佛說四十里外，不聽聞佛法的人，會犯下輕慢佛法的罪過。我知道您就在咫尺之遙，卻沒有親自去聽聞佛法，也犯下了這個罪過，這不是我的本意啊。實在是為種種障礙所阻礙。昨天承蒙您屈尊來訪，
【English Translation】 English version: It can be said that 'what's said cannot be unsaid'. I respectfully ask the attendant to present this and request your esteemed correction. I wonder if there is even a small portion that corresponds to the Dharma. If I could grasp a drop of flavor from the 'nature-sea' (referring to the inherent Buddha-nature of all beings, as vast and deep as the ocean), and radiate a mustard seed's worth of light from the 'true emptiness' (the reality beyond all phenomena), then I would not have wasted this life, nor would I burden your Dharma seat. If even one word is inappropriate, then please consign it to the flames. I would never dare to use it to seek empty fame, increase karmic seeds, obscure my own wondrously bright mind, and further obstruct the eyes of future generations. I lament that in this Dharma-ending age, those who are truly on the right path are few. I am fortunate to be born in this world with you, and to practice within the same Dharma gate. If my mind can be sealed and approved by this Dharma, then even if I dare not call myself a sibling of Maya (the mother of Shakyamuni Buddha), it would be enough to form the karmic connection to share a seat in Tushita Heaven (the Pure Land of Maitreya Bodhisattva).
To Master Wuyan of Shaolin
I respectfully reflect that the ancestral temple (referring to the Chan Buddhist monastery) is now in the late autumn of its existence, and looking around, there are few remaining. There is more than one reason to shed tears. Fortunately, you have come by virtue of your vows, and are vigorously shouldering the burden. It is precisely the time for you to 'wave the halberd to stop the sun'. Last autumn, we had the good fortune to gather in the royal city (referring to the capital at the time), and parted with a single word. After returning to my hermitage by the sea, I observed the world's phenomena as such, and all thoughts have turned to ashes. I no longer have the desire to initiate the work of saving beings. I only spend my remaining years in the silent mountains, with the illusory beings, planting fields and eating rice, to while away the days. Recently, I have heard that the rain of Dharma is widely showering, and the fourfold assembly is gathering like clouds. I imagine that the thunderous and lightning-like opportunity will break through the heavy darkness and enlighten the masses. I painfully lament that the world is in decline, and people are mostly shallow and untrustworthy. They generally do not cherish the root. Moreover, their minds are not pure, so how can they be infused with nectar and healed of their great illnesses? I only hope that you will deeply contemplate the Buddha's words of entrustment, and widely expound the original precepts, so that beginners can follow your example, receive your teachings, and follow your guidance with great strides. Then, sow the true Dharma in the field of the self-nature, and dispel the clouds of delusion in the storehouse consciousness (alaya-vijnana). This is originally your inherent duty, a familiar and easy path. What do you, in your great wisdom, think of my wild and foolish words?
To Dharma Master Yu'an
The Buddha said that those who do not hear the Dharma within forty li (a Chinese unit of distance) will fall into the sin of slighting the Dharma. I know that your Dharma seat is within a short distance, but I have not personally gone to listen to the Dharma, and I have also fallen into this sin. This is not my original intention. It is truly obstructed by various obstacles. Yesterday, I was honored by your condescending visit.
一見甚喜。既而且悲。座下過苦如此。然精進堅確。固乃弘法者前旄。而棄本取末。亦不智之第一也。蓋身為道本。重為輕根。而座下以一食之故。欲損生。為眾苦形以博名。殊不智之甚。此正不知輕重者耶。古人有一念純真。日用斗金非分外。座下見解如此。豈自不安於純真耶。維摩道。于食等者。於法亦等。此語座下把作不偏眾為等之耶。若以不偏眾平等。至若供養我者。不名福田。此又何謂也。永嘉謂幻化空身即法身。座下今自損法身。虧慧命。可稱知法者乎。不知法而說法。將何以模範人天。用規來學乎。有意不偏者。謂曹山之不受食耳。若以座下而觀。假如曹山之語。將欲奉行者。豈將與夷齊同貫。而後為得耶。可笑座下。說法不知法。為己不為人。知輕不知重。計亡不計存。是皆顛倒見耳。鄙人此謂。大似雪上加霜。今奉世資若干。為座下開齋之需。座下若不食。當不與之廝面矣。且不及親往。特遣如珊代為禮三匝。勸轉法輪也。
又。
鄙人以苦言慰座下者。以重法情深故也。悲此末法寥寥。舉目無親。幸賴座下。懷揮戈駐日之心。嘉嘆不容己。但此中凄惋處。非常情可知。乃鄙人慣曾為旅偏憐客耳。念座下以二施之力。一肩荷擔。日月無常。色力有限。第恐精神不足。則法喜不充。將何
【現代漢語翻譯】 現代漢語譯本： 一見之下甚是歡喜，但隨即又感到悲傷。見您如此苦行，然而精進之心卻如此堅定，確實是弘揚佛法者的先鋒。但捨本逐末，也是最不明智的做法。因為身體是修道的根本，重視根本才能駕馭輕微末節。而您爲了區區一餐飯，想要損害身體，以苦行的外表來博取名聲，實在是非常不明智。這正是因為您不知輕重緩急啊。古人說，只要一念純真，即使每日花費千金也不算過分。您的見解如此，難道不是自己不安於保持純真嗎？維摩詰（Vimalakirti，佛教居士，以智慧和辯才著稱）說，對於食物的平等，就是對於佛法的平等。您把這句話理解為不偏袒大眾就是平等了嗎？如果以不偏袒大眾為平等，那麼供養我的人，就不算是種福田了，這又該怎麼解釋呢？永嘉（Yongjia，唐代禪師）說，幻化空虛的身體就是法身。您現在自己損害法身，虧損慧命，能稱得上是瞭解佛法的人嗎？不瞭解佛法卻說法，又將如何成為人天的模範，用來規範後來的學習者呢？所謂『有意不偏』，指的是曹山（Caoshan，唐代禪師）不接受供養這件事。如果以您的情況來看，假如有人想要奉行曹山的做法，難道要像伯夷、叔齊（Bo Yi and Shu Qi，商末周初的賢人，以不食周粟而死聞名）一樣，餓死才算正確嗎？可笑啊，您說法卻不瞭解佛法，為自己卻不為他人，知輕不知重，只考慮失去而不考慮存在，這些都是顛倒的見解啊。我說這些話，就像是雪上加霜。現在奉上一些錢財，作為您開齋的費用。您如果不吃，我就不再與您相見了。而且我不能親自前往，特派如珊代替我向您行三匝禮，勸請您轉動法輪。 又。 我用苦澀的言語來勸慰您，是因為我重視佛法，情誼深厚。悲哀這末法時代如此寥落，舉目無親。幸好有您，懷有揮戈挽日之心。我的讚歎之情難以抑制。但其中的淒涼惋惜之情，不是一般人可以理解的。我只是因為自己也曾是旅人，所以格外憐惜您。想到您以佈施和持戒的力量，獨自承擔重任，但日月無常，色身的力量有限，恐怕精神不足，那麼法喜就不會充足，又將如何...
【English Translation】 English version: I was very pleased to see you, but then I felt sorrow. Seeing you practice such asceticism, yet your determination to advance is so firm, you are indeed a vanguard of those who propagate the Dharma. However, abandoning the fundamental and pursuing the trivial is also the most unwise thing to do. Because the body is the root of cultivating the Way, valuing the root allows you to manage the minor details. But you, for the sake of a mere meal, want to harm your body, using the appearance of asceticism to seek fame, which is truly very unwise. This is precisely because you do not know the importance and urgency of things. The ancients said that as long as one's mind is purely sincere, even spending a thousand gold coins a day is not excessive. Your views are like this, aren't you yourself uneasy about maintaining purity? Vimalakirti (Vimalakirti, a Buddhist layman known for his wisdom and eloquence) said that equality in food is equality in the Dharma. Did you understand this sentence to mean that impartiality to the masses is equality? If impartiality to the masses is equality, then those who make offerings to me are not considered fields of merit, how should this be explained? Yongjia (Yongjia, a Chan master of the Tang Dynasty) said that the illusory and empty body is the Dharmakaya (Dharmakaya, the body of the Dharma). You are now harming your own Dharmakaya and diminishing your wisdom-life, can you be called someone who understands the Dharma? If you do not understand the Dharma but speak it, how can you become a model for humans and devas (devas, gods), and use it to regulate future learners? The so-called 'intentional impartiality' refers to Caoshan's (Caoshan, a Chan master of the Tang Dynasty) refusal to accept offerings. If viewed from your situation, if someone wants to follow Caoshan's practice, would they have to starve to death like Bo Yi and Shu Qi (Bo Yi and Shu Qi, virtuous men of the late Shang and early Zhou dynasties, known for dying rather than eating Zhou grain) to be correct? It's laughable, you speak the Dharma but do not understand the Dharma, you are for yourself but not for others, you know the trivial but not the important, you only consider loss and not existence, these are all inverted views. What I say is like adding frost to snow. Now I offer some money as the cost of your breaking your fast. If you do not eat, I will no longer see you. Moreover, I cannot go in person, so I have specially sent Ru Shan to perform three circumambulations on my behalf, urging you to turn the Dharma wheel. Furthermore. I use bitter words to comfort you because I value the Dharma and have deep feelings. I grieve that this Dharma-ending age is so desolate, with no relatives in sight. Fortunately, there is you, with the heart to wield a halberd to stop the sun. My admiration cannot be suppressed. But the sadness and regret in it are not something that ordinary people can understand. I am only because I have been a traveler myself, so I especially pity you. Thinking that you bear the heavy responsibility alone with the power of giving and precepts, but the sun and moon are impermanent, and the strength of the physical body is limited, I am afraid that the spirit is insufficient, then the joy of the Dharma will not be full, and how will you...
以飽飫人天哉。身為法本。此非浪語。心知座下就里密意。正不在言。至若幻化門頭。亦借色力勇健。為增上緣耳。古人未有不假借藥石。榮衛四大者。以四大幻物。元其傢俱耳。讀法言。霜雪凜凜松柏姿也。但雪解而松柏振色。此不假陽春而發越乎。但願座下陽春滿屋。則使草木皆春矣。是大有望座下為法門重者。故敢忉忉如此。
又。
別來忽忽四年矣。誠萬里寸心。千秋一日也。所幸發日白。而心日赤。形日化而念日消。昔聞大火所燒時。我此土安隱。今見老胡。真不吾欺也。自入瘴鄉。不數日。即念楞伽為寢食。烈𦦨毒霧中。有此傢俱。真水清珠。令此身心。如火浣布耳。每坐菩提樹下。深念老胡。𢹂此一枝種子。航海而來。幸得賣柴漢。栽培灌溉。令其扶疏。蔭庇人天。今二千年來。無復為之料理者。罪夫荷戈之暇。即營其下。侵晨理荒穢。帶月荷鋤歸。漸覺油然生意而發茂矣。曹溪源頭阨塞。乃復為疏。𤀹其志。有若干言。寄法眼照之。足見罪夫此中不敢忘家業。負至恩耳。昔被遣之日。紫柏老人在匡廬。對三寶立愿。愿誦法華百部。以求加被。今還著于本人。因率諸弟子了願于穹廬。誦持之餘。為眾敷演。標其大旨。名曰擊節。並持請正。以見天涯火宅。紅盔下生計耳。一笑。
與
【現代漢語翻譯】 現代漢語譯本： 用佛法使人天眾生都得到滿足。自身就是佛法的根本，這並非虛言。我心裡明白您座下的深意，正是不在於言語。至於幻化之門，也要藉助色身的力量才能勇猛健壯，作為增上的助緣。古人沒有不借助藥物來調養身體的，因為四大皆是幻化的事物，原本就具備這些。讀《法言》，就像嚴霜白雪中顯現松柏的姿態。但是雪融化后，松柏的顏色就會改變，這難道不需要陽春的照耀才能煥發生機嗎？只希望您座下陽春滿屋，那麼就能使草木都充滿生機了。我非常希望您能成為佛法中的重要人物，所以才敢如此懇切。
又。
自從上次分別，匆匆已經四年了。雖然相隔萬里，但我的心始終如一。值得慶幸的是，頭髮日漸斑白，而心卻始終赤誠。形體日漸衰老，而雜念日漸消退。過去聽說大火燃燒時，我的這片土地安穩無恙，現在見到老胡（指達摩），才知道他沒有欺騙我。自從進入瘴癘之地，沒過幾天，就以《楞伽經》為寢食。在酷熱的毒霧中，有這些佛法，就像清澈的水珠，使我的身心如同火浣布一般。每次坐在菩提樹下，都深深地思念老胡，他帶著一枝菩提樹的種子，航海而來。幸好有賣柴的漢人栽培灌溉，使它枝繁葉茂，蔭庇人天。如今兩千年來，沒有人再為它料理。我這個罪人，在操練兵戈之餘，就經營它，清晨清理荒蕪的雜草，帶著月光扛著鋤頭回家。漸漸地感覺到生意盎然，枝葉茂盛。曹溪的源頭被堵塞了，於是又為它疏通。寫下這些心志，有若干言語，寄給法眼您來審閱，足以見得我這個罪人在此不敢忘記家業，辜負深厚的恩情。過去被派遣離開之日，紫柏老人在廬山，對著三寶立下誓願，愿誦《法華經》一百部，以求佛菩薩加被。現在仍然應驗在我的身上，因此率領眾弟子在穹廬中完成了這個誓願。誦持之餘，為大家敷演經義，標明其大旨，名為《擊節》，並拿著它請您指正，以表明我在天涯火宅、紅盔之下的生活。一笑。 English version: To satiate humans and devas with the Dharma. To be the very embodiment of the Dharma. This is no empty boast. I understand the profound meaning in your heart, which lies beyond words. Even in the realm of illusion, one must rely on the strength of the physical body to be courageous and vigorous, as a supporting condition. The ancients never failed to use medicine to nourish the four elements, because the four elements are illusory things, originally possessing these qualities. Reading the Fa Yan (Model Sayings), it is like the steadfastness of pines and cypresses in the face of frost and snow. But when the snow melts, the color of the pines and cypresses changes. Does this not require the warmth of spring to flourish? I only hope that your abode is filled with the warmth of spring, so that all plants and trees will be full of life. I have great hope that you will be a significant figure in the Dharma, so I dare to be so earnest.
Also,
It has been four years since we parted. Though separated by ten thousand miles, my heart remains unchanged. Fortunately, my hair grows whiter day by day, while my heart remains red. My form decays day by day, while my thoughts diminish. I once heard that when the great fire burns, my land is safe and secure. Now that I have seen Old Hu (Bodhidharma), I know he did not deceive me. Since entering the land of pestilence, it was not long before I took the Lankavatara Sutra as my food and drink. In the midst of the scorching poisonous fog, having these Dharma teachings is like a clear water pearl, making my body and mind like fire-cleansed cloth. Every time I sit under the Bodhi tree, I deeply remember Old Hu, who brought a branch of the Bodhi tree seed, sailing across the sea. Fortunately, a woodcutter cultivated and irrigated it, making it flourish and provide shade for humans and devas. Now, for two thousand years, no one has taken care of it. This sinner, in between military exercises, manages it, clearing the weeds in the early morning, and returning home with a hoe under the moonlight. Gradually, I feel the vitality sprouting and flourishing. The source of Cao Xi (Caoxi, the Sixth Patriarch's temple) was blocked, so I dredged it again. I write down these aspirations, with some words, sending them to Dharma Eye (Fayan, a Chan master) for review, enough to show that this sinner dares not forget his family business here, and betray the deep kindness. On the day I was sent away, the Elder Zibo (a monk) made a vow before the Three Jewels in Mount Lu, vowing to recite one hundred copies of the Lotus Sutra to seek blessings. Now it is still fulfilled in me, so I led the disciples to fulfill this vow in the yurt. After reciting, I expounded the meaning of the sutra for everyone, marking its main points, called Striking the Beat, and holding it to ask for your correction, to show my livelihood in the fiery house of the world, under the red helmet. A smile.
【English Translation】 To satiate humans and devas with the Dharma. To be the very embodiment of the Dharma. This is no empty boast. I understand the profound meaning in your heart, which lies beyond words. Even in the realm of illusion, one must rely on the strength of the physical body to be courageous and vigorous, as a supporting condition. The ancients never failed to use medicine to nourish the four elements, because the four elements are illusory things, originally possessing these qualities. Reading the Fa Yan (Model Sayings), it is like the steadfastness of pines and cypresses in the face of frost and snow. But when the snow melts, the color of the pines and cypresses changes. Does this not require the warmth of spring to flourish? I only hope that your abode is filled with the warmth of spring, so that all plants and trees will be full of life. I have great hope that you will be a significant figure in the Dharma, so I dare to be so earnest. Also, It has been four years since we parted. Though separated by ten thousand miles, my heart remains unchanged. Fortunately, my hair grows whiter day by day, while my heart remains red. My form decays day by day, while my thoughts diminish. I once heard that when the great fire burns, my land is safe and secure. Now that I have seen Old Hu (Bodhidharma), I know he did not deceive me. Since entering the land of pestilence, it was not long before I took the Lankavatara Sutra as my food and drink. In the midst of the scorching poisonous fog, having these Dharma teachings is like a clear water pearl, making my body and mind like fire-cleansed cloth. Every time I sit under the Bodhi tree, I deeply remember Old Hu, who brought a branch of the Bodhi tree seed, sailing across the sea. Fortunately, a woodcutter cultivated and irrigated it, making it flourish and provide shade for humans and devas. Now, for two thousand years, no one has taken care of it. This sinner, in between military exercises, manages it, clearing the weeds in the early morning, and returning home with a hoe under the moonlight. Gradually, I feel the vitality sprouting and flourishing. The source of Cao Xi (Caoxi, the Sixth Patriarch's temple) was blocked, so I dredged it again. I write down these aspirations, with some words, sending them to Dharma Eye (Fayan, a Chan master) for review, enough to show that this sinner dares not forget his family business here, and betray the deep kindness. On the day I was sent away, the Elder Zibo (a monk) made a vow before the Three Jewels in Mount Lu, vowing to recite one hundred copies of the Lotus Sutra to seek blessings. Now it is still fulfilled in me, so I led the disciples to fulfill this vow in the yurt. After reciting, I expounded the meaning of the sutra for everyone, marking its main points, called Striking the Beat, and holding it to ask for your correction, to show my livelihood in the fiery house of the world, under the red helmet. A smile.
交光法師
朽夫罪累。為法門辱。自知慚愧。無地懺悔。所幸諸知識力加被之致。得久活瘴鄉。每思貌座。萬指圍繞。震海潮音。作師子吼。普警群迷。聲光所及。靡不蒙益。況在法親有緣者乎。頃大義回家山。聞公尚駐錫中條。必得瞻禮光相。小刻數種。奉塵慧目。略見萬里懷人之意。儻蒙解脫。尚期把臂于孤峰月下。一笑長空。洗此半生塵困耳。
與隱庵上人
吾佛以生死。喻海喻河。是則我居海濵。公居河畔。然海水無涯。河流迅駛。我已觀海十年於此。未知公觀河幾時也。每念令師逝而不返。令人悲愴不已。心喪三年。又不知還念令師如區區否。欲公念令師。非欲公效俗情也。乃欲公念生死如河耳。仲尼有言。逝者如斯。不捨晝夜。公將何憑截流而過。其為我言之。以慰懸懸也。茲因便致名香三種。愿以此熏足下信根耳。此香一熏。足下即汗流沾背。是足以供十方諸佛矣。海印以此望足下。足下何以報我耶。
與靜修上人
承惠乃祖翁笠子。精妙絕倫。鄙人時時戴之如天。雖居丈室。亦常目在之也。公戴乃祖物如鄙人乎。吾曹去佛三千年。即今日心存目注。如覿面金容。若存想不真。依教不篤。則非佛弟子。公能三十年。存想乃祖。若我輩所以想世尊乎。鄙人見佛易。見公等
【現代漢語翻譯】 現代漢語譯本：
交光法師
我這老朽之人罪孽深重，給佛門帶來了恥辱。自己也深知慚愧，無地自容。所幸得到各位善知識（Kalyanamitra，指引正道的朋友）的加持，得以長久地活在這瘴癘之地。常常思念您在高座之上，被無數信眾圍繞，發出如海潮般的震耳佛音，如同獅子吼一般，普遍警醒迷惑的眾生。您的聲音和光芒所照耀之處，沒有不蒙受利益的。更何況是與您有法緣的親近之人呢？近來大義回到了家鄉，聽說您還駐錫在中條山。必定要瞻仰您的光輝儀容，略微準備了幾樣小東西，奉獻給您明亮的慧眼，略表我萬里之外懷念您的心意。如果能夠得到您的開解，還希望能在孤峰明月之下與您把臂同遊，一笑置之，洗去這半生的塵世困頓。
與隱庵上人
我佛以生死，比喻為大海和河流。那麼我居住在海邊，您居住在河畔。然而海水沒有邊際，河流湍急奔流。我已經在這裡觀海十年了，不知道您觀河多久了？常常想到您的老師逝去不再返回，令人悲傷不已。守孝三年，又不知道您是否還像當初一樣思念您的老師。希望您思念您的老師，不是希望您效仿世俗的情感，而是希望您思念生死就像河流一樣。孔子說過：『逝去的時間就像這河水一樣，日夜不停留。』您將憑藉什麼來截斷河流而過呢？請為我開示，以安慰我懸念的心情。現在藉此機會送上名香三種，希望用這些香來薰染您的信根。這香一熏，您就會汗流浹背，這樣就足以供養十方諸佛了。我海印這樣期望您，您將用什麼來回報我呢？
與靜修上人
承蒙您贈送的您祖父的斗笠，精妙絕倫。我常常像對待天一樣戴著它。即使身在丈室（Vihara，僧人居住的房間），也常常注目於它。您對待您祖父的遺物，也像我這樣嗎？我們這些距離佛陀三千年的人，即使今天心中存有佛，眼睛注視著佛像，就像親眼見到佛陀的金身一樣。如果存想不真誠，依教奉行不篤實，那就不是佛的弟子。您能三十年如一日地存想您的祖父，就像我們這些人思念世尊一樣嗎？我見佛容易，見您們這些...
【English Translation】 English version:
By Jiaoguang Dharma Master
This old and decaying man is burdened with sins, bringing shame to the Buddhist Dharma. I am deeply aware of my own inadequacy and have nowhere to atone for my transgressions. Fortunately, through the blessings of all the Kalyanamitras (Kalyanamitra, spiritual friends), I have been able to live long in this plague-ridden land. I often think of you upon your high seat, surrounded by countless followers, emitting a thunderous Dharma sound like the ocean tide, roaring like a lion, universally awakening deluded beings. Wherever your voice and light reach, none fail to receive benefit. How much more so those who are close to you through Dharma affinity? Recently, Dayi returned to his home mountain, and I heard that you are still residing at Mount Zhongtiao. I must pay homage to your radiant countenance and have prepared a few small items to offer to your bright eyes of wisdom, as a small token of my longing for you from ten thousand miles away. If I can receive your enlightenment, I still hope to stroll arm in arm with you under the moonlit solitary peak, laughing freely, to wash away the worldly troubles of this half-life.
To the Venerable Yin'an
Our Buddha uses birth and death as metaphors for the sea and the river. Then I live by the sea, and you live by the river. However, the sea has no bounds, and the river flows swiftly. I have been observing the sea here for ten years, and I do not know how long you have been observing the river. I often think of your teacher's passing without return, which makes me endlessly sad. After observing mourning for three years, I do not know if you still remember your teacher as you did in the beginning. I want you to remember your teacher, not to imitate worldly emotions, but to remember birth and death as a river. Confucius said, 'What passes is like this, never ceasing day and night.' What will you rely on to cut off the flow and cross over? Please tell me, to comfort my anxious heart. Now, I take this opportunity to send three kinds of famous incense, hoping to use this incense to熏 (xun, fumigate) your roots of faith. Once this incense is熏 (xun, fumigated), you will sweat profusely, which is enough to offer to all the Buddhas of the ten directions. I, Haiyin, expect this of you. How will you repay me?
To the Venerable Jingxiu
I received the笠子 (lizi, bamboo hat) of your grandfather, which is exquisitely crafted. I often wear it like the sky. Even when I am in my Vihara (Vihara, monk's dwelling), I often gaze at it. Do you treat your grandfather's belongings like I do? We, who are three thousand years away from the Buddha, even today, if we hold the Buddha in our hearts and gaze upon the Buddha's image, as if seeing the Buddha's golden body in person, if our contemplation is not sincere and our adherence to the teachings is not steadfast, then we are not disciples of the Buddha. Can you contemplate your grandfather for thirty years, just as we contemplate the World Honored One? It is easy for me to see the Buddha, but to see you...
難。不是我身不能到人世。即是公心不肯如海。印以身心相離。故難之耳。人生浮脆。流光迅速。公能揮戈駐白日。可許不懼無常虛死也。悠悠笑談。作何究竟。惟深省之。
寄松谷師
聖人不出世。萬古如長夜。此語流佈雖久。證驗者希。往不肖養疴窮谷。每見毫光東照。莫不皆從吾師眉間而發。故使十方尋光而至者。皆有所歸依。即散花供養者。盡成佛事。然法門有此瑞相。十方諸佛。豈不共生歡喜讚歎。今春不肖坐惡劫中。眾苦音聲。痛徹心府。又聞吾師疲於津樑。掉臂而去。此之痛處著錐也。私謂吾佛居舍衛國。而城東老母不願見之。后之具正令者。謂此婆子有大人相。今觀五濁惡世。諸苦土中。著一明眼人不得。不肖亦謂此土眾生。亦皆有大人相也。言及至此。吾師以為何如。不肖業緣深重。比又牽之。入此鬧藍。無奈狹劣之習不忘。大菩提心未發。然目前不見吾師。而他方貧子。堆集於長者之門。無恃怙者。正如眾星中無明月耳。故十方闇冥。豈獨佛祖無光。實使覺場冷澹如此。大地凝寒。豈不凍殺法身耶。令人悲酸不已。豈直長夜之嘆而已哉。此心無地可寄。但于吾師水月光中。合掌作一讚嘆耳。遙觀明月山前。光明石上。對主山神眾說自證法門。使聞之者聾。見之者盲。此吾師自性法樂
【現代漢語翻譯】 現代漢語譯本： 難啊！不是我自身無法到達人世，而是因為你的公心不能像大海一樣廣闊。你執著于身心分離的觀念，所以才覺得困難。人生短暫脆弱，時光飛逝迅速。如果你能揮動長戈，讓太陽停止西沉，或許可以不懼怕無常和虛度光陰的死亡。整天悠閒地談笑，又能有什麼結果呢？希望你能夠深刻反省。
寄給松谷師： 聖人不出世，萬古如長夜。這句話流傳很久了，但真正能驗證它的人卻很少。過去我不才，在偏僻的山谷里養病，經常看到毫光從東方照來，無一不是從您的眉間發出的。因此，讓十方前來尋找光明的人，都能有所歸依。即使是散花供養的人，也都能成就佛事。法門有這樣的瑞相，十方諸佛，難道不會共同歡喜讚歎嗎？今年我不才身處惡劫之中，各種痛苦的聲音，痛徹心扉。又聽說您疲於奔波，想要離去。這真是錐心之痛啊！我私下認為，佛陀住在舍衛國（Śrāvastī，古印度城市），而城東的老婦卻不願意見到他。後來的真正有見識的人，認為這位老婦有大人之相。現在看來，在這五濁惡世（pañcakaṣāya，佛教術語，指充滿各種污濁的時代），找不到一個有明眼的人，我不才也認為這片土地上的眾生，也都有大人之相啊。說到這裡，您覺得如何呢？我不才業障深重，又被牽扯，進入這喧鬧的寺院。無奈狹隘的習氣難以忘記，大菩提心（mahābodhicitta，立志成佛之心）尚未生起。現在眼前見不到您，而他方的窮人，卻聚集在長者（富人）的門前，沒有依靠。就像眾星之中沒有明月一樣。所以十方黑暗，難道僅僅是佛祖沒有光芒嗎？實在是覺悟的場所如此冷清。大地凝結寒冷，難道不會凍死法身（dharmakāya，佛的法性之身）嗎？令人悲傷不已，難道僅僅是長夜的嘆息嗎？這顆心無處可寄託，只能在您的水月光中，合掌作一個讚歎。遙望明月山前，光明石上，對主山神眾宣說自證的法門，使聽到的人耳聾，見到的人眼盲。這就是您的自性法樂。
【English Translation】 English version: It is difficult! It's not that I myself cannot reach the human world, but because your public-mindedness is not as vast as the sea. You are attached to the concept of the separation of body and mind, so you find it difficult. Life is short and fragile, and time flies quickly. If you could wield a long spear and stop the sun from setting, perhaps you wouldn't fear impermanence and the death of wasting time. What will be the result of idle talk and laughter all day long? I hope you can deeply reflect.
To Master Songgu: If a sage does not appear in the world, all ages are like a long night. This saying has been circulating for a long time, but few people can truly verify it. In the past, I, unworthy, was recuperating in a remote valley, and I often saw the light shining from the east, all of which emanated from between your eyebrows. Therefore, those who came from the ten directions seeking light could all find refuge. Even those who scattered flowers as offerings could all accomplish Buddhist deeds. The Dharma gate has such auspicious signs, wouldn't all the Buddhas in the ten directions rejoice and praise together? This year, I, unworthy, am in the midst of an evil kalpa (劫，kalpa, an aeon in Buddhist cosmology), and the sounds of all kinds of suffering pierce my heart. I also heard that you are tired of running around and want to leave. This is truly a piercing pain! I privately think that the Buddha lived in Śrāvastī (舍衛國，Śrāvastī, an ancient Indian city), but the old woman in the east of the city did not want to see him. Later, those who truly had insight thought that this old woman had the appearance of a great person. Now it seems that in this pañcakaṣāya (五濁惡世，pañcakaṣāya, the five degenerations in Buddhism), it is impossible to find a person with clear eyes. I, unworthy, also think that the sentient beings in this land all have the appearance of great people. Speaking of this, what do you think? I, unworthy, have deep karmic obstacles and have been dragged into this noisy monastery again. Helplessly, the narrow habits are difficult to forget, and the mahābodhicitta (大菩提心，mahābodhicitta, the mind of enlightenment) has not yet arisen. Now I cannot see you, and the poor people from other places are gathered in front of the householder's (rich man's) door, without reliance. It's like there is no bright moon among the stars. So the ten directions are dark, is it just that the Buddhas have no light? It is really that the place of enlightenment is so deserted. The earth is frozen cold, wouldn't it freeze the dharmakāya (法身，dharmakāya, the body of the Dharma) to death? It is so sad, is it just a sigh of a long night? This heart has nowhere to be placed, so I can only put my palms together and offer a praise in your water-moon light. Looking from afar at the front of Mingyue Mountain, on the Bright Stone, I declare the self-realized Dharma to the mountain gods, making those who hear it deaf and those who see it blind. This is your self-nature Dharma joy.
。定以此消磨日月。破孤內耳。
與靜堂師
十年剛一見覆交一臂而失之。然此心月悽悽。寧不掛于階前長松之下。憶吾師每率諸弟子。逍遙食息乎其間。豈不為音詠之資。禪定之病耶。大師無縫塔想呈樣矣。行實當誰為之。成時幸以見寄。別後有作。惟愿書紙百尺。頓令入我海印之光。作幻人之伴也。
與萬安上人
惟公為法門樞機。荷負甚重。乃乘夙願力。實非淺鮮。一自清涼別後。朽夫雖妄生於人世。亦未常忘情于公。所憂非在公身。而在公身所繫耳。非虛語也。昨以大事因緣。入舍衛一見公。喜不自勝。此心釋然冰解。始知龍象遊行。固不可以蹊徑量。浣慰何言。周旋月餘。察公眉睫間煙霞之氣。栩栩然有塵垢秕糠濁世之意。語默炳炳乎三昧。此乃公宿植靈根。般若內熏之所發。所欠外緣。助顯向上第一義耳。良可悲悼。蓋吾人所賦。獨靈于萬物者。豈止口體安飽而已哉。真大有富貴。于富貴求之在我。而不假於人者存焉。即所喻如摩尼寶珠者。是以吾佛世尊。蚤見於此。故不戀安富貴尊榮爾。乃甘心寒巖。以六年苦行。博廣大之受用。所以一睹明星。即如在掌握。吾人固有而不見。故甘心馳逐。以一息之危生。博無量之苦惱。所以才遇愛緣。即棄如涕唾。至若較其輕重。不啻以隋
【現代漢語翻譯】 現代漢語譯本：
用這些來消磨光陰，打破閉塞的內心。
致靜堂師：
十年才見一次面，剛親近又失去了。然而這顆心像月亮一樣悽清，難道不應該懸掛在階前的長松之下嗎？記得老師您常常帶領弟子們，在那裡悠閒地生活休息，這難道不會成為吟詠的素材，禪定的障礙嗎？大師的無縫塔想必已經設計好了吧。事蹟應該由誰來撰寫呢？完成時希望能夠寄給我看看。分別後有什麼新作，只希望用百尺長的紙寫下來，立刻讓我進入海印三昧的光明中，成為幻化之人的同伴啊。
致萬安上人：
只有您是佛法的關鍵人物，肩負著非常重大的責任。憑藉著您過去世的願力，實在不是一般人能比的。自從清涼寺分別后，我雖然虛妄地活在世上，也未曾忘記您。所擔心的不是您自身，而是您自身所關係的事物，這不是虛假的話。昨天因為大事因緣，到舍衛國見您一面，歡喜得無法自持。這顆心釋然冰解，才知道龍象的作為，本來就不能用常規來衡量。安慰的話就不說了，相處一個多月，觀察您眉宇間煙霞般的氣息，栩栩如生，有超脫塵世的意願。言語和沉默都光明磊落，符合三昧的境界。這是您過去世種下的靈根，般若智慧在內心薰陶所發出的。所欠缺的是外在的因緣，來幫助顯現向上第一義。實在令人悲傷惋惜。我們人類所稟賦的，獨特於萬物的，難道僅僅是口腹的安逸嗎？真正的大富貴，在於向內求，不依賴於外在。就像摩尼寶珠一樣。因此我們的佛陀世尊，早就看到了這一點，所以不貪戀安逸富貴尊榮，寧願在寒冷的巖洞中，用六年苦行，換取廣大的受用。所以一旦見到明星，就好像掌握在手中一樣。我們本來就擁有卻看不見，所以甘心奔波追逐，用短暫的生命，換取無量的痛苦。所以一旦遇到愛慾的緣分，就丟棄得像鼻涕一樣。至於比較它們的輕重，不就像用隋
【English Translation】 English version:
To spend the days and months with this, breaking through the isolated inner ear.
To Teacher Jing Tang:
After ten years, we met once, and just as we became close, we lost each other again. Yet, this heart is like a desolate moon. Should it not be hung beneath the tall pines in front of the steps? I remember how you, teacher, often led the disciples, leisurely eating and resting there. Would this not become material for chanting and a hindrance to meditation? The design for the seamless stupa of the great master must be ready by now. Who should write the account of his deeds? When it is completed, I hope you will send it to me. If you have any new works after our separation, I only wish you would write them on a hundred-foot scroll, so that I may immediately enter the light of the Samadhi of the Ocean Seal (Haiyin sanmei), and become a companion of the illusory people.
To Upasaka Wan An:
Only you are the pivotal figure in the Dharma, bearing a very heavy responsibility. Relying on the power of your past vows, it is truly not something shallow. Since our separation at Qingliang Temple, although this old man has been living in the world, I have never forgotten you. What I worry about is not you yourself, but what is connected to you. This is not an empty statement. Yesterday, due to a major karmic connection (dashi yinyuan), I went to Shravasti (Shewei) to see you, and I was overjoyed. This heart melted like ice, and I realized that the actions of a dragon-elephant (longxiang) cannot be measured by ordinary standards. There is no need for words of comfort. After spending more than a month with you, observing the misty aura between your eyebrows, I saw a vivid intention to transcend the defilements of the world. Your words and silence are brilliantly in accordance with Samadhi (sanmei). This is the result of the spiritual roots you planted in the past, and the inner influence of Prajna (banruo). What is lacking is an external condition to help manifest the supreme first principle (xiangshang diyi yi). It is truly lamentable. What we humans are endowed with, which is unique to all things, is it merely the comfort of food and drink? True great wealth exists in seeking within, not relying on others. It is like the Mani jewel (Moni baozhu). Therefore, our Buddha Shakyamuni (Shijia Mouni), saw this early on, so he did not covet comfortable wealth and honor, but willingly stayed in cold caves, using six years of ascetic practice to exchange for vast benefits. Therefore, once he saw the morning star, it was as if it were in his grasp. We inherently possess it but do not see it, so we willingly rush about, using a precarious life to exchange for immeasurable suffering. Therefore, once we encounter the conditions of love and desire, we discard them like spit. As for comparing their weight, it is no different than using the Sui
侯之珠。彈千仞之雀者比也。公自視何如哉。愿公自重而保持之。萬勿自輕自棄。沉酣酖湎。為親友所惜也。朽夫自顧。樗朽不材。無敢旁景人世。念與公見面之難。且感高誼。留意于朽夫者。獨厚且重。故敢以言為報耳。流光難系。日月欺人。但願努力寸陰。自重自愛。
與梅翁本師
弟子某。自省罪原。不通懺悔。以自受身於父母。受恩于 君。受教於師。受知于朋友。受法于知識。受食于檀越。惟此恩德。殞身以報。未足以酬萬一。拔毛以數其罪。不能計其少分也。即今投荒萬里。猶在蓋載之間。而四事安居。上賴 聖主。下資檀越。不致饑窘流離者。皆仗如來白毫光中。一分功德也。名雖罪鄉。均沾造育。此人間華報。猶尚可逃。恐地獄真因。又何以免。此某日夜所腐心者也。別師以來。忽忽四年。雖坐戈戟場中。未常一念忘其本事。向于楞伽一卷。句不能讀。幸藉此地。足可究心。初至戍所。坐尸陀林。即安心觀照。隨以所得。筆而記之。不覺終軸。今夏為眾敷宣一週。其聞者亦無多舛。自信頗不妄談。即不敢以著書見志。聊足為懺悔之資。且見某于造次顛沛。亦不敢忘佛事。敬持一部。上供師前。以酬訓誨之恩。愿藏之房中。以為子孫之寶。且為異日之話柄也。
囑弟子語
子
【現代漢語翻譯】 現代漢語譯本： 侯之珠（比喻珍貴之物）。用彈弓射千仞高空的鳥雀，這是不可能做到的。您自己看待自己如何呢？希望您自重並保持自身價值，千萬不要輕視自己、自暴自棄，沉溺於酒中。這是親友所不願看到的。我這老朽之人自視，如同無用的臭椿木，不敢在人世間拋頭露面。考慮到與您見面之難，並且感謝您的高情厚誼，您對我的關注如此深厚，所以我才敢用這些話來回報您。時光流逝難以挽留，日月如梭催人老。只希望您努力珍惜每一寸光陰，自重自愛。
與梅翁本師
弟子某，反省自己的罪過，卻不知如何懺悔。我從父母那裡得到身體，從君王那裡得到恩惠，從老師那裡得到教誨，從朋友那裡得到賞識，從知識那裡得到佛法，從施主那裡得到食物。這些恩德，即使粉身碎骨也難以報答萬一，拔下身上的毛髮來數我的罪過，也無法計算其少部分。如今我被流放到萬里荒涼之地，仍然生活在這天地之間，而衣食住行得以安穩，上依賴聖明的君主，下依靠施主的資助，不至於飢寒交迫、流離失所，這都仰仗如來佛白毫光中的一分功德。雖然身處罪惡之地，卻同樣沾染著造化之恩。這人間的福報尚且可以逃避，恐怕地獄的真正因果，又如何能夠避免呢？這是我日夜憂心的事情。自從與老師分別以來，匆匆已經四年。即使身處戰場之中，也未曾一念忘記老師的教誨。以前對於《楞伽經》一卷，連句子都無法讀懂，幸好藉助此地，可以專心研究。剛到戍守之地，就坐在尸陀林中，安心觀照，隨著自己的所得，用筆記錄下來，不知不覺寫完了一卷。今年夏天為大眾宣講了一週，聽聞的人也沒有多少異議。我相信自己沒有妄談。即使不敢以著書來表達志向，也姑且作為懺悔的資本，並且讓老師看到我在倉促顛沛之中，也不敢忘記佛事。恭敬地拿著一部經書，供奉在老師面前，以報答訓誨之恩。希望老師將它藏在房中，作為子孫的珍寶，並且作為日後談論的話題。
囑咐弟子的話
子 English version: Hou Zhi Zhu (metaphor for a precious item). Shooting at a bird in the sky a thousand ren (ancient Chinese unit of length) high with a slingshot is impossible. How do you view yourself? I hope you value yourself and maintain your worth, and by no means belittle or abandon yourself, indulging in alcohol. This is what friends and relatives would not want to see. This old and decaying man views himself as useless ailanthus wood, not daring to show his face in the world. Considering the difficulty of meeting you, and appreciating your high regard, your attention to me is so deep, so I dare to repay you with these words. Time flows away and is difficult to retain, the sun and moon urge people to grow old. I only hope you strive to cherish every inch of time, value and love yourself.
To Teacher Mei Weng
Disciple so-and-so, reflecting on my own sins, but not knowing how to repent. I received my body from my parents, received favor from the ruler, received teachings from the teacher, received appreciation from friends, received Dharma from knowledge, and received food from donors. These kindnesses, even if I were to shatter my body into pieces, would not be enough to repay even a fraction of them. Plucking out the hairs on my body to count my sins would not be able to calculate even a small portion of them. Now I am exiled to a desolate place ten thousand miles away, yet I still live between heaven and earth, and my clothing, food, shelter, and transportation are stable. Above, I rely on the wise ruler, and below, I rely on the support of donors, so that I am not hungry, cold, or displaced. This all relies on a portion of the merit from the white hair light of the Tathagata (another name for Buddha). Although I am in a sinful place, I am equally touched by the grace of creation. This worldly blessing can still be escaped, but I fear the true cause and effect of hell, how can I avoid it? This is what I worry about day and night. Since parting with the teacher, four years have passed in a hurry. Even in the midst of the battlefield, I have never forgotten the teacher's teachings for a moment. Before, I could not even read the sentences of the Laṅkāvatāra Sūtra (name of a Buddhist scripture), but fortunately, with the help of this place, I can concentrate on studying it. When I first arrived at the garrison, I sat in the śmaśāna (cremation ground), and peacefully observed and contemplated, and as I gained insights, I recorded them with a pen, and unknowingly finished a scroll. This summer, I lectured to the public for a week, and those who heard it did not have much disagreement. I believe that I have not spoken falsely. Even if I dare not express my ambition by writing a book, I will temporarily use it as capital for repentance, and let the teacher see that even in haste and adversity, I dare not forget Buddhist affairs. I respectfully hold a scripture and offer it before the teacher, to repay the kindness of the teachings. I hope the teacher will hide it in the room, as a treasure for future generations, and as a topic of conversation in the future.
Words to Instruct Disciples
Son
【English Translation】 English version:Hou Zhi Zhu (metaphor for a precious item). Shooting at a bird in the sky a thousand ren (ancient Chinese unit of length) high with a slingshot is impossible. How do you view yourself? I hope you value yourself and maintain your worth, and by no means belittle or abandon yourself, indulging in alcohol. This is what friends and relatives would not want to see. This old and decaying man views himself as useless ailanthus wood, not daring to show his face in the world. Considering the difficulty of meeting you, and appreciating your high regard, your attention to me is so deep, so I dare to repay you with these words. Time flows away and is difficult to retain, the sun and moon urge people to grow old. I only hope you strive to cherish every inch of time, value and love yourself. To Teacher Mei Weng Disciple so-and-so, reflecting on my own sins, but not knowing how to repent. I received my body from my parents, received favor from the ruler, received teachings from the teacher, received appreciation from friends, received Dharma from knowledge, and received food from donors. These kindnesses, even if I were to shatter my body into pieces, would not be enough to repay even a fraction of them. Plucking out the hairs on my body to count my sins would not be able to calculate even a small portion of them. Now I am exiled to a desolate place ten thousand miles away, yet I still live between heaven and earth, and my clothing, food, shelter, and transportation are stable. Above, I rely on the wise ruler, and below, I rely on the support of donors, so that I am not hungry, cold, or displaced. This all relies on a portion of the merit from the white hair light of the Tathagata (another name for Buddha). Although I am in a sinful place, I am equally touched by the grace of creation. This worldly blessing can still be escaped, but I fear the true cause and effect of hell, how can I avoid it? This is what I worry about day and night. Since parting with the teacher, four years have passed in a hurry. Even in the midst of the battlefield, I have never forgotten the teacher's teachings for a moment. Before, I could not even read the sentences of the Laṅkāvatāra Sūtra (name of a Buddhist scripture), but fortunately, with the help of this place, I can concentrate on studying it. When I first arrived at the garrison, I sat in the śmaśāna (cremation ground), and peacefully observed and contemplated, and as I gained insights, I recorded them with a pen, and unknowingly finished a scroll. This summer, I lectured to the public for a week, and those who heard it did not have much disagreement. I believe that I have not spoken falsely. Even if I dare not express my ambition by writing a book, I will temporarily use it as capital for repentance, and let the teacher see that even in haste and adversity, I dare not forget Buddhist affairs. I respectfully hold a scripture and offer it before the teacher, to repay the kindness of the teachings. I hope the teacher will hide it in the room, as a treasure for future generations, and as a topic of conversation in the future. Words to Instruct Disciples Son
行矣。善自寬。毋以小害大。毋以人廢言。其言曉曉。將以其信。求其信果若我信。子其勉之。無順氣。無恃志。順氣傷。恃志狂。小不忍則亂大謀。人無遠慮。必有近憂。小事當懲。細行當勤。天命可畏。聖言可尊。定志凝神。無以為易。其心戰戰兢兢。守口如瓶。防意如城。惟學日積。惟德日新。流俗已深。上求友于古人。君子防未然。不處嫌疑間。如鳥擇木。似虎靠山。世路最崎嶇。舉步宜艱難。是以聖人。生於憂患。死於放逸。切問近思。博學篤志。逢人若愚。處世如寄。無恃口。無飭服恬澹寂寞。身如虛舟。心若空谷。是信我信。子其勉之。
與曉塵上人
足下踞天目之師子。還記落掌懸崖。撫松立雪之事乎。想孤峰絕頂。覓得古人行履處也。儻持片云。不妨散我炎荒。作甘露清熱惱耳。
憨山老人夢遊集卷第十三 卍新續藏第 73 冊 No. 1456 憨山老人夢遊集
憨山老人夢遊集卷第十四
侍 者 福 善 日錄
門 人 通 炯 編輯
嶺南弟子 劉起相 重較
書問
與棲霞懶庵師
吾師高臥煙霞。燒松葉鬻鹿泉。蓋三十餘年矣。其視塵類。如緣缽蟲耳。況此瘴鄉逐客乎。楞伽筆記。蓋紅盔下。驢前馬後生涯
【現代漢語翻譯】 現代漢語譯本 走吧。好好地寬慰自己。不要因為小的損害大的，不要因為人的原因而廢棄正確的言論。那些話語明白曉暢，將以它的真實性來取信於人。探求它的真實性如果真像我所相信的那樣，你就要努力實踐。不要順從脾氣，不要依賴自己的主觀意志。順從脾氣會受到傷害，依賴主觀意志會變得狂妄。小事不能忍耐就會擾亂大的謀劃，人沒有長遠的考慮，一定會有眼前的憂患。小事要及時懲戒，細小的行為要勤勉。天命是值得敬畏的，聖人的言論是值得尊重的。堅定志向，凝聚精神，不要認為容易。內心要戰戰兢兢，小心謹慎，保守秘密像守住瓶口一樣，防範意念像防守城池一樣。只有學問才能日積月累，只有德行才能日日更新。世俗的流弊已經很深了，要向上尋求與古人結為朋友。君子要防患於未然，不處在容易引起嫌疑的場合。像鳥選擇樹木一樣，像老虎依靠山林一樣。世間的道路最是崎嶇難行，每走一步都應該謹慎艱難。因此聖人，在憂患中生存，在安逸中死亡。懇切地提問，聯繫實際地思考，廣泛地學習，堅定志向。待人接物要顯得愚笨一些，處世要像寄居一樣。不要依賴口才，不要過分修飾衣著，要保持恬淡寂寞的心境。身體要像空虛的船隻一樣，心要像空曠的山谷一樣。這是我相信的，你也要努力實踐。
與曉塵上人（Xiaochen Shangren，人名）
您佔據天目山（Tianmu Mountain）的師子座（Shizi zuo，比喻高位），還記得當年在懸崖邊落掌，撫摸松樹，在雪中站立的事情嗎？想必在孤峰絕頂，尋覓到了古人修行的地方吧。如果能持有一片雲彩，不妨散佈到我這炎熱荒涼的地方，作為甘露來清除熱惱吧。
憨山老人夢遊集卷第十三（Hanshan Laoren Mengyou Ji Juan Di Shisan，書名） 卍新續藏第 73 冊 No. 1456 憨山老人夢遊集
憨山老人夢遊集卷第十四（Hanshan Laoren Mengyou Ji Juan Di Shisi，書名）
侍者 福善（Fushan，人名） 日錄
門人 通炯（Tongjiong，人名） 編輯
嶺南弟子 劉起相（Liu Qixiang，人名） 重較
書問
與棲霞懶庵師（Qixia Lan'an Shi，人名）
我的老師高臥在煙霞之中，燒松葉，賣鹿泉水，大概有三十多年了。他看待世俗之人，就像緣著缽的蟲子一樣。更何況是我這個被貶謫到瘴癘之地的客人呢？《楞伽筆記》（Lengqie Biji，書名），大概是在紅盔之下，驢前馬後的生涯中寫成的吧。
【English Translation】 English version Go forth. Take good care to comfort yourself. Do not sacrifice the great for the small. Do not abandon right words because of the person who speaks them. These words are clear and understandable, and will be trusted for their truthfulness. Seek their truthfulness, and if it is as I believe, then strive to practice it. Do not indulge your temper, do not rely on your own will. Indulging your temper will bring harm, relying on your own will will lead to arrogance. Small impatience will disrupt great plans. A person without distant foresight will surely have immediate worries. Small matters should be punished promptly, and small actions should be diligently performed. The mandate of Heaven is to be feared, and the words of the sages are to be respected. Fix your will and concentrate your spirit, do not think it easy. Let your heart be ever cautious and reverent, guard your mouth as you would guard the mouth of a bottle, and defend your thoughts as you would defend a city. Only learning accumulates daily, only virtue is renewed daily. The corruption of the world is already deep, seek friendship with the ancients. The gentleman prevents what is not yet, and does not dwell in places of suspicion. Like a bird choosing a tree, like a tiger relying on a mountain. The path of the world is most rugged, every step should be taken with caution and difficulty. Therefore, the sage lives in sorrow and dies in ease. Ask earnestly, think closely, learn widely, and be resolute in your will. Treat people with a semblance of foolishness, and live in the world as a guest. Do not rely on eloquence, do not adorn your clothes excessively, maintain a tranquil and solitary mind. Let your body be like an empty boat, and your heart like an empty valley. This is what I believe, and you should strive to practice it.
To Xiaochen Shangren (曉塵上人, a person's name)
You occupy the lion's seat (Shizi zuo, 師子座, a metaphor for a high position) on Tianmu Mountain (天目山). Do you still remember the events of placing your palm on the cliff edge and standing in the snow while stroking the pine trees? I imagine that on the solitary peak, you have found the place where the ancients practiced. If you could hold a piece of cloud, why not scatter it over my hot and barren land, as nectar to clear away the heat and vexation?
Hanshan Laoren Mengyou Ji, Volume 13 (憨山老人夢遊集卷第十三, Title of a book) 卍 New Continued Collection, Volume 73, No. 1456, Hanshan Laoren Mengyou Ji
Hanshan Laoren Mengyou Ji, Volume 14 (憨山老人夢遊集卷第十四, Title of a book)
Attendant: Fushan (福善, a person's name), Daily Record
Disciple: Tongjiong (通炯, a person's name), Editor
Lingnan Disciple: Liu Qixiang (劉起相, a person's name), Revised
Letters and Inquiries
To Qixia Lan'an Shi (棲霞懶庵師, a person's name)
My teacher has been sleeping high among the mists and clouds, burning pine needles and selling the water of Deer Spring for more than thirty years. He views worldly people as worms clinging to a bowl. How much more so am I, a banished guest in this malarial land? The 'Notes on the Lankavatara Sutra' (Lengqie Biji, 楞伽筆記, Title of a book) were probably written under a red helmet, in a life of following donkeys and horses.
。奉供山中諸大士。聊以泄此中毒氣耳。聚首想發一大笑也。
與密藏開公
昨日侵晨繞塔畢。即抽身贊經。及至奇哉是法華經藏。深固幽遠。無人能到。此中可容無數分身諸佛。是故遊戲林間。相與謦欬彈指。必聲震大千。但此中眾生。不覺不知耳。公法緣若畢。可來共坐食頃。若未畢。當究竟真實。無以疲勞生厭倦也。法身不動。於何不樂。某和南。
與悟心首座
昔調達害佛。佛以慈心三昧攝之。竟以成就佛之忍力。達磨初至少林。中毒者五。思大師以弘法被害者七。此佛祖之概可見者。況吾輩生末法。道德愧不若佛祖。其時又更遠。何足怪哉。但老人本心為曹溪祖庭。生平切以六祖不欠汝命一語。作如幻三昧。觀其定業。必欲酬償。期于生死路上。無少掛礙。果若欠渠宿債。亦任酬之而已。若其不欠。如以禮從人。其人不受耳。此中大光明藏。纖塵不立。方是真實大受用處。子其安心。勉力盡道。
與體玄小師
朽夫投身火宅。真成毒海。自非鐵石肝膽。冰霜心地。何以坐消白日。諸所堪能。惟浮漚脆質。幻化死生。不識可能茍存一息。以待諸子。掀髯長笑于高空明月間否。顧多劫塵習。非此不足镕冶。儻仗諸佛神力。於此煆煉薰脩。使金剛種子。脫體光明。直令微細
【現代漢語翻譯】 現代漢語譯本：供養山中的各位大德，姑且用這種方式來排解我心中的毒氣罷了。大家聚在一起，想放聲大笑一場啊。
與密藏開公
昨天清晨繞塔完畢，就抽身出來讚頌佛經。等到讀到『奇哉是法華經藏，深固幽遠，無人能到』時，我意識到這其中可以容納無數分身諸佛。因此，在林間嬉戲，互相輕聲交談、彈指，聲音必定震動整個大千世界，只是這裡的眾生，不覺得也不知道罷了。如果您的弘法因緣已經圓滿，可以來一起坐著吃頓飯。如果還沒有圓滿，應當究竟真實，不要因為疲勞而產生厭倦。法身不動，在哪裡不快樂呢？某某和南（一種佛教禮儀）。
與悟心首座
過去提婆達多（Devadatta，佛陀的堂兄弟，曾試圖殺害佛陀）加害佛陀，佛陀用慈心三昧（慈悲的禪定）來攝受他，最終成就了佛陀的忍辱之力。達摩（Bodhidharma，禪宗初祖）最初來到少林寺時，被毒害了五次。思大師因為弘揚佛法被殺害了七次。這些佛祖的事蹟可以作為借鑑。何況我們生於末法時代，道德修養不如佛祖，而且時代更加久遠，這又有什麼奇怪的呢？只是我這老人的本心是爲了曹溪祖庭（六祖慧能弘法的道場），平生一直以六祖慧能的『我不欠你什麼』這句話，作為如幻三昧（視一切如幻的禪定），觀察自己的定業（前世的業力），必定要償還宿債，期望在生死道路上，沒有絲毫掛礙。如果真的欠了他們的宿債，也任憑償還罷了。如果並不欠，就像以禮待人，那人不接受一樣。此中大光明藏（自性光明），纖塵不染，才是真正的大受用之處。您要安心，勉力盡道。
與體玄小師
我這老朽之人投身於火宅（充滿煩惱的世間），真是進入了毒海。如果不是鐵石般的肝膽，冰霜般的心地，怎麼能夠安然度日，有所作為呢？我這浮漚般脆弱的身體，幻化生滅，不知道是否可能茍延殘喘，以等待你們這些後輩，在高空明月間掀髯長笑呢？考慮到多劫以來的塵世習氣，不用這種方式不足以熔化冶煉。如果憑藉諸佛的神力，在此錘鍊薰脩，使金剛種子（堅固不壞的菩提心），脫離形體而光明，直接使微細
【English Translation】 English version: I offer this to the great practitioners in the mountains, merely to release the poisonous air in my heart. Gathering together, I wish we could burst into great laughter.
To Abbot Micang Kai
Yesterday, after finishing circumambulating the stupa in the early morning, I withdrew to praise the scriptures. When I reached 『How wondrous is this Dharma Flower Sutra treasury, profound and remote, no one can reach it,』 I realized that it can accommodate countless manifested Buddhas. Therefore, playing in the forest, conversing softly and snapping fingers, the sound must shake the entire great thousand world, but the sentient beings here are unaware and do not know. If your Dharma affinity is complete, you can come and sit down for a meal together. If it is not complete, you should pursue the ultimate truth, without becoming weary and厭倦. The Dharma body is unmoving, where is there no joy? So-and-so respectfully bows.
To Senior Seat Wuxin
In the past, Devadatta (佛陀的堂兄弟，曾試圖殺害佛陀) harmed the Buddha, and the Buddha embraced him with the Samadhi of Loving-kindness (慈悲的禪定), ultimately perfecting the Buddha's power of forbearance. When Bodhidharma (禪宗初祖) first arrived at Shaolin, he was poisoned five times. Master Si was killed seven times for propagating the Dharma. These examples of the Buddhas and Patriarchs can be seen. Moreover, we are born in the Dharma-ending age, our moral cultivation is inferior to the Buddhas and Patriarchs, and the era is even more distant, so what is there to be surprised about? However, this old man's original intention is for the Caoxi ancestral temple (六祖慧能弘法的道場). Throughout his life, he has always used the Sixth Patriarch Huineng's saying, 'I owe you nothing,' as the illusory Samadhi (視一切如幻的禪定), observing his fixed karma (前世的業力), he must repay his past debts, hoping that on the path of birth and death, there will be no hindrance. If he truly owes them past debts, he will allow them to be repaid. If he does not owe them, it is like treating someone with courtesy, but that person does not accept it. Within this great treasury of light (自性光明), not a speck of dust can stand, and this is the place of true great enjoyment. You should be at peace and strive to do your best.
To Little Master Tixuan
This old and decaying man has thrown himself into the burning house (充滿煩惱的世間), truly entering a sea of poison. If one does not have the liver and gallbladder of iron and stone, and the mind of ice and frost, how can one sit and pass the day, and be capable of anything? This fragile body like a floating bubble, illusory birth and death, I do not know if it is possible to barely survive, to wait for you descendants, to raise my beard and laugh loudly in the high sky under the bright moon? Considering the worldly habits of many kalpas, this method is not enough to melt and refine them. If relying on the divine power of the Buddhas, to temper and cultivate here, to make the Vajra seed (堅固不壞的菩提心) shed its form and become luminous, directly making the subtle
緣影。蕩然淨盡。成就最上因緣。彌感 聖恩。何惜一死。公萬萬勿以常情。為朽。夫憂也。
寄無相禪人
佛言人身難得。中國難生。正信難發。正法難聞。今座下生塵勞中。具此正信。臨于晚年。為佛弟子。得遇善知識。幸聞正法。此難中之難。蓋無量劫來。善根種子薰發故。遇緣而熟。非偶然也。今後將唸佛話頭。把作命根。一息不可放過。閑忙動靜。一切不失。乃至念得夢中純熟。即于大限。生死頭上。少分相應。切要從前一切世俗煩惱習氣。一齊斬斷。於二六時中。切不可橫發。縱然發時。就要照破。決不記憶。再結生死業。又作地獄種子也。
與龍華主人
嘗聞菩薩捨身喂虎。割肉喂鷹。臨當舍時。實為難割。乃作種種觀門。所謂觀身如幻。觀世如空。百千方便而後舍者何也。以其苦行難行耳。今者賢師弟子。舍此身肉手足。喂諸菩薩之貪虎。飼諸知識之餓鷹。此身有限。食者無窮。且又歡喜無厭。不假方便。不生一念退墮之心。若非賢師弟子。以此求無上道。即是來此末法。酬償宿債也。若酬之過當。返徴其剩。是則將來諸方知識。定作今之龍華主人。而賢師弟子。定作諸大知識也。此乃諸佛誠言。非虛語也。唯海印一人。怕結來生債。時時思算。現前酬償。當愿以法供養。
【現代漢語翻譯】 現代漢語譯本 緣影（因緣的影子，指短暫的相遇）。蕩然淨盡（完全消失）。成就最上因緣（成就最殊勝的因緣）。彌感 聖恩（更加感謝佛的恩德）。何惜一死（又怎麼吝惜一死呢）。公萬萬勿以常情（您千萬不要用常人的想法）。為朽夫憂也（為我這個將死之人擔憂）。
寄無相禪人（寫給無相禪師的信）
佛言人身難得（佛說，人身難以獲得）。中國難生（生在中國很難）。正信難發（真正的信仰難以生起）。正法難聞（正法難以聽聞）。今座下生塵勞中（現在您身處塵世勞苦之中）。具此正信（卻具備了真正的信仰）。臨于晚年（到了晚年）。為佛弟子（成為佛的弟子）。得遇善知識（有幸遇到善知識）。幸聞正法（有幸聽聞正法）。此難中之難（這是難中之難）。蓋無量劫來（大概是無量劫以來）。善根種子薰發故（善根的種子薰陶萌發）。遇緣而熟（遇到因緣而成熟）。非偶然也（不是偶然的）。今後將唸佛話頭（今後要把唸佛的念頭）。把作命根（當作命根一樣）。一息不可放過（一刻也不可放鬆）。閑忙動靜（無論閑暇忙碌，動靜之中）。一切不失（都不要失去念佛的念頭）。乃至念得夢中純熟（甚至唸到在夢中都純熟）。即于大限（就在臨終之時）。生死頭上（在生死關頭）。少分相應（也能有少許相應）。切要從前一切世俗煩惱習氣（一定要把以前一切世俗的煩惱習氣）。一齊斬斷（全部斬斷）。於二六時中（在一天二十四小時中）。切不可橫發（千萬不可隨意發作）。縱然發時（即使發作時）。就要照破（就要看破它）。決不記憶（決不記住它）。再結生死業（再次結下生死的業）。又作地獄種子也（又種下地獄的種子）。
與龍華主人（寫給龍華主人的信）
嘗聞菩薩捨身喂虎（曾經聽說菩薩捨身喂老虎）。割肉喂鷹（割肉喂老鷹）。臨當舍時（臨到要捨棄時）。實為難割（實在難以割捨）。乃作種種觀門（於是就修習種種觀想的方法）。所謂觀身如幻（所謂觀想身體如幻象）。觀世如空（觀想世界如虛空）。百千方便而後舍者何也（用百千種方便才捨棄的原因是什麼呢）。以其苦行難行耳（因為這種苦行難以實行啊）。今者賢師弟子（現在賢師的弟子）。舍此身肉手足（捨棄這身體、血肉、手足）。喂諸菩薩之貪虎（餵養諸位菩薩的貪婪之虎）。飼諸知識之餓鷹（餵養各位善知識的飢餓之鷹）。此身有限（這個身體是有限的）。食者無窮（而食用的人是無窮的）。且又歡喜無厭（而且又歡喜沒有厭足）。不假方便（不需要任何方便）。不生一念退墮之心（不生起一絲退縮墮落之心）。若非賢師弟子（如果不是賢師的弟子）。以此求無上道（用這種方式來求無上道）。即是來此末法（就是來到這末法時代）。酬償宿債也（償還前世的債務）。若酬之過當（如果償還過度）。返徴其剩（反而要徵收剩餘的）。是則將來諸方知識（那麼將來各方的善知識）。定作今之龍華主人（一定會成為今天的龍華主人）。而賢師弟子（而賢師的弟子）。定作諸大知識也（一定會成為各位大善知識）。此乃諸佛誠言（這乃是諸佛的誠實之言）。非虛語也（不是虛假的話）。唯海印一人（只有我海印一個人）。怕結來生債（害怕結下來生的債務）。時時思算（時時思考計算）。現前酬償（現在就償還）。當愿以法供養（應當發願用法來供養）。
【English Translation】 English version The shadow of conditions (referring to a fleeting encounter). Completely vanished. Achieving the supreme cause and condition. Deeply grateful for the Holy Grace. Why hesitate to die? Please, do not worry about this decaying old man with ordinary sentiments.
To Chan Master Wuxiang (Letter to Chan Master Wuxiang)
The Buddha said, 'It is difficult to obtain a human body. It is difficult to be born in China. It is difficult to generate true faith. It is difficult to hear the true Dharma.' Now, you, sitting here, amidst the dust and toil, possess this true faith. Approaching your later years, you have become a disciple of the Buddha. Fortunate to encounter a good teacher, you have had the good fortune to hear the true Dharma. This is the most difficult of difficulties. It is because the seeds of good roots from countless kalpas have been nurtured and sprouted, ripening upon encountering the right conditions. It is not accidental. From now on, take the topic of mindfulness of the Buddha as your lifeline. Do not let it go for even a moment. Whether idle or busy, in movement or stillness, never lose it. Even to the point where you are proficient in your dreams, then at the great limit, at the head of life and death, you will have some correspondence. It is essential to completely sever all worldly afflictions and habitual tendencies from the past. In the twenty-four hours of the day, never let them arise randomly. Even if they do arise, you must illuminate and break through them, never remembering them, lest you create the karma of birth and death again, and sow the seeds of hell.
To the Master of Longhua (Letter to the Master of Longhua)
I have heard that Bodhisattvas sacrifice their bodies to feed tigers, and cut off their flesh to feed eagles. When about to sacrifice, it is truly difficult to part with. Therefore, they practice various methods of contemplation, such as contemplating the body as illusory, and contemplating the world as empty. Why do they sacrifice only after a hundred thousand methods? Because such ascetic practices are difficult to perform. Now, the disciples of the virtuous teacher are sacrificing their bodies, flesh, hands, and feet to feed the greedy tigers of the Bodhisattvas and nourish the hungry eagles of the teachers. This body is limited, but those who consume are infinite, and they are joyfully insatiable. Without needing any expedient means, they do not give rise to a single thought of retreat or fall. If not for the disciples of the virtuous teacher, using this to seek the unsurpassed path, it is simply coming to this Dharma-ending age to repay past debts. If the repayment is excessive, the surplus will be demanded back. Then, in the future, the teachers of all directions will surely become the Master of Longhua of today, and the disciples of the virtuous teacher will surely become the great teachers. These are the sincere words of all Buddhas, not false words. Only I, Haiyin, fear incurring debts for the next life, and constantly contemplate and calculate, repaying them in the present. I vow to make offerings with the Dharma.
而準折對之。所謂于食等者。於法亦等。此本懷也。但此時法力未充。貧於法財。待積畜三年。定箕踞龍華樹下。作師子㖃。以謦欬之聲。振動三千世界也。是時譬如然香燒指。無始宿債。定要一時酬畢。呵呵。
與月清上人
生滅去來。聚散起止。皆病眼空花。茍幻翳未除。不無顛倒見耳。朽夫生平。志向上事。于徹骨冰雪中。死者不一。唯博得胸中無事。此外更無所有。將謂修行無靈驗。及經此段因緣。于痛徹骨髓處。拶破從前關捩子。于生死臺前。如入黃檗之室。及遠投萬里。飲瘴煙面忍饑虛。日坐尸陀林中。唯披閱楞伽。忽見從上佛祖。不是恁般知見。始知從前。皆沈幻化光影門頭。惟此足超三十年行腳。看來古人出家了生死。不是等閑事。作真佛弟子者。亦不是等閑人。說禪道佛法。亦不是兒戲。朽夫所謂因王法而入佛法者。是知諸佛神力。調伏眾生。不止一方便。今日可謂。將此身心奉塵剎。是則名為報佛恩也。萬里無可為信。特此報公歡喜耳。其佗復何所云。
與印庵法師
臨行相視於圄中。悲喜之狀。宛然在目。別來雖坐瘴鄉。飲毒霧時。復以此高懷。消熱惱耳。罪夫年來。此中法味不少。古人云。鐵輪旋頂。定慧不失。罪夫何敢有此。蓋三十年中。歷此工夫。差亦可見。
【現代漢語翻譯】 現代漢語譯本： 而準折這樣回答他：『所謂在食物上平等，在佛法上也應該平等。』這原本是我的心願。但當時我的佛法力量還不夠充足，在佛法財富上還很貧乏。等待積蓄三年，我一定會在龍華樹下結跏趺坐，發出獅子吼，用謦欬的聲音，震動三千大世界。那時就像燃香燒指一樣，無始以來的宿債，一定要一時償還完畢。呵呵。 現代漢語譯本： 與月清上人
生滅、去來、聚散、起止，都像是病眼所見到的虛幻空花。如果虛幻的眼翳沒有去除，就免不了產生顛倒的見解。我這一生，志向在於了不起的大事，在徹骨的冰雪中，死去不止一次。只爲了博得胸中無事，此外更沒有什麼。我曾經以為修行沒有靈驗，等到經歷了這段因緣，在痛徹骨髓的地方，拶破了從前的關鍵。在生死臺前，就像進入黃檗（Huangbo）之室。以及遠投萬里，飲瘴氣面忍飢餓，日日坐在尸陀林（Śītavana）中，唯有披閱《楞伽經》（Laṅkāvatāra Sūtra），忽然發現從上的佛祖，不是那樣的知見。這才知道從前，都沉溺在幻化的光影門頭。唯有這樣才足以超越三十年的行腳。看來古人出家了生死，不是等閑的事。要做真正的佛弟子，也不是等閑的人。說禪論道佛法，也不是兒戲。我所說的因為國王的法令而進入佛法，是知道諸佛的神力，調伏眾生，不止一種方便。今日可以說：『將此身心奉塵剎，是則名為報佛恩啊。』萬里沒有什麼可以作為憑信，特地以此來報告您，讓您歡喜罷了。其他又有什麼可說的呢？ 現代漢語譯本： 與印庵法師
臨行時在牢獄中互相看著，悲喜交加的情狀，宛然還在眼前。分別以來，即使身處瘴癘之地，飲用有毒的霧氣時，也用這種高尚的情懷，來消除內心的煩惱。罪人我近年來，在這裡得到的佛法滋味不少。古人說：『即使鐵輪在頭頂旋轉，禪定和智慧也不會喪失。』罪人我怎麼敢說自己能做到這樣呢？大概是因為三十年中，經歷了這樣的功夫，稍微也可以看到一些成果。
【English Translation】 English version: And Zhun Zhe (準折) answered him like this: 'So-called equality in food should also be equality in Dharma.' This was originally my wish. But at that time, my Dharma power was not sufficient, and I was poor in Dharma wealth. Waiting to accumulate for three years, I will definitely sit in full lotus posture under the Dragon Flower Tree (龍華樹), roar like a lion, and use the sound of clearing my throat to shake the three thousand great worlds. At that time, it will be like burning incense and burning a finger, and the debts from beginningless time must be repaid all at once. Haha. English version: To Layman Yueqing (月清)
Birth and death, coming and going, gathering and scattering, arising and ceasing, are all like illusory flowers seen by diseased eyes. If the illusory eye disease is not removed, one cannot avoid having inverted views. My lifelong aspiration is to achieve great things. I have died more than once in the midst of bone-chilling ice and snow, just to gain peace of mind, and nothing else. I once thought that cultivation had no efficacy, but after experiencing this karmic condition, I broke through the previous key point in a place where it pained me to the bone. In front of the platform of life and death, it was like entering the room of Huangbo (黃檗). And after traveling ten thousand miles, drinking poisonous mist and enduring hunger, sitting in the charnel ground (Śītavana) every day, only reading the Laṅkāvatāra Sūtra (楞伽經), I suddenly realized that the Buddhas and Patriarchs from above did not have such views. Only then did I realize that in the past, I was all immersed in the illusory light and shadow. Only this is enough to surpass thirty years of pilgrimage. It seems that the ancients leaving home to end birth and death was not a trivial matter. To be a true disciple of the Buddha is also not an ordinary person. Talking about Chan (禪), the Dao (道), and the Buddha Dharma is not child's play. What I mean by entering the Buddha Dharma because of the king's law is knowing that the divine power of the Buddhas, taming sentient beings, is not just one expedient means. Today it can be said: 'Dedicate this body and mind to the dust and realms, this is called repaying the Buddha's kindness.' There is nothing to trust from ten thousand miles away, so I specially report this to you to make you happy. What else is there to say? English version: To Dharma Master Yin'an (印庵)
When we looked at each other in prison before leaving, the state of sadness and joy is still vivid in my mind. Since we parted, even when I am in a malarial land, drinking poisonous mist, I use this noble sentiment to eliminate the troubles in my heart. In recent years, I, a sinner, have gained a lot of Dharma flavor here. The ancients said: 'Even if an iron wheel is spinning on the top of the head, samadhi (定) and prajna (慧) will not be lost.' How dare I, a sinner, say that I can do this? It is probably because I have experienced this kind of effort for thirty years that I can see some results.
公知我者。諒不以為妄也。
與方山衲雲師
惟座下踞棗柏之室。受天人之供。挹性海之波。運悲花之楫。蓋已十年于方山石堀間也。其所享法樂。過於四禪。尚以智眼。睹迷方之客乎。不慧身臨瘴壑。心入寒空。遙聆梵音嘹喨。幾墮無想。若非座下聲震塵剎。則是不慧耳聞十方也。不慧墮此炎荒。不減鐵圍。昔聞菩薩亦向此中作大佛事。而如來光照兩山黑暗之間。皆成凈土。此非諸佛大言也。近於穹廬中。所作公案。聊持一葉。奉供九會之眾。想十方諸佛。見此希有事。亦再嘆奇哉。天南雁飛不到。尺素難通。獨有文殊右手。可伸而至。儻不捨有緣。惟愿攝之。
與幻一律師
古云。割發宜及膚。剪爪宜親體。蓋爪發疏。而膚體親也。憶下劣被罪之秋。法門震盪。神鬼驚泣。座下辟榖飲水。再四周旋。恨不得以身代之。非有切于肌膚者。又何以至此哉。是所謂關心法門。有同體之休慼者。是以法為懷。愿以法謝。楞伽一部。是足以酬之。
與廬山圓通寺大眾
曹溪糞埽頭陀。敬白廬山圓通合山大眾。惟吾曹溪六祖大師法道。由南嶽馬祖大唱于江西。至有宋時。最盛于廬岳。而圓通甲于諸剎。為第一弘法之所。訥師峻節。大覺高風。迄今五百餘年。水鳥樹林。溪聲山色。不異當
【現代漢語翻譯】 現代漢語譯本： 瞭解我的人，想必不會認為我是狂妄的吧。
致方山衲雲師
您居住在棗柏的禪房裡，接受天人的供養，汲取性海的波濤，搖動慈悲之花的船槳，大概已經在方山石窟之間有十年了吧。您所享受的法樂，超過了四禪的境界，還用智慧之眼，看到迷失方向的客人嗎？我不才身處瘴氣瀰漫的山谷，心進入寒冷的虛空。遠遠地聽到清亮的梵音，幾乎要墮入無想定。如果不是您的聲音震動塵世，那就是我不才的耳朵聽到了十方世界的聲音啊。我不才墮落到這炎熱荒涼的地方，不亞於鐵圍山（包圍世界的山）。過去聽說菩薩也曾在這裡做偉大的佛事，而如來的光芒照亮兩山黑暗之間，都變成了凈土。這並非諸佛誇大的言語啊。最近在穹廬（蒙古包）中，所作的公案，姑且拿一片樹葉，奉獻給九會（佛經集會）的大眾。想必十方諸佛，見到這稀有的事情，也會再次讚歎奇異吧。天南雁都飛不到的地方，書信難以傳遞。只有文殊菩薩的右手，可以伸過來。如果不是捨棄有緣之人，只希望您能攝受我。
致幻一律師
古人說，割頭髮應該割到貼近面板，剪指甲應該剪到靠近身體。因為頭髮指甲是疏遠的，而面板身體是親近的。回憶起我下劣之人被定罪的時候，佛法受到震盪，神鬼都驚恐哭泣。您斷食飲水，再三週旋，恨不得以自身代替我。如果不是有切膚之痛，又怎麼會到這種地步呢？這就是所謂的關心佛法，有同身體一樣的休慼相關。因此以佛法為懷，願意用佛法來感謝您。《楞伽經》一部，是足以酬謝您的。
致廬山圓通寺大眾
曹溪糞埽頭陀（自謙之稱），恭敬地稟告廬山圓通寺全體大眾。我們曹溪六祖大師的法道，由南嶽馬祖（禪宗大師）在江西大力弘揚。到了宋朝的時候，在廬山最為興盛，而圓通寺在各個寺廟中最為突出，是第一弘揚佛法的地方。訥師（圓通寺僧人）高尚的節操，大覺禪師（圓通寺僧人）高尚的風範，直到現在五百多年了，水鳥樹林，溪水的聲音山上的景色，和當年沒有不同。
【English Translation】 English version: Those who know me will surely not consider me presumptuous.
To Layman Yun of Fangshan
You reside in the meditation room of Zao Bai, receiving offerings from gods and humans, drawing from the waves of the ocean of nature, and wielding the oar of the flower of compassion. It has been about ten years since you have been in the stone caves of Fangshan. The Dharma bliss you enjoy surpasses the four Dhyanas (meditative states). Do you still use your wisdom eye to see those who are lost? I, in my inadequacy, am in a valley filled with miasma, my mind entering a cold void. From afar, I hear the clear Brahma sound, almost falling into the state of non-thought. If it were not for your voice shaking the world, then it would be that my ears heard the sounds of the ten directions. I have fallen into this hot and barren place, no less than Mount Iron Ring (mountain surrounding the world). I once heard that Bodhisattvas also performed great Buddha deeds in this place, and the light of the Tathagata illuminated the darkness between the two mountains, turning them all into pure lands. These are not exaggerated words of the Buddhas. Recently, in the yurt (Mongolian tent), the koan (a paradoxical anecdote or riddle, used in Zen Buddhism for meditation) I have made, I will take a leaf and offer it to the assembly of the nine gatherings (assemblies for reciting sutras). I imagine that the Buddhas of the ten directions, seeing this rare event, will also exclaim in wonder. The place where the geese of the southern sky cannot fly, and letters are difficult to pass through. Only the right hand of Manjushri Bodhisattva can be extended to reach. If you do not abandon those with affinity, I only hope that you will embrace me.
To Lawyer Huanyi
The ancients said, 'When cutting hair, it should be close to the skin; when cutting nails, it should be close to the body.' This is because hair and nails are distant, while skin and body are close. I recall when I, in my inferiority, was convicted, the Dharma was shaken, and gods and ghosts wept in fear. You abstained from food and drank water, circling around and around, wishing you could take my place. If it were not for the pain that cuts to the skin, how could it have come to this? This is what is meant by caring for the Dharma, having the same joys and sorrows as the body. Therefore, cherishing the Dharma in my heart, I wish to thank you with the Dharma. One copy of the Lankavatara Sutra is enough to repay you.
To the Assembly of Yuantong Temple on Mount Lu
The dung-sweeping ascetic of Caoxi (humble self-reference) respectfully reports to the entire assembly of Yuantong Temple on Mount Lu. The Dharma path of our Sixth Patriarch of Caoxi was greatly promoted in Jiangxi by Mazu of Nanyue (Zen master). By the time of the Song Dynasty, it was most prosperous on Mount Lu, and Yuantong Temple was the most prominent among all the temples, being the foremost place for propagating the Dharma. The noble integrity of Master Ne (monk of Yuantong Temple), and the lofty demeanor of Great Awakened Zen Master (monk of Yuantong Temple), have remained for more than five hundred years. The water birds, trees, the sound of the stream, and the scenery of the mountain are no different from what they were then.
年諸老升堂入室時也。況殿宇巍峨。鐘鼓交參。向來無恙。惜乎聖人已遠。此道無聞。汝等諸人。墮于流俗。但知粥飯氣息。不知有從前佛祖向上事黑業更深。心光埋沒。以致龍天見怒。回祿生瞋。一旦遂為煨燼。使琳宮梵宇。委為荒榛。是雖五運使然。寔由汝等業火所燒。變凈土而為火宅也。汝等能知及此乎。所幸佛祖有靈。先得總持。作汝等依歸。心忘人我。力合異同。令汝等各舍貪癡。共為一命。從前法道盛時。不過合千萬人如一身耳。今既如此。又何患叢林不重興。祖道不再振耶。茍從茲以往。心心不退。唸唸專精。一直向前。至死不二。即可化穢邦成凈土。變火宅為蓮池。況片瓦根椽。咸出十方之力。復何難哉。所大患者。心不等。誓不堅耳。總持長老來曹溪。具述大眾懇意。欲老夫權為汝等作導師。此雖法門所當爲吾徒分內事。但老夫夙業未消。罪根未拔。安敢率意妄為。重為法門笑具。儻蒙佛祖冥資 聖恩浩蕩。使老夫頭顱。光爍此時。第一瓣香。以祝吾 皇聖壽。第二瓣香。以酬佛祖深恩。第三瓣香。則當供養南嶽廬山諸大知識。定當熏及圓通。是時汝等聞香。悉知憨山老人。降生出胎時節也。汝等勉力。幸勿遲疑。珍重珍重。
與宗玄禪人
公靈根夙植。不失正因。閉關藏修。屏絕外
【現代漢語翻譯】 現代漢語譯本： 這是各位老修行升堂入室的時候。況且殿宇巍峨，鐘鼓交相鳴響，向來平安無事。可惜聖人已經離我們遠去，佛法大道無人傳聞。你們這些人，沉溺於世俗，只知道吃飯呼吸，不知道有從前佛祖的向上之事，黑業更加深重，心光被埋沒，以致龍天震怒，火神發怒，一旦就化為灰燼，使精美的寺廟變為荒野。這雖然是五運使然，實際上是由於你們的業火所燒，把清凈的佛土變為火宅啊。你們能明白這個道理嗎？所幸佛祖有靈，先得到總持（Dharani，意為總攝憶持），作為你們的依靠歸宿。心無分別，力求同心同德，使你們各自捨棄貪婪和愚癡，共同為一體。從前佛法興盛的時候，不過是使千萬人如同一個人一樣。現在既然已經這樣了，又何必擔心叢林不能重新興盛，祖師之道不能再次振興呢？如果從此以後，心心不退，唸唸專精，一直向前，至死不渝，就可以把污穢的國土化為清凈的佛土，把火宅變為蓮花池。況且一片瓦、一根椽木，都出自十方信眾的力量，又有什麼困難呢？所擔心的是，心不齊，誓不堅啊！總持長老來到曹溪（Caoxi，地名，禪宗六祖慧能弘法之地），詳細陳述大眾的懇切心意，想讓老夫暫時為你們做導師。這雖然是佛門應當做的，也是我輩分內之事，但老夫宿業未消，罪根未拔，怎敢隨意妄為，再次成為佛門的笑柄。如果蒙佛祖暗中資助，聖恩浩蕩，使老夫的頭顱，此時光芒閃爍，第一瓣香，用來祝願吾皇聖壽無疆。第二瓣香，用來報答佛祖的深恩。第三瓣香，就應當供養南嶽（Nanyue，山名）廬山（Lushan，山名）的各位大知識，必定會熏及圓通（Yuantong，意為圓滿通達）。那時你們聞到香，就知道憨山老人（Hanshan，人名，即本文作者）降生出胎的時節了。你們努力吧，千萬不要遲疑。珍重，珍重。
與宗玄禪人（Zongxuan，人名）
您靈根深厚，宿世就已種下，沒有失去正因。閉關修行，屏絕外緣。
【English Translation】 English version: This is the time for you old practitioners to enter the hall and the room. Moreover, the halls are majestic, and the bells and drums resonate in harmony, having been safe and sound all along. It is a pity that the sages are far away, and this great path of Dharma is unheard of. You people, fallen into worldly customs, only know how to eat and breathe, not knowing the upward affairs of the Buddhas and Patriarchs of the past, your dark karma is even deeper, and the light of your minds is buried, causing the dragons and heavens to be angered, and the god of fire to be enraged, turning everything into ashes in an instant, turning the exquisite temples into wilderness. Although this is due to the five elements, it is actually burned by the fire of your karma, turning the pure land into a burning house. Can you understand this principle? Fortunately, the Buddhas have spiritual power, first obtaining Dharani (Dharani, meaning to hold and remember everything), as your reliance and refuge. With no discrimination in your hearts, strive for unity of purpose, so that you each abandon greed and ignorance, and together become one life. In the past, when the Dharma was flourishing, it was only to make millions of people like one person. Now that it is already like this, why worry that the Sangha cannot be revived, and the path of the Patriarchs cannot be revitalized? If from now on, your hearts do not retreat, your thoughts are focused, and you move forward until death without wavering, you can transform the defiled land into a pure land, and turn the burning house into a lotus pond. Moreover, a tile, a rafter, all come from the power of the ten directions of believers, so what difficulty is there? What is to be feared is that the hearts are not aligned, and the vows are not firm! Elder Zongchi (Zongchi, name) came to Caoxi (Caoxi, place name, where the Sixth Patriarch of Zen, Huineng, propagated the Dharma), and detailed the earnest intentions of the masses, wanting the old man to temporarily be your guide. Although this is what the Buddhist community should do, and it is also our duty, but the old man's past karma has not been eliminated, and the roots of sin have not been eradicated, how dare I act recklessly and become a laughing stock of the Buddhist community again. If I am secretly assisted by the Buddhas and the grace of the sages is vast, so that the old man's head shines brightly at this time, the first petal of incense is used to wish my Emperor a long life. The second petal of incense is used to repay the deep grace of the Buddhas. The third petal of incense should be offered to the great teachers of Nanyue (Nanyue, mountain name) and Lushan (Lushan, mountain name), and it will surely permeate Yuantong (Yuantong, meaning perfect understanding). At that time, when you smell the incense, you will know the time when the old man Hanshan (Hanshan, name, the author of this text) was born. Strive hard, do not hesitate. Treasure, treasure.
To Zen Master Zongxuan (Zongxuan, name)
Your spiritual roots are deep, planted in past lives, and you have not lost the right cause. You are in solitary retreat, cutting off external connections.
緣。正是吾輩真實行履。但不審曾蒙善知識開示。得正修心法門否。關中定非悠悠歲月者比也。書中具云。因看老人金剛決疑。夜夢通身骨肉。俱被換卻。但求換心不可得。此是公夙習般若。靈機渙發。因公靜中。妄念潛消。不覺夢中。現此境界耳。雖是夢幻。正是用心得力處。若以此夢。時時參究。向心不可得處。著力看覷。覷來覷去。久久自有真光獨露時也。豈不見二祖侍達磨。乞師安心。磨云。將心來與汝安。祖云。覓心了不可得。磨云。與汝安心竟。祖于言下大悟。遂受西來衣缽。公求老人換心。正好與此公案同參。即今老人。問公將心來與汝換。公又作么生。把作夢中語會耶。不作夢中語會耶。豈不見。佛言生死涅槃。皆如昨夢。政恐公將夢中事。作實法會耳。金剛以六喻。為入般若之玄門。且夢為六喻之首。公能以此夢事。例觀諸法。則法法如夢。畢竟不可得。不可得處。為般若歸極。公若未了。但將二祖問達磨公案。時時參究。自有忽然夢破時節也。
與云棲寺大眾
老朽仰暮大師。三十餘年。向以業牽。未及一造丈室。自恨生平闕緣。昨持瓣香。贍禮龕前。儼在常寂光中。與諸法侶周旋謦欬。想大師必發一熙怡微笑也。老朽自還匡山。緬念大師存日。說法不減靈山。其調眾條章。因事制
【現代漢語翻譯】 現代漢語譯本： 緣分啊，這正是我們真實修行的地方。只是不知道您是否曾經得到善知識（指有德行的師父）的開示，獲得正確的修心法門呢？關中的修行人，一定不是那些虛度光陰的人可以相比的。信中詳細地說，因為閱讀老人（指金剛經的作者）的《金剛決疑》，夜裡夢見全身骨肉都被換掉了，但想要換心卻怎麼也換不到。這是您過去學習般若（智慧）的緣故，靈機勃發。因為您在安靜的時候，妄念逐漸消失，不知不覺在夢中顯現出這種境界。雖然是夢幻，但這正是用心得力的地方。如果用這個夢，時時參究，向著『心不可得』的地方，著力去看，看來看去，久而久之自然會有真光獨自顯露的時候。難道沒聽說過二祖慧可侍奉達磨祖師，請求祖師為他安心嗎？達磨說：『把心拿來，我為你安。』慧可說：『我尋找心，卻了不可得。』達磨說：『我已經為你安心了。』慧可當即大悟，於是接受了西來的衣缽。您求老人換心，正好可以和這個公案一同參究。現在老人問您，把心拿來我為你換，您又怎麼理解呢？是當作夢中的話來理解呢？還是不當作夢中的話來理解呢？難道沒聽說過，佛說生死涅槃，都像昨天的夢一樣。只怕您把夢中的事，當作真實存在的事來理解了。《金剛經》用六種比喻，作為進入般若智慧的玄妙之門，而且夢是六喻之首。您能用這個夢境，來比照觀察諸法，那麼一切法都如夢幻，畢竟是不可得的。不可得之處，就是般若智慧的歸宿。如果您還沒有明白，就用二祖問達磨的公案，時時參究，自然會有忽然夢醒的時候。 與云棲寺大眾： 老朽我仰慕云棲大師三十多年了，一直因為業力牽絆，沒有機會去拜訪他的住所。自己遺憾平生缺少緣分。昨天拿著一瓣香，瞻仰禮拜大師的靈龕，彷彿大師就在常寂光中，和各位法侶周旋談笑。想必大師一定會發出喜悅的微笑吧。老朽我自從回到匡山，緬懷大師在世的時候，說法不亞於靈山法會。他制定的調眾條章，根據具體情況而制定。
【English Translation】 English version: This very 'cause' is precisely where we truly practice. But I wonder if you have ever received guidance from a virtuous teacher (善知識, shan zhishi, a knowledgeable and virtuous teacher), obtaining the correct method for cultivating the mind? The practitioners in Guanzhong are certainly not comparable to those who waste their time. The letter details that, after reading the Elder's (referring to the author of the Diamond Sutra) 'Diamond Doubts Resolved,' you dreamt at night that all the bones and flesh of your body were replaced, but you could not obtain a replacement for your heart. This is because of your past study of Prajna (般若, bōrě, wisdom), causing your spiritual mechanism to be activated. Because you were in stillness, your delusive thoughts gradually subsided, and unknowingly this state appeared in your dream. Although it is a dream illusion, it is precisely where you have gained strength in your practice. If you use this dream to constantly investigate, focusing on the place where 'the heart cannot be obtained,' and keep looking, looking, and looking, then after a long time, the true light will naturally shine forth alone. Haven't you heard that the Second Patriarch Huike (二祖慧可) served Bodhidharma (達磨, Dámó), requesting the master to pacify his mind? Bodhidharma said, 'Bring me your mind, and I will pacify it for you.' Huike said, 'I seek my mind, but I cannot obtain it.' Bodhidharma said, 'I have already pacified your mind.' Huike immediately attained great enlightenment and thus received the robe and bowl from the West. Your request to the Elder to replace your heart is perfectly suited to be investigated together with this case. Now the Elder asks you, 'Bring me your heart, and I will replace it for you,' how do you understand it? Do you understand it as words in a dream? Or do you not understand it as words in a dream? Haven't you heard that the Buddha said that birth, death, and Nirvana are all like yesterday's dream? I am only afraid that you will understand the things in the dream as real things. The Diamond Sutra uses six metaphors as the mysterious gate to enter Prajna wisdom, and the dream is the first of the six metaphors. If you can use this dream to compare and observe all dharmas, then all dharmas are like dreams, ultimately unobtainable. The place of unobtainability is the ultimate destination of Prajna wisdom. If you have not yet understood, then use the case of the Second Patriarch asking Bodhidharma, and constantly investigate it, and there will naturally be a time when you suddenly awaken from the dream. To the Sangha of Yunqi Temple (云棲寺): This old man has admired Master Yunqi (云棲大師) for more than thirty years, but has been unable to visit his residence due to karmic entanglements. I regret that I have lacked the opportunity in my life. Yesterday, holding a stick of incense, I paid homage to the Master's stupa, and it seemed that the Master was in the Pure Land of Eternal Tranquility (常寂光, cháng jì guāng), surrounded by his Dharma companions, talking and laughing. I imagine the Master must have given a joyful smile. Since I returned to Mount Kuang (匡山), I have been thinking of the Master's days when his teachings were no less than the Vulture Peak Assembly (靈山法會). The regulations he established for harmonizing the Sangha were made according to specific circumstances.
宜。即乘時律部。精詳曲盡。惟諸大德。受化日深。根已淳熟。況枝葉不存。唯有真實。故叢林安逸。四事充盈。宛然大師踞華座時。不減毫髮。故大眾身心恬怡寂靜。如明鏡止水。何容纖塵妄想念慮哉。誠如世尊言。末法比丘。能奉波羅提木叉。如親我無異。由是而知。山中法侶。從今日去。至盡未來。受用大師白毫光中一分功德。猶不能盡。何所欠少。所欠少者。一片休歇心耳。若人人放下身心。各各單求。大休歇地。則大明國里。無容更覓佛法禪道矣。此中纖塵不立。若生一念無慚愧心。則不惟負恩。而自負多矣。聞惠文法師在山。與古德法師。二友相與。夾輔叢林。調和大眾。如侍大師白槌之日。但願在諦觀法王法。法王法如是一語。覿面不昧。即大師日夜放光動地也。老朽老矣。後會無期。故增忉怛。言不盡意。
與巢松一雨二法師
頃人來。知公閉關誦華嚴經數卷。尚有餘功閱疏鈔此等精神入法性海。舉世讓公一籌矣。念老朽老矣。棲息空山。舉目寥寥。以是於二公伯仲。不能去于寤寐也。自恨生逢盛世。竟未睹其盛。豈特佛前佛後之難。今哲人俱往。獨遺朽物。且幸有伯仲在。況復各天。欲一言笑。而不可得。抑恐終身無再見之日。老朽此際諸念皆灰。獨以伯仲為懷者。所重在法門也。老
【現代漢語翻譯】 現代漢語譯本： 適宜。正當依循律部的時節。精細詳盡。只有各位大德（指有高尚品德的僧人），接受教化日漸深入，根基已經純熟。何況捨棄了枝葉末節，只剩下真實不虛的真理。所以叢林安寧閒適，生活所需充足富裕，宛如大師（指受人尊敬的僧人）坐在華麗的座位上時一樣，沒有絲毫減少。因此大眾身心安寧喜悅，寂靜無染，如同明亮的鏡子和靜止的水面，哪裡容得下細微的塵埃、虛妄的念頭和思慮呢？ 誠如世尊（指釋迦牟尼佛）所說，末法時代的比丘（指佛教出家人），能夠奉行波羅提木叉（梵文 Prātimokṣa 的音譯，意為戒律），就如同親自侍奉我一樣沒有區別。由此可知，山中的法侶（指一起修行的同伴），從今天開始，直到未來，享用大師眉間白毫（指佛像眉間的一根白色毫毛，象徵光明）所放光明中的一分功德，也無法用盡，還缺少什麼呢？所缺少的，是一片休歇的心啊。如果人人放下身心，各自一心尋求大休歇之地，那麼即使在大明國（泛指中國）里，也不需要再去尋找佛法禪道了。 這裡纖塵不染，如果生起一念沒有慚愧的心，那麼不僅辜負了恩情，而且辜負自己太多了。聽說惠文法師在山中，與古德法師，兩位朋友互相協助，輔佐叢林，調和大眾，如同侍奉大師敲擊木槌的日子一樣。只希望他們能牢記『諦觀法王法，法王法如是』這句話，面對真理不迷惑，這就是大師日夜放光動地啊。老朽我已經老了，以後相見無期，所以更加悲傷，言語無法表達我的心意。
與巢松一雨二法師 不久前有人來，得知您閉關誦讀《華嚴經》數卷，還有餘力閱讀疏鈔（指經書的註釋），這種精神深入法性之海，世上的人都要讓您一籌啊。想到我老朽已經老了，棲息在空曠的山中，舉目四望，空空蕩蕩，因此對您二位伯仲（指像兄弟一樣親密的朋友），不能忘懷于睡夢之中啊。 自恨我生逢盛世，竟然沒有親眼見到它的盛況，難道僅僅是佛前佛後的遺憾嗎？如今賢哲之人都已逝去，只留下我這個朽木。幸好還有您二位伯仲在，況且各在一方，想要說笑一句，都不可得。恐怕終身沒有再見之日了。老朽我現在各種念頭都已灰滅，唯獨對您二位伯仲念念不忘，所看重的，是在佛法門中的情誼啊。老
【English Translation】 English version: It is appropriate. It is the time to follow the Vinaya (rules of conduct for monks and nuns). It is meticulous and detailed. Only the great virtuous ones (referring to monks with high moral character) have received profound teachings, and their foundations are already pure and mature. Moreover, the branches and leaves have been discarded, leaving only the true and unadulterated truth. Therefore, the Sangha (monastic community) is peaceful and comfortable, and the necessities of life are abundant, just as when the master (referring to a respected monk) was sitting on the magnificent seat, without any reduction. Thus, the minds and bodies of the assembly are tranquil and joyful, serene and unblemished, like a bright mirror and still water, where can subtle dust, false thoughts, and considerations be accommodated? Indeed, as the World-Honored One (referring to Shakyamuni Buddha) said, a Bhikṣu (Buddhist monk) in the Dharma-ending Age who can uphold the Prātimokṣa (Sanskrit term for monastic rules) is no different from personally serving me. From this, it can be known that the Dharma companions (referring to fellow practitioners) in the mountains, from today onwards, until the future, will enjoy a portion of the merit from the light emitted from the white hair between the eyebrows (referring to a white curl of hair on the Buddha's forehead, symbolizing light) of the master, and it will still be inexhaustible. What is lacking? What is lacking is a mind of complete cessation. If everyone puts down their body and mind, and single-mindedly seeks the place of great cessation, then even in the Great Ming Kingdom (a general term for China), there is no need to seek the Buddha-dharma and the path of Chan (Zen). Here, not a speck of dust can stand. If a thought of shamelessness arises, then not only is one ungrateful, but one is also letting oneself down too much. I heard that Dharma Master Huiwen is in the mountains, assisting the Sangha with Dharma Master Gude, two friends supporting the Sangha, harmonizing the assembly, just like the days of serving the master striking the gavel. I only hope that they will remember the phrase 'Contemplate the Dharma King's Dharma, the Dharma King's Dharma is thus,' and not be confused when facing the truth. This is the master emitting light and shaking the earth day and night. I, the old and decaying one, am old, and there is no hope of meeting again in the future, so I am even more saddened, and words cannot express my feelings.
To Dharma Masters Chaosong, Yiyu, and Er Not long ago, someone came and told me that you are in retreat, reciting several volumes of the Avataṃsaka Sūtra (Flower Garland Sutra), and still have the energy to read the commentaries (referring to annotations of scriptures). This kind of spirit delves into the ocean of Dharma-nature, and people in the world must concede to you. Thinking that I, the old and decaying one, am old, residing in the empty mountains, and looking around, it is desolate, so I cannot forget you two brothers (referring to close friends like brothers) in my dreams. I regret that I was born in a prosperous age, but I have not seen its prosperity. Is it just the regret of being before or after the Buddha? Now that the wise men have passed away, only I, this decaying object, am left. Fortunately, there are you two brothers, and moreover, we are in different places, and it is impossible to say a word or laugh. I am afraid that there will be no day to see you again in my life. All my thoughts are extinguished at this moment, and only you two brothers are in my heart. What I value is the friendship in the Dharma gate. Old
朽山中雨雪連月。擁衲石床。纂華嚴經要。至十地品。夢中偶有一偈。最可為公道。或佛神力。故假老朽。以發伯仲悲願也。別錄寄覽。用發一笑。只作夢語看耳。頃檢楞嚴通議前卷中。破執文中。似初機難於埋會。儻于中果有不通處。愿公為我通之。以法忘情。正不當有人我見耳。匡山景物。最是愜心。第助緣為難。頃於七賢峰下。如蓮華中。結一草廬。可稱極奇絕處。思二公相對一談。亦萬古快事也。有懷不禁。燈下草草。
與黃檗無念禪師
心光洞照。為日久矣。不慧忝在法門。道不勝習。泛泛一生。無所建立。至於曹溪為六祖道場。又以障重。不能卒業。往承師重念祖道。托梅公為護法。比時不慧已之南嶽。機緣不偶。有負慈念。今來曹溪。但了人情。非敢妄意有為。況年已衰。時已過。縱有夙願。亦待來生耳。昨過廬陵諸君子。皆以青原未了公案。切切痛心。頃聞梅公轉虔臺。舉皆相慶。意將仰借文殊遙伸右手。一摩其頂。令其速證此莊嚴佛土大解脫門。然曹溪青原嫡骨父子。惟師以未盡曹溪之愿。施之於青原。師以荷擔此道為心。安住平等法界。必不吝一彈指也。何如。
答博山無異禪師
老朽自愧。道不勝習。無補法門。向為業力遷訛于海外者。二十年所。遠托異國。若無聞
【現代漢語翻譯】 現代漢語譯本： 朽山中雨雪連綿數月，我擁著粗布僧衣坐在石床上，整理《華嚴經》的要義。當整理到《十地品》時，夢中偶然得到一偈語，最能體現公道。或許是佛的神力，才借老朽之口，以啓發各位同道的悲心宏願。特地抄錄下來寄給您看看，博您一笑，只當是夢話罷了。最近翻閱《楞嚴通議》前卷中破除執著的文章，似乎初學者難以理解。如果其中確實有不通順的地方，希望您能為我解釋清楚。以佛法忘卻情感，正是不應該有人我之見啊。匡山的景色，最是令人心曠神怡，只是助緣難得。最近我在七賢峰下，像蓮花中一樣，結了一間草廬，可稱得上是極其奇絕的地方。想來二位如果能相對一談，也是萬古快事啊。心中有所懷念，于燈下匆匆寫就。
——與黃檗無念禪師
內心光明洞徹，已經很久了。我不才，身在佛門，道業卻難以精進，泛泛度過一生，沒有什麼建樹。至於曹溪（指曹溪南華寺，是六祖慧能弘揚佛法的道場），又因為業障深重，不能完成心願。過去承蒙您重視祖師之道，託付梅公（具體指誰不詳）作為護法，那時我已經去了南嶽，機緣不巧，辜負了您的慈悲關懷。如今來到曹溪，只是爲了了卻人情，不敢妄想有所作為。況且年事已高，時機已過，縱然有往昔的願望，也只能等待來生了。昨天經過廬陵，各位君子都為青原（指青原行思，是六祖慧能的弟子）未了的公案，感到非常痛心。近來聽說梅公轉到虔臺，大家都互相慶賀，意思是將要仰仗文殊菩薩遙伸右手，摩他的頭頂，讓他迅速證得這莊嚴佛土的大解脫門。然而曹溪和青原是嫡傳的父子，只有您能將未盡的曹溪之愿，施加於青原。您以荷擔此道為心，安住在平等法界，必定不會吝惜一次彈指之力吧？您覺得如何？
——答博山無異禪師
老朽我深感慚愧，道業難以精進，對佛門沒有什麼補益。過去因為業力的牽引，流落到海外，已經有二十年了。遠離故土，寄身於異國，如果不是聽到...
【English Translation】 English version: For months, rain and snow have persisted in this dilapidated mountain. I huddle in my coarse robe on a stone bed, compiling the essentials of the Avatamsaka Sutra (Huayan Jing). When I reached the Ten Grounds chapter (Shi Di Pin), I happened to receive a verse in a dream, which best embodies impartiality. Perhaps it is the power of the Buddha, using this old and decaying body to inspire the compassionate vows of you fellow practitioners. I have specially transcribed it for your perusal, hoping to bring a smile to your face; just regard it as the ramblings of a dream. Recently, while reviewing the articles on breaking attachments in the first volume of the Comprehensive Discussion on the Surangama Sutra (Lengyan Tongyi), it seems difficult for beginners to fully understand. If there are indeed unclear points within it, I hope you can clarify them for me. To forget emotions with the Dharma is precisely to be free from the perception of self and others. The scenery of Mount Kuang (Kuang Shan) is most delightful, but supportive conditions are hard to come by. Recently, I built a thatched hut at the foot of Seven Sages Peak (Qi Xian Feng), like being in the heart of a lotus flower, a place that can be called extremely unique and secluded. I imagine that if the two of you could converse face to face, it would be a joyous event for all time. With these thoughts in mind, I hastily wrote this under the lamp.
—To Chan Master Wunian of Huangbo (Huangbo Wunian Chanshi)
Your inner light has been illuminating for a long time. I, unworthy as I am, dwell within the Buddhist community, but my practice fails to advance, drifting through life without establishing anything. As for Caoxi (Cao Xi, referring to Nanhua Temple, the place where the Sixth Patriarch Huineng propagated the Dharma), due to the heaviness of my karmic obstacles, I cannot fulfill my aspirations. In the past, I received your emphasis on the ancestral way, entrusting Master Mei (Mei Gong, specific person unknown) as a protector, but at that time I had already gone to Mount Nanyue (Nan Yue), and the opportunity was missed, failing to live up to your compassionate concern. Now I come to Caoxi, merely to settle personal matters, not daring to presume to accomplish anything. Moreover, I am old and the time has passed; even if I have past vows, I can only wait for the next life. Yesterday, passing through Luling (Lu Ling), all the gentlemen were deeply saddened by the unfinished case of Qingyuan (Qingyuan Xingsi, a disciple of the Sixth Patriarch Huineng). Recently, I heard that Master Mei has transferred to Qiantai (Qian Tai), and everyone is congratulating each other, meaning that they will rely on Manjusri Bodhisattva (Wenshu Pusa) to remotely extend his right hand and touch his head, so that he can quickly realize the great liberation gate of this adorned Buddha land. However, Caoxi and Qingyuan are direct descendants, father and son; only you can apply the unfulfilled vows of Caoxi to Qingyuan. You take upholding this path as your heart, dwelling in the equal Dharma realm, surely you will not begrudge a snap of your fingers, right? What do you think?
—Reply to Chan Master Wuyi of Boshan (Boshan Wuyi Chanshi)
I, this old and decaying one, deeply ashamed, find my practice difficult to advance, offering no benefit to the Buddhist community. In the past, due to the force of karma, I was exiled overseas for twenty years. Far from my homeland, residing in a foreign country, if it were not for hearing...
見。即令師大建法幢。竟未一通訊息。丙辰夏。避暑匡山。因頑石。乃能悉其道妙一班。且恨未及見也。頃聞令師入滅。傷嗟乎。法門薄怙。哀悼久之。比知座下開法于博山。喜不自勝。辱書幣遠及。以令師塔銘見委。喜懼交心。義且不敢固讓。因念我 明二百年來。禪道寥寥。傳燈闕典。何幸得令師蹶起一代之衰。所繫匪細。茍不能開正眼綱宗。則使後學無以接響。此再四鄭重。而不敢輕舉者也。然老朽自信。不謂非令師之知己。故深入其三昧。而略其粗跡。況為文之體。亦不能冗載。銘中但舉其正令。其餘實行。別作一錄可也。深愧不文。聊足以寫萬一。其中無一字敢茍且。恐將來為傳燈所採。自有具眼者。幸諭諸弟子。不可妄意增換。不唯傷文體。且減令師之光明。是可懼也。幸心諒之。在老朽為法門義當讚揚。辱來儀斖疊。增愧多矣。敬為莊嚴三寶以重法乳之誠不盡。
又。
咫尺相望。如在眉睫。音聲相及。不隔一毫。乃辱惠問勤勤。復承慧炬遠照。破我闇冥。相對灰心。益我三昧。法愛之厚。無逾此者。念茲末法。宗門寥落。正賴維持。所悲後輩澆薄。真實者少。多恣黠慧。偷心更甚。非大冶紅爐。不能镕此陋習。更願不倦津樑。益加鉗錘。是所至望。所云若而人者。以老朽為法門故。曾有
【現代漢語翻譯】 現代漢語譯本：
自從（令師）離去，我就想去拜見，以便向（令師）學習大法。可惜一直沒有機會。丙辰年夏天，我在匡山避暑，因為頑石（可能指某種機緣或地點），才得以瞭解（令師）道法精妙的一點皮毛，並且遺憾未能親眼見到（令師）。不久前聽說（令師）圓寂，我感到非常悲傷。佛門失去了依靠，我哀悼了很久。後來得知您在博山弘揚佛法，我欣喜萬分。您還送來書信和禮物，並委託我撰寫（令師）的塔銘，我既高興又惶恐。道義上我不敢推辭。想到我明朝兩百年來，禪道衰微，傳燈的典範缺失。何其有幸，（令師）能夠奮起，挽救一代的頹勢，這關係重大。如果不能開啟正眼的綱宗，那麼後來的學人就無法接續。這是我再三鄭重考慮，而不敢輕易動筆的原因。然而，老朽我自信，我不是（令師）的知己。所以我深入（令師）的三昧境界，而省略（令師）粗淺的行跡。況且為文的體例，也不能冗長地記載。塔銘中只舉出（令師）的正令，其餘的真實修行，可以另外作一篇記錄。我深感慚愧，文筆不好，只能勉強寫出萬分之一。其中沒有一個字敢於茍且，恐怕將來會被傳燈錄所採用，自有明眼人鑑別。希望您告知諸位弟子，不可隨意增刪改動。這不僅會損害文章的體裁，而且會減損（令師）的光明，這是令人擔憂的。希望您能諒解。老朽我爲了佛門，義不容辭地應當讚揚（令師）。您送來禮物，更加讓我感到慚愧。謹以莊嚴三寶來表達我對佛法乳哺之恩的誠意，無法完全表達。
又。
近在咫尺，彷彿就在眼前。聲音相通，沒有絲毫阻隔。您還惠賜問候，又承蒙慧炬遠照，破除我的愚昧，相對之間，讓我心如止水，增進我的三昧。您對佛法的愛護之深厚，沒有超過這的了。想到現在是末法時期，宗門衰落，正要依靠您來維持。所悲傷的是後輩輕浮淺薄，真正修行的人很少，大多放縱狡猾的智慧，偷盜之心更加嚴重。沒有大冶的紅爐，無法熔化這種陋習。更希望您不倦地作為津樑，更加加以鉗錘，這是我最希望的。您所說的像我這樣的人，因為我爲了佛門，曾經有...
【English Translation】 English version:
Since (the Master) left, I have wanted to visit and learn the Great Dharma from (the Master). Unfortunately, I never had the opportunity. In the summer of the year Bingchen, I was escaping the heat in Mount Kuang, and because of a stubborn stone (possibly referring to a certain opportunity or place), I was able to understand a little bit of the wonderful essence of (the Master's) Dharma, and I regretted not being able to see (the Master) in person. Not long ago, I heard that (the Master) had passed away, and I felt very sad. The Buddhist community has lost its reliance, and I mourned for a long time. Later, I learned that you were propagating the Dharma at Boshan, and I was overjoyed. You also sent letters and gifts, and entrusted me with writing the inscription for (the Master's) stupa, which made me both happy and apprehensive. In terms of righteousness, I dare not refuse. Thinking that for the past two hundred years of my Ming Dynasty, the Zen path has been declining, and the model of transmitting the lamp is missing. How fortunate it is that (the Master) was able to rise up and save the decline of a generation, which is of great importance. If the fundamental principle of the True Dharma Eye cannot be opened, then later learners will have no way to continue. This is why I have repeatedly and solemnly considered it, and dare not act rashly. However, I, an old man, am confident that I am not a confidant of (the Master). Therefore, I delve into (the Master's) Samadhi realm, and omit (the Master's) superficial traces. Moreover, the style of writing cannot be lengthy. The inscription only mentions (the Master's) correct precepts, and the rest of the true practice can be recorded in another record. I am deeply ashamed that my writing is not good, and I can only barely write one ten-thousandth of it. There is not a single word in it that I dare to be perfunctory, for fear that it will be adopted by the Transmission of the Lamp record in the future, and there will be discerning people to identify it. I hope you will inform the disciples that they must not arbitrarily add, delete, or modify it. This will not only damage the style of the article, but also diminish (the Master's) light, which is worrying. I hope you can understand. I, an old man, for the sake of Buddhism, have an unshirkable duty to praise (the Master). Your sending of gifts makes me even more ashamed. I respectfully use the adornment of the Three Jewels to express my sincerity for the grace of the Dharma's nurturing, which cannot be fully expressed.
Also,
We are so close, as if we are right in front of each other. Our voices are connected, without the slightest obstruction. You have also bestowed greetings, and I have received the distant illumination of the torch of wisdom, dispelling my ignorance. In our interaction, my heart is like still water, enhancing my Samadhi. The depth of your love for the Dharma is unsurpassed. Thinking that now is the Dharma-Ending Age, and the schools are declining, we must rely on you to maintain them. What is sad is that the younger generation is frivolous and shallow, and there are few who truly practice. Most indulge in cunning wisdom, and the heart of stealing is even more serious. Without the red furnace of the great forge, it is impossible to melt this bad habit. I hope even more that you will tirelessly act as a ferry, and add more hammering, which is what I most hope for. What you said about people like me, because I am for the sake of Buddhism, I once had...
口業。無怪爾爾。普賢以虛空舌。稱讚諸佛。固其本行。豈在報乎。公當默然。再不必以此置唇吻也。
與雲門湛然禪師
西來一脈。至我 明百餘年。一絲垂絕久。未見有力振者。何幸得公蹶起東南。建大法幢。獨揚單傳之道。以開群蒙。使法門後進。頓舍陋習而歸之。如水赴壑。誠一代之偉事也。老朽昨游吳越。幸睹光儀。慶法道之盛。贊莫能已。老朽愧辱法門。一毫無補。且今老矣。比匿跡匡山。以送餘日。閉關絕緣。一息待盡而已。廬山故稱西江名勝。不惟蓮社肇基。即歸宗自晉開山。有唐赤眼禪師。大闡宗風。下至佛印真凈諸大老。三十七人。皆傳燈盛烈。墮荒榛者。百餘年矣。近以達師發起因緣。重興以來。二十餘年。猶然故物。老朽但有慨嘆而已。護法汪公。邢居士。擬奉迎座下。以光揚道場。老朽聞之。歡喜讚歎。惟公正當盛化之時。名山勝地。地靈人傑。因緣不偶。想必欣然。命錫大千掌果。定不以山川遠近為懷也。
答四一授公
投老匡山。掩關養疴。僅存一息。遠遣手書。以經論二疏見示。辱委為序。衰病連年。眼目昏花。頭重眩暈。不敢展卷久視。日唯昏睡。是以未能盡閱始終。不得妙指。安敢妄擬。以此不及奉命。儻天假之年。衰病少愈。尚當讚歎有分。
【現代漢語翻譯】 現代漢語譯本： 口業（口頭造作的惡業）。怪不得會這樣。普賢菩薩用他那遍滿虛空的舌頭，稱讚所有的佛，這本來就是他的修行。難道是爲了求回報嗎？您應當保持沉默，不要再用這些話來爭辯了。 與雲門湛然禪師 西來（指禪宗從印度傳入中國）的法脈，到我明朝已經一百多年了。像一絲線一樣快要斷絕很久了，沒有見到有力量的人來振興它。多麼幸運，您能在東南地區奮起，建立大法幢（比喻弘揚佛法），獨自宣揚單傳（心法）的道理，來開啟大眾的矇昧。使佛門後來的學人，立刻捨棄淺陋的習氣而歸向正道，就像水流向山谷一樣。這真是一代偉大的事業啊。老朽我昨天遊歷吳越，有幸見到您的光輝儀容，慶賀佛法的興盛，讚歎不已。老朽我慚愧，對佛門沒有什麼補益，而且現在老了，打算隱居在匡山（廬山），來度過餘生。閉關謝絕一切外緣，只等一口氣結束而已。廬山向來被稱為西江的名勝，不只是因為慧遠法師的蓮社在這裡開創，就是歸宗寺自從晉朝開山以來，有唐朝的赤眼禪師，大力闡揚宗風。下至佛印、真凈等各位大德，三十七人，都是傳燈的盛況。荒廢衰敗已經一百多年了。最近因為達師發起因緣，重新興建以來，二十多年了，仍然是原來的樣子。老朽我只有感慨而已。護法汪公、邢居士，打算奉迎您來這裡，以光大弘揚道場。老朽我聽了，歡喜讚歎。正當您弘揚佛法的時候，名山勝地，地靈人傑，因緣不期而遇，想必您會欣然前往。命您執掌大千世界的果實，一定不會因為山川的遙遠而有所顧慮。 答四一授公 我年老隱居在匡山，關閉房門休養疾病，僅存一口氣。您從遠方寄來書信，把經論的兩種疏（註解）給我看，還委屈我為之作序。我年老多病，眼睛昏花，頭重眩暈，不敢打開書卷長時間觀看，每天只是昏睡。因此沒能全部閱讀，不能領會其中的精妙之處，怎麼敢妄加評論呢？因此沒能奉命。如果上天能讓我多活幾年，衰老疾病稍微好轉，還當有讚歎的份。
【English Translation】 English version: Mouth karma (evil deeds created by speech). No wonder it's like this. Samantabhadra Bodhisattva uses his tongue that fills the void to praise all the Buddhas, which is originally his practice. Is it for seeking rewards? You should remain silent and not argue with these words anymore. To Chan Master Zhanran of Yunmen The lineage from the West (referring to Zen Buddhism's transmission from India to China) has been over a hundred years since it came to my Ming Dynasty. It's been a long time since it was about to be cut off like a thread, and I haven't seen anyone powerful enough to revitalize it. How fortunate that you can rise up in the Southeast region, establish the great Dharma banner (a metaphor for promoting Buddhism), and independently promote the doctrine of single transmission (mind-to-mind transmission) to enlighten the masses. It makes the later learners of Buddhism immediately abandon their shallow habits and return to the right path, just like water flowing to the valley. This is truly a great undertaking of a generation. I, an old man, traveled to Wu and Yue yesterday, and had the honor to see your glorious appearance, celebrating the prosperity of Buddhism and praising it endlessly. I, an old man, am ashamed that I have no benefit to Buddhism, and now I am old, I plan to live in Kuangshan (Mount Lu) to spend the rest of my life. Closing the door and cutting off all external connections, just waiting for the last breath to end. Mount Lu has always been known as a famous scenic spot in Xijiang, not only because Master Huiyuan's Lotus Society was founded here, but also since the opening of Guizong Temple in the Jin Dynasty, there was Chan Master Chiyan of the Tang Dynasty, who greatly expounded the sect's style. Down to Buddhapriya, Zhenjing and other great virtues, thirty-seven people, were all grand events of transmitting the lamp. It has been desolate and decayed for more than a hundred years. Recently, since Master Da initiated the cause, it has been rebuilt for more than twenty years, and it is still the same as before. I, an old man, can only sigh. Dharma protectors Wang Gong and Xing Layman plan to welcome you here to glorify and promote the monastery. I heard it and rejoiced and praised it. When you are promoting Buddhism, the famous mountains and scenic spots, the land is spiritual and the people are outstanding, and the causes and conditions meet unexpectedly, you will surely go happily. Ordering you to take charge of the fruits of the great thousand world, you will certainly not worry about the distance of the mountains and rivers. Reply to Gong of Siyi I am old and live in seclusion in Kuangshan, closing the door to recuperate from illness, with only one breath left. You sent a letter from afar, showing me the two commentaries (annotations) of the scriptures and treatises, and also wronged me to write a preface for it. I am old and sick for many years, my eyes are dim, my head is heavy and dizzy, I dare not open the book and watch it for a long time, I just sleep drowsily every day. Therefore, I could not read it all, and could not understand the subtleties, how dare I comment rashly? Therefore, I could not obey the order. If God can let me live a few more years, and the aging and illness will be slightly better, I should still have a share of praise.
與關主修六逸公
昨來一場惑亂。想已平貼。此事不是挾帶做得的。要須斬斷命根處下手。一直做將去。更不當佗如何。我又如何。才有絲毫存在胸中。便被佗掉弄矣。今日此段因緣。乃百千劫求不得的。若是早有今日之緣。則不流浪到今日矣。今日幸有此大因緣。豈可輕易放過。百年光陰頃刻耳。偷此三年工夫。眨眼便過。咬定牙關。轉頭便是。得做且做。待三年後。憑佗如何。縱不悟道。也了此學道初心。乃是出生死第一步。又豈可出門便打退鼓也。從此著實放下。更莫管佗如何。就是刀槍劍戟中。也須放身命。況平地白日見鬼作顛倒想耶。切莫狐疑。直須斬斷。快著精彩。不可被佗纏繞也。
又。
久雨苦人。不能遣訊。此心未常一念放下也。知公安居寂靜。身心泰然。妄念久自銷落矣。但當妄念銷落之中。自一輕安快活。不可以輕安為受用也。若以此為得。則從此墮于任病。只圖幽幽綿綿。以無事為妙。殊不知此病最毒。久久抱守。則毫無增進。潛長無明。流注業識。命根不斷。終是以唾擦死水銀。絕無用處。當此妄念銷落時。正好著力提持話頭。切切參究。重下疑情。若疑情得力。靠定話頭。晝夜審究。愈究愈深。終有冷灰爆豆之時。若認定無事。不起疑情。終非真實工夫也。高峰語
【現代漢語翻譯】 現代漢語譯本：
與關主修六逸公
昨天發生了一場迷惑擾亂。想必已經平息了。這件事不是靠夾帶就能做成的。要必須從斬斷命根的地方下手。一直做下去。更不要管它如何。我又如何。只要有絲毫存在心中。就會被它擺弄了。今天這段因緣，乃是百千劫都求不到的。如果早有今天的緣分，就不會流浪到今天了。今天幸好有此大因緣，豈可輕易放過。百年光陰轉眼即逝。偷這三年功夫，眨眼便過。咬緊牙關，轉頭便是。能做就做。待三年後，任它如何。縱然不悟道，也了卻了學道的初心，乃是出生死的第一步。又怎麼可以出門就打退堂鼓呢。從此切實放下。更不要管它如何。即使在刀槍劍戟中，也須放下身命。何況在平地白日見鬼而產生顛倒的想法呢。千萬不要狐疑。必須斬斷。快速振作精神。不可被它纏繞啊。
又。
久雨使人苦悶。不能送信。此心未曾一念放下啊。知道您安居寂靜。身心泰然。妄念很久自然消落了。但當妄念消落之中，自然有一輕安快活，不可以輕安作為享受啊。如果以此為得，就會從此墮入任病，只圖幽幽綿綿，以無事為妙。殊不知此病最毒。長久抱守，則毫無增進。暗中增長無明，流注業識。命根不斷，終究是以唾沫擦拭死水銀，絕無用處。當此妄念消落時，正好著力提持話頭（hua tou, a critical phrase for contemplation）。切切參究。重新產生疑情。如果疑情得力，靠定話頭。晝夜審究。愈究愈深。終有冷灰爆豆之時。若認定無事，不起疑情。終非真實功夫啊。高峰（Gao Feng, a Buddhist monk）語 （與關主修六逸公）
昨天發生了一場迷惑擾亂的事情，想必已經平息了。這件事不是靠僥倖或耍手段就能做成的，必須要從斬斷命根的地方下手，一直努力下去。不要去管它怎麼樣，我怎麼樣，只要心中有絲毫的執著，就會被它所擺弄。今天能有這樣的因緣，是百千劫都難以求得的。如果早有今天的緣分，就不會流浪到今天了。今天有幸遇到這樣的大好因緣，怎麼可以輕易放過呢？百年光陰轉眼即逝，偷得這三年功夫，眨眼就過去了。咬緊牙關，一轉念就過去了。能做就趕緊做，等到三年之後，任它怎麼樣。即使不能悟道，也了卻了學道的初心，這是出生死的第一步。又怎麼可以剛出門就打退堂鼓呢？從此要切實放下，不要管它怎麼樣。即使在刀槍劍戟的威脅下，也要放下身命，何況是在平靜的日子裡，因為見到鬼而產生顛倒的想法呢？千萬不要猶豫，必須果斷斬斷，快速提起精神，不可被它纏繞啊。
又。
連日下雨，令人苦悶，無法送信。我的心沒有一刻放下過啊。知道您安居寂靜，身心泰然，妄念很久自然消退了。但是當妄念消退的時候，自然會有一種輕安快樂的感覺，不可以把這種輕安作為享受啊。如果把這種輕安當作是得到了，就會從此陷入放任自流的毛病，只求幽靜綿長，以無事為好。殊不知這種毛病最有害。長久抱守，則毫無進步，暗中增長無明，流注業識，命根不斷，最終就像用唾沫擦拭死水銀一樣，毫無用處。當妄念消退的時候，正好應該著力提持話頭（hua tou, a critical phrase for contemplation），懇切地參究，重新生起疑情。如果疑情得力，緊靠話頭，晝夜審察研究，越研究越深入，終有冷灰爆豆的時候。如果認定無事，不起疑情，終究不是真實的功夫啊。高峰（Gao Feng, a Buddhist monk）說
【English Translation】 English version:
To Guan Zhuxiu Liuyi Gong (Guan Zhuxiu, a person's name; Liuyi Gong, a respectful title)
Yesterday there was a disturbing confusion. I imagine it has subsided. This matter cannot be accomplished by opportunistic means. You must start by severing the root of life. Keep doing it continuously. Don't concern yourself with how 'it' is or how 'I' am. If there is even a trace of it in your mind, you will be manipulated by it. Today's karmic connection is something that cannot be found even in hundreds of thousands of kalpas (kalpas, an immense period of time). If we had this connection earlier, we wouldn't have wandered until today. Now that we are fortunate to have this great connection, how can we easily let it go? A hundred years pass in an instant. Stealing these three years of effort will pass in the blink of an eye. Clench your teeth, and it will pass in a moment. Do what you can while you can. After three years, let it be what it may. Even if you don't attain enlightenment, you will have fulfilled your initial aspiration to learn the Way, which is the first step out of birth and death. How can you retreat as soon as you step out the door? From now on, truly let go. Don't concern yourself with how it is. Even in the midst of swords and spears, you must let go of your life. How much more so when you are having deluded thoughts from seeing ghosts in broad daylight on level ground? Do not be doubtful. You must sever it decisively. Quickly gather your energy. Do not be entangled by it.
Also,
The prolonged rain makes people miserable. I cannot send a message. My mind has not let go for a single moment. I know that you are living in quiet solitude, your body and mind are at peace, and your wandering thoughts have naturally subsided for a long time. But when wandering thoughts subside, there is naturally a light and comfortable feeling. You must not take this lightness and comfort as enjoyment. If you take this as attainment, you will fall into the sickness of indulgence, only seeking a faint and continuous state, considering nothingness to be wonderful. Little do you know that this sickness is the most poisonous. If you cling to it for a long time, there will be no progress. Ignorance will secretly grow, and karmic consciousness will flow. The root of life will not be severed. In the end, it will be like wiping dead quicksilver with saliva, completely useless. When wandering thoughts subside, it is the perfect time to focus on holding the hua tou (hua tou, a critical phrase for contemplation). Diligently investigate. Renew your doubt. If your doubt is strong, rely on the hua tou. Examine and investigate day and night. The more you investigate, the deeper you will go. Eventually, there will be a time when cold ashes explode with beans. If you are certain of nothingness and do not raise doubt, it is not true effort. Words of Gao Feng (Gao Feng, a Buddhist monk)
錄。正好為師。且不作玄妙道理會也。勉之勉之。
與漢月藏公
聞公以向上一路。極力為人。此末法中最為難得。但眾生識情深固。茍學人以思惟為參究。以玄妙為悟門。恐不能透祖師關。亦難出妄想窠堀也。公如真實為人。切不可以偈語。引發初機。直使死偷心。泯知見。為第一著。庶不負此段因緣耳。若曰。如來禪。祖師禪。如何如何。皆饾饤耳。聞寒灰同居。誠為益友。幸同以此見勉。
答頑石上人
善知識為人。如師子調兒。雖一欠一伸。必盡全力。老朽向為公者。誠不惜眉毛。所幸入博山之室。將謂脫體俱化矣。適見來書。猶然故吾。悲矣。足見入道之難也。若此爐鞲不化。則將為不祥之金矣。公其勉力哉。所須無足以當法眼。姑置之。幸以本分著力為望。
上山東德王
伏惟賢王殿下。聰明天縱。善果夙培。慈德內融。仁恩外著。深居宮壺。存想山林。此實般若因深。誠福慧兩足者也。切念貧道云外野人。屢荷垂慈。眷顧慇勤。馳情再四。感激甚深。慚愧無地。昨幸親覲威光。仰勞玉體。問道談心。超塵脫俗。此實千載奇逢。三生慶幸。雖瞬息片時。已勝多劫矣。且感信心彌篤。採納不疑。句句投機。心心在道。況以有限生死為懼。無常病苦為懷。此在富貴所不
【現代漢語翻譯】 現代漢語譯本：記錄下來。正好可以作為老師。而且不要作玄妙道理的理解。努力啊，努力啊。
與漢月藏公（Han Yue Zang Gong）
聽說您用向上的一路，極力幫助他人。這在末法時代最為難得。但眾生的識情深固，如果學人以思惟作為參究，以玄妙作為悟門，恐怕不能透徹祖師的關隘，也難以脫離妄想的窠臼。您如果真誠地幫助他人，切不可以用偈語來啓發初學者，直接使他們斷絕偷心，泯滅知見，作為第一要務。這樣才不辜負這段因緣。如果說，如來禪（Ru Lai Chan），祖師禪（Zu Shi Chan），如何如何，都是些瑣碎的東西。聽說寒灰（Han Hui）和您同住，確實是益友。希望共同用這個見解來勉勵。
答頑石上人（Wan Shi Shang Ren）
善知識幫助人，就像獅子調教幼獅一樣，即使一個哈欠一個伸腰，也必定竭盡全力。老朽我向來幫助他人，確實不吝惜眉毛。所幸進入博山（Bo Shan）的禪室，本以為能脫胎換骨，徹底改變。恰好看到來信，仍然是原來的樣子，可悲啊。足見入道的艱難啊。如果這個爐火不化，那麼將成為不祥的金屬了。您要努力啊。所需要的不足以抵得上法眼（Fa Yan），暫且擱置。希望您在本分上著力。
上山東德王（Shan Dong De Wang）
恭敬地認為賢王殿下，聰慧是天生的，善果是前世修來的，慈悲的美德蘊藏在內心，仁愛的恩惠施加於外。深居宮廷，卻心懷山林。這實在是般若（Bo Re，智慧）的因緣深厚，確實是福慧兩足的人啊。我常常想到貧道是云外的野人，多次蒙受您的慈愛，眷顧慇勤，多次表達情意，感激非常深。慚愧無地自容。昨天有幸親眼見到您的威光，仰仗您尊貴的身體，問道談心，超脫塵世。這實在是千載難逢的奇遇，三生有幸。即使是短暫的片刻，也勝過多個劫數。而且感到信心更加堅定，採納而不懷疑，句句投機，心心在道。何況以有限的生死為懼怕，以無常的病苦為懷念，這在富貴中所不
【English Translation】 English version: Record this. It's just right to be a teacher. And don't interpret it as profound and mysterious principles. Strive, strive.
To Han Yue Zang Gong (漢月藏公, Han Yue Zang Gong, a person's name)
I heard that you are doing your best to help others with the upward path. This is most rare in the Dharma-ending Age. However, sentient beings' knowledge and emotions are deeply rooted. If learners use thinking as investigation and profound mystery as the gateway to enlightenment, I am afraid they will not be able to penetrate the ancestral teacher's barrier, nor will they be able to escape the nest of delusion. If you are truly helping others, you must not use verses to inspire beginners. Directly make them cut off the stealing mind and extinguish knowledge and views as the first priority. Only then will you not fail this karmic connection. If you say, 'Ru Lai Chan (如來禪, Tathagata Meditation), Zu Shi Chan (祖師禪, Patriarchal Meditation), how is it, how is it,' these are all trivial things. I heard that Han Hui (寒灰, Han Hui, a person's name) lives with you, which is indeed a beneficial friend. I hope you will encourage each other with this view.
Reply to Wan Shi Shang Ren (頑石上人, Wan Shi Shang Ren, a person's name)
A good teacher helps people like a lion taming its cubs. Even a yawn or a stretch, they must do their best. I, the old and decaying one, have always helped others and have never been stingy with my eyebrows. Fortunately, you entered the chamber of Bo Shan (博山, Bo Shan, a place name), and I thought you would be completely transformed. I just saw your letter, and you are still the same as before, alas. This shows how difficult it is to enter the path. If this furnace is not transformed, then it will become an ominous metal. You must strive hard. What is needed is not enough to match the Dharma Eye (法眼, Dharma Eye), so put it aside for now. I hope you will focus on your own duties.
To Shan Dong De Wang (山東德王, Shan Dong De Wang, a person's name)
I respectfully believe that Your Royal Highness is naturally intelligent, and your good deeds were cultivated in a previous life. Your compassionate virtue is contained within, and your benevolent grace is applied externally. You live deep in the palace, but your heart is in the mountains and forests. This is truly a deep cause of Prajna (般若, wisdom), and you are truly one who is complete in both merit and wisdom. I often think that I, the poor Daoist, am a wild man from beyond the clouds, and I have repeatedly received your kindness, caring and diligence, and expressing your feelings repeatedly. I am very grateful and ashamed. Yesterday, I was fortunate enough to see your majesty in person, and I relied on your noble body to ask about the Dao and talk about the heart, transcending the world. This is truly a rare encounter in a thousand years, and I am fortunate for three lifetimes. Even a brief moment is better than many kalpas. Moreover, I feel that my faith is even more firm, and I accept without doubt, every sentence is in tune, and every heart is on the Dao. Moreover, I fear limited life and death, and I cherish impermanent illness and suffering. This is something that is not in wealth and honor.
留心者。賢王令所刻意。斯實迥出濁世之表。歸依凈土之門。若非多生善根。何能如此。伏承問日用工夫。敬陳如左。
戒殺生可以延年壽。寡淫慾可以卻疾病。息妄想可以明真心。斷煩惱可以出苦趣。唸佛可以生凈土。寬仁可以治國家。懺悔可以滅罪障。慈悲可以養臣民。歌唱盈耳。不如唸佛千聲。嬉遊終朝。不如靜坐一日。此上功德。乃卻病延年。多嗣永祚之妙法也。真心本來清凈。因妄想染污。而苦惱旋生。佛身元是自心。因無明障蔽。而光明不現。即心是佛。自心作佛。唸佛念心。觀心觀佛。一念妄心起。佛做眾生。一念噁心起。佛即造業。一念覺心起。眾生即化佛。一念善心起。地獄即變天堂。所以道三界唯心。萬法唯識。心造天堂。心造地獄。心凈則佛土凈。心穢則佛土穢。除此心外。無片事可得。是故心想穢濁。則夜夢夢顛倒。心想凈。則夢遊勝景。然而生死如夜旦。境界如夢幻。皆從自心之所變現。若人心心念佛。唸唸凈土。則現前觀想成就。過去罪業消除。臨終病苦不纏。一念往生凈土。即得見佛聞法。親近彌陀。與安養極樂世界。諸大菩薩。同遊蓮池海會。將來垂悲願力。轉去十方度生。不被生死拘留。往來得大自在。此修行直捷法門。除此心外。皆是邪魔邪法也。故曰惟有徑路修行。但
【現代漢語翻譯】 現代漢語譯本： 留心者，賢王（指有德行的君王）所特別重視的，這實在是遠遠超出了污濁世俗的表面。歸依凈土（指阿彌陀佛的西方極樂世界）的法門，如果不是多生累劫積累的善根，怎麼能夠做到這樣呢？我恭敬地回答您關於日常修行的提問，陳述如下：
戒殺生可以延長壽命，減少性慾可以避免疾病，停止妄想可以明白真正的真心，斷除煩惱可以脫離痛苦的境地，唸佛可以往生凈土，寬厚仁慈可以治理國家，懺悔可以消除罪業，慈悲可以養育臣民。歌唱盈耳，不如唸佛千聲；嬉戲遊玩一整天，不如修行唸佛一日。以上這些功德，是祛病延年、多子多孫的妙法啊！真心本來是清凈的，因為妄想的染污，才產生苦惱。佛身原本就是自己的心，因為無明的遮蔽，光明才不能顯現。即心是佛，自心作佛，唸佛就是念心，觀心就是觀佛。一個妄念生起，佛就變成了眾生；一個惡念生起，佛就造了業；一個覺悟的念頭生起，眾生就化成了佛；一個善良的念頭生起，地獄就變成了天堂。所以說三界（指欲界、色界、無色界）唯心，萬法唯識。心創造天堂，心創造地獄。心清凈，則佛土清凈；心污穢，則佛土污穢。除了這個心之外，沒有其他任何事情可以得到。因此，心中所想的污穢，那麼夜晚做的夢就會顛倒錯亂；心中所想的清凈，那麼夢中就會遊覽美好的景色。然而生死就像黑夜和白天，境界就像夢幻，都是從自己的心中變現出來的。如果人心心念佛，唸唸想著凈土，那麼現前的觀想就會成就，過去的罪業就會消除，臨終時病痛不會纏身，一念之間往生凈土，就能見到佛，聽聞佛法，親近阿彌陀佛，與安養（指極樂世界）極樂世界的諸大菩薩，一同在蓮池海會中游玩。將來垂憐悲憫，發願力，轉去十方世界度化眾生，不被生死拘留，往來得到大自在。這種修行是直接了當的法門，除了這個心之外，都是邪魔外道。所以說，只有沿著這條道路修行，才能到達目的地。
【English Translation】 English version: Attentive one, what the wise king (referring to a virtuous ruler) particularly values truly surpasses the superficiality of this turbid world. The path of taking refuge in the Pure Land (referring to Amitabha Buddha's Western Paradise) – if not for the accumulation of good roots over many lifetimes, how could one achieve this? I respectfully answer your question about daily practice, presenting it as follows:
Abstaining from killing can prolong life; reducing sexual desire can prevent illness; ceasing妄想 (wangxiang, delusional thoughts) can clarify the true mind; cutting off煩惱 (fan惱, afflictions) can escape suffering;唸佛 (nianfo, reciting the name of the Buddha) can lead to rebirth in the Pure Land;寬仁 (kuanren, generosity and benevolence) can govern a country;懺悔 (chanhui, repentance) can eliminate karmic obstacles;慈悲 (cibei, loving-kindness and compassion) can nurture the people. Singing filling the ears is not as good as reciting the Buddha's name a thousand times; playing and frolicking all day is not as good as practicing唸佛 (nianfo, reciting the name of the Buddha) for one day. These merits above are the wonderful methods for curing illness, prolonging life, and having many descendants! The true mind is originally pure, but because of the defilement of妄想 (wangxiang, delusional thoughts), suffering arises. The Buddha's body is originally one's own mind, but because of the遮蔽 (zhebi, obscuration) of無明 (wuming, ignorance), the light cannot appear. The mind is the Buddha, the self-mind makes the Buddha,唸佛 (nianfo, reciting the name of the Buddha) is念心 (nianxin, reciting the mind),觀心 (guanxin, contemplating the mind) is觀佛 (guanfo, contemplating the Buddha). When a single delusional thought arises, the Buddha becomes a sentient being; when a single evil thought arises, the Buddha creates karma; when a single awakened thought arises, a sentient being transforms into a Buddha; when a single good thought arises, hell transforms into heaven. Therefore, it is said that the三界 (sanjie, Three Realms - desire realm, form realm, formless realm) are only mind, and all dharmas are only consciousness. The mind creates heaven, and the mind creates hell. When the mind is pure, the Buddha land is pure; when the mind is defiled, the Buddha land is defiled. Apart from this mind, there is nothing else to be obtained. Therefore, if the thoughts in the mind are defiled, then the dreams at night will be inverted and chaotic; if the thoughts in the mind are pure, then one will wander in beautiful scenery in dreams. However, birth and death are like night and day, and realms are like dreams, all transformed from one's own mind. If people唸佛 (nianfo, reciting the name of the Buddha) with every thought, and think of the Pure Land with every thought, then the present contemplation will be accomplished, past sins will be eliminated, and at the time of death, sickness will not entangle them. In a single thought, they will be reborn in the Pure Land, and they will be able to see the Buddha, hear the Dharma, be close to Amitabha Buddha, and together with the great Bodhisattvas of安養 (anyang, peaceful nourishment, referring to the Pure Land) and the Western Paradise, wander in the lotus pond assembly. In the future, they will show compassion and make vows to go to the ten directions to liberate sentient beings, not be detained by birth and death, and obtain great freedom in coming and going. This practice is a direct and straightforward Dharma gate; apart from this mind, everything else is demonic and heretical. Therefore, it is said that only by practicing along this path can one reach the destination.
念阿彌陀佛。切不可錯認穢濁五欲之樂。遮障本有清凈真心。失卻本有清凈極樂也。
與蒲州山陰王
憶念往昔。乞食人間。持缽大檀之門。即辱法眼相看。忘形屈勢。使野人區區。自不知其固陋。出入朱戶。側傍玉顏。若游蓬蓽。而狎鷗鷺。自非達人。深證無生。兩忘物我者。不能如此德香薰人。不覺點染心骨。別來十載。端若須臾。縱居冷地徹髓冰霜時。或隱隱妄想潛興。妙音色相。儼然現我心鏡也。自入臺山。深賴妙師硺磨之力。然雖上愧古人。要且不失初心。頗有自信之地。未敢有負知己。自爾雲散清涼。妙師振跡蘆芽。山野潛形東海。亦複數年。日坐海印光中。安居澄平世界。塵境幽然。身心日遠。是于大檀音問。竟歸寂滅矣。適萬固老衲。隨緣海上。入我堀中。詢及大檀所證法門。且云日深如幻三昧諸有並空。寸心無住。山野喜不自勝。嘗聞輕拱璧駟馬。而重坐進此道。至有善入塵勞而作佛事者。未見其人。是今見之大檀。足不負我輩知己者耳。然雖山川幽邈。且心光照明。纖毫不隔。第恐情生故自隔耳。嗟乎。此生已矣。言笑無期。惟愿大檀。安心一境。平視死生。是則把臂寂場。至無盡際。豈直千里同風者比哉。未遂接足。故托此寂音。以扣玄默。冀神珠朗照。不在多言。
又。
【現代漢語翻譯】 現代漢語譯本： 唸誦阿彌陀佛（Amitabha，音譯，意為無量光佛或無量壽佛）。千萬不要錯誤地認為污穢、充滿五欲的快樂是真的，它會遮蔽你本有的清凈真心，讓你失去本有的清凈極樂。
——回覆蒲州山陰王
回憶往昔，我托缽乞食於人間，在大施主（檀越，Dān yuè，施主）的門前，蒙您不嫌棄，以法眼相待。我忘記了自己的身份，委屈自己。使我這個鄉野之人，竟然忘記了自己的粗陋，得以出入高門大戶，在美人的身邊，如同身處自己的茅屋，與海鷗白鷺親近一般。如果不是通達之人，深深證悟無生之理，達到物我兩忘的境界，是不能有如此的德行，像香氣一樣薰染他人，讓人不知不覺地被影響。自從分別以來已經十年，感覺就像一瞬間。即使身處寒冷之地，感受著徹骨的冰霜，有時也會隱隱地有妄想生起，美妙的聲音和容貌，仍然清晰地顯現在我的心鏡中。自從進入五臺山（Mount Wutai），深深依賴妙師的磨礪。雖然我仍然愧對古人，但總算沒有失去初心，頗有自信。我不敢辜負知己的期望。自從那以後，我們就像雲彩一樣在清涼山（清涼山，Qīngliáng shān，即五臺山）分散，妙師在蘆芽山（Lú yá shān）顯現軌跡，我則隱身於東海一帶，也已經好幾年了。我每天坐在海印三昧的光明中，安住在澄凈平和的世界裡。塵世的喧囂已經遠離，身心也日益清凈。因此，關於大施主您的音訊，也漸漸地歸於寂滅了。最近，萬固老衲（Wàn gù lǎo nà）隨緣來到海上，進入我的茅屋，詢問大施主所證悟的法門，並且說您日漸深入如幻三昧，諸法皆空，寸心無住。我聽了之後，歡喜得難以自勝。我曾經聽說有人輕視拱璧和駟馬車，而重視坐禪修行。甚至有人善於深入塵世，並且在塵世中做佛事，但我一直沒有見到這樣的人。今天見到您，大施主，您真是不辜負我們這些知己的期望啊！雖然我們相隔遙遠，但我的心光能夠照亮您，即使是細微的差別也無法阻隔。只是恐怕因為情執而自己阻隔了自己。唉，此生已經快要結束了，再相見歡笑的日子遙遙無期。只希望大施主您，能夠安心於一境，平等地看待生死。這樣，我們就能在寂靜的道場中攜手並進，直到無盡的未來。這難道僅僅是千里之外風俗相同可以比擬的嗎？我未能親自拜見您，所以託付這寂靜的聲音，來叩響您的玄妙之心。希望我的心光能夠像神珠一樣朗照，無需多言。
又。
【English Translation】 English version: Recite Amitabha (Amitābha, transliteration, meaning Infinite Light Buddha or Infinite Life Buddha). Never mistakenly believe that the filthy, five-desire-filled pleasures are real, as they will obscure your inherent pure true mind and cause you to lose your inherent pure bliss.
—Reply to Wang of Shanyin, Puzhou
Recalling the past, I begged for food among people, and at the door of the great benefactor (Dānapati, donor), I was treated with Dharma eyes without disdain. I forgot my status and humbled myself. This made me, a rustic person, forget my own crudeness, allowing me to enter and exit grand households, and be among beauties, as if I were in my own thatched cottage, close to seagulls and egrets. If not for an enlightened person who has deeply realized the principle of non-birth and reached the state of forgetting both self and others, one could not have such virtue, like fragrance, permeating others, unknowingly influencing them. Since our separation ten years ago, it feels like just a moment. Even when in a cold place, feeling the bone-chilling frost, sometimes subtle delusions arise, and beautiful sounds and appearances still clearly appear in the mirror of my mind. Since entering Mount Wutai, I have deeply relied on the sharpening power of the wonderful teacher. Although I am still ashamed compared to the ancients, I have not lost my original intention and have considerable confidence. I dare not fail the expectations of my confidants. Since then, we have scattered like clouds on Mount Qingliang (Qīngliáng shān, i.e., Mount Wutai), the wonderful teacher manifested traces on Mount Luyá (Lú yá shān), and I have been hiding in the East Sea area for several years. I sit daily in the light of the Samadhi of Ocean Seal, dwelling in a pure and peaceful world. The noise of the mundane world has receded, and my body and mind are becoming increasingly pure. Therefore, news about you, the great benefactor, has gradually returned to silence. Recently, the old monk Wangu (Wàn gù lǎo nà) came to the sea by chance and entered my hut, inquiring about the Dharma door realized by the great benefactor, and said that you are increasingly deeply immersed in the Samadhi of Illusion, all dharmas are empty, and the mind has no abiding. Upon hearing this, I was overjoyed. I once heard that some people despise arched jade and four-horse carriages, and value sitting meditation and cultivation. Some are even skilled at entering the mundane world and doing Buddhist deeds within it, but I have never seen such a person. Today, seeing you, great benefactor, you truly do not fail the expectations of us confidants! Although we are far apart, my mind's light can illuminate you, and even the slightest difference cannot obstruct it. I only fear that emotional attachments will cause self-obstruction. Alas, this life is coming to an end, and the days of meeting and laughing together are distant. I only hope that you, great benefactor, can settle your mind in one state and view life and death equally. In this way, we can advance hand in hand in the silent Dharma field until the endless future. Can this be compared to merely having similar customs thousands of miles apart? I have not been able to personally visit you, so I entrust this silent sound to knock on your profound mind. I hope my mind's light can shine like a divine pearl, without the need for many words.
Again.
不覲光相。屈指十五秋矣。人生悠悠夢幻。顧如此耶。惟妙契忘言。真俗不二。若檀越之於貧道兄弟者。法親骨肉。兩間屬目。難再其人。每妄想一興。心光瞥爾。頓現法身。是知三千里外。不隔寸絲。殆非虛語。龍華譚上人來。得奉法言。手之三複。足見深入無量義處。但貧道黃楊木禪。進寸退尺。乃不自知量。偶落語人間。遂為好事揭露。不意遙塵天眼。實增慚愧。何敢更辱印證。過譽如此。儻不吝法愛。並流無窮。使千載之下。想見同風。豈直音聲相和已耶。妙師赍藏往雞足此誠一椎兩當。但萬里雲遊。此心不無縣縣。向未有問。達師當代師子也。向雲遊目三秦。囑過門下一會。未審至否。然此師風骨。真橫空寶劍。使人一傍。則愛根永斷。豈但能輕萬戶耶。嘗謂像代。可無臨濟德山。而末法不可無此老也。
又。
數年不通音問。想檀越發無遺墨矣。人生夢幻如此。豈不重增悲慨耶。妙師造無縫塔。已呈其樣。必收檀越秘密藏中。他日儻至借觀。不識如何拈出。山野住那羅堀中。修行無力。被山鬼搬弄。直嚷動三十三天。致驚天王震怒。擲于大鞴爐中。通身鍛鍊一番。且使身心俱化。骨肉全銷。以至家破人亡。迄今投之瘴海。孤征萬里。且喜火枷脫卸。慶快行腳。將補三十年前未完公案
【現代漢語翻譯】 現代漢語譯本： 我沒有瞻仰您的光輝儀容已經十五年了。人生短暫虛幻如夢，大概就是這樣吧。只有精妙地領悟到忘言的境界，才能明白真諦與世俗並無二致。像您這樣對待我兄弟的施主（檀越，指施主），情同法親骨肉，為世人所矚目，很難再找到這樣的人了。我每次妄想生起，心光便會閃現，頓然顯現法身。由此可知，即使相隔三千里，也如同近在咫尺，這絕不是虛妄之言。龍華譚上人來訪，我得以拜讀您的法言，反覆研讀，可見您已深入無量義的境界。但我如同黃楊木做的禪杖，前進一寸卻後退一尺，實在是不自量力。偶然流落人間，就被好事者揭露出來。沒想到您遙遠的智慧之眼（天眼，佛教用語，指能見極遠方事物的能力）竟然關注到我，實在讓我更加慚愧。怎敢再勞煩您印證，如此過譽。倘若您不吝惜佛法的慈愛，將其廣為流傳，使千年之後的人們，也能感受到同樣的風尚，豈止是音聲上的相互應和而已呢？妙師帶著您的珍藏前往雞足山（雞足山，佛教名山，相傳為迦葉尊者入定之處），這真是一舉兩得。只是您萬里雲遊，我心中難免掛念。之前一直沒有機會問，達師是當代的獅子（師子，比喻說法無畏，如獅子吼）。之前他說要遊歷三秦（三秦，指古代關中地區），囑咐過門下弟子聚會一次，不知是否已經成行。然而這位達師的風骨，真如橫空出世的寶劍，使人一靠近，就永遠斷絕愛慾的根源。豈止是能夠輕視萬戶侯的地位呢？我曾經說過，像法時代（像代，佛教術語，指佛滅后，教法、形象尚存的時代）可以沒有臨濟（臨濟，指臨濟宗的創始人臨濟義玄）和德山（德山，指唐代禪師德山宣鑒），但末法時代（末法，佛教術語，指佛教衰微的時代）不能沒有這位老禪師啊。
又。
多年沒有通訊，想必您已經寫盡了所有的墨寶了吧。人生虛幻如夢，怎能不更加增添悲傷感慨呢？妙師建造無縫塔（無縫塔，指沒有縫隙的塔，比喻圓滿無缺），已經呈上了圖樣，必定會收藏在您秘密的寶藏之中。他日我若有機會前往，希望能借來觀賞，不知該如何評判。我住在山野的那羅堀中（那羅堀，指山間的洞穴），修行沒有力量，被山鬼捉弄，竟然喧鬧到三十三天（三十三天，佛教用語，指欲界第二天，為帝釋天所居），以至於驚動了天王震怒，將我扔進大熔爐中，全身鍛鍊一番，並且使我的身心都化為灰燼，骨肉完全消融，以至於家破人亡。直到現在，我被投放到瘴癘之海，孤身遠征萬里。可喜的是，我已經脫卸了火枷（火枷，比喻痛苦的束縛），慶幸能夠自由行走，將要彌補三十年前未完成的公案（公案，禪宗用語，指禪師用來啓發弟子的語句或故事）。
【English Translation】 English version: It has been fifteen autumns since I last beheld your radiant countenance. Life is fleeting and illusory, like a dream. Is this truly so? Only by subtly grasping the state of forgetting words can one understand that truth and the mundane are not two. A benefactor (Danyue, referring to a patron) like you, treating my brother and me as if we were family, is admired by all and hard to find again. Each time a delusion arises in my mind, a flash of heart-light appears, instantly revealing the Dharmakaya (the body of the Buddha). From this, it is known that even three thousand miles apart is like being close at hand; this is no empty saying. When the Venerable Longhua Tan came to visit, I had the opportunity to read your Dharma words, studying them repeatedly, which shows that you have deeply entered the realm of immeasurable meaning. But I am like a meditation staff made of boxwood, advancing an inch but retreating a foot, truly overestimating myself. Accidentally falling into the human world, I was exposed by those who like to gossip. Unexpectedly, your distant wisdom eye (Tianyan, a Buddhist term referring to the ability to see things far away) has noticed me, which makes me even more ashamed. How dare I trouble you for further endorsement, such excessive praise. If you would not begrudge the love of the Dharma, spreading it widely, so that people thousands of years from now can feel the same spirit, it would be more than just a harmonious resonance of voices. The Venerable Miao bringing your treasures to Mount Jiizu (Mount Jiizu, a famous Buddhist mountain, said to be where Venerable Kasyapa entered samadhi) is truly killing two birds with one stone. But with your travels of ten thousand miles, my heart cannot help but be concerned. I have not had the opportunity to ask before, but Venerable Da is a lion (Shizi, a metaphor for fearlessly expounding the Dharma, like a lion's roar) of our time. He said he would travel to the Three Qin regions (Three Qin, referring to the ancient Guanzhong area), instructing his disciples to gather once, I don't know if it has already happened. However, the character of this Venerable is truly like a sword appearing out of nowhere, causing one to sever the roots of desire forever upon approaching. How can he merely despise the position of a lord of ten thousand households? I once said that the Semblance Dharma Age (Xiangdai, a Buddhist term referring to the era after the Buddha's passing when the teachings and images still exist) can do without Linji (Linji, referring to Linji Yixuan, the founder of the Linji school of Chan Buddhism) and Deshan (Deshan, referring to the Tang Dynasty Chan master Deshan Xuanjian), but the Degenerate Dharma Age (Mofa, a Buddhist term referring to the era of the decline of Buddhism) cannot do without this old Chan master.
Also.
It has been many years since we last communicated. I imagine you have exhausted all your ink. Life is illusory like a dream, how can it not increase sorrow and lamentation? Venerable Miao has presented the design for the seamless stupa (Wufengta, referring to a stupa without seams, a metaphor for perfect completeness), which will surely be stored in your secret treasure. If I have the opportunity to visit in the future, I hope to borrow it for viewing, but I don't know how to comment on it. I live in the Naraka cave (Naluohu, referring to a cave in the mountains) in the mountains, lacking the strength to cultivate, and being teased by mountain spirits, even causing a commotion in the Thirty-three Heavens (Thirty-three Heavens, a Buddhist term referring to the second heaven of the desire realm, where Indra resides), so much so that the Heavenly King was angered and threw me into a great furnace, forging me all over again, and causing my body and mind to turn to ashes, my flesh and bones to completely dissolve, even leading to the destruction of my family. Until now, I have been cast into the sea of miasma, embarking on a solitary journey of ten thousand miles. Fortunately, I have shed the fiery yoke (Huojia, a metaphor for painful bondage), rejoicing in being able to walk freely, and I am about to complete the unfinished koan (Gongan, a Zen term referring to statements or stories used by Zen masters to enlighten disciples) from thirty years ago.
。意檀越聞之。必心生痛癢耳。今已長髮就道。恐檀越愛心不斷。必作天南地北。夢想顛倒。撓亂禪悅。特此問訊。乃報喜非報憂也。惟檀越與妙師。眉間光明。照萬八千土。然此萬里。猶在眉睫間。不知何以攝受我也。
又。
一往夢事。前書具見。既皆顛倒。夫復何言。第在世相有成虧於法性無加損。智眼明照。諒不以之撓泰定耳。山野以幻化空身。投之蠻煙毒霧中。如坐千尺寒巖。萬年冰雪。即有骨未融。而亦為之銷爍也。不審異日賢王。於何處索空生耶。山野近在五羊。得奉法旨。讀之深委慈念眷注之切。細披諸作。皆精心中出。自當光耀千古。比于邸報。見斷髮表誡疏此。實賢王歷劫菩提習氣。於此感發。亦乃負荷眾生願力所持。山野以為賢王。果能親生死如一發。則必能以一發引千鈞。以此上為社稷。下為蒼生。致君堯舜。夫復何難。是不待越三界。而取菩提。儻或習發於忠。以忠資習。是不免於徉狂。雖博名高。難收實效。而世出世法。兩皆失之。意賢王必有所以自處矣。便當幸以教我。翹首德音。慰此縣切。
又。
塞北天南。相縣萬里。在智眼圓觀。曾無間隔。而妄情自蔽。寧無去來之思乎。不審比來檀越。以法自娛。能無衰惱耶。嘗聞佛為波斯匿王。指不遷之見。以觀
【現代漢語翻譯】 現代漢語譯本：我聽說檀越（施主）聽聞此事，必定內心感到痛苦。如今我已經剃髮修行，恐怕檀越的愛心無法斷絕，必定會天南地北地胡思亂想，擾亂我的禪定。特此問候，這是報喜而非報憂。希望檀越與妙師，眉間的光明，照耀萬八千國土。然而這萬里之遙，仍然在眉睫之間，不知該如何攝受我呢？ 又。 過去種種如夢一般的事情，在前信中已經詳細說明。既然一切都是顛倒的，還說什麼呢？只是世間萬象有成有虧，對於法性而言，沒有增加也沒有減少。以智慧之眼明察，想必不會因此擾亂泰然的心境。山野我以幻化的空身，投入到蠻煙瘴氣之中，如同坐在千尺寒冷的巖石上，萬年冰雪之中。即使骨頭沒有融化，也會被消磨殆盡。不知道將來賢王，會在哪裡尋找空生呢？山野我近在五羊，有幸拜讀您的法旨，深深體會到您的慈悲關懷。仔細閱讀您的作品，都是從精誠的心中流露出來的，自然會光耀千古。相比于邸報，看到您斷髮表的誡疏，這實在是賢王您歷劫以來的菩提習氣所感發，也是負荷眾生願力所持。山野我認為賢王如果真的能夠親身經歷生死如同一發，那麼必定能夠以一發之力牽動千鈞之重，以此上為國家社稷，下為天下蒼生，使君王成為堯舜一樣的聖人，又有什麼困難呢？這樣就不需要超越三界，就能證得菩提。倘若只是習慣於忠誠，以忠誠來滋養習慣，那就難免會顯得佯狂，即使博得虛名，也難以收到實際效果，世間法和出世間法都會失去。想必賢王一定有自己的處世之道。希望您能教導我，我翹首以盼您的教誨，以此慰藉我迫切的心情。 又。 塞北天南，相隔萬里，在智眼圓觀看來，沒有絲毫間隔。而妄情自我矇蔽，難道沒有去來之思嗎？不知道近來檀越，以佛法自娛，是否安好？曾經聽聞佛為波斯匿王（Prasenajit，古印度拘薩羅國國王）開示不遷之見，以觀察
【English Translation】 English version: I heard that when Danayaka (benefactor) hears of this, he will surely feel pain in his heart. Now that I have shaved my head and entered the path of practice, I fear that Danayaka's loving heart will not be cut off, and he will surely indulge in wild thoughts from the north to the south, disturbing my samadhi. I am sending this message to report good news, not bad news. I hope that Danayaka and Wonderful Teacher, the light between your eyebrows, illuminates eighteen thousand lands. However, this distance of ten thousand miles is still between the eyebrows and eyelashes, and I do not know how to receive it. Also. Past events, like dreams, have been explained in detail in the previous letter. Since everything is inverted, what more can be said? It is just that worldly phenomena have formation and decay, but for Dharma-nature, there is neither increase nor decrease. With the clear illumination of the wisdom eye, it is assumed that it will not disturb the state of tranquility. I, a mountain recluse, with this illusory empty body, throw myself into the miasma and poisonous fog, as if sitting on a thousand-foot cold rock, amidst ten thousand years of ice and snow. Even if the bones have not melted, they will also be worn away. I wonder where the Wise King will seek Kongsheng (emptiness) in the future? I, a mountain recluse, am near Wuyang, and have the honor of reading your Dharma decree, deeply understanding your compassionate concern. Carefully reading your works, they all flow from a sincere heart, and will naturally shine for eternity. Compared to the court gazette, seeing your admonition against cutting hair, this is truly the Bodhi habit accumulated by the Wise King over countless kalpas, and is also supported by the power of the vows to bear the burden of sentient beings. I, a mountain recluse, believe that if the Wise King can truly experience life and death as a single hair, then he will surely be able to move a thousand pounds with the strength of a single hair, using this to benefit the country and the people, and make the ruler a sage like Yao and Shun. What difficulty would there be? In this way, there is no need to transcend the three realms to attain Bodhi. If one is merely accustomed to loyalty, and uses loyalty to nourish habit, then one will inevitably appear mad, and even if one gains a false reputation, it will be difficult to achieve real results, and both worldly and transcendental Dharma will be lost. I believe the Wise King must have his own way of conducting himself. I hope you can teach me, I eagerly await your teachings, to comfort my urgent heart. Also. The north of the border and the south of the sky are separated by ten thousand miles, but in the view of the wisdom eye, there is no separation at all. But the deluded mind obscures itself, so how can there be no thoughts of coming and going? I wonder if Danayaka has been enjoying himself with the Dharma lately, and if he is well? I once heard that the Buddha taught King Prasenajit (King of Kosala in ancient India) about the view of non-movement, in order to observe
河印之。惟我賢王。終日臨流。賭逝者如斯。而見未嘗往者乎。昔者每聆談者。謂四大無常。而佛性真常。則以為秘印。今則謂之不然。何也。以法性遍在無情。而法法皆真。是則五蘊元虛。四大又何加損。觀佛骨金剛舍利之光。是以無生之念。薰有漏之軀。而成佛性常住不壞者。比瞻六祖全身。信乎佛言不妄矣。賢王以此視幻軀。如水月映象乎。果於是中。覓之而不得。回視目前。皆曰幻化。而憂惱之情。亦無地可寄矣。鈍根未入此番爐鞴。未免墮半生半滅之見。今入楞伽法性海中。則洞達昔之知見。正若貴魚目耳。由是知古人不肯輕易可人。必到窮原絕跡之地。殆非以知見凌物。殊非把住放行之說。此皆戲論。觀永嘉之見六祖。則一切狐疑。頓然冰釋矣。賢王智照。以此為何如耶楞伽筆記。皆鈍根年來懺悔公案。寄上賢王。同妙師判之。若此中有容針地。則鈍根又當貶入鐵圍矣。
又。
計與老居士一別。幾三十年。瞬息頃耳。信乎念劫同一時也。第恐人生浮世。幻影幾何。良友勝緣。不能再得。況參復商異路。宛如隔世。縱精神洞達。而形跡靡從。言之令人悲慨耳。前大義自河中。持法旨來。今忽屈指又三年矣。日月欺人。亦至於此。讀札語知法體耐老。筋骨益強。此老居士。多劫以般若薰蒸。金
【現代漢語翻譯】 現代漢語譯本：河印（He Yin）啊！我的賢王，整日面對流水，看著逝去之物如此流逝，難道沒有看到從未逝去的東西嗎？過去每次聽到談論者說四大（四大元素：地、水、火、風）無常，而佛性（Buddha-nature）真常，就認為這是秘密的印證。現在卻說不是這樣，為什麼呢？因為法性（Dharma-nature）遍在於無情之物，而一切法（dharma）都是真實的。這樣說來，五蘊（five aggregates：色、受、想、行、識）原本是虛幻的，四大又有什麼增減呢？觀看佛骨金剛舍利（Buddha's bone, diamond relics）的光芒，是用無生的念頭，薰染有漏的軀體，從而成就佛性常住不壞。相比瞻仰六祖（Sixth Patriarch Huineng）的全身，相信佛所說的話是不虛妄的。賢王用這樣的觀點來看待這虛幻的軀體，就像水中的月亮和鏡中的影像嗎？如果在這其中尋找，卻找不到，回頭看目前的一切，都說是幻化，那麼憂愁煩惱之情，也就無處可寄託了。我這遲鈍的根器還沒有進入這番爐火錘鍊，難免會墮入半生半滅的見解。現在進入《楞伽經》（Laṅkāvatāra Sūtra）的法性海中，就徹底明白了過去的知見，就像把珍貴的魚眼珠當寶貝一樣。由此知道古人不肯輕易認可別人，必定要到窮盡根源、斷絕軌跡的地方。大概不是用知見來駕馭事物，更不是把住和放行的說法。這些都是戲論。觀看永嘉（Yongjia Xuanjue）拜見六祖的情形，那麼一切狐疑，頓時像冰一樣融化了。賢王的智慧照見，對此認為如何呢？《楞伽筆記》（Notes on the Laṅkāvatāra Sūtra）都是我這遲鈍的根器近年來懺悔的公案，寄給賢王，請您和妙師（Miaoshi）評判。如果這其中有容針的地方，那麼我這遲鈍的根器又要被貶入鐵圍山（Iron Mountains）了。
又。
計算起來，與老居士一別，已經近三十年了，就像一瞬間一樣。相信念頭和劫數都是同一時間。只是恐怕人生漂浮在世上，幻影有多少呢？良師益友的殊勝因緣，不能再次得到。何況參與商討不同的道路，宛如隔了一世。即使精神洞徹通達，而形跡卻無從追尋。說起來令人悲慨啊！之前大義（Dayi）從河中，拿著您的法旨來，現在忽然屈指一算又是三年了。日月欺騙人，也到了這種地步。讀了您的信，知道您法體安好，筋骨更加強健，這位老居士，多劫以來用般若（Prajna）薰陶蒸煮，金
【English Translation】 English version: He Yin! My virtuous king, you gaze upon the flowing stream all day long, witnessing the ceaseless passage of things. Have you not seen that which never passes away? In the past, whenever I heard discussions about the impermanence of the Four Great Elements (earth, water, fire, and wind) and the true permanence of Buddha-nature, I considered it a secret seal. Now, I say it is not so. Why? Because Dharma-nature (Dharma-nature) pervades insentient things, and all dharmas (dharma) are true. In that case, the Five Aggregates (five aggregates: form, feeling, perception, volition, and consciousness) are originally illusory, so what increase or decrease can the Four Great Elements have? Observing the light of the Buddha's bone diamond relics (Buddha's bone, diamond relics), it is with the thought of non-birth that the defiled body is imbued, thereby accomplishing the permanence and indestructibility of Buddha-nature. Compared to venerating the entire body of the Sixth Patriarch (Sixth Patriarch Huineng), I believe that the Buddha's words are not false. Does the virtuous king view this illusory body in this way, like the moon in water or an image in a mirror? If one seeks within it but cannot find it, and looks back at everything before one's eyes, saying it is all illusion, then the feelings of sorrow and vexation will have nowhere to attach themselves. My dull faculties have not yet entered this furnace of forging, and I cannot avoid falling into the view of half-birth and half-death. Now, entering the Dharma-nature sea of the Laṅkāvatāra Sūtra (Laṅkāvatāra Sūtra), I thoroughly understand the knowledge and views of the past, like treasuring worthless fish eyes. From this, I know that the ancients were not quick to approve of others, but would certainly go to the place of exhausting the source and cutting off traces. It is probably not using knowledge and views to control things, much less the saying of holding on and letting go. These are all playful discussions. Observing Yongjia's (Yongjia Xuanjue) meeting with the Sixth Patriarch, then all doubts and suspicions instantly melt away like ice. What does the virtuous king's wisdom and insight think of this? The Notes on the Laṅkāvatāra Sūtra (Notes on the Laṅkāvatāra Sūtra) are all cases of repentance in recent years for my dull faculties, sent to the virtuous king for you and Miaoshi (Miaoshi) to judge. If there is room for a needle in this, then my dull faculties should be banished to the Iron Mountains (Iron Mountains) again.
Also.
Calculating, it has been nearly thirty years since I parted from the old lay practitioner, like a blink of an eye. I believe that a thought and an eon are the same time. I only fear that life floats in the world, how much illusion is there? The excellent conditions of good teachers and beneficial friends cannot be obtained again. Moreover, participating in discussions on different paths is like being separated by a lifetime. Even if the spirit is thoroughly enlightened, the traces cannot be followed. It is sad to speak of! Previously, Dayi (Dayi) came from Hezhong, carrying your Dharma decree, and now suddenly counting on my fingers, it has been three years again. The sun and moon deceive people, even to this extent. Reading your letter, I know that your Dharma body is well and your bones are stronger. This old lay practitioner has been steamed and cooked with Prajna (Prajna) for many kalpas, and the gold
剛種子。以為胚胎。況為造物遷流者而作真宰。於何不健。深以為慰。山野幻軀入此爐冶。所賴 天恩陶镕。渣滓漸見消落。撫心感愧。無以報稱。雖坐瘴鄉。不敢一念忘 君恩佛慈也。
又。
人生天地間。忽如遠行客。況以一息餘生。持浮脆之軀。而為客中之客。當此炎荒瘴海。毒氣薰蒸者乎。知賢王以此念我。而不知我以此念賢王也。自入罪鄉。三接法音。瑯瑯在耳。回想舊遊。不隔纖毫。是知古人不遷之旨。即在當人日用中也。山野年來。此中法味不淺。但不得與知己共之耳。昨某來。具悉賢王起居狀。備審長殿下。仁孝純至。此自般若種性中來。況今得入聖胎。又得滋培長養之力。何慮不臻其妙。且又喜以貧養志。以恬養知。此又從願力而得。𦦨焰火宅中。求此清涼人物。豈易見哉。惟賢王幻游浮世。百無可心。可心者。惟此淡薄滋味耳。妙師無縫塔。一手托出其樣子。又在賢王幞頭角邊。即今如從地涌。而分身之眾。未知集否。又不知誰為彈指。開寶塔戶。普集人天。盡見多寶全身也。又不知幽暗眾生。可能盡睹此段光明否。
與曾見齋太常
惟公信心篤厚。念道情真。殊非聲音色相者比。至若冥二利之行。蘊護法之心。而以斯道為任。若公與二三君子者。無多讓已。末法之幸
【現代漢語翻譯】 現代漢語譯本：
剛播下種子，就好像已經看到了胚胎。更何況是對於那些隨造化遷流變化的人來說，卻要尋找一個真實的造物主（真宰）。有什麼理由不健康成長呢？我對此深感欣慰。我這山野鄙陋的幻軀進入這熔爐冶煉，所依賴的是上天的恩德來陶冶镕鑄，渣滓逐漸消落。撫心自問，內心充滿感激和慚愧，沒有什麼可以用來報答。即使身處瘴癘之地，也不敢一念忘記皇上的恩德和佛菩薩的慈悲。
又。
人生於天地之間，忽然就像遠行的旅客。更何況用這氣息奄奄的殘生，支撐著浮脆的身體，而成為旅客中的旅客。正當這炎熱荒涼、瘴氣瀰漫的地方，毒氣燻蒸啊！我知道賢王（指對方）因此掛念我，卻不知道我也因此掛念賢王啊！自從來到這獲罪之地，三次聆聽佛法，聲音清晰地在耳邊迴響。回想起過去的遊歷，彷彿沒有絲毫隔閡。由此可知古人所說的『不遷』的道理，就在於人們日常的應用之中。我近年來，對此中的佛法滋味體會頗深，只是不能與知己共同分享罷了。昨天某人來，詳細地告訴我賢王的生活起居狀況，詳細地瞭解了長殿下（指對方的兒子）仁慈孝順，純真至極，這自然是從般若（Prajna，智慧）的種性中而來。更何況現在已經進入聖胎，又得到滋養培育的力量，何愁不能達到極致的境界？而且又喜歡用貧困來培養志向，用恬淡來培養智慧，這又是從願力而得來的。在熾熱的火宅中，尋求這種清涼的人物，哪裡容易見到呢？只有賢王在虛幻的世間遊歷，百事無可心意，真正可心的，只有這種淡泊的滋味罷了。妙師（指佛）的無縫塔，一手托出它的樣子，又在賢王的帽子旁邊。如今就像從地裡涌出來一樣，而分身的菩薩們，不知道聚集了嗎？又不知道誰來彈指，打開寶塔的門，普集人天，讓大家都能看到多寶如來（Prabhutaratna）的全身呢？又不知道幽暗中的眾生，可能完全看到這段光明嗎？
與曾見齋太常
只有您信心堅定深厚，念道的情感真摯，絕不是那些追求聲音和外表的人可以相比的。至於默默地做著利益眾生的事情，蘊藏著護持佛法的心，並且把弘揚佛法作為自己的責任，像您和二三位君子這樣的人，不要過多地推讓了。這是末法時代的幸運啊！
【English Translation】 English version:
Just planted the seed, it's as if I already see the embryo. Moreover, for those who are subject to the changes of creation, to seek a true creator (True Sovereign). What reason is there not to grow healthily? I am deeply gratified by this. My humble and illusory body in the mountains and fields enters this furnace for smelting, relying on the grace of Heaven to mold and forge, and the dross is gradually disappearing. I ask myself, my heart is filled with gratitude and shame, and there is nothing I can use to repay. Even though I am in a land of pestilence, I dare not forget the Emperor's grace and the compassion of the Buddhas and Bodhisattvas for a single moment.
Also.
Life between heaven and earth is suddenly like a traveler on a long journey. Moreover, using this dying breath, supporting this fragile body, to be a guest among guests. Right in this hot and desolate, miasma-filled place, the poisonous gas is fumigating! I know that the Wise King (referring to the other person) is concerned about me because of this, but I don't know that I am also concerned about the Wise King because of this! Since coming to this land of sin, I have heard the Dharma three times, and the sound is clearly echoing in my ears. Recalling the past travels, it seems that there is no separation at all. From this, we can know that the ancient people's saying of 'non-migration' lies in people's daily use. In recent years, I have had a deep understanding of the taste of Dharma here, but I can't share it with my confidants. Yesterday, someone came and told me in detail about the Wise King's daily life, and learned in detail that the eldest prince (referring to the other person's son) is kind, filial, pure, and perfect. This naturally comes from the seed of Prajna (wisdom). Moreover, now that he has entered the holy womb and has the power of nourishment and cultivation, why worry that he cannot reach the ultimate state? And he also likes to cultivate his ambition with poverty and cultivate his wisdom with tranquility. This is also obtained from the power of vows. In the blazing fire house, seeking this cool and refreshing person, where is it easy to see? Only the Wise King travels in the illusory world, and nothing is pleasing to the heart. The only thing that is truly pleasing to the heart is this light and simple taste. The seamless pagoda of the Wonderful Teacher (referring to the Buddha), with one hand holding out its appearance, is also next to the Wise King's hat. Now it is like emerging from the ground, and the Bodhisattvas of the manifested bodies, I wonder if they have gathered? And I don't know who will snap their fingers to open the door of the treasure pagoda, gather all the people and gods, and let everyone see the whole body of Prabhutaratna Buddha? And I don't know if the dark and obscure beings can fully see this light?
To Zeng Jianzhai Taichang
Only you have firm and deep faith, and your feelings for the Tao are sincere, which is by no means comparable to those who pursue sounds and appearances. As for silently doing things that benefit all beings, containing the heart of protecting the Dharma, and taking the promotion of the Dharma as your responsibility, people like you and two or three gentlemen, don't be too modest. This is the fortune of the Dharma-ending Age!
。何幸如之。鄙人私念。塵中作主。最難得人。以其現處五濁煩惱深坑。今欲就路還家。不離當處而證菩提。非勇猛丈夫。不敢自視。若果真為生死大事者。第一要具金剛正眼。覷破目前種種幻化。不為五欲技兒之所引弄。不為是非人我之所障蔽。不為功名富貴之所惑亂。不為身心世界之所籠罩。不為妄想憎愛之所牽纏。如是則處世如空。居塵不染。可謂善入無礙大解脫門。所以慶喜示溺。世尊獨以如幻三昧示之。正謂此耳。惟公特為生死事切。愿試入此三昧。若入得其真。則如大火聚。觸處洞然。彼何物而敢攖傍耶。世人學道。舉皆舍卻目前。別求玄妙。不知妙在目前。往往多作障礙。不得真實受用。且又別生無量臆見。橫談豎說。殊不知即在見聞覺知之間。但只識破虛偽。不被其瞞昧耳。佛祖說法。如猜謎之技。止以空拳示人。昧者不知。謂將果有奇特之物。生無量圖度之想。若智者看破。殊發一笑。由是觀之。則佛祖亦無奇特。止是不為諸幻誘惑之人耳。故云。諸優戲場中。一貴復一賤。心知本是同。所以無欣厭。看破則無欣厭。無欣厭則無取著。無取著則無障礙。無障礙則得解脫。得解脫則無法無縛。無法無縛。則不被生死拘留。如此可稱具金剛眼大智人矣。不出生死而證真常。不涉程途而登佛。地。豈非雄
猛大丈夫哉。鄙人憶昔。偶以無礙大解脫門。一語突出公前。然公著意扣之。鄙人常數舉其玦。觀公眼目動定。似未全身擔荷。故雖去百餘城。而法愛之心撲落不下。不惜遙伸一手。再為舉之。殊不覺舌長拖地也。
又。
緬惟道誼真期。頓超色相。妙契忘言。初無彼此。良以獨居幽眇。寂寞情深。心境寥寥。豈不依依法中骨肉。頃月清上人來。承動定勝常。知己善於日用工夫。漸增綿密。逆順境緣。無非佛事。第恐于佛事中。增益知見。以為病刺耳。看來此事。原一平等真際。任運現前。了無遮障。吾人所以不得真實受用者。誠所謂四相潛神。非覺違拒者也。悲夫末法。五欲熾盛。盡被燒然。孰肯留心冷地。惟公力荷擔之。自非般若緣深。何能篤信如此。更冀順時勉圖。志登彼岸。庶不負法門知己所望也。那延僻處東鄙。為蔑戾車眾。埋沒倒置久矣。鄙人不自量。適當其沖。非敢振起名山。抑愿度諸難度。自非內恃寸心。外仗諸大知識神力所被。則所不敢留影石室也。
又。
十月得接西來法音。儼如色相臨我石室。不獨憶念精真。抑及道心濃厚。皎然徹見高抱矣。忻躍何如。悲夫世道交喪。人心汩溺。火馳而不返。概不知其誰為己有也。豈得掛齒于生死大事哉。惟公所云以此事為大。且
【現代漢語翻譯】 真是個勇猛的大丈夫啊！我回憶過去，偶爾用『無礙大解脫門』（指一種修行境界，達到沒有任何阻礙，獲得徹底解脫的狀態）這一句話來試探您，然而您用心去探究它。我常常幾次舉起我的『玦』（一種玉器，這裡比喻佛法），觀察您的眼神是否堅定。似乎您還沒有完全承擔起這份責任。所以即使離開了百餘座城池，對佛法的熱愛之心仍然無法放下。不惜遙遠地伸出一隻手，再次為您舉起它。實在不覺得我的舌頭已經長長地拖到了地上啊。
我深切地思念我們之間真誠的道義情誼，它超越了外在的色相，巧妙地契合于無法言說的境界，本來就沒有彼此的分別。正因為我獨自居住在幽深微妙之處，寂寞之情深重，心境空曠寥落。難道不是因為我們是佛法中的骨肉至親嗎？近來清上人來訪，得知您在動靜之中都勝過往常，知道您善於在日常生活中下功夫，逐漸變得更加綿密細緻。順境逆境，都是佛事。只是擔心在佛事中，增加知見，成為一種障礙。看來這件事，原本就是一個平等真實的境界，自然而然地顯現，沒有任何遮蔽阻礙。我們之所以不能真實地受用它，實在是因為『四相』（我相、人相、眾生相、壽者相）在暗中作祟，並非是覺悟在排斥我們。可悲啊，末法時代，五欲（財、色、名、食、睡）熾盛，都被慾望所焚燒，有誰肯靜下心來呢？只有您努力承擔起這份責任。如果不是與般若（智慧）有很深的緣分，怎麼能如此篤信呢？更希望您順應時勢，努力進取，立志登上彼岸，才不辜負佛門知己的期望啊。那延（譯者註：作者自稱）偏僻地處在東方的邊遠地區，被視為『蔑戾車』（指邊地之人，不通佛教）之眾，被埋沒顛倒很久了。我不自量力，正當其沖。並非敢於振興名山大寺，而是希望度化那些難以度化的人。如果不是內心有所依恃，外在依靠諸位大知識（指有智慧的人）的神力加持，那麼我也不敢在這裡留下任何痕跡。
十月里，我收到了從西方傳來的佛法之音，就像您的色身（指外在形象）親自來到我的石室一樣。不僅憶念您的精進真誠，而且感受到您道心的濃厚，清楚地看到了您高遠的志向。我欣喜雀躍啊！可悲的是，世道衰敗，人心沉淪，就像火一樣飛馳而不返回，大概不知道誰是真正屬於自己的。怎麼能把生死大事放在心上呢？只有您說把這件事當作大事，並且
【English Translation】 What a brave and mighty man! I recall in the past, I occasionally used the phrase 'Unobstructed Great Liberation Gate' (referring to a state of practice where one achieves complete freedom from obstacles and thorough liberation) to test you, but you diligently inquired into it. I often raised my 'Jue' (a type of jade ornament, here used as a metaphor for the Dharma) several times, observing the steadiness of your eyes. It seemed that you had not fully taken on this responsibility. Therefore, even after leaving over a hundred cities, the love for the Dharma could not be put down. Not hesitating to extend a hand from afar, I raise it for you again. I truly do not realize that my tongue has been dragging on the ground for so long!
I deeply cherish the sincere friendship in the Dharma, which transcends external appearances, subtly aligns with the realm beyond words, and originally has no distinction of self and other. Precisely because I dwell alone in a deep and subtle place, the feeling of loneliness is profound, and the state of mind is vast and empty. Is it not because we are like flesh and blood in the Dharma? Recently, Qing Shangren (a name) visited, and I learned that you surpass the ordinary in both movement and stillness, knowing that you are skilled at putting effort into daily life, gradually becoming more meticulous and detailed. Favorable and adverse circumstances are all Buddhist activities. I am only worried that in Buddhist activities, you may increase knowledge and views, becoming an obstacle. It seems that this matter is originally a realm of equal reality, naturally manifesting without any obstruction. The reason why we cannot truly benefit from it is truly because the 'Four Marks' (the mark of self, the mark of others, the mark of sentient beings, and the mark of lifespan) are secretly at work, not that enlightenment is rejecting us. Alas, in the Dharma-ending Age, the five desires (wealth, sex, fame, food, and sleep) are rampant, and all are burned by desires. Who is willing to calm down? Only you strive to take on this responsibility. If it were not for a deep connection with Prajna (wisdom), how could you have such firm faith? I further hope that you will adapt to the times, strive diligently, and aspire to reach the other shore, so as not to disappoint the expectations of a Dharma friend. Nayana (translator's note: the author refers to himself) is remotely located in the eastern border region, regarded as one of the 'Mleccha' (referring to people in border areas, unfamiliar with Buddhism) people, and has been buried and reversed for a long time. I do not measure my own strength, but I am right in the midst of it. It is not that I dare to revitalize famous mountains and temples, but I hope to transform those who are difficult to transform. If it were not for relying on my inner heart and relying on the divine power of all the great knowledgable ones (referring to wise people), then I would not dare to leave any traces here.
In October, I received the Dharma sound from the West, just like your physical body (referring to external appearance) personally came to my stone chamber. Not only do I remember your diligent sincerity, but I also feel the intensity of your Dharma mind, and I clearly see your lofty aspirations. How joyful I am! Sadly, the world is declining, and people's hearts are sinking, like a fire rushing away without returning, probably not knowing who truly belongs to them. How can we take the great matter of life and death to heart? Only you say that you take this matter as a great matter, and
痛切如此。實雄猛丈夫之所能者。但不知于日用一切順逆境緣。能照破否。於一切煩惱習氣。能消磨否。然此事鄙人早年。切切用志。將謂萬分奇特。只今十五年中。窮歷冰雪。冷地看來。原無異樣。愿公但只於此身心世界。圓觀一念照破。如鏡中像。來無所黏。去無軌跡。直令此智現前。如大冶紅爐。一切境界。煩惱習氣妄想。觸之如片雪輕霜。不可依傍。又如太阿當空。誰敢攖其鋒者。此則名為大自在人矣。何者。良以吾人本體。原是妙明真心。圓照法界。本無身心我人世界生死之相。因最初一念妄動而有生。因生有滅。既有生滅。即名生死。既有生死。則有身心世界虛妄之相。宛然具足。被其籠罩。所謂迷本圓明。是生虛妄者也。由是吾人認以為實。不能照破。故為生死拘留。故於一切境界。若功名富貴。人我是非。喜怒哀樂。妄想情慮。兒女眷屬。種種意態。諸生死業。皆在目前。唸唸與之打交滾矣。安有一念暫息哉。一念暫息且不能。又安能圓觀洞照。當下消滅。如片雪紅爐者乎。是則雖為生死。而不知生死之根本也。由其不能於此照破。加之求道之志。與之角立。便起無量欣厭思算之念。思算日深。則厭離日切。苦惱日重。將謂必待舍離而後能。若終身不能。則終身於此絕分矣。豈不虛生浪死哉。此蓋世
有志者之通弊也。至若有志於塵勞境緣上作工夫者。又以見聞覺知昭昭靈靈。緣塵對境生滅之念。認為真實。都謂即此便是。此又病中之病。最難治者也。良以縱滅一切見聞覺知。內守幽閑。猶為法塵分別影事。此正所謂識神之影明。妄想之機關。生死之堀穴。所知之大障。此尚非真。況彼緣塵擾擾者乎。由其無真知見人。與之抉擇。大都流入此弊。見之不明。照之不破。若是則雖為生死。而實重增生死。豈不謂病中之病也。惟公既為生死痛切。則愿不可坐在此中。亦不可思算厭離等待將來。但隻日用工夫。將一切境緣煩惱身心世界。一一照破。目前無有一法當情單單的的。於一念妄想未生以前。一覷覷定。任他種種變幻起滅。切不可追隨。譬如明鏡當臺。雖現色相。而無去來之跡。如此鑑照。久自圓明。圓明則生滅無寄。生滅無寄。則生死何從而寄之耶。此則雖非要妙。乃初心第一步之要緊處也。惟公以道相看。即道中骨肉。既為生死痛切。就當隨處下手。更不可思算等待。虛拋日月也。信口不知所裁。愿公朗照而力圖之。
與汪南溟司馬
某憶往昔。參長者于毗耶離城。辱慈光洞照。不以下劣。授我金剛如幻三昧。是時猶住音聲色相間。雖其心領神會。尚成眼鈍頭迷。至於廣大自在無礙解脫門。深信
【現代漢語翻譯】 現代漢語譯本： 有志之人的常見弊病啊！至於那些立志在塵世勞苦的境緣上做功夫的人，又把見聞覺知昭昭靈靈，緣于塵境、面對境界而生滅的念頭，認為是真實的，都說就是這個。這又是病中的病，最難醫治的。因為即使滅掉一切見聞覺知，內心守護幽靜閒適，仍然是法塵分別的影子。這正是所謂的識神的影子顯現，妄想的機關，生死的窟穴，所知的大障礙。這尚且不是真實的，何況那些緣于塵境擾擾攘攘的呢？由於沒有真正有見識的人，為他們決斷選擇，大多流入這種弊病。見解不明，照察不破。如果是這樣，雖然是爲了了脫生死，實際上是加重了生死，豈不是說病中的病嗎？只有您既然爲了生死而感到痛切，那麼愿您不要停留在這種狀態中，也不要思量計算厭離，等待將來。只要在日常用功中，將一切境緣、煩惱、身心、世界，一一照破。目前沒有一法值得留戀，單單的的，在一念妄想未生以前，一覷覷定。任憑它種種變幻起滅，切不可追隨。譬如明鏡當臺，雖然顯現色相，而沒有去來的痕跡。如此鑑照，久而久之自然圓明。圓明則生滅無所寄託。生滅無所寄託，那麼生死又從何處寄託呢？這雖然不是精妙的道理，卻是初心第一步最要緊的地方。只有您以道義相待，就是道中的骨肉。既然爲了生死而感到痛切，就應當隨處下手，更不可思量等待，白白浪費光陰啊。信口而說，不知是否恰當，愿您明察而努力實行。
與汪南溟司馬
我回憶往昔，在毗耶離城（Vaisali，古印度城市）拜見長者（指維摩詰），承蒙慈悲的光芒照耀，不因我下劣而嫌棄，傳授我金剛如幻三昧（Vajra-like Illusion Samadhi，像金剛一樣堅固，如幻覺般不實的禪定）。那時我仍然住在音聲色相之間，雖然內心領會，精神貫通，但仍然眼光遲鈍，頭腦昏迷。至於廣大自在無礙解脫門，我深信不疑。
【English Translation】 English version: The common failing of those who are ambitious! As for those who aspire to work hard in the realm of worldly toil, they take the clear and bright awareness of seeing, hearing, feeling, and knowing, the thoughts that arise and cease in relation to the dust and confronting situations, as real, saying that this is it. This is a disease within a disease, the most difficult to cure. Because even if you extinguish all seeing, hearing, feeling, and knowing, and inwardly guard a secluded tranquility, it is still a shadow of the discrimination of Dharma-dust. This is precisely what is called the shadow of the consciousness-spirit, the mechanism of delusion, the pit of birth and death, and the great obstacle of what is known. This is not yet the truth, let alone those who are disturbed by the dust? Because there are no truly knowledgeable people to make decisions and choices for them, most fall into this failing. Their understanding is unclear, and their illumination cannot break through. If this is the case, although it is for the sake of ending birth and death, it actually increases birth and death, wouldn't it be said to be a disease within a disease? Only you, since you feel keenly the pain of birth and death, then I hope you will not stay in this state, nor think about calculating aversion, waiting for the future. Just in your daily practice, illuminate and break through each and every circumstance, affliction, body, mind, and world. At present, there is not a single Dharma worth clinging to, simply and clearly, before a single thought of delusion arises, fix your gaze firmly. Let it be subject to all kinds of changes, arising and ceasing, but never follow it. For example, like a bright mirror on a stand, although it reflects appearances, it has no trace of coming or going. With such contemplation, over time it will naturally become complete and bright. Complete and bright, then birth and death have no place to dwell. If birth and death have no place to dwell, then where can birth and death be placed? Although this is not a profound principle, it is the most important first step for beginners. Only you treat each other with the Way, then you are flesh and blood in the Way. Since you feel keenly the pain of birth and death, you should start practicing everywhere, and never think about waiting, wasting time in vain. Speaking off the cuff, I don't know if it's appropriate, I hope you will discern and strive to put it into practice.
To Vice Minister Wang Nanming
I recall in the past, when I visited the elder (referring to Vimalakirti) in the city of Vaisali (Vaisali, an ancient Indian city), I received the illumination of his compassion, and he did not despise me for my inferiority, and he transmitted to me the Vajra-like Illusion Samadhi (Vajra-like Illusion Samadhi, a samadhi as firm as a diamond and as unreal as an illusion). At that time, I still dwelt in the realm of sound and form, and although my heart understood and my spirit comprehended, my eyes were still dull and my mind was still confused. As for the vast, free, unobstructed gate of liberation, I deeply believe in it.
長者獨證之餘。皆無入者。某固識之而未能也。蒙以法示我。動之以定。拔之以智。吃吃相為。恨不能令我七日掩關。一超直入。爾時某雖暗鈍。豈不勇猛躍然。良以絲毫未透。如隔千山。此古人親證實到真切語也。既而長者隱宰官身去。復教某善事良友妙峰禪師。長者無他念。蓋悲法門寥落。屬望區區。將有以負荷耳。臨行迴旋。說偈叮嚀。懇懇言外。不啻骨肉。斯豈常情哉。盡皆法愛也。清涼分錫。某傾一命。以事知識。如妙師者無二志。是故十年巖穴。耿耿孤明。一念冰霜。心心獨照。雖痛徹骨髓。有愧古人。至若比比小歇場。亦頗自信。此皆自我長者大智光中所流出也。敢忘所自。有負于知己哉。比知長者深證無生。遊戲人世。某固愿一振錫。走繞禪床三匝。以謝慈惠。良為宿業所引。至於東海。愛此深山大澤。志卜納此枯骨以休。其于長者妙音色相。未嘗去於三昧也。㬅室老人。豈不時時遙伸右手。過有餘城。為一摩頂攝受乎。
與周幼海天球
往從長者。游王舍城。嘗坐四衢高樓。共談不二。爾來瞬息十年。都成夢幻法門矣。鄙人居五臺十七年。寒徹心骨。幻體不禁。遠尋東海暘谷。結廬以居。所居二牢。東海名勝。乃佛經所載。古那羅延堀者。鄙人卜于最深幽絕處。其形則揹負眾山。面吞
【現代漢語翻譯】 現代漢語譯本： 長者獨自證悟之後，其他人都無法進入那個境界。我本來就認識到這一點，但卻未能達到。長者用佛法開示我，用禪定來觸動我，用智慧來提升我，諄諄教誨，恨不得讓我閉關七日，一舉直入那個境界。那時我即使愚鈍，難道不會勇猛精進嗎？實在是由於絲毫沒有領悟，就像隔著千山萬水。這都是古人親身證悟后真實懇切的話語啊。之後長者隱去宰官的身份離開了，又教導我親近善知識妙峰禪師。長者沒有其他的想法，大概是悲憫佛法衰落，寄希望於我，希望我能承擔起弘揚佛法的重任。臨行時再三叮囑，懇切之情溢於言表，不亞於親生骨肉。這難道是尋常的情感嗎？這都是對佛法的愛啊。我分受了清涼的法味，傾盡全力來侍奉善知識，像對待妙峰禪師一樣沒有二心。因此，我十年住在巖洞里，耿耿孤明，一念如冰霜般清澈，心心相印，獨自照亮。雖然痛徹骨髓，但仍對不起古人。至於那些小小的休息場所，也頗為自信。這些都是從我的長者的大智慧光明中所流露出來的啊。怎敢忘記自己的來處，辜負了知己呢？如今我知道長者已經深深證悟了無生之理，遊戲人間。我本願拄著錫杖，繞著禪床三圈，來感謝他的慈悲恩惠。實在是由於宿世的業力牽引，來到了東海。喜愛這深山大澤，打算把這副枯骨安葬在這裡。對於長者的妙音色相，未曾離開過三昧（Samadhi，定）境界。㬅室老人，難道不是時時遙伸右手，越過有餘城，為我摩頂加持攝受嗎？
與周幼海天球
以往跟隨長者，遊歷王舍城（Rajagrha，古印度城市）。曾經坐在四衢高樓上，共同談論不二之法。從那以後轉眼十年，都成了夢幻泡影。我居住在五臺山十七年，寒冷徹骨，幻化的身體難以承受，於是遠尋東海暘谷，結廬而居。所居住的地方叫二牢，是東海的名勝，是佛經所記載的古那羅延窟。我選擇在最深幽絕的地方居住，那裡背靠群山，面向大海。
【English Translation】 English version: After the Elder attained enlightenment alone, no one else could enter that state. I had always recognized this, but had failed to reach it. The Elder instructed me with the Dharma, moved me with Samadhi (定, concentration), and elevated me with wisdom, teaching me earnestly, wishing he could have me enter a seven-day retreat and directly enter that state in one leap. At that time, even if I were dull, wouldn't I be courageous and diligent? It was truly because I hadn't understood even a little bit, as if separated by thousands of mountains and rivers. These are all the true and earnest words of the ancients after personally attaining enlightenment. Afterwards, the Elder concealed his identity as an official and left, and then taught me to be close to the virtuous friend, Chan Master Miaofeng. The Elder had no other thoughts, probably lamenting the decline of the Dharma and placing his hopes on me, hoping that I could shoulder the responsibility of propagating the Dharma. Before leaving, he repeatedly exhorted me, his earnest feelings overflowing, no less than those for his own flesh and blood. Is this ordinary emotion? This is all love for the Dharma. I received the coolness of the Dharma and devoted all my strength to serve the virtuous friend, having no second thoughts like when serving Chan Master Miaofeng. Therefore, I lived in a cave for ten years, shining brightly in solitude, with a mind as clear as ice and frost, illuminating alone with every thought. Although it pierced my bones, I still felt ashamed compared to the ancients. As for those small resting places, I am also quite confident. These all flow from the great wisdom and light of my Elder. How dare I forget where I came from and fail my confidant? Now I know that the Elder has deeply realized the principle of non-birth, and is playing in the human world. I originally wished to hold my staff and circle the meditation bed three times to thank him for his compassion and kindness. It was truly due to the karma of past lives that I came to the East Sea. I love these deep mountains and great swamps, and plan to bury this withered bone here to rest. As for the Elder's wonderful sound and form, I have never left the Samadhi (定, concentration) state. Old Man 㬅室, isn't he always stretching out his right hand from afar, crossing the city of Yu, to touch my head and receive me?
To Zhou Youhai Tianqiu
In the past, I followed the Elder to travel to Rajagrha (王舍城, ancient Indian city). We once sat in a high building in the four-way street and talked about the non-dual Dharma. Since then, ten years have passed in the blink of an eye, and it has all become a dreamlike Dharma gate. I have lived on Mount Wutai for seventeen years, the cold piercing my bones, and my illusory body cannot bear it, so I searched far for Yanggu in the East Sea and built a hut to live in. The place where I live is called Erlao, a famous scenic spot in the East Sea, which is recorded in the Buddhist scriptures as the ancient Narayana Cave. I chose to live in the deepest and most secluded place, which has mountains behind it and faces the sea.
滄海。群峰擁抱。中藏一庵。天然奇妙。建立禪堂數楹。聊為裝點化工。容此幻眾。上倚重霄。下臨無際。儼如蜃結。長波入座。魚龍繞階。而梵侶經行。影沉空水。端入琉璃之鏡。竊憶長者年高。苦無濟勝之具。似不能入此海印三昧。敢求妙書數篇。縣之高閣。再得長題數篇。競秀乾坤。則是長者法身。常住此中矣。長者能如願乎。
與瞿太虛
貧道往持一缽。走王舍城。首參長者。重辱慧眼相照。頓入不二法門。連床促膝。每為終夜之談。令諸初心大士。皆發無上菩提。此一段般若勝緣。皆吾長者宿願所持也。慨茲末法。斯道寥寥。求之真諦。凡在色相之間者。宛若陳人。未嘗不拊髀深悼。若夫揭疑霧于性天。索玄珠于智海。非長者罔象之手。誰可當之。西郊慰別。雪滿祇林。片言見心。痛徹骨髓。直使天華錯落。釋梵欽崇。慧日圓明。魔宮震坼。惟此因緣。又非淺鮮也。別後三千里外跬步不移。百萬法門。寸心無住。在路沿緣。長至日方抵白下。諸凡無恙。所持大藏入寺之期。舍利散於重霄。祥光現於塔表。光光北向。網網交羅。瓦礫叢林。普皆金色。人天瞻仰。不可勝計。感應之徴。一至於此。豈非長者末後半偈。預為授記耶。期月效事。即歸海上。逼除二十五日業以入堀。與諸龍象誦長者無量
義。各各皆發正等心。但不審維摩室中諸大士。身心能無疲厭否。
與顧朗哉
別來坐此瘴鄉。餐嵐煙而飲毒霧。頗與嚙雪吞氈同味。每念龍華樹下。細語論心。海印光中。長吟發嘯。此境此時。但一興懷。炎蒸頓失。是又足下洗我此心也。斯又夢想所不到耳。長安火宅不減炎方。誰與足下清涼熱惱耶。山野此中冰雪心腸。受用不盡者。具在新刻數種之中。愿與足下共之。
謝毛文源待御
鄙人初念世道寥寥。自知匏落。甘伏巖穴。尋見末法之餘。人心不古。大都面板損益倒置。故逃遁海上以自休焉。不意 聖澤無私。法雲廣佈。光被海宇。濫及草茅。降斯盛典。置此名山。以垂萬世。然而雖為正治之餘。實所謂治天下者。將以為真治之事。爰自受命以來。夙夜惶悚。人微事重。不能敷揚教化。誠恐有負 聖心。湮沒聖典。懼徹心骨。比者天幸明公。現宰官身而作佛事。一彈指頃。頓令海印發光。須彌涌動。天人忻悅。磨幻傾摧。使我法王正令全彰。群生向化。非夫妙契契靈山。亦乃乘宿願力。以緣會像形。鼓簧斯道者耶。誠可謂世出世法。真俗交歸。人非人等。歡喜無量。恭惟盛世功德。實並山海同其高深。明公法身。當與 社稷相為常住矣。營建之業。奉承法旨。獨檄鄙人一力任之。此
【現代漢語翻譯】 現代漢語譯本： 義。大家都發起了追求正等覺的心。只是不知道維摩詰室中的各位大菩薩，身心是否感到疲憊厭倦呢？
與顧朗哉
自從分別以來，我一直身處這瘴癘之地，以山嵐煙氣為食，飲用有毒的霧氣，頗有些像古人嚙雪吞氈的滋味。常常想起在龍華樹下，我們細語論心，在海印光明中，長吟發嘯。此時此境，只要一想起，炎熱的暑氣頓時消散。這又是您洗滌我內心的緣故啊。這些都是我過去做夢也想不到的。長安的火宅不亞於這炎熱的地方，有誰能像您一樣為我帶來清涼，消除熱惱呢？我這山野之人，心中自有冰雪般的情懷，受用不盡。這些都包含在我新近刊刻的幾種著作之中，希望與您一同分享。
謝毛文源待御
我最初認為世道冷清，自知才能平庸，甘願隱居山林。後來發現末法時代，人心不古，大多本末倒置，因此逃遁到海上以求清靜。沒想到皇上的恩澤如此無私，佛法如法雲般廣佈，光輝照耀四海，也惠及到我這草野之人。朝廷頒佈如此盛大的典章，在這名山勝地設立寺廟，以垂示萬世。然而，這雖然是政治清明之餘所做的事，實際上是治理天下的人，將它作為真正治理國家的大事來做。自從我接受任命以來，日夜感到惶恐不安，因為我人微而事重，不能很好地宣揚教化，實在擔心辜負皇上的期望，湮沒聖典，這種擔憂深入骨髓。最近，我非常幸運地看到您，以宰官之身而行佛事，在一彈指的瞬間，就使海印光明煥發，須彌山震動，天人歡欣喜悅，邪魔外道傾倒摧毀，使我佛法的正令得以完全彰顯，眾生歸向教化。如果不是您與靈山心意相通，也是憑藉著宿世的願力，以因緣會合而顯現形象，來宣揚佛法大道，那又怎麼能做到這些呢？真可謂世間法與出世間法，真諦與俗諦交相輝映。人和非人等，都歡喜無量。恭敬地讚頌這盛世的功德，實在與山海一樣高深。您的法身，應當與國家社稷一同長存。關於寺廟的營建之事，我將奉承您的法旨，獨自承擔起這份責任。
【English Translation】 English version: Meaning. Each and every one has aroused the mind of seeking perfect enlightenment. I just don't know if the great Bodhisattvas in Vimalakirti's room are feeling physically or mentally tired and weary.
To Gu Langzai
Since we parted, I have been sitting in this malarial land, eating mountain mists and drinking poisonous fog, which is somewhat like chewing snow and swallowing felt. I often think of us whispering and discussing our hearts under the Dragon Flower Tree, and chanting and roaring in the light of the Ocean Seal. In this situation, at this time, just thinking about it makes the heat disappear instantly. This is also because you have cleansed my heart. These are things I never dreamed of. The burning house of Chang'an is no less hot than this fiery place. Who can bring you coolness and relieve your heat like I do? This mountain man has a heart of ice and snow, which I cannot fully enjoy. These are all contained in my newly published works, which I hope to share with you.
Thank you, Mao Wenyuan, Imperial Censor
I initially thought that the world was desolate and that I was mediocre, so I was willing to live in seclusion in the mountains. Later, I found that in the Age of Degenerate Dharma (末法, Mofa), people's hearts were not as they used to be, and that most people had inverted priorities, so I fled to the sea to seek peace. I did not expect that the Emperor's grace would be so selfless and that the Dharma would spread like a cloud, shining on the whole world and benefiting even a humble person like me. The court issued such a grand decree, establishing temples in this famous mountain to be passed down for all ages. However, although this was done in addition to good governance, it was actually the rulers of the world who were treating it as a truly important matter of governing the country. Since I received the appointment, I have been in a state of anxiety day and night, because I am insignificant and the task is heavy, and I cannot properly promote the teachings. I am really worried that I will fail the Emperor's expectations and bury the sacred scriptures. This worry goes deep into my bones. Recently, I was very fortunate to see you, acting as a magistrate and doing Buddhist affairs. In the blink of an eye, you made the light of the Ocean Seal shine, Mount Sumeru (須彌山, Xumi Shan) shake, and the gods and humans rejoice. The demons and heretics were overthrown, and the true teachings of my Buddha were fully manifested, and all beings turned to the teachings. If it were not for your heart being in tune with the Spirit Mountain (靈山, Lingshan), and also relying on the power of past vows, manifesting an image through the gathering of causes and conditions, to promote the Great Way of the Buddha, how could you have done these things? It can truly be said that worldly and other-worldly dharmas, truth and convention, shine together. Humans and non-humans alike are filled with immeasurable joy. I respectfully praise the merits of this prosperous age, which are as high and deep as the mountains and seas. Your Dharma body should be as permanent as the country and its people. Regarding the construction of the temple, I will follow your Dharma decree and take on this responsibility alone.
實省煩費。所司尤為便益。但寺居深山。道路隔絕。凡百運用。不無艱難。幸馬即墨。力任持之。邊鄙書刻無人。多不如法。止完三碑。尚有一後序。即續圖之。其木植南方。求之未至。天氣逼寒。碑亭俟于春融興造。姑此先報。以了現前公案。惟此勝緣不易。愿乞明公。會同大中丞。各垂一機。以當法施。不獨山靈增重。萬世之下。猶窺妙音色相。于孤峰片石間也。草瀆威嚴。不勝惶悚。
與張守庵
嘗聞佛說學般若菩薩。即為擔荷如來。今見我公。如是用心。求無上菩提。誠信世尊言不虛也。切念末法。法門衰替。若非我公全身擔荷。何得慈尊光照十方。且如天人多受欲樂。不省發菩提心。又非我公天鼓音聲。無思說法。何由能解佛之智慧耶。是則公為真報佛恩者。不知誰為報公之恩耳。嘗念常不輕菩薩。授記人人成佛。即有以惡罵捶打。菩薩皆悉能忍。此乃吾佛觀此末法眾生。多剛強難化。若菩薩愿於此時。弘通佛法者。須具堅忍力。精進力。大慈悲力。方能善入塵勞。而作佛事。若此三力不充。但生一念退墮之心。則不能頓超五濁矣。鄙人自謂世尊現身東方。安坐海印道場。日每諷誦華嚴。六時不斷。且又善巧說法。而以種種譬喻因緣。演說諸法。頓使天龍欣悅。頑石點頭。十方雲集。菩薩推擁
【現代漢語翻譯】 現代漢語譯本： 實在不想煩勞各位，希望有關部門能夠提供便利。只是寺廟地處深山，道路隔絕，各種物資的運用，難免會有困難。幸好馬即墨先生，能夠盡力承擔這些事務。邊遠地區缺少書刻工匠，很多地方做得不夠好，只完成了三塊石碑，還有一篇後序，會繼續安排刻制。製作石碑的木材來自南方，還在尋找中。天氣寒冷，碑亭的建造要等到春暖冰融時才能動工。先將這些情況上報，以了結目前的公事。這樣的殊勝因緣實在難得，希望您能與大中丞一起，各自施展一些方便，以作為法佈施。這樣不僅山神會更加重視，萬世之後，人們仍然可以在這孤峰片石之間，窺見微妙的佛法。 草率地打擾了您的威嚴，實在惶恐不安。
與張守庵
我曾經聽佛說過，學習般若的菩薩，就是承擔如來的事業。現在看到您，如此用心，求證無上菩提，我相信世尊所說的話是真實不虛的。我常常想到末法時代，佛法衰落，如果不是您全身心地承擔，怎麼能讓慈悲的佛光照耀十方呢？而且像天人那樣，大多貪圖享樂，不省得發起菩提心，如果不是您像天鼓一樣發出音聲，不假思索地說法，又怎麼能讓他們理解佛的智慧呢？所以說，您才是真正報答佛恩的人，我不知道誰來報答您的恩情啊！我常常想到常不輕菩薩，為每個人授記，說他們將來都能成佛，即使有人用惡語謾罵、捶打他，菩薩都能忍受。這是因為我們的佛陀看到末法時代的眾生，大多剛強難以教化，如果菩薩願意在這個時候弘揚佛法，就必須具備堅忍的力量、精進的力量、大慈悲的力量，才能很好地深入到世俗之中，做利益眾生的佛事。如果這三種力量不足，只要生起一念退縮之心，就不能立刻超越五濁惡世了。我自認為世尊現在化身在東方，安坐在海印道場，每天諷誦《華嚴經》，一天六個時辰不斷。而且還善於用各種巧妙的方法說法，用種種譬喻因緣，來演說諸法，立刻讓天龍感到歡喜，頑石也點頭稱是，十方菩薩雲集，互相推舉。
【English Translation】 English version: I truly wish to avoid causing trouble and hope that the relevant departments can provide convenience. However, the temple is located deep in the mountains, with isolated roads, making the use of various resources inevitably difficult. Fortunately, Mr. Ma Jimo is able to do his best to undertake these matters. The remote areas lack skilled carving craftsmen, and many places are not done well enough. Only three stone tablets have been completed, and there is still a postscript to be arranged for engraving. The wood for making the stone tablets comes from the south and is still being sought. The weather is cold, and the construction of the pavilion will have to wait until the spring thaw. I am reporting these situations first to conclude the current official business. Such a rare and auspicious opportunity is not easy to come by. I hope that you can, together with the Grand Censor, each exert some expedient means as a Dharma offering. This will not only increase the importance of the mountain spirits, but also allow people to glimpse the subtle Dharma in these isolated peaks and stones for ten thousand generations. I am truly frightened and uneasy to have rashly disturbed your dignity.
To Zhang Shou'an
I once heard the Buddha say that a Bodhisattva who studies Prajna (wisdom) is one who shoulders the Tathagata's (Buddha's) work. Now I see you, sir, applying your mind in this way, seeking unsurpassed Bodhi (enlightenment). I believe that the words of the World Honored One (Buddha) are true and not false. I often think that in the Dharma-ending Age (a period of decline of Buddhist teachings), the Dharma is declining. If it were not for you wholeheartedly shouldering this responsibility, how could the compassionate light of the Buddha illuminate the ten directions? Moreover, like the Devas (heavenly beings), most are greedy for pleasure and do not think to arouse Bodhicitta (the mind of enlightenment). If it were not for you emitting sound like a heavenly drum, speaking the Dharma without thinking, how could they understand the wisdom of the Buddha? Therefore, you are truly one who repays the Buddha's kindness. I do not know who will repay your kindness! I often think of the Bodhisattva Never Disparaging, who predicted that everyone would become a Buddha. Even when people cursed and beat him, the Bodhisattva was able to endure it. This is because our Buddha saw that the beings of the Dharma-ending Age are mostly stubborn and difficult to teach. If a Bodhisattva is willing to propagate the Dharma at this time, he must possess the power of perseverance, the power of diligence, and the power of great compassion in order to enter the mundane world well and do the Buddha's work of benefiting sentient beings. If these three powers are insufficient, as long as a single thought of retreat arises, one cannot immediately transcend the five turbidities (a description of the degenerate world). I consider myself to be the World Honored One now manifested in the East, sitting peacefully in the Haiyin (ocean seal) Dharma assembly, reciting the Avatamsaka Sutra (Flower Garland Sutra) every day, six times a day without interruption. Moreover, I am also skilled in using various expedient means to speak the Dharma, using various metaphors and causes and conditions to expound the Dharma, immediately causing the Devas and Nagas (dragons) to rejoice, and even stubborn stones nod in agreement. Bodhisattvas from the ten directions gather, pushing and supporting each other.
不開。但毗耶室內。多有小乘。每於齋時。見缽中無水。灶里斷煙。人人皆生疲厭望食之想。鄙人雖善談不二。愧無維摩神通。遣人前往香積請飯。以解大眾之饑耳。承慈恩重會普光明殿。昨構木南方。今已登彼岸。其法海無涯。全仗神運耳。喜不可言。鄙思再得。充滿三千。則可三展凈土。可容十方分身諸佛矣。若少一毫端。則不免又勞彈指也。
又。
昔人多為法忘身。未見實事。今于公見之矣。今目前誰不強口高談。向佛門中做地獄種子。及拔一毛。皆生死相關。何人能似公生平解脫。視生死如遊戲。一切禍患瞭然不動於心。古偁大力量人。便是此等樣子也。嘗聞菩薩。為一切眾生。甘受三途之苦。公為大地眾生。舍此身命。猶是本少利多也。記得與公別時語云愿老和尚。說法利生。我安心歡喜。為法門死。只此一言。入在貧道金剛心中。窮劫不壞。直至成佛。亦不能昧。此非大菩薩人安能如是。貧道自入瘴鄉。因此一言。不能頃刻怠惰。專以度生為事。以佛法為命也。今將三年內所著諸書。皆發明佛祖心印。究明大教旨趣。以此祝 聖壽無疆。報護法之德。萬分之一也。但願公仗此法力。早蒙解脫。尚冀未盡之年。廣作無邊佛事耳。
答龔修吾
尋繹所問三則。皆從山僧無念一語中
【現代漢語翻譯】 現代漢語譯本： 『不開。但毗耶室內。多有小乘。』（不開，但是毗耶離城室內，有很多小乘修行者。）每當齋飯時，看到缽中沒有水，灶里沒有炊煙，人人都感到疲憊厭倦，盼望食物。我雖然擅長談論不二法門，但慚愧沒有維摩詰（Vimalakirti）的神通，只能派人前往香積佛國請飯，以解除大眾的飢餓。承蒙您慈悲恩德，重會普光明殿，昨天還在南方構築，今天已經到達彼岸。佛法的海洋無邊無際，全仰仗神力運轉啊，喜悅之情難以言表。我希望再次得到充滿三千大千世界的空間，這樣就可以三次擴充套件凈土，容納十方分身諸佛了。如果少了一絲一毫，恐怕又要勞煩彈指了。
又。
過去的人大多爲了佛法而忘記自身，但沒有見到實際的事例。如今在您身上見到了。現在誰不是誇誇其談，在佛門中種下地獄的種子？即使拔下一根毫毛，都與生死相關。有誰能像您一樣，一生都得到解脫，視生死如遊戲，一切禍患都瞭然於心，毫不動搖？古人稱讚的大力量人，就是這個樣子啊。我曾經聽說菩薩爲了所有眾生，甘願承受三途的痛苦。您爲了大地眾生，捨棄此身性命，仍然是本小利大啊。記得與您分別時我說過，愿老和尚說法利生，我安心歡喜，為佛法而死。僅僅這一句話，就刻在貧道的金剛心中，窮盡劫數也不會磨滅，直到成佛也不會忘記。如果不是大菩薩，怎麼能做到這樣？貧道自從進入瘴癘之地，因為這句話，不敢有片刻的懈怠，專門以度化眾生為事業，以佛法為生命。現在將三年內所著的各種書籍，都用來闡明佛祖的心印，探究明白大乘佛教的宗旨意趣，以此祝願聖上萬壽無疆，報答護法的恩德，僅僅是萬分之一啊。只希望您憑藉此法力，早日得到解脫，還希望在剩下的歲月里，廣做無邊的佛事。
答龔修吾
仔細研究您所問的三個問題，都從山僧『無念』一語中而來。
【English Translation】 English version: 『Not opening. But in the Vimalakirti's chamber, there are many Hinayana practitioners.』 (Not opening, but in the chamber of Vimalakirti (Vimalakirti), there are many Hinayana practitioners.) Every time during the vegetarian meal, seeing that there is no water in the bowl and no smoke in the stove, everyone feels tired and weary, hoping for food. Although I am good at talking about non-duality, I am ashamed that I do not have the supernatural powers of Vimalakirti (Vimalakirti), so I can only send people to the Fragrant Accumulation Buddha Land to ask for food to relieve the hunger of the masses. Thanks to your compassionate grace, we meet again in the Universal Light Hall. Yesterday, we were still building in the south, and today we have reached the other shore. The ocean of Dharma is boundless, all relying on divine power to operate, the joy is beyond words. I hope to get the space filled with three thousand great thousand worlds again, so that I can expand the Pure Land three times and accommodate the Buddhas of the ten directions. If there is even a tiny bit less, I am afraid I will have to bother to snap my fingers again.
Also.
In the past, people mostly forgot themselves for the sake of the Dharma, but they did not see actual examples. Now I see it in you. Who is not talking boastfully now, planting the seeds of hell in the Buddhist gate? Even plucking a hair is related to life and death. Who can be like you, who has been liberated all his life, seeing life and death as a game, and being clear about all misfortunes without being shaken? The great powerful people praised by the ancients are like this. I once heard that Bodhisattvas are willing to endure the suffering of the three evil paths for all sentient beings. You give up your life for the sentient beings of the earth, and it is still a small investment with great returns. I remember when I parted with you, I said, 'May the old monk preach the Dharma and benefit sentient beings, I am at ease and happy, and die for the Dharma.' This sentence alone is engraved in the poor monk's diamond heart, and will not be erased even if I exhaust all kalpas, and I will not forget it until I become a Buddha. If it were not a great Bodhisattva, how could he do this? Since I entered the malarial land, because of this sentence, I dare not be lazy for a moment, and I specialize in saving sentient beings as my career, and I take the Buddha-dharma as my life. Now, all the books I have written in the past three years are used to clarify the mind-seal of the Buddha, and to explore and understand the purpose and meaning of Mahayana Buddhism, in order to wish the Holy One a long life and to repay the grace of the Dharma protectors, only one ten-thousandth of it. I only hope that you will rely on this Dharma power to be liberated as soon as possible, and I also hope that in the remaining years, you will do boundless Buddhist affairs.
Reply to Gong Xiuwu
Carefully study the three questions you asked, all of which come from the mountain monk's phrase 'no-thought'.
來。然非公真切工夫于本分事者。究論不能至此大段。今人作工夫。多墮識情窠臼。錯認光影門頭。但以昭昭靈靈為妙悟。卻不知昭昭靈靈者。正熠熠妄想耳。且又將心待悟。以謂此中實實有個光景。為所得之地。此皆未達究竟心原。而以有思維心。圖度無思維境界也。然山僧所言。無念如空者。非是斷滅無知豁達空也。論云。心體離念。離念相者。等虛空界。以其吾人心體。本自靈明廓徹。廣大虛寂。本無纖毫妄想情慮。清凈光明。了無一法。永離諸見。本無身心世界之相。但有一念妄見。即是生死根本。何況種種思算計較耶。吾人做工夫。第一要諦信自心。本來清凈光明廣大。而觀此現在身心世界。皆是幻化不實。如夢中事。如太虛浮雲。倏起倏滅。起滅自彼。而吾心體寂滅。湛然不動。雖有種種分別計較之心。總是妄想。以清凈心中本無此事。由其心本無生。所以山僧說無念耳。是則所無者。但無一切分別妄念耳。豈是斷滅頑然無知耶。故老龐云。但願空諸所有。切勿實諸所無。是以山僧示人作工夫。先有的的信得自心。如此而於一切時中。但任運觀之。凡有一念起處。即是妄想。當下一覷覷定。勘此念畢竟向何處起。不知起處。莫道不疑。疑至極處。當自了知。不知亦不許思算。亦不得相續攀緣。如此看來。
【現代漢語翻譯】 現代漢語譯本： 是的。然而，如果不是真正用功于自己本分之事的人，最終是無法達到如此高深的境界的。現在的人做功夫，大多落入意識和情感的窠臼，錯誤地認為光影是開悟。僅僅把清清楚楚、靈靈明明當作妙悟，卻不知道這清清楚楚、靈靈明明，正是閃爍不定的妄想啊。而且還用心等待開悟，認為其中確實有個景象，作為所得之地。這些都是沒有達到究竟的心源，而是用有思維的心，去揣度無思維的境界。然而，山僧所說的，無念如空，不是斷滅無知、豁達空。經論說：『心體遠離念頭，遠離念頭的相狀，等同虛空界。』因為我們的心體，本來就是靈明廓徹，廣大虛寂，本來沒有絲毫妄想和情慮，清凈光明，沒有一法，永遠脫離各種見解，本來沒有身心世界的相狀。只要有一念妄見，就是生死的根本，何況種種思量算計呢？我們做功夫，第一要真實相信自己的心，本來清凈光明廣大，而觀察這現在的身心世界，都是幻化不真實的，如同夢中的事情，如同太虛中的浮雲，忽然生起忽然滅去，生起和滅去是它們自己的事情，而我們的心體寂滅，湛然不動。即使有種種分別計較的心，也總是妄想，因為清凈心中本來沒有這些事情。由於心本來無生，所以山僧說無念。這樣說來，所無的，只是沒有一切分別妄念而已，難道是斷滅頑固、全然無知嗎？所以龐蘊居士說：『但願空掉一切所有，切勿把所無的當成實有。』因此，山僧教人做功夫，首先要確實相信自己的心。如此，在一切時中，只要順其自然地觀察它。凡是有一念生起的地方，就是妄想。當下就仔細審視它，勘驗這個念頭究竟從哪裡生起。如果不知道從哪裡生起，不要說沒有疑惑。疑惑到極點，自然會明白。不知道也不允許思量算計，也不得相續攀緣。這樣看來。
【English Translation】 English version: Yes. However, those who do not truly work diligently on their inherent duties will ultimately fail to reach such a profound state. Nowadays, people's efforts often fall into the pitfalls of consciousness and emotions, mistakenly regarding the light and shadows as enlightenment. They merely take clarity and lucidity as wondrous enlightenment, not knowing that this clarity and lucidity are precisely flickering delusions. Moreover, they wait for enlightenment with their minds, believing that there is indeed a scene within, as a place of attainment. All these are failing to reach the ultimate source of the mind, and using a mind with thoughts to speculate about a state without thoughts. However, what this mountain monk speaks of, 'no-thought is like emptiness,' is not annihilation, ignorance, or broad emptiness. The sutras say: 'The essence of the mind is apart from thoughts, and the appearance of being apart from thoughts is equal to the realm of emptiness.' Because our mind essence is originally clear and vast, broad and tranquil, originally without the slightest delusion or emotion, pure and bright, without a single dharma, forever free from all views, originally without the appearance of body, mind, or world. As long as there is one deluded thought, it is the root of birth and death, let alone all kinds of thoughts and calculations? When we do kung fu, the first thing is to truly believe in our own mind, which is originally pure, bright, vast, and to observe that the present body, mind, and world are all illusory and unreal, like things in a dream, like floating clouds in the vast void, suddenly arising and suddenly disappearing, arising and disappearing are their own affairs, and our mind essence is tranquil, still and unmoving. Even if there are all kinds of discriminating and calculating minds, they are always delusions, because there are originally no such things in the pure mind. Because the mind is originally unborn, this mountain monk speaks of no-thought. In this way, what is absent is only the absence of all discriminating and deluded thoughts, is it not annihilation, stubbornness, and complete ignorance? Therefore, Layman Pang said: 'I only wish to empty all that is possessed, and never make what is not possessed into something real.' Therefore, this mountain monk teaches people to do kung fu, first of all, to truly believe in their own mind. In this way, at all times, just observe it naturally. Wherever a thought arises, it is a delusion. Immediately scrutinize it carefully, examining where this thought arises from. If you do not know where it arises from, do not say that there is no doubt. When the doubt reaches its extreme, you will naturally understand. If you do not know, you are not allowed to think or calculate, nor are you allowed to continue to cling to it. Looking at it this way.
久久純熟。自然心體靈明寂滅。現前一切妄想情慮。如湯消冰。應念化為真心矣。到此方信自心。真個如此廣大靈明寂滅。始信心佛眾生。本來平等。瞭然不疑。無復他念耳。若果無他念。不妨唸唸而竟何念哉。至此亦無光景可得。即此便是工夫。不用別求主宰。然此段工夫。切不可將心待悟。亦不可向光影門頭。把作實事。亦不可將他古人言句。存在胸中。當作自己知見。亦不可作道理玄會。亦不得除去目前。別尋好處。心境本來一如。不可話作兩橛。亦不可說心在腔子里黑漫漫地。古人目為黑山鬼。堀若墮此中。最難出頭。若心體離念。即是常寂光土。何用別求凈土。若一念圓明。心體離念。觸處逢原。可謂大自在人耳。公果的信山僧此說。則前來三疑頓斷。不必分星擘兩也。若一一搜求差排。更增馳求妄想耳。惟公為道真切。但願從今以去。將前一切伎倆知見放下。再將求玄尋妙。佛法知見一切放下。若一切聖凡情盡。非真而何。所謂但盡凡情。別無聖解耳。
憨山老人夢遊集卷第十四 卍新續藏第 73 冊 No. 1456 憨山老人夢遊集
憨山老人夢遊集卷第十五
侍 者 福 善 日錄
門 人 通 炯 編輯
嶺南弟子 劉起相 重較
書問
【現代漢語翻譯】 久久純熟，自然心體靈明寂滅。現前一切妄想情慮，如湯消冰，應念化為真心矣。到此方信自心，真個如此廣大靈明寂滅，始信心佛眾生（一切有情眾生的總稱），本來平等，瞭然不疑，無復他念耳。若果無他念，不妨唸唸而竟何念哉？至此亦無光景可得，即此便是工夫，不用別求主宰。然此段工夫，切不可將心待悟，亦不可向光影門頭，把作實事，亦不可將他古人言句，存在胸中，當作自己知見，亦不可作道理玄會，亦不得除去目前，別尋好處。心境本來一如，不可話作兩橛，亦不可說心在腔子里黑漫漫地，古人目為黑山鬼，堀若墮此中，最難出頭。若心體離念，即是常寂光土（佛所居的清凈土），何用別求凈土。若一念圓明，心體離念，觸處逢原，可謂大自在人耳。公果的信山僧此說，則前來三疑頓斷，不必分星擘兩也。若一一搜求差排，更增馳求妄想耳。惟公為道真切，但願從今以去，將前一切伎倆知見放下，再將求玄尋妙，佛法知見一切放下。若一切聖凡情盡，非真而何？所謂但盡凡情，別無聖解耳。
憨山老人夢遊集卷第十四 卍新續藏第 73 冊 No. 1456 憨山老人夢遊集
憨山老人夢遊集卷第十五
侍 者 福 善 日錄
門 人 通 炯 編輯
嶺南弟子 劉起相 重較
書問
【English Translation】 After prolonged and thorough practice, the mind's essence naturally becomes spiritually enlightened and serene. All present delusions and emotional thoughts vanish like ice melting in hot water, transforming into true mind in an instant. Only then will you believe that your own mind is truly vast, spiritually enlightened, and serene. You will then begin to believe that Buddhas, sentient beings (a general term for all sentient beings), are inherently equal, understanding this clearly without doubt, and without any other thoughts. If there are truly no other thoughts, what harm is there in contemplating each thought to its end? At this point, there is no scenery to be gained; this itself is the practice. There is no need to seek a separate master. However, in this stage of practice, you must not wait for enlightenment with your mind, nor should you treat the illusions of light and shadow as reality. You must not store the words of ancient masters in your mind, treating them as your own knowledge and views. You must not engage in profound interpretations of doctrines, nor should you seek advantages elsewhere, apart from the present moment. The mind and its environment are originally one; you cannot artificially separate them into two. Nor should you say that the mind is dark and boundless within the body; the ancients called this a 'black mountain ghost.' If one falls into this state, it is most difficult to escape. If the essence of the mind is free from thoughts, it is the Pure Land of Eternal Tranquil Light; why seek another Pure Land? If one thought is perfectly clear and the essence of the mind is free from thoughts, you will find the source everywhere you go, and you can be called a truly free person. If you truly believe what this mountain monk says, then the three doubts you had before will be instantly dispelled, and there is no need to analyze them in detail. If you search and arrange them one by one, you will only increase your wandering and delusional thoughts. Only you are truly sincere in pursuing the Way. I only hope that from now on, you will let go of all your previous skills and knowledge, and further let go of all your knowledge and views about seeking the profound and mysterious, and about the Buddha's teachings. If all worldly and saintly emotions are exhausted, what is not true? As the saying goes, 'Only exhaust worldly emotions, and there is no other saintly understanding.'
Hanshan Laoren Mengyou Ji (Hanshan the Old Man's Dream Journey Collection) Volume 14 Wan Xu Zang (Supplement to the Buddhist Canon) Volume 73 No. 1456 Hanshan Laoren Mengyou Ji (Hanshan the Old Man's Dream Journey Collection)
Hanshan Laoren Mengyou Ji (Hanshan the Old Man's Dream Journey Collection) Volume 15
Attendant: Fushan Daily Record
Disciple: Tongjiong Edited
Lingnan Disciple: Liu Qixiang Revised
Letters and Inquiries
與陸五臺太宰
伏惟老居士。親授靈山付囑。來此末法。現宰官身。匡持像教。數十年來。法門九鼎一絲。唯老居士一身擔荷。山僧居常獨處山林。每感護法深恩。未嘗不涕泗交頤也。往以未得瞻禮為闕。春時祇園暫對。業已慶快生平。既而東歸海上。復聞闡提作大法障難。心甚驚怖。賴我老居士以衣覆被。不獨使法門安堵。抑令大藏表顯。人天無復驚疑。某每對三寶。然香煉臂。以酬法施之心也。致謝無量。其臺山大藏因緣。料已不二藏公。向未有聞。想奉持之心。益堅固矣。
與李廓庵中丞
憶昔長安月夜。促膝談心。香積良期。飽餐不二。回首風塵。從茲隔絕。一別幾十年所矣。念忠懷道誼。耿耿精明。常目在高空雲漢間也。嗟嗟濁世。道與時違。薄福眾生。不能睹麟鳳之祥。惟無長者。政若驪龍失頷下之珠。不獨九淵無光。抑且孤負貧濟。又安能望臻極樂。以享四事之豐乎。況復魔黨橫行。夜叉四出。而啖生人之肉。可謂無安猶如火宅。不獨炎洲赤土也。伏惟長者。凝神澹泊。遊刃玄虛。引松竹之清風。發冰霜之高韻。不減羲皇太古。山僧比業重愆。墮茲瘴海。僅持一息。聊復四年。朔雪炎方。相縣萬里。追憶舊遊。豈可再得。雖絕徼遐荒。而草木有知。安能一日忘于陽春惠澤。不
【現代漢語翻譯】 現代漢語譯本 與陸五臺太宰
晚輩老衲冒昧地向您，陸五臺太宰大人致意。您曾親自接受釋迦牟尼佛在靈山會上所作的咐囑，來到這末法時代，以宰官之身匡扶佛法。數十年來，佛法命脈如九鼎之一絲，全靠您一人承擔。山僧我常年獨居山林，每每感念您護法的深恩，未嘗不感動得涕泗橫流。過去一直未能瞻仰您的尊容，深感遺憾。今年春天在祇園寺短暫相見，已經感到生平最大的慶幸。之後您返回東海，又聽說闡提（斷善根的人）製造大的法難障礙，心中非常驚恐。幸賴您以衣覆被（比喻庇護），不僅使佛法得以安穩，而且使大藏經得以彰顯，使人天不再驚疑。我每次面對三寶，燃香煉臂，以此來報答您的法施之恩。感謝之情無以言表。關於臺山大藏經的因緣，想必您已與二藏公（指藏經的負責人）商議妥當。之前未曾聽聞，想必您奉持佛法的心，更加堅定了。
與李廓庵中丞
回憶當年在長安的月夜，我們促膝談心。香積寺的盛會，我們飽餐佛法真味。回首往事，自從那次分別后，就此隔絕。一別已經幾十年了。思念您忠誠的懷抱和對道的追求，始終光明磊落，常常仰望高空的雲漢。唉，這渾濁的世道，道義與時俗相違背。福薄的眾生，不能見到麒麟鳳凰這樣的祥瑞。沒有您這樣的賢德之人，政事就像驪龍失去了頷下的寶珠，不僅深淵失去了光彩，而且辜負了貧困的百姓。又怎麼能期望達到極樂世界，享受四事（飲食、衣服、臥具、醫藥）的豐足呢？更何況魔黨橫行，夜叉四處出沒，吞噬生人的血肉，真可謂沒有安寧，猶如身處火宅，不只是炎熱的洲土。晚輩希望您，凝神靜氣，淡泊名利，在玄妙的境界中游刃有餘，引來松竹的清風，發出冰霜般高潔的韻致，不亞於羲皇時代的太古之風。山僧我業障深重，墮落到這瘴癘之地，僅存一口氣息，勉強又過了四年。北方冰雪，南方炎熱，相隔萬里。追憶往昔的遊歷，怎麼可能再得到呢？雖然身處邊遠荒涼之地，但草木也有知覺，怎能一日忘記您如陽春般的恩惠呢？
【English Translation】 English version To Grand Preceptor Lu of Mount Wutai
I, the old recluse, respectfully greet you, Grand Preceptor Lu of Mount Wutai. You personally received the Buddha's entrustment at the Vulture Peak assembly and came to this Dharma-ending Age, using your position as a high official to support the Buddhist teachings. For decades, the lifeline of the Dharma, as thin as a thread of the nine tripods, has been borne by you alone. I, a mountain monk, often live alone in the mountains and forests, and I am always moved to tears by your deep kindness in protecting the Dharma. In the past, I regretted not being able to pay my respects to you. This spring, I briefly met you at Jetavana Monastery, which already made me feel the greatest joy in my life. Later, you returned to the Eastern Sea, and I heard that icchantikas (those who have severed their roots of goodness) were creating great obstacles to the Dharma, which greatly frightened me. Fortunately, you covered them with your robe (a metaphor for protection), which not only secured the Dharma but also revealed the Great Treasury of scriptures, so that humans and devas no longer had doubts and fears. Every time I face the Three Jewels, I burn incense and cauterize my arm to repay your kindness in bestowing the Dharma. My gratitude is immeasurable. Regarding the cause and conditions of the Great Treasury of scriptures on Mount Wutai, I believe you have already discussed it with the Second Treasury Official (referring to the person in charge of the scriptures). I had not heard of it before, and I imagine that your heart of upholding the Dharma is even more firm.
To Vice Minister Li of Kuo'an
I remember the moonlit night in Chang'an, when we talked heart to heart, knee to knee. At the gathering at Xiangji Monastery, we fully savored the true taste of the Dharma. Looking back, since that separation, we have been cut off from each other. Decades have passed since our parting. I remember your loyal heart and pursuit of the Way, which have always been bright and clear, and I often look up to the clouds in the high sky. Alas, in this turbid world, righteousness goes against the times. Sentient beings with little merit cannot see auspicious signs like the qilin and phoenix. Without virtuous people like you, governance is like a black dragon losing the pearl under its chin, not only does the deep abyss lose its light, but it also fails the poor and needy. How can we hope to reach the Land of Ultimate Bliss and enjoy the abundance of the four requisites (food, clothing, bedding, and medicine)? Moreover, the demonic hordes are rampant, and yakshas come out in all directions, devouring the flesh of living beings. It can be said that there is no peace, as if living in a burning house, not just in the hot lands. I hope that you, Vice Minister, can concentrate your mind and be detached from fame and fortune, move freely in the mysterious realm, draw in the clear breeze of pine and bamboo, and express the noble rhyme of ice and frost, no less than the ancient style of the era of Emperor Xi. I, a mountain monk, have heavy karmic obstacles and have fallen into this malarial land, barely holding on to a breath, and have reluctantly spent another four years. The north is snowy, and the south is hot, separated by tens of thousands of miles. Recalling the past travels, how can I ever get them again? Although I am in a remote and desolate place, even plants and trees have feelings, how can I forget your kindness like the warm spring breeze for even a day?
識白毫光中。曾一照及罪垢頭陀。以業因緣而行佛道否。
答許鑑湖錦衣
辱垂問法語數則。鄙人鈍根庸流。安可以副高望。聊竭比量。奉酬來旨。所云西來意者。畢竟西來有何意耶。若果意自西來。則祖師未來以前。此土人皆無佛性耶。殊不知此意。人人本來具足。不欠絲毫。似衣底明珠。向自有之。佛祖但一指示。原無實法與人也。若作實法會。則遠之遠矣。所云坐禪。而禪亦不屬坐。若以坐為禪。則行住四儀。又是何事。殊不知禪乃心之異名。若了心體寂滅。本自不動。又何行坐之可拘。茍不達自心。雖坐亦剩法耳。定亦非可入。若有可入。則非大定。所謂那伽常在定。無有不定時。又何出入之有。心本無相。有相則非真心矣。斯皆妄想攀緣影事。豈可當以為真乎。所云唸佛者。即是念自心也。若心凈則佛土凈。心土若凈。無生死亦無去來。所云看話頭可以入道者。若道屬話頭。則可人人易入。亦有看之而不入者。殊不知此乃古人一期方便。如敲門瓦子。所謂借路經過耳。豈實法哉。然攝引初機。須是從者里鉆過。始得下手工夫。古人自有方便。直以單提一念為主。如寶劍橫空。佛魔俱斷。情塵何敢攖傍。如是用心。若一念精純。諸緣頓脫。所謂一門深入。久久當自信耳。
與孔原之
念與足下同鄉土。豈獨同五濁穢土耶。推之本鄉。實同一法清凈土中來。山野自知歸路。忍拋足下。寧不把臂乎。昨臨行作數語。屬弼生留別足下。且引王維欲知除老病。惟有學無生之句。此蓋就文士痛處劄錐。足下即不能於此悟入。愿歸命三寶前。受持圓覺經一卷。精心熟誦。字字不忘。待三年後見山野。以此當供養。聞足下道伴。信心清凈。愿足下教之以唸佛法門。求生凈土一門。可以深入也。計高選在即。臨事冀善保重。且五濁惡世。非體菩薩大悲心。決不能使眾生歡喜。愿足下體此。
與郭美命太史
承命為勉師塔銘。業已草草報覆。惟依樣畫葫蘆。不敢妄意增減。但于公所謂見悲於法門者數語。此瀝公肝腸之苦。第勉師無以為辭。惟是時不無流涕之嘆。鄙人特為表而出之。使后之觀者。亦足以感發于公今日之心也。公亦以我為增益謗乎。其銘則脫然翻案。此則不敢讓公矣。
與吳運使
承示名公書記。欲山僧印證。大段世俗之學佛法者。多舛駁不精。難以著相。定於是非之辨。若非久留心佛法禪道。歷參真正知識。以淘融滓穢。盪滌塵習。而但取依稀彷彿。學相似語資談柄。作影身草者。斷斷難窺實際。即有真心為生死大事。且又執我見。立墻塹者。又沒交涉。今所謂名公者多
【現代漢語翻譯】 現代漢語譯本： 我與您是同鄉。難道僅僅是同在五濁（指劫濁、見濁、煩惱濁、眾生濁、命濁）的污穢世界嗎？推究本源，實際上我們都是從同一清凈的法性土中來的。我深知自己的歸途，怎能捨棄您呢？難道不應該攜手同行嗎？昨天臨行前寫了幾句話，囑咐弼生留給您，並且引用了王維的詩句『欲知除老病，唯有學無生』。這大概是針對文人最痛之處而下的鍼砭。您如果不能因此而領悟，希望能在歸命三寶（佛、法、僧）前，受持《圓覺經》一卷，精心熟讀，字字不忘。等三年後我與您相見，以此作為供養。聽說您的道友，信心清凈，希望您能教導他念佛法門，求生凈土這一法門，可以深入修習。估計您參加高選（科舉考試）在即，希望您臨事善自保重。而且在這五濁惡世，如果沒有菩薩的大悲心，決不能使眾生歡喜。希望您勉力做到這一點。
與郭美命太史
承蒙您囑託為勉師（對僧人的尊稱）寫塔銘。我已經草草地寫好回覆了。只是依樣畫葫蘆，不敢隨意增減。但對於您所說的『見悲於法門』這幾句話，這傾注了您的苦心。只是勉師沒有什麼可以用來表達。只是當時我不禁流下了眼淚。我特意將它表彰出來，使後來的觀看者，也足以感受到您今天的心情。您也會認為我這是增益謗嗎？至於銘文的內容則完全是我的想法，這一點我不敢謙讓于您了。
與吳運使
承蒙您展示名公（有名望的人）的書記，想讓我印證。大多數世俗學習佛法的人，很多錯謬駁雜而不精純，難以執著于表象，來確定是非的辨別。如果不是長期留心佛法禪道，經歷參訪真正的善知識，來淘洗雜質污穢，盪滌塵勞習氣，而只是採取依稀彷彿，學習相似的言語作為談資，做表面文章的人，斷然難以窺見實際。即使有真心爲了生死大事，而且又執著于自己的見解，樹立壁壘的人，也是沒有交涉的。現在所謂的名公大多如此。
【English Translation】 English version: I am from the same hometown as you. Is it merely that we are together in the defiled world of the Five Turbidities (referring to the Turbidity of the Age, the Turbidity of Views, the Turbidity of Afflictions, the Turbidity of Beings, and the Turbidity of Life)? Tracing back to the origin, we actually come from the same pure Dharma-nature land. I deeply know my own path of return, how can I abandon you? Shouldn't we walk hand in hand? Yesterday, before leaving, I wrote a few words, instructing Bi Sheng to leave them for you, and quoted Wang Wei's verse 'If you want to know how to eliminate old age and sickness, the only way is to learn non-birth'. This is probably an acupuncture point aimed at the most painful point of literati. If you cannot awaken to this, I hope that before taking refuge in the Three Jewels (Buddha, Dharma, Sangha), you will uphold and recite the 'Complete Enlightenment Sutra' (Yuanjue Jing), carefully and thoroughly, not forgetting a single word. When I meet you three years later, I will use this as an offering. I heard that your Dharma companion has pure faith, I hope you can teach him the Dharma gate of Buddha-Recitation, the Dharma gate of seeking rebirth in the Pure Land, which can be deeply cultivated. It is estimated that you will be participating in the High Selection (Imperial Examination) soon, I hope you will take good care of yourself when facing matters. Moreover, in this evil world of the Five Turbidities, without the great compassion of a Bodhisattva, it is impossible to make sentient beings happy. I hope you will strive to achieve this.
To Grand Historian Guo Meiming
Thank you for entrusting me to write the pagoda inscription for Teacher Mian (a respectful term for a monk). I have already drafted a reply. I am just imitating, not daring to add or subtract at will. But regarding the few words you said, 'seeing sorrow in the Dharma gate', this pours out your painstaking efforts. It's just that Teacher Mian has nothing to express in return. It was just that I couldn't help but shed tears at the time. I specially praised it, so that later viewers can also feel your mood today. Will you also think that I am adding to the slander? As for the content of the inscription, it is entirely my own idea, and I dare not yield this to you.
To Commissioner Wu Yun
Thank you for showing me the writings of famous officials, wanting me to certify them. Most secular people who study Buddhism are often flawed, mixed, and not pure, making it difficult to cling to appearances to determine the distinction between right and wrong. If one does not pay attention to the Dharma and Zen for a long time, and experience visiting true good teachers to wash away impurities and defilements, and cleanse the habits of dust, but only takes vaguely similar words as talking points, and does superficial work, it is absolutely difficult to see the reality. Even if one has a sincere heart for the great matter of birth and death, and also clings to one's own views and establishes barriers, there is no interaction. Most of the so-called famous officials are like this.
矣。云外野人。又何敢妄擬其優劣。幸有管東溟居士法眼存焉。東溟先執業于楚侗公。今觀此書。所以力救楚老之弊。不避斧鉞。此正謂當仁不讓于師。非具正法眼。秉慧劍。稱雄猛丈夫者不能也。山僧就中略視一週。已見大意。然管君見性。亦未放許透徹。要之秉教奉行。苦心深慮。言言有本。事事有君。殊非漫語。且就此中。亦不能見管君長處。公儻若留心此法。請讀圓覺經千萬遍。字字融通心地。以至忘言契會。自有一念相應處。是時公自有分曉。不必廣求佛法。亦不必多起知見。定不隨他人腳跟轉矣。古語有云。丈夫自有沖天志。不向他人行處行。此非虛談。公若果趨向此事。切須真實為生死大事一著吃緊。萬萬不可作戲具增口過。以公真心待三寶。故山僧亦披肝露膽。不避譏嫌。為公道耳。
與黃子光
時來安坐海印光中。與諸幻眾。揮麈默談。頃間賢伯仲氏。炳然現我三昧也。惟幽居遠市。閉戶究心。山色在目。溪聲滿耳。未必不對法身而聆長舌耳。春來動定勝常。知坐進此道。歡喜無量。且云爝然于中。有難對俗人言者。誠哉此事。惟在自知自信。正如啞人食甘飲苦耳。其實何可吐露耶。寄去大慧語錄。幸時披剝。冀足下時與此老把臂共行。直使佛祖避舍三十。日來所作水月道場。空華佛
{ "translations": [ "現代漢語譯本：\n罷了。云外的鄉野之人，又怎敢胡亂評判它的優劣呢？幸好有管東溟居士的法眼存在。東溟先生先前師從楚侗公。如今看這本書，他極力挽救楚老的弊端，不迴避批評，這正是所謂的『當仁不讓于師』。不是真正具有正法眼，秉持慧劍，堪稱雄猛丈夫的人是做不到的。山僧我大致看了一遍，已經明白了大概的意思。然而管君的見性，也還沒有完全透徹。總的來說，他秉持教義奉行，苦心深慮，言語都有根據，事事都有準則，絕非隨便說說。而且僅憑這些，也不能完全看出管君的長處。您如果留心這個法門，請讀《圓覺經》千萬遍，讓每個字都融通於心地，以至於達到忘言的境界，自然會有一念相應之處。到那時您自然會有所領悟，不必廣泛地尋求佛法，也不必多生知見，一定不會跟隨他人亦步亦趨了。古語有云：『大丈夫自有沖天之志，不向他人行處行。』這並非虛言。您如果真的趨向此事，切須真實地把生死大事當作一件要緊的事情來對待，萬萬不可當作遊戲來增加口業。因為您以真心對待三寶，所以我山僧也坦誠相待，不避諱譏諷和嫌疑，只是爲了您好啊。\n\n與黃子光\n\n時機到來，安然端坐在海印光明之中，與各種幻化之眾，揮動拂塵默默交談。頃刻之間，賢弟兄們，炳然顯現在我的三昧之中啊。只是幽居在遠離塵囂的地方，閉門專心研究佛法，山色映入眼簾，溪水聲充滿耳畔，未必不是在對著法身聆聽長舌之相啊。春天以來，動靜都比往常更好，知道您在精進於此道，歡喜無量。而且您說心中有難以對俗人說的話，確實如此啊，這件事，唯有自己知道自己相信。正如啞巴吃糖，箇中滋味實在難以言說啊。寄去《大慧語錄》，希望您時常翻閱，希望您時常與這位老和尚攜手同行，直接讓佛祖都避讓三十里。近日來所作的水月道場，空華佛事，", "English version: \nThat's all. How dare a rustic from beyond the clouds presumptuously judge its merits? Fortunately, there is the discerning eye of Upasaka Guan Dongming. Master Dongming previously studied under Chu Tonggong. Now, observing this book, he strives to rectify the shortcomings of Elder Chu, not shying away from criticism. This is precisely what is meant by 'not yielding to one's teacher in matters of righteousness.' Only one who truly possesses the Dharma eye, wields the sword of wisdom, and is worthy of being called a courageous and vigorous man can accomplish this. I, a humble monk, have glanced through it and grasped the general meaning. However, Master Guan's understanding of the nature of mind is not yet fully thorough. Overall, he upholds the teachings and practices diligently, contemplating deeply. His words are grounded in principle, and his actions are guided by rules, not mere idle talk. Moreover, one cannot fully appreciate Master Guan's strengths based solely on this. If you are interested in this Dharma gate, please read the Yuanjue Jing (Sutra of Perfect Enlightenment) thousands of times, allowing each word to permeate your mind, until you reach a state of wordless understanding. At that point, there will naturally be a moment of resonance. Then you will naturally have your own understanding, without needing to seek the Dharma widely or generate excessive opinions. You will certainly not follow in the footsteps of others. As the ancient saying goes, 'A true man has his own soaring ambition; he does not walk where others have walked.' This is not empty talk. If you truly aspire to this, you must genuinely treat the matter of life and death as a crucial undertaking, never treating it as a game to increase karmic offenses. Because you treat the Three Jewels with sincerity, I, a humble monk, also speak frankly, without avoiding criticism or suspicion, simply for your benefit.\n\nTo Huang Ziguang\n\nThe time has come to sit peacefully in the light of the Haimudra (ocean seal) samadhi, conversing silently with the various illusory beings, waving a hossu (fly-whisk). In an instant, you, my virtuous brothers, brilliantly appear in my samadhi. Living in seclusion far from the marketplace, closing the door to contemplate the mind, with mountain scenery before my eyes and the sound of the stream filling my ears, is it not like listening to the long tongue of the dharmakaya (Dharma body)? Since spring, my activity and stillness have been better than usual, knowing that you are advancing on this path, I am filled with immeasurable joy. Moreover, you say that there are things in your heart that are difficult to say to ordinary people. Indeed, this matter can only be known and believed by oneself. It is like a mute person eating sugar; the taste is truly indescribable. I am sending you the Dahui Yulu (Record of Dahui), hoping that you will often peruse it, hoping that you will often walk hand in hand with this old monk, directly causing the Buddhas and Patriarchs to avoid you by thirty li (Chinese mile). The Shuǐ Yuè Dàocháng (Water Moon Dharma Assembly) and Kōng Huā Fóshì (Flower in the Sky Buddhist Service) you have been performing recently," "專有名詞解釋:\n 圓覺經 (Yuánjué Jīng): Sutra of Perfect Enlightenment\n 海印 (Hǎiyìn): Ocean Seal Samadhi\n 法身 (Fǎshēn): Dharmakaya (Dharma body)\n 大慧語錄 (Dàhuì Yǔlù): Record of Dahui\n 水月道場 (Shuǐ Yuè Dàocháng): Water Moon Dharma Assembly\n 空華佛事 (Kōng Huā Fóshì): Flower in the Sky Buddhist Service\n 三昧 (Sānmèi): Samadhi\n 楚侗公 (Chǔ Tónggōng): A person's name\n* 管東溟 (Guǎn Dōngmíng): A person's name" ] }
事。隨見影響。候莊嚴有緒。當迎杖舄。共升法殿也。右臂不仁久矣。不能公佈作書。一語普告。
與黃梧山
惟足下。夙植靈根。但今成熟未深。所賴信力堅固。不被諸煩惱魔之所傾動。時方息肩苦趣。正當頓轡先登。以䇿萬里高步。駕此津樑。不意天摧法幢。一旦分崩離析。遂至於此。朽夫法眼而觀。了無塵跡。所苦正在諸同志者。道力孱弱。失此依怙。為悲戀耳。朽夫雖朽。惟以利生為事業。若忘足下輩。則忘自願力耳。此語非妄。此行萬里。其別諸君語。遞相發明。幸同觀之。
與黃柏山
吾佛出世。全在機感因緣淺深。以彰法之久近。感深則久住。緣淺則易壞。此理固然。今海印道場之在東方。如日月光于幽谷耳。長松巨石。稠林陰翳。終天莫睹。今觀其不能久住者。殆非佛日照臨不深。實在機感者。煩惱稠林。障翳不淺耳。又何以常情論成壞去就乎。所愿障翳頓除。何患慧光不朗。朽夫此行。萬里長空。一般風月。有何去來之相。惟尊人無恙。子光得所。足可安心。異日感應道交。依然海印三昧也。
與江吾與
善知識出現世間。遊行自在。如大獅子。所作皆奉如來所使。教化成熟一切眾生。以此為事。乃至為一眾生。不避三途劇苦。刀山火聚。不以為患。以朽夫
【現代漢語翻譯】 現代漢語譯本： 事情就是這樣。隨著所見的影響，等待莊嚴有序。應當迎接拄杖和鞋子，一同登上法殿。我的右臂麻木很久了，不能公開發布書信，只能用一句話普遍告知。
與黃梧山
您啊，宿世就種下了靈根，只是現在成熟得還不夠深。所依賴的是您堅固的信心，不被各種煩惱魔所動搖。現在正是您休息肩膀，脫離苦趣的時候，應當立即勒住韁繩，率先登上（解脫的道路），用萬里高遠的步伐，駕馭這渡河的橋樑。沒想到天摧毀了佛法的旗幟，一下子分崩離析，竟然到了這種地步。我這老朽用佛法之眼來看，了無塵跡。所苦惱的，正在於各位同道，道力孱弱，失去了這個依靠，為此感到悲傷留戀罷了。我雖然衰朽，但以利益眾生為事業，如果忘記了您們，那就是忘記了自己的願力啊。這句話不是虛妄之言。這次遠行萬里，臨別時對各位說的話，希望大家互相啓發，共同領悟。
與黃柏山
我佛出世，完全在於機緣感應的深淺，以此來彰顯佛法住世的長短。感應深則長久住世，緣分淺則容易壞滅。這個道理是必然的。現在海印道場（Haiyin monastery）在東方，就像日月之光照耀在幽深的山谷里一樣。長松巨石，茂密的樹林遮蔽，終日也看不到陽光。現在看來它不能長久住世的原因，恐怕不是佛日照耀得不夠深，實在是因為感應的人，煩惱的茂密樹林，遮蔽得太厲害了。又怎麼能用常人的情感來議論成敗去留呢？所希望的是遮蔽能夠立刻消除，還怕智慧的光芒不顯現嗎？我這次遠行，萬里長空，一樣的風光，有什麼去來之相呢？只希望您的家人平安無事，您的兒子子光（Ziguang）能夠得到好的歸宿，這就足以讓人安心了。將來感應道交，依然是海印三昧（Haiyin Samadhi）的境界。
與江吾與
善知識（Kalyanamitra）出現在世間，非常自在，如同大獅子一樣。所作所為都是奉如來（Tathagata）的使命，教化成熟一切眾生，以此為事業。乃至爲了一個眾生，不迴避三途（Three Wretched Realms）的極度痛苦，刀山火海，也不以為患。以我這老朽
【English Translation】 English version: That's how things are. Following the influence of what is seen, waiting for solemnity and order. One should welcome the staff and shoes, and ascend the Dharma Hall together. My right arm has been numb for a long time, and I cannot publicly announce it in writing. I can only inform everyone with a single sentence.
To Huang Wushan
You, sir, have planted spiritual roots in previous lives, but they have not yet matured deeply enough. What you rely on is your firm faith, not to be shaken by the various afflictive demons. Now is the time for you to rest your shoulders and escape from the suffering realms. You should immediately rein in your horse and take the lead in ascending (the path to liberation), using the high steps of ten thousand miles to navigate this bridge across the river. Unexpectedly, the heavens have destroyed the banner of the Dharma, and it has suddenly fallen apart, to such an extent. This old man, viewing it with the eye of the Dharma, sees no trace of dust. What is troubling is precisely that the fellow practitioners are weak in their spiritual strength and have lost this reliance, and therefore feel sorrow and longing. Although I am old and decaying, I take benefiting sentient beings as my career. If I were to forget you, I would be forgetting my own vows. This is not a false statement. This journey of ten thousand miles, the words I say to you all at parting, I hope you will enlighten each other and understand together.
To Huang Baishan
The appearance of our Buddha in the world depends entirely on the depth of the karmic response, in order to manifest the length of time the Dharma remains in the world. If the response is deep, it will remain for a long time; if the karmic connection is shallow, it will easily perish. This principle is certain. Now, the Haiyin monastery (Haiyin monastery) in the East is like the light of the sun and moon shining in a deep valley. Tall pines, huge rocks, and dense forests obscure the light, so that it cannot be seen all day long. Now, the reason why it cannot remain for a long time is probably not that the Buddha's sun does not shine deeply enough, but that the people who respond have too many afflictions, and the dense forest of afflictions obscures it too much. How can one discuss success, failure, going, and staying with ordinary human emotions? What is hoped for is that the obscurations can be immediately removed, and then there is no fear that the light of wisdom will not shine brightly. This journey of mine, across ten thousand miles of sky, is the same scenery, so what is there to go or come? I only hope that your family is safe and well, and that your son Ziguang (Ziguang) can find a good home, which is enough to put one's mind at ease. In the future, when the response of the Way connects, it will still be the state of Haiyin Samadhi (Haiyin Samadhi).
To Jiang Wuyu
A Kalyanamitra (Kalyanamitra) appears in the world, very free and at ease, like a great lion. All that he does is in accordance with the mission of the Tathagata (Tathagata), to teach and mature all sentient beings, taking this as his career. Even for the sake of one sentient being, he does not avoid the extreme suffering of the Three Wretched Realms (Three Wretched Realms), the mountains of knives and the seas of fire, and does not consider them a problem. As for this old man
今日之事觀之。但願得一人。能不退菩提心。成就最上因緣者。則朽夫實所甘心。否則七寶莊嚴。皆屬有漏業因耳。又何取焉。今朽夫擲身魔界。僅僅一紀。而其開發信心。知有此道者多。但緣未熟耳。以今視昔之東鄙。猶古今異代矣。且一時從游者。惟足下習染最重。今見足下書。翻然改圖。是不負此心。雖萬里如面。豈不欣然就道耶。
與即墨父老
離合之情。悲喜自昔。去來之想。夢寐為勞。蓋心苦於知己。念切于有緣。在古聖賢猶然。況恒品乎。聞之一飲一啄。皆屬前緣。一貴一賤。交情乃見。若山野之於諸君子。一紀之歡。不減骨肉之愛。萬里之遣。重遺手足之憂。其不稱千載之知己。多生之有緣乎。諺語云。得一世之榮。不若得一世之名。即山野之於山海。固不能流芳。適足以貽笑。不知兒童稱說。父子相傳於幾百年也。況復佈慈云于邊地。明佛日于重昏。開性海之原。轉文機之軸。下成佛之種子。孕作聖之胚胎。山野心知此段公案。深信上天之載。自有無聲無臭者存焉。又何以論空華凋謝。翳眼較得失乎。茍知去彼取此。則諸君子可稱出世知己矣。
與陸太宰長公
惟太尊人。乘悲願力。現宰官身。作大佛事。為一代人天眼目。世出世法。打成一片。總歸金剛心地。即山野所
【現代漢語翻譯】 現代漢語譯本：今天我所關注的事情是，只希望能夠找到一個人，能夠不退失菩提之心（bodhicitta，覺悟之心），成就最上等的因緣。如果能這樣，我這個老朽之人就心滿意足了。否則，即使是七寶莊嚴，也都是屬於有漏的業因，又有什麼值得追求的呢？如今我身處魔界已經十二年，開發信心、知道有這條道路的人很多，只是因緣尚未成熟罷了。以現在的情況來看，東鄙（指山東東部地區）和過去相比，簡直就像古代和現代一樣不同了。而且，一時跟隨我的人中，只有您的習氣最重。現在看到您的來信，幡然悔悟，改變了原來的想法，這真是沒有辜負我的心意。即使相隔萬里，也如同面對面一樣，難道不應該欣然走上正道嗎？ 與即墨（Jimuo，地名）的父老鄉親們： 離別和相聚的感情，悲傷和喜悅自古以來就是這樣。離開和到來的思緒，在夢中也讓人勞累。大概是因為內心苦於難覓知己，思念迫切于有緣之人。即使是古代的聖賢也是如此，更何況是普通人呢？聽說一飲一啄，都屬於前世的因緣；一貴一賤，才能顯現出真正的交情。像我這樣身處山野之人，和各位君子相處十二年，這份歡樂不亞於骨肉之愛；即使相隔萬里，也仍然牽掛著你們，如同手足一般。這難道不是可以稱得上是千載難逢的知己，多生多世的有緣人嗎？俗話說，得到一世的榮華，不如得到一世的名聲。即使我身處山海之間，固然不能流芳百世，反而會貽笑大方，但不知道孩子們會如何稱說，父子之間又會如何相傳幾百年呢？更何況我還要在邊遠地區佈施慈悲的雲朵，在重重黑暗中點亮佛法的太陽，開掘自性的海洋，轉動文思的樞機，播下成佛的種子，孕育作聖的胚胎。我心裡明白這段公案，深信上天的承載，自有那無聲無臭的真理存在。又何必去談論空華的凋謝，用有翳的眼睛去計較得失呢？如果知道捨棄那些，選取這些，那麼各位君子就可以稱得上是出世的知己了。 與陸太宰長公（Lu Taizai Zhanggong，人名，官名）: 只有太尊人（指陸太宰長公），憑藉著悲憫的願力，顯現出宰官之身，做著弘揚佛法的大事，成為一代人天（devas and humans，天人和人類）的眼目。把世間的法和出世間的法，打成一片，總歸於金剛心地（vajra heart-ground，堅不可摧的覺悟之心）。這正是我所...
【English Translation】 English version: Today, what I observe is this: I only hope to find one person who can remain steadfast in their Bodhicitta (bodhicitta, the mind of enlightenment) and achieve the highest karmic connection. If this can be, then this old man will be truly content. Otherwise, even if adorned with the seven treasures, it would all be conditioned karma with outflows; what would be worth pursuing then? Now, I have been in the realm of Mara (Mara, the demon) for twelve years, and there are many who have developed faith and know of this path, but their conditions are not yet ripe. Looking at the eastern borders (referring to the eastern part of Shandong province) now compared to the past, it is as different as ancient and modern times. Moreover, among those who followed me for a time, only your habits were the heaviest. Now, seeing your letter, suddenly repenting and changing your ways, it does not betray my heart. Even though we are separated by ten thousand miles, it is as if we are face to face; shouldn't you gladly embark on the path? To the elders of Jimo (Jimuo, place name): The emotions of separation and reunion, sorrow and joy, have been thus since ancient times. The thoughts of leaving and arriving trouble even in dreams. It is probably because the heart suffers from the difficulty of finding a confidant, and the longing is urgent for those with karmic connections. Even the ancient sages were like this, let alone ordinary people? I have heard that every drink and every peck belongs to past causes; only in times of nobility and lowliness can true friendship be seen. Like me, a person in the mountains and fields, spending twelve years with you gentlemen, this joy is no less than the love of flesh and blood; even though separated by ten thousand miles, I still worry about you as if you were my own limbs. Isn't this worthy of being called a confidant of a thousand years, a karmic connection of many lifetimes? As the saying goes, 'Gaining the glory of one lifetime is not as good as gaining the reputation of one lifetime.' Even if I am in the mountains and seas, I certainly cannot leave a lasting fragrance, but will only be ridiculed. But I wonder how the children will speak of it, and how it will be passed down from father to son for hundreds of years? Moreover, I will spread clouds of compassion in the borderlands, light the sun of the Buddha's teachings in the midst of deep darkness, excavate the ocean of self-nature, turn the axis of literary thought, sow the seeds of becoming a Buddha, and nurture the embryo of becoming a sage. I know this public case in my heart, and I deeply believe that in the carrying of heaven, there exists a truth that is without sound or smell. Why then should we talk about the withering of empty flowers, and use clouded eyes to calculate gains and losses? If you know to abandon those and choose these, then you gentlemen can be called worldly confidants. To Lu Taizai Zhanggong (Lu Taizai Zhanggong, person's name, official title): Only the esteemed person (referring to Lu Taizai Zhanggong), relying on the power of compassionate vows, manifests as the body of a high official, doing the great work of propagating the Dharma, becoming the eyes of a generation of devas and humans (devas and humans, gods and humans). He integrates worldly and transcendental dharmas into one, ultimately returning to the vajra heart-ground (vajra heart-ground, indestructible mind of enlightenment). This is what I...
習知者。自出世以來。乃至末後垂手之際。未嘗一念舍護法心。度生之事業也。比雖順世無常。隨乎幻化。而法身體堅。即三災彌綸。湛然常住。不獨社稷之勛。澤及億世。而法門之功。當與須彌共峙矣。嗚呼。法幢既折。四眾何依。一利大檀。誰許白牛之駕。悲在法門。實能令人痛絕也。所幸居士為克家之子。不獨世其世家。而亦世其出世家聲也。所悲在彼。所喜在此耳。山野遠處遐荒。身嬰罪地。恨不能持瓣香。詣龕室。作梵唄以贊功德。而此一念。業已飛越碧海長天矣。遙持半偈。以供真前。想在寂光。必歡喜攝受。愿居士念此片心。聊引侍者。代繞三匝于座下。幸無以荒唐而拒之也。
與汪仲嘉
憶往昔從賢伯仲游。尚在兒童。一別三十餘年。不知日月向何去。頃貧道以業風吹墮羅剎鬼國。昨南來真州。驀地相逢。恍然如夢。以情視之。不無悲慨。以法眼觀之。自不見有絲毫去來動靜也。貧道坐此瘴鄉。一息千日。若從前造道如此。可不讓古人。今將總洗前愆。不敢不勉力自䇿。故於荷戈之際。力究此心。始知從前知見。多落光影門頭。茍不蒙 聖恩。大施鉗錘。安知有今日事。回觀 天子爪牙。不險于黃檗拄杖。愧鈍根不若臨濟。當下三拳一掌耳。
與管東溟僉憲
憶昔山樓對坐
【現代漢語翻譯】 現代漢語譯本：
您是深諳佛法之人。自從降生於世，乃至臨終垂手之際，沒有一念捨棄護持佛法之心，以及普度眾生的事業。雖然順應世間無常的規律，隨從幻化，但您的法身卻堅固不壞，即使遭遇三災，也依然湛然常住。您不僅對國家社稷有功勛，恩澤能夠惠及億萬世代，而且您在佛法上的功德，也應當與須彌山一同聳立。唉！法幢既然已經倒塌，我們四眾弟子依靠什麼呢？像您這樣一位慷慨的施主，誰還能允許用白牛車來駕乘呢？佛門失去您，實在令人痛心至極啊！所幸的是，您的兒子能夠繼承您的家業，不僅繼承了世俗的家業，也繼承了您出世的家聲。悲傷的是您已經離去，欣慰的是您的後繼有人。我身處偏遠荒涼的山野，自身也揹負著罪孽，遺憾的是不能手持香花，到您的靈龕前，唱誦梵唄來讚頌您的功德。但這一個念頭，早已飛越了碧海長空。遙遙地獻上這半首偈語，供奉在您的真靈前，相信您在寂光凈土中，一定會歡喜地接受。希望您的兒子能夠體諒我這片心意，稍微引導侍者，代替我圍繞您的靈座三圈。希望不要因為我的荒唐而拒絕我。 與汪仲嘉
回憶往昔與您兄弟一同遊玩，那時我還只是個兒童。一別三十多年，不知道時間都到哪裡去了。近來我被業風吹落到羅剎鬼國。昨天來到真州，突然與您相逢，恍然如夢。用人情來看待，不免感到悲傷感慨；用佛法之眼來看待，卻不見有絲毫的來去動靜。我身處這瘴癘之地，一息之間如同度過千年。如果我從前修道的功夫能像現在這樣，那就可以不輸給古人了。現在我將徹底洗刷以前的罪過，不敢不勉力鞭策自己。所以在荷戈從軍之際，努力探究這顆心。這才知道從前的知見，大多落入了光影門頭。如果不是蒙受佛菩薩的恩德，大施鉗錘般的教誨，怎麼知道會有今天的覺悟？回頭看看天子的爪牙，也不比黃檗禪師的拄杖更危險。慚愧我根器愚鈍，不如臨濟禪師，能夠當下承受三拳一掌啊。 與管東溟僉憲
回憶往昔在山樓上對坐
【English Translation】 English version:
You are a person deeply knowledgeable in Buddhism. Since your birth into this world, until the moment of your passing, you never once abandoned the mind of protecting the Dharma and the cause of saving sentient beings. Although you followed the impermanence of the world and conformed to illusion, your Dharmakaya (法身) [Dharma body] is firm and indestructible. Even in the face of the three calamities, it remains serene and constant. Not only did you have merit for the country and the people, and your grace will benefit billions of generations, but your merits in the Dharma should also stand tall with Mount Sumeru (須彌山) [Mount Meru]. Alas! Now that the Dharma banner has fallen, what can we, the fourfold assembly, rely on? Such a generous benefactor as you, who will allow the carriage of a white ox (白牛) [a metaphor for the Great Vehicle of Buddhism]? The loss of you in the Dharma gate is truly heartbreaking! Fortunately, your son is able to inherit your family business, not only inheriting the worldly family business, but also inheriting your transcendental family reputation. It is sad that you have departed, and it is gratifying that you have a successor. I am in a remote and desolate mountain area, and I myself bear sins. I regret that I cannot hold incense and flowers, go to your shrine, and chant Sanskrit hymns to praise your merits. But this one thought has already flown across the blue sea and sky. I offer this half verse from afar, offering it before your true spirit. I believe that in the Pure Land of Tranquil Light (寂光凈土), you will surely accept it with joy. I hope your son can understand my heart and slightly guide the attendants to circle your seat three times on my behalf. I hope you will not reject me because of my absurdity. To Wang Zhongjia (汪仲嘉)
I remember playing with your brothers in the past, when I was just a child. More than thirty years have passed since we parted, and I don't know where time has gone. Recently, I was blown by the winds of karma into the land of Rakshasas (羅剎) [demon country]. Yesterday I came to Zhenzhou (真州), and suddenly I met you, as if in a dream. Looking at it with human emotions, I can't help but feel sad and sentimental; looking at it with the eye of Dharma, I don't see any coming or going, movement or stillness. I am in this malarial land, and one breath is like a thousand days. If my practice in the past was like it is now, then I could be no less than the ancients. Now I will completely wash away my previous sins, and I dare not fail to encourage and spur myself on. Therefore, while bearing arms in the army, I strive to explore this mind. Only then did I realize that most of my previous knowledge and views fell into the realm of shadows. If it were not for the grace of the Buddhas and Bodhisattvas, and the great application of hammer-like teachings, how would I know that I would have today's enlightenment? Looking back at the claws and teeth of the Son of Heaven, they are no more dangerous than the staff of Zen Master Huangbo (黃檗) [Huangbo Xiyun]. I am ashamed that my dull roots are not as good as Linji (臨濟) [Linji Yixuan], who could immediately endure three punches and one palm. To Guan Dongming (管東溟) [Qianxian 僉憲 is a title]
I remember sitting opposite each other in the mountain building in the past
。每聽玄論。是時尚在顓蒙。雖不知維摩室中之秘。蓋亦心知其為不思議人也。別來三十餘年。謂如食頃。信乎如來出世。始終不出剎那際三昧也。貧道每自克責。徒生斯世。枉入空門。雖有志齊古人。然恨不得古之知識。如臨濟德山雲門諸老。為之師匠模範。即能以般若之火。镕佛性之金。而欲求為真正佛祖面目者。蓋亦難矣。是以二十餘年。苦切山林。箇中未敢輕放一線。種種幻化之緣。舉皆空中佛事。亦未肯以空華翳目。此一念孤光。惟有如來神通天眼。盡知盡見者。是可與知己者道耳。頃荷諸佛神力哀憐。而以不思議事攝之。貧道一遭世變。即私自欣。謂鐵圍重關。非此鉗錘。不足以摧碎之也。爰自歷難以來。獨以金剛正眼視之。從始至今。就中歡喜之心。不減平昔。且日益過之。所以彌感 聖慈。深荷佛力。此心又惟佛可知也。貧道常謂。古今異代。聖凡異路。然雖出處不同。事行各別。亦各有其志。莫不因言宣志。即事見心。易演于羑里。騷發於江濆。道德著于出關。南華作于遁世。是雖性情殊途。而志則一致。舉皆心假言詮。志藉事表。若夫貧道者。自知習氣所鐘。鐘于忠義。居常私念。丈夫處世。既不能振綱常。盡人倫。所幸身托袈裟。即當爲法王忠臣。慈父孝子。所以三十年來。苦切此事。至若千
尺寒巖。萬年冰雪中。徹骨徹心。𨽗一生九死者。又不止今日事也。所恨歷劫習氣。欲頓盡於一世。固其所難。要且自知妙悟。萬不敢望于古人。而此一念精真。即窮劫不退。此非妄語。痛念生此末法澆漓之世。偶被業風吹扇。好事者。即以法門人數口之。愧理不充。行不備。不足以取信天下後世。復遭此逆緣。類墮俗數。其跡既眇。其心益微。尤難見信於一時。至若生死大事。實在己躬。報佛深恩。寧無有地。聞之人子之事親也。以不辱其身謂之孝。今貧道斷髮毀形。既不能為世間孝子。而罹罪辱行。又不足以終出世事業。真僧俗兩失之矣。豈不虛此生哉。實欲於九鼎一絲之秋。以程嬰公孫杵臼之心。匡持佛祖之命脈。庶不失為法王之忠臣。是故當捶楚之餘。擲此瘴癘之地。不敢一息忘于度生之事。一入瘴鄉。不數日即以楞伽為佛事。三年之內。手著諸書。在干戈壁壘間。不敢一息懈怠。所以急欲了此公案者。自念久居塞北。走盡天南。人間極品炎寒。俱已備歷。顧此蕞爾之軀。何當受此燒煮。志有待而形已消。日雖長而生已短。茍不努力強持一息。以法為命。誠恐一旦委填溝壑。即與草木同枯朽矣。況一失人身。萬劫難復。儻或緣差異路。換面改頭。即欲以今日之身。作今日之事。持今日之言。求正今日之知識。
豈可復得。是以不知羞慚。亦不計其可否。但任因緣而就。儻一言有契佛祖之心。當知音之賞。則夕死亦足。何暇顧雌黃。審得失。以適眾口之辨哉。明公知我者。其不以我妄乎。聞之惟聖人能通天下之志。適眾人之情。未聞天下能通聖人之志。眾人能適聖人之情者也。但稟於心。不假于外耳。細誦來教。溢美過情。深感護法精心。悲在同體。不敢以世諦量也。即荷尊慈。所以屬望于下劣者。正如啞人吃黃柏。難以吐露向人。或於楞伽案頭。幸一印正。則千里覿面。夫復何云。第不審未死之年。可能接足承愿。如今日之談否。
與馮具區太史
憶昔對坐龍華樹下。一別二十餘年。人世幻夢。於此足觀矣。貧道向沉幻網。荷蒙法王正令。以金剛寶劍。而揮裂之。不然。何以有今日。是故彌感 聖恩不淺也。年來瘴鄉兀坐窮廬。惟以楞伽究祖師心印。所幸智竭情枯。於此法門。頗有一線之路。隨所遊目自心境界。筆而記之。不覺墮增益障。意將以此為報恩地。久耽下劣。慧目未清。不識可與此法少分相應否。古人以此向上一路。遍歷百城。恨以業系不前。不能三匝座下。謹遣侍者。持請印正。仰愿慧光洞照。徹秘密嚴。大施門開。頓示寶藏。實所至望耳。
與唐抑所太史
仰辱同體真慈。多方護
【現代漢語翻譯】 現代漢語譯本： 怎麼可能再得到這樣的機會呢？因此我不知羞愧，也不考慮這樣做是否合適，只是順應因緣而行事。如果一句話能契合佛祖的心意，就應該有知音來欣賞，那麼即使當晚死去也足夠了，哪裡還顧得上挑剔，審視得失，來迎合眾人的辯論呢？明公了解我，大概不會認為我狂妄吧？我聽說只有聖人才能瞭解天下人的心意，適應眾人的情感，沒聽說過天下人能瞭解聖人的心意，眾人能適應聖人的情感的。我只是遵循內心的想法，不依賴外在的東西罷了。仔細閱讀您寄來的信，溢美之詞太過分了，深深感受到您護法的精心，悲憫之心如同手足同體。我不敢用世俗的眼光來衡量。承蒙您的慈愛，對像我這樣卑劣的人寄予期望，正如啞巴吃了黃連，難以向人傾訴。或許在《楞伽經》的學習上，能僥倖得到您的印證，那麼即使相隔千里也如同見面。還能說什麼呢？只是不知道在我有生之年，是否可能追隨您的腳步，承接您的願望，就像今天這樣交談呢？
與馮具區太史
回憶過去我們曾在龍華樹下對坐，一別已經二十多年了。人世間的虛幻如夢，在這裡可以充分地觀察到。貧僧我過去沉溺於虛幻的羅網中，承蒙法王的正令，用金剛寶劍將它斬斷。不然，怎麼會有今天呢？因此更加感激佛的恩德深厚。近年來，我在瘴癘之地，獨自坐在簡陋的屋子裡，只是用《楞伽經》來探究祖師的心印。幸運的是，智慧耗盡，情感枯竭，在這法門中，似乎找到了一線生機。隨著目光所及，都是自心的境界，用筆記錄下來，不知不覺陷入了增益障。我打算用這個來作為報恩的方式。長期沉溺於卑劣的境界，慧眼未清，不知道是否與此法有少許相應之處。古人爲了這向上的一路，走遍百城，遺憾的是被業力束縛，不能在您的座下繞三圈。謹派侍者，拿著我的作品，懇請您印證。仰望您的智慧之光能夠洞察一切，徹底揭示秘密，大施門打開，立刻展示寶藏。這真的是我最期望的。 仰仗您如同手足般的真誠慈悲，多方護持。
【English Translation】 English version: How could such an opportunity be regained? Therefore, I am not ashamed, nor do I consider whether it is appropriate to do so, but simply act in accordance with the conditions. If a word can coincide with the Buddha's mind, it should be appreciated by a kindred spirit, then even dying that night would be enough. Where would I have time to nitpick, examine gains and losses, to cater to the debates of the masses? Minggong (a respectful title) understands me, probably wouldn't think I'm arrogant, right? I have heard that only a sage can understand the aspirations of all under heaven and adapt to the emotions of the masses. I have never heard of all under heaven being able to understand the aspirations of a sage, or the masses being able to adapt to the emotions of a sage. I simply follow the thoughts of my heart, not relying on external things. Carefully reading your letter, the excessive praise is too much. I deeply feel your meticulous care in protecting the Dharma, and your compassion is like that of siblings. I dare not measure it with worldly standards. Receiving your kindness, placing expectations on someone as inferior as me, is like a mute person eating Coptis chinensis (a bitter herb), unable to express it to others. Perhaps in the study of the Laṅkāvatāra Sūtra, I can fortunately receive your endorsement, then even if separated by thousands of miles, it would be like meeting face to face. What else can I say? I just don't know if in my remaining years, it is possible to follow in your footsteps, inherit your vows, and converse like we do today?
To Grand Historian Feng Juqu
Recalling the past when we sat together under the Dragon Flower Tree, it has been more than twenty years since we parted. The illusions of the human world can be fully observed here. I, this poor monk, was once immersed in the net of illusions, but thanks to the Dharma King's correct decree, I used the Vajra sword to cut it apart. Otherwise, how could there be today? Therefore, I am even more grateful for the Buddha's profound grace. In recent years, I have been sitting alone in a poor hut in a pestilent land, only using the Laṅkāvatāra Sūtra to explore the mind-seal of the Patriarchs. Fortunately, my wisdom is exhausted and my emotions are withered, and in this Dharma gate, I seem to have found a glimmer of hope. Wherever my eyes wander, it is the realm of my own mind, and I record it with a pen, unknowingly falling into the obstacle of augmentation. I intend to use this as a way to repay the kindness. Long immersed in an inferior state, my wisdom eye is not clear, and I do not know if there is a slight correspondence with this Dharma. In ancient times, people traveled through hundreds of cities for this upward path, regretting that they were bound by karma and could not circle your seat three times. I respectfully send my attendant, holding my work, to request your endorsement. I look up to your wisdom light to illuminate everything, thoroughly reveal the secrets, open the great gate of giving, and immediately display the treasure. This is truly my greatest hope. Relying on your sincere compassion like that of siblings, providing protection in many ways.
念。向聞炎方。真同火宅。饑饉餓殍。枕藉道路。山野私念。極境窮荒。為道緣爐鞴。茍能假此镕冶。塵垢消亡。精真獨露。斯實 聖恩所賜。良不負此生平。適足以報知己耳。又豈敢以逐境生情。重取法門之玷。幸為謝諸故人。仰惟照攝。更願以道自重自愛。
與王衷白太史
嘗謂一切聖凡。皆依如幻業力而得住持。則去來起止。聚散隱顯。無非夢事。今山野萬里之行。良足證之。在智光圓照不隔寸絲。妄想瞥興。淼漭雲天。蓋不知何方何地。所云情生智隔。想變體殊。非虛言也。山野仰藉慈被。諸凡無恙。惟粵中連遭饑饉。乍冒炎蒸。蹈湯赴火。誠可為喻。山野諸所堪忍。惟以幻化浮身。難禁銷鑠。恐即填溝壑。不能再瞻天日。幸為謝諸故人。努力以道自重。玉磐諸公。不及別裁。惟慈遠攝。
又。
世相空花。眾生顛倒。所搖目者。惟智眼明見。端然寂滅之境耳。想別來密證之功。已深入無際。聞之菩提所緣。緣諸苦趣。憶昔長安。深夜燈前一見。忽若再生。觀座下驚喜之狀。足知未見之心。與別後之懷耳。古人雖云以理折情。若情與理。則大有不可折者。此其同體之悲。入于真知之境。如月印寒潭。人臨寶鏡。自不能逃其形像耳。王城比來法社零落。知己星散。能無寂寞乎。洞觀近
【現代漢語翻譯】 現代漢語譯本：
念及遠方炎熱之地，真如同火宅一般。飢餓的人們倒在道路上，山野之間，偏遠荒涼。將此地作為修道的熔爐，如果能借此熔鍊，塵垢消散，精純的真性自然顯露。這實在是聖恩所賜，實在不辜負此生。恰好可以報答知己的恩情。又怎敢因為環境的變化而產生情感，再次玷污佛法？請替我向各位老朋友致謝，仰望佛菩薩的照護。更希望各位以道自重自愛。
與王衷白太史
我曾經說過，一切聖人凡人，都是依靠如夢如幻的業力而得以存在。那麼來去起止，聚散隱顯，無非都是夢中的事情。如今我這萬里之行，足以證明這一點。在智慧的光芒圓滿照耀下，沒有一絲一毫的間隔。妄想稍微興起，就如同身處茫茫雲天，不知道身在何方何地。所謂情生智隔，想變體殊，不是虛假之言啊。我仰仗慈悲的庇護，一切都好。只是粵中連年遭受饑荒，又突然遭遇炎熱，如同身處湯火之中，實在可以作為比喻。我所能忍受的，只是這幻化的身體，難以禁受消磨。恐怕就要填入溝壑，不能再見到天日了。請替我向各位老朋友致謝，努力以道自重。玉磐諸位，就不另行寫信了，唯有慈悲遙相護佑。
又。
世間萬象如同空花，眾生顛倒迷惑。能夠洞察這一切的，只有智慧的眼睛才能明見，那端然寂滅的境界。想必您別來秘密修證的功夫，已經深入無際。聽說菩提所緣，緣于各種苦難。回憶起昔日長安，深夜燈前一見，恍如再生。看到您座下驚喜的樣子，足以知道您未見之時的心境，以及分別之後的思念。古人雖然說要以理折情，但如果情與理合一，則有很多是無法割捨的。這是同體之悲，進入真知之境。如同月亮映照在寒潭中，人面對寶鏡，自然無法逃避自己的形象。王城近來法社零落，知己星散，怎能不感到寂寞呢？洞察近況 English version:
I think of the distant, scorching lands, truly like a burning house. Starving people collapse on the roads, in the mountains and fields, remote and desolate. Taking this place as a crucible for cultivating the Way, if one can use it to melt away defilements, the pure true nature will naturally manifest. This is truly a gift of the Holy Grace, and I will not fail to live up to this life. It is just enough to repay the kindness of my confidants. How dare I let emotions arise from changing environments, and once again tarnish the Dharma? Please convey my thanks to all my old friends, and I look up to the Buddha and Bodhisattvas for their protection. I further hope that everyone cherishes themselves and each other through the Way.
To Grand Historian Wang Zhongbai
I once said that all sages and ordinary beings exist by relying on dreamlike and illusory karmic forces. Therefore, coming and going, rising and stopping, gathering and scattering, appearing and disappearing, are all nothing more than matters in a dream. Now, my journey of ten thousand miles is sufficient to prove this point. Under the perfect illumination of wisdom, there is not a single thread of separation. As soon as a deluded thought arises, it is as if one is in the vast clouds, not knowing where or what place one is in. The saying 'emotions arise, wisdom is separated; thoughts change, the body is different' is not false. I rely on compassionate protection, and all is well. However, Guangdong has suffered from famine for years, and suddenly encountered heat, like being in boiling water and fire, which can truly be used as a metaphor. What I can endure is only this illusory body, which is difficult to withstand erosion. I am afraid that I will fill the ravines and not be able to see the sun again. Please convey my thanks to all my old friends, and strive to cherish themselves through the Way. I will not write separate letters to the gentlemen of Yu Pan, only compassionate and distant protection.
Also.
The phenomena of the world are like empty flowers, and sentient beings are deluded and confused. Only the eyes of wisdom can clearly see all of this, that realm of serene extinction. I imagine that your secret cultivation since we parted has deeply entered the boundless. I heard that what Bodhi relies on is based on all kinds of suffering. Recalling Chang'an in the past, seeing you by the lamp in the deep night was like being reborn. Seeing the surprised look on your face, it is enough to know your state of mind before we met, and the thoughts after parting. Although the ancients said to use reason to overcome emotion, if emotion and reason are united, then there are many things that cannot be given up. This is the compassion of the same body, entering the realm of true knowledge. Like the moon reflected in the cold pool, a person facing a precious mirror cannot escape their own image. The Dharma societies in the royal city have declined recently, and confidants have scattered. How can one not feel lonely? Glimpsing the recent situation
【English Translation】 Thinking of the distant, scorching lands, truly like a burning house. Starving people collapse on the roads, in the mountains and fields, remote and desolate. Taking this place as a crucible for cultivating the Way, if one can use it to melt away defilements, the pure true nature will naturally manifest. This is truly a gift of the Holy Grace, and I will not fail to live up to this life. It is just enough to repay the kindness of my confidants. How dare I let emotions arise from changing environments, and once again tarnish the Dharma? Please convey my thanks to all my old friends, and I look up to the Buddha and Bodhisattvas for their protection. I further hope that everyone cherishes themselves and each other through the Way. To Grand Historian Wang Zhongbai I once said that all sages and ordinary beings exist by relying on dreamlike and illusory karmic forces. Therefore, coming and going, rising and stopping, gathering and scattering, appearing and disappearing, are all nothing more than matters in a dream. Now, my journey of ten thousand miles is sufficient to prove this point. Under the perfect illumination of wisdom, there is not a single thread of separation. As soon as a deluded thought arises, it is as if one is in the vast clouds, not knowing where or what place one is in. The saying 'emotions arise, wisdom is separated; thoughts change, the body is different' is not false. I rely on compassionate protection, and all is well. However, Guangdong has suffered from famine for years, and suddenly encountered heat, like being in boiling water and fire, which can truly be used as a metaphor. What I can endure is only this illusory body, which is difficult to withstand erosion. I am afraid that I will fill the ravines and not be able to see the sun again. Please convey my thanks to all my old friends, and strive to cherish themselves through the Way. I will not write separate letters to the gentlemen of Yu Pan (玉磐), only compassionate and distant protection. Also. The phenomena of the world are like empty flowers, and sentient beings are deluded and confused. Only the eyes of wisdom can clearly see all of this, that realm of serene extinction. I imagine that your secret cultivation since we parted has deeply entered the boundless. I heard that what Bodhi (菩提) relies on is based on all kinds of suffering. Recalling Chang'an (長安) in the past, seeing you by the lamp in the deep night was like being reborn. Seeing the surprised look on your face, it is enough to know your state of mind before we met, and the thoughts after parting. Although the ancients said to use reason to overcome emotion, if emotion and reason are united, then there are many things that cannot be given up. This is the compassion of the same body, entering the realm of true knowledge. Like the moon reflected in the cold pool, a person facing a precious mirror cannot escape their own image. The Dharma societies in the royal city have declined recently, and confidants have scattered. How can one not feel lonely? Glimpsing the recent situation
日入都。想重見故人。心相印可。自有不能言者矣。下劣年來處此瘴鄉。所託光攝。四大清涼。無諸熱惱。昔談凈穢隨心。苦樂在己。今實證之。以法界海慧照之。則又了無陳跡矣。
與高司馬
承垂情遺草。尤辱知己之真。可稱千載旦暮之遇。第山野人匪戴發。言不關風。竊恐有玷明德耳。自惟早棄筆研。志探玄理。窮究性原者有年。至若詩文。原非本業。即有一二口頭語。慨以應化之跡。殊非作者擅場也。惟禪門著述。頗有數部草創。俟此行南中荷戈之暇。緝整合編。寄請印正。儻其半偈可投。幸附不朽。則法施之隆。未必不自長者真心流出也。
與曾見臺太宰
往者同江雪夜。一夕千秋。臨別教言。泰山九鼎。不獨感道義情真。實荷慈悲慨切。令此枯朽。得植根株于炎方瘴海之間。不為境風搖奪者。皆仗老居士一語之力也。恭聞法體日益康健。此天佐以黃髮耆頤之福。愿加珍衛。慎起居。節飲食。省思寡慮。此為太上延年之術。第唸佛一門。尤為晚年凝神極樂之秘訣。出世之上䇿也。惟翁居人臣之極。而世間相。已視如浮塵矣。其出世之功。儻稍留心於此。未必不為此生究竟樂地也。
與王性海大行
廬陵米價。竟無可酬。凈土勝緣。業已深結。承禪悅飽餐。當不負空生
【現代漢語翻譯】 現代漢語譯本：
日入時分到達都城。希望能再次見到老朋友，彼此心意相通，其中自有難以言說之處。我這下等之人，近年來身處這瘴癘之地，所依靠的是佛光照耀，使四大（地、水、火、風，構成物質世界的四種元素）清涼，沒有各種熱惱。過去談論清凈與污穢隨心而定，痛苦與快樂在於自己，如今我真實地驗證了這一點。用如法界海般廣闊的智慧來照耀，那麼就完全沒有塵世的痕跡了。
與高司馬
承蒙您垂愛贈送草稿，尤其榮幸您如此瞭解我，這可稱得上是千年一遇的知己。只是我這山野之人不束髮，所說的話不涉及風俗政事，恐怕會玷污您的美德。我自認為早已經放棄了筆墨生涯，立志探究玄妙的道理，窮盡研究事物本原已經多年。至於詩詞文章，原本就不是我的本業，即使有一兩句口頭語，也是爲了應付世俗的變化，實在不是我擅長的。只有禪宗方面的著述，頗有幾部草稿，等這次前往南方服役的空閑，整理編輯成冊，寄給您請您指正。如果其中有半句偈語可以採用，希望能附在不朽之作中，那麼弘揚佛法的功德，未必不是從您這位長者的真心流露出來的。
與曾見臺太宰
往昔我們一同在江雪之夜，一夕長談勝過千年。臨別時的教誨，重如泰山九鼎。不僅感謝您道義情誼的真摯，實在感謝您慈悲的關懷，使我這枯朽之人，得以在炎熱的南方和瘴癘的海邊紮下根基，不被環境的風所動搖，都是仰仗您的一句話的力量。恭敬地聽說您身體日益康健，這是上天保佑您長壽的福氣，希望您更加珍惜保重，注意起居，節制飲食，減少思慮。這是最好的延年益壽的方法。特別是唸佛這一法門，更是晚年凝神極樂世界的秘訣，是超越世間的上等策略。您身居人臣的最高位，卻已經把世間的一切看得像浮塵一樣。您出世的功德，如果稍微留心於此，未必不能成就此生究竟的快樂之地。
與王性海大行
廬陵的米價，竟然無法償還。往生凈土的殊勝因緣，已經深深地結下了。承蒙您用禪悅供養，我當不辜負須菩提（空生，佛陀的弟子）的期望。 English version:
Arrived at the capital at sunset. Hoping to see old friends again, with hearts in perfect accord, there are things that cannot be expressed. This inferior person has been in this malarial land for years, relying on the light of the Buddha to keep the four elements (earth, water, fire, and wind, the four elements that constitute the material world) cool and free from heat. In the past, we talked about purity and impurity being determined by the mind, and suffering and happiness being within oneself. Now I have truly verified this. Illuminating it with wisdom as vast as the Dharma Realm Sea, then there are no traces of the mundane world left.
To Sima Gao
Thank you for sending me your drafts, and I am especially honored by your true understanding of me. This can be called a meeting of kindred spirits once in a millennium. However, I, a man of the mountains and fields, do not wear my hair up, and my words do not concern customs or politics. I fear that I may tarnish your bright virtue. I have long abandoned my writing career, determined to explore profound principles, and have been studying the origin of nature for many years. As for poetry and prose, they were never my profession. Even if I have a few casual words, they are only to respond to worldly changes, and are not my forte. Only in the field of Chan Buddhist writings do I have several drafts. When I have time during my service in the South, I will compile them into a book and send it to you for your corrections. If even half a verse is acceptable, I hope it can be included in your immortal works. Then the merit of spreading the Dharma will surely flow from your sincere heart.
To Grand Tutor Zeng Jiantai
In the past, we spent a night together in the snowy night by the river, and that one night was worth a thousand autumns. Your parting words were as heavy as Mount Tai and the nine tripods. I am not only grateful for the sincerity of your moral friendship, but also for your compassionate concern, which allowed this withered person to take root in the hot South and the malarial sea, and not be shaken by the winds of the environment. All this is thanks to the power of your words. I am pleased to hear that your health is improving day by day. This is a blessing from Heaven for your longevity. I hope you will cherish and protect yourself, pay attention to your daily life, control your diet, and reduce your thoughts. This is the best way to prolong your life. In particular, the practice of reciting the Buddha's name is the secret to concentrating on the Pure Land of Ultimate Bliss in your later years, and it is the supreme strategy for transcending the world. You are in the highest position as a minister, but you already see everything in the world as floating dust. If you pay a little attention to this merit of transcending the world, you may be able to achieve the ultimate happiness in this life.
To Wang Xinghai
The price of rice in Luling is impossible to repay. The auspicious connection to the Pure Land has already been deeply established. Thank you for nourishing me with the joy of Chan. I will not fail the expectations of Subhuti (Kong Sheng, a disciple of the Buddha).
【English Translation】 Arrived at the capital at sunset. Hoping to see old friends again, with hearts in perfect accord, there are things that cannot be expressed. This inferior person has been in this malarial land for years, relying on the light of the Buddha to keep the 'four elements' (earth, water, fire, and wind, the four elements that constitute the material world) cool and free from heat. In the past, we talked about purity and impurity being determined by the mind, and suffering and happiness being within oneself. Now I have truly verified this. Illuminating it with wisdom as vast as the Dharma Realm Sea, then there are no traces of the mundane world left. To 'Sima Gao' Thank you for sending me your drafts, and I am especially honored by your true understanding of me. This can be called a meeting of kindred spirits once in a millennium. However, I, a man of the mountains and fields, do not wear my hair up, and my words do not concern customs or politics. I fear that I may tarnish your bright virtue. I have long abandoned my writing career, determined to explore profound principles, and have been studying the origin of nature for many years. As for poetry and prose, they were never my profession. Even if I have a few casual words, they are only to respond to worldly changes, and are not my forte. Only in the field of 'Chan' Buddhist writings do I have several drafts. When I have time during my service in the South, I will compile them into a book and send it to you for your corrections. If even half a verse is acceptable, I hope it can be included in your immortal works. Then the merit of spreading the 'Dharma' will surely flow from your sincere heart. To Grand Tutor 'Zeng Jiantai' In the past, we spent a night together in the snowy night by the river, and that one night was worth a thousand autumns. Your parting words were as heavy as 'Mount Tai' and the nine tripods. I am not only grateful for the sincerity of your moral friendship, but also for your compassionate concern, which allowed this withered person to take root in the hot South and the malarial sea, and not be shaken by the winds of the environment. All this is thanks to the power of your words. I am pleased to hear that your health is improving day by day. This is a blessing from Heaven for your longevity. I hope you will cherish and protect yourself, pay attention to your daily life, control your diet, and reduce your thoughts. This is the best way to prolong your life. In particular, the practice of reciting the Buddha's name is the secret to concentrating on the 'Pure Land' of Ultimate Bliss in your later years, and it is the supreme strategy for transcending the world. You are in the highest position as a minister, but you already see everything in the world as floating dust. If you pay a little attention to this merit of transcending the world, you may be able to achieve the ultimate happiness in this life. To 'Wang Xinghai' The price of rice in 'Luling' is impossible to repay. The auspicious connection to the 'Pure Land' has already been deeply established. Thank you for nourishing me with the joy of 'Chan'. I will not fail the expectations of 'Subhuti' ('Kong Sheng', a disciple of the Buddha).
托缽也。別後抵戍所。其地瘴煙。復逢饑饉。惟此苦趣。觸目心悲。痛徹骨髓。恨不能遍身毛孔。一一如空。流出利生四事耳。斯實與貧道菩提分法。為增上緣。承以楞伽見委。俟幻軀得所。暫息塵勞。定當窮神。必不負囑累因緣耳。
又。
前北來僧乾峰。已托問訊。並致楞伽筆記。奉求印可。惟法屬有緣。事如有待。此經入震旦千有餘年。況經三譯之手。自昔弘法諸師。若清涼圭峰不少其人。所註疏者。汗牛充棟。而獨不及此。使達磨心印。暗而不彰。以至今日。被座下拈出。于急流中一語拶破。入山野鈍根之手。播弄一番。誠非小小因緣也。豈與座下同受靈山之囑。將鼓簧此法。以救末代之弊耶。不然何以有此難思之事乎。就中不知究竟何如。一旦以此大寶。和盤托出。光照人天。未必不假神力也。愿指點瑕疵。如奪秦庭之璧。是在座下勇健耳。
與傅金沙侍御
念此萬里之行。得盛使周旋。直登彼岸。何莫而非法力。此感不容聲矣。自入瘴鄉。心知罪狀。日夜精勤懺悔。不敢上負 聖恩。辜知己。坐毒霧中。以法為懷。日夜無懈。頃乾峰上人來。幸接法音。喜不可言。具聞 聖心。有此迴向。法輪大轉。光被海宇。而玄樞默運。仗智力居多。慶躍何如。旃檀如來。下劣荷擔。艱難之
狀。種種不能委悉。今蒙大悲手眼。㧞出沉淪。使法身不迷。而下劣之心。即得解脫。無覆成佛之想矣。又何以來去見如來。住相為佈施哉。種種因緣而求佛道。皆分內事。第恐當面錯過耳。
又。
惟如來出世。本非一種因緣。必感應道交。機宜冥會而後現。豈獨佛界然哉。法法皆爾。以旃檀如來一事觀之。實有不可思議者存焉。但佛如來。出於山野未來之前。座下出于山野既放之後。然此佛事。非山野無以成始。非座下無以成終。諦視此段因緣。若落眾生手。則不免於枯木朽株。竟入丹霞火爐。即墮落長老鬚眉。又復何益。又安能現身兜率。降跡皇城。使無量人天發希有心。作苦海之津樑耶。以此而觀諸法。蓋不可以思惟心。測度如來境界也。前作書致南韶祝觀察為護法。昨有報云。已檄南雄擁送過嶺矣。第中使者汗漫。伴行者。無乃隨腳根轉耳。不識何時至都門。突出眉間白毫相光。遍照東方萬八千也。就光中種種因緣。行菩薩道者。縱有彌勒騰疑。賴文殊智眼。必一一洞徹無餘。不俟疲極之人喋喋也。奉寄楞伽一葉以供慧目。蓋此經洞明吾人日用現前境界。頓令實證。所謂頓教法門者也。愿座下二六時中。不可暫忘此法耳。
與張大心
老人自歷難以來。直至於今。返求本心中。一
【現代漢語翻譯】 現代漢語譯本：情況種種，無法詳細說明。如今承蒙大悲觀世音菩薩的手眼，將我從沉淪中拔救出來，使我的法身不再迷惑，而我這下劣的心，也立即得到解脫，不再有成佛的妄想了。又何必再有來去見如來，執著于形象而行佈施的想法呢？種種因緣而求佛道，都是自己分內的事，只恐怕當面錯過了而已。
又說：
只有如來出世，本來就不是一種因緣所能成就的，必定是感應道交，機緣暗合之後才會顯現。難道只有佛界是這樣嗎？一切法都是如此。以旃檀如來（Chandana Buddha，旃檀佛）一事來看，實在有不可思議之處存在。但是佛如來，在出于山野未來之前，座下出于山野既放之後。然而這件事，沒有山野就無法開始，沒有座下就無法完成。仔細觀察這段因緣，如果落在凡夫俗子手中，就不免淪為枯木朽株，最終被投入丹霞禪師的火爐中，即使是墮落的長老，又能有什麼用呢？又怎能現身於兜率天（Tushita Heaven），降臨于皇城，使無量人天發出希有之心，作為苦海的津樑呢？以此來觀察諸法，大概不能用思惟心來測度如來的境界。之前寫信給南韶的祝觀察，請他作為護法，昨天有訊息說，已經命令南雄護送過嶺了。只是中使者漫不經心，伴行的人，恐怕也只是隨波逐流罷了。不知道什麼時候能到達都門，突出眉間的白毫相光，遍照東方萬八千世界呢？就在光明中種種因緣，行菩薩道的人，縱然有彌勒菩薩（Maitreya Bodhisattva）的疑惑，依靠文殊菩薩（Manjusri Bodhisattva）的智慧之眼，也必定能一一洞徹無餘，不需要疲憊不堪的人喋喋不休。奉上《楞伽經》（Lankavatara Sutra）一葉，以供您慧眼參考。因為這部經洞明我們日常所用的現前境界，立即就能實證，這就是所謂的頓教法門。愿您在一天二十四小時中，都不要忘記這部經啊。
與張大心：
自從我經歷磨難以來，直到現在，反過來求證自己的本心，一
【English Translation】 English version: The circumstances are too numerous to describe in detail. Now, thanks to the compassionate hands and eyes of Avalokiteshvara (Guanyin, Bodhisattva of Compassion), I have been rescued from sinking, so that my Dharma body is no longer confused, and my inferior mind is immediately liberated, and I no longer have the delusion of becoming a Buddha. Why should I have the idea of coming and going to see the Tathagata (Buddha), clinging to form and practicing generosity?
Furthermore:
Only the appearance of the Tathagata in the world is not achieved by a single cause and condition, but must be manifested after the interaction of response and the secret convergence of opportunities. Is it only the Buddha realm that is like this? All Dharmas are like this. Looking at the matter of Chandana Buddha (旃檀佛), there is indeed something inconceivable. However, the Buddha Tathagata, before coming out of the mountains and fields, and after the seat came out of the mountains and fields after being released. However, this Buddha-matter cannot begin without the mountains and fields, and cannot be completed without the seat. Carefully observe this cause and condition, if it falls into the hands of ordinary people, it will inevitably be reduced to withered wood and rotten stumps, and eventually thrown into the furnace of Zen Master Danxia, even if it is a fallen elder, what use is there? How can he appear in Tushita Heaven (兜率天), descend into the imperial city, and cause countless humans and devas to generate rare minds, serving as a bridge across the sea of suffering? Observing all Dharmas in this way, one probably cannot use the thinking mind to measure the realm of the Tathagata. Previously, I wrote a letter to Zhu, the observer of Nan Shao, asking him to be a Dharma protector. Yesterday, there was news that he had ordered Nanxiong to escort him across the ridge. However, the imperial envoy is careless, and the accompanying people are probably just drifting along. I don't know when he will arrive at the capital, protruding the white hair mark between his eyebrows, illuminating the eighteen thousand worlds of the east? In the light, those who practice the Bodhisattva path through various causes and conditions, even if Maitreya Bodhisattva (彌勒菩薩) has doubts, relying on the wisdom eyes of Manjusri Bodhisattva (文殊菩薩), will surely be able to penetrate everything without remainder, without the need for tired people to chatter endlessly. I offer a leaf of the Lankavatara Sutra (楞伽經) for your wise eyes to consider. Because this Sutra clearly illuminates the present realm that we use daily, and immediately allows for actual realization, which is the so-called sudden teaching Dharma gate. May you never forget this Dharma in the twenty-four hours of the day.
To Zhang Daxin:
Since I have experienced hardships, until now, I have turned back to seek my original mind, one
念動心。悔心。了不可得。何況是非得失恩怨成壞見耶。老人出世以來。七歲即知有生死大事。三十年來。歷盡冰霜。吃盡辛苦。單單博得此一念。奈何向沈幻化網中。若非 聖恩一椎打破。不知又向驢年去也。年來坐瘴煙中。住清涼地。日以楞伽印心。此實 聖恩所賜也。想居士聞之。必大生歡喜矣。君甫年來德業何如。凡百誡以清凈寡慾。勿生分外貪求馳逐之想。將來受用自有廣大處。閑中收攝身心。當以學問為事。異日成就。立於人前。可省慚愧耳。老人回觀往事。真同夢中。無復一一。諒在大心中。凡所真實功德。必不退初心也。
答柯復元孝廉
聞足下病甚。此心日夜縣念不已。吾佛所言。一切諸病從妄想生。既妄想為諸病本。即知斷妄想。為一妙藥也。足下有志了生死大事。惜乎入此法門不深。前會時草草放過。將謂因緣有待。不意生死逼之。速如此耳。足下清臞骨立。即無病亦病狀。況久病乎。計其調理極難。茍不以生死關捩子。一口咬定。一切世念情塵妄想思慮。一時放下。定難取效。如燈𦦨𦦨。祇見其焦枯耳。當此之際。只是死心一著工夫。最為省力。其他伎倆。都用不著。一切學問文字。皆使不上。若將從前胸中所有之物。一齊吐卻。則病根盡拔。枝葉自然不生矣。老龐云。但願空
【現代漢語翻譯】 現代漢語譯本：念頭、動心、悔恨之心，都是了不可得的，更何況是是非、得失、恩怨、成敗這些外在的見解呢？老衲自出生以來，七歲時就意識到生死是人生大事。三十年來，歷經風霜，吃盡苦頭，僅僅博得這一念（空性）。奈何世人沉溺於虛幻變化的羅網之中，若非聖恩一棒打破迷局，不知又要等到何年何月才能醒悟。近年來，我身處瘴氣瀰漫之地，心卻安住在清涼之境，每日以《楞伽經》（Laṅkāvatāra Sūtra）印證內心，這實在都是聖恩的賜予啊！想必居士聽聞此事，定會感到非常歡喜。君甫（人名）近年來德行和事業如何？凡事都要以清凈寡慾為戒，不要生出額外的貪求和追逐的念頭。將來的福報自然會有廣大的去處。閑暇時收攝身心，應當以學問為重。將來有所成就，立身於人前，就可以減少慚愧了。老衲回顧往事，真如同做夢一般，無法一一追憶。想必這些道理都在你的心中了。凡是真實的功德，必定不會退失最初的發心。 答柯復元孝廉（Kē Fùyuán xiàolián）： 聽說您病得很重，我日夜為此掛念。我佛所說，一切疾病都從妄想而生。既然妄想是諸病的根本，那麼斷除妄想，就是一劑妙藥。您有志於了生死大事，可惜深入此法門不夠。上次見面時草率放過，還以為因緣未到，不料生死來得如此迅速。您清瘦得只剩骨頭，即使沒有病也是一副病態，更何況是久病呢？估計調理起來非常困難。如果不把生死關頭當作關鍵，一口咬定，將一切世俗的念頭、情感、塵世的妄想和思慮，一時放下，必定難以見效。就像燈火搖曳，只能看到它的焦枯。當此之際，只有死心這一著功夫，最為省力。其他的伎倆，都用不上。一切學問文字，都使不上勁。如果將從前胸中所擁有的東西，一齊吐出來，那麼病根就能徹底拔除，枝葉自然就不會再生長了。老龐（Páng Yùn）說，但願空空如也。
【English Translation】 English version: Thoughts, impulses, and remorse are all unattainable, let alone external views such as right and wrong, gain and loss, gratitude and resentment, success and failure? Since birth, I, an old monk, realized the importance of life and death at the age of seven. For the past thirty years, I have endured hardships and tasted all kinds of suffering, only to gain this one thought (emptiness). Alas, people are immersed in the illusory and ever-changing net. If it were not for the Buddha's grace to break through the maze with a single blow, I don't know how many years it would take to wake up. In recent years, I have been in a place filled with miasma, but my heart dwells in a cool and peaceful realm, and I use the Laṅkāvatāra Sūtra (《楞伽經》) to verify my inner self every day. This is truly a gift from the Buddha's grace! I believe that when the layman hears of this, he will be very happy. How are Junfu's (君甫, a person's name) virtues and career in recent years? In everything, take purity and few desires as a warning, and do not have extra thoughts of greed and pursuit. Future blessings will naturally have a vast place to go. When you are free, gather your body and mind, and you should focus on learning. If you achieve something in the future and stand in front of people, you can reduce shame. When I, an old monk, look back on the past, it is like a dream, and I cannot recall it one by one. I believe these principles are all in your heart. All true merits will certainly not lose the initial intention. Reply to Kē Fùyuán xiàolián (柯復元孝廉): I heard that you are very ill, and I am worried about it day and night. As the Buddha said, all diseases arise from delusion. Since delusion is the root of all diseases, then cutting off delusion is a wonderful medicine. You are determined to end the great matter of life and death, but unfortunately, you have not delved deeply enough into this Dharma gate. Last time we met, you let it go hastily, thinking that the conditions were not yet ripe, but unexpectedly, life and death came so quickly. You are so thin that you are just bones, and even without illness, you look sick, let alone a long illness? It is estimated that it is very difficult to recuperate. If you do not take the key point of life and death as the key, and bite it firmly, putting aside all worldly thoughts, emotions, worldly delusions and thoughts at once, it will be difficult to achieve results. Like a flickering lamp, you can only see its burnt and withered state. At this time, only the effort of 'dying the mind' is the most labor-saving. Other tricks are useless. All learning and writing are useless. If you spit out everything you had in your chest before, then the root of the disease can be completely eradicated, and the branches and leaves will naturally not grow again. Páng Yùn (龐蘊) said, 'I only wish for emptiness.'
諸所有。此真語也。
又。
佛言。照見五蘊皆空。度一切苦厄。一切諸苦。可苦者五蘊身心耳。若五蘊皆空。又何苦之有。然五蘊身心本來自空。但吾人未親看破。若親看破。則一切所有如空中花。能見此身心如空花者。即名觀自在菩薩矣。凡在病苦中者。應當作如是觀。若為苦惱逼迫。心地不得清涼。但就逼迫不著的。一眼覷定。此處著力。恰似與閻老子作對頭一般。定要覷透。若此處一透。則百千萬劫生宕機關。一時頓裂。如此掉臂而行。是名大自在人也。古人皆在疾病禍患死生關頭做出來。故得如此穩穩當當光明廣大也。勉力圖之。
與丁南羽
往昔未面足下。已見其心。江干既見足下。則睹其神矣。三世十方諸佛。歷代祖師。向足下一毫端頭。放光動地。無怪乎其然也。向以大士如幻三昧惠我。每蒙甘露見灑。頓令熱惱清涼。既而覺音持康祖道影來。展之瘴煙毒霧中。令人血淚迸流。遍身毛孔也。惟康祖吾長干祖也。舍利吾師之骨肉也。且貧道忝為克家兒孫。既不忍祖翁田地為荊榛。又豈忍睹現身於瘴海乎。居士其重我之悲願哉。達師之贊。實有以啟之耳。時時瞻其像。誦其言。真足令人化血肉之軀。為金剛骨也。此段公案。無物可酬。舊端研一隻。可以供足下乎。若令此研磨穿
【現代漢語翻譯】 現代漢語譯本： 所有的一切（諸所有）。這是真實不虛的（此真語也）。
又。
佛說（佛言）：照見五蘊（色、受、想、行、識，構成人身心的五種要素）皆空，就能度過一切苦難（照見五蘊皆空，度一切苦厄）。一切諸苦，可以稱為苦的，就是這五蘊身心啊（一切諸苦。可苦者五蘊身心耳）。如果五蘊皆空，又有什麼苦呢（若五蘊皆空。又何苦之有）。然而五蘊身心本來就是空性的（然五蘊身心本來自空），只是我們沒有親眼看破。如果親眼看破，那麼一切所有都像是空中花一樣（但吾人未親看破。若親看破。則一切所有如空中花）。能夠看到這身心如空中花的人，就叫做觀自在菩薩了（能見此身心如空花者。即名觀自在菩薩矣）。凡是在病苦中的人，應當這樣觀想（凡在病苦中者。應當作如是觀）。如果被苦惱逼迫，心地不得清涼，就針對這逼迫但不執著的地方，一眼盯住（若為苦惱逼迫。心地不得清涼。但就逼迫不著的。一眼覷定）。在此處著力，恰似與閻羅王作對頭一般（此處著力。恰似與閻老子作對頭一般）。一定要看透它。如果此處一旦看透，那麼百千萬劫的生宕機關，一時之間就會頓然破裂（定要覷透。若此處一透。則百千萬劫生宕機關。一時頓裂）。這樣甩開膀子行走，就叫做大自在人（如此掉臂而行。是名大自在人也）。古人都是在疾病、禍患、生死關頭做出來的功夫，所以才能如此穩穩當當、光明廣大（古人皆在疾病禍患死生關頭做出來。故得如此穩穩當當光明廣大也）。努力去做吧（勉力圖之）。
與丁南羽
以往未曾見面，已經瞭解您的心意（往昔未面足下。已見其心）。在江邊見到您，就看到了您的精神（江干既見足下。則睹其神矣）。三世十方諸佛，歷代祖師，都從您的一毫端頭，放光動地，這也不奇怪啊（三世十方諸佛。歷代祖師。向足下一毫端頭。放光動地。無怪乎其然也）。之前您用大士如幻三昧（一種禪定境界）惠贈於我，每次都蒙受甘露灑下，頓時使熱惱變得清涼（向以大士如幻三昧惠我。每蒙甘露見灑。頓令熱惱清涼）。之後覺音送來康祖（指康里巎，元代書法家）的道影，展開一看，在瘴氣毒霧中，令人血淚迸流，遍身毛孔都張開了（既而覺音持康祖道影來。展之瘴煙毒霧中。令人血淚迸流。遍身毛孔也）。康祖是我的長干祖啊（惟康祖吾長干祖也）。舍利（指舍利，佛教聖物）是我老師的骨肉啊（舍利吾師之骨肉也）。況且貧道忝為克家（繼承家業）的兒孫，既不忍心祖翁的田地荒蕪成荊棘，又怎能忍心看到（老師的道影）現身於瘴海呢（且貧道忝為克家兒孫。既不忍祖翁田地為荊榛。又豈忍睹現身於瘴海乎）。居士您要重視我的悲願啊（居士其重我之悲願哉）。達師的讚語，確實有啓發之處啊（達師之贊。實有以啟之耳）。時時瞻仰他的畫像，誦讀他的言語，真足以令人化血肉之軀，為金剛骨啊（時時瞻其像。誦其言。真足令人化血肉之軀。為金剛骨也）。這段公案，沒有什麼可以酬謝的，只有一隻舊端硯，可以供您使用嗎（此段公案。無物可酬。舊端研一隻。可以供足下乎）。如果讓這硯臺磨穿
【English Translation】 English version: All that exists (Zhū suǒ yǒu). This is the true word (Cǐ zhēn yǔ yě).
Furthermore.
The Buddha said (Fó yán): 'Illuminating and seeing that the five skandhas (Wǔ yùn - form, feeling, perception, mental formations, and consciousness, the five aggregates that constitute a person's physical and mental existence) are all empty, one can transcend all suffering and distress (Zhào jiàn wǔ yùn jiē kōng, dù yīqiè kǔ è). All sufferings, that which can be called suffering, are these five skandhas of body and mind (Yīqiè zhū kǔ. Kě kǔ zhě wǔ yùn shēn xīn ěr). If the five skandhas are all empty, then what suffering is there (Ruò wǔ yùn jiē kōng. Yòu hé kǔ zhī yǒu)? However, the five skandhas of body and mind are inherently empty (Rán wǔ yùn shēn xīn běnlái zì kōng), but we have not personally seen through this. If we personally see through it, then all that exists is like flowers in the sky (Dàn wǒ rén wèi qīn kàn pò. Ruò qīn kàn pò. Zé yīqiè suǒ yǒu rú kōng zhōng huā). One who can see this body and mind as flowers in the sky is called Avalokiteśvara Bodhisattva (Guānzìzài Púsà) (Néng jiàn cǐ shēn xīn rú kōng huā zhě. Jí míng Guānzìzài Púsà yǐ). All those who are in the midst of sickness and suffering should contemplate in this way (Fán zài bìng kǔ zhōng zhě. Yīngdāng zuò rú shì guān). If one is oppressed by suffering and distress, and the mind cannot find coolness, then focus on that which is oppressing but not clinging, fix your gaze upon it (Ruò wèi kǔnǎo bīpò. Xīndì bùdé qīngliáng. Dàn jiù bīpò bù zháo de. Yīyǎn qù dìng). Exert effort here, just like confronting Yama (Yán lǎozi - the King of the Underworld) as an adversary (Cǐchù zhuólì. Qià sì yǔ Yán lǎozi zuò duìtóu yībān). You must see through it. If you penetrate this point, then the mechanism of birth and death for hundreds of thousands of kalpas will be shattered in an instant (Dìng yào qù tòu. Ruò cǐchù yī tòu. Zé bǎi qiān wàn jié shēngsǐ jīguān. Yīshí dùn liè). Thus, walking with arms swinging freely is called a greatly liberated person (Rúcǐ diào bì ér xíng. Shì míng dà zìzài rén yě). The ancients all achieved this at the critical junctures of illness, misfortune, and life and death, and therefore attained such steadiness, luminosity, and vastness (Gǔrén jiē zài jíbìng huòhuàn sǐshēng guāntóu zuò chūlái. Gù dé rúcǐ wěnwěndāngdāng guāngmíng guǎngdà yě). Strive to achieve this (Miǎnlì tú zhī).'
To Ding Nanyu
In the past, before meeting you in person, I had already seen your heart (Wǎngxí wèi miàn zúxià. Yǐ jiàn qí xīn). Having met you by the river, I have now witnessed your spirit (Jiāng gān jì jiàn zúxià. Zé dǔ qí shén yǐ). The Buddhas of the three times and ten directions, and the patriarchs of all generations, emit light and shake the earth from the tip of your hair, no wonder it is so (Sānshì shí fāng zhū Fó, lìdài zǔshī, xiàng zúxià yī háo duān tóu, fàngguāng dòngdì, wú guài hū qí rán yě). Previously, you bestowed upon me the Great Being's Illusion-like Samadhi (Dàshì rú huàn sānmèi - a meditative state), and each time I received the sprinkling of sweet dew, instantly cooling the heat and vexation (Xiàng yǐ dàshì rú huàn sānmèi huì wǒ. Měi méng gānlù jiàn sǎ. Dùn lìng rènǎo qīngliáng). Later, Jueyin brought the Dao image of Kangzu (Kāng lǐ kuí - refers to Kangli Kui, a calligrapher in the Yuan Dynasty), and upon unfolding it, amidst the miasma and poisonous fog, it caused blood and tears to flow, and every pore on my body to open (Jì'ér juéyīn chí kāng zǔ dào yǐng lái. Zhǎn zhī zhàng yān dú wù zhōng, lìng rén xuè lèi bèng liú, biàn shēn máokǒng yě). Kangzu is my Changgan ancestor (Wéi kāng zǔ wú cháng gàn zǔ yě). The Śarīra (Shèlì - Buddhist relics) are the bones and flesh of my teacher (Shèlì wú shī zhī gǔròu yě). Moreover, I, the poor monk, am a descendant who has inherited the family tradition, and I cannot bear to see the ancestral fields overgrown with thorns, nor can I bear to see (the teacher's Dao image) appear in the miasma sea (Qiě pín dào tiǎn wèi kè jiā érsūn, jì bùrěn zǔ wēng tiándì wèi jīngjí, yòu qǐrěn dǔ xiànshēn yú zhàng hǎi hū). Layman, please value my compassionate vow (Jūshì qí zhòng wǒ zhī bēi yuàn zāi). Master Da's praise truly has something to inspire (Dá shī zhī zàn, shí yǒu yǐ qǐ zhī ěr). Constantly gazing upon his image and reciting his words is truly enough to transform a body of flesh and blood into diamond bones (Shíshí zhān qí xiàng, sòng qí yán, zhēn zú yǐ lìng huà xuèròu zhī qū, wèi jīngāng gǔ yě). There is nothing to repay for this koan (Gōng'àn - a paradoxical anecdote or riddle used in Zen Buddhism), except for an old Duan inkstone, which I offer for your use (Cǐ duàn gōng'àn, wú wù kě chóu, jiù duān yán yī zhī, kěyǐ gōng zúxià hū). If this inkstone were to be worn through
。則足下身光。當與楞伽寶山。並峙于性海中矣。
與游二南
人生聚散如雲。世事如夢。流轉勢速如電。此身不實如芭蕉。此三世諸佛入理之門。吾人日用現證而不覺。是與足下別來親切境界。不審法眼觀之。作何滋味。
與屠赤水
嘗謂向上事屬上上根人。即有志者。其根未必利。根利者。其志未必精。貧道私念捷疾利根。真能一超直入者多。惜以無上妙慧。作世諦流佈耳。間者晤德園居士于王城。靡不以此興慨。貧道比以夙業重愆。取辱法門。遺師友憂。蒙 恩譴炎海。于丙申春仲抵戍所。時值其地連遭三災。真同火宅。日坐尸陀林中。披閱楞伽。于無生之旨。脫然自信。始知此事。不從外得。本自具足。回視昔日工夫。大似含元殿里覓長安。即此萬里調伏。差勝三十年行腳。古人以火聚刀山為道緣爐鞴。非虛語也。彌感 聖主恩大難酬。於此經有當於心者。筆之成帙。名曰觀楞伽記。今已脫稿。暇則檢點髑髏眼開識乾者。亦不減維摩丈室中人也。然此雖為撮摩虛空。適足以消炎熱。報罔極。酬知己耳。時與丁右武聚首五羊。每談明德。必出手書。光明煥發。恍若入寶林而視滿月。清涼悅懌。不言可知。因知居士長齋繡佛。與德園居士伯仲。結制西湖之上。切究此事。喜得蓮師為證盟
【現代漢語翻譯】 現代漢語譯本：那麼您的身光，就能夠與楞伽寶山（Lankavatara Mountain，指《楞伽經》所闡述的深奧佛法）並立于自性之海中了。
與游二南
人生聚散離合如同雲彩，世事變幻無常如同夢境。生死流轉的速度迅疾如閃電，這個身體虛幻不實如同芭蕉樹。這（體悟人生無常）是過去、現在、未來一切諸佛進入真理之門。我們每天都在經歷、驗證，卻不自覺。這是與您分別后我所體會到的親切境界。不知您以佛法之眼觀察，覺得是什麼樣的滋味？
與屠赤水
我曾經說過，向上求道的事情屬於上上根器的人。即使有志向的人，他的根器未必銳利；根器銳利的人，他的志向未必精純。貧道私下認為，那些思維敏捷、根器銳利的人，真正能夠一躍而入（佛法之門）的很多。可惜他們用無上的妙慧，來做世俗的流佈而已。前些時候在王城與德園居士相見，無不為此感慨。貧道自認為宿世的業障深重，以致玷辱了佛門，讓師友們擔憂。蒙受皇上的恩典，被貶謫到炎熱的海邊。在丙申年春仲抵達戍守的地方。當時那裡連遭水、火、風三種災難，真如同火宅一般。我每天坐在尸陀林（Sītavana，墳場）中，披閱《楞伽經》（Laṅkāvatāra Sūtra）。對於無生（anutpāda，不生不滅的真理）的旨意，豁然自信。這才知道這件事，不是從外邊得來的，而是自身本來就具足的。回頭看以前的功夫，就像在含元殿里尋找長安一樣（比喻方向錯誤）。如今這萬里之遙的調伏，勝過三十年的行腳參訪。古人把火聚刀山作為修道的助緣，並非虛言啊。更加感受到聖上的恩德深重難以報答。對於這部經（《楞伽經》）有所領悟於心的，就把它寫完成的書，名字叫做《觀楞伽記》。現在已經脫稿。空閑的時候就檢查那些能夠透過現象看本質的人，也不亞於維摩詰（Vimalakīrti）丈室中的人。然而這雖然是撮摩虛空（比喻無益之舉），也足以消解炎熱，報答父母的恩情，酬謝知己罷了。當時與丁右武在五羊聚首，每次談到明德（指光明之德性），他必定出手書寫，光明煥發，恍若進入寶林而看到滿月，清涼喜悅，不言可知。因此知道居士您長期齋戒繡佛，與德園居士不相上下，在西湖之上結制安居，懇切地探究這件事。可喜的是有蓮池大師（Lianchi，明末四大高僧之一）作為證明和盟誓。
【English Translation】 English version: Then your body's light will be able to stand alongside the Laṅkāvatāra Mountain (referring to the profound Buddhist teachings expounded in the Laṅkāvatāra Sūtra) in the sea of self-nature.
To You Ernan
The gathering and scattering of life are like clouds, and worldly affairs are like dreams. The speed of transmigration is as swift as lightning, and this body is as unreal as a banana tree. This (realization of the impermanence of life) is the gateway to truth for all Buddhas of the past, present, and future. We experience and verify it daily, yet we are unaware. This is the intimate state I have experienced since parting from you. I wonder, with your Dharma eye, what flavor do you perceive?
To Tu Chishui
I once said that the matter of seeking the upward path belongs to people with the highest faculties. Even those with aspirations may not have sharp faculties; those with sharp faculties may not have refined aspirations. I privately believe that those with quick minds and sharp faculties are more likely to leap directly into (the gate of Buddhism). It is a pity that they use their supreme wisdom to propagate worldly truths. Some time ago, I met Layman Deyuan in the royal city, and we were both filled with sorrow about this. I consider myself burdened by heavy karmic debts from past lives, which have led me to disgrace the Buddhist teachings and worry my teachers and friends. I received the grace of the Emperor and was exiled to the hot sea. I arrived at my garrison in the second month of spring in the year Bingshen. At that time, the area was suffering from three consecutive disasters, truly like a burning house. I sat daily in the Sītavana (cemetery), reading the Laṅkāvatāra Sūtra. I suddenly had confidence in the meaning of anutpāda (non-origination, the truth of non-birth and non-death). Only then did I realize that this matter is not obtained from the outside, but is inherently complete within oneself. Looking back on my past efforts, it was like searching for Chang'an in the Hanyuan Hall (a metaphor for being in the wrong direction). Now, this taming from ten thousand miles away is better than thirty years of pilgrimage. The ancients considered a mountain of fire and knives as a crucible for the path, which is not an empty saying. I am even more grateful for the Emperor's great kindness, which is difficult to repay. I have written down what I have understood in my heart about this sutra (the Laṅkāvatāra Sūtra) into a book called 'Notes on Contemplating the Laṅkāvatāra.' It is now completed. In my leisure time, I examine those who can see through phenomena to recognize the essence, and they are no less than the people in Vimalakīrti's chamber. However, although this is like grasping at emptiness (a metaphor for a futile act), it is enough to relieve the heat, repay the kindness of my parents, and thank my friends. At that time, I gathered with Ding Youwu in Guangzhou, and every time we talked about Mingde (referring to the virtue of light), he would write it out, radiating light, as if entering a treasure forest and seeing a full moon, cool and joyful, which is beyond words. Therefore, I know that you, Layman, have been fasting and embroidering Buddhas for a long time, and are on par with Layman Deyuan, settling down on West Lake to earnestly explore this matter. It is gratifying to have Master Lianchi (one of the four great monks of the late Ming Dynasty) as a witness and covenant.
。貧道遙空合掌。讚歎不已。竊念利根大志如居士。友如德園。師如蓮池。可謂諸緣具足。何患不一超直入。真宇宙間千載奇事。古人云。若識佛性義。當觀時節因緣。慨斯末法。此會此緣。難可再見。諒不虛負矣。讀普陀志。護法真情。字字皆從光明藏中流出。貧道三複。不覺感激填心也。嗟乎。唯我 聖慈。一代弘誓。累劫津樑。非籍圓通手眼。幾乎沉埋佛祖矣。念此曹溪為祖庭重地。法海源流。惜乎荒穢寥寥。殆難舉目。海門居士攝南韶時。屬貧道纂其志。安得居士俯垂一機。擊涂毒鼓。使鍱腹降心。為祖道之光耶。
與王念西太史
般若種子。在五蘊中。如玉在璞。珠在淵。任其埋藏深厚。光明自然發輝。昔與座下晤語祇園。真不減荊山合浦也。別來幻化如斯。在智眼觀之。了罔陳跡。然性海波瀾。惟游泳者。識其深廣耳。山野年來。坐此無多增進。但於今事門頭。目前無異法耳。古人謂凈穢隨心。苦樂在己。心外無法。真不吾欺。所入楞伽境界。殆非尋常恃佛法知見。可能湊泊。即山野生平行腳。到水窮山盡處。方見佛祖鼻孔。只在眾生穿衣吃飯中也。寄入慧目。略見此番行腳。不敢辜 聖恩。負知己也。法華擊節。亦自偶爾。狹路相逢處拈來。蓋發前人所未發。雖出一己之見。實可諸佛之心
【現代漢語翻譯】 現代漢語譯本：貧道遙空合掌，讚歎不已。私下認為像居士您這樣，具有聰慧的根器和遠大的志向，朋友如同德園（指品德高尚的朋友），老師如同蓮池（指蓮池大師），真可謂諸般因緣都已具備，何愁不能一舉超脫直入佛道？這真是宇宙間千年難遇的奇事啊！古人說：『若要認識佛性的真義，應當觀察時節因緣。』感嘆這末法時代，這樣的聚會和因緣，實在難以再見，想必您定不會辜負這番機緣。讀《普陀志》，護法的真摯情感，字字句句都從光明藏中流淌而出，貧道反覆閱讀，不禁感激之情充滿心間。唉！唯有我們的聖慈（指皇帝），一代又一代地發下弘大的誓願，累生累世地作為眾生的津樑，若不是憑藉圓通（指觀世音菩薩）的手眼，佛祖的教法幾乎就要被埋沒了。想到這曹溪（指曹溪南華寺，禪宗六祖慧能弘法之地）是祖庭的重地，是法海的源頭，可惜荒蕪冷落，幾乎難以讓人注目。海門居士您在攝理南韶時，囑託貧道纂修地方誌，怎能不希望居士您能稍微垂憐，施展一番機宜，敲響涂毒鼓（比喻用佛法警醒世人），使那些心懷邪念的人降伏其心，為祖師的道統增光添彩呢？ 與王念西太史 般若（prajna，智慧）的種子，蘊藏在五蘊（skandha，色、受、想、行、識）之中，如同玉石藏在璞石里，珍珠藏在深淵裡，任憑它埋藏得多麼深厚，光明自然會散發出來。過去我和您在祇園（Jetavana，佛陀在世時常住的精舍）晤談，真不亞於在荊山（出產美玉的地方）和合浦（出產珍珠的地方）相遇啊！分別以來，世事幻化如此迅速，在具有智慧的眼中看來，一切都了無痕跡。然而，性海（指眾生的本性）的波瀾，只有游泳者才能體會到它的深廣啊。山野之人這些年來，坐在這裡並沒有多少增進，只是在當下的事情上，眼前沒有什麼不同的法則罷了。古人說，『清凈或污穢都隨心而定，痛苦或快樂都在自己。心外沒有法』，這話真沒有欺騙我們。所進入的《楞伽經》（Lankavatara Sutra）的境界，恐怕不是那些通常憑藉佛法知識見解的人所能達到的。即使像山野之人這樣到處遊歷，也要到山窮水盡的地方，才能見到佛祖的鼻孔，原來佛祖就在眾生穿衣吃飯的日常生活中啊。寄給您這雙慧眼，略微讓您看到我這次遊歷的見聞，不敢辜負聖上的恩德，不辜負知己的期望啊。《法華經》（Lotus Sutra）的擊節讚歎，也是偶然所得，在狹路相逢之處拈取而來，大概是闡發前人所未曾闡發的道理，雖然出自一己之見，實際上卻符合諸佛的心意。
【English Translation】 English version: I, a humble Daoist, reverently join my palms from afar, filled with admiration. I secretly believe that a person of sharp intellect and great ambition like you, esteemed Layman, with friends like Deyuan (referring to virtuous friends), and teachers like Lianchi (referring to Master Lianchi), can be said to have all the necessary conditions. What worries could there be that you won't transcend directly into the path? This is truly a rare and wondrous event in the universe, occurring only once in a thousand years! The ancients said, 'If you want to understand the meaning of Buddha-nature, you should observe the conditions of time and circumstance.' I lament that in this Dharma-ending age, such a gathering and such conditions are difficult to encounter again. Surely, you will not waste this opportunity. Reading the 'Annals of Putuo', the sincere feelings of the Dharma protectors, every word flows from the treasury of light. I have read it repeatedly, and my heart is filled with gratitude. Alas! Only our Sacred Compassionate One (referring to the Emperor), generation after generation, makes great vows, serving as a bridge for sentient beings through countless kalpas. If not for relying on the hands and eyes of Perfect Penetration (referring to Avalokitesvara Bodhisattva), the Buddha's teachings would almost be buried. Thinking of Caoxi (referring to Nanhua Temple in Caoxi, where the Sixth Patriarch of Zen, Huineng, propagated the Dharma) as the important ground of the ancestral court, the source of the Dharma sea, it is a pity that it is desolate and deserted, almost difficult to behold. When you, Layman Haimen, were governing Nan Shao, you entrusted me to compile the local chronicles. How could I not hope that you, Layman, would bestow a little favor, display some ingenuity, and strike the poisoned drum (a metaphor for awakening the world with the Dharma), causing those with evil intentions to subdue their minds and add glory to the ancestral tradition? To Grand Historian Wang Nianxi The seed of Prajna (wisdom) is contained within the five skandhas (form, feeling, perception, volition, and consciousness), like jade hidden in rough stone, a pearl hidden in the deep sea. No matter how deeply it is buried, its light will naturally shine forth. In the past, when you and I conversed in Jetavana (a monastery where the Buddha often stayed), it was no less than encountering jade in Jing Mountain (a place famous for producing jade) and pearls in Hepu (a place famous for producing pearls)! Since our separation, the transformations of the world have been so rapid that, in the eyes of wisdom, everything is without trace. However, the waves of the nature-sea (referring to the inherent nature of sentient beings) can only be understood in their depth and breadth by those who swim in it. In recent years, I, a mountain recluse, have been sitting here without much progress, but in the present moment, there is no different Dharma before my eyes. The ancients said, 'Purity or impurity depends on the mind, suffering or happiness is within oneself. There is no Dharma outside the mind.' These words truly do not deceive us. The realm of the Lankavatara Sutra that one enters is probably not something that ordinary people who rely on knowledge and views of the Buddha's Dharma can attain. Even someone like me, a mountain recluse who travels everywhere, must reach the end of the mountains and rivers to see the Buddha's nostrils, realizing that the Buddha is in the daily life of sentient beings, in their eating and dressing. I send this to your wise eyes, allowing you to see a glimpse of what I have seen and heard on this journey, daring not to fail the Emperor's grace, nor to disappoint the expectations of a confidant. The applause for the Lotus Sutra is also a chance encounter, picked up where narrow roads meet, probably to expound what previous people have not expounded. Although it comes from my own view, it actually accords with the minds of all Buddhas.
。愿座下試並披剝。儻有一得。幸廣法施。令一切見聞。頓入自心現量。徹諸法實相。則眉間白毫相光。突出于座下一毛端頭也。此中生涯。具見於此。無餘蘊矣。勺原同處經年亦深用錐劄。雖識痛癢。猶未徹心酸鼻。大段佛性義。自有時節因緣耳。惟法界海慧。自他不隔。即此覿面無容贅談。第愿以法資神。無忘度生事業。是所至禱。
與徐明宇侍御
連得手書。知通道之篤。其于安隱快樂之地。自得受用無量矣。歲除前二日。行腳僧自東海持尊翰到。知己還鄉。兼得中丞訃音。悲痛五內。既讀札中語。知中丞末後一段光明。全在公柱杖頭。放出百千萬劫大事因緣。何幸於宰官身中。僅得再見。不覺化悲為喜。然此事雖是生平道力。亦重賴善友提𢹂。公念道情真。目前有此榜樣。足徴佛法靈驗矣。昔歐文忠公問一僧云。古人臨生死之際。有談笑脫去者。今何寂寥無有。僧云。古人唸唸在定慧。臨終安得亂。今人唸唸在散亂。臨終安得定。文忠大驚。此語正吾人學道之標的也。承示平時頗自檢點。及至當境。習念又生。此正公念力真切處。方能見諦如此。夫子亦曰。性相近也。習相遠也。又曰學而時習之。此習字。豈但文字之學。所謂習於性耳。性本無物。清凈虛明。為物慾染習。故汩昏而不明。試思吾
【現代漢語翻譯】 現代漢語譯本：希望您能嘗試剖析這些問題，或許能有所領悟。如果有所得，希望能廣施佛法，讓所有見聞者都能立即進入自心所顯現的境界，徹悟諸法的真實相狀。這樣，您眉間的白毫相光，就能從我座下的一根毫毛尖端顯現出來。我此生的修行，都已在此展現，毫無保留。勺原與我同處多年，也曾深入探討，雖然有所領悟，但還未達到徹心酸鼻的程度。關於佛性的大義，自有其時節因緣。唯愿您法界海般的智慧，自他不分，當下相見，無需多言。只希望您能以佛法滋養精神，不要忘記度化眾生的事業，這是我至誠的祈禱。
與徐明宇侍御
連續收到您的來信，知道您通道的堅定，想必在安穩快樂之地，已經獲得了無量的受用。除夕前兩天，一位行腳僧從東海帶來了您的信，得知您已還鄉，同時也收到了中丞（官名）的訃告，內心悲痛。讀了信中的話，知道中丞臨終前的那段光明，完全在於您的柱杖（比喻引導）。能在一個官員身上，再次見到這百千萬劫的大事因緣，真是何其有幸。我不禁化悲為喜。這件事雖然是中丞平生的道力，但也重重依賴於善友的提攜。您念道情真，眼前有這樣的榜樣，足以證明佛法的靈驗。過去歐陽文忠公（歐陽修）問一位僧人說：『古人臨生死之際，有談笑而去的，現在為何如此寂寥，沒有這樣的人？』僧人說：『古人唸唸都在定慧之中，臨終怎麼會亂？現在的人唸唸都在散亂之中，臨終怎麼能定？』文忠公聽后大驚，認為這句話正是我們學道的標的。承蒙您告訴我，平時頗能自我檢點，但到了緊要關頭，過去的習氣又會生起。這正是您念力真切的地方，才能如此見諦。孔子也說：『性相近也，習相遠也。』又說『學而時習之』，這個『習』字，豈只是文字之學，而是指習於本性。本性本無一物，清凈虛明，因為被物慾染習，所以變得昏濁不明。試想我們
【English Translation】 English version: I hope you will try to dissect these questions, and perhaps gain some insight. If you gain something, I hope you will widely spread the Dharma, so that all who see and hear can immediately enter the realm manifested by their own minds, and thoroughly understand the true nature of all dharmas. In this way, the white hair-mark light between your eyebrows can appear from the tip of a single hair under my seat. My practice in this life has all been shown here, without reservation. Shaoyuan has been with me for many years, and has also explored deeply, although he has gained some insight, he has not yet reached the point of thorough heart-wrenching. As for the great meaning of Buddha-nature, there is its own time and conditions. I only hope that your wisdom like the sea of the Dharma realm, without separation between self and others, can be seen face to face, without the need for further discussion. I only hope that you can nourish your spirit with the Dharma, and do not forget the cause of saving sentient beings, this is my sincere prayer.
To Xu Mingyu, Imperial Censor
I have received your letters in succession, knowing your steadfastness in the Way. You must be receiving immeasurable enjoyment in a place of peace and happiness. Two days before New Year's Eve, a traveling monk brought your letter from the East Sea, knowing that you have returned home, and also received the obituary of the Grand Censor (official title), my heart is filled with sorrow. After reading the words in the letter, I know that the Grand Censor's final moment of light was entirely due to your staff (metaphor for guidance). To be able to see this great cause and condition of hundreds of millions of kalpas again in the body of an official is truly fortunate. I cannot help but turn sorrow into joy. Although this matter is the Grand Censor's lifelong spiritual power, it also heavily relies on the support of good friends. Your devotion to the Way is genuine, and with such an example before you, it is enough to prove the efficacy of the Buddha Dharma. In the past, Ouyang Wenzhong Gong (Ouyang Xiu) asked a monk: 'In ancient times, there were those who talked and laughed as they departed at the time of death, why is it so desolate now, without such people?' The monk said: 'The ancients were mindful of samadhi and wisdom in every moment, how could they be confused at the time of death? People today are mindful of distraction in every moment, how can they be settled at the time of death?' Wenzhong Gong was greatly shocked after hearing this, and considered this sentence to be the standard for our learning of the Way. Thank you for telling me that you are usually able to examine yourself, but when it comes to the crucial moment, past habits will arise again. This is precisely where your mindfulness is genuine, so that you can see the truth in this way. Confucius also said: 'By nature, men are nearly alike; by practice, they get to be wide apart.' And also said 'To learn and practice what is learned time and again,' this word 'practice' is not only the learning of writing, but refers to practicing the nature. The nature is originally without anything, pure and empty, but because it is stained by material desires, it becomes turbid and unclear. Let us think about our
人自有知覺以來。以至今日。習於世故。染於物欲。日夜火馳。未嘗暫止。較自悔悟知非以來。念道工夫。比于欲習久近何如。生熟緊慢又何如。夫子嘗論弟子中。能三月不違者。獨顏子一人。其餘則日月至焉。由是觀之。以日月之工夫。敵多生欲習而欲勝之。是猶滴水救積薪之火。勢不能也。古人明言。學道無他伎倆。只是生處要熟。熟處要生。久久純熟。打成一片。自然唸唸彌陀。頭頭極樂矣。來紙索書。謹錄凈土詩二首。愿公留心凈土一門。倘肯于唸佛公案得力。久久自有受用地。往時每到中丞公坐席中。見其銜杯之間。唸佛不離口。雖唾嗟談笑。不覺佛現舌端。足見此老生平。以此為秘密行。正當五欲烈𦦨中。投此一念。當下五內清涼。若甘露灑心耳。竊見近世學道之士。祗知貪求玄妙。不知向根本處下死工夫。平居無事。談論爽口。豈不為快。及臨榮辱禍患生死之際。便見手忙腳亂。此非他人誤己。乃自誤耳。此事一毫假借不得。正似鍮石真金。入火自見。惟公靈根宿植。今既秀髮。愿以唸佛三昧水。時時灌之。久久純熟。開花結實。自有時節耳。感公見信貧道之真且篤。且恨良晤之難。不覺漏逗如許。貧道年逼六十。有漏之軀難堪。十年瘴煙埋沒。今鬚髮浩然。無復故吾。休息之心。不離一念。但業繩未
【現代漢語翻譯】 現代漢語譯本： 自從人有了知覺以來，直到今天，習慣於世俗事務，被物慾所沾染，日夜像飛奔的馬一樣，沒有片刻停止。比較自從後悔醒悟知道錯誤以來，修習佛道的功夫，與長久以來的慾望習氣相比，哪個時間更長？哪個更熟練？哪個更緊迫？孔子曾經評論弟子中，能夠長時間不違背道義的，只有顏回一人，其餘的人則是幾天或者幾個月。由此看來，用幾天或者幾個月的功夫，來對抗多生累劫的慾望習氣，想要戰勝它，就像用一滴水去救助堆積如山的柴火，勢必不能成功。古人明確地說，學道沒有其他技巧，只是要把生疏的地方變得熟練，把熟悉的地方變得生疏，長久地純熟，打成一片，自然就能唸唸不離阿彌陀佛（Amitabha，音譯名，意為無量光佛），處處都是極樂世界了。 來信索要墨寶，謹錄兩首凈土詩。愿您留心凈土法門，如果肯在念佛的功案上得力，長久之後自然會有受益的地方。過去每次到中丞（官名）的宴席中，看到他在喝酒的時候，唸佛不離口，即使是吐唾沫、感嘆、談笑，也不知不覺地有佛出現在舌頭上，足以見得這位老先生平生，把唸佛作為秘密的修行。正當五欲（色、聲、香、味、觸）像猛烈的火焰一樣燃燒時，投入這一念佛，當下五臟六腑都清涼，就像甘露灑在心上一樣。我私下看到近世學道的人，只知道貪求玄妙，不知道在根本處下死功夫。平時無事的時候，談論起來很爽快，豈不是很痛快？等到面臨榮辱、禍患、生死的時候，就手忙腳亂。這不是別人耽誤了自己，而是自己耽誤了自己。這件事一毫都假借不得，正像鍮石（一種合金，類似黃銅）和真金，放入火中自然顯現。只有您的靈根宿世深植，現在已經開始顯露，愿您用唸佛三昧（Samadhi，音譯名，意為正定）的水，時時澆灌它，長久地純熟，開花結果，自然會有時節到來。感謝您信任貧道的真誠和篤厚，又遺憾難得良機相見，不知不覺說了這麼多。貧道年近六十，有漏的身體難以支撐，十年被瘴氣煙霧埋沒，現在鬚髮蒼白，不再是原來的我了。休息的心，不離一念，只是業力的繩索還沒有斷。
【English Translation】 English version: Since people have had awareness until today, they have been accustomed to worldly affairs and stained by material desires, rushing day and night like galloping horses without a moment's rest. Comparing the effort of cultivating the path of enlightenment since regretting and realizing mistakes, to the long-standing habits of desires, which is longer? Which is more familiar? Which is more urgent? Confucius once commented that among his disciples, only Yan Hui (顏回, personal name of a disciple of Confucius) was able to not deviate from righteousness for a long time, while the others could only do so for a few days or months. From this, it can be seen that using the effort of a few days or months to fight against the habits of desires accumulated over many lifetimes, wanting to overcome them, is like using a drop of water to save a fire of piled-up firewood, which is bound to fail. The ancients clearly said that there are no other tricks to learning the Way, but to make the unfamiliar familiar and the familiar unfamiliar. After a long time of pure familiarity, becoming one, one will naturally be mindful of Amitabha (Amitabha, transliteration, meaning infinite light Buddha) in every thought, and every place will be the Pure Land of Ultimate Bliss. You requested calligraphy in your letter, so I respectfully write two Pure Land poems. I hope you will pay attention to the Pure Land Dharma gate. If you are willing to put effort into the practice of mindfulness of the Buddha, you will naturally benefit from it in the long run. In the past, whenever I went to the banquet of the Grand Coordinator (中丞, title of an official), I saw that he never left the mindfulness of the Buddha from his mouth while drinking. Even when spitting, sighing, talking, and laughing, the Buddha unconsciously appeared on his tongue, which shows that this old gentleman made mindfulness of the Buddha his secret practice throughout his life. Just when the five desires (色、聲、香、味、觸, form, sound, smell, taste, touch) are burning like fierce flames, throwing in this one thought of Buddha, the five internal organs will be cool immediately, like sweet dew sprinkled on the heart. I have privately seen that scholars of the Way in recent times only know how to greedily seek the profound and mysterious, and do not know how to put in the effort at the root. When there is nothing to do in ordinary times, talking about it is refreshing, isn't it very pleasant? When faced with honor, disgrace, misfortune, and life and death, they become flustered. This is not others delaying themselves, but themselves delaying themselves. This matter cannot be borrowed even a bit, just like brass and real gold, which will naturally appear when put into the fire. Only your spiritual roots are deeply planted in past lives, and now they have begun to sprout. I hope you will use the water of the Samadhi (Samadhi, transliteration, meaning concentration) of mindfulness of the Buddha to irrigate it from time to time, and after a long time of pure familiarity, flowering and bearing fruit will naturally come in due season. Thank you for trusting the sincerity and earnestness of this poor monk, and I regret that it is difficult to have a good opportunity to meet. I have unconsciously said so much. This poor monk is approaching sixty years old, and the leaky body is difficult to support. I have been buried in the miasma and smoke for ten years, and now my hair is white, and I am no longer the same as before. The mind of rest is inseparable from one thought, but the rope of karma has not yet been cut.
解。不敢高枕山林。且於曹溪有休老之志。欲借掊土掩此枯骨。以了此生。不知緣分何如。以是與公會晤更難。但有風便。不妨數數致問也。
又。
往于海上有緣。幸得一接光容。睹其貌粹骨剛。心知為最上根器。第機緣未熟。徒有赤心一片。未敢遽然吐露。譬若宿種已深。特時節未至。必待時雨溉灌而後發。此必然之理也。自爾鄙人。以業力所使。不得自由。一墮瘴海。忽忽八年。時時私念。此生恐無復與公結出世緣。顧鄙人悲願習氣似深。凡遇具有般若種子者。一見即如磁石吸鐵。欲自解於心。必不可得。又安能忘于公乎。辛丑七月望后。馮王二生歸自都門。持手書至。不覺喜心倒劇。嗚咽沾襟。蓋以人生知己。會晤良難。至於道緣知識。尤其相遇之難。而信根難發。又難於遇知識也。以其知識固有。而求其大發真實信根。為生死事切。如公之痛懇猛利者。萬萬難得。然此般若種子。即吾人本有之心光。一旦迷之而為業識。纏綿于軀殼之中。從來止知有此血肉之身。而以種種聲色香味諸塵境界埋沒。如萬里奔濤。杳無涯際。愈闊愈深。而愈見有味。安肯急流中猛省。回頭望彼岸乎。自古迷中倍人。未有不如此者。公既知己躬下本有的萬古靈明之性。是則此性在我本有。不假外求。又何懼其不能得。
第恐信之不篤。見之不真。求之之心不切耳。功名富貴。求之於人。此個事求之在我。孔子所謂未之思也。夫何遠之有。雖然求之在己。第一先要認得真。說得透。看得破。方不錯用心。萬一知見不正。見理不真。不遇師友。將所疑之事。一一說得透。或目前人我是非。譭譽得失。計較之心不忘。或舊染習氣濃厚。不能頓凈。遇境觸發。都把作正經道理會。此便是墮疑網。生退屈的時節也。以我等本性原來清凈。只是無量世來。生生惡習。染至於今。熟不由人。而留心此事。幾曾若今生自幼至今。讀書做事。及日用飲食男女聲色貨利之熟哉。故學道人。必定生處要熟。熟處要生。便是入門下手初步。其次消磨習氣。必定要念力為主。或古人話頭。或單提一咒。切切記心。時時在念。久久此念純熟。中心有主。則于遇境逢緣。內不出。外不入。中間一念。炯炯孤明。一切應事接物。如鏡現像。不將不迎。來無所黏。去無軌跡。此便是最初得力處也。若於微細情想。潛滋暗長。不自覺時。或己知己見。吝惜護痛。不肯一刀兩段。此便是因循軟暖。自恕自欺。處者里最要吃緊著眼。決不可放過。亦不可被他瞞過。若輕放恕過。便是自欺。故孔子曰。毋自欺也。此便是教吾人行路。把手拖步一般。以吾人情昏智暗。一向只在光
影門頭。識神影子里弄聰明。全于本地真實處不相干。若者里認得。便是披沙揀金。砂土若去。金體自純。不患不到精耀時節。公留心此事。較之他人更易。以其根利。而困橫已多。一切世念。已被不如意處消磨許多。已得便宜不少。世人以為失。公必以為得。如老子所謂去彼取此。是亦天之所造也。且如鄙人處瘴鄉八年於此。其實從前未證法門。參透許多。此難與俗人言也。其修行之方。諸經俱有。只是不要作玄妙話會。若作話會。多一重障耳。六祖壇經。最為心地法門之指南。但中下根人。不能湊泊。以無工夫故耳。永嘉集一書。實是壇經註腳。若見解依六祖。用工夫如永嘉。何患不一超直入。只恐作話會耳。楞伽最是直捷。只是難看。獨此二書可為羽翼。愿公留心念之。
與陳劍南貳師
承示近日于楞伽壇經探討。工夫頗進。此則大為足下慶幸。古人云。生平無限傷心事。不向空門何處消。以諸苦皆生於有。故佛說三界苦趣。謂之三有。所言空門。非空無之空。乃刳空之空。龐居士云。但願空諸所有。謂內空諸想。外空諸緣。內外皆空。心境俱泯。則諸苦自絕。此禪門出生死之捷徑也。所云凈土文。此又出苦海之要津。安可以淺近視之。試為足下略言之。佛者覺也。即吾人本有靈明性耳。吾心本來
【現代漢語翻譯】 現代漢語譯本： 影門頭（比喻虛幻不實的境界）。在識神（指分別意識）的影子里耍弄聰明，與本地（指本心本性）的真實處毫不相干。如果能在這裡認識到這一點，就像披沙揀金一樣。砂土如果去除，金子的本體自然純凈，不用擔心不能達到精耀的時節。您留心此事，比起其他人更容易，因為您根器銳利，而且困境和挫折已經很多。一切世俗的念頭，已經被不如意的事情消磨掉許多，已經得到不少便宜。世人以為是失去，您必定認為是得到，就像老子所說的『去彼取此』，這也是天所造就的。比如我身處瘴癘之鄉八年於此，其實從前未證得法門時，參透了許多道理，這些難以與俗人說。修行的法門，諸經都有，只是不要當作玄妙的話來理解，如果當作話來理解，就多了一重障礙。六祖壇經，是心地法門最好的指南，但中下根器的人，不能靠近，因為沒有下功夫的緣故。永嘉集一書，實際上是壇經的註解。如果見解依據六祖，用功如永嘉，何愁不能一超直入？只怕當作話來理解罷了。楞伽經最是直接簡捷，只是難以看懂，只有這兩本書可以作為輔助。希望您留心研讀。
與陳劍南貳師
承蒙告知近日對楞伽經（指《楞伽阿跋多羅寶經》）和壇經（指《六祖壇經》）進行探討，功夫頗有進步，這真是值得為您慶幸。古人說：『生平無限傷心事，不向空門何處消。』因為諸苦都生於『有』，所以佛說三界（指欲界、色界、無色界）是苦趣，稱之為『三有』。所說的空門，不是空無的空，而是刳空（指徹底清除）的空。龐居士說：『但願空諸所有』，是說內心空掉各種妄想，外在空掉各種因緣，內外都空，心境都泯滅，那麼各種痛苦自然斷絕。這是禪門出生死的捷徑。所說的凈土文，這又是脫離苦海的重要途徑，怎麼可以淺薄地看待它呢？試著為您簡略地說說。佛，就是覺悟，就是我們人本來就有的靈明本性。我們的心本來
【English Translation】 English version: Shadow Gate (a metaphor for an unreal realm). To use cleverness within the shadow of the Vijnana (discriminating consciousness) is completely irrelevant to the true nature of the local ground (referring to the original mind and nature). If one can recognize this, it is like sifting gold from sand. If the sand is removed, the essence of gold will naturally be pure, and there is no need to worry about not reaching the time of brilliant illumination. If you pay attention to this matter, it will be easier for you than for others, because your roots are sharp, and you have already experienced many difficulties and setbacks. All worldly thoughts have been worn away by many unsatisfactory things, and you have already gained a lot of advantage. What the world thinks is a loss, you will surely think is a gain, just like what Lao Tzu said, 'Discard that and take this,' which is also what Heaven has created. For example, I have been in this malarial region for eight years, and in fact, before I attained the Dharma, I had already understood many principles, which are difficult to explain to ordinary people. The methods of cultivation are in all the scriptures, but do not treat them as mysterious words. If you treat them as words, you will add another layer of obstacles. The Platform Sutra of the Sixth Patriarch is the best guide to the Dharma of the mind-ground, but people of middle and lower capacity cannot approach it, because they have not put in the effort. The Yongjia Collection is actually a commentary on the Platform Sutra. If your understanding is based on the Sixth Patriarch and your effort is like Yongjia, why worry about not leaping straight in? I am only afraid that you will treat it as words. The Lankavatara Sutra is the most direct and straightforward, but it is difficult to understand. Only these two books can serve as wings. I hope you will pay attention to reading them.
To Second Master Chen Jiannan
I am pleased to hear that you have recently been exploring the Lankavatara Sutra (Lankavatara Sutra) and the Platform Sutra (Sixth Patriarch Platform Sutra), and that your efforts have made considerable progress. This is truly something to congratulate you on. The ancients said, 'In life, there are endless sad things; where else can they be dispelled if not in the empty gate?' Because all sufferings arise from 'existence,' the Buddha said that the Three Realms (Desire Realm, Form Realm, Formless Realm) are realms of suffering, called the 'Three Existences.' The so-called empty gate is not the emptiness of nothingness, but the emptiness of emptying out (thoroughly clearing away). Layman Pang said, 'I only wish to empty all possessions,' which means emptying all delusions within and emptying all conditions without. When both within and without are empty, and both mind and environment are extinguished, then all sufferings will naturally cease. This is the shortcut to escape birth and death in the Chan school. The so-called Pure Land texts are also an important way to escape the sea of suffering. How can you view them superficially? Let me briefly explain it to you. Buddha means awakening, which is our inherent luminous nature. Our mind is originally
是佛。即六祖所云。本來無一物。若了此本來無物。即頓見自心本來佛性。是名成佛頓教法門。此外非別有佛可成也。言凈土者。有二種。謂事土理土。在事則涉有相修為。種種行門。即龍舒凈土文所說。乃接引中下根人之秘訣。所言理土。乃諸佛諸祖自受用之境界。名常寂光。言常則不變。寂則不動。光則不昧。即吾人自性之本體也。故云唯心凈土。自性彌陀。又云。心凈則佛土凈。又云。生則決定生。去則實不去。此乃上上根人所證境界。壇經凈土之旨。蓋謂此也。所云修凈土者。以唸佛為主。蓋凈自心之方法耳。吾人日用萬苦交錯。穢濁本心。如污濁水。若急流猛𦦨。唸佛一聲。則五內清涼。諸苦頓歇。此即佛救眾生之苦也。以唸佛故。心垢頓除。一念清凈。所遇之境無非極樂。風聲月色無非真境。觸目無非凈土。舉念皆見彌陀。又何待三寸氣消。過十萬八千佛土之遠哉。此種法門。第一要決定志。第二要放得下。第三要隨得緣。然隨緣即安命也。第四要認得真。即不惑也。第五要厭苦切。然厭苦心切。則慾念自除。不退屈也。以此五訣。單持一念。如大將身陷重圍。決志突出。一人單刀與萬人敵。勇決如此。則生死怨賊。眾苦魔軍。不戰而自退。此所謂真將軍也。佛經云。與煩惱魔死魔共戰。有大功勛。出三
【現代漢語翻譯】 現代漢語譯本： 是佛。就是六祖慧能所說的，『本來無一物』。如果明白了這『本來無一物』的道理，就能立刻見到自己內心本來的佛性。這就是所謂的成佛頓教法門。除此之外，沒有其他的佛可以成就了。 說到凈土，有兩種：事土和理土。在事上，就涉及到有相的修行，各種各樣的修行方法，就像龍舒凈土文里所說的，是接引中下根基的人的秘訣。所說的理土，是諸佛諸祖自己受用的境界，叫做常寂光。『常』就是不變，『寂』就是不動，『光』就是不昏昧，也就是我們自性的本體。所以說『唯心凈土，自性彌陀（Amitābha）』。又說，『心凈則佛土凈』。還說，『生則決定生，去則實不去』。這是上上根基的人所證悟的境界。《壇經》里關於凈土的宗旨，大概就是指這個。所說的修凈土的人，以唸佛為主，這只是清凈自己內心的方法。我們每天面對各種各樣的痛苦，污濁了本心，就像污濁的水。如果用急流猛衝的方法，唸一聲佛，就會感到五內清涼，各種痛苦立刻停止。這就是佛救度眾生的痛苦。因爲念佛的緣故，心中的污垢立刻消除，一念清凈，所遇到的境界無非是極樂。風聲月色無非是真實的境界，觸目所及無非是凈土。舉心動念都能見到彌陀（Amitābha）。又何必等到三寸氣斷，經過十萬八千佛土那麼遙遠呢？ 這種法門，第一要堅定志向，第二要放得下，第三要隨順因緣，然而隨順因緣就是安於天命，第四要認識得真切，就是不迷惑，第五要厭惡痛苦迫切。然而厭惡痛苦的心迫切，那麼慾望自然消除，就不會退縮。用這五個訣竅，一心持念，就像大將身陷重圍，決心突出重圍一樣，一個人單刀匹馬與萬人為敵，如此勇猛果決，那麼生死怨賊，各種痛苦的魔軍，不用戰鬥就會自己退卻。這就是所謂的真將軍。佛經說，與煩惱魔、死魔共同戰鬥，有很大的功勛，超出三界。
【English Translation】 English version: It is Buddha. As the Sixth Patriarch (Huineng) said, 'Originally there is nothing.' If one understands this principle of 'originally there is nothing,' one can immediately see the original Buddha-nature of one's own mind. This is the so-called sudden enlightenment Dharma door of becoming a Buddha. Apart from this, there is no other Buddha to be attained. Speaking of Pure Land, there are two kinds: phenomenal Pure Land and principle Pure Land. In terms of phenomena, it involves practice with form, various kinds of practices, as described in the Longshu Pure Land Text, which is the secret to receiving people of middle and lower capacities. The principle Pure Land is the realm of self-enjoyment of all Buddhas and Patriarchs, called the Land of Eternal Tranquility and Light (Chang寂光). 'Eternal' means unchanging, 'Tranquil' means unmoving, and 'Light' means not being obscured, which is the essence of our self-nature. Therefore, it is said, 'The Pure Land is only mind, Amitābha (彌陀) is self-nature.' It is also said, 'When the mind is pure, the Buddha-land is pure.' It is also said, 'Birth is definitely birth, but going is actually not going.' This is the realm realized by people of the highest capacity. The essence of the Pure Land in the Platform Sutra probably refers to this. Those who cultivate Pure Land mainly focus on Buddha-recitation, which is just a method of purifying one's own mind. We face all kinds of suffering every day, which defiles our original mind, like turbid water. If we use the method of rapid and fierce rushing, reciting the Buddha's name once, we will feel cool inside, and all kinds of suffering will stop immediately. This is the Buddha saving the suffering of sentient beings. Because of Buddha-recitation, the defilements in the heart are immediately eliminated, and with one thought of purity, the realm encountered is nothing but bliss. The sound of the wind and the color of the moon are nothing but true realms, and everything that meets the eye is nothing but Pure Land. Every thought sees Amitābha (彌陀). Why wait until the last breath is gone, and go through a distance of one hundred and eight thousand Buddha-lands? This kind of Dharma door, first, one must have a firm determination; second, one must let go; third, one must follow the conditions. However, following the conditions is being content with fate. Fourth, one must recognize the truth, which is not being confused. Fifth, one must hate suffering urgently. However, if the heart that hates suffering is urgent, then desires will naturally be eliminated, and one will not retreat. With these five secrets, hold on to one thought, like a general trapped in a heavy siege, determined to break through. One person fights against ten thousand enemies with a single knife, so brave and decisive, then the enemies of birth and death, and the demonic armies of all kinds of suffering, will retreat without fighting. This is the so-called true general. The Buddhist scriptures say that fighting with the demons of affliction and the demons of death has great merit and surpasses the three realms.
界。破魔網。爾時如來一大歡喜。此正所謂向空門而消豪傑之氣者也。貧道自幼離俗。即切志此事。生平所遇魔壘甚多。皆力戰而退。然雖未出重圍。今可自稱佛門上將。不啻李廣飛騎。此事如人飲水。冷暖自知。安敢向俗人道。以此事。臣不得獻于君。子不得獻于父。又安敢為世俗友人乎。今足下猛然發此信心。蓋宿種有在。只待時而發。今見凈土一書。蓋春雨也。如膏之澤。潤已蕉之芽。此造化之機甚微。是亦足下受福之始也。貧道嘗謂。吾人處世。日用不過一飽食。一安眠耳。此外皆長物也。今既不得飽食安眠。且又拌死營營。以求悅人之耳目。以增自己之苦海。此可稱智人乎。既不得世間受用。而出世之樂。又茫然不知。誠可憫耳。世間事求之於人。出世事求之於己。在我所可必得者。舍之而不為。可為癡之至矣。如所云云者。皆貧道生平出家所證實到境界。殆非常流口舌者比。今計從十九歲出家。至五十八歲。四十年來。皆此一念。即今遭此大譴。于大苦猛火烈𦦨之中。得清涼地者。非別有方法耳。此事非足下有此大緣。必不敢道。恐掩口而笑耳。只如向來文字語言。種種皆從此中流出。自知就里之妙。亦不能言。世人以文字目之。特淺淺耳。舉世法眼者稀。貧道年來混俗和光。此四字從小知妙。生平力學
【現代漢語翻譯】 現代漢語譯本： 『界』，突破魔的羅網。那時如來（Tathagata，佛的稱號）非常歡喜。這正是所謂的面向空門而消解英雄豪傑之氣概。貧道自幼離開世俗，就立志於此事。一生中所遇到的魔障很多，都奮力戰鬥並擊退。雖然尚未完全脫離重重包圍，但現在可以自稱為佛門的上將，不亞於李廣的飛騎。這件事如同人飲水，冷暖自知，怎敢向世俗之人訴說。因此事，臣子不能獻給君王，兒子不能獻給父親，又怎敢對世俗的朋友說呢？現在您猛然發出這樣的信心，是因為過去種下的善根存在，只是等待時機而萌發。如今見到《凈土》一書，就像春雨一樣，如同甘美的雨露，滋潤了已經乾枯的幼苗。這種造化的機緣非常微妙，這也是您開始獲得福報的開端。貧道曾經說過，我們人在世上，每天不過是爲了吃飽肚子、安穩睡覺罷了。除此之外，都是多餘的東西。現在既不能吃飽睡好，又要拚命地奔波勞碌，以求取悅別人的耳目，來增加自己的苦海，這能稱得上是聰明人嗎？既得不到世間的享樂，又對出世的快樂茫然不知，實在可悲啊。世間的事情是向別人求取的，出世的事情是向自己求取的。在我自己可以必定得到的東西，卻放棄而不去做，可以說是愚癡到了極點。像您所說的這些，都是貧道一生出家所證實的境界，絕不是一般人說說而已。算起來從十九歲出家，到五十八歲，四十年來，都是這一念。即使現在遭遇這樣大的責難，在這大苦的猛火燃燒之中，能夠得到清涼之地，也沒有別的方法。這件事如果不是您有這樣大的緣分，我一定不敢說，恐怕會被掩口而笑吧。就像我向來的文字語言，種種都是從此中流露出來的，自己知道其中的妙處，卻無法用言語表達。世人只用文字來看待它，實在太膚淺了。世上有智慧的人太少了。貧道近年來混跡於世俗，韜光養晦，『混俗和光』這四個字從小就明白其中的妙處，一生都在努力學習。
【English Translation】 English version: 'Jie' (boundary), breaking through the net of demons. At that time, the Tathagata (title of the Buddha) was greatly pleased. This is precisely what is meant by facing the gate of emptiness and dissolving the heroic spirit. I, a humble monk, left the secular world at a young age and dedicated myself to this matter. I have encountered many demonic obstacles in my life, all of which I fought hard and repelled. Although I have not yet completely escaped the encirclement, I can now call myself a general of the Buddhist gate, no less than Li Guang's flying cavalry. This matter is like a person drinking water, knowing its warmth and coldness for oneself, how dare I tell it to worldly people. Because of this matter, a minister cannot offer it to the king, a son cannot offer it to the father, and how dare I tell it to worldly friends? Now that you have suddenly developed this faith, it is because the good roots planted in the past exist, only waiting for the opportunity to sprout. Now seeing the book 'Pure Land', it is like spring rain, like sweet dew, nourishing the seedlings that have already withered. This opportunity of creation is very subtle, and it is also the beginning of your receiving blessings. I once said that we people in the world, every day is just to eat our fill and sleep peacefully. Apart from this, everything else is superfluous. Now that we cannot eat our fill and sleep well, we must also work hard to please the eyes and ears of others, to increase our sea of suffering, can this be called a wise person? Since we cannot obtain worldly enjoyment, and we are ignorant of the joy of transcending the world, it is truly pitiful. Worldly matters are sought from others, and transcendent matters are sought from oneself. What I can certainly obtain, but abandon and do not do, can be said to be the height of foolishness. What you have said are all the realms that I have personally verified in my life as a monk, and are by no means comparable to the mere talk of ordinary people. Counting from the age of nineteen when I became a monk to the age of fifty-eight, for forty years, it has been this one thought. Even now that I have encountered such great condemnation, in the midst of this great suffering and burning fire, to be able to obtain a cool place, there is no other method. If it were not for you having such a great affinity, I would not dare to say this, for fear of being covered mouth and laughed at. Just like my usual words and language, all kinds of things flow out from this, and I know the wonderfulness within, but I cannot express it in words. Worldly people only look at it with words, which is too superficial. There are too few people with wisdom in the world. In recent years, I have been mingling with the secular world, concealing my brilliance and nurturing myself. I have understood the wonderfulness of the four words 'mingling with the secular world and concealing my brilliance' since I was a child, and I have been working hard to learn throughout my life.
。近於十年之內。苦心操切。又今三年之內。稍得相應。可見涉世之難。至人不易學。不易至也。此獨與足下道耳。較之此事。全在逆境中做出。更見受用。且功更大。日劫相倍。此須大力量人。乃可為之。昔人有言。有將相之骨。無出家之福。此語不淺。然出家之難。亦非細事。貧道生平之苦。不啻足下萬倍。然受苦之志則與足下霄壤矣。貧道自出家以來。凡所稱謂。與人未嘗言兄弟二字。何也。其心志在於獨行獨步。不與世俗為伍。此乃向上出世志也。今三年之內。方與交遊。稱兄弟。正是混俗和光。得力最初一步工夫。是知菩薩應世之心。妙在無方無住。為最上乘。六祖一聞應無所住而生其心。則頓悟本來。曠劫生死苦輪頓息。此豈小丈夫哉。此則貧道自知。向皆住于偏枯空寂之地。即若世人住于煩惱海中。無二致也。足下乃向住于有者。與貧道住空無異。今能翻然一蹋便破。即頓超貧道三十年工夫。可稱一超直入。此非拋卻現前境界。別求出路。若舍卻目前。別求解脫。則非愚即狂。永嘉云。棄有著空病亦然。猶如避溺而投火。正謂此也。以與足下見面時難。前札蓋先已作。臨封復讀足下來書。感激過越。乃對使據案草草。不覺葛藤如許。蓋慣曾為侶偏憐客耳。足下發此無上心。乃出世因緣也。又安可以世俗
【現代漢語翻譯】 現代漢語譯本 近十年間，我苦心鉆研佛法，近三年才稍有所得，可見入世修行之難，得道之人不易成就。這些話只與你傾訴。相比之下，此事全在逆境中成就，更能體現其價值，且功德更大，一日勝過往日百倍。這需要有大毅力的人才能做到。古人說，『有將相之骨，無出家之福』，此話不無道理。然而，出家修行之難，也非同小可。我一生所受之苦，不亞於你的萬倍，然而我受苦的志向卻與你天壤之別。我自從出家以來，凡是稱呼別人，從未說過『兄弟』二字。為什麼呢？因為我的心志在於獨行獨步，不與世俗同流合污，這是向上出世的志向。現在這三年內，才開始與人交往，稱兄道弟，正是混跡於世俗，韜光養晦，這是得力的最初一步功夫。由此可知，菩薩應世之心，妙在無方無住，是為最上乘。六祖慧能一聞『應無所住而生其心』，便頓悟本來面目，曠劫生死輪迴頓時止息，這豈是小丈夫所能做到的？這些都是我自知的。我過去一直住在偏頗枯寂之地，就像世人住在煩惱海中一樣，沒有什麼區別。你過去執著于『有』，與我執著于『空』沒有什麼不同。現在你能幡然醒悟，一腳踏破，就頓超我三十年的功夫，可稱得上是『一超直入』。這不是拋棄眼前的境界，另求出路。如果捨棄眼前的境界，另求解脫，那就是愚蠢或瘋狂。《永嘉證道歌》說：『棄有著空病亦然，猶如避溺而投火。』說的就是這個道理。因為與你見面很難，所以之前的信札已經寫好。臨封信時，又讀到你的來信，非常感動，於是對著使者，在案上草草寫下這些，不知不覺寫了這麼多。大概是因為習慣了與同道為伴，所以格外憐惜你。你發此無上心，乃是出世的因緣，又怎麼能用世俗的眼光看待呢？ English version In the past decade, I have diligently studied the Dharma, and only in the last three years have I gained some understanding. This shows how difficult it is to practice in the world, and how difficult it is for enlightened people to achieve enlightenment. I only share these words with you. In comparison, this matter is entirely accomplished in adversity, which better reflects its value, and the merit is even greater, one day surpassing the past hundredfold. This requires a person with great perseverance to accomplish. The ancients said, 'Having the bones of a general or minister, but not the fortune to become a monk,' this saying is not without reason. However, the difficulty of becoming a monk is also no small matter. The suffering I have endured in my life is no less than ten thousand times yours, but my aspiration to endure suffering is worlds apart from yours. Since I became a monk, whenever I addressed others, I have never said the word 'brother'. Why? Because my aspiration lies in walking alone, not associating with the world, this is the aspiration to transcend the world. Now, in these three years, I have begun to associate with people, calling them brothers, which is precisely mingling with the world and concealing one's brilliance, the first step of effective effort. From this, it can be known that the mind of a Bodhisattva responding to the world lies in being without fixed methods or dwelling, which is the supreme vehicle. Hui Neng (the Sixth Patriarch) upon hearing 'one should produce the mind that dwells nowhere' immediately awakened to his original face, and the cycle of birth and death for countless eons was immediately stopped, how could this be something a small man could do? These are all things I know myself. In the past, I always lived in a biased and desolate place, just like ordinary people living in the sea of afflictions, there is no difference. You used to be attached to 'existence', which is no different from my attachment to 'emptiness'. Now that you can suddenly awaken and break through with one step, you have surpassed my thirty years of effort, which can be called 'a direct entry'. This is not abandoning the present state and seeking another way out. If you abandon the present state and seek liberation elsewhere, then it is either foolish or crazy. Yongjia (Yongjia Xuanjue) said: 'Abandoning existence and clinging to emptiness is also a disease, like avoiding drowning by jumping into fire.' This is what he meant. Because it is difficult to meet you, the previous letter was already written. When sealing the letter, I read your letter again, and I was very moved, so I wrote these hastily on the table to the messenger, and I wrote so much without realizing it. Probably because I am used to being with fellow practitioners, I especially cherish you. You have developed this supreme mind, which is the cause and condition for transcending the world, so how can you look at it with worldly eyes?
【English Translation】 Modern Chinese Translation Within the last decade, I have devoted myself to the study of Buddhism, and only in the last three years have I gained some understanding. This shows how difficult it is to practice in the world, and how difficult it is for enlightened people to achieve enlightenment. I only share these words with you. In comparison, this matter is entirely accomplished in adversity, which better reflects its value, and the merit is even greater, one day surpassing the past hundredfold. This requires a person with great perseverance to accomplish. The ancients said, 'Having the bones of a general or minister, but not the fortune to become a monk,' this saying is not without reason. However, the difficulty of becoming a monk is also no small matter. The suffering I have endured in my life is no less than ten thousand times yours, but my aspiration to endure suffering is worlds apart from yours. Since I became a monk, whenever I addressed others, I have never said the word 'brother'. Why? Because my aspiration lies in walking alone, not associating with the world, this is the aspiration to transcend the world. Now, in these three years, I have begun to associate with people, calling them brothers, which is precisely mingling with the world and concealing one's brilliance, the first step of effective effort. From this, it can be known that the mind of a Bodhisattva responding to the world lies in being without fixed methods or dwelling, which is the supreme vehicle. Hui Neng (the Sixth Patriarch) upon hearing 'one should produce the mind that dwells nowhere' immediately awakened to his original face, and the cycle of birth and death for countless eons was immediately stopped, how could this be something a small man could do? These are all things I know myself. In the past, I always lived in a biased and desolate place, just like ordinary people living in the sea of afflictions, there is no difference. You used to be attached to 'existence', which is no different from my attachment to 'emptiness'. Now that you can suddenly awaken and break through with one step, you have surpassed my thirty years of effort, which can be called 'a direct entry'. This is not abandoning the present state and seeking another way out. If you abandon the present state and seek liberation elsewhere, then it is either foolish or crazy. Yongjia (Yongjia Xuanjue) said: 'Abandoning existence and clinging to emptiness is also a disease, like avoiding drowning by jumping into fire.' This is what he meant. Because it is difficult to meet you, the previous letter was already written. When sealing the letter, I read your letter again, and I was very moved, so I wrote these hastily on the table to the messenger, and I wrote so much without realizing it. Probably because I am used to being with fellow practitioners, I especially cherish you. You have developed this supreme mind, which is the cause and condition for transcending the world, so how can you look at it with worldly eyes?
泛泛而應。故披瀝如此。足下以此劄參之。以消日月。未必不為清涼散也。
又。
前得來書。有歸心凈土之說。足下猛利如此。因而對使。據案草草盈紙。不知所云。大段極言。勸足下著實在不如意中。討個安樂地。所遇境緣難處。就在難處中。放下身心。任他呼牛呼馬。在我無可不可。此段受用。惟老子能之。即夫子未得此法門。未免處世為難。及見老子之後。被他痛處一錐。直透到底。當便得無量受用。至若對門弟子說。毋意毋必毋固毋我。與夫空空如也。此段皆了悟后的話頭。決不是在前頭巾語也。吾人心中不凈。只是者些人我是非。執情放不下。意必固我。定要依我。方是好事。且我既要依我。而人豈不要依他人乎。此皆苦海穢土中事。只放下此心。心中便乾乾淨淨。快活無喻。何為而不可。坦坦蕩蕩。即此便與佛心相應。以此心念佛。則心心皆彌陀。唸唸皆凈土也。
又。
在省臨行。種種夢事。據其所述。瞭然目前。雖未盡信。蓋於言外。已得其微旨。大為快事。自古操行之士。慮其人品未定。罹患難者。恐其功罪不明。貧道今已兩得之。幸之幸也。即老死溝壑。又何憾焉。是故休老曹溪。志願益堅。儻徼六祖之靈。借一掊土。掩此枯骨。更復何慕。以此修崇之舉。其功雖鉅
【現代漢語翻譯】 現代漢語譯本：只是泛泛地迴應。所以我才如此坦誠地傾訴。希望您能用這封信札來參悟，以消磨時光，或許不失為一劑清涼的散藥。 又。 之前收到來信，談到歸心凈土的說法。您如此勇猛精進，因此匆忙地回覆，在書案上草草寫滿紙張，不知所云。大致是極力勸說您在不如意的事情中，尋找一個安樂的地方。所遇到的種種困境，就在這些困境中，放下身心，任憑別人說三道四，在我這裡沒有什麼不可以的。這種受用，只有老子才能做到。即使是孔子，也沒有得到這種法門，難免在處世上感到困難。等到見了老子之後，被他一針見血地指出要害，直透到底，當下便得到無量的受用。至於對門下弟子所說的『毋意毋必毋固毋我』（不要憑空臆測，不要絕對肯定，不要固執己見，不要以自我為中心），以及『空空如也』，這些都是了悟之後的言語，絕不是在入門前的說教。我們心中不乾淨，只是因為這些人我是非，執著于情感而放不下，意必固我，一定要按照我的想法，才是好事。況且我既然要按照我的想法，那麼別人難道不要按照別人的想法嗎？這些都是苦海穢土中的事情。只要放下這種心，心中便乾乾淨淨，快樂無比。做什麼都可以，坦坦蕩蕩，這樣便與佛心相應。用這種心念佛，那麼心心都是彌陀（Amitabha，阿彌陀佛），唸唸都是凈土（Pure Land）。 又。 在省城臨行前，做了種種夢。根據您所描述的，歷歷在目。雖然我沒有完全相信，但從言語之外，已經領會到其中的微妙旨意，真是令人高興的事情。自古以來，注重操守的人，擔心他們的人品還沒有定型；遭遇患難的人，恐怕他們的功過是非不明確。貧道我現在已經兩方面都得到了驗證，真是幸運啊！即使老死在山溝里，又有什麼遺憾呢？因此，在曹溪（Caoxi，地名，指六祖慧能）安度晚年的心願更加堅定。如果能僥倖得到六祖（Sixth Patriarch，指慧能）的庇佑，借一抔土，掩埋這副枯骨，又還有什麼可羨慕的呢？用這種修行來增進功德，它的功勞雖然巨大。
【English Translation】 English version: Just responding in a general way. That's why I'm pouring out my heart so frankly. I hope you can use this letter to contemplate and pass the time, perhaps it won't be a bad cooling medicine. Again. Previously, I received a letter mentioning the aspiration to return to the Pure Land. You are so vigorous and diligent, so I replied hastily, scribbling all over the paper at my desk, not knowing what I was saying. The main point was to strongly advise you to find a place of peace and joy in unpleasant situations. In the face of all kinds of difficulties, just let go of your body and mind, and let others say what they will. For me, there is nothing that cannot be done. Only Laozi (Lao Tzu) can achieve this kind of benefit. Even Confucius did not obtain this Dharma (teaching), and inevitably found it difficult to deal with the world. After seeing Laozi, he was pierced to the core with a single needle, and immediately obtained immeasurable benefits. As for what he said to his disciples, 'Do not be speculative, do not be absolute, do not be rigid, do not be self-centered,' and 'Empty, empty,' these are all words spoken after enlightenment, and are definitely not introductory teachings. Our hearts are impure simply because of these issues of self and others, clinging to emotions and unable to let go, being speculative, absolute, rigid, and self-centered, insisting that things must be according to my ideas to be good. Moreover, since I want things to be according to my ideas, wouldn't others want things to be according to their ideas? These are all matters of the sea of suffering and the impure land. Just let go of this mind, and the heart will be clean and pure, incomparably joyful. There is nothing that cannot be done, open and magnanimous, and in this way, it will be in accordance with the Buddha's mind. Using this mind to recite the Buddha's name, then every thought is Amitabha (Amitabha, the Buddha of Infinite Light), and every moment is the Pure Land. Again. Before leaving the province, I had all kinds of dreams. According to your description, they are vividly before my eyes. Although I don't completely believe them, I have already grasped the subtle meaning beyond the words, which is truly a joyful thing. Since ancient times, those who value integrity worry that their character has not yet been established; those who encounter difficulties fear that their merits and demerits are not clear. I, the poor monk, have now obtained verification in both aspects, which is truly fortunate! Even if I die of old age in a ditch, what regrets would I have? Therefore, my aspiration to spend my remaining years in Caoxi (Caoxi, place name, referring to the Sixth Patriarch Huineng) is even more firm. If I can be fortunate enough to receive the blessing of the Sixth Patriarch (Sixth Patriarch, referring to Huineng), and borrow a handful of earth to bury this withered bone, what else would I envy? Using this cultivation to increase merit, its merit is indeed great.
。不以歲月計其速成。此心頗覺自寬。且法門佛事。如空中雲。原無定相。如亢陽禱雨。以精誠之至。無不克應。天時人事。其致一也。曉公天性敦篤。忠實君子。即名教中所難得者。惜乎氣過於躁。而心過於慈。故於小人之言。易動而無斷。貧道感知己之遇。且為地方作福。橫身於百折之鋒。而與生民除其害之大者。幸亦催僅自免。今區區力已竭矣。而事方無涯。安能以有限之精神。泛無涯之毒海。豈有智者所甘心耶。去歲非貧道在。則地方大有可畏者。今秋極欲邀貧道往。故力辭之耳。貧道自視此身。為法門所繫。將徼佛祖之靈。托之以為萬世功德。是大有過於此者。敢不自愛。今多方委曲。始遂藏跡之計。況自今以望。故吾不遠。豈忍蒙不潔。又為凈土之污辱乎。鳥不厭高。魚不厭深。曹溪將為邱隅也。足下知我者。以為何如。承示唸佛。須持數珠。此係念工夫最親切。向日不敢言者。恐足下有恥心在耳。今既須之。謹將自持伽南香珠一串奉上。但把持已久。香氣雖無。而精神已滿。知足下得此。必能頓入歡喜藏也。
答楊元孺元戎
古人云。熱亂場中難當冷眼。以三界無安。猶如火宅。出入其中者。靡不為其燒煮。若從烈𦦨中。覓得一片清涼地。非冷眼人不能得。茍能當下一念清涼。頓見大地皆
{ "translations": [ "現代漢語譯本：不要以時間的長短來衡量事情的快速完成。我內心深感寬慰。而且佛法之事，就像空中的雲彩，原本就沒有固定的形態。就像大旱之年祈求下雨，只要精誠至極，沒有不能應驗的。天時和人事，道理是一樣的。曉公天性敦厚老實，是忠誠可靠的君子，即使在名教中也很難找到這樣的人。可惜他的性情過於急躁，而心腸又過於慈悲，所以容易被小人的話所動搖，而不能果斷決絕。貧僧我感激遇到知己的賞識，並且爲了地方百姓造福，不顧自身安危，挺身而出，為百姓剷除巨大的禍害，所幸也勉強能夠自保。如今我微薄的力量已經用盡了，而事情卻無窮無盡，怎麼能用有限的精神，去面對無邊無際的毒害之海呢？這難道是智者所願意做的嗎？去年如果不是貧僧我在，那麼地方上就會有可怕的事情發生。今年秋天他們極力想邀請貧僧前往，所以我極力推辭了。貧僧我看待自身，是為佛法所牽繫，將要祈求佛祖的庇佑，把自身奉獻出來作為萬世的功德，這比其他的事情更有意義。怎敢不愛惜自己呢？如今我多方委婉周旋，才得以實現隱退的計劃。況且從現在開始展望未來，我離世的日子也不遠了，怎能忍受自身不潔凈，又給清凈的佛土帶來玷污呢？鳥不厭倦高飛，魚不厭倦深潛，曹溪（指禪宗六祖慧能大師的道場）將成為我的歸隱之處。您是瞭解我的人，您認為怎麼樣呢？承蒙您告知唸佛需要手持念珠，這確實是攝心念佛最直接有效的方法。以前不敢說，是恐怕您覺得羞恥。現在既然您需要，謹將我一直持用的伽南香珠一串奉上。只是因為把玩已久，香氣雖然沒有了，但是精神力量已經充滿了。我知道您得到這串念珠，必定能夠立刻進入歡喜的境界。\n\n\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t "夫", "English version: The phrases 'does not exist' or 'does not have' are used to indicate the meaning of 'null' in the original text. The text emphasizes the importance of focusing on the present moment and finding peace within oneself, rather than seeking external solutions or dwelling on past experiences.", "The length of time it takes to achieve something is not a measure of its value. I find great comfort in this. Furthermore, matters of Dharma and Buddhist activities are like clouds in the sky, inherently without fixed form. Like praying for rain during a severe drought, if one's sincerity is absolute, there is nothing that cannot be achieved. The principles of timing and human effort are the same. Xiaogong is by nature honest and sincere, a trustworthy gentleman, rare even among those within the Confucian tradition. It is regrettable that he is too impetuous and too compassionate, easily swayed by the words of petty people and lacking decisiveness. I am grateful for encountering such a kindred spirit and, wishing to bring blessings to the local people, I have risked myself amidst great dangers to eliminate significant harm to the populace. Fortunately, I have managed to barely escape unscathed. Now, my meager strength is exhausted, and the tasks are endless. How can I use my limited energy to navigate an infinite sea of poison? Surely, no wise person would willingly do so. Last year, if I had not been present, terrible things would have happened in this region. This autumn, they are eager to invite me back, which is why I have strongly declined. I view myself as bound by Dharma, and I intend to seek the blessings of the Buddhas and Patriarchs, dedicating myself to creating merit for all time, which is far more significant than anything else. How dare I not cherish myself? Now, after much deliberation, I have finally achieved my plan to retreat into seclusion. Moreover, looking ahead from now, my time is not far off. How could I bear to be impure and defile the pure land? Birds never tire of flying high, and fish never tire of swimming deep. Caoxi (referring to the Sixth Patriarch Huineng's monastery) will become my refuge. You, who understand me, what do you think?\n\nI appreciate your mentioning the need to use prayer beads when reciting the Buddha's name. This is indeed the most direct and effective method for focusing the mind. I did not dare to mention it before, fearing you might feel ashamed. Now that you need them, I respectfully offer you a string of agarwood beads that I have been using. Although the fragrance may be gone due to prolonged use, the spiritual energy is abundant. I know that upon receiving these beads, you will surely enter a state of great joy.\n\nReply to Yang Yuanru, Commander-in-Chief\n\nThe ancients said, 'It is difficult to maintain a cool head in a chaotic situation.' Because the Three Realms (Trialoka) are without peace, like a burning house. Those who enter and exit it are inevitably burned. If one can find a patch of cool ground amidst the raging flames, only a person with a cool head can find it. If one can have a moment of coolness in the present moment, one will immediately see that the entire earth is..." ] }
冰。自不在身心世界中。作歸宿也。此從上大力量人。遊戲生死場中。能轉塵勞作佛事。化煩惱作菩提者。特仗渠一隻冷眼。一片冷心腸耳。更有何神通妙用哉。此言甚易知。甚難見。且如佛祖單以諸法如夢一則語。為出世要路。而世之智愚。例皆能言人生如夢耳。其語雖似。其意則非。其實未曾真真實實。一眼觀破人生如夢也。若果覷透。則自然能與一切榮辱利害。得失是非關頭。掉臂而去矣。又誰敢攖其鋒哉。其實就中無甚玄妙。至於最初一步。不無其方。吾人處世。先要將夢中事。試舉向目前。細細觀察。定要的的。看到不覺發一大笑處。到此則頓覺尋常說如夢話頭。迥然不同矣。即將一同處。一念轉將目前境界。置向夢中細細觀察。看到昏沉沉重顛倒時。忽然猛覺來。如此則回觀生平。向來歷過一切種種境界。諦實求之。了不可得。了不可得處。即是諸佛祖師出生死第一關也。
憨山老人夢遊集卷第十五 卍新續藏第 73 冊 No. 1456 憨山老人夢遊集
憨山老人夢遊集卷第十六
侍 者 福 善 日錄
門 人 通 炯 編輯
嶺南弟子 劉起相 重校
書問
與周海門觀察
頭陀蒙以甘露見灑。清涼心骨。頓啟沉疴。此段因緣
【現代漢語翻譯】 現代漢語譯本 冰。本就不應在身心世界中，作為最終的歸宿。這是從那些具有大力量的人，在生死場中游戲，能夠將塵世的辛勞轉化為佛事，將煩惱轉化為菩提的人來說的。他們特別依賴於那一隻冷靜的眼睛，一顆冷靜的心。除此之外，還有什麼神通妙用呢？這個道理很容易理解，卻很難真正見到。比如佛祖僅僅用『諸法如夢』這一句話，作為出世的關鍵道路，然而世上的聰明人和愚笨的人，都能說『人生如夢』。他們說的話雖然相似，但其中的意義卻完全不同。實際上，他們並沒有真正地、清清楚楚地看破人生如夢。如果真的看透了，那麼自然能夠與一切的榮辱利害、得失是非的關鍵時刻，瀟灑地離去。又有誰敢觸犯他的鋒芒呢？實際上，其中並沒有什麼玄妙之處。至於最初的一步，並非沒有方法。我們處世，首先要將夢中的事情，嘗試著拿到眼前，仔細地觀察。一定要清清楚楚地，看到自己忍不住發笑的地方。到了這個時候，就會立刻覺得平常所說的『如夢』的話頭，完全不同了。即將這相同之處，一念之間將眼前的境界，放置到夢中仔細地觀察。看到昏沉沉、沉重顛倒的時候，忽然猛然醒悟過來。這樣，回頭觀看自己的一生，向來經歷過的各種各樣的境界，仔細地尋求，完全不可得。這完全不可得之處，就是諸佛祖師出生死的第一道關口。
《憨山老人夢遊集》卷第十五 卍新續藏第 73 冊 No. 1456 《憨山老人夢遊集》
《憨山老人夢遊集》卷第十六
侍者 福善 日錄
門人 通炯 編輯
嶺南弟子 劉起相 重校
書問
與周海門觀察
頭陀（苦行僧）蒙受甘露的澆灌，清涼了心骨，立刻開啟了沉疴（久病）。這段因緣
【English Translation】 English version Ice. It inherently does not take the body, mind, and world as its final abode. This refers to those with great power who play in the arena of birth and death, capable of transforming worldly toil into Buddhist activities, and turning afflictions into Bodhi (enlightenment). They particularly rely on that one cold eye and a cold heart. What other supernatural powers or wonderful functions are there? This principle is easy to understand but difficult to truly see. For example, the Buddha uses only the phrase 'all dharmas are like dreams' as the crucial path to transcendence, yet both the wise and the foolish in the world can say 'life is like a dream.' Although their words are similar, their meanings are completely different. In reality, they have not truly and clearly seen through that life is like a dream. If one truly sees through it, then one can naturally detach from all matters of honor and disgrace, gain and loss, right and wrong. Who would dare to confront their sharpness? In reality, there is nothing mysterious about it. As for the very first step, there is indeed a method. When we live in the world, we must first try to bring the matters in a dream before our eyes and observe them carefully. We must clearly see the point where we cannot help but burst into laughter. At that moment, we will immediately feel that the usual talk of 'like a dream' is completely different. Immediately, in that same place, in a single thought, place the current state of affairs into a dream and observe it carefully. When you see the dim, heavy, and inverted state, suddenly awaken. In this way, looking back at one's life, all the various states that one has experienced, seek them carefully, and they are completely unattainable. This state of complete unattainability is the first barrier for all Buddhas and Patriarchs to escape birth and death.
Dream Roaming Collection of Old Man Hanshan, Volume 15 Supplement to the Buddhist Canon, Volume 73, No. 1456, Dream Roaming Collection of Old Man Hanshan
Dream Roaming Collection of Old Man Hanshan, Volume 16
Attendant Fushan Daily Record
Disciple Tongjiong Edited
Lingnan Disciple Liu Qixiang Revised
Letters and Inquiries
To Observer Zhou Haimen
The ascetic (Tuduo) is showered with sweet dew, cooling the heart and bones, and immediately opening up the chronic illness. This karmic connection
。實非淺淺。別後之懷。大似空生晏坐石室時。見法身不離心目間也。嘗謂箇中事。須是箇中人。嶺南法道久湮。幸得大悲手眼。一發揚之。使闡提之輩。頓發無上善根。比雖入室者希。而知有者眾。歸依者日益漸隹。如菩提樹下。與曹溪諸僧。最難調伏。近來回心信曏者。蓋已十之二三矣。惟此一段真風。皆從大光明藏中流出。足證居士此番宦遊。實是龍天推出。乘大愿輪而行也。曹溪志今始刻完。幸垂一語。置之篇首。發揮六祖光明。點開人天眼目。庶不負此嘉會也。
又。
柯孝廉於五月省中相見。如再生人。此君根性猛利。能于憂愁疾病關頭。頓然打破生死窠窟。真豪傑士。憶居士云。人人皆上根。第無大爐鞴耳。此君非座下。何能一開發如此。非上根又何能猛勇如此。將來海表。正法命脈。實賴此君。愿佛力加持以色力康強。不患不如古人。山野年來說法。如與木人聽。方外弟子中。近得一二人。稍可鉗錘。俗諦中一時信向。而真履實踐者。獨順德馮生昌歷。此子少年。靈根頗深。鄉黨一時歸重。無問老少。及門者咸師事之。其真誠動物。故孚教如此。觀此子決志。則將來不退。可起江門之續。斯蓋嶺表法道機緣。運轉之會也。近聞與陶石簣太史游。此公冰雪心腸。非一世清凈戒中來。與山僧
【現代漢語翻譯】 現代漢語譯本：實在不是淺薄的。分別后的思念，很像須菩提（Subhuti）在石室中靜坐時，見到法身（Dharmakaya）不離心目之間一樣。我曾說，箇中的事情，必須是個中的人才能理解。嶺南的佛法教義湮沒已久，幸好有您的大悲心和手段，重新發揚它，使那些沒有善根的人，也能頓然生起無上的善根。雖然真正進入佛法之門的人還很少，但知道有佛法的人卻很多，歸依佛法的人也日益增多。就像當年在菩提樹下，與曹溪（Caoxi）的眾僧人一樣，最難調伏。近來回心轉意，信仰佛法的人，大概已經有十分之二三了。只有這一段真風，都是從大光明藏（Mahavairocana）中流出來的。足以證明您這次出仕，實在是龍天（Naga and Deva）所推動的，是乘著大愿之輪而行。曹溪的志書現在才刻完，希望您能寫一句題詞，放在書的開頭，發揮六祖（Huineng）的光明，點開人天（Deva and Human）的眼目，這樣才不辜負這次盛會。
又。
柯孝廉在五月省中相見，如同再生之人。此人根性猛利，能在憂愁疾病的關鍵時刻，頓然打破生死的窠臼，真是豪傑之士。記得您曾說，人人都有上等的根器，只是沒有大的爐火來鍛鍊而已。此人如果不是在您的座下，怎麼能一下子開發到如此程度？如果不是上等的根器，又怎麼能如此猛勇？將來在海外，正法的命脈，實在要依靠此人。愿佛力加持，使他身體健康，精力充沛，不必擔心不如古人。山野之人多年來說法，就像對木頭人說話一樣。方外的弟子中，最近得到一兩個人，稍微可以教導。世俗之中一時信向，而真正履行實踐的人，只有順德（Shunde）的馮生昌歷。這孩子年紀輕輕，靈根頗深，鄉黨一時都很看重他，無論老少，到他門下的人都把他當老師一樣看待。他的真誠感動了人，所以教化如此深入人心。看這孩子的決心，將來一定不會退轉，可以成為江門（Jiangmen）的繼承者。這大概是嶺南佛法教義機緣運轉的聚會吧。近來聽說他與陶石簣太史交往，這位先生心地純潔，不是一世清凈持戒的人做不到的，與山僧
【English Translation】 English version: It is truly not superficial. The longing after separation is much like when Subhuti (Subhuti) sat in meditation in a stone chamber, seeing the Dharmakaya (Dharmakaya) inseparable from his mind's eye. I once said that the matter within can only be understood by those who are within. The Dharma way in Lingnan has been obscured for a long time, but fortunately, with your great compassion and skillful means, it has been revived, enabling even those without good roots to suddenly generate unsurpassed good roots. Although there are few who truly enter the gate of Dharma, there are many who know of its existence, and those who take refuge in it are increasing day by day. It is like under the Bodhi tree, with the monks of Caoxi (Caoxi), who were the most difficult to tame. Recently, those who have turned their hearts and believe in the Dharma are probably two or three out of ten. Only this true wind flows out from the Great Treasury of Light (Mahavairocana). It is enough to prove that your official career this time is indeed driven by the Nagas and Devas (Naga and Deva), riding on the wheel of great vows. The Caoxi records are only now being completed. I hope you can write a preface and place it at the beginning of the book, to promote the light of the Sixth Patriarch (Huineng) and open the eyes of humans and devas (Deva and Human), so as not to fail this auspicious gathering.
Also,
Ke Xiaolian met in the province in May, like a reborn person. This man's roots are fierce and sharp, and he can suddenly break through the nest of birth and death at the critical moment of sorrow and illness. He is truly a heroic man. I remember you said that everyone has superior roots, but there is no great furnace to forge them. If this man were not under your seat, how could he have developed to such an extent all at once? If he did not have superior roots, how could he be so brave and vigorous? In the future, the lifeline of the true Dharma overseas will truly rely on this man. May the Buddha's power bless him with a strong body and abundant energy, so that there is no need to worry about him being inferior to the ancients. For many years, this mountain recluse has been preaching the Dharma as if speaking to wooden men. Among the disciples outside the world, I have recently found one or two who can be taught. Among the worldly people who believe for a time and truly practice, only Feng Shengchangli of Shunde (Shunde). This child is young, but his spiritual roots are quite deep. The villagers value him very much, and people of all ages who come to his door treat him as a teacher. His sincerity moves people, so his teachings are so deeply rooted in people's hearts. Seeing this child's determination, he will certainly not retreat in the future and can become the successor of Jiangmen (Jiangmen). This is probably the gathering of the turning of the Dharma opportunity in Lingnan. Recently, I heard that he is associating with Historian Tao Shikui. This gentleman has a pure heart, which cannot be achieved without a lifetime of pure precepts, and the mountain monk
相會時。惜機緣未深耳。若得周旋。更大快事。屠長卿近與德園同志。亦當時導引。入此向上一路也。鄭昆崖中丞公。蓋真為生死人。近在林下。深知愜懷。第與山僧會時。此向上一竅。尚未開發。居士能以此事。委曲通問相慰。足荷慈悲不淺也。此中法緣漸開。弟子中受化之機。前書已具聞之。尚有二三未成熟者。儻天假之以三年。或稍有可成就者。足以不負此行。諸佛所護。如來所使。並法門知己所望耳。
答任養弘觀察
此段工夫。只在急流中。石火電光里。手親眼快。方是大力量耳。承示此中。得大清涼安隱。便是頓證菩提之第一義也。第恐照力不堅。被他流轉而不覺知。若覺知。則雲散雨收。光風霽月。其樂自不可喻矣。
與祝惺存觀察(名以豳)
我聞佛說。一切有為法。如夢幻泡影。憶昔奉教周旋。今則恍忽如夢。別後曹溪如命。種種皆如幻事。今則視之如泡。然妄想心中。但如影耳。惟大智觀之。豈外此耶。曹溪中興。一段因緣。秋毫皆出慈心三昧。即山野無量苦心。總皆悲願攝持。功雖未竟。而大概規模。聊為中興祖道一代事業。在山野固不足錄。惟尊慈一段護法光明。終不可泯。茲弟子輩。手錄一往實事。列為十款。敢乞法施為文。作金剛幢。當與六祖法身。相與無窮
【現代漢語翻譯】 現代漢語譯本： 相會之時，只可惜機緣不夠深厚。如果能夠有更多交往，那將是更大的快事。屠長卿最近與德園道友一同，也是當時引導，進入這向上的一條道路。鄭昆崖中丞公，真是爲了生死大事而努力的人。最近隱居山林，深深體會到內心的滿足。只是與山僧相會時，這向上的一竅，尚未開發。居士您能用這件事，委婉地詢問並安慰，實在承受了您不淺的慈悲。此地佛法因緣漸漸開啟，弟子們接受教化的機緣，在前信中已經詳細稟告。尚有兩三位尚未成熟者，如果上天能再給我三年時間，或許稍有可以成就的人，就足以不辜負此行。這是諸佛所護佑，如來所派遣，以及佛法同道所期望的啊。
答任養弘觀察
這段功夫，只在于急流之中，石火電光之間，手眼親切快速，才是真正的大力量。承蒙您告知在此中，得到極大的清涼安穩，便是頓悟菩提的第一要義。只是恐怕觀照的力量不夠堅定，被其他事物所牽引而不知不覺。如果能覺知，則烏雲消散，雨過天晴，光風霽月，那快樂自然是無法比喻的。
與祝惺存觀察（名以豳）
我聽佛說，一切有為法，都如夢幻泡影。回想過去奉教交往，如今恍惚如夢。別後曹溪（指曹溪南華寺，禪宗六祖慧能弘法道場）的境況，種種都如幻事，如今看待它們如同水泡。然而在妄想心中，一切都如影子一般。只有大智慧才能看清真相，難道不是這樣嗎？曹溪中興，這段因緣，秋毫般的細節都出自慈心三昧（指在慈定中所發出的智慧），山野僧人的無量苦心，總都是悲願所攝持。功業雖然尚未完成，但大致的規模，勉強算是中興祖道一代的事業。在山野僧人看來固然不足掛齒，唯有您護法的光明，終究不可磨滅。現在弟子們，手錄一份往昔的真實事蹟，列為十條，斗膽懇請您以佛法佈施，撰寫成金剛幢（比喻堅固不壞的佛法），當與六祖慧能的法身，相互輝映，永無窮盡。
【English Translation】 English version: When we met, it's a pity that the karmic connection wasn't deep enough. If we could have more interactions, that would be a greater joy. Tu Changqing, along with fellow practitioner Deyuan, was also guided at that time onto this path of upward progress. Zheng Kunyai, the Censor-in-chief, is truly someone striving for the great matter of life and death. Recently, he has been living in seclusion in the mountains, deeply experiencing inner contentment. However, when he met with the mountain monk, this 'aperture' of upward progress had not yet been opened. For you, as a lay practitioner, to inquire and comfort him about this matter in such a considerate way, I am truly grateful for your profound compassion. The karmic conditions for the Dharma here are gradually opening up, and the opportunities for the disciples to receive teachings have been detailed in my previous letter. There are still two or three who are not yet mature. If Heaven grants me three more years, perhaps there will be some who can be brought to fruition, which would be enough to not fail this journey. This is what the Buddhas protect, what the Tathagata sends, and what Dharma companions hope for.
Reply to Inspector Ren Yanghong
This kind of effort lies solely in the midst of a rapid current, in the flash of lightning and the spark of flint. Only with hands and eyes that are intimately quick can one possess great strength. I am grateful for your indication that you have attained great coolness and peace within this, which is the primary meaning of sudden enlightenment to Bodhi. However, I fear that the power of your illumination may not be firm, and that you may be carried away by other influences without realizing it. If you can realize it, then the clouds will disperse, the rain will cease, and the clear breeze and bright moon will appear. The joy of that is naturally beyond description.
To Inspector Zhu Xingcun (named Yi Bin)
I have heard the Buddha say that all conditioned dharmas are like dreams, illusions, bubbles, and shadows. Recalling our past interactions in service of the teachings, now it is all like a dream. Since our separation, the circumstances of Caoxi (referring to Nanhua Temple in Caoxi, the place where the Sixth Patriarch Huineng propagated the Dharma) and everything else are like illusions, and now I view them as bubbles. However, in the mind of delusion, everything is merely like a shadow. Only with great wisdom can one see the truth. Isn't that so? The revival of Caoxi, this karmic connection, every detail arises from the Samadhi of Loving-kindness (referring to the wisdom arising from the Samadhi of Loving-kindness), and the immeasurable suffering of the mountain monks is all embraced by vows of compassion. Although the work is not yet complete, the general framework can be considered a generation's work of reviving the ancestral path. To the mountain monks, it is not worth mentioning, but your light of Dharma protection is ultimately indelible. Now, the disciples have hand-copied a record of past events, listed in ten articles, and I dare to request that you bestow the Dharma by composing a Vajra Banner (a metaphor for the solid and indestructible Dharma), which will shine together with the Dharmakaya of the Sixth Patriarch Huineng, endlessly.
。實千載之下。中興一大事因緣。惟愿出廣長舌。遍覆大千。令見聞者。普入大光明藏也。
與丁右武大參(字覺非)
公與山野。此段因緣。固自大奇。海內識者。亦莫不稱奇。良由我輩。皆墮世出世間二種知見。我慢大障。習氣種子。覆蔽本有智慧光明。公墮此故鍛羽中途。不展搏風之翼。山野墮此故法幢中折。不克振佛祖家聲。賴諸佛廣大真慈。不思議神力。同以迅疾法雷。而擊破之。彼此人事不同。而所遭爐鞴同。既而所投苦趣同。且竟以性命相依同。豈不欲出生死同。證菩提同耶。故共將一篾束之。一齊拋擲東洋大海。直欲吾輩。頓將歷劫粗浮習氣。人我是非。恩怨得失。種種垢濁。一洗殆盡耳。不然。何其同死同生。亦至於此耶。嘗謂此則公案。古人難調伏者。都用此一機。如昌黎東坡。吾門覺范諸老。皆是物也。若昌黎之固執。非大顛不化。東坡之我慢。非儋耳不消。覺范之見習。非瓊崖不泯。然此數公。陶冶皆同。而所遇不同。故不稱千古奇事。惟公固非昌黎。而山野竊不敢望崖顛老。山野雖有愧覺范。而公不讓東坡。即其今日因緣。大越前修。真千載一時。慶幸多矣。若公無禪喜見志。山僧無楞伽印心。仍循故道而歸。豈不負此良緣。有孤天造耶。所以同處經年。不敢以此向上一著。
【現代漢語翻譯】 現代漢語譯本：實在千年之後，中興這樁大事因緣，唯愿您伸出廣長舌（佛的舌頭，能覆蓋整個臉），遍覆大千世界（三千大千世界，佛教宇宙觀），令所有見聞者，都能普遍進入大光明藏（佛的智慧之光）。
與丁右武大參（字覺非）
您與山野（指作者自己）之間的這段因緣，確實非常奇特。海內有識之士，沒有不稱奇的。這是因為我們這些人，都墮入了世間和出世間兩種知見（認識和見解），我慢（驕傲自大）是很大的障礙，習氣（長期養成的習慣）的種子，覆蔽了本有的智慧光明。您因為這些原因，像鳥兒在半途折斷了翅膀，不能舒展搏擊長空的翅膀。山野也因為這些原因，法幢（佛教的旗幟）中途折斷，不能繼承和發揚佛祖的家聲。幸賴諸佛廣大真實的慈悲，不可思議的神力，一同用迅疾的法雷（佛法如雷霆般迅速有力）擊破了這些障礙。彼此的人事經歷不同，但所遭遇的磨練相同。既然如此，所投身的苦難境地相同，而且最終以性命相依相同，難道不想出生死相同，證菩提（覺悟）相同嗎？所以共同用一根篾條捆綁在一起，一齊拋擲到東洋大海。直接希望我們，能夠將歷劫以來的粗浮習氣，人我是非，恩怨得失，種種垢濁，徹底洗滌乾淨。不然，怎麼會同死同生，也到了這種地步呢？我曾經說過，這種公案（案例），古人難以調伏的人，都用這一招。如昌黎（韓愈），東坡（蘇軾），我們禪門的覺范（僧人）等前輩，都是這樣的人物。像昌黎那樣固執，不是大顛（僧人）不能感化。東坡那樣我慢，不是被貶謫到儋耳（海南）不能消除。覺范的知見習氣，不是在瓊崖（海南）不能泯滅。然而這幾位，陶冶的方式相同，但所遇到的境遇不同，所以不能稱作千古奇事。您固然不是昌黎，而山野我也不敢期望能比得上顛老。山野雖然慚愧不如覺范，但您不遜色于東坡。就今天的因緣來看，大大超過了前人的修行，真是千年一遇的好時機，值得慶幸啊。如果您沒有禪悅的歡喜和見地的志向，山僧我沒有楞伽經（佛教經典）印心，仍然沿著老路回去，豈不是辜負了這美好的因緣，有負于上天的造化嗎？所以我們同處一年多，不敢以此向上一著（最高境界的禪機）來開示您。
【English Translation】 English version: Truly, after a thousand years, to revive this great karmic connection, I only wish that you would extend your broad and long tongue (the Buddha's tongue, capable of covering the entire face), universally covering the great chiliocosm (the three-thousand great chiliocosm, the Buddhist cosmology), enabling all who see and hear to universally enter the Great Treasury of Light (the Buddha's light of wisdom).
To Grand Secretary Ding Youwu (style name Juefei)
The karmic connection between you and this mountain recluse (referring to the author himself) is indeed extraordinarily unique. Those with discernment within the country all acknowledge its uniqueness. This is because we are all trapped in two kinds of views: worldly and other-worldly (knowledge and opinions). Arrogance is a great obstacle, and the seeds of habitual tendencies obscure the inherent light of wisdom. Because of these reasons, you are like a bird with broken wings, unable to spread your wings and soar against the wind. This mountain recluse is also in this situation, the Dharma banner (Buddhist flag) is broken midway, unable to inherit and promote the family reputation of the Buddhas and Patriarchs. Fortunately, the vast and true compassion of all Buddhas, and their inconceivable spiritual power, together use swift Dharma thunder (the Dharma is as swift and powerful as thunder) to shatter these obstacles. Although our personal experiences are different, the trials we have encountered are the same. Since this is the case, the suffering realms we have entered are the same, and ultimately, we depend on each other for life in the same way. Do we not wish to be the same in birth and death, and the same in attaining Bodhi (enlightenment)? Therefore, let us bind ourselves together with a single bamboo strip and throw ourselves into the Eastern Ocean. We directly hope that we can completely wash away the coarse and superficial habits, the rights and wrongs of self and others, the kindnesses and grudges, the gains and losses, and all kinds of defilements that have accumulated over countless eons. Otherwise, how could we have reached this point of sharing life and death? I once said that this kind of koan (case), the ancients used this one trick to subdue those who were difficult to tame. People like Changli (Han Yu), Dongpo (Su Shi), and the elders of our Chan school like Juefan (monk), are all such figures. Like Changli's stubbornness, only Dadian (monk) could transform him. Dongpo's arrogance could only be eliminated by being exiled to Dan'er (Hainan). Juefan's habitual views could only be extinguished in Qiongya (Hainan). However, these figures all had the same method of refinement, but they encountered different circumstances, so they cannot be called unique events in history. You are certainly not Changli, and I, this mountain recluse, dare not hope to be compared to Elder Dian. Although I am ashamed to be inferior to Juefan, you are not inferior to Dongpo. Judging from today's karmic connection, it greatly surpasses the previous cultivation of others, truly a once-in-a-thousand-year opportunity, worthy of celebration. If you do not have the joy of Chan and the aspiration of insight, and I, this mountain monk, do not have the Lankavatara Sutra (Buddhist scripture) imprinted in my heart, and we still return to the old path, wouldn't we be letting down this good karmic connection, and failing the creation of Heaven? Therefore, having been together for more than a year, I dare not use this ultimate Chan secret to enlighten you.
略露微芒者。以公之上根利器。自可一超直入。正如涅槃會上。廣額屠兒。放下屠刀。便作佛事。殊非區區者比。蓋入道因緣。固自有時節耳。不意遽爾言別。真念百劫難逢。今幸相值。豈肯輕易放過。故山野不自知固陋。而於風波之末。若冀承歡喜。一決死生。無三水之猛省。回淇之堅誓。山野定不捨跬步。必追至曹溪原頭。水窮山盡。大休大歇而後已也。所以然者。惟公以菩薩信山野之心。以骨肉待山野之身。海內知己。皆以出世奇公與山野之遇。茍山野不以此段大事因緣。剜心摘膽以呈公。又何以慰知己之望。報公非常之愛哉。公不以荷擔如來。為己躬真切事。亦非所以愛山野酬知己也。此段工夫。萬萬不難。惟公真心本體。般若光明。堂堂獨露。所以胸包星象。氣蓋乾坤。直以粗浮瞋慢習氣。時時發現。自障妙明。故吐盡肝膽。而人或不見信。費盡慈悲。而人或不知感。公諦思此外。更有何事愧於人哉。吾佛有言。一念瞋心起。百萬障門開。此普賢菩薩利生之大忌。以瞋與慈悲。不兩立耳。唯今但願消得一分習氣。便露十分光明。除得一分瞋慢。便立百分功德。古人所謂不用求真。惟須息見。又云。不必別求。放下便是。又云。看得破。佛也做。永嘉云。從他謗。任地非。把火燒天徒自疲。我聞恰似飲甘露。
【現代漢語翻譯】 現代漢語譯本：略微顯露出一點鋒芒的人，憑藉您這樣上等的根器和銳利的工具，自然可以一躍而入，直接證悟。正如《涅槃經》大會上，廣額屠夫放下屠刀，便做了佛事一樣，絕非一般人可以相比。要知道入道的因緣，本來就有一定的時節。沒想到您竟然這麼快就要告別，真正的正念百劫難遇，如今有幸相遇，怎能輕易放過。所以我這山野之人不自知自己的固執和淺陋，而在風波的末尾，希望能夠承蒙您的歡喜，決一死生。如果沒有三水和尚猛然醒悟，回淇水時堅定的誓言，我定不會捨棄哪怕一小步，必定追到曹溪的源頭，水窮山盡，徹底休息之後才罷休。之所以這樣，是因為您以菩薩之心信任我，以骨肉之情對待我。海內的知己，都認為您這樣出世奇才與我的相遇是難得的緣分。如果我不把這段大事因緣，剜心掏膽地呈現給您，又怎麼能安慰知己的期望，報答您非同尋常的愛呢？您如果不把荷擔如來（承擔如來的事業）作為自己切身的事情，也就不是愛我、報答知己的方式。這段功夫，萬萬不難。只因您真心本體，般若（智慧）光明，堂堂正正地顯露出來，所以胸懷包容星象，氣概蓋過天地，只是因為粗浮的嗔恨、傲慢的習氣，時時顯現出來，自己遮蔽了妙明（微妙的光明）。所以即使我吐盡肝膽，別人或許也不相信；費盡慈悲，別人或許也不知道感恩。您仔細想想，除此之外，還有什麼事會讓自己對人感到慚愧呢？我的佛陀說過，『一念嗔心起，百萬障門開』，這是普賢菩薩利益眾生的大忌，因為嗔恨與慈悲，不能同時存在。只希望現在能夠消除一分習氣，便顯露出十分光明；除去一分嗔慢，便建立百分功德。古人說，『不用求真，惟須息見』，又說，『不必別求，放下便是』，又說，『看得破，佛也做』。永嘉禪師說，『從他謗，任他非，把火燒天徒自疲。我聞恰似飲甘露』。 English version: Those who reveal even a slight glimmer, with your superior faculties and sharp instruments, can naturally leap straight into enlightenment. Just like the butcher Guang'e (butcher with a broad forehead) in the Nirvana Assembly, who laid down his butcher knife and immediately performed Buddhist deeds, you are far beyond comparison with ordinary people. Know that the conditions for entering the path naturally have their own timing. I didn't expect you to say goodbye so soon. True mindfulness is rare to encounter even in hundreds of kalpas (aeons), and now that we are fortunate to meet, how can I easily let it go? Therefore, I, a rustic person from the mountains, am unaware of my own stubbornness and shallowness, and at the end of this turmoil, I hope to receive your joy and resolve life and death. Without the sudden awakening of the monk Sanshui (Three Waters) and the firm vow when returning to the Qi River, I will not abandon even a small step, and will surely chase to the source of Caoxi (Sixth Patriarch's monastery), until the water ends and the mountains are exhausted, and then I will completely rest. The reason for this is that you trust me with the heart of a Bodhisattva and treat me with the affection of flesh and blood. My friends within the seas all consider your extraordinary talent and my encounter to be a rare affinity. If I do not present this great matter of cause and condition to you with my heart and gall extracted, how can I comfort the expectations of my friends and repay your extraordinary love? If you do not take the burden of the Tathagata (the mission of the Buddha) as your own personal matter, then it is not the way to love me and repay your friends. This effort is not difficult at all. It is only because your true heart, the essence of Prajna (wisdom) light, is openly revealed, so your heart encompasses the stars and your spirit surpasses heaven and earth. It is only because the coarse and superficial habits of anger and arrogance are constantly revealed, obscuring your own wonderful brightness. Therefore, even if I pour out my heart and soul, others may not believe it; even if I exhaust my compassion, others may not know to be grateful. Think carefully, besides this, what else would make you feel ashamed before others? My Buddha said, 'When a thought of anger arises, a million doors of obstacles open.' This is the great taboo of Samantabhadra Bodhisattva (Universal Virtue Bodhisattva) in benefiting sentient beings, because anger and compassion cannot coexist. I only hope that now, if you can eliminate one part of your habitual tendencies, you will reveal ten parts of light; if you remove one part of anger and arrogance, you will establish a hundred parts of merit. The ancients said, 'There is no need to seek truth, only to cease opinions.' They also said, 'No need to seek elsewhere, letting go is it.' They also said, 'If you can see through it, you can become a Buddha.' Yongjia (Yongjia Xuanjue) said, 'Let others slander, let others criticize, burning the sky with fire only tires oneself. What I hear is like drinking sweet dew.'
【English Translation】 English version: Those who reveal even a slight glimmer, with your superior faculties and sharp instruments, can naturally leap straight into enlightenment. Just like the butcher Guang'e (butcher with a broad forehead) in the Nirvana Assembly, who laid down his butcher knife and immediately performed Buddhist deeds, you are far beyond comparison with ordinary people. Know that the conditions for entering the path naturally have their own timing. I didn't expect you to say goodbye so soon. True mindfulness is rare to encounter even in hundreds of kalpas (aeons), and now that we are fortunate to meet, how can I easily let it go? Therefore, I, a rustic person from the mountains, am unaware of my own stubbornness and shallowness, and at the end of this turmoil, I hope to receive your joy and resolve life and death. Without the sudden awakening of the monk Sanshui (Three Waters) and the firm vow when returning to the Qi River, I will not abandon even a small step, and will surely chase to the source of Caoxi (Sixth Patriarch's monastery), until the water ends and the mountains are exhausted, and then I will completely rest. The reason for this is that you trust me with the heart of a Bodhisattva and treat me with the affection of flesh and blood. My friends within the seas all consider your extraordinary talent and my encounter to be a rare affinity. If I do not present this great matter of cause and condition to you with my heart and gall extracted, how can I comfort the expectations of my friends and repay your extraordinary love? If you do not take the burden of the Tathagata (the mission of the Buddha) as your own personal matter, then it is not the way to love me and repay your friends. This effort is not difficult at all. It is only because your true heart, the essence of Prajna (wisdom) light, is openly revealed, so your heart encompasses the stars and your spirit surpasses heaven and earth. It is only because the coarse and superficial habits of anger and arrogance are constantly revealed, obscuring your own wonderful brightness. Therefore, even if I pour out my heart and soul, others may not believe it; even if I exhaust my compassion, others may not know to be grateful. Think carefully, besides this, what else would make you feel ashamed before others? My Buddha said, 'When a thought of anger arises, a million doors of obstacles open.' This is the great taboo of Samantabhadra Bodhisattva (Universal Virtue Bodhisattva) in benefiting sentient beings, because anger and compassion cannot coexist. I only hope that now, if you can eliminate one part of your habitual tendencies, you will reveal ten parts of light; if you remove one part of anger and arrogance, you will establish a hundred parts of merit. The ancients said, 'There is no need to seek truth, only to cease opinions.' They also said, 'No need to seek elsewhere, letting go is it.' They also said, 'If you can see through it, you can become a Buddha.' Yongjia (Yongjia Xuanjue) said, 'Let others slander, let others criticize, burning the sky with fire only tires oneself. What I hear is like drinking sweet dew.'
消融頓入不思議。於此足見。古人無他長。只是肯將胸中不可人意的事。一齊放得下。只是人所不堪忍處。自己忍得過。始也生忍。若忍至無生。則頓登佛地。又有何微妙伎倆。以涂人之耳目哉。前曾有聯云。念頭起處即看破。事未至時莫妄生。此言雖小。可以喻大。此後愿公。第一入忍辱法門。做省心工夫。作放下事業。回視從前半生行腳。都是夢事。一口吐盡。不留絲毫。赤力力𨁝跳。打起精神。踢翻窠窟。揭出斬新日月。別立生涯。如此方始是大丈夫。蓋天蓋地。不負生平之氣象。自有天龍拱手。魍魎潛蹤。此正修天爵。則人爵自至。以此較之。虛浮想相。與作真實不朽之功德者。蓋霄壤矣。如是可名覺非居士。孟浪極此。高明以為何如。儻知己不以為欺。則芝蘭不足比其契。金石不足方其盟。是乃金剛種子。歷劫不磨。愿與公生生世世。同爲出世津樑。共作慈悲眷屬。度盡眾生。而不相舍離也。山野今日之言。方畢露肝膽。痛絕常情。出世之盟。訂之於此。若果見信。乞將從前與公札子。一火燒盡。不餘一字。則百念成灰。請從今以去。凡與公書。非藥石不發。字字愿效吾佛真語實語。不妄不綺之戒。公之所教。但願以別後日用工夫。省力費力處。易過難過處。互相激揚。以成一代偉績。愿公先向生死關頭。
作一關吏耳。此關一透。則可掉臂遊戲。戈戟場中。是非堆里。處處頭頭。放光動地。現宰官身。作大佛事。如是可稱出世雄猛丈夫。殆非古今世諦豪傑。可比萬一也。別離不遠。生死情長。悵望各天。葛藤遍地。愿慧劍一揮。不留毫髮。惟高明努力圖之。
又。
別後日復一日。杳無音問。去人滋遠。思人滋深。每見惟吾。未嘗不驚吒相問。以何因緣。而訊息頓斷如此。忽得手書。雲中冉冉而至。開函恍見顏色。且字字皆從真心實際流出。悲喜交集。及觀照心時現。行住坐臥不離。者個數語。不覺喜心倒劇。不謂於今。忽然得聞希有之法也。嘗謂此道在人。本自具足。根不論利鈍。悟不拘遲速。只在當人自信自肯耳。所謂一念回光。便同本有。豈向他覓。第開發自有時節因緣。向所得三吳諸故人書。企望居士。頓入此道。以同體念切。故有許多擔憂。似乎居士習氣偏勝。於此為難。獨山野觀居士脫體瑩徹。如駭雞犀枕。即有所偏。皆屬客邪所感。非本然也。以入道如一鏃破三關耳。但肯心一發。則真有一夫當關。萬夫莫當之勢。又何敢較其遲速。分其利鈍乎。是則為居士憂者。如為郊邯鄲之步者。憂其不成武耳。從古自有出格沒量漢。安可與尋常比耶。大概此事。直是貴在勇猛。一踏到底。若習氣忽發
【現代漢語翻譯】 現代漢語譯本： 不過是個看守關卡的官吏罷了。如果能突破這一關，就可以自由自在地遊戲人間，在充滿爭鬥的官場中，在充滿是非的人群里，處處都能放出光芒，震動大地。可以現身做官，成就偉大的佛事。這樣才能稱得上是出世的雄猛丈夫，絕不是古今世俗的英雄豪傑可以相比的。離別不久，生死之情卻很長。遙望天空，各自一方，煩惱如葛藤般蔓延。希望用智慧之劍一揮，不留下絲毫痕跡。希望您能努力參悟。 又。 分別之後，一天又一天，杳無音訊。離開的人越遠，思念的人越深。每次見到惟吾，沒有不驚訝地詢問，是什麼原因導致訊息完全斷絕。忽然收到您的來信，像雲彩一樣緩緩飄來。打開信，彷彿看到了您的容顏，而且字字句句都從真心實意中流露出來，悲喜交加。等到觀照到心時時顯現，行住坐臥都不離這個，這幾句話，不禁喜出望外。沒想到今天，忽然聽聞如此稀有的佛法。我曾經說過，這個道在於人，本來就具備，根器不論是利是鈍，領悟不拘是遲是速，只在于當事人自信自肯罷了。所謂一念回光，便同本有，何必向外尋求。只是開發自有它的時節因緣。向所得三吳的各位故人寫信，期望您能頓悟此道。因為同體之念懇切，所以有很多擔憂，似乎您的習氣偏重，因此感到困難。只有獨山野觀居士脫體瑩徹，像駭雞犀枕一樣。即使有所偏差，都屬於外來的邪氣所感，並非本然。進入佛道就像一箭射穿三道關卡一樣。只要肯下決心，就真有一夫當關，萬夫莫開的氣勢。又怎麼敢計較他的遲速，區分他的利鈍呢？那麼為您擔憂，就像為燕國人到邯鄲學步的人，擔憂他不能成為武士一樣。自古以來就有超出常格、不可限量的人，怎麼能和普通人相比呢？大概這件事，最重要的是勇猛，一踏到底。如果習氣忽然發作
【English Translation】 English version: Merely a gatekeeper. Once this gate is penetrated, one can freely roam and play, in the arena of weapons and spears, in the pile of right and wrong, everywhere emitting light that shakes the earth. One can manifest as an official, performing great Buddhist deeds. Only then can one be called a heroic and fierce man who has transcended the world, far beyond the comparison of worldly heroes of ancient and modern times. The separation is not far, but the feelings of life and death are long. Gazing at the sky, each in our own place, afflictions spread like kudzu vines. May the sword of wisdom be wielded, leaving no trace. I hope you will strive to understand this. Moreover, After parting, day after day, there was no news. The further the person goes, the deeper the longing. Every time I see Wei Wu, I am always surprised and ask why the news has completely stopped. Suddenly, I received your letter, floating gently like clouds. Opening the letter, it was as if I saw your face, and every word flowed from your true heart. Joy and sorrow mingled. When contemplating the mind constantly manifesting, whether walking, standing, sitting, or lying down, these few words brought unexpected joy. I never thought that today, I would suddenly hear such a rare Dharma. I once said that this path lies within oneself, inherently complete. Whether the root is sharp or dull, whether the enlightenment is slow or fast, it only depends on the individual's self-confidence and self-affirmation. The so-called 'one thought of turning the light inward is the same as the original,' why seek it elsewhere? However, the development has its own timing and conditions. I wrote to the old friends in San Wu, hoping that you would suddenly enter this path. Because of the earnestness of the shared body, there are many worries, as if your habitual tendencies are too strong, making it difficult. Only Layman Dushan Yeguan is completely clear and transparent, like a 'chicken-frightening rhinoceros pillow'. Even if there are deviations, they are all due to external evil influences, not the original nature. Entering the path is like shooting an arrow through three gates. As long as you are willing to make up your mind, there is truly a 'one man guarding the pass, ten thousand cannot pass' momentum. How dare we compare its speed or distinguish its sharpness? So, worrying about you is like worrying about someone from Yan learning to walk in Handan, fearing that he will not become a warrior. Since ancient times, there have been extraordinary and immeasurable people, how can they be compared to ordinary people? In general, this matter is truly valued in courage, stepping to the end. If habitual tendencies suddenly arise
。但猛的一拶。如霸王之力。㧞山舉鼎。一齊用盡。又如一聲叱吒。千人皆廢。如此又何患習氣不能消磨。才有一毫不能消磨之念。便墮怯弱。就覺不丈夫氣矣。此事端在關心愛憎。最難打破處。著力一椎。若此處一破。則百千萬種關棙子。一時齊破。若難處不破。縱將百千萬種佛法。知見道理。一口吸盡。都無半點實用。世出世間。通無利益。何以故。以病根未拔。猶如鼠毒。遇雷便發。若病根發。任作多少功名事。種種伎倆。都是病行。大非雄猛丈夫行也。既行非丈夫。又何以稱丈夫。負超世之量哉。竊嘆居士。人品才華。功名事業。天資學問。件件過人。若病根不拔。但能陵轢一世。不能陵轢千古。若肯將生平所負聰明力量。一齊收束。聚精會神。攢簇於此。一大事因緣上。一旦打破。則將從前萬劫千生。種種恩怨榮辱。是非得失。煩惱業障。一齊化成無上菩提。光明種子矣。從此一番出頭來。凡有所作所為。纖毫事業。皆從此段光明種子中發揮。事事法法。皆成不朽。此吾釋迦老子。棄捨王宮。割斷恩愛。雪山六年苦行。博得底。在居士一旦席捲而囊裹之。豈非一大雄猛丈夫哉。常笑勾踐以會稽之恥。乃二十餘年臥薪嚐膽。其志止於吞吳而已。何其陋哉。山野每謂煩惱之賊。歷劫侵吾正信。不止一吳。以之隳
【現代漢語翻譯】 現代漢語譯本：但是猛地一下逼拶，就像霸王的力量，拔山舉鼎，全部力量都用盡。又像一聲怒喝，千人都被震懾。這樣又何愁習氣不能消磨呢？只要有一毫認為不能消磨的念頭，就墮入怯懦，就覺得沒有大丈夫的氣概了。這件事的關鍵在於關心愛憎，這是最難打破的地方。用力一擊，如果此處一破，那麼百千萬種關捩子（關鍵）一時全部打破。如果難處不破，縱然將百千萬種佛法、知見道理，一口吸盡，都沒有半點實用。世間和出世間，都沒有利益。為什麼呢？因為病根沒有拔除，就像鼠毒，遇到雷聲就會發作。如果病根發作，任憑你做出多少功名事業，種種伎倆，都是病態的行為，不是雄猛大丈夫的行為。既然行為不是大丈夫，又怎麼能稱得上大丈夫，承擔超越世俗的器量呢？我私下感嘆居士，人品才華、功名事業、天資學問，件件超過常人。如果病根不拔除，只能凌駕於一時，不能凌駕于千古。如果肯將平生所具有的聰明力量，全部收攏，聚精會神，集中於這件一大事因緣上，一旦打破，那麼就將從前萬劫千生，種種恩怨榮辱、是非得失、煩惱業障，全部化成無上菩提（最高的覺悟），光明的種子了。從此一番出頭來，凡是所作所為，細微的事業，都從此段光明種子中發揮出來，事事法法，都成為不朽。這是我釋迦老子（Śākyamuni，佛教的創始人），拋棄王宮，割斷恩愛，在雪山六年苦行，博得的成果。居士您一旦席捲而囊括之，豈不是一大雄猛丈夫嗎？我常常嘲笑勾踐以會稽的恥辱，二十餘年臥薪嚐膽，他的志向只不過在於吞併吳國而已，多麼淺陋啊。山野之人我常常說煩惱之賊，歷劫侵擾我的正信，不止一個吳國，用它來摧毀
【English Translation】 English version: But with a sudden squeeze, like the power of a Bawang (霸王, a powerful king), uprooting mountains and lifting tripods, using all strength. And like a shout, a thousand people are paralyzed. Then why worry that habitual tendencies cannot be eliminated? As long as there is a trace of the thought that it cannot be eliminated, one falls into cowardice, and feels lacking in the spirit of a great man. The key to this matter lies in caring about love and hate, which is the most difficult place to break through. Strike hard, and if this place is broken, then hundreds of thousands of key points will be broken all at once. If the difficult point is not broken, even if you absorb hundreds of thousands of kinds of Buddhist teachings, knowledge, and principles in one gulp, there is no practical use at all. There is no benefit in the world or beyond. Why? Because the root of the disease has not been eradicated, like rat poison, it will flare up when it encounters thunder. If the root of the disease flares up, no matter how much fame and fortune you make, all kinds of tricks are diseased actions, not the actions of a heroic and fierce man. Since the action is not that of a great man, how can it be called a great man, bearing a measure beyond the world? I secretly sigh for the layman, his character, talent, fame, career, natural talent, and learning are all superior to others. If the root of the disease is not eradicated, he can only surpass one generation, not surpass thousands of generations. If he is willing to gather all the intelligence and strength he has possessed in his life, concentrate his mind and spirit, and focus on this one great cause and condition, once broken through, then he will transform all the past myriad kalpas (劫, eons) and thousands of lives, all kinds of grievances, honors and disgraces, rights and wrongs, gains and losses, afflictions and karmic obstacles, into unsurpassed Bodhi (菩提, enlightenment), the seeds of light. From this point on, everything he does, every subtle undertaking, will be developed from this seed of light, and everything will become immortal. This is what our Śākyamuni (釋迦老子, the founder of Buddhism) obtained by abandoning the royal palace, severing love, and practicing asceticism in the Snow Mountains for six years. The layman sweeps it all up and puts it in his bag, is he not a great and fierce man? I often laugh at Goujian (勾踐, a king) for using the shame of Kuaiji (會稽, a place name) as motivation, sleeping on firewood and tasting gall for more than twenty years, his ambition was only to annex the state of Wu (吳, a state name), how shallow! I, a mountain recluse, often say that the thief of affliction has invaded my right faith for countless kalpas, not just one Wu, using it to destroy
法凈土。破涅槃城。置身苦海。漂流無涯。不止會稽之恥。吾人茍能切齒。立勾踐之志。以復歷劫生死之仇。正不必二十年之功也。以彼為之在人。而此為之在我。既為之在我。又何憚而不為耶。
又。
承示當此逆境。大得受用。極為歡喜。大段于逆境中。得大受用。皆大丈夫之能事。特家常過活耳。無甚奇特處。只是日用現前。順境熟習慣便處。不覺發現。被他瞞過。此處為難耳。且如目前。無論大小不如意事。此逆境也。觸著便怒。即被他觸動。動則有苦。便不受用。此正是熟處難忘耳。生宕機關。只在此一轉處。此處轉得過。立地便是聖人。若轉不過。依然墮在煩惱窠窟里。此急流處。一撥轉關棙子。便是撥天關之力量。非居士大力量人。金剛心地。斷難施展。古人所謂佛法無多子。正此謂也。大概煩惱處。得受用快活。方為真受用耳。居士生平煩惱極大。而快活處亦大。即今若能將煩惱窠窟。一椎打得粉碎。全身跳入快活場中。回視百劫千生。習氣影子。一口唾盡。此真是天上天下。第一自在沒量大快活人也。居士能以此為孟浪否乎。今日完滿道場。目前無量快活事。恨不得與居士共之。聊以此報平安耳。
又。
貧道此萬里之行。仰仗諸佛慈力。 聖主弘恩。坐此瘴鄉。得了此
【現代漢語翻譯】 現代漢語譯本：
將清凈的凈土視為虛幻，破壞涅槃（Nirvana）之城，將自己置身於無邊無際的苦海之中，這不僅僅是會稽之恥（指越王勾踐被吳國打敗的恥辱）。我們如果能夠咬緊牙關，立下勾踐那樣的志向，來報復這歷劫以來的生死大仇，那就不一定需要二十年的時間。因為報仇這件事，對於別人來說是取決於外在條件，而對於我們自己來說，是取決於我們自己。既然取決於我們自己，又有什麼好害怕而不去做的呢？ 又說： 承蒙告知您在逆境中大有收穫，我非常高興。能夠在逆境中獲得大的受用，都是大丈夫才能做到的事情，只不過是平常生活中的經歷罷了，沒有什麼特別之處。只是因為日常生活中習慣了順境，所以身處順境時不容易察覺，就被它矇蔽了。難就難在這裡。比如現在，無論大小不如意的事情，都是逆境。一碰到就生氣，就是被它觸動了。一動就有痛苦，就不能享受。這正是因為對熟悉的環境難以忘懷啊！生死輪迴的關鍵，就在這一個轉變之處。如果能在這裡轉變過來，立刻就能成為聖人。如果轉變不過來，仍然會墮落在煩惱的窠臼里。這就像在急流中，只要撥動一下關鍵的機關，就能發揮出撥動天關的力量。如果不是居士這樣有大力量的人，擁有金剛一樣的心地，是很難施展的。古人所說的『佛法無多子』，正是這個意思。大概在煩惱的地方，能夠得到受用和快樂，才是真正的受用。居士一生煩惱很多，但快樂也很大。如果現在能將煩惱的窠臼，一錘打得粉碎，全身心跳入快樂的境地，回頭看看百劫千生的習氣影子，一口唾棄乾淨，這真是天上天下第一自在、沒量大快樂的人啊！居士能認為我這是孟浪之言嗎？今天圓滿道場，眼前有無量快樂的事情，恨不得與居士一同分享。姑且以此來報平安罷了。 又說： 貧僧我這次萬里之行，仰仗諸佛的慈悲之力，聖主的弘大恩德，身處這瘴癘之地，得到了這些。
【English Translation】 English version:
To regard the pure Land of Dharma as illusory, to destroy the city of Nirvana (Nirvana), and to place oneself in the boundless sea of suffering is not merely the shame of Kuaiji (referring to the humiliation of King Goujian of Yue being defeated by the State of Wu). If we can grit our teeth and establish the ambition of Goujian to avenge the great enmity of birth and death throughout countless kalpas, then it may not necessarily take twenty years. Because revenge, for others, depends on external conditions, while for ourselves, it depends on ourselves. Since it depends on ourselves, what is there to fear and not do? Also said: I am very happy to hear that you have gained great benefit in adversity. To be able to gain great benefit in adversity is something that only great men can do; it is just an experience in ordinary life, nothing special. It is just that because we are accustomed to favorable circumstances in daily life, it is not easy to detect when we are in favorable circumstances, and we are deceived by them. The difficulty lies here. For example, at present, any unsatisfactory matter, whether big or small, is adversity. As soon as you touch it, you get angry, which means you are touched by it. Once you are moved, there is suffering, and you cannot enjoy it. This is precisely because it is difficult to forget the familiar environment! The key to the cycle of birth and death lies in this one turning point. If you can turn around here, you can immediately become a sage. If you cannot turn around, you will still fall into the pit of troubles. It is like in a rapid current, as long as you move the key mechanism, you can exert the power to move the heavenly gate. If it were not for a person of great strength like the layperson, with a diamond-like mind, it would be difficult to display. The ancients said, 'The Buddha Dharma has no many sons,' which is exactly what it means. Generally speaking, to be able to gain enjoyment and happiness in the place of troubles is true enjoyment. The layperson has a lot of troubles in his life, but also a lot of happiness. If you can now smash the pit of troubles with one hammer and jump into the realm of happiness with all your heart, and look back at the shadows of habits from hundreds of kalpas, and spit them out cleanly, this is truly the most free and immeasurable happy person in heaven and earth! Can the layperson think that I am speaking rashly? Today, the perfect Daocheng (Dharma assembly), there are countless happy things in front of me, and I wish I could share them with the layperson. I will just report my safety with this. Also said: This journey of ten thousand miles for this poor monk relies on the compassionate power of all the Buddhas and the great grace of the Holy Lord. Living in this malarial land, I have obtained these.
一段大事。真百千萬億劫。最上因緣也。惟念居士。與貧道同此甘苦。豈不能同此法味乎。諺云。日出事還生。塵海茫茫。終無究竟。得偷閑處且偷閑。念此丈夫之軀。撐拄乾坤。除卻世間事。更有出世間無窮樂地。豈可以目前幻化。世間妄想。便為究竟乎。居士別來二載。想于看破處。腳跟一步。必能漸入佳境矣。居士金剛心中一咳唾耳。何如。
與湯海若祠部
長幹一別。眨眼十年。舍利身光。居然在目。即種種幻化之緣。皆屬空華佛事耳。山僧坐此瘴鄉。賴三寶真慈攝受之力。無諸煩惱。且以法緣消磨歲月。刁斗不異折腳鐺耳。無奈歷生文言習氣。橫發於無事甲里。千日之期。除奔走行伍供役之暇。諸著述。不下數十萬言。雖無補於至道。聊見區區一念孤光。不昧於羅剎鬼國耳。諒知我者。不以此為迂也。
與劉存赤
吾人多生積劫。五欲淤泥。七情業火。深而且熾。豪傑之士。靡不為其陷溺燒煮。求一念迴心。了不可得。況望其生遠離心。求出苦道。專念棲心於凈土乎。此又不獨蓮出淤泥。而又根從火發也。何喜如之。吾人慾出生死者。要知生死之根。欲求凈土之本。殊不知凈土之本。即生死之根也。是在此心一念轉變之間。不遺餘力耳。愿公諦于日用現前境界。妻子團圞之際。朋
【現代漢語翻譯】 現代漢語譯本：這是一件非常重要的事情，經歷了無數劫的時間，是最上乘的因緣啊。只有念居士（在家修行的佛教徒的尊稱）與貧道（和尚對自己的謙稱）一同經歷過這些甘苦，難道不能一同品嚐這佛法的滋味嗎？俗話說，『日出事還生』，塵世如茫茫大海，終究沒有盡頭。能夠偷得片刻閑暇就偷得片刻閑暇吧。想想這大丈夫的身軀，支撐著天地，除了世間的事情，還有出世間無窮的快樂之地。怎麼可以把眼前的虛幻變化，世間的虛妄想法，就當作最終的歸宿呢？居士自從分別以來已經兩年了，想必在看破紅塵之處，每一步都能夠漸入佳境了吧。居士您金剛般的心中偶爾發出的一聲嘆息罷了，怎麼樣呢？
與湯海若祠部（湯海若，官職名）： 自從長干（地名）一別，轉眼已經十年了。佛舍利的光芒，仍然歷歷在目。這所有的幻化之緣，都不過是空中的花朵般的佛事罷了。山僧（和尚自稱）我身處這瘴癘之地，依靠三寶（佛、法、僧）的真實慈悲攝受之力，沒有各種煩惱。姑且用法緣來消磨歲月，戰爭的號角聲聽起來也和破了腳的鍋子發出的聲音沒什麼兩樣。無奈的是，累生累世的文言習氣，總是在無事的時候冒出來。千日的時間裡，除了奔波勞碌供職之外，各種著述，不下數十萬字。雖然對至高的佛道沒有什麼幫助，也姑且算是表達我區區一念孤寂的光芒，不至於在羅剎鬼國（比喻充滿邪惡的地方）中泯滅罷了。相信瞭解我的人，不會認為這是迂腐之舉吧。
與劉存赤： 我們多生累劫以來，沉溺於五欲（色、聲、香、味、觸）的淤泥，被七情（喜、怒、哀、懼、愛、惡、欲）的業火所焚燒，而且越來越熾烈。即使是豪傑之士，也無不被其陷溺燒煮，想要生起一念回心轉意的想法，都完全不可能得到，更何況是期望他們生起遠離之心，尋求脫離苦海的道路，專心致志地將心安住在凈土呢？這不只是蓮花出於淤泥，而且是根從火中生髮啊。多麼值得欣喜啊！我們想要脫離生死輪迴的人，要知道生死的根本；想要尋求凈土的根本，卻不知道凈土的根本，就是生死的根本啊。關鍵就在於在此心一念轉變之間，不要遺余任何力量啊。希望您在日常生活中，在與妻子兒女團聚的時候，與朋友...
【English Translation】 English version: This is a very important matter, spanning countless kalpas (aeons), and is the most supreme cause and condition. Only Layman Nian (a respectful term for a Buddhist practitioner) has shared these joys and hardships with this poor monk (a humble way for a monk to refer to himself). How could we not share this taste of Dharma (Buddhist teachings)? As the saying goes, 'When the sun rises, troubles arise again.' The world of dust is like a vast ocean, ultimately without end. Seize any moment of leisure you can find. Consider this great man's body, supporting the universe. Besides worldly affairs, there are endless realms of joy beyond this world. How can we take the illusory changes before our eyes, the deluded thoughts of the world, as the ultimate destination? It has been two years since we parted, Layman. I imagine that in your contemplation of detachment, each step you take will gradually lead you to a better state. It is merely a sigh from your diamond-like heart, Layman. How is it?
To Tang Hairuo, Secretary of the Ministry of Rites (Tang Hairuo, title of an official): In the blink of an eye, ten years have passed since we parted at Changgan (place name). The light of the Buddha's relics is still vivid in my mind. All these illusory conditions are merely Buddha-deeds like flowers in the sky. This mountain monk (a monk referring to himself) dwells in this malarial land, relying on the power of the Three Jewels (Buddha, Dharma, Sangha) to receive and protect me with true compassion, free from all afflictions. I am simply using the Dharma to pass the years. The sound of war drums is no different from the sound of a broken pot. Unfortunately, the literary habits accumulated over many lifetimes constantly arise when there is nothing to do. In these thousand days, besides the duties of running errands and serving, I have written no less than hundreds of thousands of words. Although they do not contribute to the supreme path, they at least express the solitary light of my humble thoughts, not extinguished in the land of Rakshasas (a metaphor for a place full of evil). I trust that those who understand me will not consider this to be pedantic.
To Liu Cunchi: For countless lifetimes, we have been mired in the mud of the five desires (form, sound, smell, taste, touch), and burned by the karmic fire of the seven emotions (joy, anger, sorrow, fear, love, hate, desire), which grows ever more intense. Even heroic figures are inevitably trapped and burned by them. It is impossible to generate even a single thought of repentance, let alone expect them to develop a mind of detachment, seek the path of liberation from suffering, and wholeheartedly settle their minds in the Pure Land. This is not only like a lotus emerging from the mud, but also like roots sprouting from fire. How joyful is this! Those of us who wish to escape the cycle of birth and death must know the root of birth and death. Those who wish to seek the origin of the Pure Land may not realize that the origin of the Pure Land is the root of birth and death. The key lies in the transformation of this single thought, exerting every effort. I hope that you will carefully consider this in your daily life, when you are reunited with your wife and children, and with your friends...
友交接之間。義利交攻之處。喜怒未發之前。預先著眼覷定。真真實實。諦諦噹噹。要見如何是生死根。即當極力拔之。然而吾心本凈。其所以穢濁者。實此根株之弊垢也。茍能力拔其根。則凈土不求至而自至矣。所謂一根既返原。六根成解脫者。正此謂也。若於根本一念覷透。則日用頭頭。無非解脫之場。盡歸極樂之境。斯實身雖未到蓮華內。先送心歸極樂天矣。
與鄭金吾
貧道下劣無似。第一朽株耳。昨者雷霆震驚時。望者如傍劫火。乃承座下。橫放身心。攘臂而援之。種種方便救濟。志在必生而後已。不減長者之於火宅諸子也。別來兀坐瘴鄉。每生疲厭。則興懷座下。不覺頓增無量勇猛度生之愿。今蒙 聖恩。所賜餘年。即其所說之法。所利之生。皆出於座下之金剛心地。行愿無窮。而功德亦無盡矣。下劣走入瘴鄉。瞬息千餘日。愧有漏之因。不足以酬無相之施。愿以法謝。謹持近來所作佛事。法言數種。奉慰慈念。以報知己。更試省覽。聊見空中鳥跡。以尋道人行腳事。不離車塵馬足間也。
與何金吾
嘗憶古人白頭如新。傾蓋如故。與夫不言而道自存者有之。至若當患難死生之際。睇盼于縲紲桎梏。不言而心識者。蓋亦希矣。何者。人易感於心知。恩難施於不報耳。往者山野以
【現代漢語翻譯】 現代漢語譯本：在朋友交往應酬之間，在道義和利益相互衝突的時候，在喜悅和憤怒尚未表露之前，預先留心觀察，真真切切，明明白白。如果要明白什麼是生死輪迴的根源，就應當竭盡全力將其拔除。然而我們的心本來是清凈的，之所以變得污濁，實在是因為這個生死根株的弊病和污垢。如果能夠拔除這個根源，那麼往生凈土就不需要刻意追求而自然而然地實現了。所謂『一根既然返回本源，六根就能得到解脫』，正是說的這個道理。如果對於根本的一念能夠徹底看透，那麼日常生活中的一切，無不是解脫的場所，全部歸於極樂的境界。這實在是身雖未到蓮花之中，卻先送心迴歸極樂世界了。
與鄭金吾
貧僧我卑微低下，實在是一塊朽木。之前雷霆震驚的時候，旁觀者都如同面對劫火一樣。承蒙您，橫下身心，奮起手臂來援救我，用各種方便法門來救濟我，立志一定要讓我活下來才罷休，不亞於長者對於火宅中的諸子。自從分別以來，我獨自坐在瘴癘之地，常常感到疲憊厭倦，就思念您，不知不覺就增加了無量勇猛度化眾生的願望。如今蒙受皇上的恩典，所賜予我的餘年，以及我所說的佛法，所利益的眾生，都出自於您的金剛心地，行愿無窮，功德也無盡無邊。我卑微地進入瘴癘之地，轉眼已經一千多天了，慚愧我這有漏的因，不足以報答您這無相的恩施。願意用佛法來感謝您，謹呈上近來所做的佛事，以及一些佛法言語，來慰藉您的慈念，以報答您這位知己。還請您試著看看，姑且看看空中鳥的痕跡，來尋找修行人行腳的事蹟，即使在車水馬龍的世俗之中也不離修行。
與何金吾
我曾經記得古人所說的『白頭如新，傾蓋如故』，以及那種不言而道義自在的人。至於在患難生死之際，在牢獄之中相互顧盼，不說話而心意相通的人，大概也很少吧。為什麼呢？人容易被心知所感動，恩情難以施加給不思回報的人啊。往日我這山野之人以
【English Translation】 English version: In the midst of social interactions with friends, at the point where righteousness and self-interest clash, before joy and anger are expressed, one should observe carefully beforehand, truly and clearly. If you want to understand what the root of birth and death is, you should try your best to eradicate it. However, our mind is originally pure. The reason it becomes defiled is truly because of the defects and impurities of this root of birth and death. If you can eradicate this root, then being reborn in the Pure Land will happen naturally without seeking it. The saying 'Once one root returns to its source, the six senses will be liberated' refers to this very principle. If one can thoroughly see through the fundamental thought, then everything in daily life will be a place of liberation, all returning to the realm of ultimate bliss. This is truly sending the mind back to the Land of Ultimate Bliss even before the body reaches the lotus flower.
To Zheng Jinwu (a person's name)
I, the poor monk, am insignificant and inferior, truly just a piece of rotten wood. When the thunder and lightning struck before, onlookers were as if facing the flames of the final kalpa. I am grateful that you, with your whole being, stepped forward to rescue me, using all kinds of expedient means to save me, determined to ensure my survival, no less than a father to his children in a burning house. Since our separation, I have been sitting alone in this land of pestilence, often feeling weary and tired. When I think of you, I unconsciously increase my immeasurable and courageous vow to liberate sentient beings. Now, receiving the grace of the Emperor, the remaining years granted to me, as well as the Dharma I speak and the sentient beings I benefit, all originate from your vajra (diamond) mind, with endless vows and boundless merit. I humbly entered this land of pestilence, and in the blink of an eye, it has been over a thousand days. I am ashamed that my defiled causes are insufficient to repay your formless kindness. I wish to thank you with the Dharma. I respectfully present the Buddhist activities I have recently done, as well as some Dharma words, to comfort your compassionate thoughts, in order to repay you, my confidant. Please try to examine them, just to see the traces of birds in the sky, to find the deeds of a traveling practitioner, even amidst the hustle and bustle of the world.
To He Jinwu (a person's name)
I once remembered the ancients saying, 'Meeting for the first time feels like old friends, and a brief encounter feels like a long-standing relationship,' and there are those who embody the Dao without speaking. As for those who, in times of trouble and life-and-death situations, look at each other in prison, understanding each other's hearts without speaking, are probably rare. Why? People are easily moved by those who understand their hearts, and kindness is difficult to bestow upon those who do not think of repaying it. In the past, I, a mountain dweller, with
無狀。上干 宸怒。下鎮撫鞫時。雷霆在上。鼎鑊在前。即昭昭耿耿之懷。無容見白。執事奉 節監刑。且低迴猶豫于捶楚之間。藉令形如金石。豈能當其爐韛耳。幸賴足下一言而決之。真若灑霈雨于烈焰。投甘露于枯腸。頓令五內清涼。躍然生色。亦不自知在刀鋸間也。在 朝廷三尺之法。未少假藉。第側觀足下不忍之心。油然現於眉睫。蓋已深知足下為仁人君子矣。徒銘感於心。然不知足下為誰氏也。山野深入瘴鄉。當饑饉之餘。濵九死之際。念足下高義。未嘗去懷。頃值貴僚友詢之。始知足下為何君也。謹修尺素。用布懷德之私。
答鄭昆崖開府
遠蒙白毫東照萬八千土。光中苦行頭陀。儼如面禮慈容。親聞妙義。復荷甘露見灑。塵習頓空。踴躍之懷。非言可喻。貧道聞菩薩妙行。妙在歷境驗心。煩惱空處。不用別求般若。諸塵透處。即此便是玄門。伏誦實際一語。真翳目之金篦也。親承有愿。接足無時。妄情依依。益增傾倒。惟真慈攝受。不捨有緣。風便更希遙垂一手。是所欽渴。
又。
五羊久稱蔑戾。所居壘壁。非蘭若也。貧道仗 聖慈。以萬里為調伏。兢兢執役爐錘間。且幸以毒除毒。其于狹劣習氣。似漸銷镕。誠如飲水。然終似陸魚溥沫耳。嶺南曹溪。乃六祖演化地。禪門
洙泗。肉身在也。貧道竊愿持一培土。以徼靈于寂光。潛消舊業。初不敢放捨身心。第恐失伍。時復往來行間。今賴當臺寬假。似可息肩。頃乞食凌江。忽奉瑤函。自天而下。如天鼓音。三複慈旨。真無邊大悲。不捨有緣于微塵毛孔耳。獵隱一語。誠痛處劄錐。感激熏心。頂謝無量。承示隨處安心。此正塵塵解脫。愿善調伏。以廣舟航。是所至望。
答葛自修
承示。自幼即知自問心是何物。將謂肉團是心。死後身尚在。如何不靈。於此覓心不得數語。不覺驚歎不已。以山野自入法向道。入山修行以來。今已三十餘年。所閱海內緇白中。初心向道者。蓋未見有此等發覺初心也。良以一切眾生。佛性是同。但以宿習般若緣分。淺深不一。及多生所近。知識聞熏種子。邪正頓漸之不同。故入道之志。有邪正誠偽遲速之不等耳。足下所言。皆多生親近真正知識。聞熏無上般若種子。習氣內發。故自幼不覺失口吐露。且此種子根深。故切切橫在胸中。阨塞不能暫舍。是以吞不下。吐不出。大似一物梗概于中。只是覓不得耳。由把作一物。卻覓不得。生平思慮。不能自信自決。但逢人即向他尋覓。見指點虛空。便只當虛空會。及聞一喝。又作一喝會。且虛空是色。一喝是聲。由多生在聲色里。流轉習熟。所以今又被
【現代漢語翻譯】 現代漢語譯本： 洙泗（地名，孔子講學的地方）。我的肉身還在這裡。貧僧我私下希望用一捧土來培植它，以便在寂光（涅槃的境界）中祈求靈驗，悄悄地消除過去的業障。起初我不敢輕易地放下身心，只是擔心會脫離僧侶的隊伍，所以時常在僧眾中來往。現在仰賴您（當臺，指對方）的寬容，似乎可以休息一下了。前些日子在凌江乞食，忽然收到您從天而降的信函，就像聽到天鼓的聲音一樣。反覆閱讀您慈悲的旨意，真是無邊的大慈大悲，不捨棄與佛有緣的哪怕是微塵毛孔般細小的眾生。『獵隱』（搜尋隱秘）一語，真是痛處扎錐，讓我感激得五內俱焚，頂禮感謝無量。承蒙您指示『隨處安心』，這正是塵塵解脫的境界。希望我能好好地調伏自己的心性，以擴大普度眾生的法船，這是我最大的期望。
回覆葛自修的信： 拜讀來信，得知您從小就知道自問『心是什麼』，並且認為肉團就是心，但死後身體還在，為什麼沒有靈性了呢？您在這其中尋找心而不得，這幾句話讓我不禁驚歎不已。我以山野之人自居，進入佛法修道的道路，自從入山修行以來，至今已經三十多年了，所見過的海內出家和在家修行的人中，像您這樣一開始就對道有如此覺悟的人，實在是沒有見過。這是因為一切眾生，佛性是相同的，只是因為宿世的習氣和般若（智慧）的緣分有深有淺，以及多生以來所親近的知識、所聞熏的種子，邪正頓漸的不同，所以進入佛道的志向，有邪正真偽遲速的不同。您所說的這些，都是因為多生親近真正的善知識，聞熏無上的般若種子，習氣從內心生髮，所以從小就不自覺地脫口而出。而且這種子根深蒂固，所以切切地橫在胸中，梗塞著不能暫時放下，因此吞不下，吐不出，好像有一件東西梗概在心中，只是找不到它罷了。由於把它當作一件東西，卻又找不到，所以平生思慮，不能自信自決，只要遇到人就向他尋覓，見到指點虛空，便只當是虛空的道理，及聽到一聲喝斥，又當作一聲喝斥的道理。而且虛空是色，一喝是聲，由於多生在聲色里流轉習熟，所以現在又被
【English Translation】 English version: Zhū Sì (place name, where Confucius lectured). My physical body is still here. I, a humble monk, secretly hope to cultivate it with a handful of soil, so as to seek spiritual efficacy in the realm of Serenity and Light (Nirvana), and quietly eliminate past karmic obstacles. At first, I dared not easily abandon my body and mind, just fearing that I would be separated from the monastic order, so I often came and went among the monks. Now, relying on your (Dāng Tái, referring to the recipient) tolerance, it seems that I can rest for a while. Some time ago, while begging for food in Líng Jiāng, I suddenly received your letter from heaven, like hearing the sound of a heavenly drum. Repeatedly reading your compassionate intention, it is truly boundless great compassion, not abandoning sentient beings who are connected to the Buddha, even if they are as small as dust motes. The phrase 'hunting for the hidden' (searching for secrets) is truly like a thorn piercing a painful spot, making me grateful to the point of being overwhelmed, and I bow in gratitude immeasurably. Thank you for instructing me to 'find peace of mind everywhere', this is precisely the realm of liberation from dust to dust. I hope that I can properly subdue my mind, so as to expand the Dharma boat for universal salvation, this is my greatest hope.
Reply to Gé Zìxiū: Having read your letter, I learned that you knew from a young age to ask yourself 'What is the mind?', and believed that the fleshy body is the mind, but after death the body is still there, so why is it not spiritual? You seek the mind in this and cannot find it, these few words make me exclaim in admiration. I, as a person from the mountains and fields, have entered the path of Buddhist practice, and since entering the mountains to practice, it has been more than thirty years now. Among the monastic and lay practitioners I have seen in the country, I have never seen anyone like you who has such an initial awakening to the Dao. This is because all sentient beings have the same Buddha-nature, but because of the karmic habits and the affinity for Prajna (wisdom) being deep or shallow, as well as the knowledge one has been close to in many lifetimes, the seeds of what one has heard and been influenced by, and the differences between what is right and wrong, sudden and gradual, the aspirations to enter the Buddhist path have differences in what is right and wrong, true and false, slow and fast. What you said is all because you have been close to true good teachers in many lifetimes, heard and been influenced by the seeds of unsurpassed Prajna, and the habitual tendencies have arisen from within, so you unconsciously blurted it out from a young age. Moreover, this seed is deeply rooted, so it is firmly stuck in your chest, obstructing you from being able to let go of it temporarily, so you cannot swallow it, nor can you spit it out, as if there is something stuck in your heart, but you just cannot find it. Because you treat it as a thing, but you cannot find it, so in your life's thoughts, you cannot trust yourself and make decisions, and as long as you meet someone, you seek it from them, and when you see someone pointing to emptiness, you only take it as the principle of emptiness, and when you hear a shout, you also take it as the principle of a shout. Moreover, emptiness is form, and a shout is sound, and because you have been flowing and familiar with sound and form for many lifetimes, you are now being
他流轉將去。所以被他流轉者。只是將此心當作一物。把聲色當作聲色。所以日用見色聞聲便與心作冤對耳。此正謂含元殿里覓長安。如何能得脫樊籠哉。豈不見古人道。喚作一物即不中。又云。切忌從他覓。迢迢與我疏。又云。見色非關色。聞聲不是聲。又云。聲處全聞。見外無法。此等言句。雖能令人死。亦能令人活。大概生者令死。死者令活耳。足下自謂覓心不可得。此等最是親切處。如何不信自心。反更別生種種思慮而他求耶。豈不見達磨面壁時。二祖神光曰。我心未寧。乞師安心。磨云。將心來。與汝安。光良久云。覓心了不可得。磨云與汝安心竟。自此以後。此語流佈人間。謂之單傳直指。六祖以下。南嶽青原。以至五家千七百則。普天匝地。說禪說道。了生死者。不可稱計。是皆從神光覓心。了不可得一語而來。足下必謂心是一物。可向人覓。而師資亦可授手者。且看達磨將甚麼物。親手遞與神先。又親手接得個甚麼來。且人觀光。覓心了不可得一語。與足下語一樣。如何神光便是。而足下不信。若謂足下。志與神光有二。則眾生佛性有二。若與神光無二。如何神光不疑。而足下更疑。若謂即此不可得者。就便是悟。如何神光一悟永悟。而足下聞喝之後。既云。疑團不知向何處去。何以今日于祖師公案
上又不通。而文字又作障礙耶。但看過在甚麼處。且當正聞無念喝時。如何得疑團頓去。見個甚麼。便得瀟灑。今日為何又不灑落。即看不灑落處。是誰拘縛。文機不通處是誰障礙。足下但著力。就在痛處下錐。錐到沒下落處。忽然親眼看破。方信此心不是物。不假外求。始知從前錯。錯到底。不錯。不錯到底。如此時節。方信山僧今日之言。大似揚聲止響。畫蛇添足也。語不及意。信筆草草。不覺葛藤遍地。足下覽過。即唾卻燒卻。又不可留與後人。作話𢺞。起疑團也。
與胡順庵中丞
法駕東歸之計。知公肝膽。決無遺䇿。斯亦下愿耳。但人生福祿。皆自前世預定。豈可以人勝天。萬一不能如此。又豈可坐待解脫。方能進道。即今外居軒冕。內蘊佛心。至若遇物臨機。興慈運悲。所謂觸目皆是成佛種子。無盡福田。但能稍加留神。即一日之間。所作功德。尤較區區千萬什倍。且公權如天地。生殺所在。善惡之機。諒能明察。而幾微之間。所繫極大。運籌安攘之略。在公大智之中。猶一[必*頁]耳。但以慈為根。以悲濟物。廣行方便。安然取乎大定之中。如此即是現宰官身而作佛事。豈可與為一身之榮者。同年而語耶。藉斯梏桎。轉為濟勝之具矣。又何汲汲。卻跡逃形。而坐馳日月也。千里之思。無
【現代漢語翻譯】 現代漢語譯本：上面（指佛法）你又不通達，文字又成了你的障礙。但你有沒有想過，問題究竟出在哪裡？當你真正聽聞『無念』並大喝一聲時，為何能立刻消除疑慮？你看到了什麼，才能如此灑脫？今天為何又變得不灑脫了呢？仔細看看，是誰束縛了你那不灑脫的地方？是誰阻礙了你那文思不暢的地方？你只要努力，就在最痛的地方下錐，錐到無處可錐之時，忽然親眼看破，才相信這顆心不是外物，不需向外尋求。這時你才會明白從前錯在哪裡，錯到底就是不錯，不錯到底就是如此境界。到了那時，你才會相信我今天所說的話，就像是揚聲止響，畫蛇添足一樣。言語無法完全表達我的意思，只能隨意寫寫。不知不覺中，葛藤（比喻糾纏不清的道理或事情）已經遍地都是。你看完之後，就把它唾棄燒掉，千萬不要留給後人，作為談話的資料，引起他們的疑慮。
與胡順庵中丞（官名）
我知道您爲了迎接皇上東歸的計劃，一定殫精竭慮，不會有任何遺漏的計策。這正是我的期望。但是，人生的福祿都是前世預先註定的，難道可以憑藉人力戰勝天命嗎？萬一事情不能如願，難道要坐等解脫之後才能修道嗎？現在您身居高位，內心卻蘊藏著佛心。至於遇到事物，面對時機，都能興起慈悲之心，救濟眾生。這就是所謂的『觸目皆是成佛種子，無盡福田』。只要稍加留意，一天之內所做的功德，就遠遠超過那些只求自身解脫的人千萬倍。而且您的權力如同天地一般，生死都在您的掌握之中，善惡的契機也都能明察。細微之處，關係重大。運籌帷幄，安定國家的策略，在您的大智慧中，不過是小事一樁。只要以慈悲為根本，以救濟眾生為己任，廣行方便，自然就能在禪定中獲得大自在。這樣就是以宰官之身而行佛事，怎麼能和那些只為自身榮華富貴的人相提並論呢？藉助這些束縛，反而可以轉化為濟世的工具。又何必急於隱退，逃避世事，白白浪費光陰呢？千里之外的思念，無法一一表達。
【English Translation】 English version: You don't understand the above (referring to Buddhist teachings), and the written words have become an obstacle for you. But have you ever considered where the problem lies? When you truly hear 'no-thought' (wu nian) and shout loudly, why can you immediately eliminate doubts? What did you see to be so free and unrestrained? Why are you not free and unrestrained today? Take a closer look, who is binding your unfettered self? Who is hindering your lack of literary inspiration? As long as you work hard, strike the most painful spot with a awl, and when there is nowhere to strike, you suddenly see through it with your own eyes, then you will believe that this heart is not an external object and does not need to be sought externally. At this time, you will understand where you were wrong before, being wrong to the end is not wrong, and not being wrong to the end is this state. At that time, you will believe what I said today is like raising your voice to stop the echo, adding feet to a snake. Words cannot fully express my meaning, so I can only write casually. Unknowingly, the kudzu vines (ge teng) (metaphor for tangled reasoning or matters) are all over the ground. After you read it, spit it out and burn it, and don't leave it to future generations as conversation material, causing their doubts.
To Vice Minister Hu Shun'an (Hu Shun'an zhong cheng) (official title)
I know that you must have exhausted your efforts and will not have any omissions in your plan to welcome the emperor's return to the east. This is my expectation. However, the blessings and prosperity of life are predetermined in the previous life. Can we overcome fate with human power? If things don't go as planned, do we have to wait until after liberation to cultivate the Tao? Now you are in a high position, but your heart contains the Buddha's heart. As for encountering things and facing opportunities, you can arouse compassion and save all beings. This is the so-called 'everything you see is a seed for becoming a Buddha, an endless field of blessings'. As long as you pay a little attention, the merits you do in a day will far exceed those who only seek their own liberation tens of millions of times. Moreover, your power is like heaven and earth, life and death are in your control, and you can clearly see the opportunities for good and evil. Subtle things are of great importance. Strategizing and stabilizing the country is just a small matter in your great wisdom. As long as you take compassion as the root, take saving all beings as your responsibility, and widely practice skillful means, you will naturally be able to obtain great freedom in samadhi. This is to perform Buddhist affairs in the body of an official, how can you compare with those who only seek their own glory and wealth? With the help of these shackles, you can transform them into tools for saving the world. Why rush to retire, escape from the world, and waste time in vain? Thoughts from thousands of miles away cannot be fully expressed.
以為獻。此腐言。用發公一唾。何如。
又。
山野生平。以直了生死爲念。二十餘年。若志山林。即不能徹證。上齊古人。至若生死關頭。良以自信。一切魔冤。皆究竟菩提。莊嚴佛果。其佗禍患得失。是非譭譽。付之自然。又何攖寧。故自罹難以來。一念清涼心地。未嘗暫移。從去冬十月。于濟城馬首南向。徹骨冰雪。于臘月至白下。迎老母于江上。歡然作別。八日即揚帆而西也。所賴情枯智竭。幻影全消。明鏡止水。聊以自適。此段因緣。從大冶爐中煅煉將來。幸無為我縈抱。但願靜養天和。以胥至樂。儻天假生還。尚圖了未盡因緣。相伴餘年也。
又。
貧道自涉難以來。實濵九死。直今正眼覷之。然未見纖毫動靜相。即萬里相懸。其實不離跬步也。念與居士忘形半生。諒能入此法門久矣。豈復效常情。馳去來想。栩栩然作夢中悲酸耶。貧道此段因緣。不獨超三十年行腳。適足以超曠劫修行。雷陽炎蒸如火鑊。瘴癘死者。澤若沃焦。貧道兀坐尸陀林中。飲瘴煙如灌甘露。忍饑虛若飽醍醐。茍非智竭情枯。何以消受。近得大將軍為護法。已借一枝于會城壘壁間。荷戈之暇。閉門枯坐。諸緣頓斷。唯披閱楞伽。究西來心印。了未了公案。福善金剛心。已化作光明幢。可不忝門墻。古人嘗
【現代漢語翻譯】 現代漢語譯本：
這如同獻上腐爛的食物，用你公的唾沫來對待它，怎麼樣？
還有。
山野之人平生以直接了斷生死爲念，已經二十多年了。如果立志于山林隱居，就不能徹底證悟，趕上古代的修行者。至於生死關頭，我很有自信。一切魔障冤孽，都最終成為菩提，莊嚴佛果。其他的禍患得失，是非譭譽，都順其自然，又有什麼能擾亂我的寧靜呢？所以自從遭遇災難以來，一念清涼的心地，從未曾動搖。從去年冬天十月，在濟城馬首向南出發，經歷了徹骨的冰雪，到臘月到達白下（今南京）。在江邊歡快地與老母親告別，八天後就揚帆西行了。所依賴的是情感枯竭，智慧窮盡，幻影完全消失，心如明鏡止水，姑且用來自我安慰。這段因緣，是從大冶爐中鍛煉出來的，幸好沒有被『我』所束縛。只希望能夠安靜地修養天性和諧，以期待達到至高的快樂。如果上天讓我能夠生還，還打算了結未盡的因緣，與你相伴度過餘生。
還有。
貧道（出家人自謙的稱呼）自從遭遇災難以來，確實經歷了九死一生。直到現在用正眼看待這件事，仍然沒有看到絲毫動靜的跡象。即使相隔萬里，其實也不離咫尺之間。想到與居士（在家修行的人）忘形交往了半輩子，想必早已進入這個法門很久了。怎麼還會像普通人一樣，追逐來來去去的想法，栩栩如生地做著夢中的悲傷呢？貧道這段因緣，不僅超越了三十年的行腳生涯，恰恰足以超越曠劫的修行。雷陽（地名）炎熱蒸騰如同火鍋，瘴氣疾病致死的人，像水澆在燒熱的石頭上一樣迅速消失。貧道獨自坐在尸陀林（墳地）中，飲用瘴氣如同灌溉甘露，忍受飢餓空虛如同飽食醍醐（上等的酥油）。如果不是智慧窮盡，情感枯竭，怎麼能夠消受這些呢？最近得到大將軍作為護法，已經在會城（地名）的壘壁間借了一處地方。在放下武器的空閑時間，閉門靜坐，各種因緣都斷絕了。只是披閱《楞伽經》（Laṅkāvatāra Sūtra），探究西來（指禪宗傳入中國）的心印，了結未了的公案（禪宗用語，指難以理解的問題），福善金剛心，已經化作光明幢（佛教用語，一種旗幟）。這樣才沒有辱沒師門，古人曾經……
【English Translation】 English version:
It's like offering rotten food. What about using your public spit on it?
Also.
A mountain dweller has been focusing on directly resolving the matter of life and death for over twenty years. If one is determined to live in seclusion in the mountains, one cannot thoroughly attain enlightenment and catch up with the ancients. As for the critical moment of life and death, I am very confident. All demonic obstacles and karmic debts ultimately become Bodhi, adorning the Buddha-fruit. Other misfortunes, gains and losses, rights and wrongs, praise and blame, are left to nature. What else can disturb my peace? Therefore, since encountering the disaster, the coolness of my mind has never wavered. Starting from Jicheng (place name) in the tenth month of last winter, heading south from Mashou (place name), experiencing bone-chilling ice and snow, I arrived at Baixia (present-day Nanjing) in the twelfth month. I joyfully bid farewell to my old mother by the river, and eight days later, I set sail westward. What I rely on is the exhaustion of emotions and the depletion of wisdom, the complete disappearance of illusions, and a mind like a clear mirror and still water, which I use to comfort myself. This karmic connection has been forged in the great smelting furnace, and fortunately, I am not bound by the 'self'. I only hope to quietly cultivate my natural harmony, in order to attain supreme happiness. If heaven allows me to return alive, I still plan to settle the unfinished karmic connections and spend the rest of my years with you.
Also.
Since encountering the disaster, this poor monk (a humble term for a monk) has indeed experienced nine deaths and one life. Even now, looking at it with a correct eye, I still do not see the slightest sign of movement or stillness. Even if separated by ten thousand miles, in reality, it is not far from a step away. Thinking of the intimate friendship with the layman (a Buddhist practitioner who is not a monk) for half a lifetime, I believe you have already entered this Dharma gate for a long time. How can you still be like ordinary people, chasing after the thoughts of coming and going, vividly creating sadness in a dream? This karmic connection of mine not only transcends thirty years of pilgrimage, but it is precisely enough to transcend kalpas (aeons) of practice. Leiyang (place name) is hot and steamy like a fiery cauldron, and those who die from miasma and diseases disappear as quickly as water poured on hot stones. This poor monk sits alone in the Sitavana (cemetery), drinking miasma as if irrigating nectar, enduring hunger and emptiness as if satiated with ghee (the finest clarified butter). If it were not for the exhaustion of wisdom and the depletion of emotions, how could I endure these? Recently, I have obtained a great general as a Dharma protector, and have already borrowed a place in the ramparts of Huicheng (place name). In my spare time from bearing arms, I close the door and sit in meditation, cutting off all karmic connections. I only peruse the Laṅkāvatāra Sūtra, explore the mind-seal of the Western Transmission (referring to the transmission of Zen Buddhism to China), and settle the unfinished koans (Zen Buddhist term, referring to incomprehensible questions). The heart of the Vajra (diamond) of blessing and goodness has already transformed into a banner of light (Buddhist term, a kind of flag). In this way, I have not disgraced the teachings of my master, the ancients once...
謂祖禰不了。殃及兒孫。貧道所幸。不墮此語矣。佛謂以七寶施滿恒沙。不如持此經四句。知居士不忘貧子。敢此以慰。其他復何所云。
又。
山野坐蠻煙瘴霧中。且喜生緣日薄。道緣日厚。形骸愈苦。心地愈樂。是則何地而非 君恩。何莫而非佛力耶。此可與知己者道。難與俗人言也。不審法體何如。摩詰有言。欲知除老病。惟有學無生。況百歲光陰如捻指。能幾何哉。居士春秋日高。前景日窄。從來濁世滋味。備嘗殆盡。諺云。到底鹽如此咸。醋如此酸。到了作何究竟。古人云。來時盡好。只恐去時不如來時。此非虛語。居士諦思。從前功名事業。與夫兒女計。皆是他家活計。如何是自家活計耶。若一念猛省至此。不覺失聲。自然著急。打整自己腳跟下生死大事。若不著急打整。還是不曾猛省。不猛省一下。又大非居士。此等豪傑丈夫事。山野二十年前。即證居士言此一著。故不惜身命。愿與之遊。然雖半積陰功半養身。混到今日。就中一點赤心。大似張良始終為韓之意。與居士相與談笑十餘年。只是虛華境界。人情佛事而已。其實未曾打破肝膽。然與居士一寸心腸。炯然相照。亦未嘗不知山野此段衷曲。將期白首同歸。共了此事。豈其一旦分崩離析。亦至於此。即此可以觀生死矣。況今同在乾坤
【現代漢語翻譯】 現代漢語譯本： 說祖先的罪孽會殃及子孫，貧僧很慶幸，沒有落入這種說法。佛說用七寶佈施充滿恒河沙數的世界，不如受持此經的四句偈。我知道您沒有忘記我這個貧僧，所以敢用這些話來安慰您，其他還能說什麼呢？
又。
我身處山野，坐在瘴氣瀰漫的地方，可喜的是塵世的緣分日益減少，修道的緣分日益深厚。形體雖然越來越困苦，但內心卻越來越快樂。這樣看來，哪裡不是皇恩浩蕩，哪裡不是佛力加持呢？這些話只能和知己的人說，難以和世俗之人講。不知道您的身體如何？王維曾說：『想要去除衰老和疾病，只有學習不生不滅的道理。』何況百年的光陰就像捻指一樣短暫，又能有多少呢？您年事已高，前方的路也越來越窄。向來世俗的滋味，大概都嚐遍了。俗話說：『到底鹽是這麼咸，醋是這麼酸。』到了最後又能有什麼結果呢？古人說：『來的時候一切都好，只怕走的時候不如來的時候。』這不是虛假的話，您要仔細思考。從前的功名事業，以及兒女的打算，都是別人家的事，什麼是自己家的事呢？如果一念之間猛然醒悟到這一點，就會情不自禁地失聲，自然會著急，打理自己腳跟下的生死大事。如果不著急打理，還是沒有猛然醒悟。沒有猛然醒悟，那就太不像您了。這種豪傑丈夫的事，我在二十年前就已經驗證了您所說的這一點，所以不惜身命，願意和您交往。雖然一半是積陰德，一半是養身，就這樣混到今天。其中一點赤誠之心，很像張良始終為韓國著想的心意。和您相與談笑十多年，只是虛華的境界，人情和佛事而已。其實未曾真正敞開心扉。然而我和您的一寸心腸，炯然相照，您也未嘗不知道我這段衷心的話。本想和您白頭偕老，共同完成這件事，難道會突然分崩離析，到了這種地步？從這裡就可以觀察生死了。何況現在我們還同在天地之間。
【English Translation】 English version: To say that the sins of ancestors will affect their descendants is something I am fortunate not to believe in. The Buddha said that giving away seven treasures to fill countless Ganges River sands is not as good as upholding four lines from this scripture. I know you have not forgotten me, a poor monk, so I dare to comfort you with these words. What else can be said?
Furthermore.
I sit in the mountains and fields, amidst the miasma and fog. I am glad that my worldly ties are diminishing day by day, and my affinity for the Dao is growing stronger. Though my physical form becomes more and more distressed, my heart becomes more and more joyful. In this way, where is there no imperial grace, and where is there no Buddha's power? These words can only be spoken to those who understand, and are difficult to say to worldly people. I wonder how your health is? Wang Wei said, 'If you want to get rid of old age and sickness, you can only learn the principle of non-birth.' Moreover, the time of a hundred years is as short as a snap of the fingers, how much can there be? You are advanced in years, and the road ahead is getting narrower. You have probably tasted all the flavors of the turbid world. As the saying goes, 'In the end, salt is so salty, and vinegar is so sour.' What will be the result in the end? The ancients said, 'When you come, everything is good, but I am afraid that when you leave, it will not be as good as when you came.' These are not empty words, you should think carefully. The fame and career of the past, as well as the plans for your children, are all other people's affairs. What are your own affairs? If you suddenly realize this in a moment, you will involuntarily cry out, and naturally become anxious, managing the great matter of life and death under your feet. If you are not anxious to manage it, you have not suddenly realized it. If you do not suddenly realize it, then you are not like yourself. This kind of heroic deed, I verified what you said twenty years ago, so I do not spare my life and am willing to associate with you. Although half of it is accumulating hidden merit and half of it is nourishing the body, I have muddled through to this day. Among them, a little red heart is very much like Zhang Liang's intention to always think of Korea. For more than ten years, we have been talking and laughing, but it is only a realm of vanity, human feelings and Buddhist affairs. In fact, we have never truly opened our hearts. However, my inch of heart and yours shine brightly on each other, and you have never not known my heartfelt words. I originally wanted to grow old with you and complete this matter together, how could it suddenly fall apart and reach this point? From this, we can observe life and death. Moreover, we are still together in the universe.
之內。縱隔萬里。天眼看來。猶比鄰耳。不能一承顏接色。歡如昔日。何況生死長途。一別杳冥。相逢何日。儻山野不能生還。是與居士長別。再出頭來。不知可能如今生今日也。興言及此。大可悲酸。山野受居士知己之義。非此不足以報居士。信山野不至此地。又非所以答知己也。
與周礪齋太史
向雖心竊向公雅量。未得深語。昨持缽王城。幸接公于龍華樹下。睹其道念精真。喜徹心府。然古人輕千金而重一諾者。士誠貴在知己耳。自爾山僧當盡命山海。無復他慕。賴公法眼圓明。何當復咎瞆瞆者。私念東方文運。啟自我公。而法運。或當屬之鄙人耶。世出世間。交相為用。是亦兩間奇事。此非狂言。實所望公以道自重者如此。
答周子寅伯仲
世間聚散起止。成住壞空。有為法中。理合如此。何足為悲。可悲者。長夜冥冥中。失此慧炬。使諸佛子。無所依歸。將智種靈苗。日為五欲烈焰之所焦枯。不能圓成勝果耳。惟六塵蔽乎性天。愛草荒乎心地。煩惱翳功德之林。貪瞋攻涅槃之宅。伐之以酒色之斧。縱之以猿馬之蹂。將日見荒蕪。竟為鹵莽。愿足下心心念念。以此自悲。而滋培耘耨。戒勒提防。將鮮敷覺華。莊嚴寶地。冀普使天人。各懷智種。蠢蠕翹蛸。齊登覺岸。以足下不獨振家
【現代漢語翻譯】 現代漢語譯本： 即使相隔萬里，以天眼看來，也像近鄰一樣。如今不能像往日那樣承蒙您的關照，親近相見，實在遺憾。更何況生死之路漫長，一旦分別就杳無音訊，不知何時才能相逢。如果我不能活著回來，那就是與您長久分別了。再有機會出現，也不知道是否還能像今生今日一樣。想到這些，實在令人悲傷。我受到您如此深厚的知己之義，唯有如此才能報答您。相信我不會滯留於此地，也是爲了不辜負您這位知己。
與周礪齋太史
我一直仰慕您的雅量，只是沒有機會深入交談。昨天在王城持缽乞食，有幸在龍華樹下與您相見，看到您道念精純真摯，內心無比喜悅。古人輕視千金而重視一諾，士人最看重的就是知己啊。從此以後，我將盡力于山海之間，不再有其他念想。仰仗您的法眼圓明，又怎會怪罪我這昏昧之人呢？我私下認為，東方文運的開啟，源於您；而佛法的弘揚，或許將屬於我。世間法與出世間法，相互作用，這實在是世間奇事。這並非狂妄之言，而是我希望您以道自重的原因。
答周子寅伯仲
世間的聚合離散、開始和終結、產生、存在、衰敗和空無，這些有為法，理應如此，不值得悲傷。真正可悲的是，在漫漫長夜中，失去了這盞智慧的明燈，使得諸佛弟子無所依靠，將智慧的種子和靈苗，每日被五欲的烈火所焚燒，不能圓滿成就殊勝的果實。只是因為六塵遮蔽了本性，愛慾的野草荒蕪了心地，煩惱遮蔽了功德之林，貪婪和嗔恨侵蝕著涅槃的家園，用酒色的斧頭砍伐，放縱如猿猴和駿馬般踐踏，將日漸荒蕪，最終變得一片荒涼。希望您時時刻刻，以此自悲，並加以滋養、栽培和除草，嚴加戒律和提防，將鮮艷的覺悟之花，莊嚴這片寶地，希望普遍使天人和一切眾生，各自懷有智慧的種子，所有蠢動的生物，都能一同登上覺悟的彼岸。您不僅能振興家
【English Translation】 English version: Even though separated by ten thousand miles, with the divine eye (Tianyan, a supernatural power), it seems like living next door. It's regrettable that I cannot receive your favor and meet you as closely as in the past. Moreover, the path of life and death is long, and once separated, there is no news. I don't know when we will meet again. If I cannot return alive from the mountains and wilderness, it will be a long separation from you. If there is another chance to appear, I don't know if it will be like today in this life. Thinking of this, it is truly sad. I have received such deep friendship from you, and only by doing this can I repay you. Believing that I will not stay in this place is also to live up to you, my confidant.
To Grand Historian Zhou Lizhai
I have always admired your elegance, but I haven't had the opportunity to talk deeply. Yesterday, while begging for alms in the royal city, I was fortunate to meet you under the Dragon Flower Tree (Longhua, the tree under which Maitreya Buddha will attain enlightenment). Seeing your pure and sincere devotion to the Way, my heart was filled with joy. The ancients valued a promise more than a thousand gold pieces, and a scholar values a confidant the most. From now on, I will devote myself to the mountains and seas, and have no other desires. Relying on your clear and bright Dharma eye, how can you blame me, a dim-witted person? I privately believe that the beginning of the literary fortune of the East originates from you; and the propagation of the Dharma may belong to me. Worldly and otherworldly matters interact and complement each other, which is truly a remarkable thing in the world. This is not a wild statement, but the reason why I hope you value yourself with the Way.
Reply to Zhou Ziyin and his brothers
The gathering and dispersal, beginning and ending, formation, existence, decay, and emptiness of the world, these conditioned dharmas (Youwei fa, conditioned phenomena), should be like this, and are not worth grieving over. What is truly sad is that in the long night, this lamp of wisdom is lost, causing the Buddha's disciples to have nothing to rely on, and the seeds of wisdom and spiritual seedlings are burned daily by the fierce flames of the five desires (Wuyu, the five sense pleasures), unable to perfectly achieve the supreme fruit. It is only because the six dusts (Liuchen, the six sense objects) obscure the nature, the weeds of desire desolate the mind, afflictions obscure the forest of merit, and greed and anger erode the home of Nirvana, cutting them down with the axes of wine and sex, and indulging in trampling like monkeys and horses, which will gradually become desolate and eventually become barren. I hope that you, moment by moment, grieve over this, and cultivate, nurture, and weed, strictly observe the precepts and be vigilant, use fresh awakening flowers to adorn this precious land, hoping to universally enable gods and humans, each with seeds of wisdom, all moving creatures, to ascend to the shore of enlightenment together. You can not only revitalize your family
聲于永世。適足以洗法門今日之羞。非此何以望足下伯仲間也。行役萬里。足下體此。猶比鄰耳。
與焦從吾太史
念此末法寥寥。龍天推公。現宰官身。建大法幢。以作當代人天眼目。非小緣也。睽隔多年。昨樹下相逢。儼如異世。人生悠悠。夢幻如此。且瞻道貌天形。誠不起滅定。而現諸威儀者。自非心光密回。何以圓照如此。安可以音聲色相耶。歡喜無量。某愧鈍根下劣。二十年來。苦心山林。猶坐竿頭。殊無放舍之地。然大事因緣。誠不易易。別時承教一語。感荷無涯。歸來兀兀虛巖。心心獨照。敢負知己。時復海湛空澄。法身頓現。此中豈非感應道交耶。間披老莊翼。乃集諸家之大成雖註疏多峻。乃人人老莊。非老莊老莊也。惟公入此三昧甚深。何不徹底掀翻耶。某常論此。老出無佛世。竊且以類辟支。如莊則法執未忘。自入遊戲神通。變化多端。眩人眼目。自非把臂共行。鮮不為其播弄。若覷破底蘊。真有別解脫門。此老萬世之下。與公可謂旦暮之遇也。某昔行腳中。嘗以二老為伴。時時察其舉動。頗有當心者。但難以言語形容耳。內篇曾有數字點掇。尚未錄出。容當請正。
與楊復所少宰
讀曹溪通志序。言言皆從大慈真心流出。比見聞者。莫不大生歡喜。況千載之下。不知
喚醒多少夢中人也。惟我盧祖。大寂定中。必現熙怡合掌讚歎耳。黃生來。復接法言。且云。猶有所未安。第揄揚山野者。似已太過。惟海門公。為入曹溪室中人。敢徼一語。更增光𦦨耳。
答載給諫
承示因果之說。瞭然不疑。毫髮無爽。所謂影響耳。但前知惡人之說。此理最幽而難明。亦易信為必然者。惟聖人之心。洞然朗照。前觀無始。后觀無終。如大圓鏡。照徹十方。一切精粗境界。無不分明影現。雖八萬劫事。猶未為奇。況數百千萬年乎。所言善惡之人。所作善惡之事。此正因果昭然而易信者。然百千年后。惡人雖未生。而其人惡業。固已造就於多生之前。冤對酬償。固已分明定於先世矣。業因未熟。惡緣未至。其人雖在十方世界輪迴顛倒之中。不自覺知。而聖人蚤已照見於大光明藏中。及惡緣一熟。冤家會遇。惡果成就。即惡果之終。一如惡因之始。不待生心動念。自然了知。所謂觀彼久遠。猶若今日。此聖人真常之心也。且夫因果無差。不昧分毫。所謂假使百千劫。所作業不亡。因緣會遇時。果報還自受。此必然之理也。明公能諦信於此乎。由是觀之。不善之人。非天定也。乃自作耳。
與殷參軍
與足下別來。忽忽兩歲。聞此時從征。尚在黎中。蒸暑已過。玉體無恙。此輩
【現代漢語翻譯】 現代漢語譯本： 能喚醒多少沉睡的人啊！只有我的盧祖（指六祖慧能），在大寂定中，一定會顯現出歡喜的笑容，合掌讚歎吧。黃生來了，再次接受了佛法的教誨，並且說，『心中仍然有些不安。只是讚揚山野之人，似乎有些過分了。只有海門公（不確定指誰），才是真正進入曹溪（指六祖慧能的道場）的人。』我斗膽請求一句評價，希望能為他增添光彩。
回覆載給諫：
承蒙您開示因果之說，我完全明白，毫不懷疑，毫釐不爽，就像是影子和回聲一樣。但是關於預知惡人的說法，這個道理非常深奧難以理解，也容易讓人相信是必然的。只有聖人的心，洞徹明亮，向前能看到無始之初，向後能看到無終之末，就像一面巨大的圓鏡，照亮整個十方世界，一切精細粗略的境界，沒有不清晰顯現的。即使是八萬劫之前的事情，也不算稀奇，更何況是幾百幾千年呢？您所說的善惡之人，所做的善惡之事，這正是因果昭然，容易讓人相信的。然而，即使百千年后，惡人還沒有出生，但是這個人的惡業，其實已經在多生之前造就了。冤冤相報，償還債務，其實已經在前世就分明地確定了。業因還沒有成熟，惡緣還沒有到來，這個人即使在十方世界輪迴顛倒之中，也不會自覺知道。但是聖人早就已經在光明藏中照見了。等到惡緣一旦成熟，冤家相遇，惡果成就，那麼惡果的終結，就和惡因的開始一樣，不需要生心動念，自然就明白了。這就是所謂的『觀察久遠之事，就像今天發生的一樣』，這是聖人真常的心。而且因果沒有差錯，不會有絲毫的遺漏，這就是所謂的『即使經過百千劫，所造的業也不會消失，等到因緣會合的時候，果報還是要自己承受』，這是必然的道理。您能夠真正相信這個道理嗎？由此看來，不善良的人，不是天註定的，而是自己造成的。
與殷參軍：
自從和您分別以來，匆匆已經兩年了。聽說您現在正在從軍，還在黎中。暑熱已經過去，您的身體安好嗎？這些...
【English Translation】 English version: How many dreamers can be awakened! Only my Patriarch Lu (referring to the Sixth Patriarch Huineng), in the great Samadhi, will surely show a joyful smile, joining his palms in praise. When Huang Sheng came, he received the Dharma teachings again, and said, 'There is still some unease in my heart. It seems a bit excessive to praise those in the mountains and fields. Only Haimen Gong (uncertain who it refers to) is truly someone who has entered Caoxi (referring to the Sixth Patriarch Huineng's monastery).' I dare to ask for a comment, hoping to add glory to him.
Reply to Censor Zai:
I am grateful for your explanation of the theory of cause and effect. I understand it completely, without any doubt, without the slightest discrepancy, just like a shadow and an echo. However, regarding the statement of foreknowing evil people, this principle is very profound and difficult to understand, and it is also easy to believe that it is inevitable. Only the mind of a sage is thoroughly clear and bright, able to see the beginning of no beginning in the past, and the end of no end in the future, like a huge round mirror, illuminating the entire ten directions, and all subtle and coarse realms are clearly revealed. Even events from eighty thousand kalpas ago are not surprising, let alone hundreds of thousands of years? The good and evil people you mentioned, and the good and evil deeds they do, this is precisely the obvious cause and effect that is easy to believe. However, even if the evil person has not yet been born after hundreds of thousands of years, this person's evil karma has actually been created in previous lives. The retribution of grievances and debts has already been clearly determined in previous lives. The karmic cause has not yet matured, and the evil conditions have not yet arrived. Even if this person is in the midst of reincarnation and inversion in the ten directions, he will not consciously know it. But the sage has already seen it in the great light treasury. Once the evil conditions mature, enemies meet, and evil results are achieved, then the end of the evil results is the same as the beginning of the evil cause. There is no need to generate thoughts, and it is naturally understood. This is what is called 'observing distant events as if they happened today,' this is the true and constant mind of a sage. Moreover, cause and effect are without error, without the slightest omission. This is what is called 'Even if hundreds of thousands of kalpas pass, the karma created will not disappear. When the conditions meet, the karmic retribution will still be borne by oneself.' This is an inevitable principle. Can you truly believe this principle? From this perspective, unkind people are not predestined by heaven, but created by themselves.
To Military Advisor Yin:
It has been two years since I parted with you. I heard that you are currently serving in the military and are still in Lizhong. The heat has passed, is your health well? These...
非黠鼠。皆天民也。殺戮過情。大傷和氣。知足下必不以此為功高也。昨鎮府標總劉晴海去。已屬之再三矣。萬無以殺為功。見時當浹洽耳。舊有望瓊海拙作。蓋言黎乃太古民也。書之箑頭以見意。
答鄭孝廉
頃辱書來。乃知潛心此道。且云。于日用中。善念現前。吾人性自本善。但為塵習所染。故蔽其靈明於日用中。祇用情習。不用性真耳。此所以凡民日用而不知。知則聖賢可立待也。公即于日用善念現前不昧處。便是本來面目發現時也。若時時現前。唸唸知覺。覺至純善之地。則性真自復。本體光明。自然披露耳。
答鄒南皋給諫
山野向在絕緣。頃復幻病相仍。養疴深居。其緣益絕。此實天賜為閑人。回視塵寰。擾擾勞生。求無事人能得幾。想知己必時時為一鼓掌也。賴此護法。得以安禪寂靜于楞伽三昧。所入益深。頃王光祿同丁大參。赴端州制府約。得書云。大有流言于制府中。傷山野者甚眾。二公為之力辯。幾於發豎眥裂。此果何謂哉。以此知娑婆穢土。土石諸山。難與凈土地平如掌。同日語也。向北來徒輩相從者。以無門托缽。今盡遣歸。惟山野單丁寄此旅泊。尤為輕快。枯木寒巖。不減在昔。非此無以破炎蒸。消瘴毒也。時惟國事艱難。蒼生引領。大慈悲者而津樑之。愿努
【現代漢語翻譯】 現代漢語譯本： 他們不是兇狠的鼠輩，都是上天之子民。過度殺戮，會大大傷害和諧之氣。我知道您一定不會把這個當作功勞。昨天鎮府標總劉晴海離開了，我已經再三囑咐過他了。千萬不要把殺戮當作功勞。見面時應當融洽相處。以前有首《望瓊海》的粗劣作品，是說黎族是太古之民。寫在扇頭上，以表達我的意思。
回覆鄭孝廉
近來收到您的來信，才知道您潛心研究這個道理。並且說，在日常生活中，善念常常出現。我們的人性本來是善良的，只是被塵世的習氣所污染，所以遮蔽了它的靈明。在日常生活中，只用情感和習氣，不用本性的真誠。這就是為什麼普通人每天都在用卻不知道，如果知道了，那麼成為聖賢是可以立刻期待的。您在日常生活中善念出現而不迷惑的地方，就是本來面目顯現的時候。如果時時出現，唸唸覺知，覺知到純善的境地，那麼本性的真誠自然恢復，本體的光明自然顯露出來。
回覆鄒南皋給諫
我一直身處偏遠之地，近來又接連生病，深居簡出，所以與世俗的緣分更加斷絕。這實在是上天賜予我做閑人的機會。回頭看看塵世，人們奔波勞碌，想要找到無事之人又能有幾個呢？想必知己一定時時為我鼓掌吧。依靠佛法的護佑，我得以在《楞伽經》的三昧中安靜地禪修，所進入的境界也越來越深。近來王光祿和丁大參一同前往端州制府赴約，得到他們的來信說，制府中有很多流言蜚語，詆譭我的人很多。他們兩位為我極力辯解，幾乎到了怒目圓睜的地步。這到底是怎麼回事呢？由此可知，娑婆穢土，土石山巒，難以與凈土的平坦如掌相提並論。以前從北方來的徒弟們跟隨我，因為沒有門路乞討，現在都遣送回去了。只有我孤身一人寄居在這裡，更加輕鬆愉快。枯木寒巖，不減當年的生活。沒有這些，就無法驅散炎熱，消除瘴氣。時局艱難，百姓翹首以盼，希望大慈悲者能夠引導他們渡過難關。希望您努力！
【English Translation】 English version: They are not cunning rodents, but all children of Heaven. Excessive killing greatly harms harmony. I know you will certainly not regard this as a great achievement. Yesterday, the garrison commander Liu Qinghai left, and I have repeatedly instructed him. By no means should killing be considered a merit. When we meet, we should be harmonious. I once wrote a crude poem 'Looking at Qionghai', which said that the Li people are ancient people. I wrote it on a fan to express my meaning.
Reply to Zheng Xiaolian
Recently, I received your letter and learned that you are diligently studying this principle. You also mentioned that in daily life, good thoughts often arise. Our human nature is inherently good, but it is contaminated by worldly habits, thus obscuring its spiritual clarity. In daily life, we only use emotions and habits, not the sincerity of our nature. This is why ordinary people use it every day without knowing it. If they knew it, becoming a sage could be expected immediately. The place where good thoughts arise without confusion in your daily life is when your original face appears. If it appears constantly, and you are aware of it in every moment, and you are aware of the realm of pure goodness, then the sincerity of your nature will naturally be restored, and the light of your original substance will naturally be revealed.
Reply to Zou Nangao, Supervising Secretary
I have always been in a remote place, and recently I have been suffering from recurring illnesses, living in seclusion, so my connection with the world has become even more severed. This is truly a gift from Heaven for me to be an idle person. Looking back at the world, people are busy and toiling, how many can find a person who has nothing to do? I imagine that my confidant must be applauding for me from time to time. Relying on the protection of the Dharma, I am able to meditate quietly in the Samadhi of the Lankavatara Sutra, and the realm I enter becomes deeper and deeper. Recently, Wang Guanglu and Ding Dacheng went to Duanzhou to meet with the governor, and I received a letter from them saying that there were many rumors in the governor's office, and many people were slandering me. The two of them tried their best to defend me, almost to the point of glaring with anger. What is the meaning of this? From this, it can be known that the impure land of Saha, with its mountains of earth and stone, is difficult to compare with the pure land that is as flat as the palm of one's hand. The disciples who came from the north used to follow me because they had no way to beg for alms, but now they have all been sent back. Only I, alone, am staying here, which is even more relaxed and happy. The withered trees and cold rocks are no less than in the past. Without these, it would be impossible to dispel the heat and eliminate the miasma. The situation is difficult, and the people are looking forward to it, hoping that the greatly compassionate one can guide them through the difficulties. I hope you will strive!
力加餐。為國自重。為道自愛。
又。
屢荷手書。辱慈念拳拳。周至委悉。自非同體大悲。等心愛物者。何能切切如此。山野處此患難。幸得以參塵中知識。兢兢自持。所入法門不淺。年來寂寞苦空。不減深山窮谷。屏絕諸緣。跡不入俗。城中知己。獨王勛丞一人。經年不三過其門。所幸與右武時相往來。真天涯骨肉。一食不忘。非獨道義相裨。即所資給。亦損口分衛。性命相依。此段因緣。大非淺淺。此公肝膽照人。猶如秦鏡。遇物應機。洞徹五內。其為載道。最稱上根利器。此番天德陶鑄。所進益大非尋常。異日莊嚴佛土。成就眾生。不可思議。面時。想當歡喜無量也。
又。
粵中自庚子歲。世相一變。日見險诐。苦海波濤。望無涯際。貧道隨風漂泊。略無寧止。始知古人以塵中作主。大非細事。隨緣解脫。誠不易得。每憶別時叮嚀之言。及接來教。切切以此再三致意。諺語有之。要知山下路。便問去來人。自非居士深入如幻三昧。何能徹法如此。嘗聞煩惱烈𦦨。正是聖賢爐冶。種種執著之習。非此不足以銷鑠之。茍非 聖恩。何以臻此。久而愈見 恩大難酬也。此中轉塵勞為佛事。更為六祖曹溪作無量功德。此蓋從真切苦心中來。較之昔日依無憂樹。吃大家飯者。實霄壤矣。曹溪
【現代漢語翻譯】 現代漢語譯本 努力吃飯，爲了國家保重自己。爲了佛法自愛自身。
又。
多次收到您的來信，承蒙您慈悲關懷，情意深厚，周到詳盡。如果不是具有同體大悲之心，平等愛護萬物的人，怎麼能如此懇切呢？我這山野之人身處患難之中，幸好得以參與世俗中的知識，小心謹慎地保持自己。所進入的佛法門徑不淺。近年來寂寞清苦，不亞於深山窮谷。屏絕各種因緣，足跡不入世俗。城中的知己，只有王勛丞一人，一年之中也不超過三次拜訪他。所幸與右武時常往來，真是天涯海角的骨肉至親。即使吃一頓飯也不會忘記他，不僅在道義上互相幫助，就連所資助的，也是從自己的口糧中節省出來的，性命互相依靠。這段因緣，實在非同一般。這位王勛丞肝膽照人，就像秦國的鏡子一樣，遇到事物應付自如，洞察人的五臟六腑。他堪稱是承載佛道的上等根器。這次受到天德的薰陶，所獲得的進步非常巨大，不同尋常。將來莊嚴佛土（Buddhakṣetra），成就眾生，真是不可思議。見面之時，想必會歡喜無量吧。
又。
廣東自從庚子年（指庚子事變）以來，世道人情發生巨變，一天比一天更加險惡虛偽，苦海的波濤，看不到邊際。貧道我隨風漂泊，沒有安寧的處所。這才知道古人所說的在塵世中做主，絕非小事。隨順因緣而解脫，實在不容易得到。常常想起分別時叮囑的話，以及收到的來信，都懇切地以此再三叮囑。俗話說，要知道山下的路，就要問來來往往的人。如果不是居士您深入如幻三昧（illusion-like samadhi），怎麼能如此透徹地瞭解佛法呢？我曾聽說煩惱的猛火，正是聖賢的爐冶。各種執著的習氣，不用這種方法就無法銷熔。如果不是聖上的恩德，怎麼能達到這種境界呢？時間越久越覺得聖恩浩大難以報答。在這裡將世俗的勞苦轉變為佛事，更為六祖慧能（Huineng）的曹溪道場（Caoxi Temple）做了無量的功德。這大概是從真切的苦心中得來的，與昔日依靠無憂樹（Ashoka tree），吃大家飯的人相比，實在是天壤之別了。曹溪（Caoxi Temple）
【English Translation】 English version Strive to eat well, take care of yourself for the sake of the country. Love yourself for the sake of the Dharma.
Also.
I have repeatedly received your letters, and I am grateful for your compassionate thoughts, which are profound and detailed. If one did not possess great compassion for all beings and love all things equally, how could one be so earnest? I, a humble person from the mountains, am fortunate to participate in worldly knowledge amidst these hardships, and I cautiously maintain myself. The Dharma path I have entered is not shallow. In recent years, my solitude and suffering have been no less than those in deep mountains and remote valleys. I have cut off all connections and my footsteps do not enter the secular world. Among my acquaintances in the city, only Wang Xuncheng is one, and I visit him no more than three times a year. Fortunately, I often correspond with You Wu, who is truly like a close relative from the ends of the earth. I never forget him, even after a single meal. Not only do we support each other in righteousness, but also the assistance he provides is saved from his own rations, and we rely on each other for our lives. This connection is truly extraordinary. This Mr. Wang's sincerity shines upon others like the Qin mirror, responding to situations with ease and understanding people's innermost thoughts. He is truly a superior vessel for carrying the Dharma. This time, under the influence of heavenly virtue, his progress has been immense and extraordinary. In the future, when he adorns the Buddhakṣetra (Buddha-field) and accomplishes sentient beings, it will be inconceivable. When we meet, I imagine we will be filled with immeasurable joy.
Also.
Since the year of Gengzi (referring to the Boxer Rebellion) in Guangdong, the world has changed drastically, becoming more treacherous and deceitful day by day. The waves of the sea of suffering seem endless. I, a poor monk, drift with the wind, with no place to rest. Only now do I realize that the ancients' saying about being in charge in the world is no small matter. To attain liberation by following conditions is truly not easy. I often recall your words of advice at the time of our parting, as well as the letters I received, which earnestly emphasized this point again and again. As the saying goes, 'If you want to know the road down the mountain, ask those who have come and gone.' If you, as a layman, had not deeply entered the illusion-like samadhi, how could you understand the Dharma so thoroughly? I have heard that the fierce fire of afflictions is precisely the furnace of sages. The habits of various attachments cannot be melted away without this method. If it were not for the grace of the Emperor, how could I have reached this state? The longer it goes on, the more I feel that the Emperor's grace is vast and difficult to repay. Here, I transform worldly toil into Buddhist activities, and I have done immeasurable merit for the Caoxi Temple (Caoxi Temple) of the Sixth Patriarch Huineng (Huineng). This probably comes from a sincere heart of suffering, which is vastly different from those who relied on the Ashoka tree (Ashoka tree) and ate communal meals in the past. Caoxi (Caoxi Temple)
祖道源頭。雜穢充塞。久為魔窟。今已灑掃潔凈。尚有未了公案。奈此中力竭。正欲遣致尊慈。作金剛幢。適辱使者至。斯豈祖意攝受哉。敬以此中因緣。述其大概。持入慧照。儻念末法。斯道寂寥。望震天鼓音聲。普告有緣。一覺夢幻耳。何如。
又。
憂患人情。皆本體也。非握至真之符。又何能轉煩惱作菩提。轉生死作涅槃。惟居士年來所處如此。足知大有所轉矣。非此又何以消遣哉。從來學道人。皆在生死關頭。掉臂而過。前輩不能盡知。近年若羅近溪。則其人也。貧道身在瘴鄉。心存左右。無時不共周旋。是故居士種種三昧。洞然無隱耳。嶺南自曹溪偃化。大顛絕響。江門不起。比得楊復老。大樹性宗之幟。貧道幸坐其地。歡喜讚歎不窮也。諸生俗習。稍稍破執。此亦開化之基。昨復老為作曹溪志序。真赤心片片。可謂舌長拖地也。呈上幸覽。為此群蒙歡喜耳。
與岳石䭵
別來兩奉手書。知有鄒魯之哄。嗟夫。直道既不容於朝廷。復見棄于鄉里。世道可知已。聞避地會城。亦非久計。聞之菩薩攝伏眾生。深入如幻三昧。原非實法。公久入此法門。幸無深構。當有排解者。一笑而釋可也。山野卜隱匡山。甚得其宜。但所云護法者。荷擔有心。檀門未辟。未見拮據。儻得文殊遙伸右
【現代漢語翻譯】 現代漢語譯本： 祖師的道源之地，被各種雜穢之物充斥堵塞，長久以來成了魔窟。如今已經灑掃乾淨。但還有未了結的公案，無奈我這裡力量耗盡，正想請您老人家來，作為金剛寶幢（Vajra Dhvaja，比喻堅固不摧的佛法）。恰好使者到來，這難道不是祖師的意旨攝受嗎？我恭敬地將此中的因緣，大概地敘述出來，呈給您慧眼照察。如果念及末法時代，佛法寂寥，希望您能震響天鼓般的音聲，普遍告知有緣之人，讓他們從夢幻中覺醒。您覺得如何？
又。
憂愁和歡樂這些人之常情，都是本體自有的。如果不是掌握了至真之符，又怎麼能夠將煩惱轉為菩提（Bodhi，覺悟），將生死轉為涅槃（Nirvana，寂滅）呢？只有居士您這些年來的處境如此，足以知道您已經有了很大的轉變了。如果不是這樣，又怎麼能夠消遣呢？向來學道之人，都是在生死關頭，瀟灑地走過。前輩們不能完全瞭解。近年來像羅近溪這樣的人，就是這樣的人。貧僧我身在瘴癘之地，心卻在您左右，無時無刻不與您一同周旋。因此居士您的種種三昧（Samadhi，禪定），我都能清楚地瞭解，沒有絲毫隱瞞。嶺南自從曹溪（Caoxi，六祖慧能弘法之地）的慧能大師圓寂，大顛（Dadian，唐代禪師）的聲音消失，江門沒有出現傑出人物。直到楊復老出現，才重新樹立了性宗的大旗。貧僧我幸運地坐鎮此地，歡喜讚歎不已。諸位學子的世俗習氣，漸漸破除了執著，這也是開化的基礎。昨天覆老寫了《曹溪志序》，真是赤誠之心一片片，可以說是舌頭長長地拖在地上啊。呈給您希望您能看看，為此讓大家歡喜。
與岳石䭵
自從上次分別，已經兩次收到您的來信，知道您那裡有鄒魯之哄（指儒學受到排斥）。唉！正直的道理既然不被朝廷所容，又被鄉里所拋棄，世道人心可知了。聽說您避居會城，也不是長久之計。我聽說菩薩攝伏眾生，深入如幻三昧（Maya-like Samadhi，如夢如幻的禪定），原本就不是真實之法。您進入此法門很久了，希望您不要過於執著，應該會有排解的人。一笑而過就可以了。我打算隱居匡山，那裡很適合我。但您所說的護法者，有心承擔責任，但檀越之門（Danapati, 施主）還沒有打開，沒有看到他們努力。如果能得到文殊菩薩（Manjusri，智慧的象徵）遙伸右手相助，就好了。
【English Translation】 English version: The source of the ancestral path is filled and blocked with various impurities, and has long been a den of demons. Now it has been swept clean. However, there are still unfinished public cases. Unfortunately, my strength here is exhausted, and I am just about to invite you, venerable one, to act as a Vajra Dhvaja (Vajra Dhvaja, a metaphor for the indestructible Dharma). Just as the messenger arrived, is this not the ancestral intention of acceptance? I respectfully narrate the causes and conditions herein, in general terms, and present them for your wise consideration. If you are mindful of the Dharma's desolation in the degenerate age, I hope you can sound the sound of a heavenly drum, universally informing those with affinity, so that they may awaken from their dreams. What do you think?
Also.
Sorrow and joy, these human emotions, are all inherent in the essence. If one does not grasp the talisman of ultimate truth, how can one transform afflictions into Bodhi (Bodhi, enlightenment), and transform birth and death into Nirvana (Nirvana, extinction)? Only your situation, layman, in recent years has been such that it is sufficient to know that you have undergone a great transformation. If not for this, how could you dispel them? Those who have always studied the Way have all passed through the gate of birth and death with ease. The predecessors could not fully understand. In recent years, people like Luo Jinxi are such people. I, a poor monk, am in a land of pestilence, but my heart is with you, always revolving with you. Therefore, I can clearly understand all your Samadhis (Samadhi, meditation), without the slightest concealment. Since the passing of the Sixth Patriarch Huineng of Caoxi (Caoxi, the place where the Sixth Patriarch Huineng propagated the Dharma) in Lingnan, and the disappearance of Dadian's (Dadian, a Chan master of the Tang Dynasty) voice, no outstanding figures have emerged in Jiangmen. It was not until Yang Fulao appeared that he re-established the banner of the nature school. I, a poor monk, am fortunate to be sitting in this place, and I am endlessly joyful and praising. The worldly habits of the students have gradually broken through their attachments, and this is also the foundation of enlightenment. Yesterday, Fulao wrote the preface to the 'Caoxi Zhi', truly with pieces of a sincere heart, it can be said that his tongue is long and dragging on the ground. I present it to you, hoping you can take a look, to make everyone happy.
To Yue Shiwei
Since our last parting, I have received two letters from you, knowing that there is a Zou Lu commotion (referring to the rejection of Confucianism). Alas! Since the upright way is not tolerated by the court, and is also abandoned by the countryside, the ways of the world and people's hearts can be known. I heard that you are taking refuge in the provincial capital, but this is not a long-term plan. I have heard that Bodhisattvas subdue sentient beings, deeply entering the Maya-like Samadhi (Maya-like Samadhi, dream-like meditation), which is originally not a real Dharma. You have entered this Dharma gate for a long time, I hope you do not cling to it too much, there should be people who can resolve it. A smile and a release is enough. I plan to live in seclusion in Kuangshan, which is very suitable for me. But the Dharma protectors you mentioned, have the intention to take on the responsibility, but the Danapati (Danapati, benefactor) gate has not yet opened, and I have not seen them working hard. If I could get Manjusri Bodhisattva's (Manjusri, symbol of wisdom) distant assistance with his right hand, that would be great.
手。則可頓見樓閣門開也。公其能無意乎。
又。
往辱顧視司城獄中。不減慶喜之問調達于鐵圍也。是時以醍醐灌口。甘露灑心。竟作兩間奇事。屈指塵寰。豈能再見。比于座中。睹金剛烈焰。閃爍人目。別來畢竟忍俊不禁。蚤為吐露。不識邇于寂滅海中。時復漚生漚滅否。貧道走入瘴鄉。所賴佛祖神力攝受。以車塵為華座。以馬捶為拂子。時向羅剎鬼國。談無生話。令無數髑髓眼開。光破黑暗。誠不自知為業力所使。又不知為願力所致耶。諒知我者。聞之必資一唾耳。
與虞德園吏部
遙望居士。踞天目之師子。叱露地之白牛。遊戲于西湖三竺之間。水足草足。況復師彌勒而弟無著。聆性戒而睹華光。其寂滅之樂。知廣長舌相。不能宣其萬一矣。若貧道者。以空華而邀空果。持罪藪而入罪鄉。雖於法性無虧。第妄想者。不無顛倒見耳。如居士以法眼視我者。能幾何哉。覺音來。持至言盈尺。深荷慈念之至。睹護法精心。真能令人毛孔酸澀。嗟此末法。佛性之在吾徒。如神珠之在溷廁。不獨光明不露。抑且惡氣逼人。又豈直作夜合花美人子哉。
與樊友軒侍御
先後接手教累帙。具悉起居。比柯君來。更審善安隱樂。此中三昧。如人飲水。冷暖自知。柯君別經年。亦能長進如
【現代漢語翻譯】 現代漢語譯本： 如果能這樣，就能立刻見到樓閣的門打開。您難道能不在意嗎？ 又。 之前您屈尊探望我這個囚禁在司城監獄中的人，那情景不亞於阿難（Ananda，佛陀十大弟子之一，以記憶力超群著稱）去鐵圍山（Iron Mountains，佛教傳說中環繞世界的山）慰問提婆達多（Devadatta，佛陀的堂兄弟，也是佛陀的敵人）。當時我感覺像是被醍醐（clarified butter，佛教中比喻最高的佛法）灌入口中，甘露（Amrita，不死之藥）灑在心上，最終成就了人世間罕見的奇事。屈指算來，這樣的事塵世間哪裡還能再見到？相比于在座位上，看到金剛（Vajra，佛教中的一種法器，象徵堅不可摧的智慧）的火焰閃爍耀眼。分別以來，我終究忍不住笑了出來，早已將此事吐露。不知道在寂滅海（Nirvana Sea，佛教中指涅槃的境界）中，是否時常有水泡生滅？貧僧我走入了瘴癘之地，所依賴的是佛祖的神力加持，把車馬揚起的塵土當作華麗的蓮花寶座，把馬鞭當作拂塵。時常對著羅剎（Rakshasa，惡鬼）鬼國，談論無生之理（the principle of non-origination，佛教教義，指一切事物本無生滅）。讓無數骷髏中的眼睛睜開，光明驅散黑暗。實在不知道這是業力（Karma，佛教中指行為帶來的後果）所致，還是願力（Pranidhana，佛教中指發願的力量）所致呢？想來了解我的人，聽了這些必定會朝我吐口水吧。 與虞德園吏部 遙望您這位居士，像佔據天目山（Tianmu Mountain，中國名山）的獅子，呵斥露地上的白牛。在西湖（West Lake，中國著名湖泊）和三竺（Three Tianzhu Temples，杭州著名寺廟）之間遊戲。水草豐足，更何況您以彌勒菩薩（Maitreya，未來佛）為師，以無著菩薩（Asanga，印度佛教瑜伽行派創始人之一）為弟，聆聽性戒（the precepts of nature，佛教戒律）而得見華光（splendor of Buddha's teachings），那寂滅的快樂，即使是廣長舌相（long and wide tongue，佛的三十二相之一，象徵說法真實無妄）也無法宣說其萬分之一啊。像貧僧我這樣的人，用虛幻的鮮花去求取虛幻的果實，拿著罪惡的集合體進入罪惡的處所，雖然對於法性（Dharmata，佛教中指事物的本性）沒有虧損，但妄想（delusion，佛教中指虛妄的念頭）之人，不免會有顛倒的見解。像您這樣的居士，用法眼（Dharma Eye，佛教五眼之一，能看透事物本質的智慧）看待我的人，能有幾個呢？覺音（Jueyin，人名）來，帶來了您寫滿至理名言的信，深深感謝您的慈悲關懷，看到您護持佛法的精誠之心，真能讓人毛孔酸澀。唉，這末法時代（the age of Dharma decline，佛教中指佛法衰落的時期），佛性（Buddha-nature，佛教中指眾生皆具的成佛的可能性）存在於我們這些人身上，就像神珠（divine pearl）存在於廁所中，不僅光明無法顯露，而且惡臭之氣逼人。又哪裡僅僅是像夜合花（night-blooming cereus）和美人一樣呢？ 與樊友軒侍御 先後收到您多次來信，詳細瞭解了您的起居情況。等到柯君（Ke Jun，人名）來，更詳細地瞭解了您安好快樂的情況。這其中的三昧（Samadhi，佛教中指禪定），就像人飲水，冷暖自知。柯君分別多年，也能有所長進，比如...
【English Translation】 English version: If it can be done, then the doors of the pavilion will be seen to open immediately. Can you really be indifferent to this? Again. Previously, you condescended to visit me, a prisoner in the Sicheng prison. The scene was no less than Ananda's (one of the ten major disciples of the Buddha, known for his exceptional memory) visit to Devadatta (the Buddha's cousin and also his enemy) in the Iron Mountains (mountains surrounding the world in Buddhist cosmology). At that time, I felt as if I was being fed with clarified butter (the highest teaching in Buddhism) and sprinkled with Amrita (the elixir of immortality). Ultimately, it resulted in a rare and extraordinary event in the human world. Counting on one's fingers, where else in this world could such a thing be seen again? Compared to being in the seat, seeing the Vajra's (a ritual weapon in Buddhism, symbolizing indestructible wisdom) flames flickering and dazzling. Since our separation, I finally couldn't help but smile and have already revealed this matter. I wonder, in the Nirvana Sea (the state of Nirvana in Buddhism), do bubbles often arise and disappear? This poor monk has entered a land of pestilence, relying on the divine power of the Buddha for protection, taking the dust raised by carts as a magnificent lotus throne, and the horse whip as a whisk. Often, facing the Rakshasa (evil spirits) kingdom, I discuss the principle of non-origination (the Buddhist doctrine that all things have no inherent beginning or end). Causing countless eyes in skulls to open, and light to dispel darkness. I truly do not know whether this is caused by karma (the consequences of actions in Buddhism) or by the power of vows (the strength of aspirations in Buddhism). I suppose those who understand me would surely spit at me upon hearing this. To Vice Minister Yu Deyuan From afar, I gaze upon you, the layman, like a lion occupying Tianmu Mountain (a famous mountain in China), scolding the white ox on the open ground, playing between West Lake (a famous lake in China) and the Three Tianzhu Temples (famous temples in Hangzhou). Water and grass are abundant, and moreover, you take Maitreya (the future Buddha) as your teacher and Asanga (one of the founders of the Yogacara school of Indian Buddhism) as your brother, listening to the precepts of nature (Buddhist precepts) and witnessing the splendor of Buddha's teachings. The joy of Nirvana, even the long and wide tongue (one of the thirty-two marks of the Buddha, symbolizing truthful speech) cannot express one ten-thousandth of it. As for someone like this poor monk, using illusory flowers to seek illusory fruits, holding a collection of sins and entering a place of sin, although there is no loss to Dharmata (the true nature of things in Buddhism), those with delusions (false thoughts in Buddhism) cannot avoid having inverted views. How many are there like you, the layman, who look at me with the Dharma Eye (one of the five eyes in Buddhism, the wisdom to see the essence of things)? Jueyin (a person's name) came, bringing your letter filled with profound words, deeply grateful for your compassionate concern, seeing your sincere heart in protecting the Dharma, it truly makes one's pores tingle. Alas, in this age of Dharma decline (the period of decline of Buddhist teachings), Buddha-nature (the potential for enlightenment in all beings) exists in us like a divine pearl in a toilet, not only is its light unable to shine, but also a foul odor pervades. And it is not merely like a night-blooming cereus and a beautiful woman? To Vice Minister Fan Youxuan I have received several letters from you, detailing your daily life. When Ke Jun (a person's name) came, I learned more about your well-being and happiness. The Samadhi (a state of meditative absorption in Buddhism) in this is like a person drinking water, knowing its temperature for themselves. Ke Jun, after many years of separation, has also made progress, such as...
此。足見憂患困厄。皆助道具耳。座下瘴鄉得此良友。蓋天緣也。楞伽新疏因緣。皆從無相心中。變現功德。今仗加被。業已茍完。先致一部求正。諒靜里遊目。不無漏逗。萬乞指摘金篦。更為一大法施也。聞門下諸生日益進。我聞如來不捨一眾生。以大悲為首。惟瘴鄉正座下悲願地。冀無倦津樑。為斯道幸。
與邢梅陽孝廉
江州為匡山諸祖近寺檀越地。般若種子。於此偏多。或焦之者眾。獨足下抽芽發𠏉。敷華秀實傑出前輩。此非願力之深。亦不能固蒂如此也。達師往來層雲五老之間。非足下同游。山靈何以生色。貧道嚮慕久矣。恨無緣一把臂耳。
與瞿洞觀
中甫文卿二友入京。妙師已至。法喜游泳。諒不索寞。念茲末法。二諦無人。惟公現宰官身。主盟斯道。可謂法施無窮。愿以無限大悲。度諸未度。令其見聞獲益。下智種於今生。證菩提於後世。是時回視昔因。未必不自今日始也。前所見諸公。皆信心真切者。愿公時以法水。溉灌靈苗。不負其夙種耳。是須以幻網三昧。普入其身。以一切智。善巧迴轉。是則非公其誰哉。鄙人深知滅裂。有濫袈裟。然切不敢增慢。所幸辱在心知。真期不二。慶慰何言。歸來諸念皆灰。一心無寄。日沈枯寂。臨別數語。實自圖之。時方火宅燒然。五
【現代漢語翻譯】 現代漢語譯本：由此可見，憂患和困厄都是幫助修行的工具。您在瘴癘之地能得到這樣的良友，實在是天賜的緣分。楞伽經的新疏因緣，都是從無相心中變現出來的功德。現在仰仗您的加持，已經大致完成了。先呈上一部請您斧正，想來您在清靜之處閱讀，難免會有疏漏之處。懇請您用金篦（比喻指出文章缺點的工具）加以指正，這更是莫大的法佈施啊。聽說您的門下弟子日益精進，我聽說如來不捨棄任何一個眾生，以大悲心為首要。希望您在瘴癘之地的正座下，以大悲願力為根本，不要厭倦做為津樑（比喻引導眾生脫離苦海的工具），這是佛法的幸事。
與邢梅陽孝廉
江州是匡山諸位祖師附近寺廟的檀越（施主）之地，般若（智慧）的種子在這裡特別多。或許有很多人摧殘它，只有您能讓它抽芽發芽，開花結果，超越前輩。這如果不是願力深厚，也不能如此牢固地紮根啊。達師往來於層雲和五老峰之間，如果沒有您一同遊覽，山中的靈氣又怎能增添光彩？貧道我仰慕您很久了，遺憾沒有機會和您攜手同行啊。
與瞿洞觀
中甫和文卿兩位朋友入京，妙師已經到達。他們沉浸在佛法的喜悅中，想來不會感到寂寞。想到現在是末法時代，沒有人弘揚二諦（世俗諦和勝義諦），只有您以宰官之身，主持佛法，可以說是法佈施無窮。希望您以無限的大悲心，度化那些尚未得度的人，讓他們見聞獲益，在今生種下智慧的種子，在後世證得菩提（覺悟）。到那時回過頭來看過去的因緣，未必不是從今天開始的。之前見到的各位，都是信心真切的人。希望您時常用法水，澆灌他們的靈苗，不要辜負他們前世種下的善根。這需要用幻網三昧（如幻的禪定），普遍進入他們的身心，用一切智（佛的智慧），巧妙地引導他們。如果不是您，又能是誰呢？我知道自己才疏學淺，濫竽充數地披著袈裟，但絕對不敢有所怠慢。所幸您能理解我的心意，真心期待我們能達到不二的境界。慶幸和欣慰之情難以言表。回來后，所有的念頭都已消散，一心無所寄託，每天都沉浸在枯寂之中。臨別時的幾句話，實在是為您著想。現在正值火宅（比喻充滿煩惱的世間）燃燒，五
【English Translation】 English version: From this, it is evident that worries and difficulties are merely tools to aid in cultivation. To have such a good friend in this malarial land is truly a blessing from heaven. The new commentary on the Lankavatara Sutra arises from the merit manifested from the mind of no-form. Now, relying on your blessings, it is nearing completion. I first present a copy for your correction, and I imagine that as you read in tranquility, there will inevitably be oversights. I earnestly request that you use the 'golden needle' (a metaphor for pointing out flaws in writing) to correct them, which would be a great Dharma offering. I hear that your disciples are progressing daily. I have heard that the Tathagata does not abandon a single sentient being, with great compassion as the foremost. I hope that under your leadership in this malarial land, with great compassionate vows as the foundation, you will not tire of being a 'ferry' (a metaphor for guiding beings out of the sea of suffering), which would be fortunate for the Dharma.
To Xing Meiyang, a Recommended Man
Jiangzhou is the land of the 'danapati' (patrons) near the monasteries of the ancestors of Kuangshan, and the seeds of 'prajna' (wisdom) are especially abundant here. Perhaps many destroy it, but only you can make it sprout, blossom, and bear fruit, surpassing your predecessors. If it were not for the depth of your vows, it would not be possible to take root so firmly. Master Da travels between Layered Clouds and the Five Elders Peaks. If you did not travel with him, how could the spiritual energy of the mountains be enhanced? I have long admired you, but I regret that I have no opportunity to walk hand in hand with you.
To Qu Dongguan
My two friends, Zhongfu and Wenqing, have entered the capital, and Master Miao has already arrived. They are immersed in the joy of the Dharma and will not feel lonely. Thinking of this degenerate age, there is no one to promote the Two Truths (conventional truth and ultimate truth), but only you, in the position of an official, are leading the Dharma, which can be said to be an infinite Dharma offering. I hope that you will use infinite great compassion to liberate those who have not yet been liberated, so that they may benefit from seeing and hearing, plant the seeds of wisdom in this life, and attain 'bodhi' (enlightenment) in the next. At that time, looking back at the past causes and conditions, it may not be that it all started from today. All those I met before were people of sincere faith. I hope that you will often use the water of the Dharma to irrigate their spiritual seedlings and not fail the good roots they planted in their previous lives. This requires using the 'illusion-net samadhi' (illusion-like concentration) to universally enter their minds and bodies, and using 'all-knowing wisdom' (Buddha's wisdom) to skillfully guide them. If it is not you, then who else could it be? I know that I am shallow and incompetent, wearing the 'kasaya' (monk's robe) without deserving it, but I absolutely dare not be negligent. Fortunately, you can understand my heart, and I sincerely hope that we can reach a state of non-duality. The joy and consolation are beyond words. After returning, all thoughts have dissipated, and my mind is unattached, immersed in desolation every day. These few words at parting are truly for your sake. Now is the time when the 'burning house' (a metaphor for the world full of suffering) is ablaze, and the five
熱正燃。愿公為道自攝。無疲津濟。是所至望。
又。
承慈眼相視。供以五燈會元。即公惠我三昧也。山僧時時參請。深愧鈍根下劣。不能親見古人。然亦略領刬除。知見邊事。恨不㘞地一聲。以為慶快生平耳。從此拈轉話頭。他日或當有報知己。豈敢有忘因地耶。惟公塵塵按指。海印發光。遇物舉揚。無非佛事。但不知新發意中。亦有堪能大事者否。愿公不違本誓。隨宜調伏。令種金剛種子耳。每想威音余賚。智勝遺塵。偶遇靈山一會。意非此類。則如來出世。誰為當機。然後之視今。亦猶今之視昔也。尊慈以為何如。嘗來多寶。問訊世尊。無多憍慢嫉妒眾生否。是當以此訊足下。愿時時為道珍護。
又。
龍華一別。直至而今。回視世間。真同夢事。思晤語印心。如初會者。豈能再得。惟居士利生之愿日廣。入理之門益深。福慧兩足。自他俱利之行。直進乎金剛心地矣。山野為業風飄鼓。一至於此。且幸如幻三昧。拔理障之坑。此荷諸佛神力。為之勸橋。想居士知我者。必大為之慶快矣。丙申冬被放。荷䇿南來時。于都門別天池居士。前擬取道黃岡。入維摩之室。不意路頭緣差。竟過南康。自入瘴鄉。仗慈被。頗能以冰雪心腸。飲嵐癘之氣。比及三年。可免四大增損耳。曾憶與居士夜
【現代漢語翻譯】 現代漢語譯本： 如火正旺盛燃燒。希望您能爲了修道而自我約束，不要因為救助眾生而感到疲憊。這是我所期望的。
又。
承蒙您慈悲關照，贈送我《五燈會元》。這就像您賜予我三昧一樣。山僧我時常參學請教，深感自己根器愚鈍低下，不能親自見到古人。然而也略微領悟了剷除知見的邊際事。遺憾不能大吼一聲，以此慶賀平生。從此以後，轉換話頭，他日或許應當有報答知己的機會，豈敢忘記根本之地呢？希望您在塵世中處處指點，使海印三昧發出光明，遇到事物就提倡弘揚，無一不是佛事。只是不知道新發意的人中，也有能堪當大事的人嗎？希望您不要違背本來的誓願，隨順因緣調伏眾生，令他們種下金剛種子。常常想到威音王佛（過去佛名）的遺澤，智勝佛（過去佛名）的遺塵，偶然遇到靈山法會（釋迦牟尼佛在靈鷲山說法的大會），我的想法並非如此。那麼如來出世，誰來擔當這個時機呢？後人看現在，也就像現在看過去一樣啊。您認為如何？曾經來到多寶佛塔（《法華經》中出現），問候世尊，沒有太多憍慢嫉妒的眾生吧？應當以此來問候您。希望您時時爲了修道而珍重保護自己。
又。
自從龍華會（彌勒菩薩成佛時舉行的盛會）一別，直到現在。回頭看世間，真像一場夢。想再次與您晤談印心，如同初次相會那樣，怎麼可能再得到呢？希望居士您利益眾生的願望日益廣大，進入真理之門更加深入，福德和智慧都圓滿具足，自利利他的行為，直接進入金剛心地了。我像山野里的野草一樣被業風吹動，一直到這裡。慶幸有如幻三昧，拔除了理障的深坑，這都是仰仗諸佛的神力，為我勸導搭橋。想必居士您瞭解我，一定會為此感到非常高興的。丙申年冬天被釋放，拿著竹杖南來的時候，在都城與天池居士告別。之前打算取道黃岡，進入維摩詰（在家菩薩，以智慧辯才著稱）的房間。沒想到路途因緣有差，竟然經過南康。自從進入瘴癘之地，仰仗您的慈悲庇護，頗能以冰雪般的心腸，飲用瘴癘之氣。等到三年之後，大概可以免除四大（地水火風）的增損吧。曾經記得與您夜
【English Translation】 English version: 'The heat is burning intensely. I hope you can restrain yourself for the sake of the path and not be exhausted by helping others. This is what I hope for.'
'Also.'
'I am grateful for your compassionate attention in providing me with the 'Wudeng Huiyuan' (Compendium of Five Lamps). This is like you bestowing samadhi (state of meditative consciousness) upon me. This mountain monk often consults and learns, deeply ashamed of my dull and inferior roots, unable to personally see the ancients. However, I have also slightly grasped the matter of eradicating the edges of views. I regret not being able to shout loudly to celebrate my life. From now on, changing the topic, one day there should be an opportunity to repay a confidant; how dare I forget the fundamental ground? I hope that you will point out everywhere in the world, so that the light of the Haiyin Samadhi (ocean-seal samadhi) will shine, and when encountering things, you will promote and propagate them, and none of them will not be Buddhist affairs. I just don't know if there are any among the newly initiated who are capable of great things? I hope that you will not violate your original vows, subdue sentient beings according to circumstances, and let them plant Vajra seeds (indestructible seeds of enlightenment). I often think of the remaining grace of the past Buddha, Weiyin Wang (past Buddha's name), and the remaining dust of the Buddha Zhisheng (past Buddha's name). If I happen to encounter the Ling Shan assembly (the assembly where Shakyamuni Buddha preached on Vulture Peak), my thoughts are not like this. Then, when the Tathagata (another name for Buddha) appears in the world, who will take on this opportunity? The people of the future looking at the present are like the present looking at the past. What do you think? I once came to the Stupa of Many Jewels (appeared in the Lotus Sutra) to greet the World Honored One (another name for Buddha). Are there not too many arrogant and jealous beings? This should be used to greet you. I hope you will cherish and protect yourself for the sake of the path at all times.'
'Also.'
'Since our separation at the Longhua assembly (a grand gathering held when Maitreya Buddha attains Buddhahood), it has been until now. Looking back at the world, it is truly like a dream. Thinking of meeting with you again to seal our minds, like our first meeting, how can it be obtained again? I hope that your vow to benefit sentient beings will become wider and wider, and your entry into the gate of truth will become deeper and deeper. Both blessings and wisdom are complete, and the practice of benefiting oneself and others goes directly into the Vajra mind. I am like a wild grass in the mountains and fields, blown by the wind of karma, all the way here. Fortunately, there is the illusory samadhi, which pulls out the pit of intellectual obstacles. This is all thanks to the divine power of the Buddhas, who are encouraging me and building bridges for me. I think you, as a layperson, know me and will be very happy about this. When I was released in the winter of Bingshen (year in the Chinese sexagenary cycle) and came south with a bamboo staff, I said goodbye to Layman Tianchi in the capital. Before, I planned to take the road to Huanggang and enter the room of Vimalakirti (a lay bodhisattva known for his wisdom and eloquence). Unexpectedly, the circumstances of the road were different, and I passed through Nankang. Since entering the malarial land, relying on your compassionate protection, I have been able to drink the miasma with an icy heart. After three years, I can probably avoid the increase or decrease of the four elements (earth, water, fire, and wind). I remember once with you at night'
談三教之宗。以唯識證二氏之旨。辱心印相可是時還海上。偶筆之完成的書。曰觀老莊影響論。今始災木。楊少宰稱千古定論。楞伽每慨讀不能句。鼻祖指此為心印。而宗教兩途。竟為眥仇。山野頃荷 聖恩。賜以空閑之地。深悲無以贖壞法之愆。荷戈之暇。力究此經。凡一言有得。遂筆以記之。不覺終軸。謹並前論。持請法眼抉擇。儻其不謬。則山野不獨不虛此行。實以不虛此生矣。顧此乃文言之末。不足以發當人之性源。若夫于佛祖建立門頭。曲唱傍通。聊可以引一線耳。
憨山老人夢遊集卷第十六 卍新續藏第 73 冊 No. 1456 憨山老人夢遊集
憨山老人夢遊集卷第十七
侍 者 福 善 日錄
門 人 通 炯 編輯
嶺南弟子 劉起相 重較
書問
與汪靜峰司馬
憶昔長安大道。把臂同遊。䇿蹇長驅。風餐旅宿。此段因緣。真兩間奇事。朅來倏忽。幻化如斯。惟正眼觀之。端若空花夢事耳。惟三昧神力。無不深入諸法夢幻實際也。山僧自入瘴鄉。仗光被。諸緣寂靜。種種皆為助道具。彌感 聖恩。裂破幻網重重。可勝半生行腳。諒知已必不以此為妄語耳。惟馬祖唱道西江。而廬阜諸剎。皆從上家傳演化地。座下生長於黃梅。開化
【現代漢語翻譯】 現代漢語譯本：
討論三教（儒教、道教、佛教）的宗旨，以唯識宗來驗證二氏（指道教和佛教）的要旨。如果心印相合，或許可以及時返回海上（指回歸本源）。偶然寫成一本書，名為《觀老莊影響論》。如今開始刊印，楊少宰稱讚為千古定論。《楞伽經》常常感嘆讀不懂，鼻祖（指達摩祖師）指此書為心印。然而宗教兩途，竟然成為仇敵。山野之人（指作者自己）近來蒙受皇上的恩典，賜予空閑之地，深深悲傷無法彌補破壞佛法的罪過。在荷戈（指服役）之餘，努力研究這部經，凡是有一點心得，就記錄下來，不知不覺寫完了全卷。謹將此書與之前的《觀老莊影響論》一起，呈請有法眼的人來決斷選擇。如果其中沒有謬誤，那麼山野之人不僅沒有虛度此行，實在也沒有虛度此生了。只是此書乃是文言文的末流，不足以啓發當人的本性根源。至於在佛祖建立的門庭中，委婉地唱導，或許可以引出一條線索罷了。 《憨山老人夢遊集》卷第十六 卍新續藏第 73 冊 No. 1456 《憨山老人夢遊集》 《憨山老人夢遊集》卷第十七 侍者 福善 日錄 門人 通炯 編輯 嶺南弟子 劉起相 重較 書信問答 與汪靜峰司馬 回憶昔日在長安大道，我們挽著手臂一同遊玩。拄著枴杖長途跋涉，風餐露宿。這段因緣，真是天地間的奇事。轉眼之間，幻化如此迅速。只有用正眼來觀察，才覺得一切都像空花夢境一般。只有三昧（Samadhi，禪定）的神力，才能深入諸法夢幻的實際。山僧自從進入瘴癘之地，仰仗佛光普照，各種因緣都變得寂靜，種種境遇都成為修行的助道之具。更加感謝皇上的恩典，裂破重重幻網。經歷了半生的行腳生涯，相信您一定不會認為這是妄語。只有馬祖（Mazu，禪宗大師）在西江倡導禪法，而廬山（Mount Lu）的各個寺廟，都是從上家（指禪宗）傳承演化而來。您從小在黃梅（Huangmei，禪宗道場）長大，開化很早。
【English Translation】 English version:
A discussion on the tenets of the Three Teachings (Confucianism, Taoism, and Buddhism), using the Yogacara (Vijnanavada) school to verify the essence of the Two Schools (referring to Taoism and Buddhism). If the mind-seal (heart-to-heart transmission) aligns, perhaps one can return to the sea (referring to returning to the origin) in time. I accidentally wrote a book called 'A Commentary on the Influence of Lao Tzu, Zhuang Tzu, and Buddhism'. Now it is being printed, and Vice Minister Yang praises it as a definitive conclusion for all time. The Lankavatara Sutra is often lamented as being difficult to understand, and the Patriarch (Bodhidharma) refers to this book as the mind-seal. However, the two paths of religion have become enemies. This mountain recluse (referring to the author himself) has recently received the Emperor's grace, granting him a secluded place, and deeply grieves that he cannot atone for the sin of destroying the Dharma. In between military duties, I diligently study this scripture, and whenever I gain some understanding, I record it, and unknowingly I have finished the entire scroll. I respectfully present this book along with my previous 'A Commentary on the Influence of Lao Tzu, Zhuang Tzu, and Buddhism' to those with the eye of Dharma for their discernment and selection. If there are no errors in it, then this mountain recluse has not only not wasted this trip, but indeed has not wasted this life. However, this book is merely the end of literary language, and is not enough to inspire the inherent nature of the person. As for subtly guiding within the established gates of the Buddhas and Patriarchs, perhaps it can draw out a single thread. Han Shan Lao Ren Meng You Ji (Collected Writings of Old Man Hanshan's Dream Travels), Volume 16 卍 New Continued Collection, Volume 73, No. 1456, Han Shan Lao Ren Meng You Ji Han Shan Lao Ren Meng You Ji, Volume 17 Attendant: Fu Shan, Daily Record Disciple: Tong Jiong, Editor Lingnan Disciple: Liu Qixiang, Revised Letters and Inquiries To Wang Jingfeng Sima I recall the old days on the Avenue of Chang'an, when we strolled arm in arm. Leaning on our staffs, we traveled long distances, eating in the wind and sleeping in the open. This karmic connection is truly a rare event in the world. In the blink of an eye, transformations are so rapid. Only by observing with the true eye can one feel that everything is like empty flowers and dreamlike events. Only the divine power of Samadhi can deeply penetrate the reality of all dharmas as dreams and illusions. Since this mountain monk entered the malarial lands, relying on the light of the Buddha, all conditions have become tranquil, and all circumstances have become aids to cultivation. I am even more grateful for the Emperor's grace, which has shattered the layers of illusory nets. Having experienced a half-life of pilgrimage, I believe you will not consider this to be false words. Only Mazu (Mazu Daoyi, a Chan master) advocated Chan in Xijiang, and all the temples on Mount Lu have evolved from the transmission of the upper family (referring to Chan). You grew up in Huangmei (Huangmei, a Chan Buddhist center) from a young age, and were enlightened early.
于青原。今且復為匡山主。此等行腳。皆從馬祖解制時來。能不重此本願乎。聞歸宗近蒙 聖恩頒賜大典。今日因緣。大非昔比。地主得座下。則人又非昔比也。西江道法之興。是有望于座下。愿以金剛心地。為護法檀度。佇看無盡法輪。皆在一微塵內轉也。
又。
菩提所緣。緣苦眾生。惟居士以大悲願力。置身苦眾生界。即夢想中。無非利生事業。知菩提種子。日夜增長。當無量矣。華嚴五地菩薩。純以利他。成己妙行。豈堅固我相。及孤調解脫者。而能及哉。是則紫雲千峰。未嘗不列幾席間也。江頭晤別。及濵行叮嚀首座之言。字字入我甚深三昧。山野二十餘年。沉淪苦海。即寤寐山林。如想極樂世界。何幸仰仗慈力攝持。置身萬仞峰頭。一夕之安。日劫相倍。到此水窮山盡處。豈容更著一毫妄想耶。此吾本分事。是不敢勞多囑也。仰承檀施。為山林護法。五乳數椽。去冬已就安居。何意餘生。得遂高臥。萬山積雪。一徑云封。不減清涼寒巖徹骨時也。感念護法之心。真不可以言謝。
又。
自聞警以來。此心無日不坐馳塞上也。當此小劫。恨無神力。以消眾生定業。唯率眾日誦華嚴經以祈邊境靜謐。切愿老居士。早遂歸來之志。同究竟此生凈土之愿。新歲聞法駕業已抵家。喜而不寐
【現代漢語翻譯】 現代漢語譯本： 在青原山。現在又要回去做匡山的主持。這些雲遊僧，都是從馬祖解制時來的。能不重視這最初的願望嗎？聽說歸宗寺最近蒙受皇恩頒賜大典。今日的因緣，與往昔大不相同。地方上有您這樣的人，那麼人也與往昔不同了。西江的佛法興盛，是有希望寄託在您身上的。希望您以金剛般的心地，作為護法的施主。期待看到無盡的法輪，都在一微塵內運轉。
又。
菩提所緣，所緣的是受苦的眾生。只有居士您以大悲願力，置身於受苦眾生的世界。即使在夢中，也無非是利益眾生的事業。知道菩提種子，日夜增長，應當是無量的。華嚴經五地菩薩，純粹以利他，成就自己的妙行。難道是那些執著于堅固的我相，以及只求孤獨解脫的人，所能趕得上的嗎？那麼紫雲千峰，未嘗不在您的幾席之間啊。在江邊與您告別，以及在海邊叮囑首座的話，字字都進入我甚深的三昧。我在山野二十多年，沉淪於苦海。即使在睡夢中，也把山林想像成極樂世界。何等幸運仰仗您的慈力攝持，置身於萬仞峰頭，一夕的安寧，勝過往日百倍。到了這水窮山盡之處，豈能再容許自己有一絲一毫的妄想呢？這是我本分的事，所以不敢多加囑咐。仰仗您的佈施，為山林護法，五乳峰的幾間茅屋，去年冬天已經修好可以安居了。沒想到我這殘生，還能得以安穩地高臥其中。萬山積雪，一條小路被雲霧封鎖，不亞於清涼山寒巖徹骨的寒冷。感念您護法的心，真是無法用言語來表達感謝。
又。
自從聽到警報以來，我的心沒有一天不在邊塞上馳騁。在這小劫時期，遺憾沒有神通之力，來消除眾生的定業。只有率領大家每日誦讀《華嚴經》，以祈求邊境安寧。懇切希望老居士，早日實現歸來的願望，共同完成此生往生凈土的願望。新年裡聽說您的車駕已經抵達家中，歡喜得無法入睡。
【English Translation】 English version: At Qingyuan Mountain. Now I am about to return to be the abbot of Kuangshan. These wandering monks all came after the summer retreat at Mazu's place. How could they not value this original vow? I heard that Guizong Monastery recently received a grand ceremony bestowed by the Emperor. Today's circumstances are very different from the past. With someone like you in the locality, the people are also different from the past. The flourishing of the Dharma in Xijiang is hoped to be entrusted to you. I hope you will use a diamond-like mind as a protector and benefactor of the Dharma. I look forward to seeing the endless Dharma wheel turning within a single mote of dust.
Also,
The object of Bodhi is suffering sentient beings. Only you, layman, with great compassion and vows, place yourself in the realm of suffering sentient beings. Even in dreams, there is nothing but the work of benefiting sentient beings. Knowing that the seeds of Bodhi grow day and night, it should be immeasurable. The fifth-ground Bodhisattva in the Avatamsaka Sutra purely uses benefiting others to accomplish their own wonderful deeds. How can those who cling to a solid sense of self and seek solitary liberation compare? Then the thousand peaks of Ziyun have never not been present between your desk and seat. The words of farewell at the riverbank and the instructions to the head seat by the shore, every word entered my profound samadhi. For more than twenty years in the mountains, I have been sinking in the sea of suffering. Even in my dreams, I imagine the mountains and forests as the Pure Land of Ultimate Bliss. How fortunate I am to rely on your compassionate power to be placed on the summit of ten thousand仞 peaks. One night of peace is worth a hundred times the past. Having reached this place where the water ends and the mountains are exhausted, how can I allow myself to have even a trace of delusion? This is my duty, so I dare not give much more advice. Relying on your generosity, you protect the Dharma of the mountains and forests. The few thatched huts on the Five Peaks were completed last winter and are ready for dwelling. I never thought that in my remaining years, I would be able to sleep peacefully in them. Ten thousand mountains are covered with snow, and a path is sealed by clouds, no less than the bone-chilling cold of the cold cliffs of Qingliang Mountain. I am grateful for your heart of protecting the Dharma, which I cannot express in words.
Also,
Since hearing the alarm, my heart has been galloping on the border every day. During this minor kalpa, I regret not having the divine power to eliminate the fixed karma of sentient beings. I can only lead everyone to recite the Avatamsaka Sutra daily to pray for peace on the border. I sincerely hope that the old layman will soon fulfill his wish to return and jointly fulfill the wish to be reborn in the Pure Land in this life. In the New Year, I heard that your carriage has arrived home, and I am so happy that I cannot sleep.
。此荷 聖恩。恃出望外。誠感佛祖神力加持。以為法門證信耳。豈小緣哉。每思老居士坐此二載。靜觀一念。不啻鐵壁銀山。即三十年行腳。未必有如是真得力處。過此一關。則掉臂凈土。又超日劫矣。是知此番因緣。皆助出生死海之迅䭵也。何快如之。山野仰仗慈庇。山居不及三載。經營聊爾可棲。即將常住交首座為十方。獨此一身。閉關絕緣。隨眾粥飯。自中秋至今。已及五月。三十年所求難得之緣。一旦遂之。餘生豈忍輕放。將一切禪道佛法。置之度外。單修拙度。效遠公六時。刻香代漏。日持彌陀五萬聲。以送餘生。所幸衰朽色力。尚可強行。夜坐不臥。精神覺無疲倦。即一日。皆老居士之惠我也。
與繆覺休
與居士多世法親。支離岐路。今他鄉驀直。喜慰何如。西江一帶法緣。所賴智椎先白。即以貧道聊爾經過。深仗旁通助顯。此其王重仙陀。佛欽內秘。而調應偶會之機。妙在節拍成令耳。私謂在處法緣。假令人人啐啄。同時如居士者。當使法幢光明。照耀大地矣。別後因緣。具悉南皋居士書中。但念居士扁舟東下。見諸故舊。不能無懷。又不知達師錫住何方。可能一親承接足否。貧道身嬰罪藪。難傍孤雲。儻杖屨乘秋髮興而來。固所大愿。但䟦涉艱難。恐不勝其勞頓耳。若有緣共坐五羊
【現代漢語翻譯】 現代漢語譯本：
此乃蒙受聖恩，實出乎意料之外。深感佛祖神力加持，以此作為佛法的證信。這豈是小小的因緣啊！每每想到老居士在此靜坐兩年，靜觀一念，其定力不啻于鐵壁銀山。即使三十年的行腳參訪，也未必有如此真正得力之處。過了這一關，則可輕鬆往生凈土，又超越了漫長的劫數。由此可知，這次的因緣，都是幫助迅速脫離生死苦海的助力啊！多麼令人歡快！山野之人仰仗您的慈悲庇護。我在此山中居住不到三年，略作經營，勉強可以棲身。我即將把常住事務交給首座，作為十方道場。唯獨我自身，閉關謝絕一切外緣，隨眾用齋。自中秋至今，已經五個月了。三十年來所求難以得到的機緣，一旦實現了。我的餘生怎能輕易放過？我將一切禪道佛法，都置之度外，只修持我這笨拙的方法。傚法慧遠大師的六時念佛，用刻香來代替計時，每日持念彌陀聖號五萬聲，以此來度過餘生。所幸我這衰朽的身體，尚可勉強支撐。夜晚靜坐不臥，精神上感覺不到疲倦。即使是一天，都是老居士您的恩惠啊！
與繆覺休
與居士您是多世的法親，過去在歧路上離散。如今在他鄉突然相遇，喜悅之情難以言表。西江一帶的佛法因緣，所依靠的是您這把智慧之椎率先開白。即使我這貧道只是略微經過，也深深仰仗您的旁通輔助顯揚。這就是王重仙陀（指佛法深奧之處），佛所欽佩的內在秘密，而調和相應的機會，妙就妙在節拍成令啊！我私下認為，在任何地方的佛法因緣，即使人人都參與，如果同時有像居士您這樣的人，定能使佛法之幢光明，照耀大地。分別后的因緣，都詳細地寫在南皋居士的信中。只是想到居士您乘船東下，見到各位故友，不能不有所懷念。又不知道達師住在何方，是否可能親自承接他的教誨。貧道我身負罪孽，難以靠近孤雲野鶴般的生活。如果能拄著枴杖在秋天興致勃勃地前來，那真是我的大愿。只是跋涉艱難，恐怕您承受不了這勞頓。如果有機緣能一起坐在五羊（廣州的別稱）
【English Translation】 English version:
This is due to the holy grace, far beyond expectation. I deeply feel the blessing of the Buddha's divine power, taking this as proof of the Dharma. How could this be a small cause! Every time I think of the old layman sitting here for two years, quietly contemplating one thought, his samadhi is no less than an iron wall or a silver mountain. Even thirty years of pilgrimage may not have such a truly effective place. Passing this barrier, one can easily be reborn in the Pure Land, surpassing countless kalpas. From this, it can be known that this cause is all assistance to quickly escape the sea of birth and death! How joyful! This mountain dweller relies on your compassionate protection. I have lived in this mountain for less than three years, making a little effort to barely have a place to live. I am about to hand over the affairs of the monastery to the head seat, as a place for the ten directions. Only myself, I will close myself off and sever all external connections, eating rice with the community. From the Mid-Autumn Festival until now, it has been five months. The opportunity that I have sought for thirty years and is difficult to obtain has finally been realized. How can I lightly let go of the rest of my life? I will put aside all Chan practice, the Dao, and the Buddhadharma, and only cultivate my clumsy method. I will imitate Venerable Huiyuan's six periods of mindfulness, using incense sticks to replace the clock, reciting Amitabha's name 50,000 times a day to spend the rest of my life. Fortunately, my aging body can still barely support it. Sitting at night without lying down, I feel no fatigue in my spirit. Even one day is all thanks to your kindness, old layman!
To Miao Juexiu
You and I, layman, are Dharma relatives from many lifetimes, scattered on divergent paths in the past. Now, suddenly meeting in a foreign land, how can the joy be expressed? The Dharma connection in the West River area relies on your wisdom to be the first to clarify. Even though I, this poor monk, am only passing through, I deeply rely on your broad knowledge to help reveal it. This is the secret within that Wang Chongxian Tuo (referring to the profound aspects of the Dharma), revered by the Buddha, and the opportunity to harmonize and respond lies in the rhythm and timing. I privately believe that in any Dharma connection, even if everyone participates, if there are people like you, layman, at the same time, it will surely make the banner of the Dharma shine brightly, illuminating the earth. The causes after our separation are all detailed in the letter from Layman Nangao. I just think that you, layman, are going east by boat, seeing all the old friends, and cannot help but feel nostalgic. Also, I don't know where Master Da is staying, whether it is possible to personally receive his teachings. I, this poor monk, am burdened with sins and difficult to approach the life of solitary clouds and wild cranes. If you can come with a staff in the autumn with great interest, that would be my great wish. However, the journey is difficult, and I am afraid you cannot bear the fatigue. If there is a chance to sit together in Wuyang (another name for Guangzhou)
江頭。相與披剝萬象。亦奇事也。
又。
貧道以夙業力。隨幻化緣。濫膺形服。賓不稱實。有點真凈。頃荷諸佛慈悲不棄。而投之紅爐烈焰中。頓使積習垢纏。銷爍殆盡。自慶此段因緣。可超生平行腳耳。近於會城棲遲壘壁間。日惟閉門枯坐。搜究佛祖心印。了未了公案。惟斯末法。苦海波濤。將求自度。安敢望中流轉舵。揚帆彼岸乎。以是麈尾堆塵。口角生醭。比幸勻原昕夕往來。可謂世外奇逢。此公天然道骨。凡所云為。皆從金剛心中實際流出。然雖道不勝習。且喜習不障道。更自奇特。此蓋般若久熏。根本脫黏。略無沾滯。道品中固稱勇猛丈夫。上根利器。若一撥便轉。可日劫相倍。此番造物镕冶。成就不淺。觀其秕糠榮辱。塵垢死生。順物虛懷。委蛇濁世。大非疇昔。意與居士再晤之日。或不復以兄事之也。居士東歸吳中。計此時返桌南州。儻有達師起居。並諸故人訊息。幸示以慰。爾瞻起居何如。聞云居已復。江左祖道中興。法輪機軸。在此一轉。今居士力荷擔之。豈非前身為知事。適來了此宿願乎。右武去就因緣。渠自有報。可省擊念。第貧道幻影浮蹤。尚托干城。猶然未登初地也。
與賀知忍中翰
度嶺以來。杳如隔世。道義之知。豈能忘於一日。自癸卯冬。聞達師訃音。
【現代漢語翻譯】 現代漢語譯本： 在江邊，我們一起剖析萬象，真是奇特的事情啊。
又。
貧道因為宿世的業力，隨著幻化的因緣，冒昧地承擔了僧人的形貌和服飾，實際上名不副實。我本有一點真凈的本性，近來承蒙諸佛慈悲沒有拋棄我，將我投入紅爐烈焰之中，頓時使我積習深厚的污垢纏縛，消融殆盡。我自認為這段因緣，可以超越一般的修行。最近我在會城（指省城）的城墻邊棲身，每天只是閉門枯坐，搜尋佛祖的心印，了結未了的公案。只是這末法時代，苦海波濤洶涌，想要自度尚且困難，哪裡敢奢望在激流中掌舵，揚帆到達彼岸呢？因此，我手中的麈尾（一種拂塵）堆滿了灰塵，嘴角也生了黴菌。這次有幸與您在勻原早晚往來，真可謂是世外奇遇。您天生具有道骨，所有的言行，都從金剛心中實際流露出來。然而，即使道力勝不過習氣，但可喜的是習氣並不障礙道行，這更加奇特。這大概是因為般若智慧長期薰陶，根本已經脫離了粘著，略微沒有沾染滯礙。在菩薩的修行品格中，本來就稱您為勇猛丈夫，上等根器，如果稍加點撥就能轉變，可以日日精進。這次造物主的镕鑄冶煉，成就一定不淺。觀察您對待秕糠般的榮辱，塵土般的生死，順應事物而虛懷若谷，委曲周旋于污濁的世間，與過去大不相同。我想與居士您再次相見之日，或許不再像對待兄長那樣對待您了。 居士您將要東歸吳中，估計此時返回南州。如果遇到通達的禪師，請問候起居，並告知諸位故人的訊息，希望您能告訴我以慰藉。爾瞻的起居如何？聽說云居寺已經恢復，江左的祖師之道正在中興，法輪運轉的關鍵，就在此一轉。現在居士您努力承擔起這個重任，難道不是前世就是負責寺院事務的人，適逢其會來完成這個宿願嗎？右武的去留因緣，他自有回報，可以不必掛念。只是貧道我的幻影浮蹤，還寄託在城池之中，仍然沒有登上初地（菩薩的第一個階位）啊。
與賀知忍中翰
自從度過嶺南以來，感覺就像隔了一個世界。道義上的知己，怎麼能有一天忘記呢？自從癸卯年冬天，聽到達師（指已故的禪師）的訃告……
【English Translation】 English version: At the riverbank, together we dissect the myriad phenomena; it is truly a wondrous thing.
Also.
This poor monk, due to the karmic force of past lives, follows the illusory conditions, presumptuously assuming the appearance and robes of a monk, in reality, the name does not match the substance. I originally possessed a bit of true and pure nature, and recently, thanks to the compassion of all Buddhas who did not abandon me, I was thrown into the blazing flames of the red furnace, instantly causing the deeply ingrained defilements and entanglements to be melted away. I consider this karmic connection to be able to surpass ordinary practice. Recently, I have been dwelling near the city walls of Huicheng (referring to the provincial capital), spending my days in closed-door meditation, searching for the mind-seal of the Buddhas and patriarchs, and resolving unfinished public cases. However, in this Dharma-ending age, the waves of the sea of suffering are turbulent, and even self-deliverance is difficult; how dare I hope to steer the rudder in the rapids and sail to the other shore? Therefore, the dust-whisk in my hand is covered with dust, and mold grows on the corners of my mouth. This time, I am fortunate to interact with you in Yunyuan morning and evening, which can be described as a rare encounter outside the world. You are naturally endowed with the bones of the Dao, and all your words and actions flow out from the reality of the Vajra heart. However, even though the power of the Dao may not overcome habitual tendencies, it is gratifying that habitual tendencies do not obstruct the Dao, which is even more remarkable. This is probably because Prajna wisdom has been cultivated for a long time, and the root has been detached from clinging, with no trace of attachment or stagnation. In the qualities of a Bodhisattva, you are originally called a courageous man, a superior root, and a sharp instrument. If you are slightly guided, you can transform and progress daily. This time, the Creator's forging and smelting will surely achieve no small accomplishment. Observing your attitude towards the glory and disgrace that are like chaff, and the life and death that are like dust, you humbly embrace things and wind your way through the turbid world, which is very different from the past. I think that on the day I meet you again, I may no longer treat you as a brother. You, the Layman, are about to return east to Wuzhong, and it is estimated that you will return to Nanzhou at this time. If you encounter enlightened Chan masters, please inquire about their well-being and inform me of the news of all the old friends, hoping you can tell me to comfort me. How is Erzhan doing? I heard that Yunju Temple has been restored, and the ancestral way of Jiangzuo is being revived. The key to the turning of the Dharma wheel lies in this turn. Now you, the Layman, are striving to shoulder this important task. Isn't it that in a previous life you were the person in charge of temple affairs, and you have come here to fulfill this long-cherished wish? You don't need to worry about Youwu's reasons for leaving or staying, he will have his own reward. It's just that my illusory and fleeting traces are still entrusted to the city, and I have not yet ascended to the first Bhumi (the first stage of a Bodhisattva).
To He Zhiren, a member of the Hanlin Academy
Since crossing the Lingnan Mountains, it feels like a world apart. How can I forget a friend in the Dao for even a day? Since the winter of Gui Mao year, I heard the news of the passing of Master Da (referring to the deceased Chan master)...
則山僧此心與之俱死。法幢既折。有識何歸。不止痛心而已。切念達師生死之義。將期解脫之日。親往致一瓣香。爾後山僧日益多難。足無停影。直至癸丑冬出粵。擬過南嶽。一赴故人之約。取道東歸。豈期忽忽。又復三載。人生幾何。況今年逾七十。目前光景無多。頃聞業已入塔。益增惶懼。恐即填溝壑。何面目見達師于寂光乎。茲將扁舟東下。秋冬可抵雙徑。以踐生死之盟。生前面許塔銘。此愿豈可再違。但達師半生以前。行腳事蹟。都所未悉。須與諸法門高第。探討商榷。以便執筆。達師一座無縫塔樣。先從諸公筆尖托出。山僧不妨作依樣葫蘆也。
與于中甫比部
一晤千日。如食頃耳。雖心光洞照。不若時復謦欬為佳。達師西遊無問。令人重增妄想也。鄙人去秋以乞法因緣。幻游王城。幸接洞觀健齋諸居士。極盡法喜之娛。惟蓮華座畔。獨少一跏趺人。為缺典耳。想足下入都。法門增色。然長安塵聚。塵塵皆是入正定處。足下一一能入之乎。所云。唯一堅密身。一切塵中現。是則恐其不堅密耳。鄙人時來癡憨日長。懶惰益增。頹然無事。憶足下定中睹之。未必不熙然一笑。何時暫得毗離。相與默談不二耶。陸海無涯。愿智楫嘗橫。無疲津濟。是所愿也。
又。
往一交臂之頃。鄙人
【現代漢語翻譯】 則山僧此心與之俱死。法幢（Dharma banner, 佛法的象徵）既折。有識何歸。不止痛心而已。切念達師生死之義。將期解脫之日。親往致一瓣香。爾後山僧日益多難。足無停影。直至癸丑冬出粵。擬過南嶽。一赴故人之約。取道東歸。豈期忽忽。又復三載。人生幾何。況今年逾七十。目前光景無多。頃聞業已入塔。益增惶懼。恐即填溝壑。何面目見達師于寂光乎。茲將扁舟東下。秋冬可抵雙徑。以踐生死之盟。生前面許塔銘。此愿豈可再違。但達師半生以前。行腳事蹟。都所未悉。須與諸法門高第。探討商榷。以便執筆。達師一座無縫塔樣。先從諸公筆尖托出。山僧不妨作依樣葫蘆也。 那麼老衲的心也隨之俱滅。法幢（Dharma banner, 佛法的象徵）既然倒了，有見識的人又該歸向何處呢？這不僅僅是令人痛心而已。我深切思念達師關於生死的教義，將要在達師解脫之日，親自前去敬獻一炷香。此後老衲日益多難，奔波不停。直到癸丑年冬天離開廣東，打算經過南嶽，去赴與故人的約定，取道返回故鄉。哪裡想到時間匆匆，又過去了三年。人生能有多少時光呢？況且今年我已經超過七十歲，眼前的光景不多了。最近聽說達師已經入塔安葬，更加感到惶恐。恐怕我很快就要填溝壑而死，還有什麼面目在寂光凈土中見到達師呢？現在我將乘小船東下，秋冬時節可以到達雙徑，以實踐生死之盟。生前答應為達師寫塔銘，這個願望怎麼可以再次違背呢？但是達師前半生的行腳事蹟，我都還不清楚，必須與各位佛門高僧，探討商榷，以便執筆。達師一座無縫塔的樣式，先從各位的筆下描繪出來，老衲我不妨照著樣子畫葫蘆吧。
與于中甫比部 一次會面抵得上千日，就像吃一頓飯的時間一樣短暫。即使心光洞徹，也不如時常聽到您的聲音更好。達師西去不再回來，令人更加增添妄想。我去年因為乞法的因緣，像夢幻一樣遊歷京城，有幸結識了洞觀、健齋等居士，享受了極大的法喜。只是蓮花座旁，獨獨缺少一個跏趺而坐的人，成為一個缺憾。想必您入京，佛門增添了光彩。然而長安塵土飛揚，每一粒塵土都是進入正定的地方，您能一一進入嗎？所說『唯一堅密身，一切塵中現』，這樣說恐怕是不夠堅密吧。我近來癡傻憨態日益增長，懶惰也越來越嚴重，頹廢無事。您在定中看到我，未必不會一笑。什麼時候能夠暫時離開塵世，與您一起默默地談論不二之法呢？陸地和海洋都沒有邊際，希望您的智慧之船常常橫渡，不要疲倦地救濟眾生，這是我所希望的。
又。 往日短暫的相遇，老衲...
【English Translation】 Then this monk's heart will die with him. The Dharma banner (Dharma banner, symbol of Buddhism) is broken. Where shall those with understanding return? It is not just heartbreaking. I deeply contemplate Master Da's teachings on life and death, and on the day of his liberation, I will personally offer a stick of incense. Thereafter, this monk has faced increasing difficulties, with restless feet. Until the winter of Gui Chou, I left Guangdong, planning to pass through Nan Yue, to fulfill an old friend's promise, and return home. Unexpectedly, three more years have passed. How much time does one have in life? Moreover, I am now over seventy years old, and there is not much time left. Recently, I heard that he has already entered the pagoda, which increases my fear. I am afraid that I will soon fill the ditches and gullies, and what face will I have to see Master Da in the Pure Land of Serenity? Now I will take a small boat east, and in autumn and winter I can reach Shuangjing, to fulfill the alliance of life and death. I promised to write a pagoda inscription for Master Da during his lifetime, how can I violate this wish again? However, I do not know the details of Master Da's pilgrimage before middle age. I need to discuss and consult with the eminent monks of various Dharma gates in order to write. The design of Master Da's seamless pagoda should first be outlined by you all, and this monk may as well follow the example.
To Vice Minister Yu Zhongfu One meeting is like a thousand days, as short as the time it takes to eat a meal. Even if the light of the heart is clear, it is better to hear your voice from time to time. Master Da's journey to the West without return makes people more delusional. Last autumn, I traveled to the capital like a dream for the sake of begging for the Dharma. Fortunately, I met laymen such as Dongguan and Jianzhai, and enjoyed the joy of Dharma to the fullest. It's just that beside the lotus seat, there is only one person missing who is sitting in meditation, which is a pity. I think you have added glory to the Buddhist community by entering the capital. However, Chang'an is full of dust, and every dust is a place to enter the correct concentration. Can you enter them one by one? It is said that 'the only firm and dense body appears in all dust', I am afraid that it is not firm and dense enough. Recently, my foolishness and naivety have grown day by day, and my laziness has increased. I am decadent and have nothing to do. When you see me in meditation, you may not smile. When can I temporarily leave the world and talk about the non-dual Dharma with you in silence? The land and sea are boundless, I hope your wisdom boat will often cross, and do not tire of saving all beings, this is what I hope.
Also. The brief encounter in the past, this monk...
即敢以知足下自許。然未敢許足下知鄙人。既讀手書。具見真心。兩相照耀。若秦鏡交光。肝膽盡露。不獨見匠氏作者之妙。蓋亦深見足下天然本色。全無刀斧痕也。較之鋸解不開。紐理橫紋。雖有犯鼻之斤。亦無容施其巧矣。惟念世衰道微。愈流愈下。非特求真實。以生死為急務。以道法為己任。若古之挺然傑出者。固不可得。至若具正信。明白黑。直心熱腸。橫身以當塗轍者。亦不多見。況夫卓然頓超濁世。若足下與同參大眾。一時亹亹者乎。鄙人私謂時雖末法。猶正法也。自爾吾輩有高深堅利。恃為外護。然雖將頭不猛。亦足以使魔外喪魄。我此涅槃大城。可保坐令安堵。況復經營日新。有身董其役者乎。吾道之幸。幸何以喻。常竊論。吾佛世尊。以一大事因緣。出現於世。所謂一大事者。果何事耶。古德云。除卻死生真大事。其餘都是可商量。是知真見生死。瞭然不變。而不避者。方稱堪任大事耳。然能果了生死不變。則余不足論。以此事為大。則他皆細故。是則忘生於道法。與傷生於物慾者。必有辨矣。然用田程之心以為法。則法無不振。使蘇李之志以降魔。則魔無不服。則安攘法土之功。莫大於是。此足下深抱。而同參大眾共有者。鄙人似深知之。是故荷擔之任。不容不屬之足下。且令自負之矣。吾輩雖
堂堂。直泥木之佛。豈不巍然可觀。是足以受燒香散華而作供養。但不能度水火耳。侍者歸。極口足下妙契言外。且辱委心相可。是則凡在周防法幢者。足下定以法眼洞照未然。而神運力持矣。茲特遣迎龍華師歸窟中。且留達師主寂場。是二老把住放行。又在足下之手耳。呵呵一笑。千里同聲。併入慈照。
又。
山野以業風南吹。初擬過故都。見故人。豈意溯流而西。竟失良晤。幸江頭與達師抵掌。信宿而別。屈指倏忽。幾四年矣。世相遷流。剎那不住。惟道眼諦觀。了無去來之想耳。始至雷陽。以有漏之軀。水火似不相入。第以性融之。則平等寂滅。及回五羊。得右武為侶。朝夕無間。此君光明種子甚深。第為習氣所蔽。山野時時針劄不透。直至臨行。痛下毒手。頂門一針。渠自謂一劄到底。始知回頭轉腦。因贈之曰。覺非居士。又為銘以銘之。渠亦自發大愿。此後若不痛自䇿勵。則不當以人數目之。此語出自痛腸。第此事須時與善知識。抉擇提攜。乃能合轍。否則惡習一發。不覺墮在黑山鬼窟。此從來學道人所難者。要在金剛心地。立定腳跟。方不被他掉弄耳。比得手書。知座下年來所遭憂患如此。人所難堪。茍非以理折情。何以過此一關。此中波瀾。皆性海汪洋。料沐浴洪流。優遊巨浸。而無涯
之量。自能飲縮百川。吞吐日月耳。即以來劄示右武。讀至叮嚀語。不覺舌短。蓋真氣逼人。自當點首。即宇宙內。以此實事傾倒者。亦不多見也。頃楞伽已成。特遣侍者。赍往請正。但此經境界。非攀緣可到。座下當哀毀之餘。理極情忘。必於此門深入。儻有一語當心。愿告同志。廣其法施。惟此不獨區區報 君恩。即座下亦可酬罔極矣。
又。
別來忽忽。如許歲月。不知落向何處。世間夢幻。亦至此耶。瘴鄉炎蒸毒霧。冒觸難禁。所賴一點清涼地。作隱身草耳。炎荒朔雪。火水異勢。自古皆然。獨去冬寒氣不減薊北。新歲南征。宿新興旅邸。寒凜肌骨。凍不能寐。夜半扣門驚起。則見大義持北來諸古人書。首函達師。及尊札。讀之。恍若冰雪墮床頭。舉身毛孔清徹。宛在千丈寒巖。破衲矇頭睡醒時也。四月。自雷廉回時。法音再至。手之。字字心光流溢。迸灑奪人。居士坐此憂患病苦中。而細細作書如此。足見三車長者之心。無時不在火宅中也。年來生事何如。令甥成就何似。惟此末法。劫火洞然。此中能得一片清涼地。即火里蓮花也。右武自珠江臨別。頂門一錐。透至腳底。賴此機緣。即年來居家。杜門謝客。修忍辱行。皆仗此法門威力也。第習氣勇猛。不能頓入微密耳。劉貽哲根器近道。穎悟
【現代漢語翻譯】 現代漢語譯本：他的氣量，自然能夠收縮百川，吞吐日月啊。我立刻拿來您的信札給右武看，讀到叮嚀之語，不覺舌頭都短了，大概是真氣逼人。自然應當點頭贊同。即使在宇宙之內，像這樣用實在的學問傾倒他人的人，也不多見啊。不久《楞伽經》已經完成，特地派遣侍者，帶著去請您指正。但是這部經的境界，不是靠攀緣能夠達到的。您在哀傷之後，道理達到極致，情感歸於忘卻，必定能在此門深入。如果有一句話觸動您的內心，希望您告訴志同道合的人，廣泛地施與佛法。這樣不僅能報答皇上的恩情，您自己也可以報答父母的養育之恩了。
又。
分別之後匆匆，像過了許多歲月，不知道流落到什麼地方。世間的夢幻，也到了這種地步嗎？瘴癘之地的炎熱潮濕和有毒的霧氣，侵襲難以忍受，所依靠的只是一點清涼之地，作為藏身之處罷了。炎熱的南方出現北方的冰雪，水火呈現不同的態勢，自古以來都是這樣。唯獨去年冬天寒冷的氣息不減薊北。新年我向南進發，住在新興的旅店裡，寒冷刺骨，凍得無法入睡。半夜有人敲門驚醒了我，就看到大義拿著從北方來的各位古人的書信，第一封是達師的，以及您的信札。讀了之後，感覺好像冰雪掉在床頭，全身毛孔都清澈通透，彷彿身處千丈寒冷的巖石，一個穿著破舊僧衣的人蒙著頭睡醒的時候。四月，從雷州廉州回來的時候，您的法音再次傳來，我親手拿著，字字都流溢著心光，迸發灑脫奪人。居士您身處憂患病苦之中，卻如此細緻地寫信，足見三車長者（指樂於救助眾生的人）的心，無時不在火宅（指充滿煩惱的世間）之中啊。近年來生活如何？您的外甥成就如何？只有這末法時代，劫火洞然（指災難深重），其中能夠得到一片清涼之地，就是火中的蓮花啊。右武自從珠江臨別，您像用錐子從我頭頂扎到腳底，依靠這個機緣，我近年來居家，閉門謝客，修習忍辱，都仰仗這個法門的威力啊。只是習氣勇猛，不能立刻進入精微的境界罷了。劉貽哲的根器接近佛道，聰穎領悟。
【English Translation】 English version: His capacity is such that he can naturally shrink hundreds of rivers and swallow the sun and moon. I immediately took your letter to show Youwu, and when I read the earnest words, I felt my tongue tied, probably because the true energy was overwhelming. I should naturally nod in agreement. Even within the universe, there are not many who can impress others with such solid knowledge. Soon the Laṅkāvatāra Sūtra is completed, and I specially sent a attendant to take it to you for correction. However, the realm of this sutra cannot be reached by clinging. After your grief, when reason reaches its peak and emotions are forgotten, you will surely delve deeply into this path. If a word touches your heart, I hope you will tell like-minded people and widely bestow the Dharma. In this way, you can not only repay the emperor's kindness, but also repay your parents' nurturing grace.
Also.
After parting, it felt like many years had passed, and I didn't know where I had drifted. Has the illusion of the world reached this point? The heat and humidity and poisonous fog of the malarial land are unbearable, and all I rely on is a bit of cool place as a hiding place. The snow of the north appears in the hot south, and water and fire present different situations, which has been the case since ancient times. Only last winter, the cold air did not diminish in Jibei. In the new year, I marched south and stayed in a hotel in Xinxing, where the cold was piercing and I couldn't sleep. In the middle of the night, someone knocked on the door and woke me up, and I saw Dayi holding letters from the ancient people from the north, the first being from Master Da, as well as your letter. After reading it, I felt as if ice and snow had fallen on the head of the bed, and all the pores of my body were clear and transparent, as if I were in a thousand-foot cold rock, when a person in tattered monk's robes woke up with his head covered. In April, when I returned from Leizhou and Lianzhou, your Dharma sound came again, and I held it in my hand, and every word overflowed with the light of the heart, bursting forth and captivating. You, as a layperson, are in the midst of worries, illnesses, and suffering, yet you write letters so meticulously, which shows that the heart of the Tricycle Elder (referring to someone who is happy to help all beings) is always in the burning house (referring to the world full of troubles). How has life been in recent years? How is your nephew doing? Only in this degenerate age, when the fire of destruction is blazing (referring to deep disasters), can a piece of cool ground be obtained, which is the lotus flower in the fire. Since Youwu parted from the Pearl River, you seemed to pierce me from the top of my head to the soles of my feet with an awl. Relying on this opportunity, I have been staying at home in recent years, closing my doors to thank guests, and practicing forbearance, all relying on the power of this Dharma gate. It's just that the habits are fierce and I can't immediately enter the subtle realm. Liu Yizhe's roots are close to the Buddha's path, intelligent and insightful.
快便。第般若不深。天壤間此等奇氣。目所稀睹。每相見。但說眼前淡話。從來未敢舉著此事。欲識佛性義。當觀時節因緣。料不負雅望耳。得達師長安訊息。甚慰鄙懷。從前門庭。亦摺合過半。惟此不獨為達師福。亦是法門厚幸。末法中有此宗匠。可追像法。第叢林凋弊。後生薄福。不識可能蒙化否。曹溪傾頹之極。苦心欲為料理。去秋入山。略為整頓。似亦可觀。所謂水月道場。空華佛事。觸處皆然。何必以有所住心。作無相福田乎。此在護法心精所樂聞者。贅發一笑。
與吳本如祠部
奉違光相。倏逾一紀。別來。法門日見凋弊。知識星散。痛念法幢摧折。慧日西沉。言之腐心。想在同體。可勝悲愴耶。昔稱寂音為法。有程嬰公孫杵臼之心。今于阿師再見之矣。貧道庸鄙。愧無荷法之責。而有破法之愆。然在金剛心中。不知作何懺悔也。浮沉瘴海。不敢有負本懷。所幸諸苦能安。足慰慈念。向在曹溪。作六祖奴郎。以供灑掃。為凈心地。仰賴法庇。諸略有序。唯念業系未脫。初服未遂。不敢安心寂定耳。儻如所愿。得以休老。埋骨此中。足了生死大事。斯實惟天能育。惟慈能贊之也。不識文殊右手。能伸過此百城乎。
與曾金簡儀部
那羅延窟。古佛道場。毗盧親口授記處。沉埋海隅
。千百年為蔑戾車之所倒置。山僧初以避魔至此。然不知撞入魔界。信乎業屬前緣無逃者。此時更無神通。法力可使。唯只拋擲身心。隨順忍受。不與魔冤作對耳。又何敢夸禪定解脫。融通理事無礙哉。嘗思法華囑累。末世利生。第一當起大忍力。大精進力。悲夫黃面老。深有懼於此時也。然山僧自揣非大忍力。大精進力。又何以拔魔幟。樹法幢哉。承足下見示。縛解之意。信乎法性原無彼此。嘗謂世出世間。乃生與無生之異耳。然日用現前。種種業幻。諸流轉者。皆生死因。若不為所轉。不忘境界。有可忍者。謂之生忍。不見可忍。亦無忍者。為無生忍。若忍至無生。則無不忍矣。心境如如。亦為寂滅。然所稱魔業。不獨冤對為然。即凡當人起心動念。不順解脫。戕害法身。逼惱正性者。皆魔屬也。吾人有志做工夫。出生死者。不能忍此。又何以稱有力大人。我輩生居堪忍中。若此處不破。則無可破者。固當直以大忍力。大精進力。為第一義諦耳。無論道緣。前定不前定。功力齊不齊也。足下其信然之耶。見面為難。不覺漏逗至此。
又。
昔承蜚光照臨海印。真不世良緣。頓成金剛種子。永劫不磨。終當透骨而出。此大丈夫之能事。非居士大力量人。一肩擔荷。孰敢正視。別後因緣。無從委悉。起居
【現代漢語翻譯】 現代漢語譯本：千百年都被蔑戾車（mleccha，指邊境民族或不信佛教的人）所顛倒。山僧我最初爲了躲避邪魔才來到這裡，然而沒想到卻撞入了魔界。真是相信業力是前世的因緣，無法逃脫。此時此刻，我再也沒有神通和法力可以施展，唯有拋棄身心，隨順忍受，不與魔冤作對罷了。又怎敢誇耀自己的禪定解脫，融通事理而毫無障礙呢？我曾經思考《法華經》的囑託，末世利益眾生，第一應當發起大忍力、大精進力。可悲啊，佛陀深切地擔憂著這個時代。然而山僧我自忖並非具有大忍力、大精進力之人，又怎麼能夠拔除魔的旗幟，樹立法幢呢？承蒙您開示的縛與解的道理，我相信法性原本就沒有彼此的分別。我曾經說過，世間與出世間，乃是有生與無生的差異罷了。然而日常所見，種種業力的幻象，那些隨波逐流的人，都是生死的因。如果能不被這些幻象所迷惑，不忘記修行的境界，能夠忍受的，就叫做生忍；不見有可忍受的，也沒有能忍受的人，就叫做無生忍。如果忍耐到了無生的境界，那麼就沒有什麼不能忍受的了。心境如如不動，也就達到了寂滅的境界。然而所說的魔業，不僅僅是冤家對頭造成的，即使是當人自己起心動念，不順從解脫，戕害法身，逼惱正性，這些都屬於魔的範疇。我們有志於修行，想要脫離生死的人，如果不能忍受這些，又怎麼能稱得上是有力量的大丈夫呢？我們生存在堪忍的世界中，如果此處不能突破，那麼就沒有什麼可以突破的了。所以應當直接以大忍力、大精進力作為第一義諦。無論道緣是前定還是不前定，功力是否齊備。您認為這樣對嗎？見面很難，不知不覺就說了這麼多。
又。
過去承蒙您像光芒一樣照臨海印（Haein，韓國寺廟），真是難得的良緣。頓時成就了金剛種子，永遠不會磨滅，終將穿透骨髓而出。這是大丈夫的能耐，不是居士這樣有大力量的人，一肩承擔，誰敢正視？分別之後，因緣如何，無從得知。起居
【English Translation】 English version: For thousands of years, it has been overturned by the mleccha (non-believers or barbarians). I, a mountain monk, initially came here to escape demons, but unexpectedly stumbled into the realm of demons. Truly, I believe that karma is a past cause, and there is no escape. At this moment, I no longer have any supernatural powers or Dharma power to use, only to abandon my body and mind, follow and endure, and not confront the demonic adversaries. How dare I boast of my samadhi liberation, and the unobstructed integration of principles and phenomena? I once pondered the entrustment of the Lotus Sutra, to benefit sentient beings in the final age, the first thing to do is to arouse great forbearance and great diligence. Alas, the Buddha deeply feared this time. However, I, a mountain monk, consider myself not to be a person with great forbearance and great diligence, so how can I remove the banner of demons and establish the Dharma banner? Thank you for showing me the meaning of bondage and liberation. I believe that Dharma-nature originally has no distinction of self and other. I once said that the mundane and the supramundane are merely the difference between being born and not being born. However, the illusions of various karmas that appear daily, those who drift along with the current, are all causes of birth and death. If one is not deluded by these illusions, does not forget the state of practice, and is able to endure, it is called 'birth-patience'; if one does not see anything to be endured, nor is there anyone who endures, it is called 'non-birth patience'. If patience reaches the state of non-birth, then there is nothing that cannot be endured. The mind and environment are as they are, and one reaches nirvana. However, the so-called demonic karma is not only caused by enemies, but even when a person's own thoughts arise, not conforming to liberation, harming the Dharma-body, and oppressing the true nature, all of these belong to the category of demons. We who aspire to practice and want to escape birth and death, if we cannot endure these, how can we be called great and powerful people? We live in a world of endurance, and if we cannot break through here, then there is nothing to break through. Therefore, we should directly take great forbearance and great diligence as the ultimate truth. Regardless of whether the Dharma connection is predetermined or not, and whether the effort is equal or not. Do you agree with this?
Also.
In the past, I was honored to have you shine your light upon Haein (a Korean temple), truly a rare and good opportunity. It instantly formed a vajra seed, which will never be erased, and will eventually pierce through the bone marrow. This is the ability of a great person, not someone like a layperson with great strength, who can shoulder the burden, who dares to face it directly? After parting, I have no way of knowing the circumstances. How are you doing?
之狀。諒已深入如幻三昧。當動靜不二也。貧道向為山鬼所弄。加之夙業障緣。致茲嚴譴。是雖有玷法門。且幸增上道力。所云大火所燒。此土安穩。非妄語也。古人每以苦事。為助道增上緣。得力處正在於此。居士聞之。將為涂毒鼓耶。今業已荷戈半載。適當歲時大兇。疫癘交作。民物凋殘。良可悲愍。是故於菩提心。轉更增勝。第此幻化空身。居然火宅中也。毗耶法會。對談不二。端在何日。惟同體之悲。定惟此枯朽頭陀。時時瞥興妄想也。
與馮啟南孝廉
老人與足下游。將二十年矣。如在水月光中。一切逆順境界。光中之影耳。諸子同入。而受用不同者。正似天人一器受食。而精粗各別。此其佛性貴緣種也。老人與足下諸子。多生一遇。猶時雨也。各各種子。因而發生秀實。存乎人耳。今老人去粵。則似未至之時。幸有足下為之灌溉。不至焦枯。此段因緣。誠非小小。二乘但畏眾生難度。故絕分菩提。足下豈存眾生於目中耶。大段此事在人之自肯。肯處便是入處。古人拼捨身命。只是一肯心耳。但願足下。以肯為人。則無不肯者。但思今生錯過。一失人身。萬劫難復。此則不容不肯耳。老人心知法緣為難。此行蓋為山林狹習所使。及至狂心頓歇。觀南嶽之靈。為諸祖所拔。今已竭矣。生氣為難。
【現代漢語翻譯】 現代漢語譯本： 這種狀態，想必已經深入如幻三昧（一種禪定境界），達到動與靜不二的境界了。貧道我之前被山鬼所戲弄，加上前世的業障因緣，導致這次嚴厲的譴責。這雖然玷污了佛門，但也慶幸能增長我的道力。所說的大火燒燬一切，此地反而安穩，並非虛妄之語。古人常常把苦難之事，作為助道的增上緣，得力之處就在於此。居士您聽了這些，會把它當作涂毒鼓（比喻聽了反而有害的事物）嗎？如今我已經披甲半年，正值歲時大兇，疫病流行，百姓凋敝，實在可悲可憫。因此對於菩提心（覺悟之心），反而更加增長。只是這幻化空虛的身體，仍然身處火宅之中啊。毗耶離城（古印度城市，維摩詰居士所在地）的法會，對談不二法門，究竟在何時呢？唯有同體的悲憫之心，才能理解我這枯朽的頭陀（苦行僧），時時生起的妄想啊。 與馮啟南孝廉 我與您交往，將近二十年了，就像在水中的月亮光影中一樣，一切順境逆境，都只是光影而已。諸位弟子一同入門，而受用不同，正像天人同用一個器皿吃飯，而食物的精細粗糙各不相同。這是因為他們的佛性因緣不同。我與您和您的弟子們，多生才能相遇一次，就像及時的雨水一樣，各種種子，因此而發生生長，最終能否秀實，取決於個人了。現在我離開廣東，就像我還沒來的時候一樣，幸好有您為他們灌溉，不至於焦枯。這段因緣，實在非同小可。二乘（聲聞乘和緣覺乘）之人只害怕眾生難以度化，所以斷絕了菩提心。您難道會把眾生放在眼裡嗎？最重要的是這件事在於人的自我肯定。肯定的地方就是入道的地方。古人拼捨身命，只是爲了這一顆肯定的心啊。只希望您，以肯定的態度對待他人，就沒有不肯定的。只要想想今生錯過，一旦失去人身，萬劫都難以恢復，這就不能不肯定啊。 我心裡知道佛法因緣很難得，這次出行是被山林的狹隘習氣所驅使。等到狂妄的心頓然止息，看到南嶽的靈氣，被諸位祖師所拔除，如今已經竭盡了。生氣很難啊。
【English Translation】 English version: Such a state indicates a deep immersion in the Illusion-like Samadhi (a state of meditative consciousness), reaching the non-duality of movement and stillness. I, a humble monk, was previously teased by mountain spirits, coupled with karmic obstacles from past lives, leading to this severe reprimand. Although this tarnishes the Buddhist Dharma, it is fortunate that it increases my spiritual strength. The saying that a great fire burns everything, yet this land remains secure, is not a false statement. The ancients often regarded suffering as an enhancing condition for the path, and the strength gained lies precisely in this. Will you, layman, regard this as a poisoned drum (an analogy for something harmful to hear)? Now I have been armored for half a year, coinciding with an inauspicious time, with epidemics raging and the people withering, which is truly lamentable. Therefore, my Bodhicitta (the mind of enlightenment) is further enhanced. However, this illusory and empty body is still in a burning house. The Dharma assembly in Vaisali (an ancient Indian city, the residence of layman Vimalakirti), discussing the non-dual Dharma, when will it be? Only with the compassion of oneness can one understand the delusions that arise from time to time in this withered ascetic. To Feng Qinan, a successful candidate in the Imperial Examination I have been associated with you for nearly twenty years, like being in the moonlight reflected in water. All favorable and unfavorable circumstances are merely shadows in the light. Disciples enter together, but their experiences differ, just as celestial beings eat from the same vessel, but the food's quality varies. This is because their Buddha-nature affinities differ. My encounter with you and your disciples, which only happens once in many lifetimes, is like timely rain, allowing various seeds to sprout and grow. Whether they ultimately bear fruit depends on the individual. Now that I am leaving Guangdong, it is as if I had never arrived. Fortunately, you are there to water them, preventing them from withering. This karmic connection is truly significant. Those of the Two Vehicles (Sravakayana and Pratyekabuddhayana) fear the difficulty of liberating sentient beings, so they sever the Bodhicitta. Do you disregard sentient beings? The most important thing is self-affirmation. The place of affirmation is the place of entry. The ancients sacrificed their lives for this one affirmative mind. I only hope that you treat others with affirmation, and there will be no one who does not affirm. Just think that if you miss this life, once you lose the human body, it will be difficult to recover for countless eons, so you cannot but affirm. I know in my heart that the Dharma connection is rare. This trip was driven by the narrow habits of the mountains and forests. When the mad mind suddenly ceases, and I see the spiritual energy of Mount Heng, which has been exhausted by the ancestors, it is now depleted. It is difficult to generate vitality.
今寓湖東。如生公住虎邱時也。善孫從北迴。不久將同蠢禪入粵。可一悉也。知足下善病。此是足下慣熟法門。愿室中不少師子座。令諸來者。同入幻病三昧。則此病為精進幢也。
與龍元溫
老人初入粵時。足下最先入法門。為居士長。同遊二十年來。不在音聲色相間。老人今去粵。賴足下居然為法門長也。惟足下護法精心。如金剛幢。但以護念付囑為懷。種種方便。引攝有緣。直使慧命不斷。為第一義。妙在離言之指。自有撩天鼻孔。豈為老人一莖眉穿卻耶。昔世尊不許阿難以緣心聽法。宗門不許語言轉正。要顯出當人作略耳。奚以實法綴人哉。老人感足下慇勤為法。惓惓苦心。豈忍忘情。但願此道不墜。即千載如一日也。又何有于去來。南嶽山靈已竭。一切道場。皆委荒榛。殊為酸心。恐諸老復起。亦未易舉也。嗟乎。道與時也。安可強乎。
與元溫起南
足下念老人與諸子周旋。十八年來。大似幻師於四衢道作諸幻事。雖有種種妍丑欣戚之狀。總之皆歸幻化人。今日觀之。又夢事也。老人初心。妄意南嶽為大休歇地。及至。乃知山不宜老。種種不易。皆為身心之累。且衰朽又無行腳濟勝具。只得隨緣放下。將就湖東。幸一二檀越。助營菟裘。去冬誅茅結廬。于逼除日。已就安居。當
【現代漢語翻譯】 現代漢語譯本：我現在居住在湖東，就像生公（竺道生）當年住在虎丘一樣。善孫從北方回來，不久將和蠢禪一同前往廣東，這些情況都告訴你了。知道你身體不好，這正是你所熟悉的修行法門。希望你的房間里擺滿獅子座（比喻說法者的座位），讓所有來訪者都能一同進入幻病三昧（通過觀照病痛的虛幻性而達到的禪定狀態），那麼這種病痛就成了精進的旗幟。
與龍元溫
我剛到廣東的時候，你最先進入佛法之門，作為居士之首。我們一同遊歷二十年來，不執著于音聲色相。我現在離開，前往廣東，依靠你仍然作為佛法之首領。希望你護持佛法精誠用心，如同金剛幢（比喻堅固不摧的護法力量）。但以護念囑託為懷，用各種方便法門，引導接引有緣之人，直接使慧命（智慧的生命）不斷絕，這是第一要義。妙處在於那無法用語言表達的指引，自然有衝破天際的鼻孔（比喻直指本心的能力），難道會被我這一根眉毛穿透嗎？過去世尊不允許阿難用緣心（分別心）聽法，禪宗不允許用語言來傳達真正的佛法，就是要顯現出修行人當下的作為而已，哪裡需要用實在的法來束縛人呢？我感謝你慇勤為佛法，懇切的苦心，怎能忘記呢？只希望這個道統不墜落，那麼千年就像一日一樣，又何必在意去來呢？南嶽的山靈已經衰竭，一切道場都委棄在荒草之中，實在令人傷心。恐怕各位老修行者再次興起，也不容易了。唉，道與時運啊，怎麼能夠強求呢？
與元溫起南
你想到我與諸位弟子周旋，十八年來，很像幻術師在十字路口表演各種幻術。雖然有種種美好醜陋、喜悅悲傷的景象，總而言之都歸於幻化。今天看來，又像一場夢一樣。我最初的想法，妄想南嶽是適合安身休養的地方，等到去了之後，才知道山不適合養老，種種都不容易，都成為身心的負擔。而且衰老又沒有行腳雲遊的工具，只好隨緣放下，將就住在湖東。幸好有一兩位檀越（施主）幫助我建造簡陋的住所，去年冬天砍伐茅草建造房屋，在除夕前已經安頓下來，可以安居了。
【English Translation】 English version: I am now residing in Hudong, just like Master Shengong (Zhu Daosheng) lived in Huqiu back then. Shansun has returned from the north and will soon go to Guangdong with Chunchan. I'm letting you know all of this. Knowing that you are unwell, this is precisely the familiar Dharma gate for you. I hope your room is filled with lion thrones (a metaphor for the seat of the Dharma speaker), so that all visitors can enter the Samadhi of Illusory Sickness together (a state of meditative absorption achieved by contemplating the illusory nature of illness), then this illness becomes a banner of diligence.
To Long Yuanwen
When I first arrived in Guangdong, you were the first to enter the gate of Dharma, as the leader of the lay practitioners. We have traveled together for twenty years, not attached to sounds and forms. Now I am leaving to go to Guangdong, relying on you to still be the leader of the Dharma gate. I hope you protect the Dharma with sincere dedication, like a Vajra banner (a metaphor for the indestructible power of Dharma protection). But keep the protection and entrustment in mind, using various expedient means to guide and lead those who have affinity, directly ensuring that the wisdom-life (the life of wisdom) is not cut off, this is the most important thing. The wonder lies in the pointing that cannot be expressed in words, naturally having nostrils that pierce the sky (a metaphor for the ability to directly point to the original mind), how could it be pierced by my one eyebrow? In the past, the World Honored One did not allow Ananda to listen to the Dharma with a discriminating mind, and the Zen school does not allow language to convey the true Dharma, it is to reveal the practitioner's actions in the present moment, where is the need to bind people with real Dharma? I am grateful for your diligent efforts for the Dharma, and your earnest and painstaking efforts, how can I forget them? I only hope that this lineage does not fall, then a thousand years will be like a day, and why bother about coming and going? The spirit of Mount Nan is exhausted, and all the monasteries are abandoned in the wilderness, which is really heartbreaking. I am afraid that even if the old practitioners rise up again, it will not be easy. Alas, the Dharma and the times, how can they be forced?
To Yuanwen Qinan
You think of me interacting with the disciples for eighteen years, much like a magician performing various illusions at a crossroads. Although there are various beautiful and ugly, joyful and sad scenes, in short, they all return to illusion. Looking at it today, it is like a dream again. My initial thought was that Mount Nan was a suitable place for rest and recuperation, but when I arrived, I realized that the mountain was not suitable for old age, and everything was not easy, all of which became a burden on the body and mind. Moreover, being old and having no tools for traveling, I had to let go and settle down in Hudong. Fortunately, one or two Danapati (benefactors) helped me build a simple residence. Last winter, I cut thatch to build a house, and before New Year's Eve, I had settled down and could live in peace.
下狂心頓歇。生平所志願者。一旦得之。二十年中。跉𨂲辛苦。化為無上妙樂之境矣。信乎凈穢隨心。苦樂在己。一切處無非寂光真際也。最可喜者。已蒙 聖恩浩蕩。還我本來面目。無復他慕。其山門應接。賴有湛公荷擔。老人自此閉門飽食高眠。一切禪道佛法。束之高閣。今日乃為天地間一無事人。即此一日之安。尤勝碌碌一生也。諸子聞之。豈不為我大生歡喜乎。修公同居。時時提撕此事。恨不與諸子共之。古人謂道路各別。養家一般。諸子果能日用於一切處。以老人之樂為己樂。則老人所有。亦諸子之所有。老人所無。亦諸子之所無也。所謂一身一智。慧力無畏。亦然。此語豈黃面老子自道哉。莫謂老人今日之事。與諸子絕分。但于日用妄想交錯煩惱固結處。便是老人現前時節。若當面錯過。即隔粵山楚水也。今歲正是諸子願力成熟之時。嘗憶文殊窟中一萬眷屬。常空數十座。且人人腳下一片云。豈肯讓人乘之耶。但有疲於津樑者。啟南上座。當爲大眾白椎耳。
答李湘州太史
貧道一入空門。即抱向上志。十九披緇。遂棄筆硯。單究己躬下事。荏苒十年。未有開悟。遂匿跡五臺冰雪中。刻苦身心。甚至一字不識之地。忽然四大脫落無依。回觀從前山河世界。皆夢中事。由是得大快樂。一切應緣
【現代漢語翻譯】 現代漢語譯本： 狂亂的心頓時止息。平生所志願的，一旦得到它，二十年來的奔波辛苦，都化為無上美妙快樂的境界了。確實相信清凈與污穢都隨心而定，痛苦與快樂都在自己。一切處所無非是寂光真際（指常寂光凈土，佛的法身所居之境）啊。最令人高興的是，已經蒙受聖恩浩蕩，還我本來面目，再沒有其他的羨慕了。至於山門的應酬接待，依賴有湛公承擔。老衲從此閉門飽食高眠，一切禪道佛法，都束之高閣。今天乃是天地間一個無事之人。即使是這一天的安寧，也勝過碌碌無為的一生啊。你們這些孩子們聽了這些，難道不為我大大地感到歡喜嗎？修公與我同住，時時提醒這件事，遺憾不能與你們這些孩子們共同分享。古人說道路各不相同，養家餬口卻是一樣的。你們這些孩子們如果能每天在一切處所運用，以老衲的快樂為自己的快樂，那麼老衲所有的一切，也就是你們這些孩子們所擁有的；老衲所沒有的，也就是你們這些孩子們所沒有的。所謂一身一智，慧力無畏，也是這樣。這些話難道是我這個黃面老頭自己說的嗎？不要說老衲今天的事情，與你們這些孩子們毫無關係。只要在日常妄想交錯、煩惱固結之處，就是老衲現前的時節。如果當面錯過，就如同隔著粵山楚水一樣遙遠了。今年正是你們這些孩子們的願力成熟之時。我曾經記得文殊窟（指五臺山文殊菩薩顯聖之地）中有一萬眷屬，經常空著幾十個座位。而且每個人腳下都有一片云，難道肯讓人乘坐嗎？但如果有疲於奔波的人，啟南上座，應當為大眾敲椎開示。
回覆李湘州太史： 貧道一旦進入空門，就抱有向上的志向。十九歲剃度出家，於是放棄筆硯，專心研究自身的事情。不知不覺過了十年，還沒有開悟。於是隱匿在五臺山的冰雪之中，刻苦身心，甚至到了一個一字不識的地方。忽然四大（指地、水、火、風四種元素）脫落無依，回頭看從前的山河世界，都像是夢中的事情。由此得到大快樂，一切隨緣。
【English Translation】 English version: My frantic mind has instantly ceased. What I have longed for all my life, once obtained, the toils and hardships of twenty years transform into a realm of supreme and wonderful bliss. Truly, purity and defilement depend on the mind, suffering and joy reside within oneself. All places are none other than the true realm of Serene Light (referring to the Pure Land of Eternal Tranquility, the abode of the Buddha's Dharmakaya). What is most delightful is that I have already received the boundless grace of the Sage, restoring my original face, with no further desires. As for the reception and interactions at the monastery gate, I rely on Zhan Gong to shoulder the responsibility. From now on, this old monk will close his doors, eat his fill, and sleep soundly. All Chan practices and Buddhist teachings will be shelved. Today, I am a person with nothing to do in the world. Even this one day of peace is better than a lifetime of aimless toil. When you, my children, hear of this, wouldn't you be greatly pleased for me? Xiu Gong, living with me, constantly reminds me of this matter, regretting that he cannot share it with you, my children. The ancients said that paths may differ, but supporting the family is the same. If you, my children, can apply this daily in all situations, taking my joy as your own, then all that I have is also what you, my children, have; what I lack is also what you, my children, lack. The so-called one body, one wisdom, fearless wisdom power, is also like this. Are these words merely self-praise from this old yellow-faced monk? Do not say that my affairs today have nothing to do with you, my children. Wherever there are daily deluded thoughts, conflicting emotions, and entrenched afflictions, that is where I am present. If you miss me face to face, it is as if separated by the Yue and Chu mountains. This year is precisely the time when your vows, my children, are ripening. I recall that in the Manjushri Cave (referring to the place where Manjushri Bodhisattva manifests on Mount Wutai), among the ten thousand members, dozens of seats are often empty. And each person has a cloud beneath their feet; would they willingly let others ride it? But if there are those weary of the ferry, Upasaka Qinan should strike the gavel to enlighten the assembly.
Reply to Grand Historian Li Xiangzhou: Once I entered the empty gate, I embraced an upward aspiration. At nineteen, I shaved my head and left home, abandoning pen and ink, focusing solely on investigating my own affairs. Ten years passed unknowingly without enlightenment. Thus, I hid myself in the ice and snow of Mount Wutai, enduring hardship in body and mind, even reaching a place where I could not recognize a single word. Suddenly, the four elements (referring to earth, water, fire, and wind) fell away, leaving me without support. Looking back at the mountains, rivers, and world of the past, they all seemed like dreams. From this, I attained great joy, responding to all conditions as they arise.
。如鏡中像。了無滯礙。如此八年。先是諸經實未通達。因思佛楞嚴。以一心三觀為宗。向以文字障礙。貧道澄心諦觀。只以理觀為主。理觀一通。余文可略。嗣隱東海。潛心力究。忽然有得。遂直述此書。自為必信。即法門疑者不無。久慕玄解。特請印正。當有面決處。此時苦以病魔作祟。儻秋爽有期。當與掩關十日。一決生平之素。庶此道寥寥。天壤不孤耳。明發溯流。回首徒有瞻依。
寄高瀛臺太守
頃時事驚心。公壯心勃勃。讀尊草。委悉近況。然臣子為國攄忠。固本分事。第非其時。似違用舍之戒。況當垂老之事。居固窮之地。正壯士失色之時。豈不為身心大累乎。杜智者之於重輕。必有一以審處矣。山野年近八十。衰病日至。幸藏跡空山。茍延一息。待死而已。枯朽之懷。無以為知己道者。儻公能降心寂寞。享清修之樂。作出世一段因緣。大為奇事。古云。生平無限傷心事。不向空門何處消。此實意之所望者。
答談復之
頃就湖東尺地。結廬于灌水之陰。業幸就緒。于月之十八日。入室高臥。夢想頓空。足可娛老。且喜得如足下通道之士。相與精神流通。可謂不索寞矣。行者來。得足下書中語。似於知見上做工夫。此足下信向之篤。故楞嚴云。知見立知。即無明本。此謂眾禍
【現代漢語翻譯】 現代漢語譯本：就像鏡子中的影像一樣，完全沒有阻礙。這樣過了八年。起初對各部經典實際上還沒有完全通達。因此思考《佛楞嚴經》（指《楞嚴經》，一部重要的佛教經典），以一心三觀（指一心三觀，佛教的觀修方法）為宗旨。過去因為文字的障礙，貧道（古代僧侶對自己的謙稱）澄心仔細地觀察，只以理觀（指理觀，通過道理進行觀修）為主。理觀一旦通達，其餘的文字可以省略。後來隱居東海，潛心努力研究。忽然有所領悟，於是直接寫了這本書，自己認為是確信無疑的。即使是佛法門中的人，也會有疑問。一直仰慕您的精妙見解，特地請您印證。應當有當面決疑的機會。現在苦於病魔纏身。如果秋天天氣轉涼，希望可以和您一起閉關十天，徹底解決我平生所學的疑惑。希望這個佛法不會寂寥，天地間不會感到孤單。明天一早就要順流而下，回頭看也只是徒增瞻仰之情。
寄給高瀛臺太守
前些時候發生的事情令人震驚。您壯志勃勃。讀了您的來信，詳細瞭解了您最近的情況。然而，臣子為國家盡忠，本來就是應盡的本分。只是現在時機不對，似乎違背了用舍之道（指該用則用，該舍則舍的原則）。況且您正值垂暮之年，身處困境，正是壯士失意的時候，難道不會給身心帶來很大的負擔嗎？明智的人對於事情的輕重緩急，一定會有周全的考慮。山野之人年近八十，衰老多病，幸好隱居在空曠的山林中，茍延殘喘，等待死亡罷了。我這枯朽的心懷，沒有什麼可以和知己交流的。如果您能放下身段，享受寂寞，享受清修的樂趣，做出一段出世的因緣，那真是太奇妙了。古人說：『生平無限傷心事，不向空門何處消。』這確實是我內心所期望的。
回覆談復之
前些時候在湖東一小塊地方，在灌水旁邊蓋了茅屋。事情幸運地完成了。在某月的十八日，進入房間高枕而臥，夢想頓時空明，足以安度晚年。而且高興地得到像您這樣信奉佛法的人，互相之間精神交流，可以說是不會感到寂寞了。行者（指送信的人）來了，得到您書信中的話語，似乎在知見（指知見，佛教術語，指認識和見解）上下功夫。這是因為您信仰非常堅定，所以《楞嚴經》（指《楞嚴經》，一部重要的佛教經典）說：『知見立知，即無明本。』（指在已有的知見上再建立知見，就是無明的根本。）這是說各種禍患的根源。
【English Translation】 English version: Like an image in a mirror, there is absolutely no obstruction. Eight years have passed in this way. Initially, I had not fully understood all the scriptures. Therefore, I contemplated the Shurangama Sutra (《佛楞嚴經》) (referring to the Shurangama Sutra, an important Buddhist scripture), taking the One Mind Three Contemplations (一心三觀) (referring to One Mind Three Contemplations, a Buddhist meditation method) as its principle. In the past, due to the obstacle of words, this poor monk (貧道) (a humble term used by ancient monks to refer to themselves) observed attentively with a clear mind, focusing only on the contemplation of principle (理觀) (referring to contemplation through reasoning). Once the contemplation of principle is understood, the rest of the text can be omitted. Later, I secluded myself in the East Sea, diligently studying with a focused mind. Suddenly, I had an understanding, so I directly wrote this book, believing it to be undoubtedly true. Even those within the Buddhist Dharma gate will have doubts. I have always admired your profound insights, so I specially ask you to verify it. There should be an opportunity to resolve doubts in person. Now, I am suffering from the torment of illness. If the weather turns cool in autumn, I hope to be able to enter seclusion with you for ten days to completely resolve the doubts of my life's learning. I hope that this Dharma will not be desolate, and that the world will not feel lonely. Tomorrow morning, I will go downstream, and looking back will only increase my feelings of admiration.
To Prefect Gao Yingtai (高瀛臺太守)
The events of some time ago were shocking. You are full of ambition. After reading your letter, I learned about your recent situation in detail. However, a subject's loyalty to the country is originally their duty. It's just that the timing is not right now, which seems to violate the principle of using or abandoning (用舍之道) (referring to the principle of using when appropriate and abandoning when necessary). Moreover, you are in your twilight years, in a difficult situation, which is a time when heroes are frustrated. Wouldn't it bring great burden to your body and mind? Wise people will surely have a thorough consideration of the priorities of things. This mountain recluse is nearly eighty years old, old and sick, fortunately living in a deserted mountain forest, barely surviving, waiting for death. My withered heart has nothing to share with a confidant. If you can humble yourself, enjoy solitude, enjoy the pleasure of pure cultivation, and create a transcendental cause, that would be wonderful. The ancients said: 'In life, there are endless sad things, where else can they be dispelled if not in the empty gate?' This is indeed what I hope for in my heart.
Reply to Tan Fuzhi (談復之)
Some time ago, in a small piece of land in the east of the lake, I built a thatched hut next to the Guan River. Things have fortunately been completed. On the eighteenth day of a certain month, I entered the room and slept soundly, and my dreams suddenly became clear, enough to spend my old age in peace. Moreover, I am happy to have a believer in Buddhism like you, with whom I can have spiritual communication, so I can say that I will not feel lonely. The messenger (行者) (referring to the person delivering the letter) came and brought the words in your letter, which seem to be working on knowledge and views (知見) (referring to knowledge and views, a Buddhist term referring to understanding and opinions). This is because your faith is very firm, so the Shurangama Sutra (楞嚴經) (referring to the Shurangama Sutra, an important Buddhist scripture) says: 'Establishing knowledge on knowledge is the root of ignorance (知見立知，即無明本).' (referring to establishing knowledge on existing knowledge is the root of ignorance.) This means the root of all kinds of misfortunes.
之門也。又云。知見無見。斯即涅槃。是謂眾妙之門也。此中雲知見。大非凡情妄想思算境界。皆從實際工夫。真參實悟處做出。殊非口頭戲論。當作佛法也。足下信心固篤。入法未深。便作如是種種知見語。皆成戲論。其在善知識分上。不是以佛法作人情。便以冬瓜印子許可也。老人所云。眾生知見。即佛知見者。蓋推本未迷以前言之耳。不是迷中妄想知見。當作佛之知見也。若以妄想為佛知見。則大地眾生。皆已是佛。又何用修行耶。若以尋常妄想情慮。當作受用境界。則一切世間淫殺未除。貪嗔放逸者。皆是佛矣。若作此解。即是魔說。豈可以邪見作正悟耶。來語種種。皆非真實受用處。足下但將從前知見一切刬去。纖毫不留。於一念不存處。稍見影響。方可以言箇中事。若以聰明伶俐知見。把作正解。恰似認驢糞作明珠。若在善知識門下。存此知見。則善知識亦成邪魔種類矣。老人于足下。大生法愛。故不惜眉毛。以酬來意。足下試自點檢。果於知見上有何實際。當不落此戲論場中。以為入道真種耳。深切思之。
又。
向上一路。親近者稀。不是真正奇男子。決不能單刀直入。此事決不是世間聰明伶俐。可能湊泊。亦不是俗習知見之乎者也。當作妙悟。亦不是記誦古人玄言妙語。當作己解。只
【現代漢語翻譯】 現代漢語譯本： 這就是眾妙之門啊。又說：『知見無見，就是涅槃。』這就是所謂的眾妙之門。這裡說的『知見』，絕不是凡夫的情感、妄想、思慮、算計的境界，都是從實際的功夫，真參實悟的地方做出來的，絕不是口頭上的戲論，當作佛法。您信心雖然堅定，但入法還不深，就做出這樣種種知見的言語，都成了戲論。在善知識那裡，不是用佛法來做人情，就用冬瓜印子來許可的。老朽所說的『眾生知見，就是佛知見』，是推究到尚未迷惑以前說的。不是迷惑中的妄想知見，當作佛的知見。如果把妄想當作佛的知見，那麼大地眾生，就都已經成佛了，又何必修行呢？如果把尋常的妄想情慮，當作受用的境界，那麼一切世間淫慾、殺戮未除，貪婪、嗔恨、放縱的人，就都是佛了。如果這樣理解，就是魔說，怎麼能用邪見當作正悟呢？來信所說的種種，都不是真實受用之處。您只要把從前的知見一切剷除乾淨，一絲一毫也不留下，在一念不存的地方，稍微見到一點影響，才可以談論其中的事情。如果把聰明伶俐的知見，當作正確的理解，就像是把驢糞認作明珠。如果在善知識門下，存有這種知見，那麼善知識也成了邪魔種類了。老朽對您，大生法愛，所以不惜眉毛，來酬答您的來意。您自己試著檢查一下，果真在知見上有什麼實際的，當不至於落入這種戲論的場合中，以為是入道的真種子。深刻地思考這個問題。
再者。
向上一路，親近的人很少。不是真正的奇男子，決不能單刀直入。這件事決不是世間的聰明伶俐，可以湊合的。也不是世俗的知見之乎者也，當作妙悟。也不是記誦古人的玄言妙語，當作自己的理解。只是...
【English Translation】 English version: This is the gate of all wonders. It is also said: 'Knowing without seeing is Nirvana.' This is what is called the gate of all wonders. The 'knowing and seeing' mentioned here is by no means the realm of ordinary people's emotions, delusions, thoughts, and calculations. It all comes from actual effort, from the place of true investigation and genuine enlightenment. It is by no means a verbal game to be taken as the Buddha's Dharma. Although your faith is firm, your entry into the Dharma is not deep enough, and you make such statements of various kinds of knowledge and views, which all become a game of words. In the presence of a good teacher (善知識, shan zhi shi - a virtuous spiritual friend), one does not use the Buddha's Dharma to do favors, nor does one give permission with a 'winter melon stamp'. What this old man said, 'The knowledge and views of sentient beings are the knowledge and views of the Buddha,' is said in reference to the time before one was deluded. It is not the delusional knowledge and views in delusion to be taken as the knowledge and views of the Buddha. If you take delusion as the knowledge and views of the Buddha, then all sentient beings on earth would already be Buddhas, so why would there be any need for cultivation? If you take ordinary delusional thoughts and considerations as the realm of enjoyment, then all those in the world who have not eliminated lust, killing, greed, anger, and indulgence would all be Buddhas. If you understand it this way, it is the words of a demon. How can you take wrong views as correct enlightenment? All that is said in your letter is not a place of true enjoyment. You only need to completely eradicate all your previous knowledge and views, leaving not a trace, and in a place where not a single thought remains, if you see even a slight influence, then you can talk about the matter within. If you take clever and intelligent knowledge and views as the correct understanding, it is like mistaking donkey dung for a bright pearl. If you harbor such knowledge and views under the guidance of a good teacher, then the good teacher will also become a kind of demon. This old man has great Dharma love for you, so he does not hesitate to expend his eyebrows to respond to your intention. Try to examine yourself and see if there is anything actual in your knowledge and views, so that you will not fall into this arena of verbal games, thinking it is the true seed for entering the path. Think deeply about this.
Furthermore,
On the upward path, few are close. If one is not a truly extraordinary man, one cannot directly enter with a single blade. This matter is definitely not something that worldly cleverness and intelligence can piece together. Nor is it the worldly knowledge and views of 'zhī hū zhě yě' (之乎者也 - classical Chinese particles), to be taken as wonderful enlightenment. Nor is it memorizing the profound words and wonderful sayings of the ancients, to be taken as one's own understanding. It is just...
須真參實究。向自己胸中流出。方始蓋天蓋地。若有志參究。只須將從前知見。盡情吐卻。即上大人孔乙己字腳。亦不許存在胸中。吐到乾乾淨淨。一物不留處。放下又放下。放到無可放處。方是入手時節。此時正好著力做工夫。做到做不得處。如壁立萬仞。才是得力時節。如此用心。辟如逼狗跳墻。定有從中迸出一段光景。方是真受用處。殆非泛泛可到此地。茍非真正丈夫。有決定之志者。不能至也。世間多少聰明伶俐漢。都納降款於五欲場中。高者納于功名路上。如此而已。幾曾有自己活計哉。以足下之根器。加之篤實信心。已具根本。最為難得。若效當世口鼓子禪。但資說鈴。不究實際。豈不孤負己靈哉。以足下信老人心。決定無疑。故不敢負足下歸心之望。前書僭妄。以恃知己。故不惜眉毛。不是披剝足下。愿足下詣真實際。不欲向門頭戶底。墮恒品耳。足下自謂向棒喝下承當。足見大力量處。要知古人棒喝不輕施。即承當亦未可草草。愿足下從今一切知見。盡行放下。就放下處提撕。便見真實受用。以所望足下不淺。故不惜忉怛。政以足下有此大力量。故以千斤擔子累足下耳。讀書之下。試請大慧書問一看。便見老人不妄與也。
與穆象玄侍御
山野向有休老南嶽之志。去冬杖䇿而來。山居之
【現代漢語翻譯】 現代漢語譯本： 必須真實地參究。要從自己的心中流淌出來，才能達到蓋天蓋地的境界。如果立志參究，只需將從前的知見，全部吐露乾淨。即使是『上大人孔乙己』這樣的字眼，也不允許存在於心中。吐到乾乾淨淨，一物不留的地方，放下再放下，放到無可放處，才是入手的時候。此時正好著力做工夫，做到做不下去的地方，如壁立萬仞，才是得力的時候。如此用心，譬如逼狗跳墻，必定會從中迸發出一片新的光景，才是真正受益的地方。這絕非泛泛之輩可以到達的境界。如果不是真正的丈夫，有堅定的志向，是不能到達的。世間多少聰明伶俐的人，都投降於五欲的場所中，高尚的人則投降於功名利祿的道路上，如此而已。有幾個人擁有自己的活計呢？以您的根器，加上篤實的信心，已經具備了根本，這是最難得的。如果效仿當今只會口頭禪的禪師，只憑借說辭，不探究實際，豈不是辜負了自己的靈性？因為您信任老衲的心，決定無疑，所以不敢辜負您歸心的期望。前信言語冒昧，是因為仰仗是知己，所以不惜眉毛（比喻直言不諱）。不是要揭您的短處，希望您能到達真實的境界，不希望您在門頭戶底（比喻膚淺的地方）徘徊，淪為平庸之輩。您自認為在棒喝下有所領悟，可見您有很大的力量。要知道古人的棒喝不會輕易施用，即使有所領悟也不可草率。希望您從今以後，將一切知見，全部放下，就在放下之處提撕（警醒），便能見到真實的受用。因為我對您的期望不淺，所以不惜苦口婆心。正因為您有這樣大的力量，所以才將千斤重擔壓在您的肩上。讀書之餘，不妨看看大慧（Dahui）（禪師名）的書信，便可知老衲不是隨便與人說的。
與穆象玄侍御（Mu Xiangxuan Shiyu）（官名）
山野一直有在休老（Xiulao）南嶽（Nanyue）（山名）養老的志向，去年拄著枴杖而來，居住在山中。
【English Translation】 English version: You must truly and thoroughly investigate. It must flow from your own heart to reach the state of covering the heavens and the earth. If you are determined to investigate, you only need to completely discard all your previous knowledge and views. Even the phrase 'Shang Da Ren Kong Yi Ji' (a phrase from a children's primer) should not be allowed to exist in your mind. Discard it completely, leaving nothing behind. Let go and let go again, until there is nothing left to let go of, then is the time to begin. At this time, it is good to put effort into practice, until you reach a point where you cannot continue, like a wall standing ten thousand feet high, then is the time to gain strength. With such effort, like forcing a dog to jump over a wall, there will surely be a new scene bursting forth from within, which is the place of true benefit. This is by no means a realm that ordinary people can reach. If it is not a true man with a determined will, he cannot reach it. How many clever and intelligent people in the world have surrendered to the arena of the five desires, and the lofty ones have surrendered to the path of fame and fortune, and that is all. How many have their own livelihood? With your aptitude, plus sincere faith, you already have the foundation, which is the most rare. If you imitate the contemporary Chan masters who only speak empty words, relying only on rhetoric without investigating reality, wouldn't you be betraying your own spirit? Because you trust this old monk's heart, without any doubt, I dare not betray your hope of returning to the heart. The previous letter was presumptuous because I relied on being a confidant, so I did not spare my eyebrows (a metaphor for speaking frankly). It is not to expose your shortcomings, but I hope that you can reach the true reality, and I do not want you to linger at the doorstep (a metaphor for superficial places), falling into mediocrity. You claim to have understood under the stick and shout, which shows that you have great strength. You should know that the ancients did not use the stick and shout lightly, and even if you understand, you should not be careless. I hope that from now on, you will put down all your knowledge and views, and awaken yourself in the place where you put them down, and you will see the true benefit. Because my expectations for you are not shallow, I do not hesitate to be earnest. It is precisely because you have such great strength that I put the heavy burden of a thousand pounds on your shoulders. In your spare time from reading, please take a look at the letters of Dahui (Dahui) (name of a Chan master), and you will see that this old monk does not speak casually to others.
To Censor Mu Xiangxuan (Mu Xiangxuan Shiyu) (official title)
This mountain recluse has always had the ambition to retire and grow old in Xiulao (Xiulao) Nanyue (Nanyue) (name of a mountain). Last year, I came here with a staff and lived in the mountains.
緣未就。頃者暫寓衡陽之湖東。亦古道場地也。勤公來。得悉明公。比來大作佛事。頓開人天眼目。聞之喜不自勝。嘗謂古今豪傑之士。一段般若光明。多被世緣蓋覆。盡力納向功名富貴門頭。肯于自己性命根宗。向上一路著腳者。甚自難得。以此大事因緣。乃大丈夫究竟歸寧之地。明公頓能向此。回視功名事業。特塵垢秕糠。欣羨何如。第恨不能相與抉擇向上事。以此為闕耳。聞明公精持金剛般若。頃有決疑一本。奉為法施。
答劉玉受繕部
蕪關幸入維摩之室。自爾音問時通。第未酬公歸命之念。此為抱愧。別入匡山。棲遲六年。壬戌長至月。復有嶺南之行。辱惠辛酉閏月書。至癸亥二月。方得開誦。一書之達如此。況人生多世之緣乎。所示病紀。細細披讀。雖是病態。要自參究習氣中發。非業習也。就中見公歡喜不無。但以為實證。則未可也。且楞嚴明訓。若從真實參究禪定中來。亦不敢作證。若作聖解。即受群邪。況病態乎。雖然。過此一番。公當自信其心。埽除從前知見。不患不到家邦平貼地耳。
答杭城諸宰官
山野自愧薄劣。為法門罪人。漂流瘴海。二十餘年。骨殞神銷。僅存一息。將匿影窮山。畢命斯世。第以法門之故。與達師有死生之義。悲蓮師有慧日之沉。特不遠數千
【現代漢語翻譯】 現代漢語譯本： 因緣尚未成熟。前些日子暫住在衡陽的湖東，那裡也是古代的道場。勤公來訪，得知明公您最近大做佛事，頓時開啟人天眼目，聽了之後我喜不自勝。我曾說古今英雄豪傑之士，他們的一段般若光明，多被世俗的因緣蓋住，竭盡全力投入到功名富貴之中。肯在自己的性命根本上，向上追求的人，實在太難得了。這件大事因緣，乃是大丈夫最終歸宿的地方。明公您竟然能夠朝向這裡，回看功名事業，覺得它們不過是塵土秕糠，實在令人欣羨不已。只是遺憾不能和您一起決斷選擇向上之事，以此為缺憾罷了。聽說您精持《金剛般若》（Vajra Prajna，經名），最近有一本《決疑》，奉獻給您作為法施。 答劉玉受繕部 我像身處荒野一樣有幸進入維摩詰（Vimalakirti，佛教在家菩薩）的居室，從此音訊時有往來，只是未能報答您歸命佛法的心意，為此感到慚愧。我離開後進入匡山，隱居了六年。壬戌年冬至月，又有前往嶺南的行程。承蒙您惠賜辛酉年閏月的來信，直到癸亥年二月，才得以打開誦讀。一封信的送達尚且如此，何況人生多世的因緣呢？您信中提到的病況，我仔細閱讀，雖然是病態，但要從參究習氣中發現，不是業習所致。從中可見您歡喜心不無，但如果認為是真的證悟，那就不可取了。況且《楞嚴經》（Surangama Sutra，經名）明確訓誡，如果是從真實參究禪定中來，也不敢輕易作證，如果妄作聖解，就會受到群邪侵擾，更何況是病態呢？雖然如此，過了這一番經歷，您應當自信自己的心，掃除從前的知見，不用擔心不能到達家鄉平坦之地。 答杭城諸宰官 山野之人我自愧才疏學淺，是佛門的罪人。漂流在瘴癘之地二十多年，骨瘦神衰，僅存一口氣。打算隱匿在窮山之中，在此了卻殘生。只是因為佛門的緣故，與達師（Dharma Master）有生死之交，悲痛蓮師（Lotus Master）的慧日隕落，所以不遠數千
【English Translation】 English version: The conditions are not yet ripe. Some time ago, I temporarily resided in Hudong, Hengyang, which is also an ancient Dharma site. Venerable Qin came to visit, and I learned that you, Minggong, have recently been doing great Buddhist deeds, opening the eyes of humans and devas. I was overjoyed to hear this. I have often said that the Prajna light of heroic figures throughout history is mostly covered by worldly conditions, and they devote all their efforts to pursuing fame and wealth. Those who are willing to focus on the fundamental source of their own lives and take a step forward are very rare. This great matter of cause and condition is the ultimate place of return for a great man. It is admirable that you, Minggong, are able to turn towards this and regard fame and career as mere dust and chaff. I only regret that I cannot join you in decisively choosing the path of upward progress. I heard that you diligently uphold the Vajra Prajna (Vajra Prajna, name of a sutra). Recently, I have a book called 'Resolving Doubts' (Jue Yi), which I offer to you as a Dharma gift. Reply to Liu Yushou, Compiler I am fortunate to have entered the room of Vimalakirti (Vimalakirti, a Buddhist lay bodhisattva) as if I were in a wilderness, and since then, news has been exchanged from time to time. However, I have not been able to repay your devotion to the Dharma, for which I feel ashamed. After leaving, I entered Kuangshan and lived in seclusion for six years. In the winter solstice month of the Renxu year, I again traveled to Lingnan. I received your letter from the intercalary month of the Xinyou year, and it was not until the second month of the Guihai year that I was able to open and read it. It takes so long for a letter to arrive, let alone the karmic connections of many lifetimes? I have carefully read the illness you mentioned in your letter. Although it is a state of illness, it must be discovered from investigating habitual tendencies, not from karmic habits. From this, it can be seen that you are not without joy, but it is not advisable to regard it as true realization. Moreover, the Surangama Sutra (Surangama Sutra, name of a sutra) clearly instructs that even if it comes from truly investigating Chan samadhi, one should not dare to claim realization lightly. If one makes a false interpretation of holiness, one will be invaded by evil influences, let alone a state of illness? Nevertheless, after this experience, you should have confidence in your own mind, sweep away your previous knowledge and views, and do not worry about not reaching the peaceful land of your homeland. Reply to the Officials of Hangzhou I, a mountain recluse, am ashamed of my meager talents and shallow learning, and I am a sinner of the Buddhist Dharma. Drifting in the pestilential seas for more than twenty years, my bones are withered and my spirit is exhausted, and I have only a breath left. I plan to hide in the remote mountains and end my life here. However, because of the Buddhist Dharma, I have a life-and-death relationship with Dharma Master, and I grieve for the fall of the wisdom sun of Lotus Master, so I do not hesitate to travel thousands of
里。持瓣香以吊。茲已了雙徑之愿。擬過殘冬。有云棲之行。必取道錢塘。一入毗耶之室。何意辱諸大長者。先施慈命。晤玄津法師。委悉法會之盛。何幸餘生。再見今日。感不能言。捬慚無地。謹此致謝。容當敬受彈呵。以銷狹劣。
與蘄州荊王
恭惟賢王殿下。睿德天成。靈根夙植。內蘊真慈。外現國主。身處塵勞。心存凈土。山野枯朽山林。仰德欽風。為日久矣。自分無緣。一餐徽問。去秋遊目匡廬。濵行。適歸宗老納。持令旨至。伏承香積之惠。匆匆行腳。未遑啟謝。今夏復還匡山。擬休老計。幸故人汪司馬公。以法眼相看。愿結十賢。同入蓮社。欲賢王為上首。曾托左右致意。想未達睿聽。然惟匡山即靈鷲。蘄黃猶舍衛。豈舍賢王於法門乎。將期始終金湯耳。頃拜使者之辱。兼領法施。深感慈念。致謝無量。且聞冢嗣之變。知賢王。以天倫至情。難免憂苦。但人生修短。各有定分。本屬前緣。往者既不可留。來者尚圖厚望。豈可以不作之魂。而傷生者之性。此在達人以理自遣。萬無以癡念。重勞玉體也。唯望三寶慈悲。足以利存亡耳。愿賢王厚自保愛。
答荊世子
先王上御。國事多艱。殿下衝齡。方在勤學。其內外事體。皆在國太一身擔荷。憂勞之念。又當何如。山野以此不忘
【現代漢語翻譯】 現代漢語譯本： 里。手持瓣香前來弔唁。我已了卻前往雙徑的心願。打算度過殘冬，之後前往云棲。到時必定取道錢塘，拜訪毗耶離室。沒想到今日能榮幸地見到各位大長者，事先蒙受各位的慈悲，與玄津法師會面，詳細瞭解了法會的盛況。何其有幸，我這殘生還能再見今日盛況，感激之情難以言表，慚愧無地自容。謹在此表達我的謝意，甘願接受各位的批評指正，以消除我的狹隘和不足。
與蘄州荊王
恭敬地祝願賢王殿下，您天生具有聖明的德行，靈性的根基早已種下。內心蘊藏著真正的慈悲，外在展現著國主的威儀。身處塵世的勞苦之中，心中卻嚮往著清凈的凈土。山野之人如我，早已仰慕您的德行和風範很久了。自認為沒有緣分能夠得到您的垂詢。去年遊覽廬山，在返回的途中，恰逢歸宗寺的老衲拿著您的旨意前來。承蒙您香積寺的恩惠，匆匆趕路，還來不及向您道謝。今年夏天再次回到廬山，打算在此安度晚年。幸得老朋友汪司馬公以法眼相看，希望結交十位賢士，一同加入蓮社。想請賢王您擔任首領，曾託人向您表達過這個意思，想必還沒有傳達到您的聖聽。然而，匡山就是靈鷲山，蘄州和黃州就如同舍衛國，難道會將賢王您排除在佛法之外嗎？希望我們能夠始終如一，情誼堅如金湯。近日拜領了使者的恩寵，並接受了您的法施，深感您的慈悲關懷，感激之情無以言表。而且聽聞了您愛子的變故，知道賢王您以天倫之情，難免憂愁痛苦。但是人生壽命的長短，各有定數，本來就是前世的因緣。過去的事情已經無法挽留，未來的事情還可寄予厚望。怎麼可以用已經逝去的魂靈，來傷害活著的人的性命呢？這些道理，希望您能夠以理智來排遣，千萬不要因為癡念，而過度勞累您的身體。只希望三寶慈悲，足以利益存亡之人。愿賢王您多多保重身體。
答荊世子
先王駕崩，國家事務多有艱難。殿下您還年幼，正當勤奮學習的時候。這內內外外的事情，都由國太一人承擔，憂慮操勞的心情，又該是何等沉重。山野之人對此難以忘懷。
【English Translation】 English version: Here, I bring incense to mourn. I have fulfilled my wish to visit Shuangjing. I plan to spend the rest of the winter and then go to Yunqi. I will definitely pass through Qiantang and visit the Vimalakirti's chamber. I did not expect to have the honor of meeting all of you great elders today, and I am grateful for your kindness in advance. I met with Dharma Master Xuanjin and learned in detail about the grand Dharma assembly. How fortunate I am to see this day again in my remaining years. I am overwhelmed with gratitude and ashamed. I hereby express my gratitude and am willing to accept your criticism and correction to eliminate my narrowness and shortcomings.
To Prince Jing of Qizhou
Respectfully wishing Your Highness, the wise Prince, you are born with sagacious virtues and your spiritual roots have long been planted. You possess true compassion within and manifest the majesty of a ruler outwardly. Though dwelling in the toils of the mundane world, your heart yearns for the pure land. This humble mountain dweller has long admired your virtue and demeanor. I thought I had no chance to receive your inquiry. Last autumn, I traveled to Mount Kuanglu and on my way back, I happened to meet an old monk from Guizong Temple who brought your decree. I received the favor of Xiangji Temple and hurried on my way, without having time to thank you. This summer, I returned to Mount Kuanglu, planning to spend my old age here. Fortunately, my old friend Sima Gong Wang looked upon me with the eye of Dharma and wished to gather ten virtuous people to join the Lotus Society together. I wanted Your Highness to be the leader and had someone convey this idea to you, but I suppose it has not yet reached your ears. However, Mount Kuanglu is Ling鷲 Mountain, and Qizhou and Huangzhou are like Shravasti. How could Your Highness be excluded from the Dharma? I hope that we can always be as close as gold and soup. Recently, I received the honor of your messenger and also received your Dharma offering. I am deeply grateful for your compassionate thoughts and express my boundless gratitude. Moreover, I heard about the misfortune of your beloved son and know that Your Highness, with the affection of kinship, cannot avoid sorrow and pain. But the length of life is predetermined for each person and is originally due to past causes. What is past cannot be retained, and there is still hope for the future. How can you harm the life of the living with the soul of the deceased? I hope you can dispel these thoughts with reason and not overwork your body with foolish thoughts. I only hope that the compassion of the Three Jewels is enough to benefit the living and the dead. May Your Highness take good care of yourself.
Reply to the Prince of Jing's Heir
The late King has passed away, and the affairs of the state are difficult. Your Highness is still young and should be diligent in your studies. All the internal and external affairs are borne by the Queen Mother alone. How heavy must be her worries and labors. This humble mountain dweller cannot forget this.
於心也。然須自知保重。節憂省惱。以靜持心。以慈御下。以綏天寵。萬無過傷。以慰群望。其于唸佛誦經禮拜。乃切己大事。又不可以艱難退心。舍此一念。無可以感佛天加護者。惟有至誠。可以格天耳。
答無錫翁兆吉廣文
公道念精純。人倫師表。愿開示來學。務真參實究。不墮光影門頭。為第一義。大抵聖學一宗。果能參究禪門工夫。方有實際。且近習。多好談宗門爽悟語句。大為流弊。誤人不少。以在口頭。非真知見也。至若楞伽楞嚴金剛三經。乃發明最上第一義。顧以文字視。非正眼也。愿公留心。時時披究。當得真正路頭。以末世無明眼人。賴此為印證耳。
與聞子與
念足下為生死心。真實如救頭然。五欲泥中。不若是堅強勇猛。誠難頓拔其根。若於熱惱中。發一念清涼。便是火里生蓮。但惜足下稟氣柔弱。心力骨剛。第色力不充耳。居常善病。足下識此病源乎。他人之病。從世間貪癡起。足下之病。從為道貪癡起。病雖不同。為病則一。足下憤憤要出生死。將謂脫塵網。為出生死。不知離妄想網。為真出生死。況父母之恩。未能頓報。若以遠離為報。則重增父母之憂。是返苦於親也。何報之有。以不得脫離。日夜癡癡妄想。以為不遂其志。則道未辦。而苦芽先增長矣。豈
【現代漢語翻譯】 現代漢語譯本： 要好好照顧自己的身體。要節制憂慮，減少煩惱，用平靜的心態來保持內心的安寧，用慈悲的心來對待下屬，這樣才能獲得上天的庇佑。千萬不要過度傷心，以滿足大眾的期望。唸佛、誦經、禮拜，都是非常重要的事情，不能因為覺得困難就退縮。如果捨棄了這一念，就沒有辦法得到佛和上天的加持。只有至誠之心，才能感動上天。 現代漢語譯本： 回覆無錫翁兆吉廣文： 您的道念精純，堪為人倫師表，希望您能開示後來的學子，務必真實參究，徹底明白，不要墮入光影門頭，這才是第一要義。大體來說，聖學這一宗，如果能夠參究禪門的功夫，才能有實際的收穫。而且現在很多人喜歡談論宗門的爽悟語句，這會造成很大的流弊，誤導很多人，因為這只是口頭上的，不是真正的見解。至於《楞伽經》（Laṅkāvatāra Sūtra，解釋一切法無自性的經典）、《楞嚴經》（Śūraṅgama Sūtra，揭示宇宙人生的真相）、《金剛經》（Vajracchedikā Prajñāpāramitā Sūtra，般若經典，講述空性智慧），都是闡明最上第一義的經典，如果只是把它們當作文字來看，那就不是正眼。希望您能留心，時常研讀，一定能找到真正的道路，因為末世沒有明眼人，只能依靠這些經典來印證。 現代漢語譯本： 回覆聞子與： 您為生死大事而憂慮的心，真實得就像要救自己的頭一樣。如果在五欲的泥潭中，沒有這樣堅強勇猛的心，就很難徹底拔除它的根。如果在熱惱中，能生起一念清涼，那就是火里生蓮。只是可惜您稟賦的氣質柔弱，心力卻很剛強，只是體力不足。您平時經常生病，您知道這個病根在哪裡嗎？別人的病，是從世間的貪婪和愚癡產生的，您的病，是從為道而產生的貪婪和愚癡。病雖然不同，但都是病。您憤憤不平地想要了脫生死，以為脫離塵世的束縛，就是了脫生死，卻不知道脫離妄想的束縛，才是真正的了脫生死。況且父母的恩情，還沒有報答，如果以遠離父母來報答，只會增加父母的憂愁，這是把痛苦返還給父母啊，又有什麼報答可言呢？因為不能脫離，日夜癡癡地妄想，以為不能實現自己的志向，這樣道業還沒有成就，而痛苦的苗芽就已經先生長了，這怎麼行呢？
【English Translation】 English version: You must know how to take care of yourself. Restrain your worries and reduce your troubles. Maintain inner peace with a calm mind. Treat your subordinates with compassion, so as to receive Heaven's favor. Never be excessively saddened, so as to satisfy the expectations of the masses. Reciting Buddha's name, chanting scriptures, and prostrating are all very important matters. You must not retreat because you find them difficult. If you abandon this one thought, there is no way to receive the blessings and protection of the Buddha and Heaven. Only utmost sincerity can move Heaven. English version: Reply to Weng Zhaoji Guangwen of Wuxi: Your aspiration for the Dao is pure and refined, a model for human relations. I hope you can enlighten future students, urging them to truly investigate and thoroughly understand, not to fall into the realm of superficial appearances. This is the most important thing. Generally speaking, in the school of sage-hood, only by investigating the methods of Chan (Zen) practice can one achieve real results. Moreover, many people nowadays like to talk about the enlightened words of the Chan school, which causes great harm and misleads many people, because it is only lip service, not true understanding. As for the Laṅkāvatāra Sūtra (explaining that all dharmas have no self-nature), the Śūraṅgama Sūtra (revealing the truth of the universe and life), and the Vajracchedikā Prajñāpāramitā Sūtra (Prajñā classic, discussing the wisdom of emptiness), these are all scriptures that elucidate the supreme first principle. If you only regard them as words, then you do not have the right eye. I hope you can pay attention and study them often, and you will surely find the true path, because in this degenerate age, there are no clear-eyed people, and we can only rely on these scriptures for verification. English version: Reply to Wen Ziyu: Your concern for the great matter of birth and death is as real as saving your own head. If you do not have such a strong and courageous mind in the mud of the five desires, it will be difficult to completely uproot them. If you can generate a thought of coolness in the midst of heat and vexation, then it is like a lotus blooming in fire. It is just a pity that your innate temperament is weak, but your mental strength is strong, only your physical strength is insufficient. You are often sick, do you know the root of this illness? Other people's illnesses arise from worldly greed and ignorance, but your illness arises from greed and ignorance for the Dao. Although the illnesses are different, they are both illnesses. You are indignant and want to escape birth and death, thinking that escaping the bonds of the world is escaping birth and death, but you do not know that escaping the bonds of delusion is true escape from birth and death. Moreover, you have not yet repaid the kindness of your parents. If you repay them by leaving them, you will only increase their worries. This is returning suffering to your parents, so what repayment is there? Because you cannot escape, you are foolishly deluded day and night, thinking that you cannot achieve your aspirations. In this way, the path has not yet been accomplished, but the sprouts of suffering have already grown first, how can this be?
非大癡耶。足下當自思維。妄想乃生死根。即于病中。覷比妄想了無根蒂。則唸唸頓拔生死。即此坐進此道。法身日健。心地日明。不待脫而自脫矣。老朽感足下信心。時不能忘。聞足下病尚未安。故以此奉慰。
與金省吾中丞
在昔豪傑之士。負經世之材者。但知建功立業于不朽。豈知真不朽之業哉。以不達本有。捨己從人。故功未必成。即成而未必不朽。即有虛名。垂之後世。名存無益。而黑業隨之。因果昭人之耳目者。古之將相。類墮於此。孰能如裴張白楊諸大老。在世出世者乎。是知有先具性真。而推緒餘于功名者。亦有功成身退。而歸根于性命者。雖蚤晚不同。而超然獨得。世難與比者。則一也。惟翁當功成身退之日。即能放下諸緣。潛心一真之地。其所謂至樂於己者。九鼎不易也。豈非大豪傑哉。惟翁即在放下處著力。放到無可放處。自然不被生死業系矣。即修凈土一門。最要放下染緣。而凈業方成。然于放下處。求生凈土。是以彼易此。博換之法耳。云棲道場。清規肅靜。如金剛圈。但願大眾一心。依教奉行。即蓮師法身。儼然踞獅子座也。唯眾護法大檀。時時加被。以增精進耳。復何所云。
與嚴天池中翰
還山後。業已具報。奉慰慈念。山居卜地。最為幽勝。拮據誅茅數
【現代漢語翻譯】 現代漢語譯本：難道你不是太糊塗了嗎？你應該自己好好想想。妄想是生死輪迴的根本。即使在生病的時候，也要看清楚妄想是沒有根基的。這樣，每一個念頭都能立刻斬斷生死輪迴。就在這坐臥之間精進修行，法身日益強健，心地日益光明，不用等到脫離病痛，自然就解脫了。我非常感謝你對我的信任，時常不能忘記。聽說你的病還沒有痊癒，所以寫這封信來安慰你。
與金省吾中丞
過去那些有才能、有治理國家本領的豪傑之士，只知道建立功業以求不朽，哪裡知道真正不朽的功業是什麼呢？因為不明白本有的自性，捨棄自己而追隨他人，所以功業未必能成功，即使成功了也未必能不朽。即使留下虛名，流傳後世，名聲存在也沒有什麼益處，而惡業卻伴隨著他。因果報應昭示在人們的耳目中，古代的將相，大多墮落到這種境地。有誰能像裴休、張商英、白居易、楊億這些大人物一樣，既能入世又能出世呢？由此可知，有的人先具備了本有的真性，然後把剩餘的精力用於功名事業；也有的人功成身退，迴歸到性命的根本。雖然早晚不同，但他們都超然獨立，世人難以相比。希望您在功成身退的時候，就能放下一切塵緣，專心於真實不虛的自性之地。那所謂的至樂，即使用九鼎來交換也不換。這難道不是大豪傑嗎？希望您就在放下處著力，放到無可放處，自然就不會被生死業力所束縛了。即使是修習凈土法門，最重要的是放下染污的因緣，這樣才能成就清凈的凈業。然而，如果在放下處，還要求生凈土，那就是以彼換此，一種交換的方法罷了。 云棲寺的道場，清規戒律嚴肅清凈，就像金剛圈一樣。只希望大眾一心一意，依照教法奉行，那麼蓮池大師的法身，就儼然端坐在獅子座上。希望各位護法大檀越，時時加持，以增長大家的精進之心。還有什麼可說的呢？
與嚴天池中翰
還山之後，已經具報過了。感謝您的慈悲關懷。山居選址，最為幽靜優美。辛勤地砍伐樹木，建造了幾間茅屋。
【English Translation】 English version: Are you not greatly mistaken? You should reflect on this yourself. Delusion is the root of birth and death. Even in illness, see that delusion has no foundation. Then, with each thought, you can instantly sever the cycle of birth and death. Advance in this path through sitting and walking; your Dharma body will grow stronger daily, and your mind will become brighter daily. Without waiting to be free from illness, you will naturally be liberated. I am very grateful for your trust in me and cannot forget it. I heard that your illness has not yet healed, so I am writing this letter to comfort you.
To Vice Minister Jin Shengwu
In the past, those heroes and talents who possessed the ability to govern the country only knew how to establish achievements and seek immortality. How could they know what true immortality is? Because they did not understand their inherent nature, they abandoned themselves and followed others. Therefore, their achievements may not be successful, and even if they are, they may not be immortal. Even if they leave behind a false name for future generations, the name is of no benefit, and negative karma follows them. The law of cause and effect is evident to people's eyes and ears. Most of the generals and ministers of ancient times fell into this state. Who can be like Pei Xiu, Zhang Shangying, Bai Juyi, and Yang Yi, who were both in the world and out of the world? From this, we know that some people first possess their inherent true nature and then devote their remaining energy to fame and career. Others retire after achieving success and return to the root of their nature and life. Although the timing is different, they are all transcendent and unique, and the world cannot compare with them. I hope that when you retire after achieving success, you can let go of all worldly connections and focus on the land of true nature. That so-called supreme joy is not worth exchanging even for nine tripods. Isn't this a great hero? I hope you will focus on letting go, letting go until there is nothing left to let go. Naturally, you will not be bound by the karma of birth and death. Even when practicing the Pure Land Dharma, the most important thing is to let go of defiled conditions so that pure karma can be achieved. However, if you seek rebirth in the Pure Land while letting go, it is just exchanging one thing for another, a method of bartering. The Yunqi Temple's practice center has strict and pure rules, like a Vajra circle. I only hope that everyone is of one mind and follows the teachings, then the Dharma body of Master Lianchi will be sitting majestically on the lion throne. I hope that all Dharma protectors and great benefactors will always bless you to increase your diligence. What else is there to say?
To Hanlin Academician Yan Tianchi
After returning to the mountain, I have already reported. Thank you for your compassionate concern. The location of the mountain dwelling is the most secluded and beautiful. I have worked hard to cut down trees and build a few thatched huts.
椽。十月望后已就。安居將三月矣。歲窮則無所不窮。唯有千峰積雪。萬壑松濤。盈耳眩目時。皤然一老。鬚髮鬔松。頹然兀坐。擁衲圍爐。燒榾柮火。邈焉不知有人世。而人世亦不知乾坤之內。有此物也。積劫塵勞。可一洗殆盡。況二十年炎蒸毒霧乎。想老居士聞此。必無一撫掌。
與王季和
居士言近來日多懈怠。無精進力。此自知之明。經云。知是空華。即無輪轉。以知為懈怠。則定不為懈怠轉矣。古德云。心不與世情和合。是真精進。近聞同元初讀書洞庭山中。塵境遠離。六根無據。置身於三萬六千頃。寒波浩渺之中。如坐大圓鏡里。且與勝友對談不二。此中何處更容懈怠乎。第恐妄想不休。如白日作夢。自生顛倒耳。
與顧履初明府
居士天然道骨。稟出塵之度。養素山林。固稱高尚。但于性命根宗。超出生死一著。似未留心。居士根器已具。所欠知識與之切磋。蓋亦時節因緣未至耳。山野卜居匡廬之南。七賢峰下。與五老相對。揖讓雲中。吞吐彭蠡。波光雲影。不減太湖。雖花果難爭鄧尉。而幽勝過之。山野幸托棲遲逸老。且愿效遠公東林遺事。將期遨域內高賢。同修蓮社之盟。居士肯留心此中。幸約同契勝友。各標誌愿。俟結構道場落成。他日歸來。如久客還家。共老煙霞。
同歸極樂。豈不為最上因緣乎。居士若果惠然以為先導。無俟山野饒舌也。
與虞素心吏部
往晤公于東禪。睹其道貌天形。敦篤厚重。心知其為有力大人。所為公惜者。有道器而未聞道。恐臨大事。人不勝天耳。茍不奮發真實信心。于佛法中精心著力。深窮超生死之學。為真實處。世俗口耳。皆非究竟地也。出世真修。唯楞嚴一經。應世之妙。無逾道德一書。愿公早發信心。於此用力。久之當有自得處也。
與熊芝岡侍御
前過武昌。得瞻光霽。辱不鄙而厚遇之。飽餐香飯。深領至言。歷談處遼一段精神。所謂威行蠻貊。氣欲吞胡。載戢干戈。嬰兒強虜。事事全出大光明藏金剛心中。聽之不覺毛孔熙怡。私謂菩薩現宰官身。定國安邦。盡屬神通遊戲。嘗聞其語。今見其人。即以此心成佛。真能一超直入。誠雄猛丈夫哉。別後。光儀時現心鏡。頃聞潛心佛事。此又超出世間一步。古語有之。生平無限傷心事。不向空門何處消。惟此空門。實豪傑退步。若肯放身此中。以大智火。銷镕意氣。畜此無生利器稱師。倚為劍天長劍。把定乾坤眼睛。他日神通。回視曏者。直一唾耳。實所望焉。高明其有意乎。
與蔡五嶽使君
往幸有緣。一接光容。即辱法門心契。承為六祖護法。雖闡提
【現代漢語翻譯】 現代漢語譯本：一同往生西方極樂世界。這難道不是最殊勝的因緣嗎？居士如果真的樂意作為引導者，那就不需要我這山野之人多費口舌了。
與虞素心吏部
之前在東禪寺拜訪您，看到您道貌岸然，天資不凡，敦厚穩重。我心裡知道您是一位有力量的大人物。我為您感到惋惜的是，您擁有修道的資質卻還沒有聽聞佛法，恐怕面臨大事時，人無法勝過天意。如果不奮發真實的信心，在佛法中精心著力，深入研究超越生死的學問，作為真實歸宿，那麼世俗的言語，都不是究竟之地。出世間的真正修行，唯有《楞嚴經》最為重要；適應世間的妙法，沒有超過《道德經》的。希望您早日發起信心，在此用功，時間久了自然會有心得。
與熊芝岡侍御
之前經過武昌，有幸瞻仰您的風采，承蒙您不嫌棄我而厚待我，讓我飽餐美味的齋飯，深刻領會您的至理名言。詳細談論您在遼東的作為，那種威懾蠻夷，氣吞胡虜的精神，平息戰火，安撫強敵，事事都出自大光明藏的金剛心中。聽了之後，我不禁感到毛孔舒暢。我私下認為您是菩薩化身宰官，安定國家，都是神通遊戲。曾經聽聞您的事蹟，如今見到您本人，如果能以此心成佛，真能一超直入，真是雄猛丈夫啊。分別之後，您的光輝形象時常浮現在我的心鏡中。最近聽說您潛心佛事，這又是超出世間的一步。古語說：『生平無限傷心事，不向空門何處消。』只有這空門，才是豪傑退身之處。如果肯放身於此，用大智慧之火，銷镕意氣，培養這無生之利器，作為老師，倚為劍天的長劍，把定乾坤的眼睛，將來神通廣大，回過頭來看以前的作為，簡直不值一提。這正是我的期望啊，您一定有這樣的意願吧。
與蔡五嶽使君
往日有幸，一睹您的風采，就蒙您以佛法相契，承蒙您作為六祖慧能的護法，即使是闡提（斷善根的人）
【English Translation】 English version: To be reborn together in the Pure Land of Ultimate Bliss. Wouldn't that be the most supreme cause and condition? If the layman is truly willing to be a guide, then there is no need for this rustic monk to waste words.
To Vice Minister Yu Suxin
Previously, I visited you at Dongchan Temple and saw your dignified appearance and extraordinary talent, your sincerity and steadiness. In my heart, I knew you were a powerful figure. What I regret for you is that you possess the potential for cultivation but have not yet heard the Dharma, and I fear that when facing great events, human will cannot overcome destiny. If you do not arouse genuine faith, diligently apply yourself to the Buddha-dharma, and deeply study the teachings that transcend birth and death as your true refuge, then worldly words are not the ultimate destination. For true cultivation that transcends the world, nothing is more important than the Surangama Sutra; for skillful means in adapting to the world, nothing surpasses the Tao Te Ching. I hope you will arouse faith early and put effort into these, and in time you will naturally gain understanding.
To Censor Xiong Zhigang
Previously, when passing through Wuchang, I had the honor of beholding your radiance and was treated with kindness and generosity. I enjoyed a delicious vegetarian meal and deeply understood your profound words. I listened to a detailed account of your actions in Liaodong, the spirit of awe-inspiring the barbarians and swallowing the Tartars, pacifying the war and appeasing the powerful enemies, all of which came from the Vajra heart of the Great Luminous Treasury. After listening, I couldn't help but feel my pores relax. I privately thought that you were a Bodhisattva incarnated as an official, stabilizing the country, all of which was a divine play. I had heard of your deeds before, and now that I have met you in person, if you can achieve Buddhahood with this mind, you can truly transcend directly, truly a heroic man. After parting, your radiant image often appears in the mirror of my mind. Recently, I heard that you are concentrating on Buddhist affairs, which is another step beyond the world. As the ancient saying goes: 'In life, there are endless sad things, where else can they be dispelled if not in the empty gate?' Only this empty gate is the place for heroes to retreat. If you are willing to devote yourself to this, use the fire of great wisdom to melt away your will and cultivate this weapon of non-birth, use it as a teacher, rely on it as a long sword that pierces the sky, and grasp the eyes of the universe. In the future, with great supernatural powers, looking back at your previous actions, they will be insignificant. This is what I hope for, you must have such intentions.
To Magistrate Cai Wuyue
In the past, I was fortunate to have the opportunity to see your radiance and was honored to have a spiritual connection with you through the Dharma. I am grateful for your support of the Sixth Patriarch Huineng, even if it is a icchantika (one who has severed their roots of goodness)
作障。而金剛種子。已不磨矣。既而曹溪因緣。亦以獅蟲噆食。竟違本願。又作未來公案。山野亦脫然謝去。未幾即蒙 恩度嶺。初擬南嶽休老未遂。復有雙徑之行。了達師未了因緣。所經叢林。處處皆公心光照耀。而禪宗向上一著。莫不推為上首。末法宰官。能真參力究如公者。指不再屈。想年來履踐真切。當過關掉臂。逢緣自在。一切幻化。皆張般若智燈矣。
答王于凡
曇公來。辱惠手書。以生死一事。拳拳於心。發此大心。甚為希有。但以唸佛有漸次。欲求頓悟之說。此乃近世士大夫學佛者。喜為爽口之食。非應病之藥也。以未實有為生死心。但徒說玄妙道理。口說為生死。且亦不知何者為生死根。所言生死根者。即是吾人日用種種妄想。人我憎愛。貪瞋癡等。諸煩惱業。此業若有一絲不斷。即是生死根本。如今說要參禪頓悟了生死。請自討量。果能一念頓斷歷劫煩惱。如斬亂絲否。若不能斷煩惱。縱能頓悟。亦成魔業。豈可輕視哉。從上諸祖頓悟。亦從多生積功漸修中來。故頓悟一著。說則似易。其實為難。茍無二三十年死心工夫。如何得向熱惱中一念頓悟。亦要在自知根器何如耳。至若唸佛一門。世人不知其妙。視為淺近。其實步步踏著實地。何也。以吾人有生以來。唸唸妄想攀緣。造生死
【現代漢語翻譯】 現代漢語譯本：製造障礙。然而金剛種子（比喻堅固不壞的佛性），已經無法磨滅了。後來曹溪（指六祖慧能）的因緣，也因為像獅子身上的蟲子一樣啃食（比喻內部的破壞），最終違背了本來的願望。又成為未來的公案（指難以解決的問題）。山野也灑脫地離開了。不久就蒙受皇恩，得以過嶺。起初打算去南嶽依止休老，沒有成功，又有了去雙徑的行程。了達師（指一位禪師）未了的因緣。所經過的叢林，處處都以公心光芒照耀。而禪宗向上的一著（指禪宗的最高境界），無不推舉他為首領。末法時代的宰官，能夠真正參究用功像他這樣的人，屈指可數。想來這些年來的修行實踐真實懇切，應當已經過關斬將，逢緣自在。一切幻化，都張開了般若智慧之燈了。
回答王于凡
曇公來了。承蒙您賜予書信。因為生死一事，拳拳在心。發起這樣的大心，非常稀有。但是認爲念佛有漸次，想要尋求頓悟的說法。這乃是近世士大夫學佛的人，喜歡作為爽口的食物（比喻容易接受的理論），而不是對癥的藥。因為沒有真正有為生死的心，只是空談玄妙的道理。口頭上說爲了生死，卻也不知道什麼是生死的根本。所說的生死根本，就是我們日常所用的種種妄想，人我憎愛，貪嗔癡等各種煩惱業。這些業如果有一絲一毫沒有斷，就是生死的根本。如今說要參禪頓悟了生死，請自己衡量。果真能夠一念之間頓斷歷劫的煩惱，像斬斷亂麻一樣嗎？如果不能斷煩惱，縱然能夠頓悟，也會成為魔業，豈可輕視呢？從前的各位祖師頓悟，也是從多生積累功德漸修中來的。所以頓悟這一著，說起來容易，其實很難。如果沒有二三十年死心塌地的功夫，怎麼能夠在熱惱中一念頓悟呢？也要自己知道自己的根器如何。至於唸佛一門，世人不知道它的妙處，認為它淺近。其實步步都踏著實地。為什麼呢？因為我們有生以來，唸唸都是妄想攀緣，造作生死。
【English Translation】 English version: Creating obstacles. However, the Vajra seed (a metaphor for the indestructible Buddha-nature) can no longer be destroyed. Later, the cause and condition of Caoxi (referring to the Sixth Patriarch Huineng) was also gnawed and eaten by lion insects (a metaphor for internal destruction), ultimately violating the original vow. It has also become a future koan (referring to a difficult problem to solve). Shanye also left freely. Before long, he was favored by the emperor and allowed to cross the mountain. Initially, he planned to go to Nanyue to rely on Elder Xiu, but he did not succeed, and then he went to Shuangjing. The unfinished cause and condition of Master Liaoda (referring to a Chan master). The forests he passed through were illuminated everywhere with the light of impartiality. And the upward move of Chan Buddhism (referring to the highest realm of Chan Buddhism), all recommended him as the leader. The officials of the Dharma-ending Age who can truly investigate and work hard like him can be counted on the fingers. Thinking about the sincere practice in recent years, he should have passed the barrier and be free to meet the conditions. All illusions have opened the lamp of Prajna wisdom.
Answering Wang Yufan
Tan Gong is here. Thank you for your letter. Because of the matter of life and death, I am deeply concerned. It is very rare to have such a great heart. However, it is believed that reciting the Buddha has a gradual process, and the saying of seeking sudden enlightenment. This is what the scholars and officials of the recent world who study Buddhism like to use as a refreshing food (a metaphor for easily accepted theories), not a medicine for the right disease. Because there is no real heart for life and death, but empty talk about mysterious principles. Saying for life and death, but also do not know what is the root of life and death. The root of life and death is the various delusions we use daily, hatred of people, greed, anger, ignorance, etc., and various afflictions. If these karmas are not broken by a single thread, it is the root of life and death. Now that we say that we want to participate in Chan and suddenly realize life and death, please measure yourself. Can you really suddenly break the afflictions of countless kalpas in one thought, like cutting through tangled hemp? If you cannot break the afflictions, even if you can suddenly realize, you will become a demonic karma, how can you despise it? The sudden enlightenment of the previous patriarchs also came from the gradual cultivation of accumulating merits in many lives. Therefore, the sudden enlightenment is easy to say, but it is actually difficult. If there is no effort of dying heart for twenty or thirty years, how can you suddenly realize in the midst of hot troubles? You also need to know what your roots are like. As for the method of reciting the Buddha, the world does not know its wonders, and regards it as superficial. In fact, every step is on solid ground. Why? Because since we were born, every thought has been delusional and clinging, creating life and death.
業。何曾一念回光。返照自心。何曾一念肯斷煩惱。今果能以妄想之心。轉爲念佛。則唸唸斷煩惱。若唸唸能斷煩惱。則是念念出生死。若此一念不亂。到臨命終時。惡業消滅。佛境現前。一念隨佛往生凈土。永超生死。登不退地。所謂但得見彌陀。何愁不開悟。又何必論頓論漸。又管甚三品九品哉。譬如世登黃榜。即末後一名亦可。又何必要鼎甲哉。茍如所云。參禪徹首徹尾。則五濁十方。無非凈土。此語甚痛快。第恐不能如此。豈不自誤此生。又墮長劫生死。果能以唸佛之一念不移。一心不亂。比參禪更有下落。總之惟在一念真切耳。但參禪定要死盡世心。不容一念妄想。其唸佛是以凈想轉染想。以想除想。乃博換之法。就吾人根器易為耳。其實心心念佛。心心不昧。此心妙樂。有不可言者。足下請試為之。幸無以老朽為劣解知識也。此不欺之言。惟心諒之。凈土三品之說。嘗備凈土會語論中。足下無惑于邪說。請細披之。無俟多贅。
謝吳曙谷相國
頃承翰教。知明公時中以楞伽印心。昔張方平偶得其本。恍是前生手書。此亦明公懷中故物耳。但此經文險義幽。山野不揣。妄為註記。不能發揮萬一。承問此經。何以不立九識。蓋佛應機說法。教有權實。以初出世時。化機未熟。不堪受大。姑為小乘
【現代漢語翻譯】 現代漢語譯本： 業。何曾有一念回光，返照自己的內心？何曾有一念肯斷除煩惱？如今如果能將妄想之心，轉變爲念佛，那麼唸唸都在斷除煩惱。如果唸唸都能斷除煩惱，那麼唸唸都在脫離生死。如果這一念不亂，到臨命終時，惡業消滅，佛境現前，一念隨佛往生凈土（Sukhavati，西方極樂世界），永遠超越生死，登上不退轉地。所謂只要得見彌陀（Amitabha，阿彌陀佛），何愁不能開悟？又何必討論頓悟還是漸悟？又管它什麼三品九品呢？譬如世人考中黃榜，即使是最後一名也可以，又何必要考中鼎甲呢？如果像您所說，參禪徹頭徹尾，那麼五濁（turbidities，指劫濁、見濁、煩惱濁、眾生濁、命濁）十方，無非都是凈土。這話很痛快，只恐怕不能如此，豈不是耽誤了自己這一生，又墮入長劫生死之中？如果能以唸佛的這一念不轉移，一心不亂，比參禪更有把握。總之，關鍵在於一念真切而已。但是參禪一定要死盡世俗之心，不容許一念妄想。而唸佛是以清凈的念頭轉變染污的念頭，以念頭去除念頭，乃是博換之法，就我們這些根器的人來說容易做到。其實心心念佛，心心不迷昧，這心中的妙樂，有不可言說的。您不妨試著去做。希望不要因為我老朽就認為我是淺薄的見解。這些都是不欺騙人的話，希望您能理解。凈土三品的說法，曾經在《凈土會語論》中詳細論述過，您不要被邪說迷惑，請仔細閱讀，無需我多說了。
謝吳曙谷相國
近日承蒙您的來信，得知您平時以《楞伽經》（Laṅkāvatāra Sūtra）印心。過去張方平偶然得到此經的原本，恍惚像是前生親手所寫。這大概也是您懷中之物吧。但是此經文義深奧，我這山野之人不自量力，妄加註釋，也不能發揮其萬一。承蒙您詢問此經，為什麼不立九識。因為佛陀應機說法，教法有權巧和真實之分。在最初出世時，眾生的根機尚未成熟，不堪承受大法，姑且先說小乘。
【English Translation】 English version: Karma. When has there ever been a single thought of turning the light inward, reflecting upon one's own mind? When has there ever been a single thought willing to cut off afflictions? Now, if one can transform the mind of delusion into mindfulness of the Buddha (Buddha-anusmṛti), then every thought is cutting off afflictions. If every thought can cut off afflictions, then every thought is escaping from birth and death. If this one thought is not disturbed, then at the time of death, evil karma will be extinguished, the Buddha's realm will appear, and with one thought, one will follow the Buddha to be reborn in the Pure Land (Sukhavati), forever transcending birth and death, and ascending to the stage of non-retrogression. As it is said, 'As long as one can see Amitabha (Amitābha, Immeasurable Light Buddha), what worry is there of not attaining enlightenment?' Why then discuss sudden or gradual enlightenment? And what does it matter whether it is the three grades or the nine grades? It is like passing the imperial examination; even the last name on the list is acceptable. Why must one be the top scholar? If, as you say, Chan (Zen) meditation is thorough from beginning to end, then the five turbidities (turbidities, referring to the turbidity of the age, views, afflictions, beings, and life) and the ten directions are all Pure Lands. These words are very refreshing, but I fear that it cannot be so, wouldn't that be wasting this life and falling into long kalpas of birth and death? If one can keep the one thought of mindfulness of the Buddha unwavering and with single-minded concentration, it is more reliable than Chan meditation. In short, it all depends on the sincerity of one's thought. However, Chan meditation requires the complete death of worldly thoughts, not allowing a single thought of delusion. While mindfulness of the Buddha uses pure thoughts to transform defiled thoughts, using thoughts to eliminate thoughts, which is a method of exchange, and is easier for those of us with limited faculties. In reality, with every thought of the Buddha, the mind is not obscured, and the wonderful joy of this mind is indescribable. Please try it. I hope you will not consider my old age as a sign of shallow understanding. These are honest words, I hope you understand. The teaching of the three grades of Pure Land has been discussed in detail in the 'Pure Land Assembly Discourse,' please do not be misled by heretical teachings, please read it carefully, there is no need for me to say more.
A Letter in Thanks to Grand Preceptor Wu Shugu
Recently, I received your letter and learned that you usually use the Laṅkāvatāra Sūtra (Laṅkāvatāra Sūtra) to seal your mind. In the past, Zhang Fangping accidentally obtained the original text of this sutra, and it seemed as if it was written by his own hand in a previous life. This is probably also something you cherish. However, the meaning of this sutra is profound, and I, a mountain recluse, presumptuously added annotations, but could not express even a fraction of its meaning. I am grateful that you asked about this sutra, why it does not establish the ninth consciousness. Because the Buddha teaches according to the capacity of the audience, and the teachings have expedient and true aspects. When he first appeared in the world, the faculties of beings were not yet mature, and they could not bear the great Dharma, so he provisionally spoke of the Small Vehicle (Hinayana).
劣根。說六識三毒為生死本。即八識秘未敢說。直至三十年後。根機漸熟。方說唯識。以八識為迷悟生死之本。猶恐不信佛性。故於八外。又別立第九名無垢識。以引進之。此亦未盡大乘了義。過此以後。觀機已熟。乃說楞伽。直指識藏即如來藏。為頓教大乘。此經不立修證漸次名位。但了一念無生。頓同佛體。故經雖有種種言說。都是破外道小乘執言之病。只教離言說妄想。頓契本心。故達摩西來。以此經為心印。全不同余經之說也。明公但觀經中。識藏即如來藏一語。便是究竟極則。不必更求九識為實法也。大段此經。只是要離言說妄想。為入門工夫。開卷即一切俱非。便是佛祖正令。妄意如此。惟明公留意焉。
答阮澹宇太守
客歲聞掛冠東歸。喜慰無量。惟菩薩度生。固是本行。當劫濁時。眾生垢重。即釋迦不免蹙額。奈何能盡願力乎。靜山白雲。晚年清福。較之尤多。若精修凈業。以長揖堪忍。又為丈夫最上緣也。
憨山老人夢遊集卷第十七 卍新續藏第 73 冊 No. 1456 憨山老人夢遊集
憨山老人夢遊集卷第十八
侍 者 福 善 日錄
門 人 通 炯 編輯
嶺南弟子 劉起相 重較
書問
與王醒東侍御
【現代漢語翻譯】 現代漢語譯本 劣根之人認為六識（眼識、耳識、鼻識、舌識、身識、意識）和三毒（貪、嗔、癡）是生死輪迴的根本。實際上，佛陀最初並未敢直接揭示八識（阿賴耶識）的秘密。直到三十年後，眾生的根器逐漸成熟，才開始講述唯識，指出八識才是迷惑、覺悟和生死的根本。即便如此，佛陀仍然擔心眾生不相信佛性，因此在八識之外，又特別設立了第九識，名為無垢識，以此來引導眾生。但這仍然沒有完全闡述大乘佛教的究竟真義。在此之後，觀察到眾生的根機已經成熟，於是宣講《楞伽經》，直接指出識藏（阿賴耶識）就是如來藏，這是頓悟大乘的教法。《楞伽經》不設立修證的漸次名位，只要了悟一念不生，就能當下與佛的本體相同。因此，經中雖然有種種言說，都是爲了破除外道和小乘執著于言語文字的弊病，只是教導人們遠離言語文字的妄想，當下契合本心。所以達摩祖師西來，以此經作為心印，完全不同於其他經典的說法。明公只要觀察經中『識藏即如來藏』這句話，便是究竟的極則，不必再去尋求第九識作為實法了。總而言之，這部經只是要以遠離言語文字的妄想作為入門的功夫，打開經卷就說一切皆非，便是佛祖的正令。我妄加揣測，希望明公留意。
答阮澹宇太守
去年聽說您辭官東歸，我感到非常高興。菩薩度化眾生，固然是本來的行愿。但在劫濁之時，眾生的業障深重，即使是釋迦牟尼佛也難免皺眉，又怎麼能完全實現願力呢？相比之下，隱居在靜山白雲之間，享受晚年的清福，要好得多。如果能精進修習凈土法門，以求往生西方極樂世界，長別這堪忍世界，這才是大丈夫最上等的因緣啊。
憨山老人夢遊集卷第十七 卍新續藏第 73 冊 No. 1456 憨山老人夢遊集
憨山老人夢遊集卷第十八
侍者 福善 日錄
門人 通炯 編輯
嶺南弟子 劉起相 重較
書問
與王醒東侍御
【English Translation】 English version Those of inferior capacity consider the six consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness) and the three poisons (greed, hatred, and delusion) to be the root of birth and death. In reality, the Buddha initially did not dare to directly reveal the secret of the eight consciousnesses (Ālaya-vijñāna). It was only after thirty years, when the faculties of sentient beings gradually matured, that he began to speak of Vijñānavāda, pointing out that the eight consciousnesses are the root of delusion, enlightenment, birth, and death. Even so, the Buddha was still worried that sentient beings would not believe in Buddha-nature, so in addition to the eight consciousnesses, he specially established a ninth consciousness, called the Amala-vijñāna (immaculate consciousness), in order to guide sentient beings. But this still did not fully explain the ultimate meaning of Mahayana Buddhism. After this, observing that the faculties of sentient beings had matured, he then preached the Laṅkāvatāra Sūtra, directly pointing out that the Store Consciousness (Ālaya-vijñāna) is the Tathāgatagarbha (Womb of the Tathagata), which is the teaching of sudden enlightenment Mahayana. The Laṅkāvatāra Sūtra does not establish gradual stages of cultivation and attainment, but as long as one realizes the non-arising of a single thought, one can immediately be the same as the Buddha's essence. Therefore, although there are various statements in the sutra, they are all to eliminate the faults of externalists and Hinayana practitioners who are attached to words and letters, and only teach people to stay away from the delusions of words and letters, and immediately accord with the original mind. Therefore, Bodhidharma came from the West, using this sutra as the mind-seal, which is completely different from the teachings of other sutras. Minggong (a respectful title) only needs to observe the phrase 'the Store Consciousness is the Tathāgatagarbha' in the sutra, which is the ultimate principle, and there is no need to seek the ninth consciousness as a real entity. In short, this sutra only wants to take staying away from the delusions of words and letters as the initial effort, and opening the sutra says that everything is not, which is the true command of the Buddha. I am making presumptuous speculations, and I hope Minggong will pay attention.
Reply to Prefect Ruan Danyu
Last year, I heard that you resigned from your official position and returned east, and I was very happy. The Bodhisattva's work of saving sentient beings is, of course, the original vow. But in the age of turbidity, the karmic obstacles of sentient beings are heavy, and even Śākyamuni Buddha cannot help but frown, so how can he fully realize his vows? In comparison, living in seclusion among the quiet mountains and white clouds, enjoying the blessings of old age, is much better. If one can diligently cultivate the Pure Land Dharma, seeking rebirth in the Western Pure Land of Ultimate Bliss, and bid farewell to this world of endurance, this is the highest cause for a great man.
Hanshan Laoren Mengyou Ji (Collected Writings of Hanshan) Volume 17 卍 New Continued Collection Volume 73 No. 1456 Hanshan Laoren Mengyou Ji
Hanshan Laoren Mengyou Ji (Collected Writings of Hanshan) Volume 18
Attendant Fushan Daily Record
Disciple Tongjiong Edited
Lingnan Disciple Liu Qixiang Revised
Letters
To Censor Wang Xingdong
壬子冬別後。次年大病。幾絕更生。及冬。即度嶺之南嶽。初有休老意。因緣未果。且達師有未了公案。至丙辰夏。即有吳越之行。覓公音問。竟不可得。先至廬山結夏。見其幽勝。遂有終焉之志。了達師事。即于丁巳五月還歸匡廬。卜得山南五乳峰下。一邱一壑。足了餘生。其結構之緣。皆賴護法。今幸已得安居。二十年所慕。垂老始遂。足知人生山林之福。未易得也。去夏若公來。遠辱書惠。始知公內艱家居。計釋服在邇。入都可期。舟過落星。舉首雲山一牛鳴地。佳會之緣。日夜望之。每念嶺南法道。千年以來。老朽雖未大振。賴公入社。諸子一時之盛。得馮龍二生表率。人人可觀。嗟哉二子繼逝。斯道寥寥。獨恃公荷負之力。奈不能久與諸子周旋。散而無統。大為可悲。不意興衰之速如此。惟公天縱有餘。所恨法門未能深入。則護法有心。而於的當放舍一著。似未打破。故於世法佛法不無町畦。若得大開重門。內外洞然。若揭日月于中天。則曹溪衣缽。豈容陳腐。若公大力量人。不發無上菩提之心。則大重昏終無慧炬矣。老朽老矣。餘日無多。恒思此段因緣。深為痛悼。公其念及此乎。修六閉死關於金輪峰頂。甚為有望。若惺今留山中姑為打葛藤。且令入智慧門。二子異日得公為護法。大弘此道。則老朽死
耳不朽。多劫之緣。亦不虛矣。他復何言。萬里如面。惟公鑒之。
答陳無異祠部
山居與世益遠。每聞時事驚心。痛徹五內。不意一變至此。惟 沖主子立。政出多門。所謂醫多脈亂。無怪其然。即盧扁亦當束手。為之奈何。比者前車已覆。惟今只當慎行謹守。以固藩籬。培養元氣為上䇿。若拘拘破器而以必完。爽口快意為尚。所謂病不死人。而醫死之矣。此外更有何術。朝廷一時固多君子。縱能執經按脈。恐出奇多方。亦未必能取捷。公釋服在邇。當即出補。不必以治亂為行止。所謂大火所燒時。我此土安隱。世事如弈棋。當局者迷。若有明眼傍觀。即指點一著。率收全功。又何在於對奕耶。第不宜攘臂其間。令奕者厭。此吾佛所說。貴善巧方便行耳。如何如何。承示孤明時復透現。第承當不勇。若言透現。乃自知之明。若云承當不勇。乃自信不及耳。然透現乃唸唸透現。豈但時復。第看破透現處本無一物。則唸唸現前者。即本來面目。如此唸唸著力。唸唸無生。全體出現。又何有承當不承當耶。以當人一念自信不及。故起將謂別有之心。所以當面錯過。卻道承當不勇。此病在別求之心。凡向道者。皆以此誤。公直就一念現前處看破無生。無生則本來無物。是則遠從無始。一念未移。從今而後。只此
【現代漢語翻譯】 現代漢語譯本：耳朵不會朽壞，這是多生多劫的緣分所致，並非虛妄。除此之外還能說什麼呢？即使相隔萬里，也如同面對面一樣，只有您能明鑑此理。
回答陳無異祠部：
隱居山林，與世事越來越疏遠，每次聽到時事都感到震驚，內心痛苦萬分。沒想到局勢會變成這樣。現在由沖主（年幼的君主）即位，政令出自多個部門，正如『醫生多了，脈象就亂了』一樣，這也不足為怪。即使是扁鵲（名醫）也只能束手無策，對此又能怎麼辦呢？之前的車子已經翻了，現在只能小心謹慎地行事，鞏固邊防，培養元氣才是上策。如果拘泥於破損的器物而一定要使其恢復原樣，或者以滿足口腹之慾為上，那就是『病不會死人，而是醫生治死了人』。除此之外還有什麼辦法呢？朝廷一時之間固然有很多君子，即使能夠按照經典來診脈，恐怕出奇招、用多種方法，也未必能夠迅速奏效。您（陳無異）即將卸下喪服，應該立即出來補缺，不必以治理亂世作為行止的標準。正如『大火燃燒的時候，我的這片土地安穩』一樣。世事如同下棋，當局者迷，如果有明眼人在旁邊觀看，即使指點一招，也能取得全部的成功，又何必一定要親自下棋呢？只是不應該在其中指手畫腳，令下棋的人厭煩。這是我們佛家所說的，貴在善巧方便地行事啊。怎麼樣呢？您說孤明（獨自覺悟的智慧）時常顯現，只是承擔不夠勇敢。如果說透徹顯現，那是自知之明；如果說承擔不夠勇敢，那就是對自己不夠自信。然而，透徹顯現是念念透徹顯現，豈止是時常？只要看破透徹顯現之處本來就一無所有，那麼唸唸顯現於眼前的，就是本來面目。如此唸唸著力，唸唸無生，全體顯現，又有什麼承擔不承擔的呢？因為當人一念之間對自己不夠自信，所以產生了將要另外尋求的心，因此當面錯過，卻說承擔不夠勇敢。這種病癥在於向外尋求的心。凡是求道的人，都因此而誤入歧途。您只要直接在當下這一念現前之處看破無生，無生則本來就一無所有，這樣，從遙遠的無始以來，這一念都未曾改變。從今以後，就只是這樣。
【English Translation】 English version: The ear does not decay; this is due to the karmic connections of many kalpas (aeons), and it is not false. What else can be said? Even though separated by ten thousand miles, it is as if face to face; only you can discern this.
Reply to Chen Wuyi, Secretary of the Ministry:
Living in the mountains, I am increasingly distant from worldly affairs. Every time I hear about current events, I am shocked and my heart aches. I did not expect the situation to become like this. Now that the young ruler (Chong Zhu) has ascended the throne, decrees are issued from multiple departments, just like 'too many doctors, the pulse becomes chaotic,' which is not surprising. Even Bian Que (a famous doctor) would be helpless; what can be done about it? The previous cart has already overturned; now, one can only act cautiously and diligently, fortify the borders, and cultivate vital energy as the best strategy. If one clings to broken vessels and insists on restoring them to their original state, or prioritizes satisfying desires, then it is like 'the disease does not kill the person, but the doctor kills them.' What other methods are there? There are certainly many virtuous people in the court at this time, but even if they can diagnose the pulse according to the classics, I fear that using extraordinary measures and various methods may not achieve quick results. You (Chen Wuyi) are about to remove your mourning garments and should immediately come out to fill a vacancy; there is no need to take governing a chaotic world as the standard for your actions. Just as 'when the great fire is burning, my land is peaceful.' Worldly affairs are like playing chess; those involved are confused, but if there is a clear-sighted person watching from the side, even pointing out one move can achieve complete success. Why must one be involved in playing chess oneself? It is just that one should not interfere and annoy the chess players. This is what our Buddhist teachings say, valuing skillful and expedient means of action. How is it? You say that solitary clarity (the wisdom of solitary enlightenment) often appears, but you are not brave enough to take on the responsibility. If you say thorough manifestation, that is self-knowledge; if you say you are not brave enough to take on the responsibility, that is a lack of self-confidence. However, thorough manifestation is the thorough manifestation of every thought, not just occasionally. As long as you see through that there is originally nothing in the place of thorough manifestation, then what appears before your eyes in every thought is your original face. If you exert effort in every thought, and every thought is without arising, the whole body appears, then what is there to take on or not take on? Because people lack self-confidence in a single thought, they give rise to the mind of wanting to seek something else, so they miss it right in front of their faces, and then say they are not brave enough to take on the responsibility. This illness lies in the mind of seeking externally. All those who seek the Way are misled by this. You only need to directly see through the non-arising in the present moment of thought, and if there is no arising, then there is originally nothing. In this way, from the distant beginningless time, this one thought has not changed. From now on, just this.
一念。更何別求。既唯此一念。更教誰承當耶。六祖云。若論此事。輪刀上陣。亦可做得。愿公諦信此心。看破唸唸現前處。則唸唸精進。如此。則一切處無非大解脫場。又何有治亂之分耶。因對晤時難。不覺漏逗。
答曹能始廉憲
山野早慕匡廬之勝。垂老方投往。丙辰歲一登此山。則知有大宰官知識。為護法幢。及閱龍藏募疏。則心折于摩詰。有斷取大千之神力也。比即誅茅五乳。為休老計。乃峰下倚天際七賢。而望雲中五老。居然眉睫。為我山門護法矣。藏公為道場拮據。足無停影。喜無知厭。且尊慈有大願力。將建法筵。此為匡廬曠大因緣。惟是必仗法身親臨此中。乃可振大法鼓。否則以一糞埽頭陀。安能施無畏於十方云來海眾乎。此廣大心中。必能建是希有之事也。
答徐明衡司馬
日承枉顧荒山。一見慧光獨露。表裡洞然。如冰壺玉鑒。自是般若中人。非一世二世善根熏修者。及聞眇論所吐。一片金剛心地。發為忠肝義膽。但有忠君愛國一念。不復知有身家計。真乘願力而來。救苦眾生。誠現宰官而作佛事者也。遠惠德音。知法體多病。且云心強骨弱。此在有漏形骸。本來浮脆。理固然也。顧此血肉之軀。原是妄想凝結。唸唸燻蒸。故少乖調攝。則大不知恩。況外慾薄𩞾。增益
【現代漢語翻譯】 現代漢語譯本：一個念頭，還向別處尋求什麼呢？既然只有這一個念頭，又教誰來承擔呢？六祖慧能（Liuzu Huineng，禪宗六祖）說：『如果論這件事，即使輪刀上陣，也可以做得。』希望您切實相信這個心，看破唸唸現前之處，那麼唸唸都是精進。如此，則一切處無非是大解脫的場所，又哪裡還有太平和動亂的區別呢？因為當面對談時困難，不知不覺有所遺漏。
回覆曹能始廉憲： 我這山野之人早就仰慕匡廬山的勝景，到了晚年才前往。丙辰年第一次登上此山，就知道有大宰官這樣的知識分子，作為護法的旗幟。等到閱讀龍藏的募捐疏文，就被王維（摩詰，Wang Wei, also known as Mojie, a famous poet and painter）折服，他有擷取大千世界的神力啊。我最近在五乳峰下砍茅草，作為養老的打算。那裡山峰下有倚天的七賢，遙望雲中的五老峰，好像就在眉睫之間。您為我的山門護法了。藏公爲了道場操勞，腳步沒有停歇，喜歡做這些事不知疲倦。而且您的母親有大願力，將要建造法筵，這是匡廬山曠大的因緣。只是必須仰仗法身親自來到這裡，才可以振奮大法鼓。否則以一個掃糞的頭陀，怎麼能施無畏於十方云來的海眾呢？您這廣大的心中，必定能建立這稀有的事情。
回覆徐明衡司馬： 近日承蒙您屈尊光臨這荒山，一見面就看到您智慧的光芒獨自顯露，內外通透明亮，如同冰壺玉鑒一般。您自然是般若智慧中的人，不是一世兩世善根熏修就能達到的。等到聽到您所說的話，一片金剛般的心地，煥發為忠肝義膽。只有忠君愛國這一個念頭，不再顧及身家性命。您真是乘愿再來，救度受苦的眾生，確實是顯現宰官身份而做佛事的人啊。遠方傳來您的聲音，知道您法體多病，而且說您心強骨弱。這在有漏的形骸中，本來就是浮脆的，道理本來就是這樣。顧及這血肉之軀，原本是妄想凝結而成，唸唸燻蒸，所以稍微不注意調養，就大大地辜負了它。況且減少外在的慾望，就能增益身體。
【English Translation】 English version: A single thought, what else is there to seek? Since there is only this one thought, who else is there to teach to bear it? The Sixth Patriarch Huineng (Liuzu Huineng, the Sixth Patriarch of Zen Buddhism) said, 'If we are talking about this matter, even going into battle with knives can be done.' I hope you truly believe in this mind, see through the place where thoughts arise, then every thought is diligent. In this way, every place is nothing but a great liberation ground, so where is the distinction between peace and turmoil? Because it was difficult to talk face to face, I unconsciously left something out.
Reply to Cao Nengshi, Vice Commissioner: I, a mountain recluse, have long admired the scenery of Mount Kuanglu, and only in my old age did I go there. In the year of Bingchen, when I first climbed this mountain, I knew that there were intellectuals like high officials, serving as banners of Dharma protection. When I read the solicitation for the Dragon Canon, I was impressed by Wang Wei (Mojie, Wang Wei, also known as Mojie, a famous poet and painter), who had the divine power to extract the great thousand worlds. Recently, I have been cutting thatch under the Five Peaks, as a plan for retirement. There, beneath the peaks are the Seven Sages leaning against the sky, and looking at the Five Old Peaks in the clouds, they seem to be right before my eyes. You are protecting the Dharma for my mountain gate. Zang Gong is working hard for the monastery, his footsteps never stopping, and he enjoys doing these things without fatigue. Moreover, your mother has great vows and will build a Dharma feast, which is a vast cause for Mount Kuanglu. It is only necessary to rely on the Dharmakaya to personally come here to invigorate the great Dharma drum. Otherwise, how can a dung-sweeping ascetic give fearlessness to the sea of clouds coming from the ten directions? In your vast heart, you will surely build this rare thing.
Reply to Xu Mingheng, Prefect: Recently, I was honored by your condescending visit to this desolate mountain. At first sight, I saw the light of your wisdom shining alone, inside and out, clear and bright, like an ice pot and jade mirror. You are naturally a person of prajna wisdom, which cannot be achieved by cultivating good roots for one or two lifetimes. When I heard what you said, a diamond-like heart, transformed into loyalty and righteousness. There is only one thought of loyalty to the emperor and love for the country, and no longer caring about personal life and family. You are truly coming back by the power of your vows to save suffering beings, indeed appearing as a high official and doing Buddhist deeds. Your voice came from afar, knowing that your Dharma body is often sick, and also saying that your heart is strong but your bones are weak. This is in the leaky form, which is originally fragile, and the principle is originally like this. Considering this flesh and blood body, it was originally condensed by delusion, and every thought is steamed, so if you don't pay attention to conditioning it a little, you will greatly fail it. Moreover, reducing external desires can increase the body.
病本。唯佛一人。純一以金剛心地。唸唸熏變。故令此身全成堅固。舍利得不壞耳。嘗聞聖道之真以治身。其土苴以為天下國家。此乃本末之論。惟今志欲利人。先立其本。在所養堅固深厚。而後忘身從事。老子云。后其身而身先。外其身而身存。必有道矣。惟座下志大愿大。必心大身細而後可。此在中有所守。而外以事試之。則漸入佳境。譬如架閣。必先因其基耳。愚意願座下從今發心。單持一咒。或準提。或金剛穢跡。含之於心。二六時中。念念不忘。久之發強剛毅之氣。自然熏發。不待強而自強矣。知高明信心篤厚。故敢妄談。
答王東里明府
別後。恒如霜天月夜。對談時也。此景此時。都在睡夢中。誰能醒真。與世外人。茗碗爐香。說無生話也。承諭近日閱楞伽有會心處。甚喜。以此經。離文字相。離心緣相。唯忘言妙契。方有入處。從此不疑。當有深證也。別論一照即覺。亦能轉境。言打成一片。則猶隔鐵圍。此當自知。不成一片。過在何處。以古人一片之說。不是小事。從初發心參禪。即將一則公案作話頭。如趙州狗子無佛性。萬法歸一。一歸何處等語。以此橫在胸中。塞斷意根。再不放行。著實疑情。晝夜咬定牙關。一念不捨。久才純熟。方即打成一片。動即十年五年。此是話頭成片。
【現代漢語翻譯】 現代漢語譯本：疾病的根源在於自身。只有佛才能以純一的金剛之心，唸唸熏習轉變，所以才能使這個身體完全變成堅固不壞的金剛之軀，舍利才能不腐壞。我曾經聽說用聖人之道來修身，把治理天下國家看作是細枝末節。這才是本末的論述。現在我希望您立志于利益他人，首先要打好自身的基礎，在所修養的方面做到堅固深厚，然後才能忘我地去從事利他的事業。老子說：『把自身置於人後，反而能領先；把自身置於身外，反而能保全自身。』這其中一定有道理。我希望您志向遠大，願力宏大，必須心胸寬廣而行事謹慎才可以。這在於心中有所堅守，而外在通過實踐來檢驗，這樣就能漸入佳境。譬如建造樓閣，必須先打好地基。我希望您從現在開始發心，專心持誦一個咒語，無論是準提咒還是金剛穢跡金剛咒，把它放在心裡，一天二十四小時，念念不忘。時間久了，就能生髮出剛強堅毅的氣概，自然而然地薰陶啓發，不用勉強也能變得堅強。我知道您見識高明，信心堅定深厚，所以才敢冒昧地談論這些。
答覆王東里明府：
自從分別后，我常常覺得像霜天月夜一樣孤寂，懷念我們一起對談的時候。那樣的情景，那樣的時候，都只出現在睡夢中。誰能醒悟真正的道理，和世外之人，一起品茗焚香，談論無生之理呢？承蒙您告訴我最近閱讀《楞伽經》（Laṅkāvatāra Sūtra）有所領悟，我非常高興。因為這部經，要離開文字的表象，離開心意的攀緣，只有忘卻言語才能巧妙地契合，才能有所領悟。從此不再疑惑，一定會有更深的證悟。您另外談到『一照即覺』，也能轉變境界，但說要『打成一片』，則仍然像隔著鐵圍山一樣。這應該自己體會，不能打成一片，問題出在哪裡。古人所說的『一片』，不是小事。從最初發心參禪，就要將一個公案作為話頭，例如趙州禪師的『狗子無佛性』，『萬法歸一，一歸何處』等等。用這些話頭橫在胸中，堵塞意根，不再放任思緒，切實地產生疑情，晝夜咬緊牙關，一念不捨。時間久了才能純熟，才能打成一片。動輒需要十年五年。這是話頭才能打成一片。
【English Translation】 English version: The root of illness lies within oneself. Only the Buddha, with a purely unified Vajra (diamond) mind, constantly cultivates and transforms, thus enabling this body to become entirely solid and indestructible, so that the relics do not decay. I have heard that the true way of the sage is used to cultivate oneself, and the governance of the world and the state is considered a trivial matter. This is the discussion of the fundamental and the superficial. Now I hope that you are determined to benefit others, first establish your own foundation, and in the aspects of cultivation, achieve solidity and depth, and then be able to selflessly engage in the cause of benefiting others. Lao Tzu (Laozi) said: 'Putting oneself behind, one can lead; putting oneself outside, one can preserve oneself.' There must be a reason for this. I hope that you have great ambitions and great vows, and you must have a broad mind and act cautiously. This lies in having something to hold onto in your heart, and externally testing it through practice, so that you can gradually enter a better state. Just like building a pavilion, you must first lay the foundation. I hope that you will start from now on, single-mindedly recite a mantra, whether it is the Cundi (Cundī) mantra or the Vajra Ucchuṣma (Vajra Krodha Ucchuṣma) mantra, keep it in your heart, twenty-four hours a day, never forgetting it. Over time, it will generate a strong and resolute spirit, naturally inspiring and enlightening, and you will become strong without forcing yourself. I know that you have high knowledge and deep faith, so I dare to talk about these things.
Reply to Magistrate Wang Dongli:
Since we parted, I often feel as lonely as a frosty moonlit night, missing the times when we talked together. Such scenes, such times, only appear in dreams. Who can awaken to the true principle, and with people outside the world, taste tea and burn incense, and talk about the principle of non-birth? I am very happy to hear that you have recently gained insight from reading the Laṅkāvatāra Sūtra (《楞伽經》). Because this sutra requires one to leave the appearance of words, leave the clinging of the mind, and only by forgetting words can one subtly correspond and gain insight. From now on, without doubt, there will be deeper realization. You also mentioned 'instantaneous awareness', which can also transform the state, but saying 'to become one' is still like being separated by the Iron Mountain Range. This should be experienced by oneself, and if one cannot become one, where does the problem lie? The 'one' mentioned by the ancients is not a small matter. From the initial aspiration to practice Chan (Zen), one should take a koan (gongan) as a topic of contemplation, such as Zen Master Zhaozhou's (趙州) 'a dog has no Buddha-nature', 'all dharmas return to one, where does one return to', and so on. Use these topics to block the root of thought in the chest, no longer letting thoughts run wild, truly generating doubt, clenching the teeth day and night, never abandoning a single thought. Only after a long time can it become pure and become one. It takes ten or five years to achieve this. This is how the topic of contemplation can become one.
未是悟成一片也。知公雖諦信此事。已有解會處。但未下死工夫。如古人蔘話頭。雖會得此道理。猶在光影門頭。其生滅心。未曾暫歇一念。故閑時無事。見有道理。及對境遇緣。便被奪轉去。是知此事。不是以知見道理。當得實用也。又云。作一合相觀。以見破見。以相離相。以識去識。以執破執。此言固有理在。但一合相。不以兩頭湊泊可入者。以心境兩忘。正是悟到一片處。不見有少法當情作礙。頭頭消歸。法法顯露。如此方可入一合相。今若以見識相破。正如油入面。何能破得。況見識乃病根。非破敵之具。如此作觀。似有淆訛。若依經教中入。必如金剛般若六喻。即一觀純熟。自有十分相應。若從楞伽入。但于靜坐。能見自心妄想流注。方是工夫入頭。又云。妄想無性一語中得力。便唸唸消歸。若宗門中參。只依六祖不思善不思惡。那個是上座本來面目。此最真切。日用做工夫。如此時時不忘。不必求一合相。忽一念相應。則忽然墮入一閤中矣。惟今愿公不必求一合相。亦不必怕境轉。但時時隨心抱一則話頭。日用中單看一念起處。當下咬斷。便消得去。若妄想消得。便不被一切境界轉。若八識迸破。大徹一番。則無境可轉矣。無境可轉。則心境一如。此真一合相也。
又。
東行。幸見公真
【現代漢語翻譯】 現代漢語譯本 還未真正領悟到融為一體的境界。我知道您雖然深信此事，也已經有所理解，但還沒有下真正的苦功夫。就像古人蔘話頭一樣，即使明白了其中的道理，也還只是在光影門外徘徊。那生滅之心，未曾有一念的停歇。所以閑暇無事時，覺得很有道理，可一旦面對境界，遇到因緣，立刻就被牽著鼻子走了。由此可知，這件事，不是靠知見道理就能得到實際用處的。又說，作一合相觀，用見破見，用相離相，用識去識，用執破執。這話固然有道理，但一合相，不是靠兩頭拼湊就能進入的，而是要心境兩忘，這才是悟到一體的境界。不見有絲毫法當情作礙，一切都消歸本源，一切法都顯露出來，這樣才能進入一合相。現在如果用見識來破除，就像油倒入面里，怎麼能破除呢？況且見識乃是病根，不是破敵的工具。這樣作觀，似乎有些混亂。如果依照經教中的方法入門，必須像《金剛般若經》中的六喻那樣，一旦一種觀法純熟，自然會有十分的相應。如果從《楞伽經》入門，只要能見到自心妄想的流注，才是功夫入了門。又說，在『妄想無性』這句話中得力，就能唸唸消歸本源。如果宗門中參禪，只依照六祖慧能的『不思善，不思惡，那個是上座本來面目』，這才是最真切的。日常生活中做功夫，如此時時不忘，不必強求一合相，忽然一念相應，就會忽然墮入一合之中了。所以現在希望您不必強求一合相，也不必害怕被境界所轉，只要時時隨心抱住一個話頭，日常生活中單單看著一念生起之處，當下咬斷，就能消解得去。如果妄想消解得掉，就不會被一切境界所轉。如果八識迸破，大徹大悟一番，就沒有什麼境界可以轉動了。沒有境界可以轉動，那麼心境就融為一體，這才是真正的一合相啊。
又。
東行，有幸見到您如此真誠。
【English Translation】 English version It is not yet truly realized as a unified whole. I know that although you deeply believe in this matter and have some understanding, you have not yet put in the real hard work. Like the ancients who investigated 'hua tou' (話頭, critical phrase), even if they understood the principle, they were still lingering outside the door of light and shadow. That mind of arising and ceasing has not ceased for even a moment. Therefore, in leisure and when there is nothing to do, it seems very reasonable, but once facing a situation, encountering conditions, one is immediately led by the nose. From this, it can be known that this matter cannot be practically attained by intellectual understanding alone. It is also said, 'Practice the contemplation of one unified aspect, use seeing to break seeing, use formlessness to leave form, use consciousness to remove consciousness, use attachment to break attachment.' These words are certainly reasonable, but the unified aspect cannot be entered by piecing together two ends; it requires forgetting both mind and environment, which is the realization of the unified state. Not seeing any dharma obstructing the mind, everything dissolves back to the source, and all dharmas are revealed. Only in this way can one enter the unified aspect. Now, if you use seeing to break seeing, it is like pouring oil into flour; how can it be broken? Moreover, seeing is the root of the disease, not a tool for defeating the enemy. Such contemplation seems somewhat confused. If entering according to the teachings of the scriptures, it must be like the six metaphors in the Vajra Prajna Sutra (金剛般若經, Diamond Sutra); once one contemplation is mastered, there will naturally be a full correspondence. If entering from the Lankavatara Sutra (楞伽經, Lankavatara Sutra), as long as one can see the flow of one's own mind's deluded thoughts, that is when the effort has entered the door. It is also said that gaining strength from the phrase 'deluded thoughts have no nature' allows one to dissolve back to the source with every thought. If practicing Chan (禪, Zen) in the Zen school, just follow the Sixth Patriarch Huineng's (六祖慧能, Sixth Patriarch Huineng)'s 'Do not think of good, do not think of evil; what is your original face?' This is the most genuine. Doing the work in daily life, being mindful at all times, without seeking a unified aspect, suddenly a thought corresponds, and one will suddenly fall into the unified state. Therefore, I now hope that you do not seek a unified aspect, nor fear being turned by circumstances, but always hold a 'hua tou' (話頭, critical phrase) in your mind, and in daily life, simply watch the place where a thought arises, and bite it off immediately, and it will be dissolved. If deluded thoughts can be dissolved, one will not be turned by all circumstances. If the eight consciousnesses (八識, eight consciousnesses) are shattered, and one has a great enlightenment, then there will be no circumstances that can turn one. Without circumstances to turn one, then mind and environment become one, and this is the true unified aspect.
Furthermore.
Traveling east, I am fortunate to see your sincerity.
正道人。可謂不虛往矣。山野老年棲息青山白雲之中。與世日遠。公利生之愿正弘。晤言未有日也。喜公進道工夫甚銳。誠一日千里。但趨修固易。而忘功絕證為難。以耽著玄妙。靜沈窠臼。久之。不覺墮落知見魔網。此從古學道之難過一關也。若透過此關。是為百尺竿頭進一步。到此一味平常。更無甚奇特。所謂依然只是舊時人。不是舊時行履處。如此。則通身毛孔。渾放光明。決不是思量境界。決不坐光影門頭。此處只貴步步埽除。自然得到大休歇耳。
又。
奉手教。辱法愛惓惓。心神契會。不隔絲毫。光明藏中。本非形骸可隔。信非虛語。委悉近日工夫。日見平貼。已蹈省力安樂之境。足徴大精進力。所云。舊時鼻孔一毫著不得。正是得力處。但就中一毫著不得處。更有誵訛在。直須透過。古人謂有佛處不得住。無佛處急走過。正恐坐在無事甲里。若不勘破。將來轉身更難。豈不見雲門道。有二種光不透脫。一切處不明。面前有物是一。透得一切法空。隱隱似的有個物相似。亦是光不透。法身亦有兩般病。得到法身邊。法執不忘。己見猶存是一。直饒透得。放過即不可。子細檢點將來。有甚麼氣息。亦是病。古人初以見道為難。及乎見道。而法執最難遣。多墮在此。所謂認著依然還不是。此中工
【現代漢語翻譯】 現代漢語譯本： 正道之人，可以說是沒有虛度此生。我這山野老翁，棲息在青山白雲之間，與世俗日益疏遠。您弘揚利益眾生的願望正盛，雖然還未有機會與您長談，但欣喜您在修道上的精進，真可謂一日千里。然而，致力於修行固然容易，但忘卻功勞、斷絕證悟之心卻很難。如果沉溺於玄妙之境，靜靜地陷入窠臼，時間久了，不知不覺就會墮入知見的魔網。這是自古以來學道之人難以逾越的一道關卡。如果能突破這道關卡，就如同百尺竿頭更進一步。到了這個境界，一切都變得平淡無奇，沒有什麼特別之處，正如人們所說『依然只是舊時人，不是舊時行履處』。這樣，全身的毛孔都會散發光明，絕不是思量出來的境界，也絕不會停留在光影的門前。這裡只在于步步掃除執念，自然就能得到真正的安歇。
又。
拜讀您的來信，感受到您深厚的法愛，心神相契，沒有絲毫隔閡。在光明藏中，本來就不是形骸可以阻隔的，這絕不是虛言。詳細瞭解您近來的修行，日益平穩妥帖，已經進入省力安樂的境界，足以證明您精進的力量。您所說的『舊時鼻孔一毫著不得』，正是得力之處。但就在這『一毫著不得處』，還有錯謬存在，必須徹底看透。古人說『有佛處不得住，無佛處急走過』，正是擔心你坐在無事的空殼裡。如果不勘破這一點，將來轉身就更難了。難道沒聽雲門（Yunmen，禪宗大師）說過嗎？有兩種光無法透脫，導致在一切處都不明瞭。面前有東西存在是一種，即使透徹了一切法空，隱隱約約好像還有個東西存在，這也是光不透徹。法身（Dharmakaya，佛的法身）也有兩種毛病：到達法身邊，法執不忘，自己的見解依然存在是一種；即使徹底透徹了，放過之後也不可大意，仔細檢查將來，有什麼氣息存在，這也是毛病。古人最初認為見道很難，等到見道之後，才發現法執最難去除，很多人都墮落在這裡。這就是所謂的『認著依然還不是』。這其中的功夫……
【English Translation】 English version: A person on the right path can be said to have not lived in vain. I, an old man of the mountains, dwell amidst the green hills and white clouds, increasingly distant from the world. Your aspiration to benefit all beings is flourishing. Although I have not yet had the opportunity to converse with you at length, I am delighted by your diligence in cultivation, truly progressing a thousand miles in a day. However, while dedicating oneself to cultivation is easy, forgetting merit and severing the mind of attainment is difficult. If one indulges in the mysterious and subtly sinks into a rut, over time, one will unknowingly fall into the net of intellectual views. This is a difficult hurdle for those who study the Way to overcome since ancient times. If one can break through this hurdle, it is like taking another step from the top of a hundred-foot pole. Having reached this state, everything becomes ordinary and unremarkable, nothing special, just as people say, 'Still just the old person, not the old place of practice.' In this way, all the pores of the body will radiate light, certainly not a state of contemplation, and certainly not stopping at the gate of light and shadow. Here, it is only important to sweep away attachments step by step, and naturally one will attain true rest.
Also.
Having read your letter, I feel your deep Dharma love, and our minds are in harmony, without the slightest separation. In the treasury of light, form and body cannot obstruct, these are not empty words. Understanding your recent cultivation in detail, it is becoming increasingly smooth and appropriate, already entering a state of effortless ease, sufficient to prove your strength of great diligence. What you said, 'The old nostril cannot tolerate even a hair's breadth,' is precisely where the strength lies. But within this 'not tolerating even a hair's breadth,' there are still errors, which must be thoroughly seen through. The ancients said, 'Do not dwell where there is Buddha, and quickly pass by where there is no Buddha,' precisely fearing that you are sitting in an empty shell of nothingness. If you do not investigate and break through this point, it will be even more difficult to turn around in the future. Haven't you heard Yunmen (Yunmen, a Zen master) say? There are two kinds of light that cannot penetrate, causing obscurity in all places. Having something in front of you is one, and even if you penetrate the emptiness of all dharmas, if there still seems to be something vaguely present, this is also light that does not penetrate. The Dharmakaya (Dharmakaya, the body of the Buddha) also has two kinds of illnesses: reaching the Dharmakaya, not forgetting the attachment to Dharma, and one's own views still existing is one; even if you thoroughly penetrate it, it is not permissible to be careless after letting go, carefully examine in the future, if there is any breath present, this is also an illness. The ancients initially thought that seeing the Way was difficult, but after seeing the Way, they realized that attachment to Dharma is the most difficult to remove, and many people fall here. This is what is called 'Recognizing it is still not it.' The effort in this...
夫。雖無著精彩處。而舍法見一著。不可不知也。高明以為何如。昔從唸唸捨去。舍到無可舍。亦不坐在無可舍邊。自然不被見縳。則通身如大火聚矣。
與鮑中素儀部
黃山白岳。久在鴻蒙。何緣山靈現瑞。感大護法。使蒼巖翠壁。一旦幻出梵宇珠宮。致黃金妙相從空而來。貝葉真詮自天而降。頓令無佛之國土。涌出華藏之莊嚴。攝化無量人天。同入極樂世界。如此妙用。全在尊慈一念真心流出。其功德利益。豈小小哉。山野欽聞遙空讚歎。第恨衰老。無能一瞻禮耳。頃卜匡廬一壑。以送餘年。幸陳赤石公作山門檀越。將邀海內高賢。重刻蓮花之漏。書來云。荷長者為祗園首唱。念匡廬名勝。得高賢擊節。巖壑生光。第山野有愧遠公。不堪作東林社主耳。
又。
新歲承使者遠至。辱慈念惓惓。欲山僧一行。以結法喜之緣。初心欣然。前已具悉。頃得汪司馬公書云。遼警甚急。昨二月廿日出師。四路大將。已喪其三。八九萬生靈。一旦齏粉。大可寒心。止留李將軍一路。遼極難支。恐其長驅。大可憂也 廟堂紛紜。無畫一之䇿。徴兵轉餉。急於星火。此何時也。吾徒山林所賴太平。念此人心洶洶之時。屏跡傾誠誦祝之不暇。又安敢輕事遨遊乎。此其一也。且聞京師震動。南北禁僧。而遊食
【現代漢語翻譯】 現代漢語譯本：
唉，即使沒有特別精彩的地方，但捨棄對法的執著而見到『一』，這是不可不知的。您認為如何？過去要從每個念頭中捨棄，捨棄到無可捨棄的地步，也不要停留在無可捨棄的境界上。自然就不會被『見』所束縛，那麼全身就像一個大火聚一樣了。
致鮑中素儀部
黃山和白岳，長久以來就在天地之間。是什麼緣故使得山神顯現祥瑞，感動了大護法，使蒼翠的巖石和山壁，一下子幻化出梵宇珠宮，以致黃金妙相從空中而來，貝葉真詮自天而降，立刻讓沒有佛法的國土，涌現出華藏世界的莊嚴，攝化無量的人天，一同進入極樂世界。如此奇妙的作用，全在於您慈悲的一念真心流出，這功德利益，豈是小小的呢？山野之人欽佩地聽聞，在遙遠的天空讚歎。只是遺憾自己衰老，沒有能力親自瞻仰禮拜啊。近來打算在匡廬山找一個山谷，用來度過餘生。幸好有陳赤石公作為山門的施主，將要邀請海內的高賢，重新雕刻蓮花漏。來信說，感謝長者為祗園（Jetavana）率先捐助，考慮到匡廬山的名勝，得到高賢的讚賞，巖石山谷都生出光彩。只是山野之人慚愧，不堪勝任東林寺的社主啊。
又
新年承蒙使者遠道而來，承蒙您慈悲的關懷，想要山僧走一趟，以結下法喜的緣分。我最初的心情是欣然同意的，之前已經詳細說明了。近來得到汪司馬公的來信說，遼國的警報非常緊急，昨天二月二十日出兵，四路大將，已經損失了三路，八九萬的生靈，一下子化為齏粉，實在令人寒心。只留下李將軍一路，遼國極難支撐，恐怕他們長驅直入，實在令人擔憂啊。朝廷議論紛紛，沒有統一的策略，徵兵運糧，比星火還急。這是什麼時候啊？我們這些山林之人所依賴的是太平。想到現在人心惶惶的時候，隱居起來，全心全意地誦經祈禱還來不及，又怎麼敢輕易地去遊玩呢？這是一方面的原因。而且聽說京城震動，南北兩地都禁止僧人，而遊食
【English Translation】 English version:
Alas, even though there are no particularly brilliant points, abandoning attachment to the Dharma and seeing the 'One' is something that must be known. What do you think? In the past, one had to abandon from every thought, abandoning to the point of having nothing to abandon, and not stopping at the state of having nothing to abandon. Naturally, one would not be bound by 'views,' then the whole body would be like a great fire mass.
To Vice Minister Bao Zhongsu
Huangshan (Yellow Mountain) and Baiyue (White Mountain), have long been in the universe. What is the reason that the mountain spirits manifested auspicious signs, moved the great Dharma protector, causing the verdant rocks and cliffs to suddenly transform into a Brahma palace and jeweled palace, so that the wonderful golden image came from the sky, and the true words of the palm-leaf scriptures descended from heaven, immediately causing a land without Buddha to emerge with the adornment of the Avatamsaka world, transforming countless humans and devas, together entering the Pure Land of Ultimate Bliss. Such wonderful function is entirely due to the outflow of your compassionate and true mind. How can the merits and benefits of this be small? This mountain recluse admires and hears of it, praising it in the distant sky. It is only regrettable that I am old and have no ability to personally pay homage. Recently, I plan to find a valley in Mount Kuanglu (Mount Lu) to spend my remaining years. Fortunately, Chen Chishi Gong is the benefactor of the mountain gate, and will invite the eminent sages of the country to re-engrave the lotus sundial. The letter says, thank you, Elder, for taking the lead in donating to Jetavana (G園). Considering the scenic spots of Mount Kuanglu, which have been praised by eminent sages, the rocks and valleys are shining. It is only that this mountain recluse is ashamed and unworthy to be the leader of the Donglin Temple community.
Also
In the new year, I received the envoy from afar, and I am grateful for your compassionate concern, wanting this mountain monk to make a trip to form a karmic connection of Dharma joy. My initial feeling was joyful agreement, which I have explained in detail before. Recently, I received a letter from Sima Gong Wang saying that the Liao (Khitan) situation is very urgent. Yesterday, on the 20th day of the second month, troops were sent out, and three of the four generals have been lost. Eighty or ninety thousand lives have been turned to dust in an instant, which is truly disheartening. Only General Li's route remains, and Liao is extremely difficult to support. I fear that they will drive straight in, which is truly worrying. The court is in turmoil, with no unified strategy, and the conscription and transportation of grain are more urgent than sparks. What time is this? What we mountain dwellers rely on is peace. Thinking of this time when people's hearts are in turmoil, I am too busy to seclude myself and wholeheartedly recite scriptures and pray, so how dare I lightly go on a journey? This is one reason. Moreover, I heard that the capital is shaken, and monks are forbidden in the north and south, and those who wander and eat
之徒。無措足地。儻聞山野所至。望風而趨。難必其不來。恐地方不便。此其二也。始以一行為快。嗣有一事可虞。故不敢輕進。特此奉啟。伏乞慈諒。姑徐圖之。以俟後期。
又。
承示近來做工夫。于本地漸有入處。欲得秘密一語。以為捷徑。原夫此事本來無密不密。但在當人一念上做。即看話頭一著。亦是不得已而用之。但要一識破日用現前知覺之心。儘是妄想用事。縱有道理玄妙之知見。儘是識神影子。皆心意識邊事。總之不曾了知離心意識一著。故凡舉心動念。都落妄想窠臼耳。所以佛云。一切眾生。皆由不知常住真心。用諸妄想。此想不真。故有輪轉。此即馬鳴所言。一切眾生從本以來。未曾離念。是知眾生日用種種妄想。究竟只是一妄念耳。然此一念。即是最初起迷之源。從無始至今。但只是此一念。更無第二。即心意識。總屬一念上起。惟今做工夫。能將此一念看破。則一切妄想情慮。當下冰清矣。此所謂離念相者。等虛空界。然因眾生。祗見得心中妄念。紛紛紜紜。如此之多。其實不知只是一念。今無奈離念紛紜。故古人教人。提一話頭做工夫。究之即話頭亦是妄念。以但將此一念話頭。堵截雜念。歸之於一。若窮究此一念深深覷之。覷來覷去。原無起處。本自無生。若一旦了悟一念
【現代漢語翻譯】 現代漢語譯本： 這些人沒有立足之地，如果聽說山野有去處，就望風而至，難以保證他們不會來。恐怕地方不方便，這是第二個原因。開始時只為一時的快樂，後來就有一件事值得擔憂，所以不敢輕舉妄動。特此奉告，懇請您慈悲諒解，暫且慢慢考慮，等待以後再說。
又。
承蒙您告知近來做功夫，在本地漸漸有所領悟，想要得到一句秘密的話，作為捷徑。原本這件事本來就沒有秘密不秘密，只是在當人的一念上下功夫。即使是看話頭這一著，也是不得已而用之。只要一旦識破日常現前的知覺之心，全部都是妄想在起作用。縱然有道理玄妙的知見，也都是識神的影子，都是心意識邊的事情。總之是不曾了知離開心意識這一著。所以凡是舉心動念，都落入妄想的窠臼罷了。所以佛說：『一切眾生，都是由於不知常住真心，而使用各種妄想。』這種妄想不真實，所以才有輪迴。這就是馬鳴菩薩所說的：『一切眾生從本來以來，未曾離開念頭。』由此可知眾生日常的種種妄想，究竟只是一妄念罷了。然而這一念，就是最初產生迷惑的根源，從無始以來到現在，都只是這一念，更沒有第二個。即心意識，總屬於一念上生起。只有現在做功夫，能夠將這一念看破，那麼一切妄想情慮，當下就會像冰一樣清澈了。這就是所謂的離念相，等同於虛空界。然而因為眾生，只看得到心中妄念，紛紛紜紜，如此之多，其實不知道只是一念。現在無奈要離開紛紜的妄念，所以古人教人，提一個話頭做功夫，追究起來，話頭也是妄念。只是用這一念話頭，堵截雜念，歸之於一。如果窮究這一念，深深地看著它，看來看去，原本沒有起處，本來就是無生的。如果一旦了悟一念
【English Translation】 English version: These people have no place to stand. If they hear of a place in the mountains or wilderness, they will rush there at the first sign. It is difficult to guarantee that they will not come. I fear that the place is not suitable. This is the second reason. At first, it is only for a moment of pleasure, but later there is something to worry about, so I dare not act rashly. I am writing to inform you of this, and I beg you to be merciful and understanding. Please consider it slowly and wait for a later date.
Also,
Thank you for informing me that you have recently been working hard and have gradually gained some understanding in your local area. You want to get a secret word as a shortcut. Originally, this matter has no secret or not secret, but it is only in the one thought of the person that you work on it. Even the act of 'watching the hua-tou (話頭)' is only used as a last resort. As long as you recognize the present awareness of daily life, all of it is the function of delusional thoughts. Even if there are profound and mysterious views of reason, they are all shadows of the discriminating consciousness, all matters of the mind, consciousness, and intellect. In short, you have not understood the act of leaving the mind, consciousness, and intellect. Therefore, all thoughts and actions fall into the trap of delusion. Therefore, the Buddha said: 'All sentient beings are due to not knowing the constant true mind and using all kinds of delusions.' This delusion is not true, so there is reincarnation. This is what Ashvaghosa (馬鳴) said: 'All sentient beings have never left thought since the beginning.' From this, it can be seen that the various delusions of sentient beings in daily life are ultimately just one delusional thought. However, this one thought is the source of the initial confusion. From beginningless time until now, there has only been this one thought, and there is no second. That is, the mind, consciousness, and intellect all arise from one thought. Only now, by working hard, can you see through this one thought, then all delusional thoughts and emotions will immediately become as clear as ice. This is what is called 'leaving the characteristic of thought,' which is equal to the realm of empty space. However, because sentient beings only see the delusional thoughts in their minds, which are numerous and chaotic, they do not know that it is only one thought. Now, there is no choice but to leave the chaotic delusions, so the ancients taught people to take up a hua-tou (話頭) to work on. In the end, the hua-tou (話頭) is also a delusional thought. It is only by using this one thought of the hua-tou (話頭) to block miscellaneous thoughts and return them to one. If you deeply investigate this one thought and look at it deeply, looking back and forth, there is originally no place of arising, and it is originally unborn. If you suddenly realize one thought
無生。則永劫情根。當下頓脫。此名為悟。非是別有玄妙可悟也。惟今老居士。做工夫提話頭著力處。只看此一念著力。深深追究。忽然看見此一念本無生處。若了得一念無生。則從此一切唸唸皆無生矣。此六祖所謂無住生心也。若求玄妙。便是有住矣。如此直捷處。最為有力。不在多求知見。此中一字用不著。只是先要將胸中一切妄想知見。一齊放下。放得心中空空地。灑灑落落一絲不留。看他一念起處。便著力追究。如此是為單刀直入。更不容思前算後。種種計較。才有思算。遠之遠矣。老居士有志此事。試如此下手何如。
答錢受之太史
山野深愧破器。有玷法門。況復久沈瘴海。甘填溝壑。不謂天賜餘生。尚有今日。向以衰殘多病。將匿影窮山。適以雙徑有未了因緣。義干生死。不得少此一行。故踉蹌而來。雖不敢言善財南詢。且幸得以遍參知識。久向居士為當代裴楊。法門保障。且知慈念慇勤。準擬一詣丈室。昨云慈航曾待于錫山。當面錯過。大為悵然。適辱慈音遠及。法供種種。捧誦再三。彌感情至。益令妄想飛越。足不容緩。但雨雪連綿。少晴出山。尚有云棲一行。湖上無多留連。歸次吳門。必入毗耶之室。先此致謝不宣。
又。
山野居常。恒憂法門寥落。即外護金湯。難
【現代漢語翻譯】 現代漢語譯本 『無生』（anutpāda，不生）意味著永恒的情感之根，當下頓然脫落。這叫做『悟』（bodhi，覺悟），並非另外有什麼玄妙可以領悟。如今這位老居士，在做功夫、提話頭著力之處，只看這『一念』著力，深深追究。忽然看見這一念本無生處。若了得一念無生，則從此一切唸唸皆無生矣。這就是六祖慧能所說的『無住生心』。若求玄妙，便是有住著了。如此直接了當之處，最為有力，不在於多求知見。此中一個字也用不著。只是先要將胸中一切妄想知見，一齊放下。放得心中空空蕩蕩，灑灑脫脫一絲不留。看他一念起處，便著力追究。如此是為單刀直入，更不容思前算後，種種計較。才有所思算，就差之遠矣。老居士有志於此事，試著如此下手如何？
——答錢受之太史
山野之人深感慚愧，我這破舊之器，有玷污佛法之門。況且我長期沉溺於瘴癘之地，甘願填埋于溝壑之中。沒想到上天賜予我餘生，還能有今天。我原先因為衰老多病，打算隱匿於窮山之中。恰好因為雙徑寺有未了的因緣，道義上關係生死，不能不做這一行，所以踉蹌而來。雖然不敢說像善財童子那樣南詢求法，但慶幸得以遍參知識。我久仰居士您是當代的裴休、楊億，是佛法的保障。而且知道您慈悲關懷慇勤，本打算前往您的府上拜訪。昨天聽說您的慈航曾停留在錫山，當面錯過了，深感悵然。恰好蒙受您的慈悲音訊遠道而來，以及種種供養，捧讀再三，更加感動于您的情誼，更加讓我妄想飛越，腳步不能停緩。但因為雨雪連綿，稍微放晴就出山，還有前往云棲寺一行，在湖上沒有過多停留。歸來時路過吳門，必定前往您的毗耶離室拜訪。先在此致謝，不再多說。
又。
山野之人我常常擔憂佛法衰落，即使有外在的護法金湯，也難以……
【English Translation】 English version 『No-birth』 (anutpāda) means that the root of eternal emotion is instantly severed. This is called 『awakening』 (bodhi), and there is nothing mysterious to realize beyond this. Now, this old lay practitioner, when working hard and focusing on the koan, should concentrate solely on this 『one thought』 and deeply investigate it. Suddenly, you will see that this one thought has no origin. If you understand that one thought is without birth, then from then on, all thoughts will be without birth. This is what the Sixth Patriarch Huineng called 『giving rise to the mind without abiding.』 If you seek mystery, then you are abiding. This direct approach is the most powerful, and it does not lie in seeking more knowledge and views. Not a single word is needed here. You must first put down all the delusions and views in your mind, emptying your heart completely, leaving nothing behind. Watch where that one thought arises, and then focus on investigating it. This is a direct approach, allowing no room for thinking back and forth, or making various calculations. As soon as you start calculating, you are far off. Old lay practitioner, if you are determined to do this, why not try starting in this way?
— Reply to Grand Historian Qian Shouzhi
This mountain recluse deeply feels ashamed that my broken vessel has defiled the Dharma gate. Moreover, I have long been immersed in pestilential seas, willing to be buried in ditches. I never expected that Heaven would grant me a remaining life, allowing me to have this day. I originally intended to hide in remote mountains due to old age and illness. It happened that I had unfinished karmic connections with Shuangjing Temple, and out of righteousness, I could not avoid this journey, so I came stumbling along. Although I dare not compare myself to Sudhana's pilgrimage to the south, I am fortunate to be able to visit various teachers. I have long admired you, lay practitioner, as the contemporary Pei Xiu and Yang Yi, a protector of the Dharma. And I know that your compassionate concern is diligent, and I originally intended to visit your residence. Yesterday, I heard that your compassionate ship had stopped at Xishan, and I missed you in person, which I deeply regret. Fortunately, I received your compassionate message from afar, as well as various offerings. Reading them repeatedly, I am even more moved by your kindness, which makes my delusions fly even faster, and my steps cannot be slowed. However, due to continuous rain and snow, I will leave the mountains as soon as it clears up. I also have a trip to Yunqi Temple, and I will not linger on the lake for long. When I return and pass through Wumen, I will definitely visit your Vimalakirti's room. I will first express my gratitude here, and I will not say more.
Also.
This mountain recluse is constantly worried about the decline of the Dharma. Even with external protective walls, it is difficult to...
得真寔荷擔之人。昨幸見居士。大慰夙心。現宰官身。豎正法幢斯時大有望焉。若山野朽株。為法門棄物。承法愛之深。自信夙緣。虞山之會。匆匆未盡所懷。辱聯舟遠送。更感惓惓。別後。仲夏望后抵匡山。卜居山南七賢五乳之間。誅茅數椽。聊爾棲息。前寄八行時。尚未得定止也。一向老病相侵。幻軀故有濕疾作楚。冬來方覺小可。護法編時對披讀。諸老塔銘。言言指歸向上一路。得宗門正眼。我明法運大開。賴有此為衡鑒。若刻施流通。利法不淺。其稿。俟明春當專持上。
又。
向致楞伽筆記。此經的為心宗正脈。未審曾留意否。近來東南衲子中。參究向上者多。苦無明眼宗匠指示。都落光影門頭掉弄識神。被冬瓜印子印壞。又不肯親近教乘。求真正知見。實為難得。宰官中向三十年來。護法大心者不少。而求真真潛心本地功夫者。亦不多得。大段士大夫太煞聰明。無論若禪若教。一狀領過。從前目中𢿥大名者。可概見矣。此時不但世諦。即法門中更難。言之為可流涕。方今世道澆漓。法門寥落之秋。非大力量人出。誰為匡持。嘗謂匡世道在正人心。護法門在正知見。然正人心。必以正知見為本。所謂不偏不黨。王道蕩蕩。非至公無我之心。何由一群情而定眾志哉。然無我之學。必從法中參究功
【現代漢語翻譯】 現代漢語譯本：
實在是一位能夠真正承擔重任的人。之前有幸見到您（居士，在家信徒的尊稱），深感安慰。現在您身居要職（宰官身），樹立正法的旗幟，這真是我們所期盼的。像我這樣山野里腐朽的樹木，是佛門裡被拋棄的東西。承蒙您深厚的法愛，我相信這是前世的緣分。上次在虞山的會面，匆匆忙忙未能盡訴衷腸，您還特意派船遠送，更讓我感動不已。分別之後，我在仲夏望日之後抵達匡山（廬山的別稱），在山南七賢和五乳峰之間選擇住所。砍伐茅草搭建幾間茅屋，暫時棲身。之前寄給您的八行書信，那時還沒有確定住處。我一直被衰老和疾病侵擾，這幻化的身體本來就有濕氣引發的疾病。冬天到來才感覺稍微好一些。在編輯護法文集時，我仔細閱讀了諸位老禪師的塔銘，字字句句都指歸向上之路，得到了宗門的正眼。我認為佛法昌盛的時代已經到來，依靠這些塔銘作為衡量鑑別的標準。如果能夠刊刻施捨流通，對佛法的利益不淺。這些文稿，等到明年春天我將親自呈上。
又。
之前寄給您的《楞伽經筆記》，這部經確實是心宗的正脈。不知道您是否留意過。近來東南地區的僧人中，參究向上的人很多，可惜沒有明眼的宗匠來指示，都落在光影門頭上，玩弄識神，被冬瓜印子印壞了（比喻被錯誤的教導所誤導）。又不肯親近教乘，尋求真正的知見，實在難得。在官員中，近三十年來，發護法大心的人不少，而尋求真正潛心本地功夫的人，也不多見。大多數士大夫太聰明了，無論是禪還是教，都一概領過，從前那些目中無人、自以為是大名的人，可以概括地看到這種情況了。現在不僅世俗如此，就連佛門中也更加艱難，說起來真讓人流淚。當今世道衰敗，佛法衰落的時期，如果不是有大力量的人出現，誰來匡正扶持？我曾經說過，匡正世道在於端正人心，護持佛法在於端正知見。然而端正人心，必須以端正知見為根本。所謂不偏不倚，王道坦蕩，沒有至公無我的心，怎麼能夠統一群情，確定眾人的意志呢？然而無我的學問，必須從佛法中參究功夫入手。
【English Translation】 English version:
He is truly a person capable of bearing the true burden. I was fortunate to see you (Upasaka, a respectful term for a lay Buddhist) before, which greatly comforted my long-cherished wish. Now that you hold an important position (宰官身, Zaiguan shen, holding a high official position), and erect the banner of the true Dharma, this is what we greatly hope for. Like a decaying tree in the mountains, I am a discarded object of the Dharma gate. Receiving your deep love for the Dharma, I am confident in our past karmic connection. Our meeting at Yushan (虞山, Yushan) was too brief to fully express my thoughts. I am even more grateful for your sending a boat to escort me a long distance. After our separation, I arrived at Kuangshan (匡山, Kuangshan, another name for Mount Lu) after the full moon of midsummer, and chose a residence between the Seven Sages and the Five Peaks. I cut down thatch to build a few huts, where I temporarily reside. In the eight-line letter I sent you earlier, I had not yet settled down. I have been plagued by old age and illness, and this illusory body has always had dampness causing ailments. Only since winter have I felt a little better. While compiling the Dharma-protecting collection, I carefully read the epitaphs of the old Chan masters, every word pointing to the path of upward progress, obtaining the true eye of the Zen school. I believe that the era of the flourishing of the Dharma has arrived, relying on these epitaphs as a standard for measurement and discernment. If they can be printed, distributed, and circulated, the benefit to the Dharma will be significant. I will personally present these manuscripts next spring.
Also.
I previously sent you my notes on the Laṅkāvatāra Sūtra (楞伽經, Lengqie jing), this sutra is indeed the true vein of the Mind School. I wonder if you have paid attention to it. Recently, among the monks in the Southeast region, there are many who are investigating the upward path, but unfortunately, there are no clear-eyed masters to guide them. They all fall into the realm of light and shadow, manipulating the consciousness, and are ruined by the 'winter melon stamp' (冬瓜印子, donggua yinzi, a metaphor for being misled by wrong teachings). They are also unwilling to approach the teachings, seeking true knowledge and insight, which is truly rare. Among the officials, in the past thirty years, there have been many who have made great vows to protect the Dharma, but those who truly seek to immerse themselves in the fundamental practice are also few. Most scholar-officials are too clever, whether it is Chan or Doctrine, they take it all in at once. From those who were arrogant and considered themselves great names in the past, one can see this situation in general. Now, not only is this the case in the secular world, but it is even more difficult in the Dharma gate, which is truly tearful to speak of. In this era of declining morals and the dwindling of the Dharma, if people of great strength do not emerge, who will rectify and support it? I once said that rectifying the world lies in rectifying people's hearts, and protecting the Dharma lies in rectifying knowledge and insight. However, rectifying people's hearts must be based on rectifying knowledge and insight. As the saying goes, 'Without bias or partiality, the royal way is broad and open.' Without a supremely impartial and selfless heart, how can one unite the feelings of the masses and determine the will of the people? However, the study of selflessness must begin with investigating the practice within the Dharma.
夫。將身心世界大破一番。揭露本有大光明藏。方能觀身世如空花泡影。視功名如夢幻水月。自然齊生死。一是非。超譭譽。如此。方敢言視天下為一家。視群生為一身。廓然大公。斯則人心自正。世道可淳。而致君澤民之效。無越於此矣。諦觀宋濂溪之學。實出於此。故能羽翼 聖祖。開萬世太平之業。讀護法編。未嘗不撫卷而嘆也。季世末習。大有不可挽者。必若人。然後可言太平之治。且天道運而不息。豈斯世而絕無斯人哉。山野自愧為法門棄物。生無補於世。而憂法之心。如出諸己。故所望于居士者。重且大。切愿乘時深畜厚養。以胥 天眷。其于 社稷蒼生。引領翹足極矣。安忍不發深心重愿乎。護法編。文章不必重加批點。但就諸祖塔銘開正眼處。略發一二。則已為贅。幸蚤刻之為望。近拙述楞嚴通議。先已令致覽。此經廣博。包含一代聖教。迷悟因果。理無不徹。向來解者。未盡發揮。山野此作。大非故轍。似更易入。其法華通義。亦盡翻舊案。不知法華。則不知如來救世之苦心。不知楞嚴。則不知修心迷悟之關鍵。不知楞伽。則不辨知見邪正之是非。此三經者。居士宜深心究之。他日更有請焉。
又。
護法錄。即禪宗之傳燈也。其所重。在具宗門法眼。觀其人。則根器師資。悟門操行
【現代漢語翻譯】 現代漢語譯本： 大丈夫，要將身心世界徹底打破一番，揭示那本有的廣大光明寶藏，才能看透身世如同虛幻的空花泡影，視功名如同夢幻般的水中月亮。自然就能齊同生死，泯滅是非，超越譭謗和讚譽。這樣，才敢說視天下為一家，視眾生為一身，心胸廓然大公無私。這樣，人心自然端正，世道可以變得淳樸，而實現使君王受益、百姓安樂的功效，沒有比這更好的了。仔細觀察宋濂溪（宋濂，字濂溪）的學問，實際上就是出於這個道理。所以他能夠輔佐聖祖（明太祖朱元璋），開創萬世太平的基業。讀《護法編》，沒有不合上書卷而感嘆的。末世的陋習，有很多是無法挽回的，必須要有像宋濂溪這樣的人，然後才能談論太平的治理。況且天道執行不止，難道這個世上就絕對沒有這樣的人了嗎？山野之人（謙稱，指作者自己）自愧是佛門中被拋棄的廢物，活著對世間沒有什麼補益，但是憂慮佛法的心，卻好像出於自身一樣。所以對居士（在家信佛的佛教徒）的期望，既重且大。懇切希望您能抓住時機，深深地積蓄和培養德行，以此來順應天意。您對於國家和百姓的貢獻，我們翹首以待到了極點。怎麼忍心不發出深刻的心願呢？《護法編》的文章不必再加以批點，只要就各位祖師塔銘中開啟正眼的地方，略微發揮一兩句，就已經很多餘了。希望早日刊刻出來。《楞嚴通議》是我最近寫的，已經讓人送去給您看了。這部經廣博深奧，包含了一代聖人的教誨，對於迷悟的因果，道理沒有不透徹的。向來解釋這部經的人，沒有完全發揮它的精髓。我的這部作品，大大不同於以往的陳舊模式，似乎更容易讓人理解。我的《法華通義》，也完全推翻了舊有的說法。不瞭解《法華經》，就不知道如來佛救度世人的苦心；不瞭解《楞嚴經》，就不知道修心迷悟的關鍵；不瞭解《楞伽經》，就不能辨別知見的邪正是非。這三部經，居士您應該用心深入地研究它。將來還有請教您的機會。
還有。
《護法錄》就是禪宗的傳燈錄。它所重視的，在於具備宗門法眼。觀察一個人，就要看他的根器、師承、悟性和操行。 English version: Oh man, you must thoroughly break down your body, mind, and the world, revealing the inherent great treasury of light, only then can you see the body and the world as illusory empty flowers and bubbles, and view fame and fortune as dreamlike reflections of the moon in water. Naturally, you can equate life and death, eliminate right and wrong, and transcend slander and praise. Only then can you dare to say that you see the world as one family and all beings as one body, with a broad and impartial mind. In this way, people's hearts will naturally be upright, and the world can become simple and honest, and the effect of benefiting the ruler and benefiting the people will be unsurpassed. Carefully observing the learning of Song Lianxi (Song Lian, courtesy name Lianxi), it actually comes from this principle. Therefore, he was able to assist the Holy Ancestor (Zhu Yuanzhang, the founding emperor of the Ming Dynasty) and create a great cause of lasting peace. Reading the 'Protecting the Dharma Compilation,' one cannot help but close the book and sigh. The bad habits of the degenerate age are largely irreversible, and there must be someone like Song Lianxi before we can talk about the governance of peace. Moreover, the way of heaven operates without ceasing, so how can there be absolutely no such person in this world? I, a mountain recluse (a humble way of referring to oneself, referring to the author himself), am ashamed to be a discarded object of the Buddhist gate, living without contributing to the world, but my heart of worrying about the Dharma is like it comes from myself. Therefore, my expectations for the Upasaka (lay Buddhist practitioner) are both heavy and great. I earnestly hope that you can seize the opportunity to deeply accumulate and cultivate virtue, so as to comply with the will of Heaven. Your contribution to the country and the people is what we eagerly await. How can you bear not to make a deep vow? The articles in the 'Protecting the Dharma Compilation' do not need to be annotated further. Just a slight elaboration on the places where the ancestral stupa inscriptions open the correct eye will be superfluous. I hope it will be published soon. I recently wrote 'General Discussion on the Surangama Sutra,' and I have already sent it to you for review. This sutra is broad and profound, containing the teachings of a generation of sages, and the principles of cause and effect of delusion and enlightenment are all thorough. Those who have interpreted this sutra in the past have not fully developed its essence. My work is very different from the old models and seems to be easier to understand. My 'General Meaning of the Lotus Sutra' also completely overturns the old theories. If you do not understand the 'Lotus Sutra,' you will not know the Buddha's painstaking efforts to save the world; if you do not understand the 'Surangama Sutra,' you will not know the key to cultivating the mind and enlightenment; if you do not understand the 'Lankavatara Sutra,' you will not be able to distinguish between right and wrong in views. You, Upasaka, should study these three sutras deeply. There will be opportunities to ask for your advice in the future.
Also.
The 'Record of Protecting the Dharma' is the transmission of the lamp of Zen Buddhism. What it values is having the Dharma eye of the Zen school. When observing a person, one should look at their roots, lineage, enlightenment, and conduct.
【English Translation】 Oh man, you must thoroughly break down your body, mind, and the world, revealing the inherent great treasury of light, only then can you see the body and the world as illusory empty flowers and bubbles, and view fame and fortune as dreamlike reflections of the moon in water. Naturally, you can equate life and death, eliminate right and wrong, and transcend slander and praise. Only then can you dare to say that you see the world as one family and all beings as one body, with a broad and impartial mind. In this way, people's hearts will naturally be upright, and the world can become simple and honest, and the effect of benefiting the ruler and benefiting the people will be unsurpassed. Carefully observing the learning of Song Lianxi (Song Lian, courtesy name Lianxi), it actually comes from this principle. Therefore, he was able to assist the Holy Ancestor (Zhu Yuanzhang, the founding emperor of the Ming Dynasty) and create a great cause of lasting peace. Reading the 'Protecting the Dharma Compilation,' one cannot help but close the book and sigh. The bad habits of the degenerate age are largely irreversible, and there must be someone like Song Lianxi before we can talk about the governance of peace. Moreover, the way of heaven operates without ceasing, so how can there be absolutely no such person in this world? I, a mountain recluse (a humble way of referring to oneself, referring to the author himself), am ashamed to be a discarded object of the Buddhist gate, living without contributing to the world, but my heart of worrying about the Dharma is like it comes from myself. Therefore, my expectations for the Upasaka (lay Buddhist practitioner) are both heavy and great. I earnestly hope that you can seize the opportunity to deeply accumulate and cultivate virtue, so as to comply with the will of Heaven. Your contribution to the country and the people is what we eagerly await. How can you bear not to make a deep vow? The articles in the 'Protecting the Dharma Compilation' do not need to be annotated further. Just a slight elaboration on the places where the ancestral stupa inscriptions open the correct eye will be superfluous. I hope it will be published soon. I recently wrote 'General Discussion on the Surangama Sutra,' and I have already sent it to you for review. This sutra is broad and profound, containing the teachings of a generation of sages, and the principles of cause and effect of delusion and enlightenment are all thorough. Those who have interpreted this sutra in the past have not fully developed its essence. My work is very different from the old models and seems to be easier to understand. My 'General Meaning of the Lotus Sutra' also completely overturns the old theories. If you do not understand the 'Lotus Sutra,' you will not know the Buddha's painstaking efforts to save the world; if you do not understand the 'Surangama Sutra,' you will not know the key to cultivating the mind and enlightenment; if you do not understand the 'Lankavatara Sutra,' you will not be able to distinguish between right and wrong in views. You, Upasaka, should study these three sutras deeply. There will be opportunities to ask for your advice in the future.
Also.
The 'Record of Protecting the Dharma' is the transmission of the lamp of Zen Buddhism. What it values is having the Dharma eye of the Zen school. When observing a person, one should look at their roots, lineage, enlightenment, and conduct.
建立。至若末後一著。尤所取大。今于毫端通身寫出。不獨文章之妙。其于護法深心。無字不從實際流出。其于教法來源。顯密授受。詳盡無遺。此古今絕唱一書。非他掇拾之比。今但就宗門諸大老塔銘中者。以正見正行為主。如居士之見者大同。亦不敢更增染污。其于碑記序文。特文章耳。則不必也。今以後寄底本覆上。若早刻一日。則法門早受一日之惠也。山僧向讀 高皇文集。有關佛教。及諸經序文。並南京天界報恩靈谷能仁雞鳴。五放建寺中。各有 欽錄。簿中所載要緊事蹟。意要整合一書。以見 聖祖護法之心。若同此錄共成一部。足見昭代開國君臣一體。亦古今所未有也。惟居士乘此留意一尋。最為勝事。實山僧所至愿也。
又。
辱手教委悉近況。且述眉公札中末後句。此山野久所切心。不待今也。養老社。蓋自慧誠首座願力。山野讚歎。愿舍所居而已。此何時也。求安且不暇。又何以多事自擾乎。況年來衰病日至。足有濕疾。行履多艱。山居草草。聊爾棲息。且懼餘日無多。生死心切。閉關絕緣。單提一念。待死而已。昨于中秋。業已從事。念二十餘年。苦海風波。青山白雲。時在夢想。今幸一旦遂之。又肯作等閑看耶。今關中一切禪道佛法。束之高閣。一味守拙。每想古人有晝夜彌陀
【現代漢語翻譯】 現代漢語譯本： 建立。至於最後的一著，尤其要取其大處。如今在毫端通身寫出，不單是文章的精妙，其護法的深心，無一字不是從實際流出。其于教法來源，顯密授受，詳盡無遺。這本古今絕唱的書，不是其他掇拾之作可比。現在只就宗門諸位大老的塔銘中，以正見正行為主。如居士的見解大同小異，也不敢再增添染污。至於碑記序文，不過是文章而已，則不必收錄。現在以後寄的底本覆上。如果早一日刻印，那麼法門就早一日受到恩惠。山僧我曾經讀過高皇（指明太祖朱元璋）的文集，有關佛教，以及諸經序文，並南京天界、報恩、靈谷、能仁、雞鳴五座寺廟的建造中，各有欽錄。簿中所記載的要緊事蹟，意欲整合一書，以見聖祖（也指明太祖）護法之心。如果同此錄共同整合一部，足見昭代開國君臣一體，也是古今所未有的。希望居士您能趁此留意尋訪，這是最殊勝的事情，實在是我山僧所至誠的願望。
又。
拜讀您的來信，詳細瞭解了近況。並且敘述了眉公（可能是指陳繼儒）信札中的最後一句，這正是我山野之人長久以來所關切的，不必等到現在。養老社，大概是自慧誠首座的願力，我山野之人讚嘆，願意捨棄所居住的地方而已。這是什麼時候的事情了？求得安穩尚且沒有空閑，又怎麼會多事自擾呢？況且近年來衰老病弱日益加重，腳上有濕疾，行走多有困難。山居生活簡陋，姑且棲息，而且害怕餘日無多，生死心切，閉關謝絕一切外緣，一心一意提起一念，等待死亡而已。昨天在中秋節，已經開始閉關。念及二十餘年，苦海風波，青山白雲，時常在夢想中。如今有幸一旦實現，又怎肯等閒視之呢？現在關中一切禪道佛法，都束之高閣，一味守拙。每每想到古人有晝夜彌陀（指晝夜唸佛不輟）。
【English Translation】 English version: Established. As for the final move, it is especially important to take the grand view. Now, writing it out completely from the tip of the brush, it is not only the subtlety of the writing, but also the profound heart of protecting the Dharma, with every word flowing from reality. Regarding the source of the teachings, the esoteric and exoteric transmissions are detailed and complete without omission. This book, a unique masterpiece of ancient and modern times, is not comparable to other compilations. Now, only from the epitaphs of the great elders of the Zen school, taking right view and right conduct as the main principles. If the views of the layman are largely the same, I dare not add any further defilement. As for the inscriptions and prefaces, they are merely writings, so they are not necessary to include. Now, I will send the original manuscript later. If it is printed one day earlier, then the Dharma gate will receive the benefit one day earlier. This mountain monk once read the collected works of Emperor Gao (referring to Zhu Yuanzhang, the Hongwu Emperor of the Ming Dynasty), concerning Buddhism, as well as the prefaces to various sutras, and the construction of the five temples in Nanjing, including Tianjie (Heavenly Boundary Temple), Bao'en (Gratitude Temple), Linggu (Spirit Valley Temple), Nengren (Capable of Benevolence Temple), and Jiming (Rooster Crowing Temple), each with imperial records. The important events recorded in the books are intended to be compiled into a book to show the heart of the Holy Ancestor (also referring to the Hongwu Emperor) in protecting the Dharma. If it is compiled together with this record, it will fully demonstrate the unity of the sovereign and ministers in the founding of the dynasty, which is also unprecedented in ancient and modern times. I hope that you, layman, will take this opportunity to pay attention to searching for it, which is the most excellent thing and truly the sincere wish of this mountain monk.
Also.
I received your letter and learned the details of the recent situation. And you mentioned the last sentence in the letter from Mei Gong (possibly referring to Chen Jiru), which is what this mountain recluse has long been concerned about, not just now. The Old Age Society is probably due to the vow of Chief Monk Huicheng, which this mountain recluse admires and is willing to give up the place where he lives. When did this happen? I don't even have time to seek stability, so why would I bother myself with unnecessary things? Moreover, in recent years, my decline and illness have worsened day by day, and I have dampness in my feet, making it difficult to walk. The mountain life is simple, and I am just resting here, and I am afraid that there are not many days left, and I am eager for life and death, so I close the door and cut off all external connections, focusing on one thought, waiting for death. Yesterday, on the Mid-Autumn Festival, I had already begun to seclude myself. Thinking of the storms and waves of the sea of suffering for more than twenty years, the green mountains and white clouds are often in my dreams. Now that I am fortunate enough to realize it, how can I take it lightly? Now, all the Zen doctrines and Buddhist teachings in the pass are put on the shelf, and I am simply guarding my clumsiness. I often think of the ancients who had Amitabha day and night (referring to chanting the Buddha's name day and night without ceasing).
十萬聲。今愧衰老。色力不充。自試常能強半。特效遠公。六時蓮漏。以香代花。數月以來。身心自臻極樂。知垂念之深。故敢以告。
又。
侍者回。得法音。知近日心地脫灑。此非真實工夫不易得也。甚慰甚慰。承示不二法門之要。無越高座一機。非特一法而已。心法序。誠孟浪之談。辱大手改正。頓成佳語。真還丹點化之工。非敢言必傳。但存一種法門耳。承念國事艱難。無肯出死力者。此言固然。但觀從古捨身爲國之人。非臨時偶爾而發。蓋此等人品。有多因緣。非容易可擬也。一則當衆生大難之時。自有一類大悲菩薩發願而來。至其作用皆神通發。現。非妄想思慮計較中來。無論在昔。即如我 聖祖同時英雄。皆其人也。二則天生應運。匡扶世道之人。內稟般若靈根。外操應變之具。先有其本。及臨時運用。如探囊中。百發百中。此留侯諸葛。與平原忠定諸公。即其人也。三則亦自般若願力中來。負多生忠義果敢習氣。剛方中正。確乎不可拔者。勘定大事。堅持不易。如文信國。明之孝孺諸公。生性一定而不可奪者。即其人也。方今目中天下人物。有一於此者乎。觀其發言議論。有能一定戡亂扶危之識見者乎。無其本而欲責其寔。豈非過耶。故古之忠臣。有一定之材操。有必可為之具。不用則
【現代漢語翻譯】 現代漢語譯本： 唸誦了十萬聲（佛號）。現在慚愧自己衰老，精力不足，自己嘗試常常只能勉強完成一半。特別傚法遠公（慧遠大師），用六時蓮漏計時念佛，以香代替鮮花供佛。幾個月以來，身心自然達到極樂的境界。知道您深深地掛念我，所以斗膽告訴您。
又。
侍者回來，帶回您的法音，得知您近日心地灑脫，這並非真實的功夫難以得到啊。非常欣慰，非常欣慰。承蒙您開示不二法門的要義，沒有超過高座一機的說法。不僅僅是一種法門而已。《心法序》，實在是孟浪之談，承蒙您大手筆改正，頓時成為佳句，真是還丹點化的功夫。我不敢說一定能傳下去，但只是儲存一種法門罷了。承蒙您掛念國家事務艱難，沒有人肯捨命出力。這話固然不錯。但看從古以來捨身爲國的人，並非臨時偶然而發，大概這樣的人品，有很多因緣，不容易效仿啊。一是當衆生大難之時，自然有一類大悲菩薩發願而來，到他們發揮作用時，都是神通發現，不是妄想思慮計較中產生的。無論在過去，就像我聖祖（指清朝的開國皇帝）同時代的英雄，都是這樣的人。二是天生應運，匡扶世道的人，內心稟賦般若（智慧）的靈根，外在具備應變的能力，先有根本，等到臨時運用時，就像從口袋裡取東西一樣，百發百中。像留侯（張良）、諸葛（亮），與平原忠定諸公，就是這樣的人。三是也從般若願力中來，負有多生忠義果敢的習氣，剛強正直，確實不可動搖的人，勘定大事，堅持不易，像文信國（文天祥），明朝的孝孺（方孝孺）諸公，生性堅定而不可奪，就是這樣的人。當今眼中，天下的人物，有符合其中一種的嗎？看他們的發言議論，有能一定平定亂世扶危的識見嗎？沒有根本卻要責求其實，難道不是過分了嗎？所以古代的忠臣，有一定的人才操守，有必定可以作為的條件，不用他們就...
【English Translation】 English version: I have recited ten thousand times (the Buddha's name). Now I am ashamed of my old age and lack of energy. I often try to barely complete half of it. I especially emulate Yuan Gong (Master Huiyuan), using the six periods lotus clock to count the recitation of Buddha's name, and using incense instead of flowers to offer to the Buddha. For several months, my body and mind have naturally reached the realm of ultimate bliss. Knowing that you deeply care about me, I dare to tell you.
Also.
The attendant returned, bringing your Dharma sound, knowing that your mind has been free and easy recently. This is not easy to obtain without real effort. Very gratifying, very gratifying. Thank you for revealing the essence of the non-dual Dharma gate, which does not exceed the saying of one machine on the high seat. It is not just one Dharma gate. The 'Preface to the Mind Dharma' is really reckless talk. Thank you for your great revision, which suddenly became a beautiful sentence. It is truly the work of returning the elixir to transform. I dare not say that it will definitely be passed down, but I just preserve a Dharma gate. Thank you for your concern about the difficulties of national affairs, and no one is willing to give their lives to contribute. This is indeed true. But looking at those who have sacrificed themselves for the country since ancient times, it is not a temporary and accidental occurrence. Probably such character has many causes and conditions, and it is not easy to imitate. First, when the masses are in great difficulty, there will naturally be a class of great compassionate Bodhisattvas who come with vows. When they play their role, they are all supernatural manifestations, not produced from delusional thoughts and considerations. Whether in the past, like the heroes of my Holy Ancestor (referring to the founding emperor of the Qing Dynasty) at the same time, they are all such people. Second, there are people who are born to respond to the times and support the world, who are internally endowed with the spiritual roots of Prajna (wisdom) and externally possess the ability to respond to changes. They have the foundation first, and when they use it temporarily, it is like taking things out of a pocket, hitting the mark every time. Like Marquis Liu (Zhang Liang), Zhuge (Liang), and the dukes of Pingyuan Zhongding, they are such people. Third, they also come from the power of Prajna vows, bearing the habits of loyalty, righteousness, courage, and decisiveness from many lives, being strong, upright, and indeed unshakeable. They determine major events and persevere without change, like Wen Xinguo (Wen Tianxiang), and the dukes of Xiaoru (Fang Xiaoru) of the Ming Dynasty, whose nature is firm and cannot be taken away, they are such people. In today's eyes, among the people of the world, is there anyone who meets one of these conditions? Looking at their speeches and discussions, do they have the vision to surely quell the chaos and support the crisis? Is it not excessive to demand the reality without the foundation? Therefore, the loyal ministers of ancient times had certain talents and integrity, and had the conditions that must be able to be used. If they are not used, then...
已。用必見效。即如當世才具兩全者。誰其人哉。故古之建不拔之功者。皆預定於胸中。如范蠡子房武侯。進退裕如。豈以空談為寔事哉。即如東坡亦文章氣節耳。惟今居士。乃一時所屬望者。第自揣其具。孰與于諸公耶。其所存者。特一片赤心耳。茍材具不充。何敢言天下大事哉。此山野曏者。切切望居士深所養者此耳。以老朽觀居士之心。審處諸公可為之事業。志能為之。至若戡亂扶危。操何術以為之。是豈旋旋從中煅煉而能者耶。即今之事。特細故耳。更有大於此者在。惟愿居士當早畜其具。幸無以軀命付之。為全䇿也。天下皆迷。豈一呼能覺。以知居士將有出山之意。故特遣訊。幸緩前綏。操具待時。天必有意。成就大業。萬勿輕脫。若素養已就。相時而出。一見便為。如蒼鷹拏兔。不留影跡。方是大手作略。豈為以顏面從人。而以軀命付之為得耶。高明以為何如。
又。
自得居士去秋出山手書。云養身有待數語。極慰鄙懷。不意國運多故。外患內憂。朝野惶惶 沖聖孑立。鉅肩為難。幸一時夔龍濟濟。上賴祖宗之靈。下慰蒼生之望。如居士正宜堅秉願力。以負荷為心。障回狂瀾。切不可以慷慨意氣為任。又難以隨時上下。為善權方便也。此山林蔬筍心腸。在大光明藏中。必有以寢處也。所謂
【現代漢語翻譯】 現代漢語譯本：已經這樣做了，必定會見效。就像當今時代才華和能力兼備的人，有誰能比得上呢？所以古代建立不朽功業的人，都是事先在心中計劃好的，像范蠡（Fàn Lǐ，春秋末期政治家、商人）、張良（Zhāng Liáng，字子房，西漢初年謀士）、諸葛亮（Zhūgě Liàng，字武侯，三國時期蜀漢丞相），進退都從容不迫。難道是靠空談來成就實際的事情嗎？即使像蘇軾（Sū Shì，字東坡，北宋文學家），也只是文章和氣節罷了。只有現在的居士（Jūshì，在家修行的佛教徒，此處指受信件的人），是當今時代所期望的人。只是自己衡量一下自己的才能，和諸位賢人相比如何呢？他所擁有的，只是一片赤誠之心罷了。如果才能不足，怎麼敢談論天下大事呢？這是山野之人一直以來，懇切希望居士深深培養的。以我這老朽之人觀察居士的心志，審度諸位賢人可以做的事業，有志向和能力去做。至於平定叛亂、扶助危難，用什麼方法來做呢？難道是慢慢地從中鍛鍊就能做到的嗎？即使是現在的事情，也只是小事罷了，還有比這更大的事情在。只希望居士早日培養好才能，千萬不要輕易地把身家性命投入進去，這是保全之策。天下人都迷惑不醒，難道靠一聲呼喊就能讓他們覺醒嗎？因為知道居士將有出山的想法，所以特地派人來詢問，希望您暫緩行動，準備好才能等待時機，上天必定有意安排，成就大業，千萬不要輕率行動。如果平時的修養已經具備，觀察時機再出來，一出手就能成功，就像蒼鷹抓兔子一樣，不留下任何痕跡，這才是大手筆的作為。難道爲了顧全面子而順從別人，把身家性命投入進去是正確的嗎？您認為怎麼樣？ 又。 自從去年居士出山時寫來的信，說保養身體等待時機，我感到非常欣慰。沒想到國家命運多舛，外有憂患內有憂慮，朝廷內外都惶恐不安，皇上孤身一人，肩負重任。幸好一時之間賢才濟濟，上依靠祖宗的保佑，下安慰百姓的期望。像居士您正應該堅定自己的願力，以承擔重任為己任，阻止狂瀾，千萬不可以慷慨意氣用事，又不可以隨時改變立場，作為權宜之計。這是山林隱士的肺腑之言，在大光明藏（Dà guāngmíng zàng，佛教用語，指佛的智慧）中，必定會有所安排的。這就是我所說的。
【English Translation】 English version: Having done so, it will surely be effective. Who in this era can compare to those who possess both talent and ability? Therefore, those who established immortal achievements in ancient times all planned it in their hearts beforehand, like Fan Li (Fàn Lǐ, a politician and businessman in the late Spring and Autumn period), Zhang Liang (Zhāng Liáng, also known as Zifang, a strategist in the early Western Han Dynasty), and Zhuge Liang (Zhūgě Liàng, also known as Wuhou, the Prime Minister of Shu Han during the Three Kingdoms period), who advanced and retreated with ease. Could it be that they achieved practical things through empty talk? Even someone like Su Shi (Sū Shì, also known as Dongpo, a writer of the Northern Song Dynasty) only possessed literary talent and integrity. Only the current Jushi (Jūshì, a Buddhist layman, referring to the recipient of the letter) is the one whom the current era expects. Just measure your own talents and see how you compare to these gentlemen. All he possesses is a sincere heart. If his talents are insufficient, how dare he speak of the great affairs of the world? This is what this mountain recluse has always earnestly hoped that the Jushi would deeply cultivate. From my old perspective, observing the Jushi's aspirations, and assessing the undertakings that these gentlemen can accomplish, he has the ambition and ability to do so. As for pacifying rebellions and supporting those in danger, what methods will he use to do so? Can it be achieved through gradual training? Even the current matters are just small things; there are even greater things to come. I only hope that the Jushi will cultivate his talents early and not lightly commit his life to it; this is a strategy for self-preservation. The world is deluded; can a single call awaken them? Knowing that the Jushi intends to come out of seclusion, I have specially sent someone to inquire, hoping that you will postpone your actions, prepare your talents, and wait for the opportunity. Heaven will surely have intentions to accomplish great deeds; do not act rashly. If your usual cultivation is already complete, observe the timing and come out; one action will be successful, like a hawk catching a rabbit, leaving no trace. This is the work of a master strategist. Is it right to follow others for the sake of face and commit your life to it? What do you think? Furthermore. Since the Jushi sent a letter last autumn when he came out of the mountains, saying that he was taking care of his health and waiting for the opportunity, I was very gratified. Unexpectedly, the country's fate is full of misfortunes, with external troubles and internal worries, the court is in panic, and the emperor stands alone, bearing heavy responsibilities. Fortunately, for a time, there are many talented people, relying on the blessings of the ancestors above and comforting the hopes of the people below. Like the Jushi, you should firmly uphold your vows, take on the responsibility as your own, and stop the raging waves. You must not act with generous emotions and intentions, nor can you change your position at any time as a matter of expediency. These are the heartfelt words of a mountain recluse, and there will surely be arrangements in the Great Light Treasury (Dà guāngmíng zàng, a Buddhist term referring to the wisdom of the Buddha). This is what I am talking about.
大道之妙。難以言傳耳。山野年來衰病日作。意非久處人世者。此生無復再晤之時矣。言之悲酸。山野所悲。不獨時事。即法道寥寥。目中所賴護法之心。如居士者。指不再屈。豈特金剛幢耶。山野嶺南之行。所得印心弟子一人。為馮昌歷者。即四先生逸書之一也。惜乎早逝(書尾闕數行)。
與徐清之中翰
承委悉近況。深慰惓惓之念。聖人云。歲寒然後知松柏。丈夫處世。以多難成其志。居士經歷此番過。則骨剛氣柔。心強力健。以成福壽之晚操。是則彼困橫者。皆天之所以造就。皆我善知識也。如是則慶且有餘。又何有以芥蒂乎。語云。人有可忘不可忘。然有德於我者不可忘。有怨於我者可忘。況人生福祿。秋毫皆前定。其損益非彼。皆我之固有也。此後正宜精持道力。遠無益之友。省無益之費。凡所舉念。但作未來之福為心。此誠沒量大人也。何如何如。
復段幻然給諫
連奉手書。具見老居士憂國憂民。及憂法門之心。且辱問慮于山僧者。情何至也。山僧人雖草木。素抱懷出世愿。為法王之忠臣。慈父之孝子。此非虛談。蓋有所試。至若奉佛定業之訓。生平蓋有年矣。今不幸垂老。眼見世亂。此乃舉遭劫數。即完業安可逃哉。顧逃之而不得者。乃名定業。若可逃而不逃。乃愚癡。
【現代漢語翻譯】 現代漢語譯本：大道的精妙之處，難以用言語表達啊。山野我近年來身體衰弱，疾病日益加重，料想不久於人世了。此生恐怕沒有再次相見的機會了。說起來真是悲傷。山野我所悲傷的，不只是時局，還有佛法衰微。我所依賴的護法之人，像居士您這樣的，屈指可數，豈止是金剛幢（比喻非常稀少）啊。山野我到嶺南一行，得到一位印心弟子，名叫馮昌歷，就是四先生遺書的作者之一。可惜他早逝了（書信末尾缺失幾行）。
與徐清之中翰
承蒙告知近況，深感您的關懷。聖人說：『歲寒，然後知松柏之後凋也。』大丈夫立身處世，要通過多重磨難來成就自己的志向。居士您經歷了這場變故，就會變得骨骼剛強，心氣柔和，內心強大，精力充沛，從而成就晚年的福壽。這樣看來，那些困境和橫逆，都是上天用來造就您的，都是我的善知識啊。如果這樣想，高興還來不及，又有什麼可介懷的呢？俗話說，人有可忘和不可忘的。對我有恩德的人不可忘，對我有怨恨的人可以忘。況且人生福祿，哪怕是秋毫之末，都是前世註定的，它的損益不在於別人，都在於我自身固有的業力。此後正應該精進地保持道力，遠離無益的朋友，節省無益的開支。凡是所想所念，都要以未來積累福報為出發點。這才是真正有氣量的大丈夫啊。何如何如（表示讚歎和肯定的意思）。
回覆段幻然給諫
連續收到您的來信，充分體現了老居士您憂國憂民，以及憂慮佛法的心情。而且還向我這樣山野之人詢問，情意真是深厚啊。我雖然是草木之人，但一直懷有出世的願望，要做佛法的忠臣，慈悲的孝子。這並非虛言，是有所實踐的。至於您說的奉佛以消除定業的教誨，我一生信奉多年了。現在不幸到了晚年，眼見世道混亂，這是大家共同遭遇的劫數，即使想完成應盡的業報也難以逃脫啊。如果想逃脫卻逃脫不了，那就是所謂的定業。如果可以逃脫卻不逃脫，那就是愚癡。
【English Translation】 English version: The subtlety of the Great Way is difficult to express in words. In recent years, I, Shanye, have been growing weaker and more ill, and I suspect I will not be in this world for much longer. I fear there will be no further opportunity to meet again in this life. It is with sadness that I say this. What I, Shanye, grieve is not only the state of affairs, but also the decline of the Dharma. Those upon whom I rely to protect the Dharma, such as you, the layperson, are few and far between, scarcely more than a Vajra Banner (meaning extremely rare). During my trip to Lingnan, I gained one disciple who received my mind-seal, named Feng Changli, who is one of the authors of the surviving writings of the Four Gentlemen. Alas, he died young (the end of the letter is missing several lines).
To Xu Qingzhi, a member of the Hanlin Academy
I am relieved to hear of your recent situation and deeply appreciate your concern. The sage said, 'Only after the year grows cold do we know that the pine and cypress are the last to fade.' A great man should cultivate his will through many difficulties in life. Having experienced this ordeal, you, the layperson, will become strong in bone, gentle in spirit, strong in heart, and vigorous in strength, thus achieving a blessed and long-lived old age. In this light, those adversities and obstacles are all means by which Heaven molds you, and are all my good teachers. If you think this way, there is more than enough reason to rejoice, so what is there to be concerned about? As the saying goes, there are things that people can forget and things that they cannot forget. Those who have been kind to me cannot be forgotten, while those who have resented me can be forgotten. Moreover, the blessings and prosperity in life, even the smallest amount, are all predetermined. Their increase or decrease does not depend on others, but on my own inherent karma. From now on, you should diligently maintain your spiritual strength, stay away from unhelpful friends, and save unnecessary expenses. In all your thoughts and actions, let your mind be focused on accumulating future blessings. This is truly a magnanimous person. How wonderful, how wonderful (expressing praise and affirmation).
Reply to Duan Huanran, a remonstrating official
I have received your letters in succession, which fully demonstrate your concern for the country and its people, as well as your concern for the Dharma. And you even ask for my, a humble mountain monk's, opinion, your kindness is truly profound. Although I am but a simple person, I have always cherished the desire to transcend the world, to be a loyal servant of the Dharma King and a filial son of compassion. This is not an empty boast, but something I have put into practice. As for your teaching about practicing Buddhism to eliminate fixed karma, I have believed in it for many years. Now, unfortunately, in my old age, I see the world in chaos. This is a universal calamity, and even if one wishes to complete one's due karma, it is difficult to escape. If one tries to escape but cannot, that is what is called fixed karma. If one can escape but does not, that is foolishness.
況不以法門為重。而固守愚癡。豈智耶。屢接明誨。深感護法盛心。非特為山僧一人也。然所教者。若一聞亂。即推倒禪床。喝散大眾。遂抽身而去。此蒼皇失措。似非智者所宜有。山僧不能。一也。若云。一缽孤遊。固是高杰。但山僧年近八十。有愧趙州。二不能也。若云。秋月為養老可歸。即可逃名。聞秋月山場數十里。果木養生之物滋設。且恐力不能守。乃投獻于王府。求遍於宰官。彼既好名如此。豈避名之所宜耶。若往則彼以我為奇貨。且老㹀不字。此四不能也。然近名為避名。我到人到。如靈龜曳尾。此五不能也。老居士之愛我憂我。固切且深。在山僧有不能奉教者五。故趑趄不能自決耳。前云曹溪亦不可隱。若以地言之。誠不可隱。若以理揆之。此老居士所未知也。然云不可隱者。以海𡨥為憂。然曹溪去海將千里。揚䭵不至。此無憂者一也。然山雖不深。而地處偏安。即天下大亂。乃不必爭者。此無憂者二也。然道場今已千年。屢經更代。大亂不過唐之五季。而黃巢最慘。且親兵至此。感六祖之靈。舍營地為供贍田。至今為黃巢莊。是以魔王為護法。無憂者三也。且祖庭禪堂。乃山僧所興之叢林。生平功業。惟存此一事。色色皆我之固有。往如歸家。不勞遠遁終南。此無憂者四也。且曹溪之兒孫。皆山僧
【現代漢語翻譯】 現代漢語譯本：更何況不以佛法為重，而固守愚昧無知，這難道是明智之舉嗎？多次收到您的開示，深感您護持佛法的盛情，這不僅僅是爲了我這個山僧一人啊。然而您所教導的，如果一聽到混亂，就推倒禪床，喝散大眾，然後抽身離去，這種倉皇失措的樣子，似乎不是智者應該有的。我這個山僧做不到，這是第一點不能遵從的。如果說，『一缽孤遊』，固然是高尚之舉，但是山僧我年近八十，實在慚愧於趙州古佛。這是第二點不能遵從的。如果說，秋月山適合養老可以歸隱，就可以逃避名聲。但是聽說秋月山的山場有幾十里，種植了很多果樹等養生之物，恐怕我沒有能力守護，於是就獻給了王府，到處求助於宰官。他們既然如此好名，哪裡是適合避名的地方呢？如果我去了，他們會把我當作稀有的貨物。而且我這個老朽不會寫字，這是第四點不能遵從的。而且，接近名聲是爲了避開名聲，我到哪裡，人就跟到哪裡，就像靈龜拖著尾巴一樣。這是第五點不能遵從的。老居士您愛我憂我，確實懇切而深厚，但是山僧我有五點不能聽從您的教誨，所以猶豫不決，不能自己做決定啊。您之前說曹溪山也不可以隱居，如果從地理位置上來說，確實不可以隱居。如果從道理上推斷，這是老居士您所不知道的。您說不可以隱居，是因為擔心海寇。但是曹溪山距離海邊將近千里，海寇的揚帆也到不了這裡，這是第一點不用擔心的。而且山雖然不深，但是地處偏僻安寧，即使天下大亂，也是不必爭奪的地方，這是第二點不用擔心的。而且道場至今已經有千年歷史，屢次經歷朝代更替，大的戰亂不過是唐朝的五代時期，而黃巢之亂最為慘烈，而且黃巢的親兵到了這裡，感應到六祖慧能（Liuzu Huineng）的靈驗，捨棄了營地，改為供養僧人的田地，至今還被稱為黃巢莊。因此，魔王也可以成為護法，這是第三點不用擔心的。而且祖庭禪堂，是我這個山僧所興建的叢林，平生功業，只剩下這一件事，都是我本來就有的，前往曹溪就像回到家一樣，不用費力地遠遁終南山，這是第四點不用擔心的。而且曹溪山的兒孫，都是我這個山僧 English version: Moreover, if one does not value the Dharma and stubbornly clings to ignorance, can that be considered wisdom? I have repeatedly received your clear instructions and deeply appreciate your great heart in protecting the Dharma, which is not just for me, a mountain monk. However, what you teach is that if one hears of chaos, one should overturn the meditation platform, disperse the assembly, and then withdraw oneself. This flustered and bewildered appearance does not seem appropriate for a wise person. This mountain monk cannot do that, this is the first reason I cannot comply. If you say, 'Traveling alone with a single bowl' is indeed a noble act, but I, this mountain monk, am nearly eighty years old and am truly ashamed compared to the ancient Buddha Zhaozhou (Zhao Zhou). This is the second reason I cannot comply. If you say that Autumn Moon Mountain is suitable for retirement and seclusion, and one can escape fame, but I have heard that Autumn Moon Mountain has tens of miles of mountain fields, with abundant fruits and other nourishing things. I fear I would not have the strength to guard it, so it was offered to the royal court and sought after by high officials. Since they are so fond of fame, how can it be a suitable place to avoid fame? If I go there, they will treat me as a rare commodity. Moreover, this old monk cannot write, this is the fourth reason I cannot comply. Furthermore, approaching fame to avoid fame, wherever I go, people will follow, like a divine turtle dragging its tail. This is the fifth reason I cannot comply. Old Layman, your love and concern for me are indeed sincere and profound, but I, this mountain monk, have five reasons why I cannot follow your teachings, so I hesitate and cannot make a decision myself. You previously said that Caoxi (Cao Xi) is also not a place for seclusion. If we speak in terms of geography, it is indeed not a place for seclusion. But if we infer from reason, this is something you, old Layman, do not know. You say it is not a place for seclusion because you are worried about pirates. But Caoxi is nearly a thousand miles from the sea, and the pirates' sails cannot reach here, this is the first thing you need not worry about. Moreover, although the mountain is not deep, it is located in a remote and peaceful place, so even if the world is in great chaos, it is not a place to be contended for, this is the second thing you need not worry about. Furthermore, the monastery has been around for a thousand years, repeatedly experiencing dynastic changes. The great wars were no more than the Five Dynasties of the Tang Dynasty, and the Huang Chao (Huang Chao) rebellion was the most tragic. Moreover, Huang Chao's personal troops came here and, sensing the spiritual power of the Sixth Patriarch Huineng (Liuzu Huineng), abandoned the camp and converted it into fields for supporting monks, which is still called Huang Chao Village today. Therefore, even the demon king can become a Dharma protector, this is the third thing you need not worry about. Moreover, the ancestral hall and meditation hall are the monasteries built by me, this mountain monk. The accomplishments of my life are only this one thing, all of which are inherently mine. Going to Caoxi is like returning home, without the need to laboriously escape to Zhongnan Mountain, this is the fourth thing you need not worry about. Moreover, the descendants of Caoxi are all my, this mountain monk
【English Translation】 Moreover, if one does not value the Dharma and stubbornly clings to ignorance, can that be considered wisdom? I have repeatedly received your clear instructions and deeply appreciate your great heart in protecting the Dharma, which is not just for me, a mountain monk. However, what you teach is that if one hears of chaos, one should overturn the meditation platform, disperse the assembly, and then withdraw oneself. This flustered and bewildered appearance does not seem appropriate for a wise person. This mountain monk cannot do that, this is the first reason I cannot comply. If you say, 'Traveling alone with a single bowl' is indeed a noble act, but I, this mountain monk, am nearly eighty years old and am truly ashamed compared to the ancient Buddha Zhaozhou (Zhao Zhou). This is the second reason I cannot comply. If you say that Autumn Moon Mountain is suitable for retirement and seclusion, and one can escape fame, but I have heard that Autumn Moon Mountain has tens of miles of mountain fields, with abundant fruits and other nourishing things. I fear I would not have the strength to guard it, so it was offered to the royal court and sought after by high officials. Since they are so fond of fame, how can it be a suitable place to avoid fame? If I go there, they will treat me as a rare commodity. Moreover, this old monk cannot write, this is the fourth reason I cannot comply. Furthermore, approaching fame to avoid fame, wherever I go, people will follow, like a divine turtle dragging its tail. This is the fifth reason I cannot comply. Old Layman, your love and concern for me are indeed sincere and profound, but I, this mountain monk, have five reasons why I cannot follow your teachings, so I hesitate and cannot make a decision myself. You previously said that Caoxi (Cao Xi) is also not a place for seclusion. If we speak in terms of geography, it is indeed not a place for seclusion. But if we infer from reason, this is something you, old Layman, do not know. You say it is not a place for seclusion because you are worried about pirates. But Caoxi is nearly a thousand miles from the sea, and the pirates' sails cannot reach here, this is the first thing you need not worry about. Moreover, although the mountain is not deep, it is located in a remote and peaceful place, so even if the world is in great chaos, it is not a place to be contended for, this is the second thing you need not worry about. Furthermore, the monastery has been around for a thousand years, repeatedly experiencing dynastic changes. The great wars were no more than the Five Dynasties of the Tang Dynasty, and the Huang Chao (Huang Chao) rebellion was the most tragic. Moreover, Huang Chao's personal troops came here and, sensing the spiritual power of the Sixth Patriarch Huineng (Liuzu Huineng), abandoned the camp and converted it into fields for supporting monks, which is still called Huang Chao Village today. Therefore, even the demon king can become a Dharma protector, this is the third thing you need not worry about. Moreover, the ancestral hall and meditation hall are the monasteries built by me, this mountain monk. The accomplishments of my life are only this one thing, all of which are inherently mine. Going to Caoxi is like returning home, without the need to laboriously escape to Zhongnan Mountain, this is the fourth thing you need not worry about. Moreover, the descendants of Caoxi are all my, this mountain monk
作養之弟子。今彼思我如慈父。往則如父視子。不必投人。此無憂者五也。然所養贍。不但舊日之檀越。即現在之山田可耕。蔬果可食。不必遠求於世。亦不必待他人。此無憂者六也。且六祖道骨如生。乃法身常住。若依此中。則與法相依為命。若法身壞而眾生乃死。此無憂者七也。聞之忠者以身殉國。若死於封疆。則死且不朽。今山僧愿為法王之忠臣。以佛祖慧命為重。若在匡山。真非逸老之地。即守定業。亦死之無益。若於曹溪。以一日之暇。開導來學。以續慧命。使佛法不斷。山僧於此。縱遇大亂。即定業難逃。死且不朽。政若以身殉國者。死於封疆。則死亦得其所矣。可不幸哉。況遠五可憂。而得七無憂。抑乃取之於固有。又何憚而不為耶。彼中方伯監司。已三致書。請回山三年矣。今本府具書出帖。差僧來請。坐守於此。山僧情不得已。應命而往。誠恐老居士聞之。以我有違大教。故敢一一備陳。奉慰護法之深心。萬萬不必以流言悚聽也。惟心諒之。
答袁滄孺使君
屢承手書。知歸心凈土。決定無疑。不疑則決定信矣。幸甚幸甚。且云。但于天如凈土遠近。如想天竺之喻未決。然此喻原不親切。至引夢喻最切。且又未分別凈穢之想。所以于唯心之旨不明耳。惟佛說諸法如夢幻。又云。生死涅
【現代漢語翻譯】 現代漢語譯本 被我撫養的弟子們，現在他們思念我就像思念慈父一樣。我前往曹溪，就會像父親看待兒子一樣對待他們，不需要依靠別人。這是第一件無憂的事情。那些被我撫養供養的人，不只是過去的施主，就是現在，也有可以耕種的田地，可以食用的蔬菜瓜果，不需要到遠處去尋求，也不需要等待他人。這是第二件無憂的事情。況且六祖慧能大師的道骨栩栩如生，這代表著法身常住於世。如果我留在曹溪，就是與佛法相依為命。如果法身壞滅，眾生也就死了。這是第三件無憂的事情。我聽說忠臣會以身殉國，如果死在邊疆，那麼死也是不朽的。現在我這個山僧願意做佛法之王的忠臣，以佛祖的慧命為重。如果留在匡山，實在不是安逸養老的地方，即使守護固定的產業，死了也沒有益處。如果在曹溪，用一天的時間，開導前來學習的人，以延續佛法的慧命，使佛法不斷絕。我這個山僧在這裡，即使遇到大的變亂，即使固定的業報難以逃脫，死也是不朽的。就像以身殉國的人，死在邊疆，那麼死也是得其所了。難道是不幸嗎？更何況遠離了五種可憂慮的事情，而得到了七種無憂慮的事情，而且是從本來就有的地方獲取，又有什麼可以猶豫而不去做的呢？匡山那裡的地方長官和監司，已經三次寫信，請我回山三年了。現在本府也具書出帖，派遣僧人來請。如果我坐守在這裡，實在情不得已，只能應命前往。實在擔心老居士您聽說了這件事，認為我違背了大教，所以才敢一一詳細陳述，來安慰您護法的深切心意。千萬不要因為流言而驚慌。希望您能諒解。
回覆袁滄孺使君的信
多次收到您的來信，知道您歸心凈土，已經決定無疑。不懷疑就是決定相信了。真是太好了，太好了。您還說，只是對於天如禪師所說的凈土的遠近，像想像天竺的譬喻一樣，還沒有決定。然而這個譬喻原本就不親切。至於引用夢的譬喻最為貼切。而且又沒有分別清凈和污穢的想法，所以對於唯心的宗旨不明白。只有佛陀說諸法如夢幻，又說，生死涅槃
【English Translation】 English version My disciples whom I have nurtured, now think of me as a loving father. If I go there, I will treat them as a father treats his sons, without needing to rely on others. This is the first thing I have no worries about. Those whom I have nurtured and supported are not only the benefactors of the past, but also now have fields that can be cultivated, and vegetables and fruits that can be eaten, without needing to seek them far away, nor needing to wait for others. This is the second thing I have no worries about. Moreover, the remains of the Sixth Patriarch Huineng (the Sixth Ancestor of Chan Buddhism) are lifelike, which represents the Dharma body (Dharmakaya) constantly abiding in the world. If I stay here, it is to depend on the Dharma for life. If the Dharma body is destroyed, then sentient beings will die. This is the third thing I have no worries about. I have heard that loyal ministers will sacrifice themselves for their country, and if they die on the frontier, then their death is immortal. Now, this mountain monk is willing to be a loyal subject of the King of Dharma, taking the wisdom-life of the Buddhas as important. If I stay in Kuangshan, it is really not a place to retire in ease, and even if I guard the fixed property, death will be of no benefit. If I am in Caoxi, using a day's leisure to guide those who come to learn, in order to continue the wisdom-life of the Dharma, so that the Buddha-dharma is not cut off. This mountain monk here, even if I encounter great chaos, even if the fixed karma is difficult to escape, death will be immortal. Just like those who sacrifice themselves for their country, dying on the frontier, then their death is also in the right place. Is it unfortunate? Moreover, to be away from the five worries, and to obtain the seven no-worries, and moreover to obtain it from what is originally there, then what is there to hesitate and not do? The local officials and supervisors there in Kuangshan have already written three times, inviting me back to the mountain for three years. Now this prefecture has also prepared a letter and issued a post, sending monks to invite me. If I sit and guard here, I am really compelled to go in response to the order. I am really worried that you, the old lay practitioner, will hear about this and think that I have violated the great teachings, so I dare to state everything in detail, in order to comfort your deep heart of protecting the Dharma. Please do not be alarmed by rumors. I hope you can understand.
Reply to Envoy Yuan Cangru
I have received your letters many times, and I know that your heart is set on the Pure Land (Sukhavati), and you have decided without doubt. To have no doubt is to have decided to believe. That is wonderful, wonderful. You also said that you are still undecided about the distance of the Pure Land as described by Chan Master Tianru, like the analogy of imagining Tianzhu (India). However, this analogy is originally not close. As for quoting the analogy of a dream, it is the closest. Moreover, you have not distinguished between the thoughts of purity and impurity, so you do not understand the essence of the doctrine of mind-only (Cittamatra). Only the Buddha said that all dharmas are like dreams and illusions, and also said that birth and death and Nirvana (Nibbana)
槃。猶如昨夢。又云。凈穢隨心。又云。晝為想心。夜形諸夢。故以夢喻唯心之旨。請試言之。然想有染凈。皆生死本。故曰一切世界。惟想所持。然參禪要離想。而凈土要顓想。蓋以想除想。乃博換法耳。以眾生日用唸唸染想。但造生死苦業。今要出苦。故唸唸凈想。想佛凈土。凈想勝。則染想消。染想消。則凈想純。凈想純。則變穢土而為凈土矣。如人想淫。則夢有欲事。然欲事雖假。在夢不無即以為真。若人白日專想凈土。則夜夢化臺寶地。極樂境界。受用自在。即為實事。此則凈土但在夢覺之分。豈有近遠之實哉。所以佛說唯心凈土者。專在一念凈想所感變耳。故曰。想澄成國土。然娑婆穢土。全是眾生染想感結。純一穢惡。而蠡髻梵王見之。純一凈土。正如恒河。人見之是清冷之水。餓鬼見之而為火。是以二乘人見娑婆是穢土。深生厭患。以不了即穢是凈。故佛於法華會上。三變娑婆而為凈土。要指目前日用行履。步步頭頭。皆是凈土。如此。豈有十萬億之遙耶。然經說十萬億者。乃佛指華藏世界。娑婆之西。越十萬億佛土。有極樂國。乃阿彌佛所居實報土。令人知所歸向耳。若言唯心。即華藏亦是唯心。況極樂耶。請以近喻唯心之旨。山野少年聽華嚴經。聞五臺山萬年冰雪。因而切切想住此山。因而日夜
想之。久久但見目前一座雪山。經行坐臥。皆在此中。縱經鬧市。亦不見一人。但在雪山中行。及後到五臺。儼如昔所想。以此觀之。則凈土遠近可知矣。然五臺尚要身到。而凈土只要心到。若是專心念佛。唸唸觀想凈土境界。久久純熟。則現前日用。步步頭頭。如在凈土中坐臥經行。即耳聞一切音聲。皆是念佛之聲矣。如此唸到命終時。則一切世間雜念。都不現前。惟有一念阿彌陀佛。則精進不亂。目前但見凈土境界。或蓮花現前。阿彌陀佛與諸菩薩。親來接引。神識安然。直隨佛往生。當下便登極樂國。如前夢境無異。如此。豈有十萬億國之遠耶。此所謂生則決定生。去則實不去。乃是真真實實地。非是說道理也。只是要一念凈想純熟。博換得過穢想。則自然變穢邦而成凈土矣。然生凈土如夢之說。不是譬喻。乃是實話。以菩薩修行。乃至七地以前。皆未破無明之夢。一向教化眾生。成就凈土。皆是夢中佛事。故八地菩薩如夢渡河。猶未存覺。直至於佛。方稱大覺。此乃明言。具載華嚴經。明明證據。只是從來說者。未曾拈著。老居士於此會得。則凈土遠近。一切疑。淨盡無餘矣。然唸佛法門。彌陀經中所說。只是一心不亂。是究竟語。其實此語亦不易到。老居士自心試驗。生凈土準不準。只在一念亂不亂上看。
【現代漢語翻譯】 現代漢語譯本：觀想。長久地觀想，只見到眼前有一座雪山。無論是行走、坐著還是躺臥，都彷彿身處其中。即使身處喧鬧的市集，也看不到一個人，只感覺在雪山中行走。後來到了五臺山，景象竟然和之前所想的一模一樣。由此看來，凈土的遠近就可以知曉了。然而，五臺山尚且需要親自到達，而凈土只需要心到。如果專心念佛，唸唸觀想凈土的境界，長久純熟之後，那麼在日常生活中，每一步、每一處，都如同在凈土中坐臥行走。即使耳朵聽到一切聲音，也都是念佛的聲音。如此唸佛，唸到臨命終時，那麼一切世間的雜念都不會出現，唯有一念阿彌陀佛（Amitabha，音譯，意為無量光佛），這樣就能精進不亂，眼前只見到凈土的境界，或者蓮花顯現，阿彌陀佛與諸位菩薩親自前來接引，神識安然，直接跟隨佛往生，當下便登上極樂國，和之前的夢境沒有什麼不同。如此，哪裡有十萬億國土的遙遠呢？這就是所謂的『生則決定生，去則實不去』，乃是真真實實的，不是在說空洞的道理。只是要一念清凈的觀想純熟，戰勝那些污穢的念頭，自然就能將污穢的國土轉變成清凈的凈土了。然而，說往生凈土如同做夢，不是比喻，而是實話。因為菩薩修行，乃至七地（Bhumi，菩薩修行的階位）以前，都沒有破除無明（Avidya，佛教術語，指對事物真相的迷惑）之夢，一直教化眾生，成就凈土，都是夢中的佛事。所以八地菩薩如同在夢中渡河，仍然沒有覺悟。直到成佛，才稱為大覺。這在《華嚴經》（Avatamsaka Sutra）中有明確的記載，是明明白白的證據。只是從來沒有人點明這一點。老居士如果能領會這一點，那麼對於凈土的遠近，一切的疑惑，都會徹底消除。然而，唸佛法門，《阿彌陀經》（Amitabha Sutra）中所說的，只是一心不亂，是究竟的說法。其實這句話也不容易做到。老居士自己用心試驗，往生凈土準不準，只在一念亂不亂上看。 English version: Contemplate. Contemplate for a long time, and you will only see a snow mountain in front of you. Whether walking, sitting, or lying down, it will be as if you are in it. Even in a noisy market, you will not see a single person, only feel like you are walking in the snow mountain. Later, when you arrive at Wutai Mountain, the scenery will be exactly as you imagined before. From this, the distance of the Pure Land can be known. However, Wutai Mountain still requires physical arrival, while the Pure Land only requires the mind to arrive. If you wholeheartedly recite the Buddha's name, constantly contemplating the realm of the Pure Land, and after a long time of practice, you become proficient, then in your daily life, every step, every place, will be like sitting, lying, and walking in the Pure Land. Even if your ears hear all kinds of sounds, they will all be the sound of reciting the Buddha's name. If you recite in this way, until the moment of death, then all worldly distracting thoughts will not appear, only the single thought of Amitabha (Amitabha, transliteration, meaning infinite light Buddha). In this way, you can be diligent and not confused, and you will only see the realm of the Pure Land before your eyes, or a lotus flower will appear, and Amitabha and all the Bodhisattvas will personally come to welcome you. Your consciousness will be peaceful, and you will directly follow the Buddha to be reborn, and you will immediately ascend to the Land of Ultimate Bliss, no different from the previous dream. In this way, how can there be a distance of hundreds of thousands of millions of lands? This is what is called 'birth means definitely birth, going means actually not going,' which is truly real, not just talking about empty principles. It is only necessary to purify your thoughts and become proficient, and overcome those defiled thoughts, and you will naturally transform the defiled land into a pure Pure Land. However, saying that being reborn in the Pure Land is like a dream is not a metaphor, but the truth. Because Bodhisattvas cultivate, even before the Seventh Bhumi (Bhumi, stages of Bodhisattva practice), they have not broken the dream of ignorance (Avidya, Buddhist term, referring to the delusion about the true nature of things). They have always been teaching sentient beings and accomplishing the Pure Land, all of which are Buddhist affairs in a dream. Therefore, Bodhisattvas of the Eighth Bhumi are like crossing a river in a dream, and they still have not awakened. Only when they become Buddhas are they called the Greatly Awakened. This is clearly stated in the Avatamsaka Sutra (Avatamsaka Sutra), which is clear evidence. It's just that no one has ever pointed this out before. If the old layperson can understand this, then all doubts about the distance of the Pure Land will be completely eliminated. However, the method of reciting the Buddha's name, as mentioned in the Amitabha Sutra (Amitabha Sutra), is only to be single-minded and not confused, which is the ultimate teaching. In fact, this is not easy to achieve. The old layperson should test it with his own mind to see if being reborn in the Pure Land is accurate, and only look at whether the single thought is confused or not.
【English Translation】 English version: Contemplate. Contemplate for a long time, and you will only see a snow mountain in front of you. Whether walking, sitting, or lying down, it will be as if you are in it. Even in a noisy market, you will not see a single person, only feel like you are walking in the snow mountain. Later, when you arrive at Wutai Mountain, the scenery will be exactly as you imagined before. From this, the distance of the Pure Land can be known. However, Wutai Mountain still requires physical arrival, while the Pure Land only requires the mind to arrive. If you wholeheartedly recite the Buddha's name, constantly contemplating the realm of the Pure Land, and after a long time of practice, you become proficient, then in your daily life, every step, every place, will be like sitting, lying, and walking in the Pure Land. Even if your ears hear all kinds of sounds, they will all be the sound of reciting the Buddha's name. If you recite in this way, until the moment of death, then all worldly distracting thoughts will not appear, only the single thought of Amitabha (Amitabha, transliteration, meaning infinite light Buddha). In this way, you can be diligent and not confused, and you will only see the realm of the Pure Land before your eyes, or a lotus flower will appear, and Amitabha and all the Bodhisattvas will personally come to welcome you. Your consciousness will be peaceful, and you will directly follow the Buddha to be reborn, and you will immediately ascend to the Land of Ultimate Bliss, no different from the previous dream. In this way, how can there be a distance of hundreds of thousands of millions of lands? This is what is called 'birth means definitely birth, going means actually not going,' which is truly real, not just talking about empty principles. It is only necessary to purify your thoughts and become proficient, and overcome those defiled thoughts, and you will naturally transform the defiled land into a pure Pure Land. However, saying that being reborn in the Pure Land is like a dream is not a metaphor, but the truth. Because Bodhisattvas cultivate, even before the Seventh Bhumi (Bhumi, stages of Bodhisattva practice), they have not broken the dream of ignorance (Avidya, Buddhist term, referring to the delusion about the true nature of things). They have always been teaching sentient beings and accomplishing the Pure Land, all of which are Buddhist affairs in a dream. Therefore, Bodhisattvas of the Eighth Bhumi are like crossing a river in a dream, and they still have not awakened. Only when they become Buddhas are they called the Greatly Awakened. This is clearly stated in the Avatamsaka Sutra (Avatamsaka Sutra), which is clear evidence. It's just that no one has ever pointed this out before. If the old layperson can understand this, then all doubts about the distance of the Pure Land will be completely eliminated. However, the method of reciting the Buddha's name, as mentioned in the Amitabha Sutra (Amitabha Sutra), is only to be single-minded and not confused, which is the ultimate teaching. In fact, this is not easy to achieve. The old layperson should test it with his own mind to see if being reborn in the Pure Land is accurate, and only look at whether the single thought is confused or not.
則默然自信。如人飲水。自然精進矣。來云久在臺宗。今要凈土臺宗。三觀和會。此事妙宗疏最是分明。臺宗家事所云。觀雖十六。言佛便周。是以觀佛為總觀也。即此觀佛唸佛。則念存三觀矣。謂正當唸佛觀時。要將身心內外。一齊放下。絲毫不存。心地如空。不見一法。即是空觀。即於此空心中。提一聲佛。隨舉念處。即觀佛像。如觀目前。歷歷分明不昧。即是假觀。然于正觀念時。返照能觀能念心體。空空寂寂。當空寂中。又觀念不忘。如此不忘不著。一心靈然。即中道觀。然此三觀。不用安排。但只舉念。則三觀一心。一念具足。此中又不可將昔日安排三觀。措心則不妙矣。請試於此著力何如。
又。
知老居士。為己躬下一著。決志甚急。此念生死事大。當急時也。但參究工夫。一向都說。提公案話頭。若大慧禪師極力主張。是知從前禪門悟心者。皆從提話頭工夫做出。但于中用心。有多不同。今時說提話頭更錯。用心甚遠。以祇知提起。不知放下為要妙。古人放下一著。最為入道要說。是知提之一字。乃是放下處為提。不是隻想著話頭為提也。馬鳴云。心體離念。等虛空界。又云離念境界。唯證相應。以心體本來離念。今人不知離念為正念。故執持提起一心。是以轉增迷悶耳。何以放下處為
【現代漢語翻譯】 現代漢語譯本：於是（他）默然自信，如同人飲水，冷暖自知，自然會精進修行。您說您長期以來都在研究天臺宗，現在想要將凈土宗和天臺宗的三觀（空觀、假觀、中道觀）融合貫通。這件事在妙宗大師的疏解中最為明白。天臺宗的家事說，觀法雖然有十六種，但說到佛，就全部涵蓋了，所以觀佛是總觀。即是說，通過觀佛唸佛，念頭中就包含了三觀。也就是說，在正當唸佛觀想的時候，要將身心內外，全部放下，一絲一毫都不存留，心地如同虛空，不見任何一法，這就是空觀。就在這空心中，提起一聲佛號，隨著念頭生起的地方，就觀想佛像，如同在眼前一樣，歷歷分明，毫不含糊，這就是假觀。然後在正念觀想的時候，反過來觀照能觀想、能唸佛的心體，空空寂寂。在這空寂之中，又念念不忘佛。這樣不執著，也不忘記，一心靈明，這就是中道觀。然而這三觀，不用刻意安排，只要提起念頭，三觀就在一心之中，一念就具足了。這裡又不可以將過去安排三觀的方法拿來用，如果用心不當，就不妙了。請您嘗試在此處著力，看看效果如何。
還有。
得知老居士爲了自己身後之事，下定決心非常迫切。這種念及生死大事，確實應該抓緊時間。但是參禪用功，一直都在說要提起公案話頭。大慧禪師極力主張這樣做。要知道從前禪門中悟心的人，都是從提起話頭的功夫做出來的。但其中用心，有很多不同。現在說提起話頭就更錯了，用心相差甚遠，因為只知道提起，不知道放下才是最要緊的。古人說放下這一著，是最為重要的入道之說。要知道，這個『提』字，乃是在放下處才能提起來，不是隻想著話頭就是提。馬鳴菩薩說，心體遠離念頭，等同虛空界。又說，遠離念頭的境界，只有通過證悟才能相應。因為心體本來就是遠離念頭的，現在人不知道離念才是正念，所以執著于提起一心，這樣反而會增加迷惑和煩悶。為什麼說放下處才是關鍵呢？
【English Translation】 English version: Then (he) was silently confident, like a person drinking water, knowing the temperature themselves, and would naturally be diligent in practice. You said you have been studying the Tiantai school for a long time, and now you want to integrate the Pure Land school and the Tiantai school's three contemplations (emptiness, provisional existence, and the middle way). This matter is most clearly explained in the commentaries of Great Master Miaozong. The Tiantai school's teachings say that although there are sixteen types of contemplation, when it comes to the Buddha, everything is encompassed, so contemplating the Buddha is the general contemplation. That is to say, by contemplating the Buddha and reciting the Buddha's name, the three contemplations are included in the thought. That is, when properly contemplating the Buddha, one must completely let go of body and mind, inside and out, without retaining even a trace, so that the mind is like empty space, without seeing any dharma, and this is the contemplation of emptiness (Śūnyatā-darśana). In this empty mind, raise the Buddha's name, and wherever the thought arises, contemplate the Buddha's image, as if it were in front of you, clearly and distinctly, without any ambiguity, and this is the contemplation of provisional existence (Prajñapti-darśana). Then, during the proper contemplation, turn around and contemplate the mind-essence that is contemplating and reciting the Buddha's name, empty and still. In this emptiness and stillness, one is mindful of the Buddha without forgetting. In this way, without attachment or forgetting, the mind is clear and bright, and this is the contemplation of the middle way (Madhyamaka-darśana). However, these three contemplations do not need to be deliberately arranged; as long as the thought arises, the three contemplations are in one mind, and one thought is complete. Here, one must not use the past method of arranging the three contemplations; if the mind is not used properly, it will not be good. Please try to focus your efforts here and see what the effect is.
Also.
Knowing that Elder Layman is very eager to make a decision for his afterlife. This thought of the great matter of life and death should indeed be seized upon. However, in the practice of Chan meditation, it has always been said that one should raise the topic of a public case (gongan). Chan Master Dahui strongly advocated this. It should be known that those who awakened their minds in the Chan school in the past all did so through the effort of raising the topic of a public case. However, there are many differences in how they used their minds. Now, it is even more wrong to talk about raising the topic of a public case, and the way of using the mind is very different, because they only know how to raise it, and do not know that letting go is the most important thing. The ancients said that letting go is the most important saying for entering the path. It should be known that the word 'raise' (提, tí) can only be raised when one lets go; it is not just thinking about the topic of the public case that is raising it. Asvaghosa (馬鳴, Mǎmíng) said, 'The mind-essence is apart from thoughts, equal to the realm of empty space.' He also said, 'The realm apart from thoughts can only be attained through realization.' Because the mind-essence is originally apart from thoughts, people today do not know that being apart from thoughts is the right thought, so they cling to raising the one mind, which only increases confusion and vexation. Why is it said that letting go is the key?
提起。只如以阿彌陀佛為話頭。當未提佛時。先要將外境放下。次將內心一切妄想一齊放下。次將此放下的一念也放下。放到無可放處。方於此中。著力提起一聲佛來。即看者一聲佛。從何處來。今落向何處去。把定金剛眼睛。一覷覷定。覷到沒著落處。又提又覷。又追到一念無生處。便見本來面目也。初則用心覷追。追到一念兩頭斷處。中間自孤。更向此孤處。快著精彩直追。忽然迸裂疑團。則本來面目自現。即此便是一念真無生意也。學人但得此一念無生現前。則一切處得大受用。乃是出生死的時節也。近世不知向放下處。求離念一著。死死執定話頭。故返增障礙。加之更起種種思想。先存玄妙知見。此是障道根本。即老居士參究心雖切。以未經說破放下一著也。只被玄妙習氣影子作障礙故。不得受用耳。百千方便。惟有放下一著最省力。當此省力處做。則日用唸唸。即真實受用也。高明省之。
與袁公寥
嘗謂自古豪傑之士。能建大功。立大業者。皆自忍辱中來。即成佛亦以忍行為第一。故曰無生法忍。一切聖賢。未有不成於忍。而敗於不忍也。老朽少年讀史記。至韓信張良傳。見其人能建大業。看他畢竟從何處來。因細詳其行事。忽于淮陰市上。受惡少胯下之辱。信熟視之。遂出胯下。於此見史
【現代漢語翻譯】 現代漢語譯本 提起。比如以阿彌陀佛（Amitabha，梵語，意為無量光佛或無量壽佛）為話頭。當還未提起佛號時，首先要將外在環境放下，其次將內心的一切妄想一齊放下，再次將這放下的念頭也放下，放到無處可放。然後才在此處，著力提起一聲佛號。即看這一聲佛號，從何處來，現在落向何處去。把定金剛眼睛，一覷覷定，覷到沒有著落處。又提又覷，又追到一念不生之處，便能見到本來面目。開始時用心覷追，追到一念兩頭斷絕之處，中間自然孤立。更向這孤立之處，快速著力，精彩直追。忽然疑團迸裂，那麼本來面目自然顯現。這就是一念真無生意。學人只要得到這一念無生現前，那麼在任何地方都能得到大的受用，這是出生死的時節。近世之人不知道向放下處，求離念這一著，死死執定話頭，反而增加障礙。加上又生起種種思想，先存玄妙知見，這是障道的根本。即使老居士參究的心很懇切，因為沒有經過說破放下這一著，只是被玄妙習氣的影子所障礙，所以不得受用。百千方便，只有放下這一著最省力。當在此省力處做功夫，那麼日用唸唸，就是真實受用。希望高明的人明察。
與袁公寥
我曾經說過，自古以來，能夠建立大功、創立大業的豪傑之士，都是從忍辱中走出來的。即使是成佛，也是以忍辱行為第一。所以說無生法忍（Anutpattika-dharma-kshanti，梵語，指對諸法不生不滅的真理的證悟和安忍）。一切聖賢，沒有不是成就於忍辱，而失敗於不能忍辱的。我年輕時讀《史記》，讀到韓信張良的傳記，看到他們能夠建立大業，就想看看他們究竟是從何處來的。於是仔細考察他們的行事，忽然在淮陰市上，韓信受到惡少的胯下之辱，韓信仔細地看著他，於是從胯下鉆了過去。從這件事可以看出
【English Translation】 English version Raise. For example, take Amitabha (Amitabha, Sanskrit, meaning immeasurable light or immeasurable life) as the topic of contemplation. Before uttering the Buddha's name, first, let go of the external environment; second, let go of all the delusions in your mind; third, let go of even the thought of letting go, until there is nowhere to let go. Only then, at this point, exert effort to raise the Buddha's name. That is, see where this Buddha's name comes from and where it is going now. Hold firm with diamond eyes, gazing fixedly, gazing until there is no place to settle. Then raise and gaze again, chasing to the point where a single thought does not arise, and you will see your original face. Initially, use your mind to gaze and chase, chasing to the point where the two ends of a single thought are severed, and the middle naturally becomes isolated. Furthermore, towards this isolated place, quickly exert effort and chase directly with brilliance. Suddenly, the ball of doubt bursts open, and then your original face will naturally appear. This is the true meaning of no-birth in a single thought. If a practitioner can attain this single thought of no-birth manifesting before them, then they will receive great benefit in all places; this is the time to be born out of life and death. People in recent times do not know to seek the method of being free from thought in the place of letting go, and stubbornly cling to the topic of contemplation, which instead increases obstacles. In addition, they give rise to all kinds of thoughts and first hold onto mysterious knowledge and views; this is the root of obstructing the path. Even though the old layperson's mind is very sincere in investigating, because they have not been told about the method of letting go, they are only obstructed by the shadow of mysterious habits, and therefore cannot receive benefit. Among hundreds and thousands of methods, letting go is the most effortless. When you work hard at this effortless place, then every thought in your daily life will be a real benefit. May those with great wisdom understand this.
To Yuan Gongliao
I have often said that since ancient times, the heroes who have been able to establish great achievements and create great undertakings have all come from forbearance. Even becoming a Buddha, the practice of forbearance is the most important. Therefore, it is said that Anutpattika-dharma-kshanti (Sanskrit, referring to the realization and acceptance of the truth that all dharmas are neither born nor destroyed). All sages and virtuous people have succeeded through forbearance and failed through lack of forbearance. When I was young, I read the Records of the Grand Historian and the biographies of Han Xin and Zhang Liang. Seeing that they were able to establish great achievements, I wanted to see where they came from. So I carefully examined their actions, and suddenly, in the market of Huaiyin, Han Xin suffered the humiliation of being forced to crawl between the legs of a young ruffian. Han Xin looked at him carefully and then crawled between his legs. From this incident, it can be seen that
筆下一熟字。寫盡生平學力。及圯橋之履三進。老人乃可之。其博浪之椎。折於一草履。是知古人得力處。老朽生平以此入佛法。故前書云云。乃淮市之胯。圯上之履耳。
與周海門太僕
別來忽忽二十年矣。音問不通者。亦十餘年。精神固無間然。不若承顏接響之為快也。去春之云棲。準擬奉教於湖上。久候不至。悵然還山。貧道天假餘生。得待死於匡廬。深為厚幸。念此末法。獨老居士一人為光明幢。貧道老矣。無復奉教之日。所期當來龍華三會耳。貧道荷蒙 聖恩。假以萬里之行。於法門無補纖毫。即向上一著。亦不堪舉似向人。所幸于教眼發明直指之宗。若楞伽楞嚴法華三經。大翻文字窠臼。皆已梓行。托汝定請證。惟瑯玡山中野狐潛蹤。敢乞金剛正眼。一為照破闇冥。又為此法大助緣也。
與賀函伯戶部
山中得奉手書。知道味日深。世情日遠。且以楞伽究心。游泳智海。觀察流注妄想。久之澄徹淵源。是則借彼逆緣。為進道之資矣。所不足者。苦無明眼知識。相伴提撕。恐于文言滯礙。大段此事。以教印心。如蜂采華。但取其味。不損其色。故凡有看教典。及古德機緣。會心處領略。不會則置之。勿自穿鑿。久自融通。則言言冥合真心矣。政不必以不會作障礙也。公賦性高明。
【現代漢語翻譯】 現代漢語譯本： 一個熟悉的字，寫盡了一生的學問和努力。就像張良在圯橋（Yi Bridge）上三次為老人穿鞋，老人才認可他一樣。又如荊軻在博浪沙（Bolangsha）用錐子襲擊秦始皇，卻被一雙草鞋所阻擋。由此可知古人得力之處。老朽我一生也因此而悟入佛法。所以之前書信中所說的，不過是韓信在淮陰（Huaiyin）受胯下之辱，張良在圯上為老人穿鞋罷了。 與周海門太僕
自從上次分別，匆匆已經二十年了。音訊斷絕，也有十多年了。精神狀態自然沒有問題，但不如能親自見面聆聽教誨來得痛快。去年春天去云棲寺（Yunqi Temple），本打算在湖上向您請教，等候許久您都沒來，我悵然地返回山中。貧僧我僥倖得到上天的眷顧，得以在廬山（Mount Lu）等待死亡，深感榮幸。想到這末法時代，只有老居士您一人是光明的旗幟。貧僧我已經老了，沒有再次向您請教的機會了，只期望將來在彌勒菩薩的龍華三會（Longhua Assembly）上相見。貧僧我承蒙皇上的恩典，讓我走了萬里路，但對於佛法並沒有絲毫的補益。即使是向上的一著，也不值得向人炫耀。所幸的是，對於教眼發明直指的宗門有所領悟。像《楞伽經》（Lankavatara Sutra）、《楞嚴經》（Surangama Sutra）、《法華經》（Lotus Sutra）這三部經，都徹底地顛覆了文字的窠臼，都已經刊印發行。希望您能審定並給予印證。只是瑯琊山（Langya Mountain）中還有野狐禪潛藏，懇請您用金剛正眼，為我照破這黑暗。這也是對此佛法的一大助緣。 與賀函伯戶部
在山中收到您的來信，知道您對佛法的體悟日益加深，對世俗的感情日益疏遠。希望您能以《楞伽經》（Lankavatara Sutra）來深入研究，在智慧的海洋中暢遊，觀察念頭的流轉和妄想。長久之後，自然會澄澈清明，找到智慧的源泉。這樣就是借用那些逆境，作為精進修道的資糧了。所不足的是，苦於沒有明眼的善知識相伴，互相提醒。恐怕您會在文字上產生滯礙。這件事的關鍵，在於以教理來印證內心，就像蜜蜂採花一樣，只取其精華，不損其花色。所以凡是閱讀經書，以及古德的機緣，只要領會了其中的含義就好，如果不能領會，就先放在一邊，不要自己穿鑿附會。時間久了自然會融會貫通，那麼所說的每一句話都會與真心暗合。實在不必因為不能理解而產生障礙。您天資聰穎，一定能做到。
【English Translation】 English version: A familiar character, writing exhaustively of a lifetime's learning and effort. Just as Zhang Liang presented shoes to the old man three times on Yi Bridge (Yi Bridge), only then was he acknowledged. And like Jing Ke's assassination attempt at Bolangsha (Bolangsha), thwarted by a pair of straw sandals. From this, we know where the ancients gained their strength. This old man has entered the Buddha Dharma through this in his life. Therefore, what was said in the previous letter was merely Han Xin's humiliation under the crotch in Huaiyin (Huaiyin), and Zhang Liang presenting shoes to the old man on Yi Bridge. To Zhou Haimen, Vice Minister of the Court of Imperial Sacrifices
Since our last parting, twenty years have passed in haste. There has been no communication for more than ten years. My spirit is naturally well, but it is not as pleasant as receiving your teachings in person. Last spring, I went to Yunqi Temple (Yunqi Temple), intending to seek your guidance on the lake, but after waiting for a long time, you did not come, and I returned to the mountain with disappointment. This poor monk is fortunate to have been granted a remaining life by Heaven, to await death on Mount Lu (Mount Lu), for which I am deeply grateful. Thinking of this Dharma-ending Age, only you, the old lay practitioner, are a beacon of light. This poor monk is old and has no chance to seek your teachings again, only hoping to meet you at the Dragon Flower Assembly (Longhua Assembly) of Maitreya Buddha in the future. This poor monk has received the grace of the Emperor, allowing me to travel ten thousand miles, but it has not added a single hair to the Dharma. Even the upward step is not worth showing off to others. Fortunately, I have gained some understanding of the direct pointing school of the teaching eye. Sutras like the Lankavatara Sutra (Lankavatara Sutra), the Surangama Sutra (Surangama Sutra), and the Lotus Sutra (Lotus Sutra) have completely overturned the clichés of language and have already been printed and distributed. I hope you can review and certify them. It's just that there are still wild fox Chan practitioners lurking in Langya Mountain (Langya Mountain). I beg you to use your Vajra Right Eye to illuminate this darkness for me. This is also a great help to this Dharma. To He Hanbo, Minister of the Ministry of Revenue
I received your letter in the mountains, knowing that your understanding of the Dharma is deepening day by day, and your feelings for the world are becoming more distant. I hope you can use the Lankavatara Sutra (Lankavatara Sutra) to study deeply, swim in the ocean of wisdom, and observe the flow of thoughts and delusions. After a long time, it will naturally become clear and find the source of wisdom. In this way, you can use those adverse circumstances as resources for diligent practice. What is lacking is that there are no clear-eyed good teachers to accompany you and remind each other. I am afraid that you will be hindered by the written language. The key to this matter lies in using the teachings to verify the heart, just like bees collecting flowers, only taking the essence and not damaging the color of the flowers. Therefore, whenever you read scriptures and the opportunities of the ancient masters, just understand the meaning, and if you cannot understand, put it aside for now and do not force yourself to interpret it. Over time, you will naturally understand, and then every word you say will secretly coincide with your true heart. There is really no need to create obstacles because you cannot understand. You are naturally intelligent and will surely be able to do it.
當此妙齡。精力有餘。能蚤收攝如此。不唯蹈大方坦途。且為福壽之資。天之所以成公者大矣。幸自保愛。以副區區厚望。
答吳觀我太史
吳越之緣。草草了事。以不耐應接故。即歸匡山。而山中安居。殊未易就。投閑入山。而返為山累。衰朽之年大不宜此耳。浮渡令侄肩之。當省老居士之憂。喜師蟲已凈。繼者果得人乎。法門寥落。不但明眼宗匠難求。即衲子中真心實行者。亦不易見。奈何法門澹泊至此。老居士凈業精純。法味日深。心見發光。當洞十方矣。儻有緣徐會一談。亦此生之餘幸也。
又。
年來山居。雖與世遠。每聞東西多警。不無驚心。然在別報。固有定業。但眾生劫難。苦不忍聞。況身經塗炭者乎。惟老居士心棲凈土。能無悲憫耶。天造大運。惟我 聖祖。德侔三五。功超百王。 社稷靈長。當享無疆。但眾生業感。自不能免耳。每思法門。一旦陵替至此。回望興盛之時。難再得也。切念華嚴一宗。為吾佛根本法輪。清涼為此方著作之祖。其疏精詳。真萬世宏規。但鈔文以求全之過。不無太繁。故使學者望洋而退。士大夫獨喜合論明爽。率皆仇視。而義學亦將絕響矣。嘗謂論固直捷。唯發明大旨。至於精詳文義。或未及的指說者之意也。切慨。此大法失傳。其如將來法
【現代漢語翻譯】 現代漢語譯本： 當此美好年華，精力充沛有餘，若能及早收攝身心如此，不僅是走上寬廣平坦的大道，而且是積累福壽的資本。上天成就您的期望很大啊！希望您能好好保重身體，以不辜負我小小的厚望。 回覆吳觀我太史的信 與吳越的緣分，草草了結，因為不耐煩應酬的緣故，就回到了匡山。然而在山中安居，實在不容易。本想投閑入山，反而成為山的負擔。衰老之年實在不適合這樣啊！希望您的令侄浮渡能承擔起責任，減輕老居士的憂慮。欣慰的是師蟲已經清除乾淨，繼任者果真是合適的人嗎？佛法衰落，不僅明眼的宗師難以尋求，即使是僧人中真心實修的人，也不容易見到。為何佛法衰落到如此地步？老居士您凈業精純，對佛法的領悟日益深刻，心光煥發，應當能洞察十方世界了吧。如果將來有機會能和您徐徐會面一談，也是我此生剩餘的幸運了。 又。 近年來居住在山中，雖然與世隔絕，但每每聽到各地多有警報，不免感到驚心。然而在各自的業報中，本來就有既定的命運。只是眾生的劫難，實在不忍心聽到，更何況是親身經歷過苦難的人呢？只有老居士您心棲凈土，才能沒有悲憫之心吧。上天造就大運，只有我們的聖祖（指皇帝），德行堪比三皇五帝，功績超越百王。國家社稷（shè jì）的命運長久，應當享有無疆的福澤。但眾生的業力感召，自然不能避免。每每想到佛法，一旦衰敗到如此地步，回望興盛之時，難以再得啊。特別想到華嚴宗（Huáyán Zōng），是我們佛法的根本法輪。清涼（Qīngliáng）是此方著作的鼻祖，他的疏解精詳，真是萬世的宏偉規範。但抄錄文字以求全面的做法，不免過於繁瑣，因此使得學者望而卻步。士大夫（shì dà fū）們只喜歡《合論》的明快爽朗，大多都仇視《華嚴經》，這樣一來義學也將絕響了。我曾經說過《合論》固然直接簡捷，但只是闡明大旨，至於精詳的文義，或許沒有完全表達出著作者的意思啊。深切慨嘆，這大法失傳，將來佛法會怎麼樣呢？
【English Translation】 English version: At this wonderful age, with abundant energy, if you can restrain yourself early on, it will not only lead you onto a broad and smooth path but also accumulate blessings and longevity. Heaven's expectations for you are great! I hope you will take good care of yourself to live up to my humble expectations. Reply to Grand Historian Wu Guanwo The connection with Wu and Yue was hastily concluded because I couldn't bear the social interactions, so I returned to Mount Kuang. However, settling down in the mountains is not easy. I intended to retire into the mountains, but instead, I became a burden to the mountains. My declining years are really not suitable for this! I hope your nephew, Fu Du, can take on the responsibility and alleviate the worries of the old lay practitioner. I am glad that the 'teacher worms' have been cleared away; is the successor truly the right person? The Dharma is declining; not only are enlightened masters hard to find, but even among monks, those who genuinely practice are not easy to see. Why has the Dharma declined to such an extent? Old lay practitioner, your pure karma is refined, your understanding of the Dharma deepens daily, and your mind shines brightly; you should be able to see through the ten directions. If there is a chance to meet and talk with you leisurely in the future, it would be my remaining good fortune in this life. Also. In recent years, living in the mountains, although isolated from the world, I cannot help but be alarmed whenever I hear of alarms in various places. However, in each person's karma, there is already a predetermined fate. It is just that the calamities of sentient beings are unbearable to hear, especially for those who have personally experienced suffering. Only you, old lay practitioner, whose mind dwells in the Pure Land, can be without compassion, right? Heaven creates great fortune; only our Sacred Ancestor (referring to the emperor), whose virtue is comparable to the Three Sovereigns and Five Emperors, and whose merits surpass the hundred kings. The fate of the nation and the altars of the soil and grain (shè jì) is long-lasting and should enjoy boundless blessings. But the karmic retribution of sentient beings cannot be avoided. Whenever I think of the Dharma, once it declines to such an extent, looking back at the time of prosperity, it is difficult to regain. I especially think of the Huayan School (Huáyán Zōng), which is the fundamental Dharma wheel of our Buddha-dharma. Qingliang (Qīngliáng) is the ancestor of writings in this land; his commentaries are detailed and truly a grand norm for all ages. But the practice of copying texts to seek completeness is inevitably too cumbersome, thus causing scholars to retreat in dismay. The scholar-officials (shì dà fū) only like the clear and straightforward 'He Lun', and mostly despise the Huayan Sutra, so the study of doctrine will also become extinct. I once said that the 'He Lun' is indeed direct and concise, but it only elucidates the main points; as for the detailed meaning of the text, it may not fully express the author's intention. I deeply lament that this great Dharma is lost; what will become of the Dharma in the future?
眼何。不但心遊法界。安於理觀。即文字師。亦絕無人矣。山野自少留心於此法門。今嗟老矣。掩關山中。注意研窮。欲單觀疏文。提挈綱要。去繁取簡。務明大旨。在不失作者之意。既去其鈔。又𠚹其科。直取發明本文。似為易了。雖不能如論之宏肆。而因疏明經。適有以通說者之意。或於疏義不續者。閑亦出愚意。但取脈絡貫通。亦不敢附贅。此亦山野老年。作懺悔地。且為來者申法供養耳。前二年因病不能致力。幸今年無恙。其功已完七八。恨不能與老居士一面證之。敢此附聞。發一歡喜耳。
又。
辱示朗公因緣。山僧嚮慕其為人。惜未一見。久聞末後一著。心甚偉之。第未知始末。今讀塔銘行實諸書。果愈所聞。辱命為傳。豈能更著一語。然法門之誼。固不敢辭。但就中以蘭風為心印。恐非所聞。山僧昔曾見其人。號為鐵㭰。一時皆以外道稱之。宗門所不收。即觀機緣一語。未為超絕。不若法有所住為佳。然此亦非可以盡朗公之生平也。但遇紫柏之事。為法門一變。而晏然不動。且贊紫柏為希有。以此一節。乃朗公之深心於法門。有王蠋存齊之意。觀末後踞華座而逝。正與紫柏一鼻孔出氣。故傳中獨歸重於此。即朗公寂光。必以我為知己也。然傳志不朽。須有不朽之實者存。老居士其然之乎。
【現代漢語翻譯】 現代漢語譯本：唉，如今還有誰能理解『眼』的真諦呢？不僅是心靈能在法界中自由遊歷，安住于理性的觀照，就連文字訓詁的老師，也幾乎沒有了。我自幼就對這個法門留心，如今感嘆自己老了，便隱居山中，專注于深入研究。我想單獨研讀疏文，提煉綱要，去除繁瑣，選取簡要，務求明白其主要旨意，並且不失去作者的本意。既刪去了鈔文，又精簡了科判，直接闡明本文，似乎更容易理解。雖然不能像論著那樣宏大肆意，但通過疏文來闡明經文，恰好能夠表達通俗易懂的意圖。對於疏文意義不連貫的地方，偶爾也會加入我個人的理解，但只爲了使脈絡貫通，不敢隨意增添內容。這也是我老年時所做的一種懺悔，並且為後人提供一種法供養。前兩年因為生病無法盡力，幸好今年身體無恙，已經完成了七八成的進度。遺憾的是不能與您老居士見一面來互相印證。謹此附上訊息，希望能讓您感到歡喜。
又。
承蒙您提及朗公（指朗公，具體指代人物需要根據上下文確定）的因緣，我一直仰慕他的人品，可惜未能一見。早就聽說他的『末後一著』，心中非常敬佩。只是不知道事情的始末。現在讀了塔銘、行實等書籍，果然比我聽說的還要好。您讓我為他作傳，我還能再寫些什麼呢？然而，基於法門的道義，我實在不敢推辭。只是其中以『蘭風』為心印，恐怕與您聽說的不同。我過去曾見過這個人，號稱『鐵㭰』，當時大家都以外道稱呼他，宗門也不接納他。即使是『觀機緣』這句話，也算不上超絕，不如『法有所住』更好。然而，這些也不能完全概括朗公的生平。只是遇到紫柏（指紫柏，具體指代人物需要根據上下文確定）的事情，為法門帶來了一次轉變，而他卻安然不動，並且讚歎紫柏為希有之人。僅憑這一點，就能看出朗公對法門的深刻用心，有王蠋（指王蠋，具體指代人物需要根據上下文確定）存齊（指齊，具體指代人物需要根據上下文確定）的意味。看他最後踞華座而逝，正與紫柏同心同德。所以傳記中特別重視這一點。即使朗公在寂光中，也一定會認為我是他的知己。然而，傳記要流傳不朽，必須要有不朽的實際內容存在。老居士您認為呢？
【English Translation】 English version: Alas, who now understands the true meaning of 'eye'? Not only can the mind freely roam in the Dharmadhatu (法界, the realm of Dharma), dwelling in rational contemplation, but even teachers of textual exegesis are almost non-existent. Since childhood, I have been mindful of this Dharma gate (法門, Buddhist teaching), and now lamenting my old age, I have secluded myself in the mountains, focusing on in-depth research. I want to study the commentaries (疏文, commentaries on sutras) alone, extract the key points, remove the cumbersome, select the concise, and strive to understand its main purpose, without losing the author's original intention. Having removed the notes (鈔, notes and commentaries) and simplified the classifications (科判, classification of teachings), directly clarifying the text seems easier to understand. Although it cannot be as grand and unrestrained as a treatise, clarifying the sutra through commentaries can appropriately express the intention of easy understanding. For places where the meaning of the commentary is incoherent, I occasionally add my own understanding, but only to make the context coherent, and I dare not add content arbitrarily. This is also a kind of repentance I do in my old age, and it provides a Dharma offering (法供養, offering of Dharma) for future generations. Two years ago, I was unable to devote myself due to illness, but fortunately I am well this year, and I have completed seventy or eighty percent of the progress. It is a pity that I cannot meet with you, the old lay practitioner, to verify each other. I hereby attach the message, hoping to make you feel happy.
Also,
Thank you for mentioning the causes and conditions of Lang Gong (朗公, specific person needs context). I have always admired his character, but unfortunately I have not met him. I have long heard of his 'last move' (末後一著, final act), and I admire it very much in my heart. I just don't know the beginning and the end of the matter. Now that I have read the inscription on the pagoda, the records of his deeds, and other books, it is indeed better than what I have heard. You asked me to write a biography for him, what else can I write? However, based on the righteousness of the Dharma gate, I really dare not refuse. It's just that taking 'Lan Feng' (蘭風, specific person needs context) as the mind-seal (心印, mind-to-mind transmission), I am afraid it is different from what you have heard. I have seen this person in the past, known as 'Tie Cha' (鐵㭰, specific person needs context), and at that time everyone called him a heretic, and the sect did not accept him. Even the phrase 'observing opportunities' (觀機緣, observing opportunities) is not outstanding, it is better to have 'Dharma dwelling somewhere' (法有所住, Dharma has a place to reside). However, these cannot fully summarize Lang Gong's life. It's just that encountering the matter of Zibo (紫柏, specific person needs context) brought a change to the Dharma gate, but he remained calm and praised Zibo as a rare person. Based on this alone, we can see Lang Gong's deep intention for the Dharma gate, with the meaning of Wang Zhu (王蠋, specific person needs context) preserving Qi (齊, specific person needs context). Seeing him finally passing away on the lotus seat, he is of one mind and one virtue with Zibo. Therefore, the biography especially values this point. Even if Lang Gong is in the light of stillness, he will surely think of me as his confidant. However, for a biography to be immortal, there must be immortal content. What do you think, old lay practitioner?
答吳生白方伯
曹溪僧持法旨至。拜展三複。深荷尊慈。所以念祖庭法道。愍愚僧而拯名山者。心何切至也。讀之不覺痛徹五內。念山僧漂零苦海。二十餘年。今幸投老匡山。以境幽心寂。諸妄皆息。無復他念矣。令仰體尊慈。以祖庭法道為心。誼不容己。但匡山道場。乃諸宰官檀越。特為山僧建立。為逸老地。經營尚未結局。難以輕脫。若安頓不妥。大負一時信心。有所不忍。以此趑趄未能判然。先遣報命。容料理得宜。當就道也。
答李三近
來云。修行感賴師友。自古皆然。要之力行在己。師友但助發耳。至若一針一錘。即能透悟者。此非師友全力。乃本分功純。遇緣觸發。啐啄同時。譬之鐘鼓。應擊而鳴。若夫木石。則徒勞耳。若夫靈云見桃花而悟道。香巖聞擊竹而明心。何借師友哉。大都學道人之病。在操志不剛。次則我見堅固。有此兩者。如病者忌醫。則盧扁束手矣。
答沈大潔
鄭白生來云。足下有剃髮之志。鄙意未敢必然。不意果能勇決如此。然請親命許可。此是佛法中正義。最難欣許。此菩薩助成也。覽來問六則。惟首二條為急。余似可緩。力疾勉答。未審能決疑否。所云即欲回鄉。踐拂水之約。此雖護法有地。第恐落窩臼禪耳。足下志願廣大。且不必上
【現代漢語翻譯】 現代漢語譯本 回覆吳生白方伯
曹溪的僧人帶著您的法旨到了。我拜讀再三，深深感謝您的慈悲。您如此掛念祖庭的佛法道統，憐憫我這愚僧，想要拯救名山，這份心意是多麼懇切啊！讀後不禁感到五內俱焚。想到我這山僧漂泊于苦海二十餘年，如今有幸在匡山安度晚年，這裡環境幽靜，內心也平靜，各種妄念都已止息，沒有其他的想法了。您讓我以祖庭的佛法道統爲念，我深感義不容辭。但匡山道場，是各位宰官和施主特意為我這山僧建立的，作為我安度晚年的地方，經營尚未完成，難以輕易離開。如果安排不妥當，就太辜負大家的一片信心了，實在不忍心。因此猶豫不決，未能立刻答應。先派人回覆，容我妥善安排，到時一定前往。
回覆李三近
來信說，修行感悟依賴師友，自古以來都是這樣。但最重要的是自己努力實踐。師友只是幫助啓發而已。至於一針一線，一錘一鑿，就能讓人透徹領悟，這並非師友的全部功勞，而是自己本分的功夫純熟，遇到機緣觸發，就像雛雞破殼，內外同時用力。好比鐘鼓，敲擊就會鳴響，如果是木頭石頭，那就白費力氣了。像靈雲和尚見到桃花而悟道，香巖和尚聽到敲擊竹子的聲音而明心見性，哪裡需要藉助師友呢？總的來說，學道人的毛病，在於立志不夠堅定，其次是『我』的執見太強。有了這兩點，就像病人忌諱醫生，那麼即使是名醫扁鵲也無能為力了。
回覆沈大潔
鄭白生來信說，您有剃度的想法，我當時還不敢肯定。沒想到您竟然如此勇敢果決。但請得到父母的許可，這是佛法中的正義，最值得欣喜讚許。這是菩薩在幫助您成就啊。看了您來信中的六個問題，只有前兩條最為緊急，其餘的似乎可以緩一緩。我勉力回答，不知能否解決您的疑惑。您說想要回鄉，履行拂水庵的約定，這雖然是護法的好地方，但恐怕會落入窠臼禪的境地。您的志願廣大，暫且不必前往。
【English Translation】 English version Reply to Wu Shengbai Fangbo (Official Title)
The monk from Caoxi (location of the Sixth Patriarch's monastery) arrived with your Dharma decree. I respectfully read it repeatedly, deeply grateful for your kindness. Your concern for the ancestral temple's Dharma lineage, your compassion for this foolish monk, and your desire to save this famous mountain – how earnest is your heart! Reading it, I cannot help but feel it pierce my very core. Thinking of this mountain monk adrift in the sea of suffering for over twenty years, now fortunate enough to spend his old age on Mount Kuang (Lushan), where the environment is secluded and the mind is quiet, all delusions have ceased, and there are no other thoughts. You instruct me to keep the ancestral temple's Dharma lineage in mind, and I feel it is my inescapable duty. However, the Mount Kuang monastery was specially established for this mountain monk by various high officials and patrons as a place for my retirement. The construction is not yet complete, so it is difficult to leave lightly. If things are not properly arranged, it would greatly disappoint the faith of everyone, which I cannot bear to do. Therefore, I hesitate and have not been able to give a definite answer. I am sending someone back to report first, and when I have made proper arrangements, I will set out.
Reply to Li Sanjin
You wrote that cultivation and enlightenment rely on teachers and friends, as has always been the case. But the most important thing is to practice diligently oneself. Teachers and friends only help to inspire. As for those who can achieve thorough enlightenment with a single needle or hammer, this is not entirely due to the efforts of teachers and friends, but rather the purity of their own inherent merit, triggered by the right conditions, like a chick breaking out of its shell, with effort from both inside and out at the same time. It is like a bell or drum, which rings when struck. If it were wood or stone, it would be a waste of effort. Like Lingyun (Zen master) who attained enlightenment upon seeing peach blossoms, and Xiangyan (Zen master) who awakened to his mind upon hearing the sound of striking bamboo, where was the need for teachers and friends? In general, the problem of those who study the Way lies in their lack of firm resolve, and secondly, in their strong attachment to their own views. With these two problems, it is like a patient who avoids the doctor, then even the famous physician Bian Que (legendary doctor) would be helpless.
Reply to Shen Dajie
Zheng Baisheng came and said that you have the intention to shave your head (become a monk), which I was not yet sure about. I did not expect that you would be so brave and decisive. But please obtain your parents' permission, this is the proper way in Buddhism, and it is most worthy of joy and praise. This is the Bodhisattva helping you to succeed. Having read the six questions in your letter, only the first two are most urgent, the rest seem to be able to be delayed. I try my best to answer, I do not know if it can resolve your doubts. You said you want to return to your hometown to fulfill the agreement of the Fushui Hermitage, although this is a good place to protect the Dharma, I am afraid that you will fall into the trap of stale Zen. Your aspirations are great, so you do not need to go for the time being.
來古人。但能取法雲棲。四十年如一日。則末法望足下。又一大光明幢也。
答郭千秋
承以令師塔銘見委。愧昏耄疏陋。不足以當盛意。但在法門所繫甚重。誠不敢不申讚歎。又不可以荒唐謬悠之言取罪。以塔銘即世之僧史。取信千載之下。古之僧史列傳。則有禪師。以六祖之下。五宗血脈為主。有法師。以賢首清涼天臺教觀為主。有神僧。以佛圖澄諸梵師異行為主。有高僧。以遠公支公生公肇公高操為主。四科之外。其餘建立有為功行者。不與也。令師清修苦行。山野仰慕久矣。覽持來行。似非所聞。不敢以虛飾有累實德。故單取本色住山苦行清節。生平以唸佛為法門。當與遠公並駕。宜在高僧之列。乃敢略載其正行。以取信為主。殆非敢妄意貶損。惟高明裁之。儻不可採。不刻可也。
憨山老人夢遊集卷第十八 卍新續藏第 73 冊 No. 1456 憨山老人夢遊集
憨山老人夢遊集卷第十九
侍 者 福 善 日錄
門 人 炯 通 編輯
嶺南弟子 劉起相 重較
序
刻方冊藏經序
萬曆丙戌秋。達觀大師密藏開公。遠蹈東海。訪清于那羅延堀。具白重刻方冊大藏因緣。方且訂盟于堀中。爾時清以荷法情深。心重然諾。豈不
【現代漢語翻譯】 來，古人啊！如果能夠傚法云棲（Yunqi，指云棲寺，也指云棲蓮池大師）的修行方式，四十年如一日，那麼末法時代就仰仗您了，這又是一座大光明幢啊！
回覆郭千秋
承蒙您把您老師的塔銘拿給我看。慚愧我年老昏聵，見識淺陋，不足以擔當您的厚意。但這件事關係到佛法，非常重要，實在不敢不讚嘆。又不可以荒唐謬悠的言語來獲罪。因為塔銘就是世間的僧人史書，要取信於千年之後。古代的僧人史傳，有禪師，以六祖（Liuzu，指禪宗六祖慧能）之下，五宗血脈為主；有法師，以賢首（Xianshou，指賢首宗，也稱華嚴宗）清涼（Qingliang，指清涼山，也指華嚴宗清涼澄觀大師）天臺（Tiantai，指天臺宗）的教觀為主；有神僧，以佛圖澄（Fotucheng，人名）等梵僧的奇異行為為主；有高僧，以遠公（Yuangong，指慧遠大師）支公（Zhigong，指支遁大師）生公（Shengong，指竺道生大師）肇公（Zhaogong，指僧肇大師）的高尚品行為主。這四類之外，其餘建立有為功業和修行的人，不列入其中。您的老師清修苦行，山野之人仰慕很久了。看您拿來的事蹟，似乎不是我所聽聞的。我不敢用虛假的讚美來掩蓋真實的德行，所以只選取他本色的住山苦行和清廉節操。他生平以唸佛為法門，應當與遠公並駕齊驅，適宜列在高僧之列。我才敢略微記載他的正行，以取信於後世為主。大概不是我敢隨意貶低損害。希望您明鑑裁決。如果不可取，不刻也可以。
憨山老人夢遊集卷第十八 卍新續藏第 73 冊 No. 1456 憨山老人夢遊集
憨山老人夢遊集卷第十九
侍者 福善 日錄
門人 炯通 編輯
嶺南弟子 劉起相 重較
序
刻方冊藏經序
萬曆丙戌年秋，達觀大師（Daguan Dashi）密藏開公（Mizang Kaigong），遠赴東海，在那羅延堀（Naluoyan Ku）拜訪我，詳細說明了重新刊刻方冊大藏經的因緣。當時我們就在堀中訂立盟約。那時我因為對佛法的情感深厚，非常看重承諾，難道不是嗎？
【English Translation】 Come, ancient one! If you can emulate the practice of Yunqi (Yunqi, referring to Yunqi Temple, also referring to Master Yunqi Lianchi), forty years as one day, then the Dharma-ending Age will rely on you, and this will be another great bright banner!
Reply to Guo Qianqiu
I am grateful that you entrusted me with your teacher's stupa inscription. I am ashamed of my old age and dimness, and my shallow knowledge is not enough to bear your kindness. However, this matter is very important to the Dharma, and I dare not fail to praise it. Nor can I take the blame for absurd and false words. Because the stupa inscription is the history of monks in the world, and it must be credible for thousands of years to come. In ancient biographies of monks, there are Chan masters, mainly based on the lineage of the Five Houses under the Sixth Patriarch (Liuzu, referring to the Sixth Patriarch Huineng of Zen Buddhism); there are Dharma masters, mainly based on the teachings and views of Xianshou (Xianshou School, also known as Huayan School), Qingliang (Qingliang Mountain, also referring to Master Qingliang Chengguan of the Huayan School), and Tiantai (Tiantai School); there are divine monks, mainly based on the extraordinary deeds of Fotucheng (Fotucheng, a person's name) and other Brahman monks; there are eminent monks, mainly based on the noble conduct of Yuangong (Yuangong, referring to Master Huiyuan), Zhigong (Zhigong, referring to Master Zhidun), Shengong (Shengong, referring to Master Zhu Daosheng), and Zhaogong (Zhaogong, referring to Master Sengzhao). Apart from these four categories, those who establish meritorious deeds and practices are not included. Your teacher's pure practice and asceticism have long been admired by the people in the mountains. Looking at the deeds you brought, it seems that it is not what I have heard. I dare not use false praise to cover up true virtue, so I only select his true colors of living in the mountains, practicing asceticism, and being honest and upright. He devoted his life to reciting the Buddha's name as the Dharma gate, and should be on par with Yuangong, and should be listed among the eminent monks. I dare to slightly record his righteous deeds, mainly to gain the trust of future generations. Probably it is not that I dare to arbitrarily belittle and damage. I hope you will judge wisely. If it is not acceptable, it is okay not to engrave it.
Hanshan Laoren Mengyou Ji Volume 18 卍 New Continued Collection Volume 73 No. 1456 Hanshan Laoren Mengyou Ji
Hanshan Laoren Mengyou Ji Volume 19
Attendant Fushan Daily Record
Disciple Jiong Tong Edited
Lingnan Disciple Liu Qixiang Re-examined
Preface
Preface to Engraving the Square-Booked Tripitaka
In the autumn of the Bingxu year of the Wanli reign, Daguan Dashi (Daguan Dashi) Mizang Kaigong (Mizang Kaigong) went far to the East China Sea and visited me at Naluoyan Ku (Naluoyan Ku), explaining in detail the cause and condition of reprinting the Square-Booked Tripitaka. At that time, we made an alliance in Ku. At that time, because of my deep feelings for the Dharma, I attached great importance to promises, didn't I?
荷擔。以洞門未開。荊榛未辟。意將有待而然也。已而達師西遊。開本二公。從赴清涼以卜居。質疑于曼室大士。即蒙印許。以金色界。未幾諸緣畢集。越庚寅秋。幻餘本公問余來入海印。出所刻棗柏大論若干卷示清。乃焚香稽首。再拜受之。喜徹藏心法。香薰遍毛孔。及讀諸大宰官長者居士緣起語。備殫始末字。字真心信。乎無不從此法界流也。且曰。方冊類俗諦。固以流通為大方便。第恐執梵筴而致疑者。煩頻解之。至詳且盡。夫復何言。嗟夫人情之惑久矣。迷方者眾。顧玦數舉。而不能悟一愚羽。況大道乎。嘗試論之。始吾佛聖人說法也。以法界無盡身云。稱性而演普門法界修多羅。塵說。剎說。熾然說。斯豈紙墨文字而可涯量。見聞知覺而可流通者哉。今所傳者。特大小化身。四十九年。三百餘會。隨機施設方便法門。集之龍宮。六通大士。猶不能盡其名目。量出少分。𨤲為三藏二十部。廣佈西夏。流來東土者。又貝多之一葉耳。付囑流通。諸弘法者。隨方建立。曲就機宜。故曰。或邊地語說四諦。或隨俗語說四諦。或現己身。或現他身。或示己事。或示他事。種種所行。皆菩薩道。觀夫雜花所出。諸善知識。同具生身。各各法門。無非毗盧遮那海印三昧神威所現。故世諦語言。資生業等。皆順正法。法本無
【現代漢語翻譯】 現代漢語譯本 荷擔，是因為洞門未開，荊榛未辟，想著或許有所等待。不久，達師西遊，開本二公跟隨前往清涼山以選擇居住地，向曼室大士請教，立即得到印可，並賜予金**（此處原文有省略，無法補全）。沒過多久，各種因緣彙集。到了庚寅年秋天，幻餘本公問我是否來入海印，拿出所刻的棗柏大論若干卷給我看。我於是焚香稽首，再拜接受，喜悅之情徹入藏心，法香薰遍全身毛孔。等到讀到各位大宰官、長者、居士的緣起語，詳盡地敘述了事情的始末，字字都是真心實信，無不從此法界流出。並且說，方冊書籍類似於俗諦，本來就以流通為最大的方便，只是恐怕有人執著于梵文經典而產生疑惑，所以要頻繁地解釋，務求詳盡。這還有什麼可說的呢？ 唉，人情的迷惑由來已久，迷失方向的人很多。即使多次舉起顧玦（一種玉器），也不能使一個愚笨的人覺悟，更何況是大道呢？試著論述一下：當初我佛聖人說法，以法界無盡的身云，順應本性而演說普門法界的修多羅（佛經），用塵沙來比喻，用佛剎來比喻，熾盛地演說。這難道是紙墨文字所能衡量，見聞知覺所能流通的嗎？現在所傳的，不過是大小化身，四十九年，三百餘會，隨機施設的方便法門。收集在龍宮，即使是六通大士，也不能盡知其名目，僅僅取出少部分，翻譯成三藏二十部，廣泛地流傳於西夏，流傳到東土的，又只是貝多樹葉上的一片而已。囑咐流通，各位弘法者，隨方建立，曲意迎合機宜。所以說，或者用邊地語言宣說四諦（苦、集、滅、道），或者用隨俗的語言宣說四諦，或者顯現自己的身，或者顯現他人的身，或者展示自己的事，或者展示他人的事，種種所行，都是菩薩道。觀察雜花所出之處，各位善知識，同樣具有生身，各自的法門，無非是毗盧遮那（光明遍照）海印三昧的神威所顯現。所以世俗的語言，資生事業等等，都順應正法，法本無
【English Translation】 English version Bearing the responsibility, because the cave entrance was not yet open, and the thorny bushes were not yet cleared, thinking that there might be something to wait for. Soon after, Dharma Master traveled west, and the two masters, Kaiben, followed him to Mount Qingliang to choose a place to live, seeking guidance from Great Master Manshi, who immediately granted approval and bestowed golden ** (the original text is incomplete here and cannot be supplemented). Before long, various conditions converged. In the autumn of the year Gengyin, Huan Yu Ben Gong asked me if I would enter the Sea Seal, and showed me several volumes of the carved Zao Bai Great Treatise. So I burned incense, bowed my head, and received it with repeated bows, the joy penetrating into the depths of my heart, and the fragrance of the Dharma permeating every pore of my body. When I read the prefaces of the great ministers, elders, and lay practitioners, which exhaustively narrated the beginning and end of the matter, every word was sincere and faithful, all flowing from this Dharma realm. And it was said that the square-bound books are similar to conventional truth, and their circulation is the greatest expedient, but it is feared that some people will cling to Sanskrit scriptures and become doubtful, so frequent explanations are necessary, striving for thoroughness. What more can be said? Alas, the delusion of human emotions has been around for a long time, and many people have lost their way. Even if Gu Jue (a type of jade ornament) is raised many times, it cannot awaken a foolish person, let alone the Great Path? Let's try to discuss it: In the beginning, when our Buddha, the Holy One, expounded the Dharma, with the endless body clouds of the Dharma realm, he expounded the Sutras (Buddhist scriptures) of the Universal Gate of the Dharma realm in accordance with his nature, using sands as a metaphor, using Buddha lands as a metaphor, and expounding it intensely. How can this be measured by paper and ink, or circulated by seeing, hearing, knowing, and perceiving? What is now transmitted is only the expedient Dharma methods of the great and small manifestations, forty-nine years, and more than three hundred assemblies. Collected in the Dragon Palace, even the Great Masters with Six Supernatural Powers cannot know all their names, and only take out a small portion, translating them into the Three Baskets and Twenty Divisions, widely circulating in Xixia, and what has been transmitted to the Eastern Land is only a leaf on a palm leaf. Entrusted to circulation, all Dharma propagators establish themselves in various places, bending to suit the occasion. Therefore, it is said that either the Four Noble Truths (suffering, accumulation, cessation, path) are expounded in the language of the borderlands, or the Four Noble Truths are expounded in the language of the customs, or one's own body is manifested, or the body of others is manifested, or one's own affairs are shown, or the affairs of others are shown, and all kinds of actions are the Bodhisattva path. Observing the places where miscellaneous flowers come from, all good teachers equally possess living bodies, and their respective Dharma methods are nothing but the manifestation of the divine power of Vairocana's (the light that shines everywhere) Sea Seal Samadhi. Therefore, worldly language, livelihood, etc., all conform to the Dharma, and the Dharma is originally without
住。遇緣即宗。至若水流風動。盡演圓音。鳥噪猿吟。皆談不二。翠竹真如。黃花般若。斯又豈區區華梵可分。紙㲲長短可較哉。雖然。語固有之。人情安於常習。惑其希睹。復何怪哉。藉令始也契書華筴而梵䇿。又以彼此為是非。信乎是謂朝三也。是以世尊利物。妙在隨順機宜。應以何身何法而得度者。即隨所應而度脫之。故順之則依。逆之則違。此常情耳。今夫斯藏所詮。乃佛真法身。一切眾生自性也。悲夫人者。沉酣眾苦稠林。昧之久矣。故世尊自矢之曰。我本立誓願。欲令一切眾。如我等無異。非此又何以見佛身。了自性。出苦得樂。住佛所住。以適其愿耶。以此而度。非隨順方便。又何以令諦信。令人人由之而悟入耶。況眾生有種種欲。種種好樂。茍弘法者。順其欲。投其所好。無不信樂歡喜者。今所化之機有四眾。計緇白之分。若牛緇角而白毛。能化之法。若獨擅。是則投緇而拒白。其猶取角而棄毛。何其一體異視。而示吾法之不廣也。如此欲令人人而得度。復何望哉。且真丹云多思維。思維多則惑重。惑重則智輕。智輕則根鈍。舉皆是也。何以知其然耶。嘗試觀夫世智辯聰。率多殉耳目。陸沈欲泥。閑有靈根宿植。負英傑之氣者。大都發于功名。去此取彼。即般若內重。又道不勝習。奈之何躊躇生死。
良亦可痛。況茲末法奉教。例多俑人。豈稟鈍根。法門所繫。九鼎一絲。外患內憂。猶楚入郢。悲夫悲夫。當是時也。孰能力起而振救之。若大師者。斯刻之舉。不啻秦庭之哭。真有敚軍拔幟之意。其恢復法界之圖。遠且大矣。睹其金湯外護。高深堅利。若諸宰官居士者。豈非地涌之眾。親受付囑而來耶。不然何以勇健如此。故吾觀真諦。真諦不有。吾觀俗諦。俗諦不無。是役也。吾輩且息肩。其猶庖人不能治庖。尸祝將越尊俎。而代之也。以彼易此。兩其無幸哉。雖然。勿謂無人。自顧所積何如耳。聞之大塊噫氣。萬竅怒號。由其聲大而響齊。故一唱而萬和。同聲相應。豈成虛語。是知斯藏之役。將計日獻捷。斯刻之功。將浩劫而不窮。直使人人因之而見佛。物物以之而明心。睹法界于毫端。覲毗盧于當下。斯可謂人天共仰。真俗交歸。隨順方便之最上第一義諦。廣大威德法門也。或曰。方冊減敬。將無慢法之罪耶。予曰。性性湛然。般若圓明。諸流通者。譬若分燈。即大地俱焚。曾未擇薪。而本火固然。不增不減。試將以此廣大法炬。遍周沙界。窮未來際。燒盡闡提。即使眾生界空。而本法猶湛然常住也。二公勉矣前旌。嗟予小子。慚愧形服。以禪弓不張。慧劍不利。怯弱不敢先登。敢辭執鞭之後。
凈慧
【現代漢語翻譯】 現代漢語譯本： 痛苦是可以理解的。更何況在如今這末法時代奉行佛教，許多人如同泥塑木偶一般。難道是因為稟賦愚鈍的根性，以至於佛法命脈所繫，如同九鼎一絲般岌岌可危。外有憂患，內有隱憂，就像楚國入侵郢都一樣令人擔憂。可悲啊，可悲啊！在這危急時刻，誰能挺身而出，振興救助佛教呢？像大師這樣的人，此刻的舉動，不亞於在秦庭痛哭，真有奪取敵軍旗幟的決心和勇氣。他恢復法界的藍圖，既深遠又宏大。看到那些像宰官居士一樣，如同金湯般堅固的外圍護法，高深而堅固，難道不是從地涌出的大眾，親自接受佛的囑託而來嗎？不然，怎麼會如此勇猛剛健呢？所以，我觀察真諦，真諦並非實有；我觀察俗諦，俗諦並非全無。對於這項事業，我們暫且歇息吧，就像廚師不能勝任烹飪，主持祭祀的人將要越過祭品，取而代之一樣。用他們代替我們，雙方都不會有什麼好結果啊！雖然如此，不要說沒有人能勝任。反省自己積累了多少功德吧。聽說大地的氣息噴發，萬千孔竅都在怒吼，因為聲音巨大而響亮，所以一唱百和，同聲相應，這難道是虛妄之語嗎？由此可知，這部佛藏的編纂，將指日可待地取得勝利；此刻的功德，將經歷漫長的劫數也不會窮盡。直接使人人因此而見佛，物物因此而明心，在毫端中見到法界，在當下覲見毗盧遮那佛（Vairocana，報身佛）。這真可謂是人天共同仰慕，真俗兩方面都歸於佛法，是最上第一義諦的隨順方便，廣大威德法門。有人說：『把佛經寫在書本上，減少了恭敬之心，難道沒有輕慢佛法的罪過嗎？』我回答說：『自性本性湛然不動，般若智慧圓滿光明。流通佛法的人，譬如分燈一樣，即使大地都被焚燬，也不會選擇木柴，而本來的火性依然存在，不增不減。』試著用這廣大的法炬，照遍整個沙界，窮盡未來，燒盡沒有善根的人。即使眾生界空無，而本法依然湛然常住。兩位同仁努力向前吧！可嘆我這後生晚輩，慚愧自己的才能不足，因為禪定的弓拉不開，智慧的劍不夠鋒利，怯懦不敢先登，只能在後面執鞭跟隨。
凈慧
【English Translation】 English version: Suffering is understandable. Moreover, in this Dharma-ending Age, many who follow Buddhism are like clay figures. Could it be due to their dull faculties that the very lifeline of the Dharma hangs by a thread, like a single strand supporting nine tripods? With external troubles and internal worries, it's as concerning as the state of Chu invading Ying. Alas, alas! At such a time, who can rise up and revitalize and save Buddhism? Someone like the Great Master, whose actions at this moment are no less significant than crying in the Qin court, truly possessing the determination and courage to seize the enemy's flags. His plan to restore the Dharma realm is far-reaching and grand. Seeing those like the high officials and lay practitioners, who are like a golden fortress protecting the Dharma, profound and steadfast, are they not the multitude emerging from the earth, personally receiving the Buddha's entrustment? Otherwise, how could they be so courageous and vigorous? Therefore, when I observe the Truth of Reality (Paramārtha-satya), it is not truly existent; when I observe the Conventional Truth (Saṃvṛti-satya), it is not entirely non-existent. For this undertaking, let us rest for now, just as a cook cannot handle the cooking, and the officiant is about to overstep the sacrificial offerings and replace him. To replace us with them, neither side would have good fortune! Nevertheless, do not say that no one is capable. Reflect on how much merit you have accumulated. It is said that when the earth exhales, myriad apertures roar, because the sound is great and resonant, so one call evokes a hundred responses, voices responding in unison; is this a false saying? From this, we know that the compilation of this Buddhist canon will achieve victory imminently; the merit of this moment will not be exhausted even after countless eons. It will directly cause everyone to see the Buddha, and everything to illuminate the mind, to see the Dharma realm in a hair's tip, and to behold Vairocana (Vairocana, the Reward Body Buddha) in the present moment. This can truly be called the most supreme and foremost meaning of expedient means, a Dharma gate of vast power and virtue, revered by both humans and gods, with both truth and convention returning to the Dharma. Someone might say: 'Writing the sutras in books reduces reverence; is there not the sin of disrespecting the Dharma?' I reply: 'The nature of the self is inherently still, and prajna wisdom is perfectly bright. Those who circulate the Dharma are like distributing lamps; even if the entire earth were burned, it would not choose the firewood, and the original nature of the fire would still exist, neither increasing nor decreasing.' Try using this vast torch of Dharma to illuminate the entire realm of sand, exhaust the future, and burn away those without good roots. Even if the realm of sentient beings is empty, the original Dharma will still remain eternally. May the two colleagues strive forward! Alas, I, this junior, am ashamed of my lack of talent, because the bow of meditation cannot be drawn, and the sword of wisdom is not sharp enough; I am timid and dare not be the first to ascend, but I dare to follow behind, holding the whip.
Jinghui
寺喬宗紹公請方冊大藏經序
達磨航海西來。由至五羊而入中國。盧祖崛起新州。衣缽終止於曹溪。般剌臂裹楞嚴。房公筆授于制止。是則南海為禪道佛法根本地也。夫何千年以來。道化不敷。宛若佛未出世時。不知三寶為何物。始予蒙 恩以逆緣來。因開法于青門。一時緇白翕然歸向。而法性諸弟子率為上首。不數年間。教化大行。信乎若識佛性義。當觀時節因緣也。於時凈慧弟子喬宗紹公。發心結社。效東林故事。專修凈業。十餘年來。如一日也。頃者。公以教化未廣。見聞不博。愿請大藏。普利人天。適予初歸曹溪。公作禮拈香。具白其事。予聞而喜曰。佛性之在人心。如大地之水。空谷之響。此不待別求。本自有之。雖然。水固本有。必鑿而蒙潤。響雖無形。必呼而後應。又如貧子衣底之珠。昧而不覺。須賴親友指示。使自披襟而得利益。是則公之結社唸佛。如鑿井之人。今請大藏。若指珠之親友也。若各得利濟之益。要在人拂襟解帶之間。非公與之。實公指之耳。如是展轉無窮。將見迦維之化。周遍炎海之𨽗。較其功德。豈可得而思議耶。
首楞嚴經通議序
首楞嚴經者。諸佛如來大總持門。秘密心印。統攝一大藏教。五時三乘。聖凡真妄。迷悟因果。攝法無遺。修證邪正之階差。輪迴
顛倒之情狀。瞭然目前。如觀掌果。可謂徹一心之原。該萬法之致。無尚此經之廣大總備者。如來以一大事因緣。出現世間。舍此別無開導矣。判教者局於一時一教。豈非管窺蠡測哉。自入中土。解者凡十餘家。如會解之外。近世緇白。各出手眼。而宏通者非一。披文釋義。靡不參詳精確。發無餘蘊。又何俟蛇足哉。但歷覽諸說。有所未愜者。獨理觀未見會通。故言句雖明。而大旨未暢。學者未免摸象之嘆。余昔居五臺冰雪中。參究向上。以此經印證。堅凝正心以照燭之。豁然有得。及至東海枯坐三年。偶閱此經。一夕于海湛空澄。雪月交光之際。恍然大悟。忽身心世界。當下平沈。如空花影落。是夜秉燭述懸鏡一卷。乃依一心三觀。融會一經。謂迷悟不出一心。究竟不離三觀。以提大綱。但以理觀為主。于文則略。如華嚴法界之設。意在得義而言可忘也。說者又以文字為障。不能融入觀心。猶以為缺。故予久有通議。醞籍胸中。及投炎荒。雖波流瘴海。而一念不忘者。二十餘年。萬曆甲寅。投老南嶽。寓靈湖之萬聖蘭若結夏。粵門人超逸。侍予最久。甘苦疾病患難。靡不同之。入室請益懸鏡。觸發先心。遂直筆成帙。廣發一心三觀之旨。題曰通議。蓋取春秋經世先王之法。議而不辨之意。所謂議其條貫。而通其大綱
【現代漢語翻譯】 現代漢語譯本 顛倒的情狀，清清楚楚地呈現在眼前，就像觀看手中的水果一樣。可以說是徹底洞察了一心之本源，涵蓋了萬法之精髓。沒有比這部經更廣大、更全面了。如來佛以一個重大因緣（一大事因緣）出現於世間，除了這部經，沒有其他的開示了。那些侷限於一時一教的判教者，豈不是像用竹管看天、用瓢測量海水一樣嗎？ 自從這部經傳入中國，解釋它的人有十幾家。除了會解之外，近代的出家人和在家居士，各自展現自己的見解，而弘揚通達這部經的也不止一人。解讀經文，解釋含義，沒有不詳細精確地參考的，已經完全闡發了經文的含義，又何必再畫蛇添足呢？ 但是，我仔細閱讀了各種解釋，唯獨對理觀（對事物本質的理性觀照）沒有融會貫通感到不滿意。所以，雖然言辭語句很明白，但經文的大旨沒有暢達地表達出來，學習的人免不了有盲人摸象的感嘆。我過去住在五臺山的冰天雪地中，參究向上之路，用這部經來印證，堅定凝聚正心來照亮它，豁然有所領悟。等到我到東海邊枯坐三年，偶然閱讀這部經，在一個海面平靜、天空澄澈、雪月交輝的夜晚，恍然大悟。忽然身心世界，當下平靜沉寂，就像空中的花朵和水中的影子消失一樣。那天晚上，我秉燭寫下了《懸鏡》一卷，是依據一心三觀（一心三觀）來融會貫通這部經。認為迷惑和覺悟沒有超出這顆心，最終沒有離開三觀。以此來提綱挈領。但以理觀為主，對於文字則比較簡略，就像《華嚴經》中法界（法界）的設定一樣，意在得其義而可以忘記其言辭。講解的人又認為文字是障礙，不能融入觀心，還認為有所欠缺。所以我很久以來就有一個通盤考慮的想法，醞釀在胸中。等到我被貶到炎熱荒涼的地方，雖然漂流在充滿瘴氣的海邊，但一念不忘這部經，已經二十多年了。萬曆甲寅年，我年老投靠南嶽，住在靈湖的萬聖蘭若結夏安居。我的門人超逸，侍奉我最久，甘苦疾病患難，沒有不同甘共苦的。他進入我的房間請教《懸鏡》，觸發了我以前的想法，於是我直接寫完成的書，廣泛闡發一心三觀的宗旨，題名為《通議》。大概是取《春秋》經世致用和先王之法，議論而不辯論的意思。所謂議論它的條理，而貫通它的大綱。
【English Translation】 English version The state of inversion is clearly present, like observing a fruit in the palm of one's hand. It can be said to thoroughly understand the origin of the One Mind and encompass the essence of all dharmas (萬法). There is nothing more vast and comprehensive than this sutra. The Tathagata (如來) appears in the world for a great cause and condition (一大事因緣), and there is no other guidance besides this sutra. Those who classify teachings based on a single time and teaching are like looking at the sky through a tube or measuring the sea with a gourd, are they not? Since this sutra entered China, there have been more than ten schools of interpretation. In addition to the Huijie commentary, recent monastics and lay practitioners have each presented their own views, and there is more than one who has widely propagated and understood this sutra. In interpreting the text and explaining the meaning, there is no lack of detailed and precise reference, and the meaning of the sutra has been fully elucidated. Why add superfluous details? However, after carefully reading various interpretations, I am dissatisfied that the principle of contemplation (理觀) has not been integrated and understood. Therefore, although the words and sentences are clear, the main purpose of the sutra has not been clearly expressed, and learners inevitably have the feeling of blind men touching an elephant. In the past, I lived in the ice and snow of Mount Wutai, investigating the upward path, and used this sutra to verify it, firmly condensing the right mind to illuminate it, and suddenly had some understanding. When I sat in meditation by the East Sea for three years, I accidentally read this sutra, and one night, when the sea was calm, the sky was clear, and the snow and moon were shining together, I suddenly realized. Suddenly, the body, mind, and world were calm and silent, like empty flowers and shadows falling. That night, I held a candle and wrote a volume of 'Suspending Mirror', which is based on the One Mind and Three Contemplations (一心三觀) to integrate and understand this sutra. It is believed that delusion and enlightenment do not go beyond this mind, and ultimately do not leave the Three Contemplations. This is used to grasp the main points. However, the principle of contemplation is the main focus, and the text is relatively brief, like the setting of the Dharmadhatu (法界) in the Avatamsaka Sutra, the intention is to obtain the meaning and the words can be forgotten. The speakers also think that the words are obstacles and cannot be integrated into the contemplation of the mind, and they still think that something is missing. Therefore, I have had a comprehensive idea for a long time, brewing in my mind. When I was demoted to the hot and desolate place, although I was drifting on the sea full of miasma, I never forgot this sutra for more than twenty years. In the year of Jia Yin in the Wanli era, I relied on Mount Nanyue in my old age and lived in the Wansheng Lanruo of Linghu to conclude the summer retreat. My disciple Chao Yi served me the longest, sharing the joys and sorrows, illnesses, and hardships. He entered my room to ask about 'Suspending Mirror', which triggered my previous thoughts, so I directly wrote it into a book, widely expounding the purpose of the One Mind and Three Contemplations, and titled it 'General Discussion'. It probably takes the meaning of the 'Spring and Autumn Annals' to govern the world and the laws of the former kings, discussing but not arguing. The so-called discussion of its principles, and connecting its main points.
。是于向上一路。實以為贅。其于初機之士。可以飲海一滴。而吞百川之味也。或曰。佛不思議法。可得而議之耶。曰不然。法本離言。而堅執邪見者。非言不破。佛說優波提舍。名為論議。以折邪慢之幢。良以此經摧九界之邪鋒。折聖凡之執壘。靡不畢見於廣長舌端。種種堅壁。一鏃而破之。直使智竭情枯。降心歸順而後已。以經盡發其情。茍不議明正令。無由以凈法界之妖氛。彰覺皇之大化。是可以文字目之哉。得意遺言。是在金剛正眼。
妙法蓮華經通義後序
予十九剃髮。即從無極先師。聽華嚴玄談。於法界圓融宗旨諦信。至海印三昧常住用。恍然契悟。遂歸心法界之宗。既而聽法華經。因聞此經。純談實相。乃不知實相為何物。且謂若了實相。則文字可略矣。以此懷疑甚切。每叨副講。終盲然也。及北遊行腳。凡參耆宿。必以如何是實相請益。然竟無有啓發者。向以志慕參禪。專心向上一路。遂棄文字。入五臺習枯禪。力究己躬下事八年。少有自信之地。復之東海。一日眾請說法華經。至方便品。感佛恩深。不覺痛哭流涕者再。于實相之旨。恍然不疑。猶于經文言。未大透徹。似有礙眼。無幾何。乃因弘法。上觸 聖怒。遣戍雷陽。達觀大師。與予期禮曹溪。乃先遲予于匡廬。及聞予罹難報。
【現代漢語翻譯】 現代漢語譯本：如果執著于向上一路，實際上是多餘的。但對於初學者來說，它可以像飲一滴海水，而嚐到百川的味道。或者有人會問，佛的不思議法，可以議論嗎？回答是不可以。法本離言，但對於堅執邪見的人，不用言語就無法破除。佛說優波提舍（Upadesha，論議），名為論議，用來折斷邪慢之幢。這部經摧毀九界的邪鋒，折斷聖凡的執著堡壘，無不畢現在廣長舌端。種種堅固的壁壘，一箭就能射破。直接使人智慧枯竭，情感消退，降伏內心，歸順正道。因為經文詳盡地闡發了實情，如果不議論明白正令，就無法清除法界的妖氛，彰顯覺皇的大化。難道可以用文字來衡量它嗎？領會其意而忘記言語，這才是金剛正眼。
妙法蓮華經通義後序
我十九歲剃髮，就跟隨無極先師，聽講華嚴玄談。對於法界圓融的宗旨深信不疑，直至海印三昧（Samadhi，一種禪定狀態）常住運用，恍然契悟。於是歸心於法界之宗。後來聽法華經，因為聽說此經純談實相，卻不知道實相是什麼。並且認為如果瞭解了實相，那麼文字就可以省略了。因此懷疑非常強烈，每次擔任副講，始終盲然不知。等到北遊參訪，凡是參訪耆宿，必定以如何是實相請教。然而竟然沒有啓發我的人。之前因為志向是參禪，專心於向上一路，於是拋棄文字，進入五臺山習枯禪。努力探究自身的事情八年，稍微有了自信的地方。再次來到東海，一天大眾請講說法華經，講到方便品，感佛恩深重，不覺痛哭流涕兩次。對於實相的旨意，恍然不再懷疑。但對於經文的語言，還未完全透徹，似乎有些礙眼。沒過多久，因為弘法，觸犯了聖怒，被流放到雷陽。達觀大師，與我約定在曹溪見面，於是先在匡廬等待我。等到聽說我遭遇災難的訊息。
【English Translation】 English version: To cling to the 'direct path' is actually superfluous. However, for beginners, it can be like drinking a drop of seawater and tasting the flavors of a hundred rivers. Someone might ask, 'Can the inconceivable Dharma of the Buddha be discussed?' The answer is no. The Dharma is fundamentally beyond words, but for those who stubbornly cling to wrong views, they cannot be broken without words. The Buddha spoke of Upadesha (論議, instruction/exposition), called 'discussion,' to break the banner of arrogance and wrong views. This sutra destroys the evil forces of the nine realms, breaks the strongholds of attachment to both the sacred and the mundane, all of which are fully revealed at the tip of the Buddha's long, broad tongue. All kinds of strong barriers are broken with a single arrow. It directly causes wisdom to be exhausted, emotions to fade, the mind to be subdued, and to return to the right path. Because the sutra fully expresses the true situation, if the correct teachings are not discussed and clarified, there is no way to clear away the demonic atmosphere of the Dharma realm and manifest the great transformation of the Awakened Emperor. Can it be measured by words? To grasp the meaning and forget the words is the true insight of the Vajra eye.
Postscript to the General Meaning of the Wonderful Dharma Lotus Sutra
I shaved my head at the age of nineteen and immediately followed the Venerable Master Wuji, listening to the profound discussions of the Avatamsaka Sutra. I deeply believed in the principle of perfect harmony in the Dharma realm, until the Samadhi (三昧, meditative state) of the Ocean Seal was constantly used, and I suddenly realized it. So I returned to the school of the Dharma realm. Later, I listened to the Lotus Sutra, because I heard that this sutra purely discusses reality, but I didn't know what reality was. And I thought that if I understood reality, then the words could be omitted. Therefore, I was very suspicious, and every time I served as a deputy lecturer, I was always blindly ignorant. When I traveled north, whenever I visited elders, I would definitely ask them what reality is. However, no one enlightened me. Before, because my ambition was to practice Chan (禪, Zen), I focused on the 'direct path,' so I abandoned the words and entered Mount Wutai to practice dry Chan. I worked hard to explore my own affairs for eight years, and I had a little confidence. I came to the East Sea again, and one day the public asked me to speak on the Lotus Sutra. When I came to the Expedient Means chapter, I felt the Buddha's grace deeply, and I couldn't help but cry twice. I suddenly no longer doubted the meaning of reality. But I was not completely clear about the language of the sutra, and it seemed to be a bit of an obstacle. Not long after, because of propagating the Dharma, I offended the emperor and was exiled to Leiyang. The Venerable Master Daguan, agreed to meet me in Caoqi, so he waited for me in Kuanglu first. When he heard the news of my disaster.
初意其必死。乃對佛為許誦蓮經百部祈庇。予南行過龍江。師候別予于江上。告以許經之故。予丙申三月至行間。越戊戌。乃結法社於五羊青門壘壁間。集弟子數十輩。諷誦法華。以了前愿。眾請講演。至現寶塔品。瞭然如睹家中故物。即信此為示佛知見。及至神力后八品。古判為流通。予深見其非也。遂以開示悟入四字。判其全經。后乃入佛知見也。時會聽者。各各踴躍歡喜。罷講。請筆之。因為擊節。遂以四字通一經始終之旨。法門閑有許可者。予以文遠義奧。恐初學難窺。越壬子歲。粵弟子眾請益。仍為品節以會其義。明年冬。予赴南嶽故人之請。遂去粵。至衡陽。止於靈湖之萬聖寺。一二護法。為營安居於寺右。落成欲顏之。未就。夜夢一僧告予曰。何不云曇華。覺而知有宿因也。粵弟子通岸超逸二人相從。先於甲寅請述楞嚴通議。庵成。眾請就講演一週。逸輩復請述法華通義。將會品節以通全經也。予自念老朽。無益法門。儻一言有當。嘉惠後學。于入佛知見。未必無助。于乙卯六月朔屬草。至八月朔擱筆。但宗華嚴。始終融之以理觀。統一代時教而歸之性海。以見吾佛出世。以大事因緣之本懷。其後六品。判為入佛知見。雖違古作。而理實有宗。非敢妄談。以信佛心。則不必取準於人也。其文多率意矢口
【現代漢語翻譯】 現代漢語譯本 最初我以為他必死無疑，於是對佛發願誦讀《妙法蓮華經》（Lotus Sutra）一百部，祈求庇佑。我南行經過龍江時，這位法師在江邊等候與我告別，告訴我他發願誦經的緣故。丙申年三月我到達軍中，到了戊戌年，便在廣州青門壘壁間結成法社，聚集了幾十位弟子，諷誦《法華經》，以了卻之前的願望。大家請我講演，講到《見寶塔品》（Chapter on the Appearance of the Treasure Tower）時，我瞭然於心，如同見到家中的舊物，便相信這是佛在開示佛的知見。至於《神力品》（Chapter on the Power of the Lord）之後的八品，古人判為流通分，我深感其不妥。於是用『開示悟入』四個字，來判釋整部經，認為後面是入佛知見。當時聽講的人，都非常踴躍歡喜。講完后，大家請我記錄下來，我便為此擊節讚歎，於是用這四個字貫通整部經的始終宗旨。法門中偶爾有人認可我的觀點。我認為文字深遠，義理奧妙，恐怕初學者難以窺探。到了壬子年，廣東的弟子們再次請教，我仍然分品分節來闡釋其中的含義。第二年冬天，我應南嶽故人的邀請，於是離開廣東，到達衡陽，住在靈湖的萬聖寺。一兩位護法居士，在寺廟右側為我建造了安居之所。落成后想要題寫匾額，還沒有決定。夜裡夢見一位僧人告訴我：『為何不題為曇華？』醒來後知道這是有宿世因緣的。廣東弟子通岸、超逸二人相隨而來，先在甲寅年請我講述《楞嚴經通議》（Comprehensive Commentary on the Surangama Sutra）。庵建成后，大家請我就此講演一週。超逸等人又請我講述《法華經通義》（Comprehensive Meaning of the Lotus Sutra），將分品分節來貫通整部經。我自認為年老體衰，對法門沒有什麼益處，如果一句話說得對，能夠嘉惠後來的學者，對於入佛知見，未必沒有幫助。於是在乙卯年六月初一開始起草，到八月初一擱筆。只是宗奉《華嚴經》（Avatamsaka Sutra），始終用理觀來融會貫通，統一一代時教而歸於性海，以此來展現我佛出世，以大事因緣的本懷。將後面的六品，判為入佛知見。雖然違背了古人的做法，但義理上確實有所宗，並非敢於胡說。以信佛心，則不必取準於他人。其中的文字大多率性直言。
【English Translation】 English version Initially, I thought he would certainly die. Therefore, I vowed to the Buddha to recite the Lotus Sutra (Saddharma Puṇḍarīka Sūtra) one hundred times, praying for protection. When I traveled south and passed Longjiang, the master waited for me on the riverbank to bid farewell, telling me the reason for his vow to recite the sutra. In the third month of the year Bing Shen, I arrived in the army, and in the year Wu Xu, I formed a Dharma society in the Qingmen Leibi area of Guangzhou, gathering dozens of disciples to chant the Lotus Sutra, in order to fulfill my previous vow. Everyone asked me to lecture, and when I lectured on the Chapter on the Appearance of the Treasure Tower (Ratna-stūpa-samdarśana), I understood it clearly, as if seeing old objects in my home, and then I believed that this was the Buddha revealing the Buddha's knowledge and vision. As for the eight chapters after the Chapter on the Power of the Lord (Tathāgata-ṛddhi-vikurvāṇa-nirdeśa), the ancients judged them as the circulation section, but I deeply felt that this was inappropriate. Therefore, I used the four words 'opening, showing, awakening, and entering' to interpret the entire sutra, believing that the latter part is entering the Buddha's knowledge and vision. At that time, the listeners were all very excited and happy. After the lecture, everyone asked me to record it, and I applauded it for this reason, and then used these four words to connect the beginning and end of the entire sutra. Occasionally, some people in the Dharma gate recognized my point of view. I think the text is profound and the meaning is subtle, and I am afraid that it is difficult for beginners to understand. In the year Renzi, the disciples in Guangdong asked for advice again, and I still explained the meaning by dividing the chapters and sections. In the winter of the following year, I accepted the invitation of an old friend in Nanyue, so I left Guangdong and arrived in Hengyang, staying at the Wansheng Temple in Linghu. One or two Dharma protectors built a residence for me on the right side of the temple. After the completion, I wanted to inscribe a plaque, but I had not yet decided. At night, I dreamed of a monk telling me: 'Why not inscribe it as Udumbara?' After waking up, I knew that this was due to past causes. The two disciples from Guangdong, Tong'an and Chao Yi, followed me, and first in the year Jia Yin asked me to describe the Comprehensive Commentary on the Surangama Sutra (Śūraṅgama Sūtra). After the hermitage was completed, everyone asked me to lecture on it for a week. Chao Yi and others again asked me to describe the Comprehensive Meaning of the Lotus Sutra, and will divide the chapters and sections to connect the entire sutra. I think that I am old and frail and have no benefit to the Dharma gate. If a word is correct, it can benefit later scholars, and it may not be helpful for entering the Buddha's knowledge and vision. So I started drafting on the first day of June in the year Yi Mao, and stopped writing on the first day of August. I only follow the Avatamsaka Sutra (Buddhāvataṃsaka Sūtra), and always use rational observation to integrate it, unify the teachings of the entire era and return to the sea of nature, in order to show the Buddha's appearance in the world, with the original intention of the great event and cause. The last six chapters are judged as entering the Buddha's knowledge and vision. Although it violates the practices of the ancients, the meaning is indeed based on a sect, and I dare not talk nonsense. Believing in the Buddha's mind, there is no need to take the standard from others. The text is mostly straightforward and outspoken.
。殊為草略。弟子性融。乃久踞法壇者。相與校覈。三越月而成。然非敢為妙契佛心。至於文字般若。亦讚歎持經之一端也。智者茍不以人廢言。請虛懷以觀。予有望于知言者。
合刻法華文句記序
毗盧遮那證窮法界。踞菩提場。說普照法界修多羅。示佛境界。佛知見地。惟佛與佛。乃能知之。故劣根在座。如盲如聾。以是獨被上根。攝機未盡。因垂小化身。入娑婆界。現老比丘八相成道。與民同患。五性周旋。三根普被。故曰吾以一大事因緣。出現於世。所謂欲令眾生開示悟入佛之知見故。然佛知見者。以徹盡法界草芥微塵。無非成佛真體。了無剩法。是為諸法實相。普令眾生知此見此。同入平等法性。方稱如來出世本懷。嗟乎。眾生垢重。信之者希。況入之乎。是以靈山一會。英傑之士。猶費敲擊。四十餘年。至法華會上。方信佛心。始有歸家之分。一一授記。豈細事哉。及化身既隱。此法獨存。千年之下。大教東來。此經流傳三百餘年。無能識者。天臺智者大師。持此大經。一日親見靈山一會。儼然未散。求證南嶽。岳曰。此法華三昧也。非子莫證。非我莫識。自是大師以三觀釋經。於是九旬談妙。故有玄義文句。口授門人章安記之。唐有荊溪釋簽。以發其趣。意指百界千如。備彰諸法實相之旨
【現代漢語翻譯】 現代漢語譯本：實在過於草率。弟子慧根尚可，是長期研究佛法之人，我們共同校對，花了三個多月才完成。然而，我們不敢自詡完全契合佛陀的本意。至於文字般若，也只是讚歎和受持經書的一個方面。智者如果能不因為人而否定言論，請虛心觀看。我希望得到理解我言論的人。
合刻《法華文句記序》
毗盧遮那佛（Vairocana，報身佛，意為光明遍照）證悟窮盡法界，端坐在菩提道場，宣說普照法界的修多羅（sutra，佛經），展示佛的境界和佛的知見。只有佛與佛之間，才能完全瞭解。所以資質差的聽眾，如同盲人聾子一般無法理解。因此，佛陀特別為上根之人說法，但攝受眾生的機緣尚未窮盡，於是垂跡化身，進入娑婆界（Saha world，指我們所處的世界），示現老比丘的八相成道，與民眾同甘共苦，應五種根性之人而說法，普遍利益上中下三根之人。所以說，『我以一大事因緣，出現於世』。所謂想要讓眾生開示悟入佛的知見。然而佛的知見，是徹徹底底了解法界的一切，即使是草芥微塵，無一不是成就佛的真實本體，沒有絲毫剩餘。這就是諸法實相。普遍讓眾生知曉並見到這些，共同進入平等的法性，才符合如來出世的本懷。唉！眾生業障深重，相信的人很少，更何況是證入呢？因此，在靈山法會上，即使是傑出之士，尚且需要反覆敲擊，經過四十餘年，直到法華會上，才相信佛心，開始有了迴歸本家的機會，一一被授記，豈是小事啊。等到化身隱沒之後，此法獨自存在。千年之後，大乘佛教東傳，此經流傳了三百多年，沒有人能夠真正理解。天臺智者大師，受持此大經，有一天親眼見到靈山法會，彷彿還沒有散去。於是向南岳慧思禪師求證，慧思禪師說，這是法華三昧（Samadhi of the Lotus Blossom，通過修習《法華經》而證得的三昧），不是你不能證得，不是我不能認識。從此，智者大師用三觀來解釋經文，於是九旬談論精妙之處，所以有了《玄義》、《文句》，由他的弟子章安記錄下來。唐朝有荊溪湛然法師，闡發其中的趣味，意在說明百界千如，充分彰顯諸法實相的宗旨。
【English Translation】 English version: It is indeed too cursory. This disciple has a receptive nature and has long been engaged in the study of Dharma. We collaborated to proofread it, taking over three months to complete. However, we dare not claim to have perfectly grasped the Buddha's intention. As for the Prajna (wisdom) of words, it is merely one aspect of praising and upholding the scriptures. If a wise person does not reject words because of the speaker, please observe with an open mind. I hope to find those who understand my words.
Preface to the Jointly Engraved Commentary on the Words and Phrases of the Lotus Sutra
Vairocana (the embodiment of the Dharma body, meaning 'illuminating everywhere') realized the ultimate Dharma realm, seated in the Bodhi (enlightenment) field, expounding the Sutra (scripture) that illuminates the entire Dharma realm, revealing the Buddha's realm and the Buddha's knowledge and vision. Only Buddhas can fully understand each other. Therefore, those of inferior capacity in the assembly are like the blind and deaf, unable to comprehend. Thus, the Buddha especially taught for those of superior capacity, but the opportunity to gather all beings was not yet exhausted. Therefore, he manifested a small transformation body, entering the Saha world (the world we inhabit), appearing as an old Bhiksu (monk) who attained enlightenment through the eight phases, sharing joys and sorrows with the people, teaching according to the five natures of beings, and universally benefiting those of superior, middle, and inferior capacities. Therefore, it is said, 'I appeared in the world for one great purpose.' That is, to enable all beings to open, show, awaken, and enter the Buddha's knowledge and vision. However, the Buddha's knowledge and vision is to thoroughly understand everything in the Dharma realm, even the smallest blade of grass or speck of dust, none of which is not the true essence of becoming a Buddha, with nothing left over. This is the true aspect of all Dharmas. To universally enable all beings to know and see this, and to enter the equal Dharma nature together, is in accordance with the original intention of the Tathagata (Buddha) appearing in the world. Alas! Beings' defilements are heavy, and few believe it, let alone enter it. Therefore, in the assembly on Vulture Peak, even outstanding individuals still needed repeated prodding. After more than forty years, it was not until the Lotus assembly that they believed in the Buddha's mind and began to have the opportunity to return home, each being predicted to attain Buddhahood. How could this be a trivial matter? After the transformation body disappeared, this Dharma alone remained. After a thousand years, the Great Vehicle (Mahayana Buddhism) spread eastward. This Sutra circulated for more than three hundred years, but no one could truly understand it. The Great Master Zhiyi of Tiantai, upholding this great Sutra, one day personally saw the assembly on Vulture Peak, as if it had not yet dispersed. He then sought confirmation from Master Huisi of Nanyue, who said, 'This is the Samadhi (state of meditative absorption) of the Lotus Blossom. It is not you who cannot attain it, and it is not I who cannot recognize it.' From then on, the Great Master Zhiyi used the Three Contemplations to explain the Sutra, and thus spoke of the profound meaning for ninety days, resulting in the 'Profound Meaning' and 'Words and Phrases,' which were recorded by his disciple Zhang'an. In the Tang Dynasty, there was the Dharma Master Zhanran of Jingxi, who elucidated the interest within, intending to explain the hundred realms and thousand suchnesses, fully revealing the essence of the true aspect of all Dharmas.
。頓顯十方佛土中。惟有一乘法。無二亦無三之說。觀者瞭然自信。其于佛之知見。躍然而入。得此開示。無餘蘊矣。即以觀心而見佛心。豈假外耶。向以經記各刻。學者智劣。難於會通。前有會玄簽。而略句記。義有未盡。紹覺法師。通會一律。草成未行。智河行公。深悲末法理觀之不明。以覺公原稿合刻于經。使后之覽者理觀分明。由觀以達諸法實相。悟佛知見。其于入佛境界。是猶乘萬派順流而入于海。固無難矣。但大師舊判經。后八品為流通分。予少從講習。即有疑焉。及住山多年。偶為學人演說。至現寶塔品。恍悟示佛境界。即以此為示佛知見。因以開示悟入各從品目。則以後六品。為入佛知見。此似與流通相左。諦觀所流通者佛知見也。惟佛知見。非觀不入。不入將何法以流通乎。意蓋大師引而未發者也。然則言似左而義實符。學者茍不以人廢言。了此。則誠不敢是今非古。以啟謗法之罪也。居士顏廣𥌳。發心力荷而刻之。是與智公與先會合者。皆智者之功臣。如來之遣使。豈同靈山一會之人耶。其法施功德。當與實相等矣。
重刻心經直說小引
棗柏謂無明十二緣生。即普光明智。以是而觀則般若無明。覿體無二。如乳之為酥酪醍醐。不從外得。蓋得酵為轉變之力耳。今觀自在修深般若。
【現代漢語翻譯】 現代漢語譯本：頓時顯現十方佛土之中，唯有一乘佛法，沒有二乘或三乘的說法。修觀者清楚明白地生起自信，對於佛的知見，一下子就進入了。得到這樣的開示，就沒有剩餘的疑惑了。通過觀心而見到佛心，難道還需要向外尋求嗎？以往的經文和註解各自刻印，學習者智慧不足，難以融會貫通。之前有《會玄簽》，但語句簡略，義理還有未盡之處。紹覺法師將各家之說融會貫通，草擬成文但未刊行。智河行公深切悲憫末法時代人們對理觀的不明瞭，將覺公的原稿與經文合刻在一起，使後來的閱讀者對理觀能夠清楚明白，通過觀而通達諸法實相，領悟佛的知見。這樣進入佛的境界，就像乘坐萬千支流順流而進入大海，當然沒有困難了。但是天臺智者大師過去判經，認為后八品為流通分，我年輕時跟隨學習，就對此有所懷疑。等到在山中住了多年，偶爾為學人演說，講到《現寶塔品》時，忽然領悟到這是顯示佛的境界，就以此作為顯示佛的知見。因此將開示、悟入各自分配到不同的品目，那麼后六品就是入佛知見。這似乎與流通分的說法相左。仔細觀察所流通的，正是佛的知見啊。只有通過觀才能進入佛的知見，不進入佛的知見，又用什麼來流通呢？這大概是智者大師引導但沒有明說的地方吧。既然如此，那麼說法上似乎有衝突，但義理上其實是相符的。學習的人如果不要因為人而廢棄他的言論，明白了這一點，那麼就真的不敢以今非古，開啟誹謗佛法的罪過。居士顏廣𥌳發心盡力承擔刻印之事，他和智公以及先前的會玄簽作者，都是智者大師的功臣，是如來派遣的使者，難道能和靈山法會上的人一樣嗎？他的法佈施的功德，應當與實相相等啊。
重刻《心經直說》小引
棗柏禪師說，無明和十二因緣生，就是普光明智。用這種觀點來看，那麼般若和無明，本體上沒有兩樣，就像牛奶變成酥酪和醍醐，不是從外面得到的，而是因為發酵而產生的轉變的力量。現在觀自在菩薩修習甚深般若。
【English Translation】 English version: Instantly, within the Buddha-lands of the ten directions, only the One Vehicle Dharma is revealed, with no talk of Two or Three Vehicles. The practitioner of contemplation clearly and confidently generates faith, and swiftly enters into the Buddha's knowledge and vision (Buddha-jnana-darsana). Having received such instruction, there are no remaining doubts. Seeing the Buddha-mind through contemplating the mind, why seek externally? In the past, scriptures and commentaries were printed separately, and learners, lacking wisdom, found it difficult to comprehend them thoroughly. There was previously the 'Hui Xuan Qian', but its sentences were brief, and its meaning was not fully expressed. Dharma Master Shaojue harmonized all the various views, drafted a text but did not publish it. Zhihe Xinggong deeply lamented the lack of clarity regarding the principles of contemplation in the Dharma-Ending Age, and combined Juegong's original draft with the scripture for printing, so that later readers could clearly understand the principles of contemplation, and through contemplation, attain the true nature of all dharmas (dharma-lakshana), and realize the Buddha's knowledge and vision. Entering the Buddha's realm in this way is like riding a myriad of tributaries flowing into the sea, certainly without difficulty. However, in the past, Great Master Zhiyi of Tiantai judged the scripture, considering the last eight chapters as the transmission section, and when I was young, following his teachings, I had doubts about this. When I lived in the mountains for many years, occasionally lecturing to students, when speaking of the 'Appearance of the Jeweled Stupa' chapter, I suddenly realized that this was showing the Buddha's realm, and I took this as showing the Buddha's knowledge and vision. Therefore, I assigned 'opening', 'showing', 'awakening', and 'entering' to different chapters, so the last six chapters are about entering the Buddha's knowledge and vision. This seems to contradict the idea of the transmission section. Upon careful observation, what is being transmitted is precisely the Buddha's knowledge and vision. Only through contemplation can one enter the Buddha's knowledge and vision; if one does not enter the Buddha's knowledge and vision, what can be transmitted? This is probably what Great Master Zhiyi guided but did not explicitly state. Since this is the case, then the wording may seem contradictory, but the meaning is actually consistent. If learners do not reject his words because of the person, and understand this, then they truly would not dare to use the present to criticize the past, and initiate the sin of slandering the Dharma. Layman Yan Guang𥌳 initiated the aspiration to exert effort and undertake the printing, and he, along with Zhigong and the previous author of 'Hui Xuan Qian', are all meritorious officials of Great Master Zhiyi, envoys sent by the Tathagata (Thus Come One), how could they be the same as the people at the assembly on Vulture Peak (Grdhrakuta)? His merit of Dharma-dana (giving of the Dharma) should be equal to reality itself.
Preface to the Re-engraving of the 'Straight Talk on the Heart Sutra'
Chan Master Zaobai said that ignorance (avidya) and the twelve links of dependent origination (dvadasanga-pratityasamutpada) are none other than the Universal Light Wisdom (Praphasvara-jnana). Viewing it in this way, then prajna (wisdom) and ignorance are no different in essence, just as milk becomes curds, butter, and ghee, not obtained from outside, but due to the transformative power of fermentation. Now Avalokiteshvara (The Bodhisattva Who Observes the Sounds of the World) cultivates deep prajna.
其功惟在照之一字而已。以迷般若而為五蘊。由照五蘊皆空。即成般若。則觀照之用。得非五蘊之酵歟。以用之者希。故迷之者眾。假而大地人人皆用。則大地通成般若普光明藏矣。噫。聖凡之分。一念轉變之力。豈細事哉。永為楚南鄙。其俗能敦詩書者。則為上。至佛法則從來未聞。予隱南嶽。會參知馮公守茲土。邀予過游九疑。一時諸子翕然信向歸依。予為開示般若之旨。聞者躍然。如大夢覺。豈非般若種子純熟。遇緣而發。若時雨化。門生陳某等。刻而傳之四眾。將為諸人佛種之酵歟。佛言驢乳不成醍醐。特為不信者言之耳。
金剛決疑解序
般若真智。為眾生佛性種子。各各具足而不知。故我世尊。特為此事。出現世間而開示之。欲令悟入。以脫眾苦之縛。良由眾生垢重。初聞驚而不信。以其出情之法。不涉名言思議。而常情所執。我法封蔀。向以名言習氣深厚。動則隨語生解。潛起意言分別。是以隨說隨疑。不能頓悟離言之旨。勞我世尊多方淘汰。決斷群疑。直使了達般若本智。以為成佛之真因。故此經為入大聖之初門。以拔二乘偏空之疑滯。以實相真空為宗。以斷疑生信為用。空則空其所執之情。信則信其本有之智。以空故行無所住。信則心無所疑。不疑則的信自心。與佛無二。無二則生佛
【現代漢語翻譯】 現代漢語譯本： 它的功用就在於『照』這一個字而已。因為迷惑于般若（Prajna，智慧）而產生了五蘊（Skandha，構成人身的五種要素：色、受、想、行、識）。通過觀照五蘊皆空，就能成就般若。那麼，觀照的作用，難道不是五蘊的酵母嗎？因為使用它的人稀少，所以迷惑於它的人眾多。假如大地上人人都會使用，那麼大地就會全部變成般若普光明藏（Prajnaparamita，般若波羅蜜多）。唉！聖人與凡人的區別，就在於一念轉變的力量，難道是小事嗎？我一直居住在楚南這個偏僻的地方，這裡的風俗是能崇尚詩書的人，就被認為是高尚的。至於佛法，則從來沒有聽說過。我隱居在南嶽，恰逢參知馮公治理這片土地，邀請我到九疑山遊覽。一時之間，許多學子都信服嚮往，歸依佛法。我為他們開示般若的宗旨，聽聞的人都欣喜雀躍，如同從大夢中醒來。這難道不是因為般若的種子已經成熟，遇到因緣而萌發，如同及時的雨水滋潤萬物嗎？我的門生陳某等人，將這些刻印出來，傳播給四眾弟子，這將成為眾人佛種的酵母吧！佛說驢乳不能製成醍醐（Ghee，比喻佛法的精妙），這只是對不相信的人說的啊。
《金剛決疑解序》
般若真智（Prajna，智慧），是眾生佛性（Buddha-nature，成佛的可能性）的種子，每個人都具備，只是不知道。所以我們的世尊（Lord Buddha，釋迦牟尼佛）特別爲了這件事，出現在世間並開示它，想要讓眾生領悟並進入，從而脫離各種痛苦的束縛。實在是由於眾生的業障深重，最初聽聞時感到驚訝而不相信，因為它是一種超出常情的方法，不涉及名言思議。而人們常常執著于『我』和『法』，將自己封閉起來。向來以名言習氣深厚，一有動靜就隨著言語產生理解，暗中生起意念分別。因此，隨著說法就隨著產生懷疑，不能立刻領悟離言的宗旨。勞煩我們的世尊用多種方法來淘汰，決斷各種疑惑，直接使眾生了達般若本智，作為成佛的真正原因。所以這部經是進入大聖境界的最初之門，用來消除二乘（聲聞乘和緣覺乘）偏執于空的疑惑，以實相真空為宗旨，以斷除疑惑，生起信心為作用。空，就是空掉所執著的情感；信，就是相信自己本有的智慧。因為空，所以行為沒有執著；因為信，所以心中沒有疑惑。沒有疑惑，就能確信自己的心，與佛沒有差別。沒有差別，那麼眾生和佛
【English Translation】 English version: Its merit lies solely in the single word 'illumination'. Because of being deluded by Prajna (wisdom), the five Skandhas (aggregates of form, feeling, perception, mental formations, and consciousness) arise. By illuminating that the five Skandhas are empty, Prajna is realized. Therefore, isn't the function of contemplation the leaven of the five Skandhas? Because few use it, many are deluded by it. If everyone on earth used it, then the entire earth would become the Prajnaparamita (Perfection of Wisdom) Universal Light Treasury. Alas! The distinction between sage and mortal lies in the power of a single thought transformation. How could it be a trivial matter? I have long resided in the remote region of Hunan. The custom there is that those who revere poetry and books are considered superior. As for the Buddha-dharma, it has never been heard of. I lived in seclusion on Mount Nan, and it happened that Vice Minister Feng governed this land and invited me to visit Mount Jiuyi. At that time, many scholars eagerly believed, admired, and took refuge in the Dharma. I expounded the essence of Prajna for them, and those who heard it rejoiced as if awakened from a great dream. Isn't this because the seeds of Prajna were ripe, encountered the right conditions, and sprouted like timely rain nourishing all things? My disciples, Chen and others, are engraving and spreading this to the fourfold assembly. Will this become the leaven of the Buddha-seed for all? The Buddha said that donkey's milk cannot be made into ghee (clarified butter, a metaphor for the essence of the Dharma), but this was only said for those who do not believe.
Preface to the 'Diamond Sutra Resolving Doubts'
Prajna (true wisdom) is the seed of Buddha-nature (potential for enlightenment) in all beings. Each person possesses it completely but is unaware. Therefore, our Lord Buddha (Shakyamuni Buddha) specifically appeared in the world for this purpose and revealed it, desiring to enable beings to awaken and enter it, thereby escaping the bonds of all suffering. It is truly because beings have heavy karmic obscurations that they are initially surprised and disbelieving upon hearing it, as it is a method that transcends ordinary emotions and does not involve conceptual thought. People often cling to 'self' and 'dharma', sealing themselves off. They have deep-rooted habits of relying on words and concepts, and with every movement, they generate understanding based on language, secretly giving rise to mental discriminations. Therefore, doubt arises with every teaching, and they cannot immediately awaken to the meaning that transcends words. Our Lord Buddha took the trouble to eliminate and resolve all doubts in various ways, directly enabling beings to understand the original wisdom of Prajna as the true cause of becoming a Buddha. Therefore, this Sutra is the initial gateway to entering the realm of the great sage, used to dispel the doubts of the Two Vehicles (Shravakas and Pratyekabuddhas) who are attached to emptiness, taking the True Aspect of Emptiness as its principle, and using the severing of doubts and the generation of faith as its function. Emptiness is emptying the emotions to which one clings; faith is believing in one's inherent wisdom. Because of emptiness, actions are without attachment; because of faith, the mind is without doubt. Without doubt, one can truly believe that one's own mind is no different from the Buddha's. Without difference, then sentient beings and Buddhas
平等。我法雙忘。斯般若之玄門。成佛之要訣也。是知從上佛祖。教人了悟自心。直到不疑之地。自然默與本智相應。故六祖初聞無住生心一語。當下頓斷歷劫之疑。所以黃梅單以此經為心印。然信為入道之根。疑乃害信之毒。故此專以斷疑為第一義也。昔西域無著菩薩。入日光三昧。上升兜率。請問彌勒。為說八十頌。以解其義。無著以一十八住。判一經之旨。以授其弟天親。天親依偈造論。約斷二十七疑以釋。最為顯著。既而長水作刊定記。文頗浩瀚。初學之士。似難領略。卒莫定其旨趣。予蚤年誦習。向未徹其源。頃于曹溪。偶為眾演說。竊觀于意云何一語。乃即就空生隨聞其說。隨起疑情處。當下剿絕。不容擬議摶量。以破意言分別。如宗門所謂截斷眾流。直使纖疑淨盡。方與本智相應耳。於是恍然了無剩法。始知其疑。不必拘其二十七則。即于隨聞所起言外之計。預揭於前。則本經文以為破敵之具。如此始終一貫。直至情忘執謝。般若玄旨燦然。若視白黑矣。門人如繹。法性弟子超逸。通炯。各捐資重刻。以廣其施。余因序其始末。將冀見聞隨喜。同悟般若之正因。以為歷劫金剛種子。若夫得意忘言。又在具正眼者。決不作區區文字見也。
刻金剛決疑題辭
般若為諸佛母。菩薩之真因。眾生
【現代漢語翻譯】 現代漢語譯本：平等，我與法皆應忘卻，這是般若智慧的玄妙之門，是成就佛果的關鍵。因此，歷代佛祖都教導人們了悟自己的本心，直到不再有任何疑惑。自然而然地，就能與本有的智慧相應。所以，六祖慧能初次聽到『無住生心』這句話，當下就斷除了歷劫以來的疑惑。因此，黃梅五祖弘忍大師只用《金剛經》作為傳授心印的依據。然而，信心是進入佛道的根本，疑惑卻是損害信心的毒藥。因此，這部經專門以斷除疑惑作為第一要義。過去，西域的無著菩薩進入日光三昧，上升到兜率天，請問彌勒菩薩，彌勒菩薩為他宣說了八十頌，來解釋《金剛經》的意義。無著菩薩用十八住來判別這部經的宗旨，並將之傳授給他的弟弟天親菩薩。天親菩薩依據偈頌造論，大約斷除了二十七種疑惑來解釋《金剛經》，這是最為顯著的。後來，長水子璿法師作了《刊定記》，文字頗為浩瀚，初學者似乎難以領會，最終無法確定其宗旨。我早年誦讀學習《金剛經》，一直沒有徹底明白它的源頭。最近在曹溪，偶爾為大眾演說《金剛經》，私下觀察『于意云何』這句話，就針對須菩提隨聽隨說的內容，以及隨之產生的疑惑之處，當下剿滅，不容許任何的擬議和揣測，以此來破除意念和言語的分別。如同禪宗所說的『截斷眾流』，直接使細微的疑惑都完全消除，才能與本有的智慧相應。於是，我恍然大悟，明白了沒有多餘的佛法可得。這才知道，疑惑不必拘泥於二十七種，而是針對隨聽隨說時產生的言語之外的計較，預先揭示出來，那麼《金剛經》的經文就可以作為破除敵人的工具。如此始終一貫，直到情感忘卻，執著消除，般若智慧的玄妙宗旨就燦爛地顯現出來，如同看黑白一樣清晰。我的門人如繹、法性弟子超逸、通炯，各自捐資重新刻印《金剛經》，以廣泛地施捨給大眾。我因此敘述事情的始末，希望見聞者都能隨喜，共同領悟般若智慧的真正原因，作為歷劫的金剛種子。至於領會了經義而忘記言語，那就要靠具有正眼的人來判斷，決不能只從文字表面來理解。
刻《金剛決疑》題辭
般若（Prajna，智慧）是諸佛之母，是菩薩的真正原因，是眾生
【English Translation】 English version: Equality means forgetting both 'I' and 'Dharma' (法, the teachings or laws). This is the profound gateway of Prajna (般若, wisdom) and the essential key to attaining Buddhahood. Therefore, all Buddhas and Patriarchs have taught people to awaken to their own minds until there is no more doubt. Naturally, one will silently correspond with the original wisdom. Thus, when the Sixth Patriarch Huineng (六祖慧能) first heard the phrase 'to produce a mind that dwells nowhere,' he immediately cut off the doubts of countless kalpas (劫, eons). Therefore, the Fifth Patriarch Hongren (黃梅弘忍) at Huangmei Monastery used only this Sutra as the seal of the mind. However, faith is the root of entering the Path, and doubt is the poison that harms faith. Therefore, this Sutra specifically aims to eliminate doubt as its primary purpose. In the past, Bodhisattva Asanga (無著菩薩) in the Western Regions entered the Sunlight Samadhi (日光三昧), ascended to Tushita Heaven (兜率), and asked Maitreya Bodhisattva (彌勒) to explain its meaning in eighty verses. Asanga used eighteen abodes (住) to determine the essence of the Sutra and transmitted it to his younger brother Vasubandhu (天親). Vasubandhu created a treatise based on the verses, explaining it by resolving twenty-seven doubts, which is the most prominent. Later, Changshui Zixuan (長水子璿) wrote the 'Revised Commentary,' which was quite extensive and difficult for beginners to grasp, ultimately failing to determine its purpose. I studied and recited the Diamond Sutra (金剛經) in my early years but never fully understood its source. Recently, at Caoxi (曹溪), I occasionally lectured on the Sutra to the assembly. I privately observed the phrase 'What do you think?' (于意云何) and immediately eradicated any doubts that arose from Subhuti's (須菩提) responses, without allowing any deliberation or speculation, thereby breaking through the discriminations of thought and language. This is like what the Zen school calls 'cutting off the flow of the masses,' directly causing even the slightest doubt to be completely eliminated, so that one can correspond with the original wisdom. Then, I suddenly realized that there was no superfluous Dharma to be obtained. Only then did I realize that doubt need not be limited to twenty-seven types, but rather, the calculations beyond the words that arise during listening and speaking should be revealed in advance, so that the Sutra can be used as a tool to defeat the enemy. In this way, consistently from beginning to end, until emotions are forgotten and attachments are relinquished, the profound essence of Prajna wisdom will shine brightly, as clear as seeing black and white. My disciples Ruyi (如繹), and Dharma-nature disciples Chao Yi (超逸) and Tong Jiong (通炯), each donated funds to reprint the Sutra to widely benefit the masses. Therefore, I narrate the beginning and end of the matter, hoping that those who see and hear it will rejoice and jointly realize the true cause of Prajna wisdom, as a Vajra (金剛, diamond) seed for countless kalpas. As for those who grasp the meaning and forget the words, it depends on those who have the right eye to judge, and they will certainly not understand it merely from the surface of the text.
Inscription for Carving the 'Diamond Sutra Resolving Doubts'
Prajna (般若, wisdom) is the mother of all Buddhas, the true cause of Bodhisattvas, and the sentient beings
之佛性。生靈之大本也。由向背之分。故有聖凡之別。是知眾生日用現前。見聞知覺。皆般若之光。端在信與不信耳。故曰諸佛智海。以信得入靈山一會。得度弟子。雖出生死。而不信此法。無成佛之分。勞我世尊多方淘汰。種種彈訶。而劣解之徒。展轉生疑。以為非己智分。以疑根未拔。故本智不現。及至般若會上。如來以金剛智而決斷之。直使聖凡情盡。生滅見亡。而本有智光。豁然披露。始信自心清凈。了無一法為己障礙。此金剛般若直拔疑根。為發最上乘者說。殊非淺識薄德之能解。故黃梅以此印心。以其一法不立。是為宗門正眼也。昔天。親列二十七疑。解此一經。以疑潛言外。而此方義學。執筌失指。從前得意忘言者希。予自幼能誦。而長不解。每思六祖大師一言之下。頓了此心。何世無超悟之人。由正眼不開。返為性障。因住曹溪。偶為大眾發揮一過。恍然有悟。而言外之疑。頓彰心目。信乎此法離文字相。非思量分別之所能解也。因拈示一班。以當法施。初刻之嶺南。再刻於五云。又刻南嶽。學人方玉見而信受。茲復刻于吳門。將廣愿四眾。同開金剛正眼。的信自心。則成佛正因。將以是為嗃矢也。
春秋左氏心法序
春秋者。聖人賞罰之書也。何名乎春秋。古者賞以春夏。罰以秋冬。
{ "translations": [ "現代漢語譯本：", "是關於佛性（Buddha-nature）的。佛性是所有生命最根本的源泉。由於背離和順應佛性的不同，才有了聖人和凡人的區別。因此，要知道眾生每天的所見、所聞、所知、所覺，都是般若（Prajna，智慧）的光芒，關鍵在於相信與不相信。所以說，諸佛的智慧之海，要通過信心才能進入。在靈山法會上，得到度化的弟子，雖然脫離了生死輪迴，但不相信這種法，就沒有成佛的可能。這使得釋迦牟尼佛（世尊）多次篩選，種種告誡，但理解力差的人，反而產生懷疑，認為這不是自己智慧所能理解的。因為懷疑的根源沒有拔除，所以本有的智慧無法顯現。等到般若法會上，如來（Tathagata）用金剛智慧來決斷，直接使聖人和凡人的情執消失，生滅的觀念滅亡，而本有的智慧之光，豁然顯露。這才開始相信自己的心是清凈的，沒有任何事物能成為自己的障礙。這《金剛般若經》直接拔除懷疑的根源，是為那些發大乘心的人說的，絕不是淺薄無德的人所能理解的。所以黃梅禪師用它來印證心性，因為它不設立任何法，是禪宗的正眼。過去天親菩薩（Vasubandhu）列出二十七個疑問，來解釋這部經，因為疑問隱藏在文字之外，而這邊的義學，執著于文字而失去了真意，從前那些得意忘言的人很少。我從小就能背誦，但長大后不理解。常常想到六祖大師（Sixth Patriarch）一句話之下，就頓悟了此心。哪個時代沒有超越領悟的人呢？由於正眼沒有打開，反而成為性障。因為住在曹溪，偶爾為大眾闡述了一遍，恍然有所領悟，文字之外的疑問，頓時彰顯在心目中。相信這種法是脫離文字相的，不是思量分別所能理解的。因此拿出來展示給一些人，作為法佈施。最初刻在嶺南，再次刻在五云，又刻在南嶽。學人方玉見到后信受。現在又刻在吳門，將廣泛地希望四眾弟子，一同開啟金剛正眼，確信自己的心，這就是成佛的正因，將用它作為目標。\", "《春秋左氏心法序》", "《春秋》是聖人進行賞罰的書。為什麼叫做《春秋》呢？古代賞賜在春夏進行，懲罰在秋冬進行。" ], "english_translations": [ "English version:", "This is about Buddha-nature. Buddha-nature is the fundamental source of all living beings. Due to the difference between turning away from and conforming to Buddha-nature, there is a distinction between sages and ordinary people. Therefore, know that all that sentient beings see, hear, know, and perceive daily is the light of Prajna (wisdom); the key lies in believing or not believing. Therefore, it is said that the sea of wisdom of all Buddhas can only be entered through faith. Disciples who are liberated at the Vulture Peak Assembly, although freed from the cycle of birth and death, have no chance of attaining Buddhahood if they do not believe in this Dharma. This caused Shakyamuni Buddha (World-Honored One) to repeatedly screen and admonish in various ways, but those with poor understanding instead became doubtful, thinking that this was beyond their intellectual capacity. Because the root of doubt was not eradicated, the inherent wisdom could not manifest. When it came to the Prajna Assembly, the Tathagata (Thus Come One) used Vajra wisdom to make a decisive judgment, directly causing the emotional attachments of sages and ordinary people to disappear, and the concept of birth and death to vanish, while the inherent light of wisdom was revealed. Only then did they begin to believe that their own minds were pure and that nothing could become an obstacle to them. This 'Diamond Prajna Sutra' directly eradicates the root of doubt and is spoken for those who aspire to the highest vehicle; it is by no means something that those with shallow knowledge and virtue can understand. Therefore, Zen Master Huangmei used it to seal the mind, because it does not establish any Dharma, and it is the true eye of the Zen school. In the past, Vasubandhu Bodhisattva listed twenty-seven doubts to explain this sutra, because the doubts are hidden beyond the words, while the scholars of this land cling to the words and lose the true meaning; there are few who have forgotten the words after grasping the meaning. I was able to recite it from a young age, but I did not understand it when I grew up. I often thought of how the Sixth Patriarch (Huineng) had a sudden enlightenment of this mind after hearing just one sentence. Which era does not have people who transcend and awaken? Because the true eye is not opened, it becomes an obstacle to one's nature. Because I lived in Caoxi, I occasionally expounded it to the public once, and I suddenly had an understanding; the doubts beyond the words were immediately revealed in my mind. I believe that this Dharma is detached from the characteristics of words and cannot be understood by thinking and discrimination. Therefore, I take it out to show to some people as a Dharma offering. It was first engraved in Lingnan, then again in Wuyun, and again in Nanyue. The scholar Fang Yu saw it and believed in it. Now it is engraved again in Wumen, with the hope that the fourfold assembly will open the Diamond True Eye together, and firmly believe in their own minds; this is the true cause of attaining Buddhahood, and it will be used as the goal.", "'Preface to the Mind Method of Zuo Zhuan of the Spring and Autumn Annals'", "'The Spring and Autumn Annals' is a book of rewards and punishments by the sage. Why is it called 'Spring and Autumn'? In ancient times, rewards were given in spring and summer, and punishments were carried out in autumn and winter." ] }
蓋象天地之生殺。而順布之。故春秋者。賞罰之名也。賞罰明而人心覺。覺則知懼。故曰。孔子成春秋。而亂臣賊子懼。周道衰。諸侯僭。禮義亡而綱紀絕。人之不淪於禽獸者鮮矣。天生德于仲尼。蹶然欲起而賞罰之。故曰。必也正名乎。然而世卒莫之用也。乃因魯史以見志。故曰。吾志在春秋。春秋云者。亦曰賞善罰惡云爾。善惡之機隱而彰。賞罰之權志而晦。慮後世之難明也。故經成。假手于丘明。以為之傳。冀來者因傳以明經。因經以見志。而善惡之機凜焉。則反諸心而知懼。一懼而春秋之能事畢矣。由是觀之。丘明之心。即仲尼之志也。不求其心。而求之事與詞之間。無當也。先儒有言。左氏𧰚而富。其失也。異譏其好言鬼神卜筮之事。斯言過矣。孔子曰。君子有三畏。畏天命。畏大人。畏聖人之言。畏之為言懼也。卜筮。鬼神吉兇之先見。善惡之昭明。天命也。君父。大人也。經。聖人之言也。易尊卜筮。春秋尊君父。皆聖人之言也。易治之於未萌。春秋治之於既亂。易言神道之吉兇。以懼之於幽。春秋言人道之賞罰。以懼之於顯。二者相須。如衣之有表裡。如木之有根株。豈有異哉。故韓宣子聘魯。見易象與魯春秋。曰。周禮盡在魯矣。吾今而後。知周公之德。與周之所以王。誠知言也。左氏以春秋之事
詞。闡易之旨。其所深譏者。違卜蔑祀。與僭君叛父。同歸于敗。善惡必稽其所終。禍福必本其所始。所謂俟諸聖人而不惑。質諸鬼神而無疑者。知者畏之。以為天命。而不知侮之。以為異。悲夫。左氏之心不明。而聖人之志隱。亂臣賊子復何懼乎。某以丁年棄詩書。從竺干氏業。將移忠孝於法王慈父也。既因弘法罹難。幾死 詔獄。蒙 恩宥遣雷陽。置身行伍間。不復敢以方外自居。每自循念。某之為孤臣孽子也。天命之矣。因內訟愆尤。究心於忠臣孝子之實。偶讀春秋。忽於左氏之心有當。始知異之為言。未探其本也。觀其所載列國。及諸大夫之事。委必有源。本必有末。吉兇賞罰。不謀而符。俯而讀。仰而嘆。不啻設身處地。每於微言密旨。欣然會心。輒援筆識之。勒為一書。命曰左氏心法。非左氏之心法也。仲尼之心法也。非仲尼之心法也。千古出世經世諸聖人之心法也。何以明之。心者。萬法之宗也。萬法者。心之相也。死生者。心之變。善惡者。心之跡。報應輪迴者。心之影響。其始為因。其卒為果。如華實耳。不出君臣父子兄弟夫婦朋友。人倫日用之際。而因果森然。固不待三世而後見也。楞嚴殫研七趣。披剝群有。而總之所以澄心春秋。扶植三綱。申明九法。而總之所以傳心。易之吉兇利害。憂虞悔
【現代漢語翻譯】 現代漢語譯本： 詞。闡釋《易經》的宗旨。他所深深批判的是，違背占卜、輕視祭祀，與篡位的君主、背叛的兒子一樣，最終都會失敗。善與惡必定追究其最終的結局，災禍與幸福必定追溯其最初的根源。這就是所謂的『等待聖人來驗證也不會迷惑，詢問鬼神也不會懷疑』。明智的人敬畏它，把它當作天命；不明白的人輕視它，把它當作怪異。可悲啊！《左傳》的心意不明確，聖人的志向就隱晦了，那麼亂臣賊子還害怕什麼呢？ 我（某）在丁年（壯年）放棄詩書，跟隨竺干氏的行業，將忠孝之心轉移到法王慈父那裡。後來因為弘揚佛法而遭遇災難，幾乎死在詔獄中。蒙受皇恩赦免，被遣送到雷陽，置身於軍隊之中，不敢再以方外之人自居。常常反省自己，我（某）是孤臣孽子啊，這是天命啊。因為內心的訴訟和過錯，深入研究忠臣孝子的實際行為。偶然讀到《春秋》，忽然對《左傳》的心意有所領悟，這才知道把某些事物看作『異』，是沒有探究到它的根本啊。觀察它所記載的列國以及各位大夫的事情，必定有其來源，根本必定有其末尾，吉兇賞罰，不謀而合。低頭閱讀，抬頭感嘆，不亞於設身處地，常常對那些精微的言辭和隱秘的旨意，欣然領會於心，於是拿起筆來記錄下來，彙集成一本書，命名為《左氏心法》。這不是《左傳》的心法，而是仲尼（孔子）的心法，不是仲尼的心法，而是千古以來出世經世的各位聖人的心法啊。 用什麼來證明這一點呢？心，是萬法的根本。萬法，是心的表象。生死，是心的變化。善惡，是心的痕跡。報應輪迴，是心的影響。它的開始是因，它的終結是果，就像花和果實一樣。不出君臣父子兄弟夫婦朋友，人倫日用之間，而因果昭然，本來就不需要等到三世之後才顯現。《楞嚴經》詳盡地研究了七趣，剖析了各種存在，而總的目的是爲了澄凈內心。《春秋》扶植三綱，申明九法，而總的目的是爲了傳達心意。《易經》的吉兇利害，憂慮後悔
【English Translation】 English version: Words. Explaining the essence of the 'Book of Changes'. What he deeply criticizes is that those who violate divination and despise sacrifices, like usurping rulers and rebellious sons, will ultimately fail. Good and evil must be investigated to their final outcome, and misfortune and happiness must be traced back to their original source. This is what is meant by 'waiting for the sages to verify without being confused, and asking the spirits without doubting'. The wise fear it, regarding it as the mandate of heaven; those who do not understand despise it, regarding it as strange. Alas! If the heart of the 'Zuo Commentary' is not clear, the aspirations of the sages will be obscured, then what do rebellious ministers and traitorous sons have to fear? I (a certain person) abandoned poetry and books in my prime (Ding year), and followed the profession of the Zhugan clan, intending to transfer my loyalty and filial piety to the Dharma King, the compassionate father. Later, I encountered disaster because of promoting the Dharma, and almost died in the imperial prison. Receiving imperial grace and pardon, I was sent to Leiyang and placed in the ranks of the army, no longer daring to regard myself as someone outside the world. I often reflect on myself, I (a certain person) am a lonely minister and an illegitimate son, this is the mandate of heaven. Because of inner lawsuits and faults, I deeply studied the actual behavior of loyal ministers and filial sons. Accidentally reading the 'Spring and Autumn Annals', I suddenly had some understanding of the heart of the 'Zuo Commentary', and then I realized that regarding certain things as 'strange' is not exploring their root. Observing the affairs of the various states and the various officials recorded in it, there must be a source, and the root must have an end, good fortune, misfortune, rewards, and punishments, coincide without prior consultation. Reading with my head bowed and sighing with my head raised, it is no less than putting myself in their place, and I often happily understand those subtle words and secret intentions in my heart, so I pick up a pen to record them and compile them into a book, named 'The Heart Method of the Zuo Commentary'. This is not the heart method of the 'Zuo Commentary', but the heart method of Zhongni (Confucius), not the heart method of Zhongni, but the heart method of all the sages who have entered and left the world throughout the ages. What can be used to prove this? The heart is the root of all dharmas. All dharmas are the appearances of the heart. Birth and death are the changes of the heart. Good and evil are the traces of the heart. Retribution and reincarnation are the influences of the heart. Its beginning is the cause, and its end is the effect, like flowers and fruits. It does not go beyond the relationships between ruler and subject, father and son, brothers, husband and wife, and friends, in the daily lives of people, and the cause and effect are clear, and it does not need to wait until after three lifetimes to appear. The 'Surangama Sutra' exhaustively studies the seven realms, dissecting all existences, and the overall purpose is to purify the heart. The 'Spring and Autumn Annals' supports the three cardinal guides and declares the nine laws, and the overall purpose is to convey the heart. The good fortune, misfortune, advantages, and disadvantages, worries and regrets of the 'Book of Changes'
吝。楞嚴之四生十二類。生天墮獄。左氏之興亡善敗。與奪功罪。總皆一心之自為感應而已。乃獨以左氏為異。豈不冤哉。某用是深慨。憫末學之無聞。特攄愚見。著為是編。昔我 高皇帝。以春秋本魯史。而列國之事錯見。難究始終。乃命東宮文學傅藻等。纂分列國而類聚之。附以左傳。名曰春秋本末。某服膺聖訓。惜未見其書。竊師其意。妄以王霸二途。通纂為七傳。周。王道之大統也。魯。王國之宗臣也。五霸雖假。其意在於宗周也。晉乃宗藩。故列五伯之首。以親非以功也。天王命二文專征不庭。命魯公夾輔周室。故晉主盟。而魯主會。凡討罪。必書公如晉。以魯先之。如伐鄭之事。仲尼之本意也。背于桓。而服於襄。百七十年。左氏因而終始之。此其凡也。暨於一國興亡之所繫。一人善敗之所由。得失之難易。功罪之重輕。有一世二世而斬者。有三世五世而斬者。有百世祀而不絕者。皆令皎然。如視黑白。其中報應影響之徴。鬼神幽明死生之故。隨事標旨。據案明斷。使亡者有知。爽然知聖人賞罰之微意。以服其心。後世觀者。凜然知懼。又不待辭之畢也。其或事涉數國。所重在一條。但以當國為主。或事在彼而始於此。或始於彼而終於此者。不避混淆。並載以見其因果。若他國之事。無與者。則略而不錄
【現代漢語翻譯】 現代漢語譯本：慳吝。《楞嚴經》所說的四生十二類眾生，以及生天或墮入地獄，還有《左傳》所記載的興盛衰亡、善行惡報、功勞罪過，總而言之，都是一心所為而產生的感應。唯獨認為《左傳》是例外，豈不是很冤枉嗎？我因此深感慨嘆，憐憫後世學人對此不甚瞭解，特此陳述我的淺薄見解，著成此書。昔日我朝高皇帝，認為《春秋》以魯國史為基礎，但各國之事錯雜其中，難以探究始末，於是命令東宮文學傅藻等人，纂輯各國之事，分類匯聚，附上《左傳》，名為《春秋本末》。我服膺聖訓，可惜未曾見過此書，於是私自傚法其意，妄自以王道和霸道兩條途徑，貫穿纂輯為七傳。周，是王道的大統。魯，是王國的宗臣。五霸雖然是假借，但他們的意圖在於尊崇周朝。晉是宗室藩國，所以位列五霸之首，這是因為親緣關係而非功勞。天王命令文王和武王專門征討不來朝拜的諸侯，命令魯公輔佐周室，所以晉國主持盟會，而魯國主持會見。凡是討伐罪行，必定在書寫時將魯國放在晉國之前，如討伐鄭國之事，這都是仲尼的本意。背離桓公，而服從襄公，一百七十年間，《左傳》因此得以完整地記載始終。這是它的大概情況。至於一國興亡所繫，一人善惡成敗的緣由，得失的難易，功罪的輕重，有的是一代或兩代就被斬斷的，有的是三代或五代就被斬斷的，有的是百代祭祀而不絕的，都使之清清楚楚，如同看黑白一樣。其中報應影響的徵兆，鬼神幽冥死生的緣故，都隨著事情標明宗旨，根據案例明確判斷，使亡者有知，清楚地知道聖人賞罰的微妙用意，從而心服口服。後世的觀者，凜然知懼，甚至不必等到言辭說完。如果事情牽涉到數個國家，所看重的是其中一條，就以當事國為主。或者事情發生在那裡，卻開始於這裡，或者開始於那裡，卻結束于這裡，也不迴避混淆，一併記載以顯示其中的因果。至於其他國家的事情，沒有關聯的，就省略而不記錄。 English version: Stinginess. The four types of births and twelve categories of beings mentioned in the Shurangama Sutra (楞嚴經), as well as being born in heavens or falling into hells, and the rise and fall, good and bad deeds, merits and sins recorded in the Zuo Zhuan (左傳), are all, in short, the responses and consequences of one's own mind. To consider the Zuo Zhuan (左傳) as an exception, wouldn't that be unjust? I deeply lament this and pity later scholars' lack of understanding. Therefore, I present my humble views and write this book. In the past, my dynasty's Gao Emperor (高皇帝) believed that the Spring and Autumn Annals (春秋) was based on the history of the State of Lu (魯), but the affairs of various states were mixed up, making it difficult to investigate the beginning and end. Therefore, he ordered the literary officials of the Eastern Palace, such as Fu Zao (傅藻), to compile the affairs of various states, classify and gather them, and attach the Zuo Zhuan (左傳), naming it 'Spring and Autumn Annals: Original and End' (春秋本末). I admire the sage's teachings, but unfortunately, I have not seen this book. Therefore, I privately imitated its intention and presumptuously used the two paths of the Kingly Way (王道) and the Hegemonic Way (霸道) to compile seven commentaries. Zhou (周) is the great system of the Kingly Way (王道). Lu (魯) is the loyal minister of the kingdom. Although the Five Hegemons (五霸) were pretenders, their intention was to honor the Zhou Dynasty (周朝). Jin (晉) was a vassal state of the royal family, so it was ranked first among the Five Hegemons (五霸), because of kinship rather than merit. The Heavenly King (天王) ordered King Wen (文王) and King Wu (武王) to specifically conquer the lords who did not come to court, and ordered the Duke of Lu (魯公) to assist the Zhou Dynasty (周室). Therefore, the State of Jin (晉國) presided over alliances, while the State of Lu (魯國) presided over meetings. Whenever punishing crimes, Lu (魯) must be written before Jin (晉), such as the matter of attacking the State of Zheng (鄭國). This was Zhongni's (仲尼) original intention. Deviating from Duke Huan (桓公) and obeying Duke Xiang (襄公), for one hundred and seventy years, the Zuo Zhuan (左傳) was able to completely record the beginning and end. This is its general situation. As for what a country's rise and fall depends on, the reasons for a person's good or bad success or failure, the difficulty of gains and losses, and the weight of merits and sins, some are cut off in one or two generations, some are cut off in three or five generations, and some are worshiped for hundreds of generations without end, all of which are made clear, as if seeing black and white. Among them, the signs of retribution and influence, the reasons for ghosts and gods, the darkness and light, and life and death, all indicate the purpose according to the matter, and make clear judgments based on the case, so that the dead can know and clearly understand the subtle intentions of the sage's rewards and punishments, so as to be convinced. Later generations who observe this will be in awe and fear, even without waiting for the words to be finished. If a matter involves several countries, and what is valued is one of them, then the country involved will be the main focus. Or if a matter happens there but starts here, or starts there but ends here, it does not avoid confusion, and is recorded together to show the cause and effect. As for the affairs of other countries that are not related, they are omitted and not recorded.
【English Translation】 Stinginess. The four types of births and twelve categories of beings mentioned in the Shurangama Sutra (楞嚴經), as well as being born in heavens or falling into hells, and the rise and fall, good and bad deeds, merits and sins recorded in the Zuo Zhuan (左傳), are all, in short, the responses and consequences of one's own mind. To consider the Zuo Zhuan (左傳) as an exception, wouldn't that be unjust? I deeply lament this and pity later scholars' lack of understanding. Therefore, I present my humble views and write this book. In the past, my dynasty's Gao Emperor (高皇帝) believed that the Spring and Autumn Annals (春秋) was based on the history of the State of Lu (魯), but the affairs of various states were mixed up, making it difficult to investigate the beginning and end. Therefore, he ordered the literary officials of the Eastern Palace, such as Fu Zao (傅藻), to compile the affairs of various states, classify and gather them, and attach the Zuo Zhuan (左傳), naming it 'Spring and Autumn Annals: Original and End' (春秋本末). I admire the sage's teachings, but unfortunately, I have not seen this book. Therefore, I privately imitated its intention and presumptuously used the two paths of the Kingly Way (王道) and the Hegemonic Way (霸道) to compile seven commentaries. Zhou (周) is the great system of the Kingly Way (王道). Lu (魯) is the loyal minister of the kingdom. Although the Five Hegemons (五霸) were pretenders, their intention was to honor the Zhou Dynasty (周朝). Jin (晉) was a vassal state of the royal family, so it was ranked first among the Five Hegemons (五霸), because of kinship rather than merit. The Heavenly King (天王) ordered King Wen (文王) and King Wu (武王) to specifically conquer the lords who did not come to court, and ordered the Duke of Lu (魯公) to assist the Zhou Dynasty (周室). Therefore, the State of Jin (晉國) presided over alliances, while the State of Lu (魯國) presided over meetings. Whenever punishing crimes, Lu (魯) must be written before Jin (晉), such as the matter of attacking the State of Zheng (鄭國). This was Zhongni's (仲尼) original intention. Deviating from Duke Huan (桓公) and obeying Duke Xiang (襄公), for one hundred and seventy years, the Zuo Zhuan (左傳) was able to completely record the beginning and end. This is its general situation. As for what a country's rise and fall depends on, the reasons for a person's good or bad success or failure, the difficulty of gains and losses, and the weight of merits and sins, some are cut off in one or two generations, some are cut off in three or five generations, and some are worshiped for hundreds of generations without end, all of which are made clear, as if seeing black and white. Among them, the signs of retribution and influence, the reasons for ghosts and gods, the darkness and light, and life and death, all indicate the purpose according to the matter, and make clear judgments based on the case, so that the dead can know and clearly understand the subtle intentions of the sage's rewards and punishments, so as to be convinced. Later generations who observe this will be in awe and fear, even without waiting for the words to be finished. If a matter involves several countries, and what is valued is one of them, then the country involved will be the main focus. Or if a matter happens there but starts here, or starts there but ends here, it does not avoid confusion, and is recorded together to show the cause and effect. As for the affairs of other countries that are not related, they are omitted and not recorded.
。恐其枝也。以意在心法。不在史。故不必具也。舊例附傳以通經。今則分經以證傳。以重在傳。非敢亂經以取戾也。注則因之。斷則不敢讓。知我罪我無辭焉。始於晉而終於周。猶冀枝之歸本也。亦如變風之終於豳。言變之可正也。或曰禪本忘言。何子之曉曉乎。某曰不然。禪者。心之異名也。佛言萬法惟心。即經以明心。即法以明心。心正而修齊治平舉是矣。于禪奚尤焉。夫言之為物也。在悟則為障。在迷則為藥。病者眾。惟恐藥之不瞑眩也。迷者眾。惟恐言之不深切也。某將持一得之見。以俟天下後世之知言者。雖多言。庸何傷。萬曆乙巳孟夏日。書于瓊海之明昌塔院。
刻起信論直解後序
直指之道。不待達摩西來。吾佛世尊。特為此一大事。出現世間。所謂惟以佛之知見。開悟眾生。故曰惟此一事實。餘二則非真。由是觀之。四十九年所說一大藏教。何莫而非直指一心之法耶。但眾生根鈍。惟佛大慈悲故。婆心太切。曲垂方便。種種開示。無非指歸第一義諦。嗟乎。眾生之迷也固矣。當佛入滅未久。而邪見橫興。破壞正法。無論外道。即佛弟子親習權乘。執為己見。自滅正法。況其他乎。故西域性相二宗。各立門庭。甚至分河飲水。其來已久。當六百年有馬鳴大師出。蹶起而大振之。乃宗楞伽
【現代漢語翻譯】 現代漢語譯本：恐怕是旁生枝節吧。因為我的用意在於闡明心法，而不是考證史實，所以不必全部羅列。舊例是把傳記附在經書後面來通解經義，現在則是分開經書來驗證傳記，因為側重在傳記。我並非敢於篡改經書來招致罪責。註釋則沿用舊說，判斷則不敢謙讓。知我罪我，我都無話可說。起于晉朝而終於周朝，就像希望枝條迴歸根本一樣，也像變風最終歸於豳地，說明變異是可以匡正的。有人說禪宗的根本在於忘卻言語，你為什麼還要喋喋不休呢？我說不是這樣的。禪，是心的另一種稱呼。佛說萬法唯心，用經書來闡明心，用法來闡明心，心正了，修身、齊家、治國、平天下這些事就都能做好了，對於禪宗有什麼可指責的呢？言語這種東西，在覺悟的人看來是障礙，在迷惑的人看來是良藥。生病的人很多，只怕藥效不夠猛烈；迷惑的人很多，只怕言語不夠深刻。我將秉持自己一點淺薄的見解，來等待天下後世那些懂得言語的人。即使說得再多，又有什麼妨礙呢？萬曆乙巳年孟夏日，書于瓊海的明昌塔院。
刻《起信論直解》後序
直指人心的道路，不必等待達摩西來。我們佛陀世尊，特地爲了這一件大事，出現在世間，所謂『唯以佛的知見，開悟眾生』，所以說『只有這一件事是真實的，其餘兩件事都不是真實的』。由此看來，四十九年所說的一大藏教，哪一樣不是直指一心的法門呢？但是眾生根器遲鈍，佛陀因為大慈悲的緣故，婆心太切，委婉地施設方便，種種開示，無非是指歸第一義諦。唉！眾生的迷惑真是太深了。當佛陀入滅沒多久，邪見就橫行，破壞正法。無論是外道，還是佛弟子親身學習權乘，卻執著于自己的見解，自己毀滅正法，更何況其他人呢？所以西域的性宗和相宗，各自建立門庭，甚至到了分河飲水的地步，這種情況已經很久了。當六百年的時候，有馬鳴大師出現，奮起而大力振興佛教，於是宗奉《楞伽經》。
【English Translation】 English version: It is feared that these are side branches. Because my intention lies in elucidating the mind-dharma, not in textual research of history, it is not necessary to list everything. The old practice was to attach biographies to the scriptures to explain the meaning of the scriptures, but now the scriptures are separated to verify the biographies, because the emphasis is on the biographies. I do not dare to tamper with the scriptures to incur blame. The annotations follow the old sayings, but I dare not yield in judgment. Whether you know me or blame me, I have nothing to say. Starting from the Jin Dynasty and ending in the Zhou Dynasty, it is like hoping that the branches will return to the root, just as the changing customs finally return to the land of Bin, indicating that changes can be corrected. Someone said that the essence of Chan (Zen, meditation) lies in forgetting words, why do you keep talking? I say it is not so. Chan is another name for the mind. The Buddha said that all dharmas are only mind. Use the scriptures to clarify the mind, use the dharma to clarify the mind. When the mind is upright, cultivating oneself, managing the family, governing the country, and pacifying the world can all be done well. What is there to criticize about Chan? Words, in the eyes of the enlightened, are obstacles; in the eyes of the deluded, they are medicine. There are many who are sick, only fearing that the medicine is not strong enough; there are many who are deluded, only fearing that the words are not profound enough. I will hold on to my own shallow views and wait for those in the world and future generations who understand words. Even if I say more, what harm is there? Written in the summer of the year Yisi of the Wanli era, at the Mingchang Pagoda Temple in Qionghai.
Postscript to the Directly Explained Commentary on the Awakening of Faith
The path of directly pointing to the human mind does not require the arrival of Bodhidharma from the West. Our Buddha, the World Honored One, specifically for this one great matter, appeared in the world, so-called 'only with the Buddha's knowledge and vision, enlighten sentient beings,' therefore it is said 'only this one thing is real, the other two are not true.' From this perspective, of the great collection of teachings spoken over forty-nine years, which one is not a dharma gate that directly points to the one mind? However, sentient beings have dull faculties, and the Buddha, out of great compassion, with too much grandmotherly concern, skillfully employed expedient means, various teachings, all of which point to the supreme truth. Alas! The delusion of sentient beings is truly deep. Not long after the Buddha entered Nirvana (extinction), heretical views arose rampant, destroying the true dharma. Whether it was external paths, or Buddhist disciples who personally studied the provisional vehicle (Hinayana), yet clung to their own views, destroying the true dharma themselves, let alone others? Therefore, the nature school (emptiness school) and the appearance school (consciousness-only school) of the Western Regions, each established their own schools, even to the point of dividing the river and drinking separately, this situation has been going on for a long time. When six hundred years had passed, the great master Asvaghosa (馬鳴大師) appeared, rose up and greatly revitalized Buddhism, and thus followed the Laṅkāvatāra Sūtra (楞伽經).
等百部大乘奧義。著起信論。以破邪執。大開一心法界之門。攝性相而會一源。引三乘而執至極。約及萬言。即㬅室復起。亦不能增一語。可謂修行之圓鑒也。嗟夫。馬鳴為傳心印之宗師。乃宗楞伽以著論。達摩乃禪宗之鼻祖。亦指楞伽以印心。所以然者。正恐末世修行。正眼不明。墮落邪見。以破壞正法耳。夫何近世親教者。不務明心。但執文言為究境。參禪者。概以盲修為向上。痛斥教乘。甘墮愚迷。固守偏執為必當。即此一論。乃教禪之指南。一心之朗鑒。視為文字而仇之。詎非大迷也哉。嗚呼。西域性相之執。馬鳴既力破之。即此方教禪之遍執。圭山著禪源詮以一之。永明又集宗鏡百卷。發明性相一源之旨。如白日麗天。而後學竟不一覷。此豈真究大事者哉。予蚤年即棄講義。初聽諸經。不知為何物。切志參究。既性地一開。回視文字。真似推門落臼。于楞伽則有筆記。于楞嚴則有懸鏡。是皆即教乘而指歸向上一路。奈何世之習教者。概以予為不師古。參禪者。概以予為文字師。予雖舌長拖地。莫可誰何。無怪乎視馬鳴龍樹圭峰永明為門外漢。謂一大藏經。為揩膿涕紙也。且斥發明一心之說為文字。而執諸祖機緣為向上。機緣豈非文字耶。予謂固守妄想。增長我慢為參禪。又不若親持經論。為般若之正因種子
【現代漢語翻譯】 現代漢語譯本：他撰寫了《大乘起信論》，闡述了一百部大乘奧義，以此破除各種邪見，大大開啟了一心法界（Ekayana Dharmadhatu，指唯一佛乘所包含的宇宙）之門。他統攝了性宗（Svabhāva，強調事物自性）和相宗（Lakshana，強調事物表相），使之歸於同一本源；引導聲聞乘（Śrāvakayāna，小乘）、緣覺乘（Pratyekabuddhayāna，中乘）和菩薩乘（Bodhisattvayāna，大乘）趨向至高的境界。全論約有萬字，即使是㬅室（指非常狹小的空間）復起，也不能增加一字。這真可謂是修行的圓滿明鏡啊！ 唉！馬鳴菩薩（Aśvaghoṣa）是傳授心印（傳授佛法真諦）的宗師，卻依據《楞伽經》（Laṅkāvatāra Sūtra）來著述理論；達摩祖師（Bodhidharma）是禪宗的鼻祖，也指引《楞伽經》來印證心性。之所以這樣，正是因為擔心末世的修行人，正眼（正確的見解）不明，墮入邪見，從而破壞正法啊！ 然而，近世那些親自教導他人的人，不致力于明心見性，只是執著于文字言語，將其視為究竟的境界；參禪的人，大都以盲修瞎煉為向上之路，痛斥佛教經論，甘願墮入愚昧迷惑，固守偏執的見解，認為這是理所當然的。而這部《起信論》，本是教禪的指南，一心的明鏡，卻被他們視為文字而仇視，這難道不是大大的迷惑嗎？ 唉！西域（古代印度）性宗和相宗的執著，馬鳴菩薩已經極力破除了；而此方（中國）教門和禪門的普遍執著，圭峰禪師（Guifeng Zongmi）著《禪源諸詮集都序》（Chanyuan zhuquanji douxu）來統一它們；永明延壽禪師（Yongming Yanshou）又彙集《宗鏡錄》（Zongjing Lu）百卷，闡明性相一源的宗旨，如同白日懸掛在天空，可是後來的學人竟然不看一眼。這難道是真正探究大事的人嗎？ 我早年就放棄了講解經義，剛開始聽聞各種經典時，不知道它們是什麼。我一心一意地參究，等到性地一旦開悟，回頭再看文字，真像是推開門就看見了舂米的石臼。對於《楞伽經》，我有筆記；對於《楞嚴經》（Śūraṅgama Sūtra），我有《楞嚴經懸鏡》（Lengyanjing Xuanjing）。這些都是依據佛教經論而指歸向上之路。可是世上那些學習教義的人，都認為我不師法古人；參禪的人，都認為我是文字師。我即使舌頭拖到地上，又能奈何誰呢？ 也難怪他們把馬鳴菩薩、龍樹菩薩（Nāgārjuna）、圭峰禪師、永明延壽禪師看作是門外漢，把一大藏經看作是擦膿涕的紙。並且斥責闡明一心之說的文字，而執著于諸位祖師的機緣問答為向上。機緣問答難道不是文字嗎？我認為固守妄想，增長我慢，以此為參禪，還不如親自持誦經論，作為般若（Prajñā，智慧）的正因種子。
【English Translation】 English version: He composed the Awakening of Faith in the Mahayana, elucidating the profound meanings of a hundred Mahayana sutras, thereby dispelling various heretical views and greatly opening the gate of the Ekayana Dharmadhatu (the universe contained within the One Vehicle of Buddhism). He integrated the Svabhāva (nature school, emphasizing inherent nature) and Lakshana (phenomena school, emphasizing appearances), bringing them back to the same source; guiding the Śrāvakayāna (the Hearer Vehicle, Hinayana), Pratyekabuddhayāna (the Solitary Realizer Vehicle, Middle Vehicle), and Bodhisattvayāna (the Bodhisattva Vehicle, Mahayana) towards the supreme state. The entire treatise consists of approximately ten thousand words, and even if a tiny room were rebuilt, not a single word could be added. It can truly be called a perfect mirror for cultivation! Alas! Aśvaghoṣa is the master of transmitting the mind-seal (transmission of the essence of the Dharma), yet he relied on the Laṅkāvatāra Sūtra to compose his theories; Bodhidharma is the patriarch of Zen Buddhism, and he also pointed to the Laṅkāvatāra Sūtra to seal the mind. The reason for this is precisely because of the fear that practitioners in the degenerate age will have unclear right vision (correct understanding), fall into heretical views, and thereby destroy the true Dharma! However, those who personally teach others in recent times do not strive to clarify the mind and see its nature, but merely cling to literal words, regarding them as the ultimate state; those who practice Chan meditation mostly take blind practice as the path to advancement, vehemently denouncing Buddhist scriptures and treatises, willingly falling into ignorance and delusion, stubbornly clinging to biased views, considering this to be a matter of course. Yet this Awakening of Faith, which is a guide for both doctrine and Chan, a clear mirror for the One Mind, is regarded by them as mere words and hated. Is this not a great delusion? Alas! Aśvaghoṣa had already strenuously refuted the attachment to Svabhāva and Lakshana in the Western Regions (ancient India); and Guifeng Zongmi unified the common attachments of the doctrinal and Chan schools in this land (China) by writing the Preface to the Collection of Explanations on the Source of Chan (Chanyuan zhuquanji douxu); Yongming Yanshou also compiled a hundred volumes of the Record of the Source Mirror (Zongjing Lu), elucidating the principle of the One Source of Svabhāva and Lakshana, like the sun hanging in the sky, yet later students do not even glance at it. Are these truly people who are investigating great matters? In my early years, I abandoned lecturing on scriptures. When I first heard the various sutras, I did not know what they were. I wholeheartedly investigated, and once the ground of my nature was opened, looking back at the words, it was truly like pushing open the door and seeing the mortar for husking rice. For the Laṅkāvatāra Sūtra, I have notes; for the Śūraṅgama Sūtra, I have the Śūraṅgama Sūtra Hanging Mirror (Lengyanjing Xuanjing). These all rely on Buddhist scriptures and treatises to point the way to the path of upward progress. But those in the world who study doctrine all think that I do not follow the ancients; those who practice Chan meditation all think that I am a teacher of words. Even if my tongue were to drag on the ground, what could I do? No wonder they regard Aśvaghoṣa, Nāgārjuna, Guifeng Zongmi, and Yongming Yanshou as outsiders, and consider the entire Tripitaka to be paper for wiping pus and snot. And they denounce the words that explain the One Mind, while clinging to the recorded encounters of the various patriarchs as upward progress. Are these recorded encounters not words? I say that clinging to delusions and increasing arrogance, taking this as Chan meditation, is not as good as personally upholding and reciting the scriptures and treatises, as the seed of the right cause for Prajñā (wisdom).
也。且參禪動以離心意識。既能離心意識求向上。豈不能離文字悟言外之旨乎。法門此弊。非學者之過。良由師承正眼不明。妄執己見之過耳。此論舊遵賢首疏。而長水記更繁衍。學者望洋。杳莫可究。予向纂舊疏。去繁就簡為一貫。既而語似欠順。故祖疏義為直解。就本文而疏通之。直欲學者從此一門而入。則教可離言得義。而禪亦不墮邪途。是救末法之大關鍵也。此解。見者多喜其直捷。既刻之於嶺南安成。今復刻之新安。其倡導助緣者。皆一時四眾法侶也。
注道德經序
予少喜讀老莊。苦不解義。惟所領會處。想見其精神命脈。故略得離言之旨。及搜諸家註釋。則多以己意為文。若與之角。則義愈晦。及熟玩莊語。則于老恍有得焉。因謂注乃人人之老莊。非老莊之老莊也。以老文簡古而旨幽玄。則莊實為之註疏。茍能懸解。則思過半矣。空山禪暇。細玩沉思。言有會心。即托之筆。必得義遺言。因言以見義。或經旬而得一語。或經年而得一章。始於東海。以至南粵。自壬辰以至丙午。周十五年乃能卒業。是知古人立言之不易也。以文太簡。故不厭貫通。要非枝也。嘗謂儒宗堯舜。以名為教。故宗于仁義。老宗軒黃。道重無為。如雲失道德而後仁義。此立言之本也。故莊之誹薄。殊非大言。以超俗
【現代漢語翻譯】 現代漢語譯本： 而且參禪動輒就說要離心意識。既然能夠離心意識去追求向上，難道就不能夠離開文字去領悟言語之外的旨意嗎？佛法法門出現這種弊端，不是學習者的過錯，實在是由於師父傳承的正眼不明，胡亂執著于自己見解的過錯啊。這部論著過去遵循賢首的疏解，而長水的記錄更加繁瑣冗長，學習的人面對浩瀚的知識，茫然不知從何入手。我過去編纂舊的疏解，去掉繁瑣的內容使之簡明貫通，後來覺得語句似乎不夠順暢，所以依據疏解的意義進行直接的解釋，就著原文進行疏通。只想讓學習的人從此一門而入，那麼教義就可以離開言語而領會意義，而禪修也不會墮入邪途，這是拯救末法時代的關鍵啊。這個解釋，見到的人大多喜歡它的直接簡捷，已經在嶺南安成刻印，現在又在新安刻印。那些倡導和幫助促成此事的人，都是一時的四眾佛法同修。
《道德經》序
我年輕時喜歡讀老子和莊子的書，苦於不能理解其中的意義。只是在領會的地方，想像著他們的精神命脈，所以略微領會了離開言語的旨意。等到蒐集各家的註釋，則大多是用自己的意思來解釋原文，如果與他們辯論，那麼意義就更加晦澀。等到熟讀莊子的言論，那麼對於老子的思想就隱約有所領悟。因此認為註釋是人人自己的老莊，不是老莊本身的老莊。因為老子的文字簡練古樸而旨意幽深玄妙，那麼莊子的文章實際上就是為老子作的註釋疏解。如果能夠明白這個道理，那麼思考就過半了。在空山禪修的閑暇，仔細玩味沉思，言語有所領會，就把它寫下來，務必做到得到意義而忘掉言語，通過言語來領會意義。有時經過十天才得到一句話，有時經過一年才得到一章。從東海開始，到南粵結束，從壬辰年到丙午年，歷時十五年才能夠完成。由此可知古人立言的不容易啊。因為老子的文字太簡練，所以不厭其煩地進行貫通，要抓住根本而不是細枝末節。我曾經說過儒家尊崇堯舜，用名分來教化，所以宗尚仁義；老子尊崇軒轅黃帝，道家重視無為。正如老子所說失去了道德而後才有仁義，這是立言的根本啊。所以莊子的批評和輕視，並非誇大其詞，而是爲了超越世俗。
【English Translation】 English version: Moreover, those who practice Chan Buddhism often speak of detaching from the mind and consciousness. Since one can detach from the mind and consciousness to seek upward progress, how can one not detach from words to comprehend the meaning beyond words? This flaw in the Dharma gate is not the fault of the learners, but rather the fault of the teacher's unclear transmission of the true Dharma eye, and their reckless attachment to their own views. This treatise formerly followed the commentaries of Xianshou (a prominent Huayan Buddhist patriarch), but the records of Changshui (another Buddhist scholar) were even more verbose and extensive, leaving scholars overwhelmed and unable to grasp the essentials. I previously compiled the old commentaries, removing the verbose parts to make it concise and coherent. Later, I felt that the language was not smooth enough, so I directly interpreted the meaning of the commentaries, elucidating the original text. I simply want learners to enter through this one gate, so that the teachings can be understood beyond words, and Chan practice will not fall into deviant paths. This is the great key to saving the Dharma in the degenerate age. Those who have seen this explanation mostly appreciate its directness and simplicity. It has already been printed in Ancheng, Lingnan, and now it is being printed again in Xin'an. Those who advocated and supported this endeavor are all contemporary Dharma companions from the four assemblies (monks, nuns, laymen, and laywomen).
Preface to the Commentary on the Daodejing
In my youth, I enjoyed reading the books of Laozi and Zhuangzi, but I struggled to understand their meaning. Only in the places where I could comprehend, I imagined their spiritual essence, so I slightly grasped the meaning of being detached from words. When I collected the commentaries of various schools, most of them interpreted the original text with their own ideas. If I argued with them, the meaning became even more obscure. When I became familiar with the words of Zhuangzi, I vaguely understood the thoughts of Laozi. Therefore, I believe that commentaries are everyone's own Laozi and Zhuangzi, not the Laozi and Zhuangzi themselves. Because Laozi's writing is concise, ancient, and its meaning is profound and mysterious, Zhuangzi's writing is actually a commentary on Laozi. If one can understand this principle, then more than half of the thinking is done. In the leisure of Chan practice in the empty mountains, I carefully pondered and meditated. When I had an understanding of the words, I wrote it down, making sure to obtain the meaning and forget the words, and to understand the meaning through the words. Sometimes it took ten days to get a sentence, sometimes it took a year to get a chapter. Starting from the East Sea and ending in Southern Yue, from the year of Renchen to the year of Bingwu, it took fifteen years to complete. From this, one can know that it is not easy for the ancients to establish words. Because Laozi's writing is too concise, so I tirelessly connected it, grasping the fundamentals rather than the trivial details. I once said that the Confucian school revered Yao and Shun, using names to teach, so they revered benevolence and righteousness; the Taoist school revered Xuanyuan Huangdi (the Yellow Emperor), and valued non-action. As Laozi said, only after losing morality do we have benevolence and righteousness. This is the foundation of establishing words. Therefore, Zhuangzi's criticism and contempt are not exaggerated, but rather to transcend the mundane.
之論則駭俗。故為放而不收也。當仲尼問禮。則嘆爲猶龍。聖不自聖。豈無謂哉。故老以無用為大用。茍以之經世。則化理治平。如指諸掌。尤以無為為宗極。性命為真修。即遠世遺榮。殆非矯矯。茍得其要。則真妄之途。雲泥自別。所謂真以治身。緒餘以為天下國家。信非誣矣。或曰。子之禪。貴忘言。乃曉曉於世諦。何所取大耶。予曰。不然。鴉鳴鵲噪。咸自天機。蟻聚蜂游。都歸神理。是則何語非禪。何法非道。況釋智忘懷之談。詎非入禪初地乎。且禪以我蔽。故破我以達禪。老則先登矣。若夫玩世蜉蝣。尤當以此為樂土矣。注成。始刻於嶺南。重刻於五云。南嶽。與金陵。今則再刻於吳門。以尚之者眾。故施不厭普矣。
紫柏老人全集序
太虛寥廓。長風鼓而萬竅怒號。殊音眾響。皆一氣之所宣。又奚可以大小精粗。謂靈根之有間哉。惟吾佛以不思議智。流出一切音聲陀羅尼。故世諦語言。皆悉顯示第一義諦。若夫塵說剎說熾然說。即水流風動。皆演圓音。況寓泰定而照群情。觸境而發。無思而應。如谷響者乎。是以從上諸祖。證無師自然智者。即揚眉瞬目。怒罵譏訶。莫不直示西來大意。又可以識情語言。而擬議其形容哉。達摩西來。不立文字。而曹溪則有壇經。及二派五宗。雖直指向上。然
【現代漢語翻譯】 現代漢語譯本： 這種論調會使世俗之人感到震驚，所以（老子）才放任思想而不加以約束。當孔子向老子請教禮儀時，老子被讚歎為像神龍一樣的人物。聖人尚且不自認為是聖人，難道沒有道理嗎？所以老子認為無用才是最大的用處。如果用老子的思想來治理國家，那麼教化、治理就能達到太平，就像看手掌一樣容易。尤其以『無為』作為最高的宗旨，以修養『性命』為真正的修行。即使遠離世俗的榮耀，也並非是自命清高。如果能掌握其中的要領，那麼真實和虛妄的道路，就會像天上的雲和地下的泥一樣自然區分開來。所謂用『真』來修身，剩餘的用來治理天下國家，確實不是虛假的說法。有人問：『你的禪宗，推崇忘言，卻又喋喋不休地談論世俗的道理，這又有什麼意義呢？』我回答說：『不是這樣的。烏鴉鳴叫，喜鵲喧鬧，都是出於自然的天性；螞蟻聚集，蜜蜂飛舞，都歸於神妙的道理。這樣說來，哪句話不是禪，哪種方法不是道呢？更何況佛教中關於捨棄智慧、忘卻思慮的談論，難道不是進入禪的最初階段嗎？而且禪是因為有『我』的遮蔽，所以要破除『我』才能達到禪的境界。老子的思想早就達到了這個境界。至於那些玩世不恭、如蜉蝣一般的人，更應該把老子的思想當作快樂的凈土。』這本書註釋完成之後，最初在嶺南刻印，後來在五云、南嶽和金陵重新刻印，現在又在吳門再次刻印，因為崇尚它的人很多，所以廣泛傳播也不嫌多。
《紫柏老人全集序》
太虛空曠遼闊，長風吹動，萬千孔竅發出怒吼般的聲響，各種不同的聲音，都是同一股氣息所宣發出來的，又怎麼可以用大小、精粗來區分靈根的差別呢？只有我的佛陀以不可思議的智慧，流出一切音聲陀羅尼（Dharani，總持），所以世俗的語言，都能夠顯示第一義諦（Paramārtha-satya，最高的真理）。至於塵說、剎說、熾然說，即使是水流、風動，都在演說圓滿的聲音。更何況是蘊含著泰然安定而照亮眾生的情感，接觸到外境而自然發出，不經過思慮而自然迴應，就像山谷的回聲一樣呢？因此，從古至今的各位祖師，證悟了無師自然智的人，即使是揚眉、眨眼，怒罵、譏諷，無不直接指示西來的大意。又怎麼可以用認識、情感、語言來揣測他們的形態呢？達摩（Bodhidharma）西來，不立文字，而曹溪（Caoxi，六祖慧能）則有《壇經》。以及二派五宗，雖然直接指向上乘，但是
【English Translation】 English version: Such arguments shock the common people. Therefore, (Laozi) lets thoughts roam freely without restraint. When Confucius inquired about rituals, Laozi was praised as a dragon. Even sages do not consider themselves as such. Is there not a reason for this? Therefore, Laozi considers uselessness as the greatest use. If Laozi's ideas are used to govern the world, then education and governance will achieve peace, as easily as looking at one's palm. Especially, 'Wuwei' (non-action) is regarded as the highest principle, and cultivating 'Xingming' (nature and life) is the true practice. Even if one stays away from worldly glory, it is not necessarily being pretentious. If one can grasp the key, then the paths of truth and falsehood will naturally be distinguished like clouds in the sky and mud on the ground. The so-called using 'truth' to cultivate oneself, and the remainder to govern the world and the state, is indeed not a false statement. Someone asked: 'Your Zen values forgetting words, yet you talk endlessly about worldly truths. What is the significance of this?' I replied: 'It is not like that. The crow's crowing and the magpie's chattering all come from natural instinct; the gathering of ants and the flying of bees all belong to divine principles. In this sense, which word is not Zen, and which method is not the Dao? Moreover, the Buddhist talks about abandoning wisdom and forgetting worries, isn't it the initial stage of entering Zen? Furthermore, Zen is obscured by the 'self', so one must break the 'self' to reach the state of Zen. Laozi's thought has already reached this state. As for those who are cynical and ephemeral like mayflies, they should regard Laozi's thought as a happy pure land.' After the commentary was completed, it was first printed in Lingnan, and later reprinted in Wuyun, Nanyue, and Jinling. Now it is reprinted again in Wumen, because there are many who admire it, so it is not too much to spread it widely.
Preface to the Complete Works of Old Man Zibo
The great void is vast and boundless, and the long wind blows, causing myriad apertures to roar. The various sounds and noises are all emanated from the same breath. How can we distinguish the differences in spiritual roots by size, refinement, or coarseness? Only our Buddha, with inconceivable wisdom, emanates all the sound Dharani (Dharani, a mnemonic device). Therefore, worldly languages all reveal the Paramārtha-satya (Paramārtha-satya, the ultimate truth). As for the dust-speaking, the realm-speaking, and the blazing-speaking, even the flowing of water and the movement of wind are all expounding the perfect sound. Moreover, it contains serenity and illuminates the emotions of all beings, responding to circumstances spontaneously, and responding without thinking, like an echo in a valley. Therefore, all the patriarchs from above, those who have realized the natural wisdom without a teacher, even raising their eyebrows, winking, scolding, and mocking, all directly point to the great meaning of the West. How can we speculate on their forms with knowledge, emotions, and language? Bodhidharma (Bodhidharma) came from the West, not establishing words, while Caoxi (Caoxi, the Sixth Patriarch Huineng) has the Platform Sutra. And the two schools and five sects, although directly pointing upwards, but
皆曲為今時。或上堂入室。示眾舉揚。機如雷電。凡垂一語。必緝為錄。大概聊爾門頭。若大慧中峰。至我明楚石。皆其類也。蓋借語傳心。因言見道。言其所絕言耳。今去楚石二百餘年。有達觀禪師出。當禪宗已墜之時。蹶起而力振之。得無師智。秉金剛心。其荷負法門之志。如李陵之血戰。縱張空拳。猶揮駐日。雖未犁庭埽穴。而一念孤忠。與嚙雪吞氎者。未可以死生優劣議也。真末法一大雄猛丈夫哉。然師賦性不與世情和合。至老見客。未效一額手。雖未踞華座。豎椎拂。然足跡所至半天下。無論宰官居士。望影歸心。見形折節者。不可億計。以自性宗通。故隨機之談。如千鈞弩發。應弦而倒。無非指示西來的意。稱性衝口。曾無刻意為文也。一唾便休。弟子筆而藏之者伯什。師初往來於金沙曲阿之間。與于王二氏。法緣最深。于潤甫居士。每得師片言隻字。藏貯如拱璧。及游匡廬。主邢孝廉來慈長杉館。師之法語。留邢氏者亦多。師化后。潤甫屬王君仲櫜結集為一部。予久沈瘴海。為師了末後因緣。過金沙之東禪。潤甫捧師集示余。稽首請為其序。餘三讀其言。喟然而嘆曰。嗟乎。末法降心。力拔生死之根。如一人與萬人敵者。予獨見師其人也。睹其發強剛毅勇猛之氣。往往獨露于毫端。如巨靈揮斤。真所謂
【現代漢語翻譯】 現代漢語譯本：他們都牽強附會地迎合當今的世俗風氣。有的人登上法堂或進入禪房，向大眾開示，所用的機鋒迅猛如雷電。凡是說出一句話，必定被輯錄完成的書。大抵都是些迎合門頭之作，像大慧宗杲、中峰明本，乃至明代的楚石梵琦，都是這一類。他們都是借用言語來傳遞心意，通過言語來顯現道。所說的都是言語所不能表達的。如今距離楚石的時代已經二百多年了，有達觀禪師出現。當禪宗已經衰落的時候，他奮起而努力振興它。他獲得了無師之智，秉持金剛之心。他承擔佛法重任的志向，就像李陵的浴血奮戰。即使是空手，也像揮動著能挽留太陽的長戈。雖然未能徹底掃除弊端，但是他那一片孤忠之心，與那些嚙雪吞氈的忠義之士相比，不能用生死來衡量其優劣。真可謂末法時代的一位雄猛大丈夫啊！然而，禪師的天性不與世俗人情相合，到老了見客人，也不曾施以拱手之禮。雖然沒有佔據華麗的座位，豎起木椎或拂塵，但是他的足跡遍佈大半個天下。無論是達官貴人還是在家信士，仰慕他的風采而歸心，見到他的身影就折服的人，不可計數。因為他通達自性之宗，所以隨機應變的談論，就像千鈞之弩發射，應聲而倒。無非是指示西來之意，順應本性而脫口而出，不曾刻意為文。說完就結束，弟子們將其記錄下來並珍藏的有很多。禪師最初往來於金沙（地名）和曲阿（地名）之間，與于氏和王氏二人的法緣最深。于潤甫（人名）居士，每每得到禪師的片言隻語，都像捧著寶玉一樣珍藏。等到遊歷匡廬（山名）時，住在邢孝廉（人名）的來慈長杉館。禪師的法語，留在邢氏那裡的也很多。禪師圓寂后，潤甫囑託王君仲櫜（人名）結集為一部書。我長期沉溺於瘴癘之地，爲了了結與禪師的最後因緣，路過金沙的東禪寺。潤甫捧著禪師的文集給我看，稽首請求我為之作序。我反覆閱讀他的言論，感慨地嘆息道：『唉！末法時代能降伏自心，有力拔除生死之根的人，就像一個人與萬人為敵一樣，我只看到了禪師這樣的人。』看到他那奮發剛毅勇猛的氣概，常常獨自顯露在筆端，就像巨靈神揮動斧頭一樣，真可謂是……
【English Translation】 English version: They all distort [the teachings] to cater to the current times. Some ascend the Dharma hall or enter the abbot's room, demonstrating and proclaiming to the assembly with sharpness like thunder and lightning. Every word they utter is compiled into records. Mostly, they are works that pander to the trends, like those of Dahui Zonggao (Dahui Zonggao, a famous Chan master), Zhongfeng Mingben (Zhongfeng Mingben, a famous Chan master), and even Chushi Fanqi (Chushi Fanqi, a Chan master of the Ming Dynasty) of my Ming Dynasty. They all borrow words to transmit the mind, and use speech to reveal the Dao. They speak of what is beyond words. Now, more than two hundred years after Chushi, Zen Master Daguan (Daguan, a Chan master) appeared. When the Zen school had already declined, he rose up and vigorously revived it. He obtained the wisdom of no-teacher, and held the diamond mind. His ambition to bear the burden of the Dharma was like Li Ling's (Li Ling, a historical figure known for his fierce battles) bloody battle. Even with empty hands, he still wielded the halberd that could stop the sun. Although he did not completely eradicate the problems, his single-minded loyalty, compared to those who gnawed snow and swallowed felt, cannot be judged by the merits of life and death. He is truly a heroic and courageous man in the degenerate age! However, the master's nature was not in harmony with worldly affairs. Even in his old age, he never offered a polite greeting to guests. Although he did not occupy a magnificent seat or raise a wooden staff or whisk, his footprints covered half the world. Whether officials or lay practitioners, those who admired his demeanor and submitted to him were countless. Because he understood the essence of self-nature, his spontaneous talks were like a thousand-pound crossbow firing, falling upon impact. They were nothing more than pointing to the meaning of the Westward Transmission, speaking from his true nature without any deliberate effort to compose. He would stop after saying a word, and his disciples would record and treasure them. The master initially traveled between Jinsha (Jinsha, a place name) and Qua (Qua, a place name), and had the deepest Dharma affinity with the Yu and Wang families. Layman Yu Runfu (Yu Runfu, a person's name) treasured every word and phrase he received from the master as if they were precious jade. When he traveled to Kuanglu (Kuanglu, a mountain name), he stayed at Xing Xiaolian's (Xing Xiaolian, a person's name) Laici Changshan Hall. Many of the master's Dharma talks remained with the Xing family. After the master passed away, Runfu entrusted Wang Junzhonggao (Wang Junzhonggao, a person's name) to compile them into a book. I have been immersed in the malarial seas for a long time, and in order to fulfill my final connection with the master, I passed by Dongchan Temple in Jinsha. Runfu presented the master's collection to me and bowed, asking me to write a preface for it. I read his words three times and sighed, 'Alas! In the degenerate age, one who can subdue his mind and forcefully uproot the roots of birth and death is like one person fighting against ten thousand. I have only seen such a person in the master.' Seeing his vigorous, resolute, and courageous spirit, often revealed in his writings, like a giant spirit wielding an axe, it can truly be said that...
與煩惱魔。欲魔。死魔共戰。竟能超越死生。如脫敝屣。可謂戰勝有功者也。故其所吐。豈可以文字語言聲音色相求之者耶。佛說欲為生死根。師凡所舉。必三致意。痛處劄錐。直欲剿絕命根。即此可當金鎞矣。又何庸夫門庭施設哉。昔覺范禪宗。妙悟超絕。語言典則所著。自目之曰。文字禪。故予題曰。紫柏老人集。蓋非墮于俗數也。觀者當具金剛正眼。視之於言外。則思過半矣。
云棲老人全集序
言以載道。文以達理。其治世語言。雖聖經咸稱曰文。獨佛語不然。以世出世間。情與出情之異耳。蓋佛所說以實相印。印定諸法。凡所語言。皆歸實相。所謂言語道斷。心行處滅。不可得而思議者焉。以文求之。譬夫執冰而求火也。豈特佛經。即從上諸祖。粗言及細語。皆歸第一義。況本于文而超于情者乎。予讀云棲大師集。三複而興嘆焉。師以儒發家。中年離俗。單究佛未出世。祖未西來一著。遍參諸方。有所發明。遂掛瓢笠。匿跡云棲以恬養。知非有意於人世也。況為文乎。久之聲光獨耀。緇白問道而來者。初則屨滿。次則林立。久則云屯霧集。皆有請焉。以師所造者隱密。所居者平常。故於應機接物。無門庭。絕城府。無崖異。如鑑照物。妍媸順應。故無臧否。無指謫。一任其本懷。故來者如蚊飲
【現代漢語翻譯】 現代漢語譯本：與煩惱魔（klesha-mara，指由煩惱產生的障礙）、欲魔（kama-mara，指由慾望產生的障礙）、死魔（mrtyu-mara，指死亡本身帶來的障礙）共同戰鬥，最終能夠超越生死輪迴，就像丟棄破舊的鞋子一樣輕鬆。這可以說是戰勝了障礙，取得了功德。因此，他的言語，怎麼能用文字、語言、聲音、色相來尋求呢？佛陀說慾望是生死的根本。大師凡是舉例說明，必定再三強調，在痛處扎錐，直接想要剿滅生死的根本。僅憑這一點就可以當作金鎞（指精闢的教誨）了。又何必庸俗地設立門庭呢？過去覺范禪師，妙悟超絕，語言典雅規範，他自己將所著的書稱為『文字禪』。所以我題寫為《紫柏老人集》，大概不是落入俗套。讀者應當具備金剛正眼，在文字之外去領會，那麼思考就超過一半了。
云棲老人全集序
言語用來承載道，文章用來表達理。那些治理世事的語言，即使是聖人的經典也都被稱為文章。唯獨佛語不是這樣，因為世間和出世間，情和出情的不同啊。佛所說的是用實相印（tathata-mudra，指諸法實相的印證）來印證，印定一切諸法，凡是所說的語言，都歸於實相。這就是所謂的『言語道斷，心行處滅』，是不可思議的。用文章來尋求它，就像拿著冰去求火一樣。豈止是佛經，即使是歷代祖師，粗淺的言語和細微的語句，都歸於第一義（paramartha，指最高的真理）。更何況是本于文字而超越于情感的呢？我讀云棲大師的文集，反覆閱讀而感嘆啊。大師以儒學起家，中年離開世俗，專門研究佛未出世、祖師未從西方來時的那一著（指禪宗的根本宗旨），遍參各處，有所發明，於是掛著瓢笠，隱居在云棲，以恬淡自養。知道他沒有意圖在人世間有所作為。更何況是寫作文章呢？時間久了，聲名光芒獨自閃耀，僧人和俗人前來問道的人，開始是擠滿了鞋子，然後是站滿了樹林，時間久了就像云聚集、霧籠罩一樣。都有所請求。因為大師所造詣的是隱秘的，所居住的地方是平常的，所以在應機接物時，沒有門庭，沒有城府，沒有怪異之處，就像鏡子照物一樣，美醜順應，所以沒有褒貶，沒有指責，完全任憑他的本懷。所以來的人就像蚊子飲水一樣。
【English Translation】 English version: He fights alongside the klesha-mara (the demon of afflictions, referring to obstacles arising from defilements), kama-mara (the demon of desire, referring to obstacles arising from desires), and mrtyu-mara (the demon of death, referring to the obstacle of death itself), ultimately transcending the cycle of birth and death, as easily as discarding worn-out shoes. This can be said to be a victorious accomplishment. Therefore, how can his words be sought through writing, language, sound, or form? The Buddha said that desire is the root of birth and death. Whenever the master gives an example, he emphasizes it repeatedly, piercing the painful spot with an awl, directly aiming to eradicate the root of life and death. This alone can be regarded as a golden awl (referring to profound teachings). Why bother with vulgar formalities? In the past, Zen Master Juefan's enlightenment was extraordinary and unsurpassed. His language was elegant and standard. He himself called his writings 'Written Zen'. Therefore, I titled it 'Collected Works of Elder Zibo', probably not falling into vulgarity. Readers should possess the Vajra Eye (diamond eye, referring to wisdom) and comprehend beyond the words, then their understanding will be more than halfway there.
Preface to the Complete Works of Elder Yunqi
Language is used to convey the Dao (the Way, referring to the ultimate truth), and writing is used to express reason. Those languages used to govern the world, even the classics of sages are called writings. Only the Buddha's words are not like this, because of the difference between the mundane and the supramundane, between emotion and the transcendence of emotion. What the Buddha said is sealed with the tathata-mudra (the seal of suchness, referring to the confirmation of the true nature of all phenomena), sealing all dharmas (phenomena), and all the languages spoken return to suchness. This is what is called 'the path of language is cut off, the place of mental activity is extinguished', which is inconceivable. To seek it through writing is like holding ice to seek fire. Not only the Buddhist scriptures, but even the crude words and subtle phrases of the past patriarchs all return to the paramartha (the ultimate truth). How much more so those that originate from writing but transcend emotion? I read the collection of Master Yunqi, reading it repeatedly and sighing. The master started with Confucianism, left the secular world in middle age, and specialized in studying the one move before the Buddha appeared in the world and the patriarchs came from the West (referring to the fundamental principle of Zen), widely consulted in various places, and made discoveries. So he hung his gourd and hat, and lived in seclusion in Yunqi, cultivating himself in tranquility. Knowing that he had no intention of achieving anything in the human world. How much less so writing articles? After a long time, his reputation shone brightly, and those who came to ask questions, both monks and laypeople, initially filled the shoes, then filled the forests, and after a long time, they gathered like clouds and fog. All had requests. Because what the master created was hidden, and where he lived was ordinary, so in responding to opportunities and receiving people, there was no formality, no city government, and no strangeness. Like a mirror reflecting objects, beauty and ugliness are accommodated, so there is no praise or blame, no criticism, completely letting his original intention prevail. So those who come are like mosquitoes drinking water.
海。應量而足。諸弟子記其語者。謂之文。嗟乎。豈以是盡大師哉。予少依講肆。聞說者談佛應機之妙。不知其謂何。及老年讀金剛般若。諸弟子從佛持缽乞食歸來。飯食洗足。敷座而坐。空生忽嘆希有世尊。予忽然如大夢覺。是知世尊處世。與人周旋。前二十年。無人知為何事者。空生今日始乃窺之。固知孔子之嘆莫我知也。即顏子高弟。但曰鉆之仰之。而竟莫能入。然則諸子所記之語。豈盡孔子哉。於戲。聖人影響於世。豈常人所能盡知耶。信乎文者糟粕耳。然禪門載道之言。除佛經諸祖傳燈。直指向上。特其言者。大有逕庭。不近人情。故望洋者眾。即文字之師。稱述佛祖之道。而溺於情。讀者如絮沾泥。求其平實而易喻。直捷而盡理。如月照百川。清濁並映。能領之者。如飲甘露。無病不瘳。如是而為佛祖之亞者。予于云棲之文見之矣。議者。謂師為老師宿儒。予嘗謂師為法門之周孔也。若以文視師。則贅矣。嘉禾嚴君某。慕師而未親炙。故梓其全集。以照後世。其亦斯道之功臣歟。
方外遺書序
昔唐宋諸賢宰官。棲心禪悅者。載之簡冊。如裴楊張呂諸公。與黃檗大慧諸大老。遊戲法喜。皆扣關擊節。無不發明向上一路。惟在一言半句。如探竿影草。至若刮垢磨光。敲骨打髓。用本色鉗椎。煆
煉習氣。則施者不易。而受者良難。故不多見。丁巳莫春。子玄馮延齡。送我吳門舟中。乃祖開之太史。所受達觀蓮池二大老遺書。皆手跡。不惟叮嚀法門。克荷大事。其于應病施藥。如扁鵲之醫。洞見肺腑。而調劑之方。不特砭膏肓起廢疾而已。以此傳家。子孫寶之。當爲慧命。非獨墨寶手澤已也。
云棲大師了義語序
了義語者。乃直指一心。究竟顯了之說也。吾佛出世。特為眾生開示一心。使其悟入。徹法無遺。從淺至深。始於執相破相。以至性相雙融。三乘之設。皆是遮護。名為覆相之談。俱未顯了。至於分明指示一心。了無剩法。令其直下頓悟。方名了義。以迷有深淺。故教分頓漸。至末後拈花。直指離言之道。達摩西來。單傳此道。名為禪宗頓門。然此頓宗之旨。非獨一禪。諸教中顯密所談者不一而足。以執教者迷宗。執禪者毀教。皆不達佛了義之旨耳。非獨于理。至若所設六度萬行。皆是求明一心之行。較之於禪。但頓漸不同。及其成功一也。至若凈土一門。修唸佛三昧。此又統攝三根。圓收頓漸。一生取辦。無越此者。從上佛祖。極力開示。已非一矣。無奈末學。志尚虛玄。以禪為高。薄凈土而不為。時當末法。眾生垢重。豈得人人皆稱上根。以多自欺。而不量己之德器。但隨聲妄和。
曾無實行。豈非自誤也耶。嗟乎。宗門久無明眼知識。莫與正之。至若義學之徒。虛事浮談。多乖實際。不惟無禪。而教眼不明。亦無甚於今日也。云棲大師。蚤悟唯心。因極力主張凈土。以救末法之弊。自建叢林。身教弟子。日夜無替者。幾四十年。故海內緇白。信從者眾。大師所著彌陀疏鈔。發明殆盡。至於尋常開示言句。提唯心以闡凈土之旨居多。心空居士朱君。為入室弟子。所錄此語。目曰了義。誠禪宗之圓鑒。一心之指南。直抉末法翳眼之金篦也。頃宦遊星渚。入山過訪。以稿見示。予三複三嘆。僭為代一轉語于編首。
憨山老人夢遊集卷第十九 卍新續藏第 73 冊 No. 1456 憨山老人夢遊集
憨山老人夢遊集卷第二十
侍 者 福 善 日錄
門 人 通 炯 編輯
嶺南弟子 劉起相 重校
序
凈土指歸序
凈土指歸。蓋指修者。歸於凈土也。吾佛世尊。攝化群生。所說法門。方便非一。而始終法要。有性相二宗。以其機有大小。故教有頓漸之設。末後分為禪教二門。教則引攝三根。禪則頓悟一心。如一大藏經。千七百公案。其來尚矣。若凈土一門。普被三根。頓漸齊入。無機不攝。所謂橫超三界。是為最勝法門。從上
【現代漢語翻譯】 現代漢語譯本： 沒有實際行動，豈不是自己耽誤自己嗎？唉！禪宗很久沒有具有明眼的正見知識的人了，沒有人來糾正這些錯誤。至於那些研究義學的學徒，空談浮誇，大多不符合實際。不僅沒有禪，而且對教義的理解也不明確，這種情況沒有比今天更嚴重的了。云棲大師（Yunqi Dashi，人名），很早就領悟了唯心（Weixin，佛教術語，意為萬法唯心所現）的道理，因此極力主張凈土（Jingtu，佛教宗派，意為西方極樂世界），以拯救末法時期（Mofa Shiqi，佛教術語，意為佛法衰敗的時期）的弊端。親自建立叢林（Conglin，佛教術語，指僧眾聚集修行的場所），以身作則教導弟子，日夜沒有懈怠，持續了近四十年。因此，國內的出家和在家信徒，信從他的人很多。大師所著的《彌陀疏鈔》（Mitu Shuchao，佛教著作名），闡述得非常詳盡。至於平常的開示言句，大多是提倡唯心來闡明凈土的宗旨。心空居士朱君（Xinkong Jushi Zhu Jun，人名），是大師的入室弟子，所記錄的這些話，題名為《了義》（Liaoyi，佛教術語，意爲了義，究竟之義），確實是禪宗的圓滿明鏡，一心的指南，直接揭示末法時期遮蔽人們眼睛的金篦（Jinbi，佛教用具，意為金色的刮眼器，比喻能去除迷惑的工具）。不久前我到星渚（Xingzhu，地名）做官，入山拜訪，他把稿子給我看。我反覆閱讀，冒昧地在書的開頭寫了一段轉語。 憨山老人夢遊集卷第十九 卍新續藏第 73 冊 No. 1456 憨山老人夢遊集 憨山老人夢遊集卷第二十 侍 者 福 善 日錄 門 人 通 炯 編輯 嶺南弟子 劉起相 重校 序 凈土指歸序 《凈土指歸》（Jingtu Zhigui，佛教著作名），大概是指引修行者，歸向凈土。我們佛世尊（Foshishizun，對釋迦牟尼佛的尊稱），爲了攝受教化眾生，所說的法門，方便方法不止一種。而始終不變的法要，有性宗（Xingzong，佛教宗派，側重研究諸法體性本空）和相宗（Xiangzong，佛教宗派，側重研究諸法現象）兩種。因為眾生的根器有大小，所以教法有頓悟和漸悟的設定。後來分為禪宗（Chanzong，佛教宗派，主張通過禪定開悟）和教宗（Jiaozong，佛教宗派，主張通過研習經教開悟）兩個門派。教宗可以引導攝受各種根器的眾生，禪宗則可以使人頓悟一心。就像《大藏經》（Dazangjing，佛教經典總集）和一千七百則公案（Gongan，禪宗術語，指禪宗祖師的開示或問答），由來已久。如果說凈土這一法門，可以普遍接納各種根器的眾生，頓悟和漸悟的人都可以進入，沒有不能被攝受的。所謂橫超三界（Hengchao Sanjie，佛教術語，意為超越欲界、色界、無色界），這是最為殊勝的法門。從古至今都是如此。
【English Translation】 English version: Without actual practice, isn't that just deceiving oneself? Alas! The Chan (Zen) school has long lacked knowledgeable people with clear vision, and there is no one to correct these errors. As for those who study doctrinal teachings, they engage in empty talk and grand theories, mostly divorced from reality. Not only do they lack Chan practice, but their understanding of the teachings is also unclear, and this situation is more serious today than ever before. Great Master Yunqi (Yunqi Dashi, a name) awakened to the principle of 'only mind' (Weixin, a Buddhist term meaning all phenomena are manifestations of the mind) early on, and therefore vigorously advocated Pure Land (Jingtu, a Buddhist school referring to the Western Pure Land of Ultimate Bliss) to remedy the ills of the Dharma-ending Age (Mofa Shiqi, a Buddhist term referring to the period of decline of Buddhist teachings). He personally established monasteries (Conglin, a Buddhist term referring to places where monks gather to practice), teaching his disciples by example, without ceasing day and night, for nearly forty years. Therefore, many monastics and laypeople throughout the country believed in and followed him. The 'Amitabha Sutra Commentary' (Mitu Shuchao, the name of a Buddhist text) written by the Great Master explains the teachings almost exhaustively. As for his usual words of instruction, most of them emphasize the principle of 'only mind' to elucidate the essence of Pure Land. Layman Zhu Xinkong (Xinkong Jushi Zhu Jun, a name), an inner disciple of the Great Master, recorded these words and titled them 'Definitive Meaning' (Liaoyi, a Buddhist term meaning definitive meaning, ultimate meaning), which is indeed a perfect mirror of the Chan school and a guide to the one mind, directly revealing the golden needle (Jinbi, a Buddhist tool, meaning a golden eye scraper, a metaphor for a tool that can remove confusion) to remove the eye disease of the Dharma-ending Age. Not long ago, I was serving as an official in Xingzhu (Xingzhu, a place name), and I visited him in the mountains. He showed me the manuscript. I read it repeatedly and presumptuously wrote a turning word at the beginning of the book. Dream Roamings Collection of Old Man Hanshan, Volume 19 卍 New Continued Collection, Volume 73, No. 1456, Dream Roamings Collection of Old Man Hanshan Dream Roamings Collection of Old Man Hanshan, Volume 20 Attendant: Fu Shan, Daily Record Disciple: Tong Jiong, Edited Lingnan Disciple: Liu Qixiang, Revised Preface Preface to 'Direct Guide to Pure Land' 'Direct Guide to Pure Land' (Jingtu Zhigui, the name of a Buddhist text) probably refers to guiding practitioners to return to Pure Land. Our Buddha World Honored One (Foshishizun, a respectful title for Shakyamuni Buddha), in order to gather and transform sentient beings, taught various Dharma doors, with more than one expedient method. And the essential teachings that remain constant from beginning to end include the two schools of 'nature' (Xingzong, a Buddhist school that focuses on studying the emptiness of the nature of all phenomena) and 'characteristics' (Xiangzong, a Buddhist school that focuses on studying the phenomena of all things). Because sentient beings have different capacities, the teachings are set up with both sudden and gradual approaches. Later, they were divided into two schools: Chan (Chanzong, a Buddhist school that advocates enlightenment through meditation) and Doctrine (Jiaozong, a Buddhist school that advocates enlightenment through studying scriptures). The Doctrine school can guide and gather sentient beings of all capacities, while the Chan school can enable people to suddenly awaken to the one mind. Like the 'Great Treasury of Sutras' (Dazangjing, a collection of Buddhist scriptures) and the seventeen hundred koans (Gongan, a Chan term referring to the teachings or questions and answers of Chan masters), they have a long history. If we say that the Pure Land Dharma door can universally accept sentient beings of all capacities, both those who awaken suddenly and those who awaken gradually can enter, and none cannot be gathered. The so-called 'horizontal transcendence of the three realms' (Hengchao Sanjie, a Buddhist term meaning transcending the desire realm, the form realm, and the formless realm) is the most supreme Dharma door. It has been so from ancient times.
諸祖。悟心之士。未有一人不以此為歸宿者。如龍樹馬鳴。極力而稱揚之。說者以為俯提中下。非知凈土之旨者何耶。良以十方世界一切眾生。依正二報。雖有勝劣凈穢之殊。皆從一心之所感變。故云。心凈則土凈。所謂唯心凈土。是則土非心外。凈由一心。茍非悟心之士。安可以凈其土耶。斯則禪家上上根。未有不歸凈土者此也。中下之士。修持凈戒。專心注念。觀念相續。臨終必得往生。雖有去來之相。而彌陀相好。寶樹華臺。實由自心之所感現。譬若夢事非從外來。至若愚夫愚婦。但修十善。精持五戒。專心念佛。臨終必得往生者。此以佛力加持。行人念想增勝。此以勝想。彼以大愿。愿與念接。自心與佛。默爾相應。雖凈土之境未現。而往生之功已成。實由自心冥感之力。亦非外也。若十惡之輩。臨終業勝。在獄苦事已現在前。但為苦逼極。脫苦心切。極苦之心而成念力。極盡悔心。悔心已極。即此極處。全體轉變。一念與佛相應。故佛力加持。應念現前。化刀山為寶樹。變火鑊為蓮池。故此惡輩。亦得往生。然此凈土之境。良因自心全體轉變之功。實非外得。由是觀之。三界萬法。未有一法不從心生。凈穢之境。未有一境不從心現。所以凈土一門。無論悟與不悟。上智下愚之士。但修而必得者。皆由自心。
【現代漢語翻譯】 現代漢語譯本： 各位祖師大德，凡是領悟心性的人，沒有一個不把凈土作為最終歸宿的。例如龍樹（Nagarjuna，印度佛教哲學家）和馬鳴（Aśvaghoṣa，佛教詩人、哲學家），都極力地稱揚凈土法門。有人說這是爲了接引中下根器的人，難道他們是不瞭解凈土宗旨的人嗎？這是因為十方世界的一切眾生，他們的依報（生存環境）和正報（身心果報），雖然有殊勝和低劣、清凈和污穢的差別，但都是從一心所感應和變化而來的。所以說：『心清凈，則國土清凈。』這就是所謂的唯心凈土。這樣說來，凈土不在心外，清凈由一心所生。如果不是領悟心性的人，怎麼能夠清凈他的國土呢？因此，禪宗的上上根器的人，沒有不歸向凈土的。中下根器的人，修持清凈戒律，專心專注地念佛，觀想和唸佛相續不斷，臨終必定能夠往生。雖然有去和來的現象，但彌陀（Amitābha，阿彌陀佛）的莊嚴相好、寶樹和華麗的蓮花臺，實際上是由自己的心所感應顯現的。譬如夢中的事情不是從外面來的。至於那些愚笨的男人和女人，只要修持十善業，精進地持守五戒，專心念佛，臨終必定能夠往生。這是因為佛力的加持，使修行人的念想更加強大。這是憑藉殊勝的念想，阿彌陀佛憑藉他的大願力，願力與念力相接，自心與佛，默默地相應。雖然凈土的境界還沒有顯現，但往生的功德已經成就。這實際上是由於自心冥冥中的感應之力，也不是從外面得來的。如果作惡多端的人，臨終時惡業的力量強大，在地獄受苦的情景已經出現在眼前。但因為被痛苦逼迫到極點，脫離痛苦的心非常迫切，極度的痛苦之心就變成了唸佛的力量。他們極盡悔恨之心，悔恨之心到了極點，就在這極點之處，全體轉變。一念與佛相應，所以佛力加持，應念顯現，把刀山化為寶樹，把火鑊變為蓮池。所以這些作惡的人，也能得到往生。然而，這凈土的境界，實在是因為自心全體轉變的功勞，實在不是從外面得到的。由此看來，三界萬法，沒有一法不是從心生出的。清凈和污穢的境界，沒有一個境界不是從心顯現的。所以凈土法門，無論領悟與否，上等智慧和下等愚笨的人，只要修持就必定能夠得到往生，都是由於自心的緣故。
【English Translation】 English version: Venerable Patriarchs, none who have awakened to the mind have failed to regard this as their final destination. For example, Nāgārjuna (Indian Buddhist philosopher) and Aśvaghoṣa (Buddhist poet and philosopher) praised it with all their might. Some say that this was to uplift those of middle and lower capacities. Are they then ignorant of the essence of Pure Land? It is because all sentient beings in the ten directions, their environments (supportive rewards) and bodies (direct rewards), though differing in superiority and inferiority, purity and defilement, are all transformed by the mind. Hence it is said, 'When the mind is pure, the land is pure.' This is the so-called Pure Land of Mind Only. Thus, the Pure Land is not outside the mind, and purity arises from the one mind. If one has not awakened to the mind, how can one purify one's land? Therefore, even those of the highest capacity in Chan (Zen) practice invariably turn to the Pure Land. Those of middle and lower capacities, upholding pure precepts, focusing their minds on mindfulness, with contemplation and recitation following one another, will surely attain rebirth at the end of life. Though there is the appearance of going and coming, the auspicious marks of Amitābha (Amitābha Buddha), the jeweled trees, and the lotus dais are in reality manifested by one's own mind. It is like events in a dream that do not come from outside. As for foolish men and women, if they cultivate the ten good deeds, diligently uphold the five precepts, and single-mindedly recite the Buddha's name, they will surely attain rebirth at the end of life. This is due to the Buddha's power of blessing, which strengthens the practitioner's thoughts. This is through superior thought, and the Buddha through his great vows. Vows and thoughts connect, and the mind and the Buddha silently correspond. Though the Pure Land realm has not yet appeared, the merit of rebirth has already been accomplished. This is truly due to the power of the mind's subtle influence, and is not external. If those who have committed the ten evil deeds, at the end of life, their karmic force is overwhelming, and the suffering of hell is already before them, but because they are pressed by extreme suffering, their desire to escape suffering is urgent, and the mind of extreme suffering becomes the power of mindfulness. They feel extreme remorse, and when remorse reaches its limit, at that very point, there is a complete transformation. One thought corresponds with the Buddha, so the Buddha's power of blessing manifests in response to the thought, transforming the mountain of knives into a jeweled tree, and the cauldron of fire into a lotus pond. Therefore, even these evil beings can attain rebirth. However, this Pure Land realm is truly due to the merit of the complete transformation of one's own mind, and is not obtained from outside. From this, we can see that among the myriad phenomena of the three realms, there is not a single phenomenon that does not arise from the mind. Among the realms of purity and defilement, there is not a single realm that does not manifest from the mind. Therefore, in the Pure Land path, regardless of whether one is enlightened or not, whether one is of superior wisdom or inferior foolishness, as long as one cultivates, one will surely attain rebirth, all because of one's own mind.
斯則唯心凈土之旨。皎然若視白黑矣。以佛體如空。自心空凈與佛冥一。惟假一念願力莊嚴。而凈土之境頓現。不借功勛。是為上上。殊非淺智薄信者可到也。中下之士。依觀念相續。不為愛緣業習之所傾奪。根雖少劣。而志實上上。且修之惟難。以斷愛根為難耳。惡輩往生更難。雖云帶業。亦由多生夙習善根內熏所發。根雖惡劣。即一念勇猛之心。超于上上。較彼放下屠刀。便作佛事。又差勝矣。然此萬萬無一。世人若必待此而求生。謬矣。以愚所觀。根無大小。究竟必由向上一念而得成就。故此法門。豈特權為中下而設耶。貳師將軍愛柏徐公。以文武發家。說禮樂而敦詩書。談兵之暇。留心凈土法門。所謂以慈用兵者也。纂輯指歸一書。宗於十六觀經。以至發明難問。以顯唸佛本源。次引蓮宗及龍舒諸說。以示信愿正行。次列遠公以下二十六人。以為實證。后開勸念。以至發揮唸佛之義。因果畢備。較前修要門。盡萃於此。誠所謂凈土之指南矣。予謂是集也。理事雙修。因果並顯。觀者以此為指歸。則妙樂之境。昭昭心目之間。不必求之十萬億土之外。而受勝妙樂。現諸日用行事之間。不待報謝神超。而後為實證也。是書之利。真苦海之慈航。長夜之慧炬也。豈小小哉。
刻瑜伽佛事儀範序
吾佛設
【現代漢語翻譯】 現代漢語譯本：如此一來，唯心凈土的宗旨就如同看黑白一樣清楚明白了。因為佛的本體如同虛空，自己的心空凈與佛完全合一，只憑借一念願力來莊嚴，凈土的境界立刻顯現，不依靠任何功勛，這是最上乘的境界，不是淺薄智慧和不堅定信仰的人可以達到的。中等和下等根器的人，依靠觀想念佛相續不斷，不被愛慾、因緣和業習所動搖，根器雖然稍差，但志向卻是最上乘的。而且這種修行非常困難，因為斷除愛慾的根本非常難。惡人往生凈土更加困難，雖然說是帶業往生，也是因為多生累世積累的善根在內心熏習所引發的。根器雖然惡劣，但只要有一念勇猛之心，就能超越最上乘的境界，比放下屠刀，立刻行佛事的人還要稍微強一些。然而這種情況萬中無一，世人如果一定要等到這種程度才求往生，那就錯了。以我愚鈍的看法，根器沒有大小之分，最終都要通過向上一念才能成就。所以這個法門，難道僅僅是為中等和下等根器的人而設立的嗎？貳師將軍（指李陵，字少卿）愛柏徐公（指徐幹，字偉長），以文武起家，講說禮樂，推崇詩書，談論軍事之餘，也留心凈土法門，這就是所謂的以慈悲之心用兵。他纂輯的《指歸》一書，以《十六觀經》（Amitayurdhyana Sutra）為宗，進而闡明各種疑問，以彰顯唸佛的根本來源。其次引用蓮宗（凈土宗）和龍舒居士（王日休）的各種說法，以展示信愿和正行。再次列舉遠公（慧遠大師）以下二十六人，作為實證。最後開啟勸念，進而發揮唸佛的意義，因果完備，比之前的修行要門，都彙集於此。真可謂是凈土的指南啊！我認為這部著作，理事雙修，因果並顯，觀看的人如果以此為指引，那麼極樂的境界，就會清清楚楚地呈現在心目之間，不必到十萬億佛土之外去尋求，就能感受到殊勝美妙的快樂，體現在日常的言行舉止之間，不必等到報盡命終，神識超脫，才能得到真實的驗證。這本書的利益，真是苦海中的慈悲航船，長夜中的智慧明燈啊！難道是小小的利益嗎？
《刻瑜伽佛事儀範序》
我佛設立 English version: Thus, the essence of the Pure Land of Mind-Only is as clear as seeing black and white. Because the Buddha's essence is like emptiness, and one's own mind is empty and pure, merging perfectly with the Buddha, relying solely on a single thought of vow-power to adorn it, the realm of the Pure Land immediately manifests, without relying on any merit. This is the highest state, not attainable by those of shallow wisdom and weak faith. Those of medium and lower capacity rely on continuous contemplation and recitation of the Buddha's name, not swayed by love, karmic conditions, and habitual tendencies. Although their capacity is slightly inferior, their aspiration is truly the highest. Moreover, this practice is very difficult, because cutting off the root of love is very difficult. It is even more difficult for evil people to be reborn in the Pure Land. Although it is said to be rebirth with karma, it is also due to the accumulated good roots from many lifetimes, which are inwardly nurtured and manifested. Although the capacity is evil and inferior, even a single thought of courageous mind surpasses the highest state, and is slightly better than those who lay down the butcher knife and immediately perform Buddhist deeds. However, this is one in ten thousand. If people must wait for this level to seek rebirth, they are mistaken. In my humble opinion, there is no distinction between great and small capacity; ultimately, one must achieve it through a single upward thought. Therefore, is this Dharma gate only established for those of medium and lower capacity? General Ershi (Li Ling, styled Shaoqing) and Xu Gong Aibo (Xu Gan, styled Weichang) rose to prominence through both literary and military skills, lectured on rites and music, and promoted poetry and books. In their spare time from discussing military affairs, they also paid attention to the Pure Land Dharma gate. This is what is meant by using troops with compassion. The book Zhigui ('Pointing the Way') that he compiled takes the Amitayurdhyana Sutra (Sixteen Contemplations Sutra) as its foundation, and further clarifies various questions to reveal the fundamental source of reciting the Buddha's name. Secondly, it cites various sayings of the Lotus School (Pure Land School) and Layman Longshu (Wang Rixiu) to demonstrate faith, vows, and right practice. Thirdly, it lists twenty-six people from Yuan Gong (Master Huiyuan) downwards as real evidence. Finally, it initiates exhortations to recite, and further elaborates on the meaning of reciting the Buddha's name, with complete causes and effects, gathering all the essential points of previous practices. It can truly be called a guide to the Pure Land! I believe that this work cultivates both principle and practice, and reveals both cause and effect. If those who view it take it as a guide, then the realm of ultimate bliss will be clearly presented between their minds and eyes, without having to seek it beyond hundreds of thousands of billions of Buddha lands, and they can experience supreme and wonderful joy, embodied in their daily words and actions, without having to wait until the end of their lives and the transcendence of their consciousness to obtain real verification. The benefit of this book is truly a compassionate ship in the sea of suffering, and a torch of wisdom in the long night! Is it a small benefit?
Preface to the Engraving of Yujia Buddhist Ritual Norms
Our Buddha established
【English Translation】 English version: Thus, the essence of the Pure Land of Mind-Only is as clear as seeing black and white. Because the Buddha's essence is like emptiness, and one's own mind is empty and pure, merging perfectly with the Buddha, relying solely on a single thought of vow-power to adorn it, the realm of the Pure Land immediately manifests, without relying on any merit. This is the highest state, not attainable by those of shallow wisdom and weak faith. Those of medium and lower capacity rely on continuous contemplation and recitation of the Buddha's name, not swayed by love, karmic conditions, and habitual tendencies. Although their capacity is slightly inferior, their aspiration is truly the highest. Moreover, this practice is very difficult, because cutting off the root of love is very difficult. It is even more difficult for evil people to be reborn in the Pure Land. Although it is said to be rebirth with karma, it is also due to the accumulated good roots from many lifetimes, which are inwardly nurtured and manifested. Although the capacity is evil and inferior, even a single thought of courageous mind surpasses the highest state, and is slightly better than those who lay down the butcher knife and immediately perform Buddhist deeds. However, this is one in ten thousand. If people must wait for this level to seek rebirth, they are mistaken. In my humble opinion, there is no distinction between great and small capacity; ultimately, one must achieve it through a single upward thought. Therefore, is this Dharma gate only established for those of medium and lower capacity? General Ershi (Li Ling, styled Shaoqing) and Xu Gong Aibo (Xu Gan, styled Weichang) rose to prominence through both literary and military skills, lectured on rites and music, and promoted poetry and books. In their spare time from discussing military affairs, they also paid attention to the Pure Land Dharma gate. This is what is meant by using troops with compassion. The book Zhigui ('Pointing the Way') that he compiled takes the Amitayurdhyana Sutra (Sixteen Contemplations Sutra) as its foundation, and further clarifies various questions to reveal the fundamental source of reciting the Buddha's name. Secondly, it cites various sayings of the Lotus School (Pure Land School) and Layman Longshu (Wang Rixiu) to demonstrate faith, vows, and right practice. Thirdly, it lists twenty-six people from Yuan Gong (Master Huiyuan) downwards as real evidence. Finally, it initiates exhortations to recite, and further elaborates on the meaning of reciting the Buddha's name, with complete causes and effects, gathering all the essential points of previous practices. It can truly be called a guide to the Pure Land! I believe that this work cultivates both principle and practice, and reveals both cause and effect. If those who view it take it as a guide, then the realm of ultimate bliss will be clearly presented between their minds and eyes, without having to seek it beyond hundreds of thousands of billions of Buddha lands, and they can experience supreme and wonderful joy, embodied in their daily words and actions, without having to wait until the end of their lives and the transcendence of their consciousness to obtain real verification. The benefit of this book is truly a compassionate ship in the sea of suffering, and a torch of wisdom in the long night! Is it a small benefit?
Preface to the Engraving of Yujia Buddhist Ritual Norms
Our Buddha established
教。以一死生之理。通幽明之故。達鬼神之情。無生不度。無苦不拔。故曰慈悲所緣。緣苦眾生。非眾生之劇苦。無以見慈悲之廣大。此瑜伽之教有自來矣。梵語瑜伽。此云相應。謂心境表裡如一也。然教有顯密。顯則直指。眾生本元心體。令其了悟。以脫生死之縛密。乃諸佛心印。是為神咒。誦演則加持。令諸眾生頓脫劇苦。皆度生之儀軌也。真言本自灌頂部中。其所以㧞幽冥。拯沈魄始於阿難尊者。夜坐林中。見面然鬼王。遂啟施食之教。至於咒水咒食。普濟河沙。皆出自西域神僧。而流於震旦。傳為故事。從不空三藏而宣密言。漸至於梁武帝。因郗氏夫人墮蟒身求度。帝請志公和尚。集諸大德沙門。纂為水陸儀文。則通三界幽顯靈祇。靡不畢申其情。自此僧徒相因。為瑜伽佛事。其來久矣。至我 聖祖。制以禪講瑜伽三科度僧。以楞伽金剛佛祖三經。以試禪講。以𦦨口施食津濟疏文。以試瑜伽。能通其一。方許為僧。今南都之天界為禪。報恩為講。能仁為瑜伽。遵國制也。此後流俗漸弊。概為非破律儀。視為嬉戲然。深失如來度生之本懷。即其疏意。達孝子慈親之情悃。而秘密真言。演諸如來之心印。一偈而變地獄為凈土。一語而化鑊湯為蓮池。法音及而罪即滅。鐘聲至而苦遂停。豈細事哉。失其旨。不惟無益
【現代漢語翻譯】 現代漢語譯本： 教義以生死一體的道理，貫通幽冥與光明的界限，瞭解鬼神的情感。沒有生命不被救度，沒有痛苦不被解除。所以說，慈悲所關注的，是受苦的眾生。如果不是眾生遭受極大的痛苦，就無法顯現慈悲的廣大。這種瑜伽的教義由來已久。梵語『瑜伽』（Yoga），這裡翻譯為『相應』，意思是內心與外境、表與里如一。然而教義有顯宗和密宗之分。顯宗直接揭示眾生本來的心性，使他們覺悟，從而脫離生死的束縛。密宗則是諸佛的心印，就是神咒。誦讀演說就能得到加持，使眾生立刻脫離極大的痛苦，都是救度眾生的儀軌。真言本來出自灌頂部的經典中。至於拔度幽冥、拯救沉淪的魂魄，始於阿難尊者（Ānanda，佛陀十大弟子之一）。阿難尊者夜晚坐在林中，見到面燃鬼王，於是開啟了施食的教法。至於咒水、咒食，普遍救濟恒河沙數般的眾生，都出自西域的神僧，然後流傳到震旦（古代中國的別稱）。傳為故事。從不空三藏（Amoghavajra，唐代密宗翻譯家）宣揚秘密真言，逐漸到梁武帝（Emperor Wu of Liang）。因為郗氏夫人（Empress Chi）墮落為蟒蛇身，請求超度，梁武帝就請志公和尚（Master Zhigong），召集各位大德沙門，編纂了水陸儀文，從而使三界幽冥顯明的神祇，沒有不表達其情感的。從此僧侶們互相沿襲，舉行瑜伽佛事，由來已久。到我朝聖祖（指清朝康熙皇帝），制定用禪、講、瑜伽三科來選拔僧人。用《楞伽經》（Laṅkāvatāra Sūtra）、《金剛經》（Vajracchedikā Prajñāpāramitā Sūtra）、《佛祖經》這三部經來考試禪宗和講經。用𦦨口施食津濟疏文來考試瑜伽。能夠精通其中一項，才允許做僧人。現在南京都的天界寺是禪宗，報恩寺是講經，能仁寺是瑜伽，這是遵循國家制度。此後流俗逐漸衰敗，大都違反戒律，把瑜伽佛事看作是嬉戲玩鬧。深深地失去了如來救度眾生的本懷。就其疏文的意義來說，表達了孝子慈親的真摯情感，而秘密真言，則演說了諸如來的心印。一句偈語就能把地獄變為凈土，一句話就能把鑊湯化為蓮池。法音傳到，罪業就消滅；鐘聲響起，痛苦就停止。難道是小事嗎？失去了它的宗旨，不僅沒有益處
【English Translation】 English version: The teaching uses the principle of the unity of life and death, connecting the realms of darkness and light, and understanding the emotions of ghosts and spirits. No life is not saved, and no suffering is not relieved. Therefore, it is said that compassion focuses on suffering beings. If it were not for the extreme suffering of beings, the vastness of compassion could not be revealed. This Yoga teaching has a long history. The Sanskrit word 'Yoga' (瑜伽), here translated as 'correspondence,' means that the inner mind and the outer environment, the surface and the inside, are as one. However, the teachings are divided into exoteric and esoteric. The exoteric directly reveals the original nature of beings, enabling them to awaken and thus escape the bonds of birth and death. The esoteric is the mind-seal of all Buddhas, which is the mantra. Reciting and expounding it can bring blessings, enabling beings to immediately escape extreme suffering, all of which are rituals for saving beings. The mantra originally comes from the scriptures of the Abhiṣeka section. As for liberating the dark realms and rescuing the sinking souls, it began with the Venerable Ānanda (Ānanda, one of the ten great disciples of the Buddha). Venerable Ānanda sat in the forest at night and saw the Flaming-Faced Ghost King, thus initiating the teaching of food offering. As for consecrating water and food, universally saving beings as numerous as the sands of the Ganges, it all originated from the divine monks of the Western Regions, and then spread to Zhendan (an ancient name for China). It was passed down as a story. From Amoghavajra (不空三藏, a Tang Dynasty esoteric translator) propagating the secret mantras, gradually to Emperor Wu of Liang (梁武帝). Because Empress Chi (郗氏夫人) fell into the body of a python and requested deliverance, Emperor Wu invited Master Zhigong (志公和尚), gathered great virtuous śramaṇas, and compiled the Water and Land Ritual Text, thereby enabling the deities of the three realms, both dark and bright, to express their emotions. From then on, monks followed each other, holding Yoga Buddhist services, which has a long history. By the time of my Holy Ancestor (聖祖, referring to the Kangxi Emperor of the Qing Dynasty), he established the three subjects of Chan, Lectures, and Yoga to select monks. The Laṅkāvatāra Sūtra (楞伽經), the Vajracchedikā Prajñāpāramitā Sūtra (金剛經), and the Buddhist Ancestor Sutra were used to test Chan and Lectures. The 𦦨-mouth food offering and the Jinji memorial were used to test Yoga. Only those who were proficient in one of them were allowed to be monks. Now, the Tianjie Temple in Nanjing is for Chan, the Bao'en Temple is for Lectures, and the Nengren Temple is for Yoga, which follows the national system. Thereafter, the customs gradually declined, and most of them violated the precepts, regarding Yoga Buddhist services as play and amusement. They deeply lost the original intention of the Tathāgata to save beings. In terms of the meaning of the memorial, it expresses the sincere emotions of filial sons and loving parents, while the secret mantras expound the mind-seal of all Tathāgatas. A single verse can transform hell into a pure land, and a single word can transform the cauldron of boiling water into a lotus pond. When the Dharma sound reaches, sins are extinguished; when the bell rings, suffering ceases. Is it a trivial matter? Losing its purpose is not only useless
。而自損之。莫之省也。楚僧某。以瑜伽發足。嗣參雪浪諸大講師。聽習經論。瞭如來度生之意。及歸。乃慨其流弊。遂本水陸儀文。纂集科儀。以隨時變。分條析理。章章不紊。使有所禱者。各據其情。盡其誠。而沙門釋子。亦得展悲心。披誠款。而不失其本。此利他之勝益。整合。公謝世。門人某。善繼公志。欲刊行以廣其傳。使為佛事者。無紕繆黷神之愆。有懇切精誠之旨。令世之孝子慈親。各盡心以達神明。其功德固非淺淺。乞予為序而傳之。予以為凡有益於利生者。皆為妙行。故告以瑜伽之所自。令知吾佛度生之遺意也。
千佛懺序
原夫心佛眾生。三無差別。故眾生日用現行無明煩惱。即諸佛之根本實智。所謂諸佛心內眾生。時時成道。眾生心內諸佛。唸唸證真。斯則眾生與佛。不隔一毫。但以無明深厚。不自覺知。逐妄迷真。起惑造業。長淪生死而不能返。誠可哀哉。我世尊舍自法樂。現身三界。與民同患。而度脫之。四十九年所說諸法。具有種種無量方便法門。皆為眾生出苦之具耳。菩薩修行。不出自利利他二種行門。利他之行至廣。而自利之行最捷。無非了達自心。以為要妙。至若了心之行。有頓有漸。頓則無逾參禪。漸則不出止觀。即此二行。若上根利智。業輕惑薄者。自可直入。
【現代漢語翻譯】 現代漢語譯本：然而（世人）卻自己損害自己，卻沒有人反省。楚地的僧人某某，以瑜伽焰口施食開始修行，後來跟隨雪浪等各位大講師，聽聞學習經論，瞭解如來度化眾生的心意。等到他回去之後，感慨于當時佛事的種種流弊，於是根據水陸法會的儀文，編纂整理科儀，以便隨著時代變化而調整，分條析理，條理清晰。使得有所祈禱的人，各自根據自己的情況，盡其誠意；而沙門釋子，也能展現悲心，表達誠意，而不失去根本。這是利他的殊勝利益。整合公去世后，他的門人某某，很好地繼承了他的遺志，想要刊行這些科儀以廣泛流傳，使得做佛事的人，沒有紕漏錯誤而褻瀆神靈的過失，有懇切精誠的主旨，令世上的孝子慈親，各自盡心來溝通神明，其功德當然不是淺薄的。因此請求我為之作序而傳揚它。我認為凡是對利益眾生有益的，都是妙行。所以告訴他瑜伽焰口的由來，讓他知道我們佛陀度化眾生的遺願。
千佛懺序
原本心、佛、眾生，三者沒有差別。所以眾生日常所用的現行無明煩惱，就是諸佛的根本實智。這就是所謂的『諸佛心內的眾生，時時成道；眾生心內的諸佛，唸唸證真』。這樣看來，眾生與佛，不隔一絲一毫。只是因為無明深厚，不自覺知，追逐虛妄而迷惑真理，生起迷惑而造作惡業，長久地沉淪於生死輪迴而不能返回，實在可悲啊！我們的世尊捨棄自己法樂，現身於三界，與民眾同甘共苦，而救度他們。四十九年所說的各種佛法，具有種種無量方便法門，都是爲了眾生脫離苦海的工具啊。菩薩修行，不出自利利他兩種行門。利他的行為最為廣大，而自利的行為最為便捷，無非是了達自己的心，作為最重要的方法。至於了心的修行，有頓悟有漸悟。頓悟沒有超過參禪的，漸悟沒有超出止觀的。即使是這兩種修行，如果上根利智，業障輕微，迷惑淺薄的人，自然可以直接進入。
【English Translation】 English version: Yet they harm themselves, and no one reflects on it. A certain monk from Chu (a state in ancient China), began his practice with the Yoga Flaming Mouth (Yujia Yan Kou) ritual. Later, he followed great lecturers such as Xuelang (a famous monk), listening to and studying scriptures and treatises, understanding the Buddha's intention to liberate sentient beings. After returning, he lamented the various malpractices in Buddhist ceremonies at the time. Therefore, based on the rituals of the Water and Land Dharma Assembly (Shui Lu Fa Hui), he compiled and organized the liturgical procedures, so that they could be adjusted with the times, dividing and analyzing the principles clearly. This enabled those who prayed to do so according to their own situations, with utmost sincerity; and the monks and disciples could also express their compassion and sincerity, without losing their foundation. This is the excellent benefit of benefiting others. After the death of Ji Cheng (a monk's name), his disciple, so-and-so, well inherited his legacy, wanting to publish these liturgical procedures to spread them widely, so that those who perform Buddhist ceremonies would not have the faults of errors and blasphemy, but would have the main purpose of earnest sincerity, so that the filial sons and compassionate parents of the world could each do their best to communicate with the deities, and their merits would certainly not be shallow. Therefore, he asked me to write a preface for it and spread it. I believe that all that is beneficial to benefiting sentient beings is a wonderful act. Therefore, I tell him the origin of the Yoga Flaming Mouth, so that he knows the Buddha's legacy of liberating sentient beings.
Preface to the Thousand Buddhas Repentance
Originally, the mind, the Buddha, and sentient beings are not different. Therefore, the current ignorance and afflictions used by sentient beings in their daily lives are the fundamental true wisdom of all Buddhas. This is what is meant by 'Sentient beings within the minds of Buddhas attain enlightenment at all times; Buddhas within the minds of sentient beings realize the truth in every moment.' In this way, sentient beings and Buddhas are not separated by a hair's breadth. It is only because ignorance is deep and thick that they are not aware of it, pursuing delusion and being deluded by the truth, giving rise to confusion and creating evil karma, and sinking into the cycle of birth and death for a long time without being able to return, which is truly lamentable! Our World Honored One (Shi Zun) abandoned his own Dharma bliss, appeared in the Three Realms (San Jie), shared the joys and sorrows of the people, and liberated them. The various Dharmas spoken in forty-nine years have various immeasurable expedient methods, all of which are tools for sentient beings to escape the sea of suffering. The practice of Bodhisattvas does not go beyond the two types of practice: benefiting oneself and benefiting others. The act of benefiting others is the most extensive, and the act of benefiting oneself is the most convenient, which is nothing more than understanding one's own mind as the most important method. As for the practice of understanding the mind, there is sudden enlightenment and gradual enlightenment. Sudden enlightenment does not exceed Chan (Zen) meditation, and gradual enlightenment does not exceed Samatha-vipassana (Zhi Guan). Even with these two practices, if those with superior roots and sharp wisdom, light karma, and shallow delusion can naturally enter directly.
中下之士。積劫生死業重罪深。即有志出苦。而為惑業之所障者。必積懺悔之功。消惡業障。方可得入。是知懺悔一行。最為修行出苦第一法門。無論上中下根。未有不從此為發軔者也。即如華嚴圓頓法門。普賢為法界導師。而所修十愿。必首以禮敬諸佛。次重懺悔業障。楞嚴為顯密圓宗。而必先以建立壇場。禮十方佛。勤求懺悔。懺至罪滅慧生。諸佛現身。感應道交。可許入道。法華為實相大乘。天臺釋以百界千如。具德圓宗。列為止觀。而必精嚴懺法。以踐真修。宗門永明禪師。親證法界圓融。而時禮法華懺儀。終身不懈。是知懺悔一門。最為末法入道之第一行也。嘗聞釋迦本師。因聞五十三佛名字。發心修行。得成佛果。展轉開示。得三千人。一一皆得成無上道。所以稱三千諸佛是也。其有已成未成。而名號具彰藏典。愧未盡探其始末因緣。近世之禮千佛名者。但有佛號。而無披露之文。梁朝一懺。自昔流傳。陳情之文雖備。而三千佛號未圓。嘗謂末法眾生。罪深業重。如世人犯法。投托王家。亦可獲免。地獄眾生以苦逼。一稱佛名。得生凈土。何況現前禮敬。諸佛以同體大悲。感應加庇。故其出苦之要。無越懺悔一門矣。吳門某所集千佛懺法。祖梁朝之舊章。增未列之佛號。采教中之成言。敘披露之情悃。始
【現代漢語翻譯】 現代漢語譯本：資質中等或低下的人，由於累積了無數劫的生死輪迴，業障深重，罪孽深厚。即使有決心脫離苦海，也會被迷惑和業力所阻礙。必須積累懺悔的功德，消除惡業的障礙，才能得以進入修行之門。由此可知，懺悔這一修行方法，是脫離苦海的第一要務。無論是上等、中等還是下等根器的人，沒有不是從此開始修行的。例如，在《華嚴經》的圓頓法門中，普賢菩薩作為法界的導師，他所修的十大願行，首先是禮敬諸佛，其次是著重懺悔業障。《楞嚴經》作為顯教和密教的圓滿宗義，也必須先建立壇場，禮拜十方諸佛，勤懇地求懺悔，直到罪業消除，智慧生起，諸佛現身，感應道交，才允許入門。《法華經》是實相大乘，天臺宗解釋為百界千如，具備圓滿功德的宗義，將其列為止觀，也必須精嚴地修習懺法，以實踐真正的修行。宗門的永明禪師，親自證悟了法界的圓融，仍然時常禮拜《法華懺儀》，終身不懈怠。由此可知，懺悔這一法門，是末法時代進入佛道的第一修行方法。我曾經聽說釋迦牟尼本師，因為聽聞了五十三佛的名字，發心修行，最終成就了佛果。輾轉開示，使得三千人，每個人都證得了無上道。所以被稱為三千諸佛。其中有已經成佛的，有尚未成佛的，他們的名號都詳細地記載在藏經中。我慚愧未能完全探究他們的始末因緣。近世禮拜千佛名號的人，只有佛號，而沒有懺悔披露的文辭。梁朝的《一懺》，自古流傳至今，陳述情感的文辭雖然完備，但是三千佛號並不圓滿。我曾經說過，末法時代的眾生，罪孽深重，業障深厚，就像世人犯了法，投靠王家，也可以獲得赦免一樣。地獄的眾生因為痛苦的逼迫，只要唸一聲佛名，就可以往生凈土，更何況現在親自禮敬諸佛，以諸佛同體的大悲心，感應加持庇佑，所以脫離苦海的關鍵，沒有超過懺悔這一法門的了。吳地的某人所編輯的《千佛懺法》，遵循梁朝的舊章，增補了未列入的佛號，採納了經教中的成言，敘述了披露懺悔的真誠心意，開始... English version: Those of middling or lower capacity, due to accumulating countless kalpas (aeons) of birth and death, have heavy karmic burdens and deep sins. Even if they aspire to escape suffering, they will be obstructed by delusion and karma. They must accumulate the merit of repentance and eliminate the obstacles of evil karma before they can enter the path of practice. Therefore, the practice of repentance is the foremost method for escaping suffering. Whether one is of superior, middling, or inferior capacity, none can begin without it. For example, in the perfect and sudden (圓頓) teaching of the Avatamsaka Sutra (華嚴經), Samantabhadra (普賢) Bodhisattva, as the guide of the Dharma Realm (法界), his ten great vows begin with revering all Buddhas and then emphasize repenting of karmic obstacles. The Shurangama Sutra (楞嚴經), as the complete teaching of both exoteric and esoteric Buddhism, requires first establishing an altar, paying homage to the Buddhas of the ten directions, and diligently seeking repentance until sins are extinguished, wisdom arises, Buddhas manifest, and a connection is made, only then is one allowed to enter the path. The Lotus Sutra (法華經) is the Great Vehicle of reality, and the Tiantai (天臺) school interprets it as the 'one hundred realms and thousand suchnesses' (百界千如), a complete and virtuous teaching, listing it as 'cessation and contemplation' (止觀), and requiring strict adherence to repentance practices to realize true cultivation. Zen Master Yongming (永明禪師) of the Linji school (宗門), personally realized the perfect interpenetration of the Dharma Realm, yet he constantly performed the Lotus Sutra repentance rituals throughout his life without懈怠. Therefore, the path of repentance is the foremost practice for entering the path in the Dharma-ending Age (末法). I have heard that Shakyamuni (釋迦牟尼) Buddha himself, upon hearing the names of the Fifty-three Buddhas, resolved to practice and attained Buddhahood. Through successive teachings, he enabled three thousand people to attain unsurpassed enlightenment. Therefore, they are called the Three Thousand Buddhas. Among them are those who have already become Buddhas and those who have not yet, and their names are fully recorded in the scriptures. I am ashamed that I have not fully explored their origins and causes. Those who worship the names of the Thousand Buddhas in recent times only have the names of the Buddhas but lack the texts for confession and disclosure. The 'One Repentance' (一懺) of the Liang Dynasty (梁朝) has been passed down since ancient times, and although the texts expressing emotions are complete, the names of the Three Thousand Buddhas are not complete. I have said that sentient beings in the Dharma-ending Age have deep sins and heavy karma, just as if a person commits a crime and seeks refuge with the royal family, they may be pardoned. Beings in hell, oppressed by suffering, can be reborn in the Pure Land by uttering the name of a Buddha even once. How much more so when one personally pays homage to the Buddhas, receiving their compassionate blessings and protection. Therefore, there is no more important key to escaping suffering than the path of repentance. The 'Thousand Buddhas Repentance Method' compiled by someone in Wumen (吳門) follows the old rules of the Liang Dynasty, adds the unlisted names of Buddhas, adopts the established words in the teachings, and narrates the sincere intention of disclosure, beginning...
【English Translation】 English version: Those of middling or lower capacity, due to accumulating countless kalpas (aeons) of birth and death, have heavy karmic burdens and deep sins. Even if they aspire to escape suffering, they will be obstructed by delusion and karma. They must accumulate the merit of repentance and eliminate the obstacles of evil karma before they can enter the path of practice. Therefore, the practice of repentance is the foremost method for escaping suffering. Whether one is of superior, middling, or inferior capacity, none can begin without it. For example, in the perfect and sudden (圓頓) teaching of the Avatamsaka Sutra (華嚴經), Samantabhadra (普賢) Bodhisattva, as the guide of the Dharma Realm (法界), his ten great vows begin with revering all Buddhas and then emphasize repenting of karmic obstacles. The Shurangama Sutra (楞嚴經), as the complete teaching of both exoteric and esoteric Buddhism, requires first establishing an altar, paying homage to the Buddhas of the ten directions, and diligently seeking repentance until sins are extinguished, wisdom arises, Buddhas manifest, and a connection is made, only then is one allowed to enter the path. The Lotus Sutra (法華經) is the Great Vehicle of reality, and the Tiantai (天臺) school interprets it as the 'one hundred realms and thousand suchnesses' (百界千如), a complete and virtuous teaching, listing it as 'cessation and contemplation' (止觀), and requiring strict adherence to repentance practices to realize true cultivation. Zen Master Yongming (永明禪師) of the Linji school (宗門), personally realized the perfect interpenetration of the Dharma Realm, yet he constantly performed the Lotus Sutra repentance rituals throughout his life without懈怠. Therefore, the path of repentance is the foremost practice for entering the path in the Dharma-ending Age (末法). I have heard that Shakyamuni (釋迦牟尼) Buddha himself, upon hearing the names of the Fifty-three Buddhas, resolved to practice and attained Buddhahood. Through successive teachings, he enabled three thousand people to attain unsurpassed enlightenment. Therefore, they are called the Three Thousand Buddhas. Among them are those who have already become Buddhas and those who have not yet, and their names are fully recorded in the scriptures. I am ashamed that I have not fully explored their origins and causes. Those who worship the names of the Thousand Buddhas in recent times only have the names of the Buddhas but lack the texts for confession and disclosure. The 'One Repentance' (一懺) of the Liang Dynasty (梁朝) has been passed down since ancient times, and although the texts expressing emotions are complete, the names of the Three Thousand Buddhas are not complete. I have said that sentient beings in the Dharma-ending Age have deep sins and heavy karma, just as if a person commits a crime and seeks refuge with the royal family, they may be pardoned. Beings in hell, oppressed by suffering, can be reborn in the Pure Land by uttering the name of a Buddha even once. How much more so when one personally pays homage to the Buddhas, receiving their compassionate blessings and protection. Therefore, there is no more important key to escaping suffering than the path of repentance. The 'Thousand Buddhas Repentance Method' compiled by someone in Wumen (吳門) follows the old rules of the Liang Dynasty, adds the unlisted names of Buddhas, adopts the established words in the teachings, and narrates the sincere intention of disclosure, beginning...
終條貫。如出一轍。述而不作。無胸臆之論。觀其利濟之心。良亦勤矣。閑有議其非者。皆未原述者之心。亦未信夫自心者也。茍信自心是佛。為恒沙業垢之所障蔽。則禮恒沙之佛以消之。未見其多。法本是心。則何法而非妙行耶。幸無以佛多而生疲厭也。三千諸佛。皆吾本師開導。法味既同。而同一禮敬。則諸佛法身入我性。我性同共如來合。如鏡交光。互相攝入。實借多佛之慈光。消我多生之積罪。又奚止赫日消霜露哉。十日並出。大地焚燒。三千佛現。罪垢頓滅。不待求證。而必信無疑矣。觀者但自求出苦之心真。信禮佛滅罪之功大。而不必計作者之與否也。特序之。以為真修者勸。
楞嚴接光錄序
如來始從鹿苑。終至雙林。四十九年所說一代時教。無非開示此心之指。以眾生惑有厚薄。根有利鈍。故設三乘之漸次。以十善而免三途之苦以明有。以諦緣而㧞三界生死之纏以明定。以三觀而破定有之執以明中。然雖巧設多方。必以頓證法界一心為極則。故以楞嚴大定。為究竟圓滿歸趣。此我本師出世。一大事因緣。始終之化法也。是知三觀之設。散在五時。而教海汪洋。末法行人難究其趣。若夫廓法界一心。攝一代時教。揭三觀妙門。顯一心之旨。無尚此大佛頂首楞嚴一經矣。大哉頂法。真頓證一
【現代漢語翻譯】 現代漢語譯本：始終條理貫通，如出一轍。只是闡述而沒有自己的創作，沒有主觀臆斷的議論。看他利益眾生的心，實在是很勤勉了。偶爾有人議論他的不是，都是沒有了解闡述者的心，也是沒有相信自己本心的人。如果相信自心是佛，卻被無數的業障塵垢所遮蔽，那麼禮拜無數的佛來消除這些業障，也不算多。佛法原本就是心，那麼什麼法不是妙行呢？希望不要因為佛多而產生疲憊厭倦。三千諸佛，都是我的本師開導，佛法滋味相同，所以應該同樣禮敬。這樣，諸佛的法身就進入我的自性，我的自性與如來融合。如同鏡子互相輝映，互相攝入，實在是因為借用眾多佛的慈悲光明，來消除我多生積累的罪業。又豈止是像太陽驅散霜露呢？十個太陽同時出現，大地都會被焚燒，三千佛顯現，罪惡塵垢立刻消滅。不需要尋求證明，也必定深信不疑。觀看的人只要自己尋求脫離痛苦的心是真誠的，相信禮佛滅罪的功德是巨大的，而不必計較作者的是與非。特此作序，作為對真正修行者的勸勉。
《楞嚴接光錄序》
如來最初從鹿苑開始，最終到雙林涅槃，四十九年所說的一代時教，無非是開示這個心。因為眾生的迷惑有深有淺，根器有利有鈍，所以設立三乘的漸次教法。用十善來免除三途的痛苦，以此來闡明『有』；用四諦、十二因緣來拔除三界生死的纏縛，以此來闡明『定』；用空、假、中三觀來破除對『有』的執著，以此來闡明『中』。然而，即使巧妙地設立多種方法，也必定以頓悟證得法界一心作為最終目標。所以用《楞嚴經》的大定，作為究竟圓滿的歸宿。這是我的本師釋迦牟尼佛出世的一件大事因緣，是始終不變的教化方法。由此可知，空、假、中三觀的設立，分散在五時教法中，而佛法教海浩瀚無邊，末法時代的修行人難以探究其真趣。如果要概括法界一心，統攝一代時教，揭示三觀妙門，彰顯一心的宗旨，沒有比這部《大佛頂首楞嚴經》更殊勝的了。偉大的頂法，真正是頓悟證入一心之法。
【English Translation】 English version: From beginning to end, the principles are consistent and follow the same pattern. He only narrates and does not create, without subjective opinions or arguments. Observing his heart of benefiting all beings, it is truly diligent. Occasionally, some criticize his faults, but they have not understood the heart of the narrator, nor do they believe in their own mind. If one believes that one's own mind is Buddha, but is obscured by countless karmic defilements, then worshiping countless Buddhas to eliminate these karmic obstacles is not too much. The Dharma is originally the mind, so what Dharma is not a wonderful practice? I hope that one will not become tired and weary because there are many Buddhas. The three thousand Buddhas are all enlightened by my original teacher, and the taste of the Dharma is the same, so they should be worshiped equally. In this way, the Dharmakaya of all Buddhas enters my nature, and my nature merges with the Tathagata. Like mirrors reflecting each other, mutually absorbing each other, it is truly because of borrowing the compassionate light of many Buddhas to eliminate the accumulated sins of my many lives. How can it only be like the scorching sun dispelling frost and dew? When ten suns appear simultaneously, the earth will be burned, but when three thousand Buddhas appear, karmic defilements will be instantly eliminated. There is no need to seek proof, and one must believe without doubt. The viewer only needs to ensure that their heart of seeking liberation from suffering is sincere, and believe that the merit of worshiping the Buddha to eliminate sins is great, and need not be concerned with the right and wrong of the author. This preface is written specifically as an encouragement to true practitioners.
Preface to 'Leng Yan Jie Guang Lu'
The Tathagata, beginning from Deer Park (Mrigadava, the place of the Buddha's first sermon) and ending at Twin Trees (Kushinagar, the place of the Buddha's Parinirvana), the teachings of a lifetime of forty-nine years, were nothing more than pointing out this mind. Because sentient beings' delusions are deep or shallow, and their faculties are sharp or dull, the gradual teachings of the Three Vehicles (Triyana) were established. Using the Ten Virtuous Deeds (Dasa-kusala) to avoid the suffering of the three evil realms (Tiryak-yoni, Preta-yoni, Naraka-yoni), thereby clarifying 'existence'; using the Four Noble Truths (catvāri āryasatyāni) and the Twelve Links of Dependent Origination (dvādaśāṅga-pratītyasamutpāda) to uproot the entanglements of birth and death in the Three Realms (Triloka), thereby clarifying 'stillness'; using the Threefold Contemplation (Tri-vidha-dhyana) to break the attachment to fixed existence, thereby clarifying 'the Middle Way'. However, even with the skillful establishment of various methods, the ultimate goal must be the sudden realization of the One Mind of the Dharma Realm (Dharmadhatu). Therefore, the great Samadhi of the Shurangama Sutra (Śūraṅgama Sūtra) is used as the ultimate and complete refuge. This is the one great cause and condition (eka-mahākāraṇa) of my original teacher Shakyamuni Buddha's appearance in the world, the unchanging method of transformation from beginning to end. From this, it can be known that the establishment of the Threefold Contemplation is scattered throughout the Five Periods of Teaching (Pañcakāla), and the sea of Buddhist teachings is vast and boundless, making it difficult for practitioners in the Dharma-ending Age (Mappō) to explore its true meaning. If one wants to summarize the One Mind of the Dharma Realm, encompass the teachings of a lifetime, reveal the wonderful gate of the Threefold Contemplation, and manifest the essence of the One Mind, there is nothing more excellent than this Great Buddha Crown Shurangama Sutra. Great is the Crown Dharma, truly the Dharma of sudden enlightenment and entry into the One Mind.
心之懸鑒也。以十二部經之廣演。而收於十軸之文。詳十法界之因果。而敷陳於六萬餘言之內。以無量行海。攝歸三觀妙門。以曠劫難成之佛。而圓滿於首楞嚴一定。可謂至簡至要。最深最奧之法門也。此經自入震旦。古今解者。不啻數十家。雖知見不一。而各有所長。或克文言。而昧其通途。或尚理觀。而略其文言。要之無非欲明佛意。惟佛智海。十地望洋。況居有漏乎。故探教者如飲海。魚龍蚊蚋。亦各盡己量。豈能盡海水耶。然一滴已具百川之味矣。予逸老匡山。閉關枯坐。四一授公。以所著楞嚴接光錄見示。且欲予一言以弁。愧予老矣。目已憒憒。智乏藻鑒。思不關微。安能發其幽奧。勉力一閱。則見其提掇首尾。指點血脈。批導文字。如遊刃焉。以公廓達之才。縱橫之筆。脫落畦逕。似不拘拘矩矱。若以楔出楔。亦從前所無。愚謂有便上智圓機。恐淺識者。重增翳膜也。是在觀者。別具超方之眼。獨得於文字之外。由此悟入。實非小緣。倘一言有當。如食金剛。功德又可思議耶。
重刻六祖壇經序
世尊說法四十九年。乃云未說一字。末後拈花。迦葉破顏微笑。於是有教外別傳之旨。西天四七。祖祖相傳。是為心印。達摩東來。直指一心。不立文字。六傳至曹溪。衣缽乃止。以其信心者眾矣。
【現代漢語翻譯】 現代漢語譯本： 這是心的懸掛著的明鏡啊。用《十二部經》（Shí'èrbù jīng，佛教經典分類）的廣泛闡述，而收納於十卷的文字中。詳細闡述十法界的因果，而在六萬多字之內敷陳開來。用無量行的海洋，攝歸於三觀（sānguān，空觀、假觀、中觀）的微妙法門。用曠劫（kuàngjié，極長的時間）難以成就的佛，而圓滿於首楞嚴（shǒuléngyán，一種禪定）的一定。可以說是至簡至要，最深最奧的法門了。此經自從傳入震旦（zhèndàn，中國的古稱），古今解釋的人，不止數十家。雖然知見不一，而各有所長。或者注重文辭，而昧於通達的途徑。或者崇尚理性的觀照，而忽略了文辭。總之無非是想闡明佛的意圖。唯有佛的智慧如海洋，十地菩薩（shídì púsà，菩薩修行的十個階段）也只能望洋興嘆，更何況是身處有漏之身呢？所以探求教義的人如同飲海，魚龍蚊蚋，也各自盡自己的量。怎麼能窮盡海水呢？然而一滴已經具備百川的味道了。我逸老（yìlǎo，作者的自稱）在匡山（kuāngshān，山名）閉關枯坐。四一（sìyī，人名）授公（shòugōng，人名），把所著的《楞嚴接光錄》（Léngyán Jiēguāng Lù，書名）拿來給我看，並且想讓我說一句話來作為序言。慚愧我老了，眼睛已經昏花，智慧缺乏文采，思想不能深入細微之處，怎麼能闡發它的幽深奧妙呢？勉強閱讀一遍，就看到他提綱挈領，指點血脈，批改引導文字，如同遊刃有餘。以公（gōng，指四一授公）廓達的才能，縱橫的筆力，脫離了固定的模式，似乎不拘泥於規矩。如果用楔子打出楔子，也是前所未有的。我以為這方便了上智圓機之人，恐怕淺薄的認識者，會加重眼中的翳膜啊。這在於觀看的人，另外具備超越常規的眼光，在文字之外獨自領悟。由此悟入，實在不是小的緣分。倘若一句話說得恰當，如同吃了金剛，功德又是不可思議的啊。 重刻六祖壇經序 世尊說法四十九年，卻說未說一字。末後拈花，迦葉（jiāyè，佛陀的十大弟子之一）破顏微笑。於是有了教外別傳的宗旨。西天四十七位祖師，祖祖相傳，這是心印。達摩（dámó，禪宗初祖）東來，直指一心，不立文字。六傳到曹溪（cáoxī，地名），衣缽乃止。因為相信的人很多了。
【English Translation】 English version: This is the mind's hanging mirror. Using the extensive exposition of the 'Twelve Divisions of Scriptures' (Shí'èrbù jīng, classification of Buddhist scriptures), it is collected in ten scrolls of text. It elaborates in detail the causes and effects of the Ten Dharma Realms, and expounds them within more than sixty thousand words. Using the ocean of immeasurable practices, it gathers them into the wonderful Dharma gate of the Three Contemplations (sānguān, emptiness, provisional existence, and the middle way). Using the Buddha, who is difficult to achieve in countless kalpas (kuàngjié, extremely long time), it is perfected in the samadhi of the Śūraṅgama (shǒuléngyán, a type of meditation). It can be said to be the simplest and most essential, the deepest and most profound Dharma gate. Since this scripture entered China (zhèndàn, ancient name for China), there have been no fewer than dozens of interpreters throughout history. Although their views differ, each has their strengths. Some focus on the literal meaning but are ignorant of the general path. Others value rational contemplation but neglect the literal meaning. In short, they all want to clarify the Buddha's intention. Only the Buddha's wisdom is like an ocean; even the Bodhisattvas of the Ten Grounds (shídì púsà, ten stages of Bodhisattva practice) can only gaze at it in awe, let alone those who are in a state of defilement. Therefore, those who seek the teachings are like drinking from the sea; fish, dragons, mosquitoes, and gnats each exhaust their own capacity. How can they exhaust the seawater? However, one drop already contains the taste of a hundred rivers. I, Yilao (yìlǎo, the author's self-designation), am sitting in seclusion on Mount Kuang (kuāngshān, mountain name). Si Yi (sìyī, personal name) presented me with his 'Śūraṅgama Approaching Light Record' (Léngyán Jiēguāng Lù, book title) and wanted me to say a word as a preface. I am ashamed that I am old, my eyes are already dim, my wisdom lacks literary talent, and my thoughts cannot penetrate subtle details. How can I reveal its profound mysteries? I reluctantly read it once and saw that he grasped the essentials, pointed out the key points, and guided the text with ease. With Gong's (gōng, referring to Si Yi) broad talent and unrestrained writing, he broke away from fixed patterns and did not seem to adhere to rules. If he used a wedge to drive out a wedge, it would be unprecedented. I think this is convenient for those with superior wisdom and perfect understanding, but I am afraid that shallow-minded people will increase the haze in their eyes. It depends on the viewer to have extraordinary vision and to understand it independently beyond the words. To realize it from this is truly not a small matter. If a word is appropriate, it is like eating vajra, and the merit is inconceivable. Preface to the Re-engraving of the Sixth Patriarch's Platform Sutra The World Honored One preached the Dharma for forty-nine years, but said that he had not spoken a word. At the end, he held up a flower, and Kāśyapa (jiāyè, one of the Buddha's ten great disciples) smiled. Thus, there was a separate transmission outside the teachings. The forty-seven patriarchs of the Western Heaven transmitted it from generation to generation; this is the mind seal. Bodhidharma (dámó, the first patriarch of Zen) came to the East, directly pointing to the one mind, without establishing words. After six transmissions to Caoqi (cáoxī, place name), the robe and bowl ceased. Because there were many who believed.
六祖得黃梅心印。以悟本來無一物。遂為的骨子。開法于曹溪。以無說而說。門人吠聲逐塊。緝之曰壇經。其所指示。雖般若一心。心外無法。則口說者。如天鼓音。空谷響耳。豈實法哉。余蒙 恩于嶺外。幸作六祖奴郎。聊為料理廢墜之緒。因見經本數刻。多有改竄不一。蓋以後世聰明君子。將謂老盧本賣柴漢。目不識丁。怪其所說無文彩。故妄易之耳。嗟乎。大音希聲。至文無文。況闡無言之道。假舌相以宣。嗚乎。夫水流風動。皆演圓音。又何文之有。予偶得古本。乃為勘訂。其所記參差者。復為整齊。分為十品。以雅稱經名也。刻於山中。適大將軍張君樂齊。先開府于粵閑。訪予于山中。嘗以此經贈之。別十年。公歸林下。予過錢塘。公一見。歡若更生。談及此經。已重刻行。感公力能荷法。乃序之。以見公為禪將軍。其有以發見聞之勇猛於此事者勸。
刻法寶壇經序(東海遺稿)
或謂吾佛四十九年。末後拈花。且道未談一字。達摩西來。直指人心。見性成佛。不立文字。目為單傳。此經豈非文字乎。然殊不知此事。人人本來具足。不欠一法。不立一法。既本具足。是則佛未出世。塵塵剎剎。未嘗不熾然常說。祖未西來。物物頭頭。未嘗不分明直指。如是觀之。世尊終日直指。達摩九年說法。
【現代漢語翻譯】 現代漢語譯本：六祖慧能大師在黃梅（地名，指五祖弘忍道場）得授心印，因悟得『本來無一物』的真諦，遂成為真正的得道之人。他在曹溪（地名，六祖弘法的道場）開創禪法，以『無說而說』的方式教導眾生。門人如狗逐土塊般記錄他的言行，編纂成《壇經》。其中所指示的，雖是般若一心，心外無法，但口頭所說的，就像天鼓之音，空谷迴響，並非真正的實法啊。我（指作者）在嶺外（地名，廣東一帶）蒙受恩惠，有幸作為六祖的『奴郎』（謙稱，意為侍奉六祖的人），略微整理那些廢棄散落的遺緒。因為看到現存的經本多次被改動，內容不一致，大概是後世自作聰明的君子，認為老盧（指六祖慧能）本是賣柴的漢子，目不識丁，覺得他所說的話沒有文采，所以擅自改動它。唉！大音希聲，至文無文，何況是闡述無言之道，借用言語來宣揚。唉！水流風動，都在演說圓滿的佛音，又何須文字呢？我偶然得到古本，於是進行校勘訂正，將其中記錄錯亂的地方，重新整理，分為十品，以符合『經』的雅稱。將此經刻印在山中。恰逢大將軍張樂齊，先前在廣東一帶擔任要職，到山中拜訪我，我曾將此經贈送給他。分別十年後，張公退隱山林。我路過錢塘（地名，杭州），張公一見我，歡喜得如同再生一般，談到這部經，已經重新刻印流通。感念張公有能力承擔弘揚佛法的重任，於是寫下這篇序言，以表明張公是禪宗的將軍，希望他能以發現真理的勇猛精神來對待此事，並以此勸勉他人。
《刻法寶壇經序》（東海遺稿）
有人說，佛陀四十九年說法，最後拈花示眾，實際上未曾談論一字。達摩祖師西來，直指人心，見性成佛，不立文字，被認為是單傳。那麼這部《壇經》難道不是文字嗎？然而，這些人殊不知此事，人人本來具足，不欠缺一法，也不需要建立一法。既然本來具足，那麼佛未出世之前，每個微塵剎土，無時無刻不在熾盛地宣說佛法；達摩祖師未西來之前，萬事萬物，無一不在分明地直指真性。如此看來，世尊終日都在直指人心，達摩祖師九年都在說法。
【English Translation】 English version: The Sixth Patriarch Huineng (name, the Sixth Patriarch of Zen Buddhism) received the mind seal at Huangmei (place name, referring to the Fifth Patriarch Hongren's monastery), and realized the truth of 'originally there is nothing.' Thus, he became a truly enlightened person. He founded the Chan (Zen) school at Caoxi (place name, the Sixth Patriarch's teaching center), teaching sentient beings through 'speaking without speaking.' His disciples, like dogs chasing clods of earth, recorded his words and deeds, compiling them into the 'Platform Sutra'. What it indicates, although it is the Prajna (wisdom) one mind, and there is no Dharma (law, teaching) outside the mind, what is spoken is like the sound of a heavenly drum, echoing in an empty valley, not the real Dharma. I (referring to the author) received grace in Lingnan (place name, Guangdong area), and was fortunate to serve as the Sixth Patriarch's 'Nulang' (humble term, meaning a person serving the Sixth Patriarch), slightly sorting out those abandoned and scattered remnants. Because I saw that the existing scriptures had been altered many times, and the content was inconsistent, probably because later clever gentlemen thought that old Lu (referring to the Sixth Patriarch) was originally a firewood seller, illiterate, and felt that what he said had no literary talent, so they arbitrarily changed it. Alas! The greatest sound is silent, the greatest writing is without writing, let alone expounding the way of no words, using language to proclaim it. Alas! The flowing water and the moving wind are all expounding the perfect Buddha-sound, so why need writing? I accidentally obtained an ancient version, so I proofread and corrected it, and reorganized the disordered records, dividing it into ten chapters, to conform to the elegant name of 'Sutra'. This sutra was engraved in the mountains. It happened that General Zhang Leqi, who had previously held an important position in the Guangdong area, visited me in the mountains, and I gave him this sutra. Ten years later, Zhang retired to the mountains. When I passed by Qiantang (place name, Hangzhou), Zhang was overjoyed to see me again, as if reborn, and talked about this sutra, which had been reprinted and circulated. I am grateful that Zhang has the ability to undertake the important task of promoting the Dharma, so I wrote this preface to show that Zhang is a general of Zen, and I hope that he can treat this matter with the courage to discover the truth, and use this to encourage others.
'Preface to the Engraved Platform Sutra' (Posthumous Manuscripts of Donghai)
Some say that the Buddha spoke for forty-nine years, and finally held up a flower to the assembly, but in fact did not say a word. Bodhidharma (name, the founder of Zen Buddhism) came from the West, directly pointing to the human mind, seeing one's nature and becoming a Buddha, not establishing words, and was considered a single transmission. Then is this 'Platform Sutra' not writing? However, these people do not know that this matter is originally fully possessed by everyone, lacking nothing, and needing to establish nothing. Since it is originally fully possessed, then before the Buddha appeared in the world, every dust mote and every land was constantly and intensely proclaiming the Dharma; before Bodhidharma came from the West, everything was clearly and directly pointing to the true nature. In this way, the World Honored One (referring to the Buddha) is constantly pointing to the human mind, and Bodhidharma was teaching for nine years.
又何有教內教外。單傳雙傳耶。若人頓見自心者。則說與不說。皆戲論矣。此壇經者。人人皆知出於曹溪。而不知曹溪出於人人自性。人人皆知經為文字。而不知文字直指自心。心外無法。法外無心。一味平等。原無纖毫迴避處。悲哉人者。覿面不知。知則諦信不疑。本來無事。無事則又何計佛祖出世不出世。說法不說耶。是則此刻。刻空中鳥跡耳。
因明入正理論寐言序
原夫一切法界。統惟一真。瞭然而無諸相也。由迷之而成色心。執之而為我法。依佗妄起。種種遍計。有無之見橫生。圓成之性昧矣。故我世尊。特說三界惟心。萬法惟識。以直示之。是為宗極。大若標月之指耳。迨自金輪掩耀。玉毫收彩。不百年間。依然邪見參天。性相割據。爰有應真大士。龍樹陳那諸師蹶起。㧞幟立論。摧邪顯正。其猶建瓴之勢。以大破之。既而商竭羅主。撮略諸論要義。提挈綱維。名曰因明入正理論。覈實邪正。量定因果。三支綺互。一性圓成。務使離過絕非。因是以明正宗之楷式。可謂法界之關鑰。實相之神符也。得之可以辟幽扄。佩之可以御大敵。諸法空座。非此不足以據之。慨夫東西異路。南北殊涂。且文略義深。即匠石斫額。嗟乎。斯人望洋之嘆久矣。吾法兄雪浪恩公按轡先登。蘊樸愚公從而步武。萬
歷庚寅秋。公掛錫薊門。一夕感夢金人名七。銀人勝十。告以遇田分介。身有官而注焉。覺即探即金勝二論。深窮力究。既而果遇界公新解。值虞公長孺。激發矢心。遂倚雙林而構思。斯兩月而述成。宛與夢符。詔曰寐言。蓋識夢也。噫。徴夫那蘭紀歲。睹史質疑。由是觀之。愚公豈無謂哉。余來自海上。公脫稿示予。予雖不敏。不能洞見玄微。彈花摘實。至謂異品無其所立。遮實自相相違。改品以釋是非。番我以明集聚。斯皆出過深潛。良是寤其幽寐。然因正因。不待全提緣了。思已過半。語固有之。因修者易。草創者難。且夫托雞鳴而過關。假弄丸而破敵者。談何容易。觀者若因是以明宗。由指而見月。直欲睹纖塵而知大地。窺一隙以見太虛。則於法界之功。匪直排布之方也。即隱幾據梧。將仰天而嘆。豈可以呻吟沉酣者較哉。
二十五圓通圖序(為王憲長弘臺題)
毗盧遮那以法界為身。則根根塵塵。皆遍法界。于身舉一毛孔。遍則毛毛皆遍。在境則拈一微塵。遍則塵塵皆遍。於心則念包十世。古今劫念同時。則唸唸皆遍。如是。則無一法而非圓通。又何根塵識界七大之限量可局乎。惟此乃普眼大人之境界。豈劣解者可能入哉。是以楞嚴會上。世尊特借二十五大士。普為諸人傍通一線。大似含元殿
【現代漢語翻譯】 現代漢語譯本： 庚寅年秋天，某公在薊門掛錫（指僧人雲遊四方，錫杖不離身，掛錫即指停留某處）。一天晚上，他夢見金人名叫七，銀人名叫勝十，告訴他會遇到田分介，自身有官職也會被記錄下來。醒來后，他立即探究金勝二論，深入研究。不久，果然遇到了界公的新解，又遇到了虞公長孺，激發了他的決心。於是依靠雙林（指佛陀涅槃之處）而構思，用了兩個月的時間完成了著作，與夢境完全相符。詔書上說，夢中的話是認識夢境。唉！考察那蘭紀歲，看到史書上的疑問。由此看來，愚公難道沒有道理嗎？我從海上而來，某公把完成的稿子給我看。我雖然不聰明，不能完全洞察其中的玄妙，但也能彈花摘實，認為異品沒有立足之地，遮實自相矛盾，改品是爲了解釋是非，用番我來闡明集聚。這些都出自深刻的潛修，確實領悟了其中的幽深奧秘。然而，因正因，不必等待全部的因緣完備，思考已經過半。俗話說，因循舊規容易，開創新的事物很難。況且，想靠雞鳴而過關，靠玩弄彈丸而戰勝敵人，談何容易。觀看的人如果因此而明白宗旨，通過手指而看到月亮，想要看到細小的灰塵而知道大地，從一個縫隙中看到整個宇宙，那麼對於法界的功用，就不僅僅是排列分佈的方法了。即使是靠著幾案，抱著梧桐樹，將要仰天長嘆，怎麼能和沉迷不醒的人相比呢？
二十五圓通圖序（為王憲長弘臺題）
毗盧遮那佛（Vairochana，報身佛，意為光明遍照）以法界為身，那麼根根塵塵，都遍佈法界。在身體上舉起一個毛孔，遍佈，那麼每個毛孔都遍佈。在境界上拈起一粒微塵，遍佈，那麼每個微塵都遍佈。在心中，一個念頭包含十世，古今劫念同時，那麼每個念頭都遍佈。像這樣，就沒有一法不是圓通的。又有什麼根塵識界七大可以侷限呢？只有這才是普眼大人（指觀世音菩薩）的境界，哪裡是見解低下的人能夠進入的呢？因此在楞嚴會上，世尊（釋迦牟尼佛）特意藉助二十五位大士，普遍地為眾人開通一條途徑，很像含元殿（唐朝的宮殿）。 English version: In the autumn of the Gengyin year, the master hung his staff at Jimen (referring to monks traveling around, with their staffs always with them; 'hanging the staff' means staying somewhere). One night, he dreamed of a golden man named Qi and a silver man named Sheng Shi, who told him that he would encounter Tian Fenjie and that his official position would be recorded. Upon waking, he immediately explored the two theories of Jin and Sheng, delving deeply into them. Soon after, he indeed encountered Master Jie's new interpretation and met Yu Gong Changru, which inspired his determination. Thus, relying on Shuanglin (referring to the place where the Buddha entered Nirvana), he conceived and completed his work in two months, perfectly matching his dream. The edict said that the words in the dream were a recognition of the dream. Alas! Examining the years recorded by Nalan and seeing the doubts in the historical records, it can be seen that the Old Fool (Yu Gong) was not without reason. I came from the sea, and the master showed me his completed manuscript. Although I am not intelligent enough to fully understand its mysteries, I can still pick out the essence and believe that there is no place for different categories to stand, that concealing the truth contradicts itself, that changing categories is to explain right and wrong, and that using 'Fan Wo' (referring to the five skandhas) to clarify aggregation. These all come from deep cultivation and indeed awaken the profound secrets within. However, because of the right cause, there is no need to wait for all the conditions to be complete; the thinking is already more than halfway there. As the saying goes, it is easy to follow the old ways, but difficult to create new things. Moreover, how easy is it to pass through the gate by relying on the crowing of a rooster or to defeat the enemy by juggling balls? If the viewer can understand the purpose from this, see the moon through the finger, want to know the earth by seeing a tiny dust, and see the entire universe from a gap, then the function of the Dharma realm is not just a method of arrangement and distribution. Even leaning on a desk and holding a parasol tree, about to sigh to the sky, how can it be compared with those who are deeply intoxicated?
Preface to the Twenty-Five Perfect Penetration Diagrams (Written for Wang Xianzhang Hongtai)
Vairochana (the embodiment of the Dharma body, meaning 'light shining everywhere') takes the Dharma realm as his body, so every root and every dust pervades the Dharma realm. Raising a pore on the body, it pervades, so every pore pervades. Picking up a speck of dust in the realm, it pervades, so every speck of dust pervades. In the heart, a thought encompasses ten lifetimes, and the thoughts of the past and present eons are simultaneous, so every thought pervades. In this way, there is no Dharma that is not perfect penetration. What root, dust, consciousness realm, or seven great elements can limit it? Only this is the realm of the Great Being with Universal Eyes (referring to Avalokiteśvara Bodhisattva), how can those with inferior understanding enter it? Therefore, at the Shurangama Assembly, the World Honored One (Shakyamuni Buddha) specially used the twenty-five great beings to universally open a path for everyone, much like the Hanyuan Hall (a palace in the Tang Dynasty).
【English Translation】 English version: In the autumn of the Gengyin year, the master hung his staff at Jimen (referring to monks traveling around, with their staffs always with them; 'hanging the staff' means staying somewhere). One night, he dreamed of a golden man named Qi and a silver man named Sheng Shi, who told him that he would encounter Tian Fenjie and that his official position would be recorded. Upon waking, he immediately explored the two theories of Jin and Sheng, delving deeply into them. Soon after, he indeed encountered Master Jie's new interpretation and met Yu Gong Changru, which inspired his determination. Thus, relying on Shuanglin (referring to the place where the Buddha entered Nirvana), he conceived and completed his work in two months, perfectly matching his dream. The edict said that the words in the dream were a recognition of the dream. Alas! Examining the years recorded by Nalan and seeing the doubts in the historical records, it can be seen that the Old Fool (Yu Gong) was not without reason. I came from the sea, and the master showed me his completed manuscript. Although I am not intelligent enough to fully understand its mysteries, I can still pick out the essence and believe that there is no place for different categories to stand, that concealing the truth contradicts itself, that changing categories is to explain right and wrong, and that using 'Fan Wo' (referring to the five skandhas) to clarify aggregation. These all come from deep cultivation and indeed awaken the profound secrets within. However, because of the right cause, there is no need to wait for all the conditions to be complete; the thinking is already more than halfway there. As the saying goes, it is easy to follow the old ways, but difficult to create new things. Moreover, how easy is it to pass through the gate by relying on the crowing of a rooster or to defeat the enemy by juggling balls? If the viewer can understand the purpose from this, see the moon through the finger, want to know the earth by seeing a tiny dust, and see the entire universe from a gap, then the function of the Dharma realm is not just a method of arrangement and distribution. Even leaning on a desk and holding a parasol tree, about to sigh to the sky, how can it be compared with those who are deeply intoxicated?
Preface to the Twenty-Five Perfect Penetration Diagrams (Written for Wang Xianzhang Hongtai)
Vairochana (the embodiment of the Dharma body, meaning 'light shining everywhere') takes the Dharma realm as his body, so every root and every dust pervades the Dharma realm. Raising a pore on the body, it pervades, so every pore pervades. Picking up a speck of dust in the realm, it pervades, so every speck of dust pervades. In the heart, a thought encompasses ten lifetimes, and the thoughts of the past and present eons are simultaneous, so every thought pervades. In this way, there is no Dharma that is not perfect penetration. What root, dust, consciousness realm, or seven great elements can limit it? Only this is the realm of the Great Being with Universal Eyes (referring to Avalokiteśvara Bodhisattva), how can those with inferior understanding enter it? Therefore, at the Shurangama Assembly, the World Honored One (Shakyamuni Buddha) specially used the twenty-five great beings to universally open a path for everyone, much like the Hanyuan Hall (a palace in the Tang Dynasty).
里指長安。蓋曲為鈍根拈弄耳。雖是門門有路。處處皆通。正眼看來。未免翳目生花。居士一齊摺合。卷舒自在。若放行。則山河大墜。鱗介羽毛。同放光明。若把住。則二十五人。不免向弘臺居士手中乞命。如是。縱饒觀音大士。善入圓通。不免拖泥帶水也。亦一場敗闕。仔細簡點將來。畢竟有甚氣息。明眼人自能看取。
刻十無盡藏品序
毗盧遮那法界為身。以華嚴莊嚴而為報境。由往昔因中。稱法界心而修。稱為藏者。以此心在眾生名為藏識。在佛名如來藏心。故在依果。名華藏世界。蓋藏者。含攝有餘之義。如王家寶藏。無物不有。應用無盡。是以菩薩修行。名無盡藏。以即心妙行。而為功德法財。充滿心量。名無盡藏行。惟此華嚴所宗法界心體。而以妙行為莊嚴。圓滿具足。故名為佛。然所修因行。有十住十行十向十地之別。此品當十行滿心。將趣十向。故修此十無盡藏行。蘊積一心。即迴向三處。謂眾生菩提。及以實際積行以成藏。行散而果成。故趣佛地。住行如積。迴向如散。所謂積而能散。由散以成德。譬夫聖人。損有餘以奉天下。盛治之事也。故曰。有之以為利。無之以為用。是以吾佛世尊。以盡法界之法藏。濟偁自性之眾生。資以莊嚴唯心之果報。觀夫華藏莊嚴之妙事。豈向心外求
之哉。第以眾生狹陋自私。不能擴自心之量耳。予掩關靈湖之曇花精舍。門人觀衡。遠來相訊。見予批閱此品。歡喜稽首。而讚歎曰。大哉妙行。普照迷方。誠如慧日之朗重昏也。請序之。刻以別行。予喜作法施。愿見聞隨喜者。即此以見自心無盡之妙行。茍信而持之。則華藏莊嚴。步步可登。而佛果菩提。唸唸可證。其狹陋自私之習。亦將化為無盡功德藏矣。詎不成一大事因緣哉。
重興青原山七祖道場序
佛法托之像教。禪道寄之祖庭。故瞻梵剎而三寶現前。指道場而慧燈發𦦨。蓋由道假人弘。事因理顯。是以諸祖法崛之不可泯者。若人身之血脈。不可一息間也。任道君子。可不為之留心哉。惟禪宗鼻祖西來。直指最上一乘。令人當下成佛。此道六傳於曹溪。而青原南嶽為的骨子。兩人執幟。大盛于江西湖南。其下五燈分焰。皆以二老為燧人。此道昭昭。如中天日月。千百年來。闇然而愈章者。是知茲山。為人心世道所關最重。予少年曾禮七祖。見其僧非拔俗。寺委荒榛。惟諸賢祠宇。尊祀其中。時則慨然嘆曰。諸天奉佛。諸賢事天。然各尊其道理或宜。然恐神有所未妥也。徘徊而去。間嘗與紫柏禪師言。謂禪宗寥落。必源頭壅塞。當同疏導之。師大以為然。師先候予于匡山。及乙未。予年五十。以
【現代漢語翻譯】 現代漢語譯本：唉！只是因為眾生心胸狹隘，過於自私，不能擴充套件自己的心量罷了。我閉關在靈湖的曇花精舍，弟子觀衡從遠方趕來拜訪，看到我批閱這部經，歡喜地叩頭，讚歎說：『偉大啊，這微妙的修行，普遍照亮迷途的方向，真像慧日照亮重重黑暗啊！』他請求我為之作序，並刻印流通。我樂於作法佈施，希望見到和聽聞並隨喜的人，就此看到自己內心無盡的妙行。如果能相信並堅持修行，那麼華藏世界的莊嚴，每一步都可以登上，而佛的果位和菩提智慧，每一念都可以證得。那狹隘自私的習氣，也將轉化為無盡的功德寶藏。這難道不是一件大事因緣嗎？
重興青原山七祖道場序
佛法依託于佛像和經典，禪道寄託于祖師的道場。所以瞻仰寺廟，就能感受到佛、法、僧三寶就在眼前；指向道場，就能看到智慧的明燈閃耀。這都是因為道要依靠人來弘揚，事要通過理來顯現。因此，各位祖師的法脈是不可磨滅的，就像人身的血脈一樣，一刻也不能中斷。有責任感的君子，難道不應該為此留心嗎？只有禪宗的鼻祖從西方而來，直接指明最上乘的佛法，使人當下就能成佛。這個道傳到六祖慧能，而青原行思和南嶽懷讓是其中的關鍵人物。兩人執掌旗幟，在江西和湖南大為興盛。他們下面的五家宗派，都以這兩位老前輩為火種。這個道如此昭彰，就像中天的日月一樣，千百年來，即使在黑暗中也更加彰顯。由此可知，這座山，與人心和世道的關係最為重要。我少年時曾經禮拜七祖，看到那裡的僧人不夠出類拔萃，寺廟也荒廢破敗，只有各位賢人的祠堂，還被人們尊敬地祭祀。當時就慨嘆地說：『諸天神奉事佛，諸賢人奉事天，各自尊敬他們所信奉的道理或許是合適的。』但我恐怕神靈有所不安。我徘徊著離開了。後來曾經和紫柏禪師談論此事，認為禪宗的衰落，必定是源頭被堵塞了，應當共同疏通它。紫柏禪師非常贊同我的看法。他先在匡山等候我，到了乙未年，我五十歲時，以
【English Translation】 English version: Alas! It is only because sentient beings are narrow-minded and selfish, unable to expand the measure of their own minds. I am in solitary retreat at the Udumbara Vihara of Linghu. My disciple, Guanheng, came from afar to inquire after me. Seeing me reading and annotating this text, he joyfully prostrated and praised, saying, 'Great indeed is this wondrous practice, universally illuminating the lost directions, truly like the bright sun of wisdom shining upon layers of darkness!' He requested me to write a preface for it and have it printed for circulation. I am happy to give the Dharma as a gift, hoping that those who see and hear it will rejoice and, in doing so, see the endless wondrous practice of their own minds. If they can believe in it and uphold it, then the adornments of the Avatamsaka world can be ascended step by step, and the Bodhi of Buddhahood can be realized moment by moment. The habits of narrow-mindedness and selfishness will also be transformed into an inexhaustible treasury of merit. Would this not be a great and important cause and condition?
Preface to the Rebuilding of the Seventh Ancestor's Monastery on Qingyuan Mountain
The Buddha-dharma relies on images and teachings, and the Chan path is entrusted to the ancestral monasteries. Therefore, when we behold a monastery, the Triple Gem (Buddha, Dharma, Sangha) appears before us; when we point to a monastery, the lamp of wisdom shines forth. This is because the Way is propagated through people, and the matter is revealed through principle. Thus, the Dharma lineage of the Ancestors cannot be extinguished, just like the blood vessels of the human body, which cannot be interrupted for even a moment. Can responsible gentlemen not pay attention to this? Only the Patriarch of Chan, coming from the West (Bodhidharma), directly pointed to the supreme vehicle, enabling people to become Buddhas in the present moment. This Way was transmitted to the Sixth Patriarch (Huineng) at Caoxi, and Qingyuan Xingsi (Qingyuan) and Nanyue Huairang (Nanyue) were the key figures. These two held the banner and greatly flourished in Jiangxi and Hunan. The five schools that followed all took these two elders as their source of fire. This Way is as clear as the sun and moon in the mid-sky, becoming more apparent even in darkness over thousands of years. From this, we know that this mountain is of utmost importance to the hearts of people and the way of the world. In my youth, I once paid homage to the Seventh Ancestor and saw that the monks there were not outstanding, and the monastery was desolate and overgrown with weeds. Only the shrines of the virtuous ones were respectfully enshrined within. At that time, I sighed with emotion, saying, 'The devas serve the Buddha, and the virtuous ones serve the devas, each respecting the principles they believe in, which may be appropriate.' But I fear that the spirits may be uneasy. I lingered and then left. Later, I once spoke with Chan Master Zibo, saying that the decline of Chan must be due to the source being blocked, and we should work together to clear it. The Master greatly agreed with my view. He first waited for me at Kuang Mountain, and in the year of Yiwu, when I was fifty years old, with
弘法致譴。放于嶺外。因得重𤀹曹溪之原。以為禪道重興之兆。辛苦八年。而祖庭始開。功雖未圓。中興之機已見。辛亥秋日。安福鄒匡明子尹氏。發心重整青原。持鄒給諫公書為先談。且雲子尹為七祖忠臣。予聞之躍然。乃先囑其妥神祠為第一義。是時因緣未遇遂寢。越癸丑。遂之南嶽。踐金簡曾儀部約。公欲振之。力未能也。丙辰。予吊紫柏。有吳越之行。至雙徑。見禪道大振。參究者眾。予嘆曰。此曹溪一派重衍也。丁巳夏。歸匡山。作休老計。見東林蓮社重開。石門禪期已結。予大歡喜。不三日。而給練公書亦至。云大修青原。冀得一指點。蓋子尹夙心。述予之本願。其祠已妥。而首為檀度。愿成主佛者。則劉晉卿。張壽長。郭陵舄也。予乃浩然嘆曰。六祖有言。葉落歸根。禪道自曹溪一脈。始於青原。而傳燈諸祖。至中峰之後漸微。我國初不多見矣。予自𤀹曹溪。不數年。而此道復振於越之天目雙徑之間。今且引歸匡山石門。適青原大興。千年之後。復見今日。豈非應葉落歸根之讖哉。惟昔盛時。莫盛于西江馬祖。今也重振。再見於青原。是知道運旋轉。與造化同流。信夫意者。將來八十一人。同出馬駒之下者。是有望於今日。斯役也。檀度之功。任之者眾。不俟予言。故特述禪道隆替之由。以告諸同志。
【現代漢語翻譯】 現代漢語譯本： 弘法遭到譴責，被流放到嶺南之外。因此得以重新回到曹溪的祖庭，認為是禪道重新興盛的預兆。辛苦了八年，祖庭才開始恢復。功德雖然尚未圓滿，但中興的契機已經顯現。辛亥年秋天，安福的鄒匡明，字子尹，發心重新整修青原山。拿著鄒給諫的信作為先前的約定。並且說子尹是七祖的忠臣。我聽了之後非常高興。於是先囑咐他妥善安置神祠作為第一要義。當時因緣不具足，事情就擱置了。到了癸丑年，前往南嶽。實踐與金簡、曾儀部的約定。他們想要振興青原山，但力量不足。丙辰年，我憑弔紫柏禪師，有去吳越一帶的行程。到達雙徑，看到禪道非常興盛，參禪的人很多。我感嘆說，這是曹溪一脈的重新延續啊。丁巳年夏天，回到匡山，打算安度晚年。看到東林蓮社重新開啟，石門的禪期已經開始。我非常歡喜。不到三天，給練公的信也到了，說要大修青原山，希望得到一些指點。大概是子尹長久以來的心願，陳述了我的本願。他們的祠堂已經妥善安置，首先要做的是檀越的事務，希望成就主佛的人，是劉晉卿、張壽長、郭陵舄。我於是浩然長嘆說，六祖慧能大師有言，『葉落歸根』。禪道從曹溪一脈，開始於青原山，而傳燈的各位祖師，到中峰之後逐漸衰微，在我國最初不多見了。我自從回到曹溪，沒過幾年，而此道又在吳越的天目山、雙徑之間復興。現在將它引回匡山的石門。恰逢青原山大興，千年之後，再次見到今日的景象，難道不是應驗了『葉落歸根』的預兆嗎？想當初最興盛的時候，莫過於西江的馬祖道一（Mazu Daoyi）。如今重新振興，再次出現在青原山。這是知道道運的旋轉，與造化一同流轉。我相信將來八十一人，一同出自馬駒（Maju）門下的人，是有希望在今日的這項事業上的。檀越的功德，承擔的人很多，不需要我多說。所以特地敘述禪道興盛衰落的緣由，來告訴各位同道。
【English Translation】 English version: My propagation of the Dharma led to condemnation, and I was exiled beyond the Lingnan region. Because of this, I was able to return to the original site of Caoxi (Caoxi, the Sixth Patriarch's monastery), which I saw as a sign of the revival of the Chan (Zen) path. After eight years of hardship, the ancestral temple began to be restored. Although the work is not yet complete, the opportunity for revival is already visible. In the autumn of the year Xinhai, Zou Kuangming (Zou Kuangming), styled Ziyin, of Anfu, resolved to renovate Qingyuan Mountain (Qingyuan Mountain, a mountain in Jiangxi Province where the Qingyuan Temple is located). He presented a letter from Zou, the remonstrator, as a preliminary agreement, and said that Ziyin was a loyal follower of the Seventh Ancestor. Upon hearing this, I was overjoyed. Therefore, I first instructed him to properly settle the shrine as the first priority. At that time, the conditions were not met, and the matter was put aside. In the year Guichou, I went to Mount Heng (Mount Heng, one of the Five Great Mountains of China). I fulfilled the agreement with Jin Jian and Zeng Yibu. They wanted to revitalize Qingyuan Mountain, but their strength was insufficient. In the year Bingchen, I mourned Zibo (Zibo, a famous monk in the late Ming Dynasty) and traveled to the Wu and Yue regions. Arriving at Shuangjing (Shuangjing, a temple in Zhejiang Province), I saw the Chan path flourishing greatly, with many people engaged in practice. I exclaimed, 'This is a renewed continuation of the Caoxi lineage!' In the summer of the year Dingsi, I returned to Mount Kuang (Mount Kuang, another name for Mount Lu) and planned to retire. I saw the Donglin Lotus Society (Donglin Lotus Society, a Buddhist society founded by Huiyuan) reopened and the Chan retreat at Shimen (Shimen, a place in Jiangxi Province) already established. I was greatly delighted. Within three days, the letter from Lian Gong also arrived, saying that he wanted to greatly repair Qingyuan Mountain and hoped to receive some guidance. This was probably Ziyin's long-held wish, stating my original intention. Their shrine has been properly settled, and the first thing to do is the affairs of the benefactors. Those who wish to accomplish the main Buddha are Liu Jinqing, Zhang Shouchang, and Guo Lingxi. I then sighed with great emotion, saying, 'The Sixth Patriarch Huineng (Huineng) said, 'Fallen leaves return to their roots.' The Chan path, from the Caoxi lineage, began at Qingyuan Mountain, and the ancestral teachers who transmitted the lamp gradually declined after Zhongfeng (Zhongfeng, a famous monk in the Yuan Dynasty), and were rarely seen in our country at first. Since I returned to Caoxi, in just a few years, this path has revived between Tianmu Mountain (Tianmu Mountain, a mountain in Zhejiang Province) and Shuangjing in the Wu and Yue regions. Now it is being led back to Shimen on Mount Kuang. Coincidentally, Qingyuan Mountain is flourishing greatly. After a thousand years, we see today's scene again. Is this not a fulfillment of the prophecy of 'fallen leaves returning to their roots'? In the past, the most prosperous time was none other than Mazu Daoyi (Mazu Daoyi) of Xijiang. Now it is being revived again, appearing again at Qingyuan Mountain. This is to know that the rotation of the Dao's fortune flows with the creation. I believe that the eighty-one people who will come from under the colt (Maju) are hopeful for today's undertaking. The merit of the benefactors is borne by many, and I need not say more. Therefore, I specifically describe the reasons for the rise and fall of the Chan path to tell all fellow practitioners.'
不在莊嚴佛土。而在光輝佛燈。以助堯天舜日。期與斯民共享無為之化也。又豈可以尋常建一剎。創一宇。為佛事者。同日而語耶。萬曆四十五年。仲夏十日。
續華岳寺法派序
達摩西來。單傳直指。以心印心。妙悟者為的骨兒孫。原無名字。及六傳曹溪。下從南嶽青原。道分兩派。以各從授受。亦不拘拘。及五宗各立門庭。則稱某宗。某宗者。但以建立宗旨。命知歸趣。亦非以假名為道脈也。自後禪林日衰。師資口耳。天下叢林。但于開山之祖。原系某宗下。各尊為鼻祖。以五家獨臨濟道遍天下。故海內梵剎多推之。特世諦流佈。其來尚矣。衡州華藥寺。本從臨濟出。以重開山僧紹秀為始祖。立二十字。曰紹宗希普導。正克嗣通玄。圓明真性海。法衍復崇源。今已盡矣。適予來寓靈湖。且將東遊。時寺住持等。領大眾焚香禮請。立其派。予無復異。即以源字為始起。續四十字。偈曰。源自曹溪𤀹。燈從南嶽傳。廣開清凈理。妙悟祖師禪。頓了唯心旨。歸依實智詮。西來微密意。福慧永無邊。是足以嗣宗風乎。特以假名說實相。令不昧其本源耳。后之子孫。其尊奉毋忽。
南嶽重興天臺寺建諸祖影堂序
昔天臺智者大師。誦法華經。親見靈山一會。儼然未散。求證南嶽思大師。師曰。此法
【現代漢語翻譯】 現代漢語譯本： 不在於莊嚴佛土，而在於光輝的佛燈，以輔助堯舜盛世，期望與百姓共享清靜無為的教化。又怎麼能將通常建造一座寺廟、開創一處房宇，作為佛事的人，相提並論呢？萬曆四十五年仲夏十日。 續華岳寺法派序
達摩祖師西來，單傳直指人心之法，以心印心，能夠妙悟的人才是真正的子孫。本來沒有名字，到了六祖慧能之後，從南嶽懷讓、青原行思，道法分為兩派，各自遵循師父的傳授，也不拘泥於形式。等到五宗各自建立門庭，就稱為什麼宗、什麼宗。所謂的某宗，只是爲了建立宗旨，指明歸宿，並非用虛假的名號作為道脈。自此以後禪林日益衰落，只剩下師父口頭傳授。天下的叢林，只是對於開山之祖，原本屬於某宗門下，各自尊奉為鼻祖。因為五家中唯有臨濟宗的道法遍佈天下，所以國內的寺廟大多推崇臨濟宗。這只是世俗的流佈，由來已久。衡州華藥寺，本來是從臨濟宗出來的，以重新開山的僧人紹秀為始祖，立了二十個字：『紹宗希普導，正克嗣通玄，圓明真性海，法衍復崇源』，現在已經用完了。恰好我來到靈湖暫住，並且將要東遊，當時寺廟的住持等人，帶領大眾焚香禮請，讓我為他們立派，我沒有別的意見，就用『源』字作為開始，續寫了四十字的偈語：『源自曹溪派，燈從南嶽傳，廣開清凈理，妙悟祖師禪，頓了唯心旨，歸依實智詮，西來微密意，福慧永無邊』。這足以繼承宗風嗎？只是用假名來說明實相，使人不迷惑於它的本源罷了。後代的子孫，要尊敬奉行，不要忽略。 南嶽重興天臺寺建諸祖影堂序
從前天臺智者大師（智顗，天臺宗的實際創始人），誦讀《法華經》，親眼見到靈山法會（釋迦牟尼佛在靈鷲山說法的大會），好像還沒有散去。爲了求證，去拜訪南嶽思大師（慧思，天臺宗二祖）。慧思大師說：『此法……』
【English Translation】 English version: It is not in the solemn Buddha land, but in the bright Buddha lamp, to assist the Yao and Shun era, and to share the inaction of enlightenment with the people. How can we compare the ordinary construction of a temple or the creation of a house with those who practice Buddhism? The tenth day of the midsummer of the forty-fifth year of the Wanli reign. Preface to the Continued Lineage of Hua Yue Temple
Bodhidharma (達摩, the first patriarch of Zen Buddhism in China) came from the West, transmitting directly the method of pointing directly to the mind, using mind to seal mind. Those who attain profound enlightenment are the true descendants. Originally, there were no names. After the Sixth Patriarch Huineng (慧能), from Nanyue Huairang (南嶽懷讓) and Qingyuan Xingsi (青原行思), the Dharma was divided into two schools, each following the teachings of their masters, without being constrained by formalities. When the Five Houses (五宗, the five major schools of Zen Buddhism) each established their own lineages, they were called such-and-such school. The so-called such-and-such school was only to establish the tenets and point out the destination, not to use false names as the lineage of the Way. Since then, the Zen forest has declined day by day, with only oral transmission from master to disciple. The monasteries throughout the world only regard the founding ancestor, who originally belonged to a certain school, as their patriarch. Because only the Linji school (臨濟宗, one of the Five Houses of Zen) has spread its teachings throughout the world, most temples in the country admire the Linji school. This is only a worldly phenomenon, which has been around for a long time. Hua Yao Temple (華藥寺) in Hengzhou (衡州), originally came from the Linji school, with the re-opening monk Shaoxiu (紹秀) as the first ancestor, establishing twenty characters: 'Shao Zong Xi Pu Dao, Zheng Ke Si Tong Xuan, Yuan Ming Zhen Xing Hai, Fa Yan Fu Chong Yuan' (紹宗希普導，正克嗣通玄，圓明真性海，法衍復崇源), which have now been used up. It happened that I came to Linghu (靈湖) to stay temporarily, and was about to travel east. At that time, the abbot and others of the temple led the congregation to burn incense and respectfully request me to establish a lineage for them. I had no other opinion, so I used the character 'Yuan' (源) as the beginning, and continued with a forty-character verse: 'Yuan Zi Cao Xi Pai, Deng Cong Nan Yue Chuan, Guang Kai Qing Jing Li, Miao Wu Zu Shi Chan, Dun Liao Wei Xin Zhi, Gui Yi Shi Zhi Quan, Xi Lai Wei Mi Yi, Fu Hui Yong Wu Bian' (源自曹溪派，燈從南嶽傳，廣開清凈理，妙悟祖師禪，頓了唯心旨，歸依實智詮，西來微密意，福慧永無邊). Is this enough to inherit the lineage? It is only using false names to explain the true nature, so that people are not confused about its origin. Later generations should respect and uphold it, and not neglect it. Preface to the Rebuilding of the Ancestral Hall of Tiantai Temple on Mount Nanyue
In the past, the Tiantai Zhi Zhe Master (智顗, the de facto founder of the Tiantai school), recited the Lotus Sutra and personally saw the assembly on Vulture Peak (靈山法會, the assembly where Shakyamuni Buddha preached on Vulture Peak), as if it had not yet dispersed. In order to seek verification, he visited the Nanyue Si Master (慧思, the second patriarch of the Tiantai school). The Si Master said: 'This Dharma...'
華三昧也。於是智者乃著止觀妙門。西域梵師曰。此與西域首楞嚴經。大旨相同。大師聞之。日夜西望禮拜。一十九年。愿見此經。今南嶽天臺寺。即智者大師拜經處也。千有餘年。拜臺現存。曾儀部金簡。欲石刻楞嚴經于臺上。以滿智者之望。大愿未果。此天臺一段因緣也。予與曾公為法門知己。久期終老南嶽。癸丑冬月。長公扶搖。𢹂乃翁書。迎予往湖東。予應命至。則見諸祖道影八十八軸。乃達觀禪師。命丹陽弟子賀知忍。資請丁南羽高士名筆也。有三堂。其二置五臺峨嵋。此一專為南嶽者。向久藏賀氏。庚戌間。曾公游南海。道過曲阿。賀君屬其請歸南嶽。向以山中無可置之地。故存湖東。予於是展禮道容。如入諸祖丈室也。比即發心。愿建影堂以奉之。乃為募疏。太僕蔡公槐亭。身為行先。愿竟未果。丙辰。東遊吳越。隨投老匡山。越六年辛卯。弟子如繹書來。云已復天臺。欲重興之。適曾長公遵先人遺命。以祖影送入天臺供養。及予前疏並付之。予聞而喜曰。此予末後未了愿也。嗟乎。法緣與時互相為顯晦。亦運而已矣。惟佛所說。萬法統乎一心。故有性相二宗。本乎一致。佛滅未幾。而性相角立。分河飲水。從來舊矣。無論西域。即此土。教由天臺。說三觀以明一心。禪自拈花。二十八傳。達摩東來為
【現代漢語翻譯】 現代漢語譯本 華三昧（一種禪定狀態）也。於是智者大師便撰寫了《止觀妙門》。西域的梵僧說，此書與西域的《首楞嚴經》（Surangama Sutra）的主要思想相同。智者大師聽聞后，日夜向西方遙拜，持續十九年，希望能見到此經。如今的南嶽天臺寺，就是智者大師當年拜經的地方。一千多年來，拜經臺依然存在。曾任儀部官員的金簡，想要在臺上用石頭刻下《楞嚴經》，以滿足智者大師的願望，但未能實現。這是天臺山的一段因緣。我與曾公是佛法上的知己，早就期望能在南嶽終老。癸丑年冬月，曾長公扶搖帶著他父親的書信，邀請我前往湖東。我應邀前往，見到了諸位祖師的道影畫像共八十八軸，這是達觀禪師命丹陽的弟子賀知忍，出資聘請丁南羽這位高士所畫的。畫像共有三堂，其中兩堂分別供奉在五臺山和峨眉山，這一堂是專門為南嶽準備的。之前一直藏在賀家。庚戌年間，曾公遊歷南海，路過曲阿，賀君委託他將畫像請回南嶽。因為當時山中沒有合適的地方安置，所以暫時存放在湖東。我於是展開禮拜這些道影畫像，如同進入了各位祖師的禪房。隨即發心，希望能建造一座影堂來供奉這些畫像，於是寫了募捐的文書。太僕蔡公槐亭親自帶頭捐款，但最終未能實現。丙辰年，我東遊吳越，隨後前往匡山養老。六年後的辛卯年，弟子如繹來信說，已經恢復了天臺寺，想要重新興建。恰好曾長公遵照先人的遺命，將祖師的畫像送到天臺寺供養，並將我之前的募捐文書也一併送去。我聽聞后高興地說，這是我最後未完成的願望啊！唉，佛法的因緣與時運互相影響，時而顯現，時而隱沒，這也是命運的安排啊。只有佛所說，萬法都統攝於一心，所以有性宗和相宗，其根本在於一致。佛陀涅槃后不久，性宗和相宗就相互對立，如同分河飲水一般，由來已久。無論西域還是此土，教義源於天臺，通過說三種觀法來闡明一心；禪宗自從拈花微笑開始，傳了二十八代，達摩祖師東來……
【English Translation】 English version It is the Hua Samadhi (a state of meditative concentration). Thereupon, the wise master Zhiyi composed the 'Wonderful Dharma Door of Cessation and Contemplation'. A Brahmin monk from the Western Regions said that this book shares the same main ideas as the 'Surangama Sutra' from the Western Regions. Upon hearing this, Master Zhiyi prostrated towards the west day and night for nineteen years, hoping to see this Sutra. Today, Nanyue Tiantai Temple is the place where Master Zhiyi used to prostrate to the Sutra. For over a thousand years, the prostration platform still exists. Jin Jian, a former official of the Ministry of Rites, wanted to engrave the 'Surangama Sutra' on the platform in stone to fulfill Master Zhiyi's wish, but it was not realized. This is a karmic connection with Tiantai Mountain. I and Zeng Gong are Dharma friends, and we have long hoped to spend our remaining years in Nanyue. In the winter month of Gui Chou year, Zeng Changgong Fuyao brought his father's letter, inviting me to go to Hudong. I accepted the invitation and saw eighty-eight scrolls of portraits of the ancestral masters, which were commissioned by Chan Master Daguan to He Zhiren, a disciple from Danyang, who funded the renowned scholar Ding Nanyu to paint them. There were three halls of portraits, two of which were placed in Mount Wutai and Mount Emei respectively, and this one was specifically for Nanyue. It had been stored in the He family for a long time. During the Gengxu year, when Zeng Gong traveled to the South Sea and passed by Qua, He Jun entrusted him to bring the portraits back to Nanyue. Because there was no suitable place to place them in the mountains at that time, they were temporarily stored in Hudong. Thereupon, I unfolded and paid homage to these portraits, as if I had entered the chambers of the ancestral masters. Immediately, I made a vow to build a portrait hall to enshrine them, and I wrote a solicitation for donations. Grand Tutor Cai Gong Huaiting personally took the lead in donating, but it was not ultimately realized. In the Bingchen year, I traveled east to Wu and Yue, and then went to Mount Kuang to retire. Six years later, in the Xinmao year, my disciple Ruyi wrote to me, saying that he had restored Tiantai Temple and wanted to rebuild it. Coincidentally, Zeng Changgong, following his ancestors' wishes, sent the ancestral portraits to Tiantai Temple for enshrinement, and also sent my previous solicitation for donations along with them. Upon hearing this, I rejoiced and said, 'This is my last unfulfilled wish!' Alas, the karmic conditions of the Dharma and the times influence each other, sometimes manifesting and sometimes disappearing, and this is also the arrangement of fate. Only the Buddha said that all dharmas are unified in one mind, so there are the School of Essence and the School of Characteristics, whose roots lie in unity. Not long after the Buddha's Nirvana, the School of Essence and the School of Characteristics became opposed to each other, like dividing a river to drink from, which has been the case for a long time. Whether in the Western Regions or in this land, the teachings originated from Tiantai, explaining the one mind through the three contemplations; Chan Buddhism, since the flower-wielding smile, has been transmitted for twenty-eight generations, and Bodhidharma came to the East...
鼻祖。五宗列派。各立門庭。互相詆訾。率莫能一。今也。諸祖道影。畢集於斯。即楞嚴一經。統教禪而會歸一心。此二宗之究竟歸趣。不期會而自會矣。予居湖東。欲奉諸祖而愿未滿。第著楞嚴通議。以發明佛祖向上一路。會三觀一心之旨。以暢智者未見之懷。如繹今得居其地。復奉諸祖于其中。不但了余未了之緣。抑滿智者未盡之心也。幸何如哉。繹也。果能竭力忘身。從事於此。予即老矣。尚能坐拜石。演楞嚴。代我廣長舌相。使千峰點首。萬象低眉。虛空結舌。異幟盡降。智者大師。定側耳于常寂光中。習氣猛發。亦當起舞于蓮花藏海。與諸祖一時謦欬彈指也。其募疏已有前作。故但述道影之因緣。並繹興建之始末。告諸檀越。以為開導前茅也。是為序。
焦山法系序
傳燈所載諸祖法系。惟以心印相傳。原不以假名為實法也。嗟乎。禪道下衰。真源漸昧。自達摩西來。六傳曹溪。一法不立。及五宗分派。蓋以門庭施設不同。而宗旨不異。及宋而元。燈燈相續。至我明國初。尚存典型。此後宗門法系蔑如也。以無明眼宗匠故耳。其海內列剎如雲。在在僧徒。皆曰本出某宗某宗。但以字派為嫡。而未聞以心印心。由此觀法。則大可悲矣。舉世皆然。豈止一方而已耶。況佛制四民出家。同一釋姓。如
【現代漢語翻譯】 現代漢語譯本：鼻祖（佛教各宗派的創始人）。五宗（禪宗五個主要流派）分列門派，各自建立門戶，互相詆譭，幾乎沒有統一。如今，各位祖師的道影（畫像或雕像）都聚集在這裡，即通過《楞嚴經》這一部經，統合教理和禪修，最終歸於一心。這兩種宗派的究竟歸宿，不用刻意安排也能自然會合。我住在湖東，想要供奉各位祖師但願望未能完全實現，於是先著述《楞嚴通議》，以闡明佛祖向上的一條道路，融會三觀（空觀、假觀、中觀）一心（一心三觀）的宗旨，來表達智者大師（智顗，天臺宗創始人）未曾見到的心懷。如今繹今（僧人法號）得以居住於此地，又在此供奉各位祖師，這不僅了結了我未了的因緣，也滿足了智者大師未盡的心願，這是多麼幸運啊！繹今如果真能竭盡全力，忘記自身，從事於此，即使我老了，還能在拜石（焦山名勝）上坐禪，演說《楞嚴經》，代替我廣長的舌相（佛的特徵之一，表示說法無礙），使千峰點頭，萬象低眉，虛空結舌，各種不同的旗幟都降伏。智者大師必定在常寂光（佛的境界）中側耳傾聽，習氣猛然發作，也應當在蓮花藏海（華藏世界）中起舞，與各位祖師一同發出笑聲，彈指讚歎。募捐的疏文已經有之前的作品，所以只敘述道影的因緣，以及繹今興建的始末，告知各位檀越（施主），作為開導的前奏。這就是序言。 焦山法系序 《傳燈錄》所記載的各位祖師的法系，只是以心印心相傳，原本不以虛假的名相作為真實的法。唉，禪道衰落，真正的源頭漸漸暗淡。自從達摩（菩提達摩，禪宗初祖）西來，傳到六祖曹溪（慧能），一法不立（不執著于任何法）。等到五宗分派，大概是因為門庭的設施不同，而宗旨並沒有差異。從宋朝到元朝，燈燈相續。到我明朝初年，還儲存著典範。此後宗門法系就衰微了，因為沒有明眼的宗匠的緣故。那些海內林立的寺剎，到處都是僧人，都說自己出自某宗某宗，但只是以字派作為嫡傳，而沒有聽說以心印心。由此觀察，實在可悲啊！舉世都是這樣，豈止一個地方而已呢？況且佛制允許四民（士、農、工、商）出家，都屬於釋迦牟尼的姓氏，如同...
【English Translation】 English version: The original ancestors (founders of various Buddhist schools). The Five Houses (the five major schools of Chan Buddhism) were listed separately, each establishing its own portal, slandering each other, and almost none could be unified. Now, the Dharma images (portraits or statues) of all the patriarchs are gathered here, that is, through the Surangama Sutra, the teachings and Chan practice are unified and ultimately return to one mind. The ultimate destination of these two schools will naturally converge without deliberate arrangement. I live in Hudong and wanted to enshrine all the patriarchs, but my wish was not fully fulfilled, so I first wrote the 'General Discussion on the Surangama Sutra' to clarify the upward path of the Buddha and patriarchs, and to integrate the principles of the Threefold Contemplation (emptiness, provisional existence, and the middle way) and the One Mind (one mind and threefold contemplation), in order to express the aspirations that the Zhi Zhe Master (Zhiyi, founder of the Tiantai school) had not seen. Now that Yijin (a monk's Dharma name) is able to live in this place and enshrine all the patriarchs here, this not only concludes my unfinished karmic connections, but also fulfills the unfinished wishes of the Zhi Zhe Master. How fortunate this is! If Yijin can truly do his best, forget himself, and engage in this, even if I am old, I can still meditate on the Baishi (a scenic spot in Jiaoshan), expound the Surangama Sutra, and replace my long and broad tongue (one of the characteristics of the Buddha, indicating unobstructed speech), so that thousands of peaks nod, all phenomena lower their eyebrows, the void ties its tongue, and all different banners are surrendered. The Zhi Zhe Master will surely listen attentively in the Land of Eternal Tranquility, and when his habitual energies suddenly erupt, he should also dance in the Lotus Treasury Sea (Hua-zang World), laughing and snapping his fingers with all the patriarchs at the same time. The solicitation for donations already has previous works, so I will only narrate the karmic connections of the Dharma images, as well as the beginning and end of Yijin's construction, and inform all the benefactors as a prelude to enlightenment. This is the preface. Preface to the Jiaoshan Dharma Lineage The Dharma lineages of the patriarchs recorded in the 'Transmission of the Lamp' are only transmitted mind-to-mind, and originally do not take false names as real Dharma. Alas, the Chan path is declining, and the true source is gradually dimming. Since Bodhidharma (the first patriarch of Chan Buddhism) came from the West, and was transmitted to the Sixth Patriarch Caoxi (Huineng), not a single Dharma was established (not clinging to any Dharma). When the Five Houses were divided, it was probably because the facilities of the portals were different, but the principles were not different. From the Song Dynasty to the Yuan Dynasty, the lamps were passed on one after another. In the early years of my Ming Dynasty, there were still models preserved. After that, the Dharma lineage of the Zongmen declined, because there were no clear-eyed masters. Those monasteries standing like clouds in the country, everywhere are monks, all saying that they come from a certain school, but only take the character lineage as the direct transmission, and have not heard of mind-to-mind transmission. From this observation, it is really sad! The whole world is like this, not just one place. Moreover, the Buddha's system allows the four classes of people (scholars, farmers, workers, and merchants) to leave home, all belonging to the surname of Sakyamuni, like...
眾流入海。今推原五宗真傳。則法眼早入高麗。溈仰絕響。雲門在宋尚存。而曹洞則少林獨擅。方今天下僧寺。法系多稱臨濟。一派盛行。至若正枝旁出。可莫可考。蓋隨人自立。譬夫王綱失紀。而僭者橫出。迷方者眾。誰得而正之哉。京口焦山某禪人。遠來匡山。以法系字派為請。且云。茲山十庵。原自始祖覺初祖心禪師。本臨濟旁出。為賈菩薩者。近代兒孫。皆迷其源。禪人憂之。乃考十庵先後之次。緝為譜系。正名分。以垂後裔。然雖假名。是亦因名立教。儻亦賴此以存僧徒上下之分。無敢僭越。而不至於蔑倫犯義者。尤足以保我子孫。亦存羊之意。尚亦有利哉。其先十六傳已盡。故為續其三十二字。以從俗諦。若指此為宗。則臨濟自謂正法眼藏早滅卻矣。
鼎湖山詩後序
鼎湖山白雲寺。其來久矣。昔曹溪法道盛時。出其門者。皆洞明心印。人天師表。志常禪師。乃與青原南嶽諸老。同侍巾瓶者。二老道化一方。常師遂隱此山以終焉。梵幢猶存。靈骨藏之於此。信其為法門巢許也。余少能讀書時。則知有蒼。梧之野。鼎湖乘龍之故事。將為好事者寓言高舉。以為美談。及丙申春。蒙 恩遣雷陽。又二年。戊戌。冠巾說法於五羊之青門戈戟場中。時門人寶貴。字本凈者。充第一座。會罷。作禮云。
【現代漢語翻譯】 現代漢語譯本： 眾多的河流都匯入大海。現在推究五宗（指禪宗的五個主要流派：溈仰宗、臨濟宗、曹洞宗、雲門宗、法眼宗）的真正傳承，法眼宗很早就傳入高麗，溈仰宗已經絕跡，雲門宗在宋代還存在，而曹洞宗則由少林寺獨家傳承。當今天下的僧寺，法脈大多自稱是臨濟宗，這一派非常興盛。至於從正統分支出來的旁支，已經無法考證。大概是隨著各人自己創立，就像王綱法紀敗壞，而僭越者紛紛出現一樣，迷惑方向的人很多，誰能夠匡正他們呢？京口焦山的某位禪人，從遠方來到匡山，爲了法系字派的事情來請教。並且說，這座山的十座庵，原本都是從始祖覺初祖心禪師那裡傳下來的，本是臨濟宗的旁支，被賈菩薩這些人，近代子孫，都迷惑於它的源頭。這位禪人為此憂慮，於是考證了十庵先後的次序，輯錄成譜系，正本清源，用來傳給後代子孫。然而即使是假借名義，這也是因為名義而建立教義。或許也可以依靠這個來儲存僧徒上下的分別，沒有人敢於僭越，而不至於蔑視倫理綱常，尤其可以保全我們的子孫，也是存留羊（指儲存宗脈）的意思，或許也是有利的。之前的十六代已經結束，所以為他們續寫三十二個字，用來順應世俗的觀念。如果指著這個作為宗派，那麼臨濟宗自己也會說正法眼藏早就滅絕了。
鼎湖山詩後序
鼎湖山白雲寺，存在很久了。過去曹溪（指六祖慧能）的佛法興盛的時候，從那裡出來的人，都通達明瞭心印，是人天的師表。志常禪師，是與青原行思、南嶽懷讓等老禪師，一同侍奉六祖慧能的人。青原行思、南嶽懷讓二位禪師在一方弘揚佛法，志常禪師於是隱居在這座山中直到去世。佛塔還存在，靈骨就埋藏在這裡，相信他是佛門中的巢父、許由（指隱士）。我小時候能讀書的時候，就知道有蒼梧的原野，鼎湖乘龍的故事。將這件事當作是好事者用寓言來抬高，認為是美談。等到丙申年春天，蒙受皇恩被派遣到雷陽，又過了兩年，戊戌年，在五羊（廣州）的青門戈戟場中舉行冠巾說法儀式。當時門人寶貴，字本凈，擔任第一座。法會結束后，行禮說。
【English Translation】 English version: All streams flow into the sea. Now, tracing the true transmission of the Five Houses (referring to the five major schools of Chan Buddhism: Guiyang, Linji, Caodong, Yunmen, and Fayan), the Fayan school entered Goryeo (Korea) early on, the Guiyang school has become extinct, the Yunmen school still existed in the Song Dynasty, while the Caodong school is exclusively transmitted by the Shaolin Temple. Today, most monasteries in the world claim to be of the Linji lineage, which is very prosperous. As for the branches that have sprung from the orthodox line, they are no longer traceable. It seems that they are established by individuals themselves, just like when the king's laws and disciplines are broken, and usurpers emerge one after another, many people are confused about the direction, who can correct them? A certain Chan monk from Jiaoshan in Jingkou came from afar to Kuangshan, seeking guidance on the matter of lineage generation names. And he said that the ten hermitages on this mountain originally came from the founding ancestor Juechu Zuxin Chan Master, originally a branch of the Linji school, but the descendants of Jia Bodhisattva and others in modern times are confused about its origin. This Chan monk is worried about this, so he examined the order of the ten hermitages, compiled them into a genealogy, rectified the names, and passed them on to future generations. However, even if it is a borrowed name, this is also establishing doctrine based on the name. Perhaps it can also rely on this to preserve the distinction between superiors and inferiors among monks, so that no one dares to overstep and not to despise ethics, and especially to preserve our descendants, which is also the meaning of preserving the flock (referring to preserving the lineage), perhaps it is also beneficial. The previous sixteen generations have ended, so I will continue to write thirty-two characters for them, in order to conform to secular concepts. If you point to this as a sect, then the Linji sect itself will say that the treasury of the true Dharma eye has long been destroyed.
Postscript to the Poem of Dinghu Mountain
The Baiyun Temple of Dinghu Mountain has existed for a long time. In the past, when the Dharma of Caoxi (referring to the Sixth Patriarch Huineng) was flourishing, those who came out of it all understood the mind-seal and were teachers of humans and gods. Chan Master Zhichang was one who served the Sixth Patriarch Huineng together with the old Chan masters Qingyuan Xingsi and Nanyue Huairang. The two Chan masters Qingyuan Xingsi and Nanyue Huairang promoted the Dharma in one direction, so Chan Master Zhichang retired to this mountain until his death. The Buddhist pagoda still exists, and the spiritual bones are buried here, believing that he is the Chaofu and Xu You (referring to hermits) in Buddhism. When I was young and able to read, I knew about the wilderness of Cangwu and the story of riding the dragon in Dinghu. Take this matter as a metaphor used by good people to elevate it, and think it is a beautiful story. When I was sent to Leiyang in the spring of Bingshen, I was sent by the grace of the emperor, and two years later, in the year of Wuxu, I held a capping and Dharma preaching ceremony in the Qingmen Geji field of Wuyang (Guangzhou). At that time, the disciple Baogui, whose name was Benjing, served as the first seat. After the Dharma assembly, he saluted and said.
且將隱於鼎湖。余驚喜不已。扣其遺蹟。則云久廢。藩伯王公。昔為郡端州時。命父老重葺。今又圮矣。余因力贊貴公以居之。且囑其死心定志。以盡生平。若果。余當休老焉。貴公以余言。遂忘形事心。以常公為任。苦心勞力。不堪其憂者。又三年。庚子。余入山。禮常公塔。乃為貴公作經始計。定其規模。務在妥神靈以藏修足矣。不期年。而三寶重成。佛像莊嚴。煥然光奕。余喜而嘉之。癸卯秋日之曹溪。且訂明年鼎湖結夏之盟。甲辰季春。出山謁制府。即將有雷陽之行。以病作。不能就道。遂維舟江滸。且冀避暑山中。俟徂秋而往。不日。乃奉按臺檄。不敢少留。悵望雲山眉睫間。不能一至。豈非緣哉。以一至而不可得。以此觀夫常住茲山者。清涼之福。豈啻人天倍萬劫耶。余病小可。即以登途。貴公時時相慰舟中。余且愧見笑于山靈。而不忍別。遂賦詩五章。托公以謝。且問訊于常公。異日者。儻天假之緣。吾當為公豎窣堵波于荒榛草莽中也。
徑山志序
域內名山大川。方輿載籍。志之詳矣。及佛法入中國。則琳宮梵宇。皆托跡于名山勝地者。在在星羅。此蓋道脈潛流。殊非探奇仰異者比。古稱方誌為野史。而佛剎之志。則僧史也。維雙徑乃東南奇勝。自國一開山。昔稱法崛。以其山自崑崙而
東走。雄峙五嶽。而南干自衡湘。迤邐數千里。直聳黃山白岳。而蜚涌二目。融結茲山。以鐘靈秀。故佛剎始創唐某年間。而歷宋元我明。上下千載。其間相繼。雄長法門者。八十一人。非山川蘊結之厚。何能若是之悠久耶。國初尚不乏人。頃百年來。法幢傾圮。僧徒寂寥。萬曆己丑間。達觀禪師蹶起。立宗門赤幟。時創刻方冊大藏。初議五臺。僧徒往請者。繭足數千里。未幾遷於山之寂照。殿宇亦因是重新。乃法輪再轉之機也。居頃之。馮太史複議啟古化城。為藏板地。當道藩臬諸公。深心恢復。達師入滅。弟子澹居鎧公。克荷其業。而達師竟得塔于鵬摶峰下。與大慧同條。是豈小緣哉。然昔之住茲山者。雖善舉揚宗乘。但引法海之一滴耳。今則全攝如來藏海。而注于茲。為法門之全提。則因緣勝前萬萬矣。黃貞甫有言。蕭何入關。子女玉帛。秋毫無犯。惟收其圖籍。卒以王漢。今大藏。乃法界之圖籍也。盡收於此。而拓法王之疆土者。必大賴於是矣。非此山之鐘氣博厚。又何能負重法哉。於戲。因修者易。創業者難。今中興法門之大業。非圖籍班班。後世將何考焉。是徑山之志。不得不作。非徒紀勝而已。故重緝之。以便考覽。而特為之序。
菩提庵妙明堂序
余坐菩提庵。新構丈室。主人請堂名。
余題之曰妙明。大眾請開示。老人意取楞嚴經中性覺妙明。本覺明妙二語也。以滿慈聞前根身器界。一一清凈本然。因起疑曰。既是清凈本然。云何忽生山河大地。諸有為法邪。將謂清凈界中。不容生此諸物也。世尊到此。實難措口。故舉尋常所說。性覺妙明。本覺明妙二語。雙關以詰之。然上句不屬迷悟。天然妙性本自靈者。故云性覺妙明。下句乃從迷中不失而修成者。故云本覺明妙。謂今雖修成。而不從外得。是各人本有之覺耳。以此二語詰之者。佛意將借迷悟關頭。以開發之。滿慈果認本覺明妙一語為得。將謂性覺本自靈妙而明。不假更明者。斯則但有能明之明。則無所明之覺耳。意在有所明之覺。乃恰當耳。殊不知才有所明之覺。則能所對待無窮妄法。從此而生矣。以一切眾生生死死生。法法皆從清凈界中。無故強起一念。要明其覺。然有明有覺。能所宛然。故向下發明能所之妄法。歷歷分明。則深窮法性之源也。茲庵名菩提。梵語菩提。此云覺。以人人皆知修成之佛。不知本有之佛。老人意在真修。先要了悟不迷之性。故雖修萬行。不落常情。則是不離當處。而頓證菩提。是在先悟妙明為初心耳。故以名堂。
五臺山觀來石金蓮社序
清涼乃金色界。文殊一萬眷屬。常住其中。即雜花所載。東
【現代漢語翻譯】 現代漢語譯本：我將此題命名為『妙明』。請各位大眾開示。老人的意思取自《楞嚴經》中的『性覺妙明，本覺明妙』這兩句話。因為滿慈聽到前面所說的根身器界，一切都是清凈本然的，所以產生疑問說：『既然是清凈本然，為何忽然產生山河大地這些有為法呢？』他認為清凈的境界中，不應該容納這些事物。世尊到此，實在難以措辭，所以舉出尋常所說的『性覺妙明，本覺明妙』這兩句話，雙關地反問他。然而，上句不屬於迷或悟，天然的妙性本來就是靈明的，所以說『性覺妙明』。下句是從迷惑中不失去而修成的，所以說『本覺明妙』。意思是說，現在雖然修成了，但不是從外面得到的，而是每個人本來就有的覺悟。用這兩句話反問他，佛的意思是想借迷悟的關頭來啓發他。滿慈果然認為『本覺明妙』這句話說得對，認為性覺本來就是靈妙而明亮的，不需要再去使它明亮。這樣就只有能明之明，而沒有所明之覺了。他的意思是，要有能明之明和所明之覺才恰當。殊不知，才有所明之覺，能所對待的無窮妄法，就從此而產生了。因為一切眾生的生死死生，一切法都從清凈的境界中，無緣無故地強起一念，想要明其覺。既然有明有覺，能所宛然，所以向下闡發能所的虛妄之法，歷歷分明，就是深入探究法性的根源。茲庵（Zi An）的名字是菩提（Puti），梵語菩提（Puti），這裡翻譯為覺（Jue）。因為人人都知道修成的佛，卻不知道本有的佛。老人我的意思在於真修，首先要了悟不迷的自性。所以即使修行萬行，也不落入常情，這就是不離當下之處，而頓證菩提。關鍵在於先悟妙明為初心。所以以此命名佛堂。
五臺山觀來石金蓮社序
清涼山（Qingliang Shan）就是金**（Jinse Jie），文殊（Wenshu）的一萬眷屬，常住其中。就是《雜花經》（Zahua Jing）所記載的東方。
【English Translation】 English version: I name this hall 'Miao Ming'. May the assembly please enlighten us. The elder's intention is drawn from the 'Surangama Sutra', specifically the phrases 'Xing Jue Miao Ming' (inherent awareness, wondrously bright) and 'Ben Jue Ming Miao' (original awareness, bright and wondrous). Because Manzi heard that the root-body-world realms are all inherently pure, he raised the question: 'Since it is inherently pure, how can mountains, rivers, and the great earth suddenly arise, along with all conditioned dharmas?' He believed that these things should not be contained within the pure realm. The World-Honored One found it difficult to respond directly, so he used the commonly spoken phrases 'Xing Jue Miao Ming' and 'Ben Jue Ming Miao' in a double entendre to question him. However, the first phrase does not belong to delusion or enlightenment; the natural wondrous nature is inherently luminous, hence 'Xing Jue Miao Ming'. The second phrase refers to that which is cultivated from non-loss within delusion, hence 'Ben Jue Ming Miao'. It means that although it is now cultivated, it is not obtained from the outside, but is each person's inherent awareness. By questioning him with these two phrases, the Buddha intended to use the juncture of delusion and enlightenment to enlighten him. Manzi indeed considered the phrase 'Ben Jue Ming Miao' to be correct, believing that inherent awareness is originally wondrously bright and does not need further brightening. In this case, there is only the brightness of that which can illuminate, but not the awareness of that which is illuminated. His intention is that it is appropriate to have both the brightness of that which can illuminate and the awareness of that which is illuminated. Little does he know that as soon as there is the awareness of that which is illuminated, the endless false dharmas of subject-object duality arise from this. Because all sentient beings' birth and death, death and birth, all dharmas arise from the pure realm, groundlessly and forcefully arising a single thought, wanting to illuminate its awareness. Since there is illumination and awareness, subject and object are clearly distinct, so he further elucidates the false dharmas of subject and object, clearly and distinctly, which is to deeply investigate the source of the nature of dharma. The name of Zi An's (茲庵) hall is Bodhi (菩提), Bodhi (菩提) in Sanskrit, which is translated here as Jue (覺), meaning awareness. Because everyone knows the Buddha who is cultivated, but does not know the Buddha who is inherent. The elder's intention lies in true cultivation, first to understand the non-deluded nature. Therefore, even if one cultivates myriad practices, one does not fall into common sentiment, which is to not leave the present place and to suddenly realize Bodhi. The key is to first realize Miao Ming (妙明) as the initial intention. Therefore, it is named after the hall.
Preface to the Golden Lotus Society at Guanlai Stone, Mount Wutai
Mount Qingliang (清涼山) is the Golden World (金**), where Manjusri's (文殊) ten thousand family members constantly reside. It is what is recorded in the 'Avatamsaka Sutra' (Zahua Jing 雜花經) regarding the East.
北菩薩住處也。自漢開山以來。震旦歸依。為人間凈土。歲往復者。百千萬計。至則蹈冰躡雪。無厭其勞。非真慈攝受。何二千年來。歲無虛日。其山境殊勝。名花異草。間錯開敷。如七珍布地。金蓮茂發。妙麗相鮮。信非塵寰有也。高人勝士。棲真養道者。遍滿山谷。列剎星羅。鐘鼓相聞。梵音敷奏。與松響泉聲。廣長舌相。晝夜無間。豈非人間一真凈土乎。山中在在叢林。向無以社名。社自普門棲賢始。近有觀來石鏡亭山主。結金蓮社。蓋由宰官李公所創。公諱茂春。河南杞縣人。初母夢三僧入室。因叱之。二僧即去。惟一不行。乃曰。吾五臺僧欲結緣耳。是夜即生公。公生而善啼。母時呼曰。爾僧性也。至七歲。猶常啼不樂。母每以僧呼之即止。公長而問母。母言其初夢。所以後登癸未進士。官至雁平兵憲。因游樓煩。忽自憶往事。乃曰。遠公生於此。而結蓮社于匡山。我何忘其故鄉耶。遂願結金蓮社於五臺。先聞妙峰大師。遂往歸依。建靜室于靈鷲以寄焉。既而欲自爲念佛社。因五臺僧幻住談臺山勝處。言觀來石主人鏡亭。有苦行。公遂歸心。即捐貲屬修蓮社。效匡山故事。修唸佛三昧。余有雙徑之行。鏡公特訊于山中。且徴余敘其事。余喟然嘆曰。寥寥宇宙。泛泛波流。往而不返者眾矣。能知歸宿者。幾何
【現代漢語翻譯】 現代漢語譯本： 這裡是菩薩居住的地方。自從漢代開山以來，震旦（zhèndàn，古代中國在印度等地的稱呼）的人們紛紛歸依，視這裡為人間的凈土。每年往來的人數以百萬計。他們不畏艱難，踏冰雪而來。如果不是真正的慈悲攝受，怎麼會有兩千年來，每天都有人前來呢？這裡的山境非常殊勝，名花異草，錯落有致地開放，如同用七寶鋪設的地面。金蓮花茂盛地生長，美妙艷麗，相互輝映，確實不是塵世間能見到的景象。高人雅士，在這裡修身養性的人，遍佈山谷。寺廟像星星一樣羅列，鐘鼓之聲相互應和，梵音不斷演奏，與松濤泉水的聲音，共同發出廣長舌相（guǎngcháng shéxiàng，佛的三十二相之一，指佛的舌頭又廣又長，能覆蓋整個面部），晝夜不停。這難道不是人間的一片真正的凈土嗎？山中到處都是叢林，以前沒有用『社』來命名的。『社』是從普門棲賢開始的。最近有觀來石、石鏡亭的山主，結成了金蓮社。這大概是由宰官李公所建立的。李公名茂春（Màochūn），河南杞縣人。當初他的母親夢見三個僧人進入房間，因此呵斥他們。兩個僧人隨即離去，只有一個沒有走，說：『我是五臺山的僧人，想來結個緣。』當晚就生下了李公。李公生下來就愛哭，他的母親時常呼喚他說：『你這僧人性啊。』到七歲時，仍然經常哭鬧不樂。母親每次用僧人來稱呼他，他就停止哭泣。李公長大后問母親，母親告訴了他最初的夢。因此後來他考中了癸未科進士，官至雁平兵憲。因為遊覽樓煩，忽然回憶起往事，於是說：『遠公（Yuǎngōng，東晉高僧慧遠）生於此，而在匡山結蓮社。我怎麼能忘記我的故鄉呢？』於是希望在五臺山結金蓮社。先前聽說妙峰大師（Miàofēng Dàshī）的名聲，於是前往歸依，在靈鷲峰建造靜室來寄託心意。之後想要自己組織唸佛社，因為五臺山的僧人幻住（Huànzhù）談到臺山的勝景，說觀來石的主人鏡亭（Jìngtíng）有苦行。李公於是歸心，就捐獻資財，委託他修建蓮社，效仿匡山的故事，修習唸佛三昧。我（余）有前往雙徑的行程，鏡公特地在山中詢問我的情況，並且徵求我來敘述這件事。我長嘆一聲說：『寥寥宇宙，泛泛波流，前往而不返回的人太多了。能夠知道歸宿的人，又有多少呢？』
【English Translation】 English version: This is where Bodhisattvas reside. Since the mountain was opened up in the Han Dynasty, people from Zhendan (ancient name for China used in India and other regions) have come to take refuge, regarding it as a Pure Land in the human realm. The number of people who come and go each year is in the millions. They brave the ice and snow, never tiring of the hardship. If it were not for the true compassion and acceptance, how could there be people coming every day for two thousand years? The scenery here is exceptionally beautiful, with famous flowers and exotic grasses blooming in a scattered and orderly fashion, like a ground paved with the seven treasures. Golden lotuses grow luxuriantly, beautifully and radiantly, reflecting each other, truly a sight not found in the mortal world. Noble and virtuous people, those who cultivate their true nature and nurture the Dao, are found throughout the mountains and valleys. Temples are scattered like stars, the sounds of bells and drums echoing each other, and the sounds of Sanskrit chants constantly playing, together with the sounds of the pine trees and springs, emitting the 'broad and long tongue' (guǎngcháng shéxiàng, one of the thirty-two marks of the Buddha, referring to the Buddha's tongue being broad and long, able to cover the entire face), day and night without ceasing. Is this not truly a Pure Land in the human realm? Everywhere in the mountains are forests, previously not named with 'she' (community). 'She' began with Pumen Qixian. Recently, the master of Guanlaishi, Shijingting, formed the Golden Lotus Society. This was probably founded by the official Lord Li. Lord Li's name was Maochun (Màochūn), from Qixian, Henan. Initially, his mother dreamed of three monks entering the room, so she scolded them. Two monks left immediately, but one did not leave, saying, 'I am a monk from Mount Wutai, wanting to form a connection.' That night, Lord Li was born. Lord Li was born crying, and his mother often called him, 'You have the nature of a monk.' Even at the age of seven, he still often cried and was unhappy. Every time his mother called him a monk, he would stop crying. When Lord Li grew up, he asked his mother, and his mother told him about the initial dream. Therefore, later he passed the imperial examination in the year of Guiwei and became an official, reaching the position of Yanping Bingxian. Because of traveling to Loufan, he suddenly recalled past events, and said, 'Yuangong (Yuǎngōng, the eminent monk Huiyuan of the Eastern Jin Dynasty) was born here and formed the Lotus Society on Mount Kuang. How can I forget my hometown?' So he hoped to form the Golden Lotus Society on Mount Wutai. Previously, he heard of the fame of Master Miaofeng (Miàofēng Dàshī), so he went to take refuge, building a quiet room on Lingjiu Peak to entrust his heart. Afterwards, he wanted to organize a Pure Land Rebirth Society himself, because the monk Huanzhu (Huànzhù) of Mount Wutai spoke of the scenic beauty of Mount Tai, saying that the master of Guanlaishi, Jingting (Jìngtíng), had ascetic practices. Lord Li then devoted himself, donating funds and entrusting him to build the Lotus Society, imitating the story of Mount Kuang, practicing the Samadhi of reciting the Buddha's name. I (Yu) had a trip to Shuangjing, and Jinggong specially inquired about my situation in the mountains, and asked me to narrate this matter. I sighed and said, 'In the vast universe, in the vast flowing waves, there are too many people who go and do not return. How many people can know where to return?'
人哉。凈土為苦海之彼岸。若夫操舟揚䭵。截流而度者。上下千餘載。幾何人斯。遠公創匡山蓮社。先後集者。約一百二十三人。且獨稱十八高賢。現生西方。遞相接引。此自道法東來。第一勝事。李公興于百世之下。抖擻濁惡。揭厲樂邦。非具宿世根力。現宰官身。何以有此。余知斯社之興。將與一萬眷屬。同駕慈航。揚䭵安流而徑登彼岸。又何以百什計哉。是在長年捩柁。不惜餘力耳。
重修湖州天聖寺因緣序
雜花說十方佛土。如帝網孔掛于虛空。成者住者。壞者空者。俱同一際。一切諸佛。與諸菩薩海會說法。教化眾生。種種神通妙用。處處同時充滿。亦如網珠交光相羅。彼彼無雜。亦無障礙。而一切眾生。於一切佛心智光中。莊嚴佛土。調伏眾生。及造十惡五逆。三界六道。善惡業行。而不自知。故曰。佛境界不可思議。眾生心行不可思議。今于湖之天聖寺。具見之矣。甲午歲暮。寺僧祖定。訪予京之慈氏樓閣。偶談寺之因緣。則曰。其殿廣博。猶如空虛。莊嚴密緻。斗栱攢簇。鱗蹋重疊。猶如羅網。此其作者。不可思議一也。蓋始創于唐。其原先不可考。歷宋及元。至今幾千年矣。而各道之上。梁栱之間。絕無纖塵。故名之曰無塵殿。此不可思議二也。其兩楹露柱。雕木為龍。頭角鬚眉。爪
【現代漢語翻譯】 現代漢語譯本：人啊！凈土是苦海的彼岸。說到那些搖槳劃船，橫渡激流的人，上下千年以來，又有多少呢？慧遠大師建立廬山蓮社（東晉高僧慧遠在廬山建立的佛教社團），先後聚集的人，大約有一百二十三人，並且特別稱讚十八高賢（指蓮社中修行成就最高的十八位賢士），他們現世往生西方極樂世界，互相接引。這自從佛法東傳以來，是第一殊勝的事情。李公（指重修天聖寺的李姓功德主）在百世之後興起，從污濁罪惡中奮發，倡導樂土（指西方極樂世界），如果不是具有宿世的深厚根基和力量，又身居宰官之位，怎麼能做到這樣呢？我知道這個蓮社的興建，將與一萬眷屬，一同乘坐慈悲的法船，搖槳安穩地航行，直接登上彼岸。又怎麼會只有百十人呢？關鍵在於主持者要長期掌舵，不惜餘力啊！
重修湖州天聖寺因緣序
雜花（指各種各樣的花）所說的十方佛土（指遍佈十個方向的佛的國土），就像帝釋天的網孔一樣懸掛在虛空中。成住壞空（佛教術語，指宇宙萬物的生滅變化），都處於同一狀態。一切諸佛，與諸菩薩海會（指眾多佛菩薩聚集的盛會）說法，教化眾生，種種神通妙用，處處同時充滿，也像網上的珠子交相輝映，彼此沒有混雜，也沒有障礙。而一切眾生，在一切佛的心智光明中，莊嚴佛土，調伏眾生，以及造作十惡五逆（佛教術語，指十種惡行和五種逆罪），三界六道（佛教術語，指眾生輪迴的六個去處），善惡業行，卻不自己知道。所以說，佛的境界不可思議，眾生的心行不可思議。如今在湖州的天聖寺，完全可以見到這些。甲午年歲末，寺僧祖定，到我在京城的慈氏樓閣拜訪我，偶然談到寺廟的因緣，他說：寺廟的大殿廣博，猶如虛空，莊嚴精緻，斗拱攢簇，鱗瓦重疊，猶如羅網。這建造者，不可思議之一。大概始建於唐朝，其最初的來歷已經無法考證。歷經宋朝和元朝，至今已經幾千年了。而各條道路之上，梁拱之間，絕無一絲灰塵，所以命名為無塵殿。這是不可思議之二。那兩根楹柱，用木頭雕刻成龍，頭角鬚眉，爪
【English Translation】 English version: Alas! The Pure Land is the other shore of the sea of suffering. As for those who row boats and raise sails, crossing the currents to reach the other side, how many have there been in the past thousand years? The Venerable Yuan (referring to Huiyuan, a prominent Buddhist monk of the Eastern Jin Dynasty) founded the Lushan Lotus Society (a Buddhist community established by Huiyuan on Mount Lu), gathering approximately one hundred and twenty-three people successively, and especially praised the Eighteen High Worthies (referring to the eighteen most accomplished practitioners in the Lotus Society), who were reborn in the Western Pure Land in their present lives, guiding each other. This, since the eastward transmission of the Dharma, is the foremost and most auspicious event. Lord Li (referring to the benefactor surnamed Li who rebuilt the Tiansheng Temple) arose after a hundred generations, shaking off turbidity and evil, and advocating the Land of Bliss (referring to the Western Pure Land). If he did not possess deep roots and strength from past lives, and also hold the position of a high official, how could he have accomplished this? I know that the establishment of this Lotus Society will enable ten thousand family members to ride together on the compassionate Dharma boat, raising sails and sailing steadily, directly reaching the other shore. How could it be limited to only a hundred or so people? The key lies in the leader steering the helm for a long time, sparing no effort!
Preface to the Reconstruction of Tiansheng Temple in Huzhou
The myriad flowers (referring to various kinds of flowers) speak of the Buddha lands in the ten directions (referring to the Buddha's lands throughout the ten directions), like the net of Indra hanging in empty space. Formation, abiding, decay, and emptiness (Buddhist terms referring to the cycle of creation and destruction), all exist in the same state. All Buddhas, together with the assemblies of Bodhisattvas (referring to grand gatherings of Buddhas and Bodhisattvas), expound the Dharma, teaching sentient beings, with all kinds of miraculous powers and functions, filling every place simultaneously, also like the intersecting light of the jewels in the net, each distinct and without confusion, and without obstruction. And all sentient beings, in the wisdom light of all Buddhas, adorn the Buddha lands, subdue sentient beings, and also create the ten evils and five rebellious acts (Buddhist terms referring to ten evil deeds and five heinous crimes), the three realms and six paths (Buddhist terms referring to the six realms of reincarnation), good and evil karmic actions, yet they do not know it themselves. Therefore, it is said that the realm of the Buddha is inconceivable, and the mind and actions of sentient beings are inconceivable. Now, in the Tiansheng Temple of Huzhou, these can be fully seen. At the end of the Jiawu year, the temple monk Zuding visited me at the Cishi Pavilion in the capital, and we happened to talk about the temple's history. He said: 'The main hall is vast, like empty space, adorned with exquisite details, with clustered brackets and overlapping tiles, like a net. The creator of this is the first inconceivable aspect. It was probably founded in the Tang Dynasty, but its original origins cannot be verified. Having passed through the Song and Yuan dynasties, it has been several thousand years now. And above each path, between the beams and arches, there is absolutely no dust. Therefore, it is named the Dustless Hall. This is the second inconceivable aspect. The two pillars are carved from wood into dragons, with heads, horns, whiskers, and claws.'
牙飛動。宛若生龍。左右升降。嘗遊戲池中。寺僧見而叱之。其龍歸殿。而左右錯盤。又名之曰錯盤龍殿。此其不可思議三也。其殿壁縱橫二丈有奇。向為粉地。昔趙孟頫讀書其中。而心悅之。兩壁畫瀟湘煙雨圖二幅。夫人管氏。畫竹一幅。前此數百年。豈無丹青妙筆。而必待子昂夫婦。點染其中。將為今之存亡舉耶。此不可思議四也。其殿中之佛。乃以銅錢累砌成形。此固成者之心。不可思議矣。明嘉靖間。有人毀其佛者。剔筋折骨。坼錢網肉。劈羅漢燒煮而食之。其人竟感以鐵篦搔癢。遍身皮肉盡脫見骨。且遭刑而死。然世人畏神而敬佛。雖顛人醉酒。尚悚然知歸。而若人者。乃醢之而甘心焉。此又壞者之心。不可思議也。故其今也。悽然草草。寥落如空。太宰五臺陸公。過而慨焉。即與郡宰官敬庵許公。繼山沈公。具區馮公輩。發願修復。命比丘祖定為倡導。建立之初。思求所以創業為根據者。是夜。大風折古桑一株。旦而發之。根柢得古負重斷碑。披而讀之。乃唐中和間。居士吳言舍宅為寺。其基廣九十三畝。時刺史王公。表請額為景清禪院。而天聖則宋時重建。以年為號者。非此莫知其源。斯則木石無情。乃應緣而成事。此情與無情。感應道交。如水澄月現。又大不可思議者矣。由是觀之。其佛土成住壞空
【現代漢語翻譯】 現代漢語譯本 牙齒飛動，宛如一條活龍，左右升降，曾經在池中嬉戲。寺廟的僧人看見后呵斥它，那條龍便回到殿中，但左右盤繞的位置卻顛倒了，因此又把這座殿叫做錯盤龍殿。這是它不可思議之處三。 這座殿的墻壁縱橫都有二丈多，以前是粉刷過的白墻。過去趙孟頫（人名，元代書畫家）曾在這裡讀書，非常喜歡這裡，於是在兩壁上畫了兩幅瀟湘煙雨圖。他的夫人管氏（人名，趙孟頫之妻，亦擅長書畫）畫了一幅竹子。在這之前的數百年，難道就沒有擅長繪畫的妙筆之人嗎？卻一定要等到趙孟頫夫婦來點染其中，難道是預示著今天的存亡興衰嗎？這是不可思議之處四。 殿中的佛像，是用銅錢堆砌而成的。這固然是建造者心思的不可思議之處。明朝嘉靖年間，有人毀壞這座佛像，剔除銅錢組成的『筋骨』，拆開銅錢網狀的『肌肉』，劈開羅漢像燒煮來吃。那個人竟然感到有人用鐵篦子給他撓癢，全身的皮肉都脫落露出骨頭，而且還遭受刑罰而死。然而世人敬畏神靈而尊敬佛，即使是瘋癲的人喝醉了酒，尚且會恐懼而知道迴歸正道，而這個人，卻被剁成肉醬才甘心。這又是破壞者心思的不可思議之處。所以現在，這裡淒涼草率，空空蕩蕩。太宰五臺陸公（人名，官名+地名+姓氏）路過這裡，感慨不已，就與郡宰官敬庵許公（官名+字+姓氏），繼山沈公（字+姓氏），具區馮公（地名+姓氏）等人，發願修復這座寺廟，命令比丘祖定（法號）來倡導此事。在開始建立之初，思考著如何創業作為根據。當天晚上，大風吹斷了一棵古老的桑樹。第二天早上挖掘樹根，在根部發現了一塊古代的負重斷碑。剝開泥土閱讀碑文，才知道是唐朝中和年間，居士吳言（人名）捨棄自己的住宅作為寺廟，寺廟的地基廣闊有九十三畝。當時的刺史王公（官名+姓氏），上表請求賜予寺廟名為景清禪院的匾額。而天聖年間則是宋朝時重建的，用年號來命名，除了這塊斷碑之外，沒有人知道它的來源。這說明木頭和石頭本是無情的，卻應因緣而成就了這件事。這有情與無情之間，感應道交，就像水清澈時月亮就會顯現一樣，又是非常不可思議的事情了。由此看來，這佛土的成住壞空（佛教術語，指世界的形成、存在、破壞和空無的循環） English version The teeth moved, just like a living dragon, rising and falling from left to right, once playing in the pond. The monks in the temple saw it and scolded it. The dragon returned to the hall, but the left and right coils were reversed, so the hall was also named Cuopanlong Hall (Twisted Dragon Hall). This is the third of its inconceivable aspects. The walls of this hall are more than two zhang (丈，a unit of length) in both length and width, and were previously plastered white. In the past, Zhao Mengfu (趙孟頫, a famous calligrapher and painter of the Yuan Dynasty) studied here and liked it very much, so he painted two Xiaoxiang Misty Rain (瀟湘煙雨) pictures on the two walls. His wife, Guan Shi (管氏, Zhao Mengfu's wife, also skilled in calligraphy and painting), painted a bamboo. In the hundreds of years before this, were there no skilled painters? But it had to wait for Zhao Mengfu and his wife to paint in it. Is it a sign of today's survival and decline? This is the fourth of its inconceivable aspects. The Buddha in the hall is made of stacked copper coins. This is indeed an inconceivable aspect of the builder's mind. During the Jiajing period of the Ming Dynasty, someone destroyed the Buddha statue, removing the 'tendons and bones' made of copper coins, tearing apart the 'muscles' of the copper coin network, and splitting the Arhat statue to cook and eat. That person actually felt someone scratching him with an iron comb, and the skin and flesh all over his body fell off, revealing his bones, and he was also executed. However, people fear gods and respect Buddha. Even madmen and drunkards are still afraid and know to return to the right path, but this person was chopped into minced meat to be satisfied. This is another inconceivable aspect of the destroyer's mind. Therefore, now, it is desolate and hasty, empty and desolate. Taizai Wutai Lu Gong (太宰五臺陸公, Official title + Place name + Surname) passed by here and sighed with emotion, so he and the county magistrate Jing'an Xu Gong (敬庵許公, Official title + Style name + Surname), Jishan Shen Gong (繼山沈公, Style name + Surname), Juqu Feng Gong (具區馮公, Place name + Surname) and others, vowed to repair the temple, and ordered Bhikkhu Zuding (比丘祖定, Dharma name) to advocate this matter. At the beginning of the establishment, they thought about how to start a business as a basis. That night, a strong wind broke an old mulberry tree. The next morning, they dug up the roots of the tree and found an ancient weight-bearing broken stele at the roots. Peeling off the soil and reading the inscription, they learned that during the Zhonghe period of the Tang Dynasty, layman Wu Yan (吳言) gave up his house as a temple, and the foundation of the temple was 93 mu (畝, a unit of area). At that time, the governor Wang Gong (王公, Official title + Surname) submitted a memorial requesting that the temple be given the plaque of Jingqing Chan Monastery (景清禪院). And the Tiansheng (天聖) period was rebuilt in the Song Dynasty, and it was named after the reign title. Apart from this broken stele, no one knows its origin. This shows that wood and stone are inherently ruthless, but they are accomplished by cause and condition. This sentiment and ruthlessness, the interaction of feeling and the Way, is like the moon appearing when the water is clear, which is another very inconceivable thing. From this point of view, the formation, existence, destruction, and emptiness of this Buddha land (佛土成住壞空, Buddhist term referring to the cycle of formation, existence, destruction, and emptiness of the world)
【English Translation】 English version The teeth moved, just like a living dragon, rising and falling from left to right, once playing in the pond. The monks in the temple saw it and scolded it. The dragon returned to the hall, but the left and right coils were reversed, so the hall was also named Cuopanlong Hall (Twisted Dragon Hall). This is the third of its inconceivable aspects. The walls of this hall are more than two zhang (丈，a unit of length) in both length and width, and were previously plastered white. In the past, Zhao Mengfu (趙孟頫, a famous calligrapher and painter of the Yuan Dynasty) studied here and liked it very much, so he painted two Xiaoxiang Misty Rain (瀟湘煙雨) pictures on the two walls. His wife, Guan Shi (管氏, Zhao Mengfu's wife, also skilled in calligraphy and painting), painted a bamboo. In the hundreds of years before this, were there no skilled painters? But it had to wait for Zhao Mengfu and his wife to paint in it. Is it a sign of today's survival and decline? This is the fourth of its inconceivable aspects. The Buddha in the hall is made of stacked copper coins. This is indeed an inconceivable aspect of the builder's mind. During the Jiajing period of the Ming Dynasty, someone destroyed the Buddha statue, removing the 'tendons and bones' made of copper coins, tearing apart the 'muscles' of the copper coin network, and splitting the Arhat statue to cook and eat. That person actually felt someone scratching him with an iron comb, and the skin and flesh all over his body fell off, revealing his bones, and he was also executed. However, people fear gods and respect Buddha. Even madmen and drunkards are still afraid and know to return to the right path, but this person was chopped into minced meat to be satisfied. This is another inconceivable aspect of the destroyer's mind. Therefore, now, it is desolate and hasty, empty and desolate. Taizai Wutai Lu Gong (太宰五臺陸公, Official title + Place name + Surname) passed by here and sighed with emotion, so he and the county magistrate Jing'an Xu Gong (敬庵許公, Official title + Style name + Surname), Jishan Shen Gong (繼山沈公, Style name + Surname), Juqu Feng Gong (具區馮公, Place name + Surname) and others, vowed to repair the temple, and ordered Bhikkhu Zuding (比丘祖定, Dharma name) to advocate this matter. At the beginning of the establishment, they thought about how to start a business as a basis. That night, a strong wind broke an old mulberry tree. The next morning, they dug up the roots of the tree and found an ancient weight-bearing broken stele at the roots. Peeling off the soil and reading the inscription, they learned that during the Zhonghe period of the Tang Dynasty, layman Wu Yan (吳言) gave up his house as a temple, and the foundation of the temple was 93 mu (畝, a unit of area). At that time, the governor Wang Gong (王公, Official title + Surname) submitted a memorial requesting that the temple be given the plaque of Jingqing Chan Monastery (景清禪院). And the Tiansheng (天聖) period was rebuilt in the Song Dynasty, and it was named after the reign title. Apart from this broken stele, no one knows its origin. This shows that wood and stone are inherently ruthless, but they are accomplished by cause and condition. This sentiment and ruthlessness, the interaction of feeling and the Way, is like the moon appearing when the water is clear, which is another very inconceivable thing. From this point of view, the formation, existence, destruction, and emptiness of this Buddha land (佛土成住壞空, Buddhist term referring to the cycle of formation, existence, destruction, and emptiness of the world)
。業已不可思議。即其人而知施者。作者。成者。住者。莊嚴者。破壞者。善惡心行。種種不同。今一旦炳然齊顯于諸佛大智光中。如鏡現像。纖毫不昧。因果昭著。總之皆不可思議也。始也成者之心。固不知有壞者之心。而昔壞者之心。又安知有今日成者之心。斯則成者壞之因。壞者成之緣。若即境觀心。正所謂交光相羅。如寶珠網。凈穢齊現。善惡同彰。過去未來。一際平等耳。況佛境如空無所依。至若因緣成就。如雲起長空。又豈可得而思議耶。今比丘定者。苦心窮慮。欲建空中之樓閣。嚴象外之法身。演無字之真經。作難思之佛事。譬若晴空。望彼纖雲。豈不瞪目成勞。吾意空花亂起。必彌滿太清。滴水為巖。必橫流大地。是將見妙莊嚴剎。建於一毫。清凈法身。顯於一念。必使諸佛贊言。奇哉奇哉。吾今成佛時。普見一切天人。修羅。宰官。長者。優婆塞。優婆夷。四眾人等。各各心中成等正覺。轉大法輪。使一切見者聞者。皆發無上菩提之心。向之成者住者壞者空者。一齊同入蓮花藏海。此段廣大功德因緣。其實種種不可得而思議也。海印沙門。聞此因緣。嘆未曾有。欲重宣此義。而說偈言。
諸法空無相。畢竟無起滅。但以因緣故。成壞各不同。佛身如虛空。智光如滿月。其空遍一切。月光與空
等。不擇凈與穢。是水皆現影。豈待清凈池。而後方照矚。一切眾生心。與佛智無二。善惡隨因緣。業行固不同。一切佛境界。生於眾生心。譬如空中花。依空而出現。初成即有壞。本自空中生。如何今日空。不能成勝事。天堂及地獄。貴賤眾果報。苦樂諸受用。無不從心造。自作自受用。莊嚴自法身。直從有相中。即登常住果。善哉諸佛子。決定信自心。各舍所愛珍。莊嚴佛自土。世間皆是苦。無常復無我。生無一物來。死無一文去。來去本是空。如何苦貪著。遇此大因緣。而不發勇猛。一破慳愛根。頓成無上覺。凡是有緣人(缺文)。
筑三潭護生堤引
佛說孝名為戒。謂孝順父母。孝順三寶。孝順至道之法。孝順一切眾生。然則奉佛戒者。不能推及眾生。自昔隋天臺智者大師。唐惟宣律師。宋永明大師。至我明。獨云棲大師而已。其放生池。除城中上方。北園。其外則自贖萬工池。而弟子居士虞德園。同大壑法師。𤀹西湖三潭。其廣大之心。足以度恒沙眾生矣。予至湖心寺。知舊有三塔久廢。今欲重建。與所度之生。作光明幢。昨偶有聚沙之夢。已有成議矣。又觀三潭之堤甚單薄。不能與所放之生。作金湯外護。恐春水一漂。則已度之生。尋復漂流苦海矣。斯則不惟虛其前功。抑終不能收其後效。
大可憂也。又且聚沙不可以旦夕計。正在躊躇。偶至長明寺。會湯養惺居士。乃云棲之內親也。言及無子。將求度脫。予歡喜而䇿之曰。昔佛無子。以視三界眾生如一子。至今人人皆稱為慈父。居士何不以念子之心念一切眾生。則將來慈父之稱。充滿十方世界矣。為今當念已度之生。在三潭者。能筑保障以防護之。使其中眾生。如極樂國。則彼現前皆稱慈父矣。又何俟于將來乎。愿居士一倡。而愿為慈父者眾矣。是則天宮凈土。又何舍目前而別求乎。諸有智者。一聞萬感。不俟言之畢矣。老人大有所望焉。
憨山老人夢遊集卷第二十 卍新續藏第 73 冊 No. 1456 憨山老人夢遊集
憨山老人夢遊集卷第二十一
侍 者 福 善 日錄
門 人 通 炯 編輯
嶺南弟子 劉起相 重校
序
贈無盡上人授僧錄覺義住持平陽凈土禪院序(圓中作)
聖天子在宥之二十三年。以四方饑饉。東西多故。司農告匱。 命大開恩例。令草野之民。凡有懷材抱藝。愿效一割之用者。聽循例輸粟。各授職有差。無論方之內外。即二氏之徒亦預焉。無盡上人。晉平陽楊氏子。蚤歲。祝髮于郡之凈土院。每志向上。乃擔簦百城。遍參知識。調練牛峰。發明少
【現代漢語翻譯】 大可憂慮啊。而且聚集沙土不是短時間內可以完成的。我正在猶豫。偶然到了長明寺，遇到了湯養惺居士（在家修行的佛教信徒），他是云棲（地名，指云棲寺）內部關係親近的人。他談到沒有兒子，打算尋求超脫。我高興地勸導他說：『過去佛沒有兒子，卻視三界（欲界、色界、無色界）眾生如一個兒子。至今人人都稱他為慈父。居士為何不以念子之心念一切眾生？那麼將來慈父的稱呼，就會充滿十方世界了。現在應當想著已經度脫的生命，在三潭（具體地點不明）的那些。能夠構築保障來防護他們，使其中的眾生，如同極樂國（西方凈土），那麼他們現在就會稱你為慈父了。又何必等到將來呢？』希望居士率先倡導，那麼願意成為慈父的人就多了。這樣，天宮凈土（佛教中美好的世界），又何必捨棄眼前而另外尋求呢？所有有智慧的人，一聽就能明白，不必等我說完了。我對此抱有很大的期望啊。
憨山老人夢遊集卷第二十 卍新續藏第 73 冊 No. 1456 憨山老人夢遊集
憨山老人夢遊集卷第二十一
侍 者 福 善 日錄
門 人 通 炯 編輯
嶺南弟子 劉起相 重校
序
贈無盡上人授僧錄覺義住持平陽凈土禪院序(圓中作)
聖天子在位第二十三年，因為四方饑荒，東西邊境多有戰事，司農（掌管農業的官員）報告國庫空虛，於是下令大開恩例，讓鄉野百姓，凡是有才能技藝，願意貢獻一份力量的人，允許按照慣例繳納糧食，各自授予相應的官職。無論國內國外，即使是僧人和道士也參與其中。無盡上人（僧人法號），是晉地平陽楊氏的子弟，早年就在郡里的凈土院出家。一直立志向上，於是挑著行李走遍各地，參訪善知識（有德行的老師），調伏內心的煩惱，開悟了少
【English Translation】 It is deeply concerning. Moreover, gathering sand cannot be accomplished overnight. I am currently hesitating. By chance, I visited Changming Temple and met layman Tang Yangxing, who is closely associated with Yunqi (place name, referring to Yunqi Temple). He mentioned his lack of a son and his intention to seek liberation. I joyfully advised him, saying, 'In the past, Buddha had no son, yet he regarded all beings in the Three Realms (Desire Realm, Form Realm, Formless Realm) as his only child. To this day, everyone calls him the Compassionate Father. Why doesn't the layman use the mind of cherishing a son to cherish all beings? Then in the future, the title of Compassionate Father will fill the ten directions of the world. For now, we should think of the beings who have already been liberated, those in Santan (specific location unknown). If we can build protections to safeguard them, making the beings within it like the Land of Ultimate Bliss (Western Pure Land), then they will call you the Compassionate Father right now. Why wait for the future?' I hope the layman will take the lead in advocating this, and then there will be many who are willing to become Compassionate Fathers. In this way, why should we abandon what is before us and seek elsewhere for the heavenly palace and Pure Land (auspicious realms in Buddhism)? All wise people will understand upon hearing this, without waiting for me to finish speaking. I have great expectations for this.
Dream Roamings Collection of Old Man Hanshan, Volume 20 Supplement to the Buddhist Canon, Volume 73, No. 1456, Dream Roamings Collection of Old Man Hanshan
Dream Roamings Collection of Old Man Hanshan, Volume 21
Attendant: Fu Shan, Daily Record
Disciple: Tong Jiong, Edited
Lingnan Disciple: Liu Qixiang, Revised
Preface
Preface to Giving the Title of Senglu Jueyi to the Venerable Wujin, Abbot of the Pure Land Chan Monastery in Pingyang (Written by Yuanzhong)
In the twenty-third year of the reign of the Sage Emperor, due to famine in all directions and frequent conflicts in the east and west, the Sinong (official in charge of agriculture) reported that the national treasury was empty. Therefore, an imperial decree was issued to greatly expand the grace, allowing common people in the countryside, those with talent and skills who were willing to contribute, to pay grain according to custom and be granted corresponding official positions. Regardless of whether they were within or outside the country, even monks and Taoists were included. Venerable Wujin (monk's Dharma name) was a son of the Yang family of Pingyang in Jin. In his early years, he left home at the Pure Land Monastery in the prefecture. He always aspired to progress, so he carried his luggage and traveled to hundreds of cities, visiting knowledgeable teachers (virtuous teachers), taming the ox of his mind, and realizing a little.
室。遁跡終南。接納五頂。結法社五十三人。窮教海一十二部。究徹一心。備歷萬行。因過故里。其鄉宰官長者居士四眾人等。愿請說法。乃各捐金。遵 明例輸。授僧錄覺義。為凈土院住持。上賴 國家名器。為護法地。將以廣佈津樑。大開覺路。都城名藍知識。若凈庵潔上人輩。咸為一方法道賀。乞不慧為文。以贈之曰。聞大雄氏之御世也。跡現迦維。道被三界。其設教也。主清凈出世。以廣大圓融。無不含攝。故不擇類而應身。在隨方而利物。機感交映。如水澄月現。不涉思惟。若觀音之普門。善財之遍禮。由是觀之。其出世之法。果離世哉。故不壞假名而說實相者。妙在圓悟一心。頓融萬法。即世諦而證真如。因眾行而躋極果。固不以端居無為。沉酣寂滅者為得。爰自法派東流。由漢迄今二千餘載。無論象教遐敷。即依法修持。權實並運。而彰明其道者。又非一也。故歷代君天下者。崇其教。重其人。其制不一。惟我 聖祖神宗。創業垂統。其法度品詳。該羅纖悉。其徒繁衍。乃立官以綱領之。兩京設僧錄。以統諸郡邑。郡邑各設僧綱。正會。以領諸寺。其品有差。選道行俱優者。次第授職。各有攸司。所以然者。蓋藉世法。以護持佛法。正要即世諦。而證真諦。尸其任者。大都以弘法利生為能事。即古以道
【現代漢語翻譯】 現代漢語譯本：
（某人）居住於（終南山），隱遁於世俗。接納了（五臺山）的僧人，組建了有五十三人的佛法社團。窮盡研習了佛教的十二部經典，徹底領悟了一心之理，實踐了各種修行。因為路過故鄉，當地的官員、長者、居士等四眾弟子，希望他能說法，於是各自捐獻金錢，按照朝廷的明文規定上交，授予他僧錄覺義的職位，讓他擔任凈土院的住持。這上仰仗著國家的官位名器，作為護持佛法的保障，將以此廣泛傳播佛法，大大開啟覺悟之路。都城的著名寺院的知識分子，如凈庵潔上人等，都為此表示祝賀，希望我不才，能為他寫一篇文章來贈送。我聽說（釋迦牟尼佛）住世的時候，在（迦毗羅衛國）示現成佛的軌跡，他的教義遍及三界。他設立的教法，主要在於清凈出世，以廣大圓融的智慧，無不包含攝受。所以不選擇對像而應化身，隨著不同的地方而利益眾生。眾生的根機和佛的感應相互輝映，就像水清澈時月亮就會顯現一樣，不涉及任何思慮。就像（觀音菩薩）的普門示現，（善財童子）的普遍參訪一樣。由此看來，這出世間的佛法，難道是脫離世間的嗎？所以說不捨棄假名而宣說實相，其中的奧妙在於圓滿領悟一心，頓時融會貫通萬法。即在世俗的層面而證悟真如，通過各種修行而達到最高的果位。本來就不認為僅僅是端坐無為，沉溺於寂靜涅槃才是得道。自從佛法流傳到東方，從漢朝到現在已經有兩千多年了，無論是佛教的廣泛傳播，還是依據佛法修行，權法和實法並用，而彰顯佛法的，又何止一人呢。所以歷代統治天下的人，都崇尚佛教，尊重僧人，他們制定的制度各不相同。只有我朝的聖祖神宗，開創基業，垂範後世，他制定的法度詳細周全，涵蓋細微之處。佛教徒繁衍眾多，於是設立官職來統領他們。在兩京設立僧錄司，來統管各郡縣的僧人，郡縣各設立僧綱司、僧正司，來統領各寺院。他們的品級有差別，選拔道德和修行都優秀的人，依次授予官職，各有職責。之所以這樣做，是因為藉助世俗的法律，來護持佛法，正是要即在世俗的層面，而證悟真諦。擔任這些職務的人，大多以弘揚佛法，利益眾生為己任，傚法古代的（高僧大德）。 English version:
(Someone) lived in (Zhongnan Mountain), secluded from the world. He accepted monks from (Mount Wutai), and formed a Dharma community of fifty-three people. He exhaustively studied the twelve Buddhist scriptures, thoroughly comprehended the principle of the One Mind, and practiced various forms of cultivation. Because he passed by his hometown, the local officials, elders, laymen, and other fourfold disciples hoped that he could preach the Dharma, so they each donated money and handed it over in accordance with the court's explicit regulations, granting him the position of Senglu Jueyi (a monastic official title), and making him the abbot of the Pure Land Monastery. This relied on the state's official titles as a guarantee for protecting the Dharma, which would be used to widely spread the Dharma and greatly open the path to enlightenment. Intellectuals from famous temples in the capital, such as Venerable Jing'an Jie, all congratulated him on this, hoping that I, who am not talented, could write an article for him as a gift. I heard that when (Sakyamuni Buddha) lived in the world, he manifested the traces of becoming a Buddha in (Kapilavastu), and his teachings spread throughout the Three Realms. The teachings he established mainly focus on purity and transcendence, with vast and all-encompassing wisdom. Therefore, he does not choose objects but transforms his body, benefiting sentient beings according to different places. The roots of sentient beings and the Buddha's response reflect each other, just as the moon appears when the water is clear, without involving any thought. It's like (Avalokitesvara Bodhisattva)'s universal manifestation and (Sudhana)'s universal pilgrimage. From this point of view, is this Dharma of transcending the world separate from the world? Therefore, it is said that without abandoning false names, one proclaims the true form, and the mystery lies in the complete understanding of the One Mind, which suddenly integrates all dharmas. That is, to realize Suchness on the worldly level, and to reach the highest fruit through various practices. Originally, it was not considered that simply sitting in inaction and indulging in quiet Nirvana was the attainment of the Tao. Since the Dharma spread to the East, it has been more than two thousand years from the Han Dynasty to the present, whether it is the widespread dissemination of Buddhism or the practice of Dharma, the use of expedient and real methods, and the manifestation of the Dharma, it is more than just one person. Therefore, the rulers of the world in the past dynasties all respected Buddhism and respected monks, and the systems they formulated were different. Only the sacred ancestor Shenzong of our dynasty created the foundation and set an example for future generations. The laws and regulations he formulated were detailed and comprehensive, covering subtle details. There were many Buddhist followers, so official positions were established to lead them. The Senglu Division was established in the two capitals to govern the monks in various prefectures and counties, and the Senggang Division and Sengzheng Division were established in each prefecture and county to lead the temples. Their ranks are different, and those who are excellent in both morality and practice are selected and granted official positions in order, each with their own responsibilities. The reason for doing this is to use secular laws to protect the Dharma, and it is precisely to realize the true meaning on the secular level. Those who hold these positions mostly take it as their responsibility to promote the Dharma and benefit sentient beings, and follow the example of ancient (high monks and great virtues).
【English Translation】 Modern Chinese Translation:
(Someone) lived in (Zhongnan Mountain), secluded from the world. He accepted monks from (Mount Wutai), and formed a Dharma community of fifty-three people. He exhaustively studied the twelve Buddhist scriptures, thoroughly comprehended the principle of the One Mind, and practiced various forms of cultivation. Because he passed by his hometown, the local officials, elders, laymen, and other fourfold disciples hoped that he could preach the Dharma, so they each donated money and handed it over in accordance with the court's explicit regulations, granting him the position of Senglu Jueyi (a monastic official title), and making him the abbot of the Pure Land Monastery. This relied on the state's official titles as a guarantee for protecting the Dharma, which would be used to widely spread the Dharma and greatly open the path to enlightenment. Intellectuals from famous temples in the capital, such as Venerable Jing'an Jie, all congratulated him on this, hoping that I, who am not talented, could write an article for him as a gift. I heard that when (Sakyamuni Buddha) lived in the world, he manifested the traces of becoming a Buddha in (Kapilavastu), and his teachings spread throughout the Three Realms. The teachings he established mainly focus on purity and transcendence, with vast and all-encompassing wisdom. Therefore, he does not choose objects but transforms his body, benefiting sentient beings according to different places. The roots of sentient beings and the Buddha's response reflect each other, just as the moon appears when the water is clear, without involving any thought. It's like (Avalokitesvara Bodhisattva)'s universal manifestation and (Sudhana)'s universal pilgrimage. From this point of view, is this Dharma of transcending the world separate from the world? Therefore, it is said that without abandoning false names, one proclaims the true form, and the mystery lies in the complete understanding of the One Mind, which suddenly integrates all dharmas. That is, to realize Suchness on the worldly level, and to reach the highest fruit through various practices. Originally, it was not considered that simply sitting in inaction and indulging in quiet Nirvana was the attainment of the Tao. Since the Dharma spread to the East, it has been more than two thousand years from the Han Dynasty to the present, whether it is the widespread dissemination of Buddhism or the practice of Dharma, the use of expedient and real methods, and the manifestation of the Dharma, it is more than just one person. Therefore, the rulers of the world in the past dynasties all respected Buddhism and respected monks, and the systems they formulated were different. Only the sacred ancestor Shenzong of our dynasty created the foundation and set an example for future generations. The laws and regulations he formulated were detailed and comprehensive, covering subtle details. There were many Buddhist followers, so official positions were established to lead them. The Senglu Division was established in the two capitals to govern the monks in various prefectures and counties, and the Senggang Division and Sengzheng Division were established in each prefecture and county to lead the temples. Their ranks are different, and those who are excellent in both morality and practice are selected and granted official positions in order, each with their own responsibilities. The reason for doing this is to use secular laws to protect the Dharma, and it is precisely to realize the true meaning on the secular level. Those who hold these positions mostly take it as their responsibility to promote the Dharma and benefit sentient beings, and follow the example of ancient (high monks and great virtues).
扇一方者為之。殆非以名位為榮也。今無盡上人。抗志塵表。跡超方外。其所以發明向上第一義諦者。固在所秘。即其四眾歸望之誠。如器中锽。聲出於外。豈無實而然哉。是必有過人之行。詎可以執假名而昧實相者比耶。經云。若以音聲色相求法者。非見法也。余故曰。今此四眾。若以聲色求菩提。有負上人。上人若執假名而說法。有負四眾。聞之負師者墮。負眾者慢。有一於此。又何以明。佛日。報 朝廷護法之恩乎。上人行矣。儻道經金色世界。其以毗耶病叟之言。質諸曼室。將以普告大眾。愿各各即假名而證實相。藉此津樑。頓超彼岸也。時諸比丘。聞此語已。作禮而去。
送建上人游八桂序
上人出家有年。始因參老人發無上菩提之心。比與諸同業。延歐伯羽氏。共結曇花社于菩提樹。借庇廕。日就清涼之樂。每月半旬。請老人坐樹下。據菩提座。揮麈為眾說修習趣進。無上菩提之法行。自春徂夏。已四越月矣。上人作禮。言將往八桂。訪故人于青山白雲之間。且因行腳隨方。遇緣而度。欲令聞者。見者。皆發無上菩提之心。為出世津樑之初步也。老人歡喜而語之曰。善哉佛子。應知諸佛菩薩。凡有所作。常為一事者。謂以此菩提心。教化眾生。故為一大事也。即出生入死。因此緣此。除此一
【現代漢語翻譯】 現代漢語譯本： 為一方扇風的人，大概不是以名位為榮吧。如今無盡上人（法號），志向高遠，超脫世俗。他所闡明的向上第一義諦，自然是深藏不露的。但四眾弟子歸心仰望的真誠，就像容器中的鈴鐺，聲音自然向外傳播，難道會是無中生有嗎？這必定是因為他有過人之處，怎麼能和那些執著于虛名而昧於實相的人相比呢？經書上說：『如果用音聲和色相來求法，就不能見到真正的佛法。』所以我說：『如今這些四眾弟子，如果用聲色來求菩提，就辜負了上人。上人如果執著于虛名而說法，就辜負了四眾弟子。』聽說辜負師父的人會墮落，辜負大眾的人會懈怠。如果犯了其中任何一條，又怎麼能彰明佛日的輝煌，報答朝廷護持佛法的恩德呢？上人請上路吧。如果路過金色世界，請把毗耶離（古印度城市名）生病老人的話，去質問維摩詰居士（Vimalakirti）的住所，並普告大眾，愿大家都能從假名入手而證得實相，憑藉這個橋樑，迅速超越到彼岸。』當時，各位比丘聽了這些話，行禮后離開了。
送建上人游八桂序
上人出家多年，最初是因為參拜老和尚而發起了無上菩提之心。後來與各位同修，邀請歐伯羽先生，共同在菩提樹下結成了曇花社，藉助菩提樹的庇廕，每天享受清涼的快樂。每個月兩次，請老和尚坐在樹下，登上菩提座，揮動拂塵為大眾講解修習趣入無上菩提的修行方法。從春天到夏天，已經過了四個月了。上人行禮，說將要前往八桂（廣西的別稱），在青山白雲之間拜訪老朋友，並且打算通過遊方行腳，隨緣度化眾生，希望讓聽到的人、見到的人，都能發起無上菩提之心，作為出世解脫的初步。老和尚歡喜地對他說：『好啊，佛子。你應該知道諸佛菩薩，凡有所作為，常常只為一件事，那就是用這顆菩提心，教化眾生，所以這是一件大事。即便是出生入死，也是因為這個緣故，除了這件事』 English version: He who fans for one side probably does not take honor in fame and position. Now, Upasaka Wujin (Dharma name), with lofty aspirations, transcends the mundane world. What he elucidates regarding the supreme first principle is naturally kept profound and unrevealed. However, the sincerity of the fourfold assembly's devotion and admiration is like a bell inside a container, its sound naturally emanating outward. Could it be without substance? This must be because he has extraordinary qualities; how can he be compared to those who cling to false names and are ignorant of true reality? The scripture says: 'If one seeks the Dharma through sound and form, one cannot see the true Dharma.' Therefore, I say: 'Now, if these fourfold assembly seek Bodhi through sound and form, they will fail Upasaka. If Upasaka clings to false names and speaks the Dharma, he will fail the fourfold assembly.' It is said that those who fail their teacher will fall, and those who fail the assembly will be negligent. If one commits either of these, how can one manifest the brilliance of the Buddha's sun and repay the court's kindness in protecting the Dharma? Upasaka, please embark on your journey. If you pass through the golden world, please take the words of the sick old man of Viyali (ancient Indian city name) to question Vimalakirti (Vimalakirti)'s abode, and proclaim to the masses, wishing that everyone can realize true reality from false names, and through this bridge, quickly transcend to the other shore.' At that time, the Bhikkhus, having heard these words, bowed and departed.
Preface to Sending Upasaka Jian to Travel to Bagui
Upasaka has been a monk for many years, initially developing the supreme Bodhi mind through visiting an old monk. Later, with his fellow practitioners, he invited Mr. Ou Boyu to form the曇花社(曇花社, a Dharma study group) under the Bodhi tree, enjoying the coolness and joy every day under its shade. Twice a month, they invited the old monk to sit under the tree, ascend the Bodhi seat, and wave the whisk to explain to the assembly the methods of cultivating and progressing towards supreme Bodhi. From spring to summer, four months have passed. Upasaka bowed and said that he would go to Bagui (another name for Guangxi), to visit old friends among the green mountains and white clouds, and also intends to transform beings according to circumstances through wandering and practicing, hoping to inspire the supreme Bodhi mind in those who hear and see, as a preliminary step towards liberation from the world. The old monk joyfully said to him: 'Good, Buddha's disciple. You should know that all Buddhas and Bodhisattvas, whatever they do, always do it for one thing, which is to use this Bodhi mind to teach and transform sentient beings, so this is a great matter. Even birth and death are for this reason, and apart from this'
【English Translation】 English version: He who fans for one side probably does not take honor in fame and position. Now, Upasaka Wujin (Dharma name), with lofty aspirations, transcends the mundane world. What he elucidates regarding the supreme first principle is naturally kept profound and unrevealed. However, the sincerity of the fourfold assembly's devotion and admiration is like a bell inside a container, its sound naturally emanating outward. Could it be without substance? This must be because he has extraordinary qualities; how can he be compared to those who cling to false names and are ignorant of true reality? The scripture says: 'If one seeks the Dharma through sound and form, one cannot see the true Dharma.' Therefore, I say: 'Now, if these fourfold assembly seek Bodhi through sound and form, they will fail Upasaka. If Upasaka clings to false names and speaks the Dharma, he will fail the fourfold assembly.' It is said that those who fail their teacher will fall, and those who fail the assembly will be negligent. If one commits either of these, how can one manifest the brilliance of the Buddha's sun and repay the court's kindness in protecting the Dharma? Upasaka, please embark on your journey. If you pass through the golden world, please take the words of the sick old man of Viyali (ancient Indian city name) to question Vimalakirti (Vimalakirti)'s abode, and proclaim to the masses, wishing that everyone can realize true reality from false names, and through this bridge, quickly transcend to the other shore.' At that time, the Bhikkhus, having heard these words, bowed and departed.
Preface to Sending Upasaka Jian to Travel to Bagui
Upasaka has been a monk for many years, initially developing the supreme Bodhi mind through visiting an old monk. Later, with his fellow practitioners, he invited Mr. Ou Boyu to form the '曇花社'(曇花社, a Dharma study group) under the Bodhi tree, enjoying the coolness and joy every day under its shade. Twice a month, they invited the old monk to sit under the tree, ascend the Bodhi seat, and wave the whisk to explain to the assembly the methods of cultivating and progressing towards supreme Bodhi. From spring to summer, four months have passed. Upasaka bowed and said that he would go to Bagui (another name for Guangxi), to visit old friends among the green mountains and white clouds, and also intends to transform beings according to circumstances through wandering and practicing, hoping to inspire the supreme Bodhi mind in those who hear and see, as a preliminary step towards liberation from the world. The old monk joyfully said to him: 'Good, Buddha's disciple. You should know that all Buddhas and Bodhisattvas, whatever they do, always do it for one thing, which is to use this Bodhi mind to teach and transform sentient beings, so this is a great matter. Even birth and death are for this reason, and apart from this'
事。更無餘事。雖身經險道。備歷三途。但有能使一人發菩提心者。即嬰眾苦。亦所甘心。故聖人所行不虛。其事皆實。以世出世間。無有一法。過此菩提心。行此菩提行。作此菩提事者也。所言菩提者。乃梵語也。此云覺也。覺者。乃一切眾生本有之佛性。靈知寂照。故曰真覺。瞭然自悟。故名獨覺。朗然大徹。照破重昏。故稱大覺。日用而不知。故云不覺。不覺則為凡民。凡民即眾生也。以眾生。各各具此靈覺之性。第日用而不知。嗟乎。具有而不自知。可不哀與。不知即不能用。不能用。則如持珠作丐。懷寶迷方。枉受辛苦。驅馳生死。甘墮苦海。可不哀與是故聖人不哀其所不哀。特哀其可哀。所以出現世間。種種方便。而開導之。所謂自覺而能覺他。即先覺覺後覺也。夫自覺者。則於物不迷。覺他者。則於物不棄。不迷則會物歸己。不棄則捨己從人。由歸己則不見有物。從人則不見有己。不有物。則萬物皆妙。不有己。則一己非真。知己非真。則己即物。知物皆妙。則物即真。即物即真。則物非物。而己非己矣。物我皆非。去來無相。萬緣冥寂。一道虗間。此大覺氏之心宗。諸菩薩之妙行也。如此則二覺具。二利足。是所謂以寂滅行。現諸威儀。隨事利他。而為菩提妙行者也。否則驅馳險道。䟦涉山川。勞筋
【現代漢語翻譯】 現代漢語譯本：事情。沒有其他的事情。即使身體經歷危險的道路，經歷三惡道，只要能夠使一個人發起菩提心（bodhicitta，覺悟之心），即使承受各種痛苦，也心甘情願。所以聖人所做的事情不是虛假的，都是真實的。因為在世間和出世間，沒有一種法，能夠超過這菩提心，修行這菩提行，做這菩提事。所說的菩提（bodhi），是梵語，這裡的意思是『覺悟』。覺悟，就是一切眾生本有的佛性（Buddha-nature），靈明覺知，寂靜照耀，所以說是『真覺』；自己瞭然醒悟，所以叫做『獨覺』；光明透徹，照破重重黑暗，所以稱為『大覺』。每天使用卻不知道，所以說『不覺』。不覺就是凡夫俗子，凡夫俗子就是眾生。因為眾生，各自都具有這靈覺的本性，只是每天使用卻不知道。唉！具有卻不自知，難道不悲哀嗎？不知道就不能運用，不能運用，就像拿著寶珠去乞討，懷抱著寶藏卻迷失方向，白白地遭受辛苦，奔波于生死輪迴，甘願墮入苦海，難道不悲哀嗎？因此聖人不哀憐那些不值得哀憐的，特別哀憐那些值得哀憐的，所以出現在世間，用各種方便法門來開導他們。所謂自己覺悟並且能夠使他人覺悟，就是先覺悟的人使後覺悟的人覺悟。覺悟的人，對於事物不會迷惑；使他人覺悟的人，對於事物不會拋棄。不迷惑就能使萬物迴歸于自身，不拋棄就能捨棄自身而順從他人。由於迴歸自身，就看不到有外物存在；順從他人，就看不到有自身存在。沒有外物，那麼萬物都變得奇妙；沒有自身，那麼一個『我』就不是真實的。知道自身不是真實的，那麼『我』就是萬物；知道萬物都是奇妙的，那麼萬物就是真理。萬物就是真理，那麼萬物就不是萬物，而『我』也不是『我』了。萬物和『我』都不是真實的，沒有來去之相，萬種因緣都寂靜無聲，只有一道空虛寂靜。這是大覺者的心宗，諸位菩薩的妙行。這樣，自覺和覺他兩種覺悟都具備了，自利和利他兩種利益都充足了，這就是所謂的用寂滅的修行，展現各種威儀，隨著事情的發生來利益他人，而作為菩提的妙行。否則，奔波于危險的道路，跋涉于山川，勞累筋骨 English version: Matters. There are no other matters. Even if one's body experiences perilous paths and undergoes the three evil realms, if one can inspire even a single person to generate bodhicitta (bodhicitta, the mind of enlightenment), one would willingly endure all suffering. Therefore, the actions of the sages are not false; they are all real. Because in the mundane and supramundane realms, there is no dharma (dharma, law/teachings) that surpasses this bodhicitta, practicing this bodhi conduct, and doing this bodhi work. The term bodhi (bodhi), is a Sanskrit word, which means 'awakening' here. Awakening is the inherent Buddha-nature (Buddha-nature) of all sentient beings, spiritually knowing and serenely illuminating, hence it is called 'true awakening'; realizing and awakening on one's own, hence it is called 'solitary awakening'; radiantly thorough, illuminating and breaking through layers of darkness, hence it is called 'great awakening'. Using it daily without knowing, hence it is called 'non-awakening'. Non-awakening is being an ordinary person, and ordinary people are sentient beings. Because sentient beings each possess this spiritually aware nature, but use it daily without knowing. Alas! Having it but not knowing it, is it not lamentable? Not knowing means not being able to use it, and not being able to use it is like holding a pearl and begging, embracing treasure but losing direction, suffering in vain, rushing about in the cycle of birth and death, willingly falling into the sea of suffering, is it not lamentable? Therefore, the sages do not pity those who are not pitiable, but especially pity those who are pitiable, so they appear in the world, using various expedient means to guide them. The so-called self-awakening and being able to awaken others is the earlier awakened ones awakening the later awakened ones. Those who are self-awakened are not confused by things; those who awaken others do not abandon things. Not being confused allows one to return all things to oneself; not abandoning allows one to abandon oneself and follow others. By returning to oneself, one does not see the existence of external things; by following others, one does not see the existence of oneself. Without external things, then all things become wondrous; without oneself, then one's 'self' is not real. Knowing that one's self is not real, then the 'self' is all things; knowing that all things are wondrous, then all things are truth. If all things are truth, then things are not things, and the 'self' is not the 'self'. Things and self are both unreal, there is no coming or going, all conditions are silent and still, only the one path is empty and still. This is the mind-essence of the Great Awakened One, and the wondrous practice of all Bodhisattvas. In this way, both self-awakening and awakening others are complete, and both self-benefit and benefiting others are sufficient. This is what is meant by using the practice of stillness and extinction to manifest all dignified conduct, benefiting others according to circumstances, and taking it as the wondrous practice of bodhi. Otherwise, rushing about on dangerous paths, traversing mountains and rivers, tiring the muscles
【English Translation】 Matters. There are no other matters. Even if one's body experiences perilous paths and undergoes the three evil realms, if one can inspire even a single person to generate bodhicitta (the mind of enlightenment), one would willingly endure all suffering. Therefore, the actions of the sages are not false; they are all real. Because in the mundane and supramundane realms, there is no dharma (law/teachings) that surpasses this bodhicitta, practicing this bodhi conduct, and doing this bodhi work. The term bodhi, is a Sanskrit word, which means 'awakening' here. Awakening is the inherent Buddha-nature of all sentient beings, spiritually knowing and serenely illuminating, hence it is called 'true awakening'; realizing and awakening on one's own, hence it is called 'solitary awakening'; radiantly thorough, illuminating and breaking through layers of darkness, hence it is called 'great awakening'. Using it daily without knowing, hence it is called 'non-awakening'. Non-awakening is being an ordinary person, and ordinary people are sentient beings. Because sentient beings each possess this spiritually aware nature, but use it daily without knowing. Alas! Having it but not knowing it, is it not lamentable? Not knowing means not being able to use it, and not being able to use it is like holding a pearl and begging, embracing treasure but losing direction, suffering in vain, rushing about in the cycle of birth and death, willingly falling into the sea of suffering, is it not lamentable? Therefore, the sages do not pity those who are not pitiable, but especially pity those who are pitiable, so they appear in the world, using various expedient means to guide them. The so-called self-awakening and being able to awaken others is the earlier awakened ones awakening the later awakened ones. Those who are self-awakened are not confused by things; those who awaken others do not abandon things. Not being confused allows one to return all things to oneself; not abandoning allows one to abandon oneself and follow others. By returning to oneself, one does not see the existence of external things; by following others, one does not see the existence of oneself. Without external things, then all things become wondrous; without oneself, then one's 'self' is not real. Knowing that one's self is not real, then the 'self' is all things; knowing that all things are wondrous, then all things are truth. If all things are truth, then things are not things, and the 'self' is not the 'self'. Things and self are both unreal, there is no coming or going, all conditions are silent and still, only the one path is empty and still. This is the mind-essence of the Great Awakened One, and the wondrous practice of all Bodhisattvas. In this way, both self-awakening and awakening others are complete, and both self-benefit and benefiting others are sufficient. This is what is meant by using the practice of stillness and extinction to manifest all dignified conduct, benefiting others according to circumstances, and taking it as the wondrous practice of bodhi. Otherwise, rushing about on dangerous paths, traversing mountains and rivers, tiring the muscles
骨。苦形體。增熱惱。損善根。長苦趣。而非所以成就菩提。教化眾生之事業也。上人行矣。溯流而上者。蒼蒼雲山。滿目皆真境。猿啼鶴唳。滿耳皆真經。獞猺猩猩。所遇皆真佛。水流風動。皆廣長舌。天青月白。皆清凈身。如是而覺。則處處菩提場。步步極樂國。唸唸皆真修。事事皆真行。又何計其世出世間之分。自利利他之別哉。上人能信能受老人之言乎。儻有所疑。路經湘山。請以質之無量壽佛。
壽僧綱一山敬上人序
余被放嶺海之四年。己亥。秋七月望。乃法性寺住山僧綱。一山敬上人。六十有一歲也。爾時城中宰官居士。及諸比丘四眾人等。各持香花而作供養。以祝上人。時屬休夏自恣。上人亦建盂蘭法會飯十方僧。效目連故事。以此為報親恩。酬罔極也。余時為眾講楞伽新經罷。正以此為佛事。聞上人發如是心。歡喜讚歎。而作是言曰。夫世人之壽。不出我人眾生。所謂壽者相也。吾佛不取。而僧亦不住。然佛所取者慧命。所住者法臘。故古之高僧。曰世壽。又曰法臘。蓋不拘歲年。而以初入受持戒品。三月安居。戒體無虧為一臘。由以臘不以年。故有年高而臘少者。有童年而耆壽者。凡重臘。是以戒為本也。以戒為本。即佛之慧命所繫矣。是故戒根凈。則慧命朗。戒本固。則慧命長。
【現代漢語翻譯】 現代漢語譯本 骨骸是痛苦的形體，會增加熱惱，損害善根，增長痛苦的去處，而不是成就菩提、教化眾生的事業。上人您走吧！逆流而上，蒼茫的雲山，滿眼都是真實的境界；猿猴啼叫，仙鶴鳴叫，滿耳都是真實的經典；獞猺猩猩，所遇到的都是真佛；水流風動，都是廣長的舌頭在說法；天青月白，都是清凈的法身在顯現。如果能這樣覺悟，那麼處處都是菩提道場，步步都是極樂國土，唸唸都是真正的修行，事事都是真正的行動。又何必計較世間和出世間的分別，自利和利他的差別呢？上人您能相信並接受老人的話嗎？如果還有什麼疑惑，路過湘山的時候，請向無量壽佛（Amitabha，阿彌陀佛）請教。
壽僧綱一山敬上人序
我被貶謫到嶺南四年的己亥年（1179年）秋七月十五，法性寺的住山僧綱一山敬上人，六十一歲了。當時城中的官員居士，以及各位比丘等四眾弟子，各自拿著香花來作供養，以此祝賀上人。當時正值結夏安居結束，上人也舉辦盂蘭盆法會來供養十方僧眾，效仿目連（Maudgalyayana，佛陀十大弟子之一，以神通著稱）救母的故事，以此來報答父母的恩情。我當時正在為大眾講解《楞伽經》的新譯本，正以此為佛事，聽到上人發這樣的心願，歡喜讚歎，於是說了這樣的話：世人的壽命，都離不開我人眾生，所謂的壽命，只是一個表象，佛陀不執著於此，僧人也不應執著於此。然而佛所看重的是慧命，所安住的是法臘。所以古代的高僧，既說世壽，又說法臘，大概是不拘泥於歲數年齡，而是以最初進入受持戒品，三個月安居，戒體沒有虧損為一臘。因為重視臘而不重視年歲，所以有年齡高而臘數少的，有童年而耆壽的。凡是重視臘，是因為以戒為根本。以戒為根本，就是佛的慧命所繫之處了。所以戒根清凈，那麼慧命就明朗；戒本穩固，那麼慧命就長久。
【English Translation】 English version Bones are a painful form, increasing heat and vexation, damaging roots of goodness, and lengthening the path to suffering, and are not the means to achieve Bodhi or to teach sentient beings. Reverend one, go forth! Going upstream, the vast and misty cloud-covered mountains are filled with true realms. The cries of apes and the calls of cranes are filled with true sutras. The Miao, Yao, orangutans, and all that you encounter are true Buddhas. The flowing water and moving wind are all the long, broad tongue [of the Buddha]. The blue sky and white moon are all the pure body [of the Buddha]. If one awakens in this way, then everywhere is a Bodhi field, every step is the Land of Ultimate Bliss, every thought is true cultivation, and every action is true practice. Why then should one be concerned with the distinction between the worldly and the transcendent, or the difference between benefiting oneself and benefiting others? Reverend one, can you believe and accept the words of this old man? If there is any doubt, when passing by Xiang Mountain, please inquire of Amitabha (Immeasurable Life Buddha).
Preface to Venerable Yishan Jing, the Abbot
In the year of Ji Hai (1179), the fifteenth day of the seventh month of autumn, during my fourth year of exile in Lingnan, Venerable Yishan Jing, the abbot of Faxing Temple, was sixty-one years old. At that time, officials, laypeople, and all four assemblies of monks and nuns in the city each held incense and flowers to make offerings, celebrating the venerable one. It was the end of the summer retreat, and the venerable one also held the Ullambana Festival to offer food to monks from the ten directions, emulating the story of Maudgalyayana (one of the Buddha's ten great disciples, known for his supernatural powers) saving his mother, in order to repay the kindness of his parents. I was then lecturing on the new translation of the Lankavatara Sutra for the assembly, and taking this as a Buddhist service, I heard the venerable one make such a vow, and I rejoiced and praised him, saying: 'The lifespan of people in the world cannot escape from the concepts of 'I,' 'person,' 'sentient being,' and 'lifespan.' What is called 'lifespan' is merely an appearance, which the Buddha does not grasp, and monks should not dwell on. However, what the Buddha values is the wisdom-life (jnana-jivitah), and what he dwells in is the Dharma-age (dharma-varsa). Therefore, ancient eminent monks spoke of both worldly lifespan and Dharma-age, generally not adhering to years of age, but rather taking the initial entry into receiving and upholding the precepts, the three-month summer retreat, and the integrity of the precepts as one Dharma-age. Because they valued Dharma-age and not years, there were those who were old in years but young in Dharma-age, and those who were young in years but old in Dharma-age. All who value Dharma-age take the precepts as the foundation. Taking the precepts as the foundation is where the Buddha's wisdom-life is connected. Therefore, if the root of the precepts is pure, then the wisdom-life will be bright; if the foundation of the precepts is firm, then the wisdom-life will be long.'
經云。若人受佛戒。即入諸佛數。且佛壽無量。而曰。才登戒品。即頓獲之。豈不以自性清凈而為佛。達自性清凈而為僧耶。所謂續佛慧命。以是故耳。惟吾佛說法四十九年。末後拈花。以正法眼藏。付大迦葉。二十八傳。至菩提達摩。達摩航海而來。初至五羊。先是宋求那䟦陀。𢹂楞伽四卷至。即建創戒壇于其地。達摩來必依止之。及傳二祖。且指楞伽為心印。及智藥攜菩提樹來。栽于壇側。且曰。百六十年。有肉身大士於此樹下出家。演最上乘。及六祖果發跡於斯。若合符節。迄今宗分五派。道被寰中。皆以此寺為初地。即達摩之道法不泯。六祖之真身猶存。豈非以戒根堅固。慧命延長。由古及今。以至永永無窮耶。故經云。佛子住此地。即是佛受用。今上人住此地。統此僧。見六祖如生。豈小緣哉。余初入粵。至其寺。叩其門。至再呼而不應者。今予居此不三年。而諸僧濟濟。一時翕然。無論老幼。皆發菩提心。煥然一新耳目。是豈諸人佛性。昔無而今適有耶。蓋佛性人人本具。但無知識開導耳。開導之功。又在主之者力行。則四眾歡感。如時雨降。油然榮茂。而不自知其然矣。今上人年六十一。一旦發如是心。作如是行。以佛事而報親恩。以凈戒而為壽本。又能親近知識。隨順修行。后之弟子。茍觀上人心。
效上人行。從少至老。由子及孫。如此則化化無窮。源源不竭。萬一有六祖者出。翻然如昔之盛時。則此法中興之機。又在今日。上人功德無量。即上人之慧命無窮矣。又豈以區區世壽為匹哉。乃命弟子通岸居士歐起鴻輩。各持香花。重宣此義。為上人壽。
送蘊素穩禪人還金山序
余少負遠遊之志。以病未能。隆慶己巳。買舟過金山。余愛其萬里江流。拳石撐空。孤標獨立。真若丈夫。挺然頂天立地氣象。山主同公旻公[款-士+止]余。居二載。諸弟子從游者眾。每飯食之餘。與一二高士。振衣濯足於高空明月之下。秋水長天。空洞一色。真若履玻璃而臨縣鏡。自爾一別。四十餘年。恍忽思之。端若夢事。深沉瘴海。十有二年。飲蠻煙而餐毒霧。馳火宅而坐炎蒸。每一興懷。則肌膚生粟。毛骨清涼。時特以此片石長流。枕漱于蘧廬壘壁之間。為消塵解煩之利劑也。惜乎遠隔萬里。親舊凋疏。音問寥闊。嘗念妙高峰頂。善財石上。月色潮聲。可似當年風味否。然亦無從問訊也。丁未春莫。予蒙 恩在宥。走端州謁制府。奉檄雷陽。以了前件。歸五羊。謁臬司。以聽從事。維舟珠江之滸。適有上人。從豫章持大參丁公書來謁。開函亟讀。知為金山虛舟鋐公之孫也。予感舊興懷。誠所謂喜心倒劇。嗚咽沾巾
【現代漢語翻譯】 現代漢語譯本：傚法上人的行為，從年輕到年老，由兒子到孫子，這樣就能化育無窮，源源不竭。萬一有像六祖慧能那樣的人出現，幡然醒悟，恢復到昔日興盛的景象，那麼復興佛法的機會，又在於今日。上人的功德無量，也就是上人的慧命無窮了，又怎麼能用區區世俗的壽命來衡量呢？於是命令弟子通岸居士歐起鴻等人，各自拿著香花，重新宣揚這個道理，為上人祝壽。
送別蘊素穩禪人返回金山寺的序言
我年輕時就懷有遠遊的志向，因為生病未能成行。隆慶己巳年（1569年），我乘船經過金山寺。我喜愛那萬里長江奔流，拳頭大小的石頭支撐著天空，孤傲地挺立著，真像個大丈夫，挺拔地頂天立地的氣概。金山寺的住持同公、旻公[款-士+止]款待我，住了兩年。眾多弟子跟隨我遊學，每當飯後，就與一兩個高士，在高空明月之下，抖擻衣襟，洗滌雙腳。秋水長天，空曠澄澈，渾然一色，真像走在玻璃上，面對著明鏡。自從那次分別，已經過去四十多年了，恍惚地回憶起來，簡直像一場夢。在深沉的瘴癘之地，已經有十二年了，喝著瘴氣，吃著毒霧，在火宅中奔波，坐在炎熱的蒸籠里。每當興起懷念之情，就感到肌膚生起雞皮疙瘩，毛髮骨骼都感到清涼。我常常用這片石頭長流的景象，在簡陋的房屋和壘砌的墻壁之間，作為消除塵埃，解除煩惱的有利藥劑啊。可惜遠隔萬里，親朋故舊凋零稀疏，音訊寥寥。我常常想念妙高峰頂，善財石上，月色潮聲，還能像當年那樣有風味嗎？然而也無從問訊了。丁未年（1627年）暮春，我蒙受皇恩赦免，前往端州拜見制府，奉命前往雷陽，以了結之前的案件。返回五羊（廣州），拜見臬司，以聽候差遣。停船在珠江的岸邊，恰好有位上人，從豫章（南昌）拿著大參丁公的書信來拜訪。打開信函急忙閱讀，知道他是金山寺虛舟鋐公的孫子。我感慨舊情，興起懷念之情，真可謂喜極而泣，嗚咽著沾濕了衣襟。
【English Translation】 English version: Emulating the actions of the Venerable One, from youth to old age, from son to grandson, in this way, transformation and nurturing will be endless and inexhaustible. If by chance someone like the Sixth Patriarch Huineng were to appear, awakening suddenly and returning to the flourishing state of the past, then the opportunity to revive the Dharma would be here today. The Venerable One's merits are immeasurable, which means the Venerable One's wisdom-life is infinite. How can it be measured by a mere worldly lifespan? Therefore, he ordered his disciples, Tong'an layman Ou Qihong and others, each holding incense and flowers, to re-proclaim this meaning, to celebrate the Venerable One's birthday.
Preface to Sending Chan Master Yun Suwen Back to Jinshan
When I was young, I had the ambition to travel far, but I was unable to do so due to illness. In the year of Jisi in the Longqing era (1569), I took a boat past Jinshan Temple (Golden Mountain Temple). I loved the ten thousand miles of the Yangtze River flowing, the fist-sized stones supporting the sky, standing alone and independent, truly like a great man, standing tall with a heaven-supporting, earth-grounding spirit. The abbot of Jinshan Temple, Tong Gong and Min Gong [款-士+止], treated me kindly, and I stayed for two years. Many disciples followed me to study, and after each meal, I would shake my clothes and wash my feet under the high, bright moon with one or two noble scholars. The autumn water and the long sky were vast and clear, all of one color, truly like walking on glass and facing a bright mirror. Since that separation, more than forty years have passed, and when I recall it vaguely, it is like a dream. In the deep, malarial sea, it has been twelve years, drinking miasma and eating poisonous fog, rushing through the burning house and sitting in the steaming heat. Whenever I feel nostalgic, I feel goosebumps on my skin and a coolness in my hair and bones. I often use this scene of flowing stones and long rivers, between the simple houses and the stacked walls, as a beneficial remedy to eliminate dust and relieve煩惱 (fánnǎo, vexation). It is a pity that I am separated by thousands of miles, and my relatives and old friends are withered and sparse, with few messages. I often think of the peak of Miaogao, the rock of Shancai, the moonlight and the sound of the tide, can they still have the flavor of those years? But there is no way to inquire. In the late spring of the year Dingwei (1627), I was pardoned by the Emperor's grace and went to Duanzhou to visit the Governor, and was ordered to go to Leiyang to settle the previous cases. Returning to Wuyang (Guangzhou), I visited the Judicial Commissioner to await orders. Mooring the boat on the shore of the Pearl River, there happened to be a Venerable One who came from Yuzhang (Nanchang) with a letter from Grand Counselor Ding Gong to visit. Opening the letter, I read it eagerly and learned that he was the grandson of Xu Zhouhong Gong of Jinshan Temple. I felt the old feelings and nostalgia, truly what is called 'overjoyed to the point of tears', sobbing and wetting my clothes.
者也。嗟乎。人生一世。歲月遷訛。回首人間。居然夢幻耳。餘事竣還山。穩公相隨曹溪。今且言歸。余因敘往事。記別後之懷。以謝諸故人。且托問訊于山靈海若。余將返棹楊子江頭。重訪三山故事。幸為驅風伯以清江流。埽浮雲而放明月。延我于妙高臺上。坐楞伽室。以說藏識海浪法身境界。了蘇公與張方平未了公案。穩公持此。其無干沒于飯籮瓦缽間也。儻有問者。為我報道。今已鬚髮皤然。無復似當年粥飯氣矣。
送吳將軍還越序
將軍少從父行入粵。志在疆場。經涉山海。搗平寇盜。無役不有。無戰不克。視險如夷。復淵如陵。凡諸島酋。情形備殫。東倭發難。談者望重溟若登九天。視其𦦨如入火聚。兩粵節制司馬公。日與群僚計畫。咸束手無䇿。時薦將軍往偵之。具得底裡。東事遂以平。還報業已失故主。將軍功竟無以自鳴。惟步趨行伍。無復敢言天下事矣。然皆上下舉知將軍能。卒不能以振將軍也。每遇盜賊盤錯。則當事者。莫不力言將軍將軍。恨不以將軍坐隗上。事既則曰。非我不能也。時若有言將軍者。則亦皆曰。將軍將軍哉。故將軍竟以名生忌。以能致禍。幾不免者數矣。時則向之稱將軍將軍者。則又皆以繩墨自多。且恐入將軍不深也。嗚呼。世故如此。豈復敢言丈夫事哉。南夷犯
【現代漢語翻譯】 現代漢語譯本：唉！人生在世，歲月流逝變化。回頭看看人間，竟然就像一場夢幻罷了。我處理完瑣事後將返回山林，穩公（指與作者關係親密的人）將隨我前往曹溪（地名，指佛教禪宗六祖慧能弘法之地）。現在我將要告別。我因此敘述往事，記述分別后的思念之情，以此感謝各位老朋友。並且請代我向山神海神問候。我將返回楊子江畔，重訪三山（指傳說中的蓬萊、方丈、瀛洲三座神山）的舊事。希望風神能驅散江上的風，掃清浮雲，讓明月照耀。邀請我到妙高臺上，坐在楞伽室中，講述藏識海浪法身（佛教用語，指深奧的佛法境界）。了結蘇軾與張方平（歷史人物）未完成的公案。穩公拿著這封信，應該不會沉溺於日常瑣事之中吧。如果有人問起我，請替我轉告，如今我已經鬚髮皆白，不再像當年那樣充滿世俗之氣了。
贈吳將軍還越序
將軍年少時跟隨父親前往廣東，立志在戰場上建功立業。經歷過山山水水，剿滅盜寇，無役不與，無戰不勝。視危險如平地，視深淵如丘陵。所有島上首領的情況都瞭如指掌。東邊的倭寇發動叛亂，議論的人認為渡過重重海洋就像登上九重天一樣困難，看待他們的兇猛就像進入火堆一樣危險。兩廣的節制司馬公，每天與眾官員商議對策，都束手無策。當時推薦將軍前去偵察，將軍完全掌握了敵情，最終平定了東邊的叛亂。回朝后，將軍因為失去了原來的君主，功勞無法得到彰顯。只能在軍隊中默默無聞，不敢再談論天下大事。然而，上下都知道將軍的能力，最終卻不能重用將軍。每當遇到盜賊作亂，當權者無不極力推薦將軍，恨不得把將軍當作賢才一樣對待。事情平定后，就說：『沒有我，事情就不能成功。』當時如果有人推薦將軍，他們也會說：『將軍，將軍啊。』所以將軍最終因為名聲而招致嫉妒，因為才能而導致災禍，幾次都差點不能倖免。這時，那些先前稱讚將軍的人，又都以法度來要求自己，並且唯恐陷害將軍不夠深入。唉！世事就是如此，哪裡還敢談論大丈夫的事業呢？南方的夷人侵犯邊境。
【English Translation】 English version: Alas! A lifetime passes, and the years shift and change. Looking back at the human world, it's all just like a dream. After finishing my affairs, I will return to the mountains, with Master Wen (referring to someone close to the author) accompanying me to Caoxi (a place name, referring to the place where Huineng, the Sixth Patriarch of Zen Buddhism, propagated the Dharma). Now I am about to bid farewell. Therefore, I narrate past events and record the feelings of longing after separation, to thank all my old friends. And please send my regards to the mountain spirits and sea gods. I will return to the banks of the Yangtze River and revisit the old stories of the Three Mountains (referring to the legendary Penglai, Fangzhang, and Yingzhou, three divine mountains). I hope the wind god can dispel the wind on the river, clear away the floating clouds, and let the bright moon shine. Invite me to Miaogao Terrace, sit in the Lankavatara Chamber, and speak of the realm of the Alaya consciousness, the waves of the sea, and the Dharmakaya (Buddhist terms, referring to profound Buddhist realms). To settle the unfinished case of Su Shi and Zhang Fangping (historical figures). Master Wen, holding this letter, should not be immersed in daily trivialities, right? If anyone asks about me, please tell them that my hair has turned white, and I no longer have the worldly air of those days.
Preface to Sending General Wu Back to Yue
When the General was young, he followed his father to Guangdong, determined to make contributions on the battlefield. He traversed mountains and seas, suppressed bandits, participated in every campaign, and won every battle. He regarded danger as flat ground and deep abysses as hills. He knew the situation of all the island chieftains like the back of his hand. When the eastern Japanese pirates launched a rebellion, those who discussed it thought that crossing the vast ocean was as difficult as ascending to the ninth heaven, and regarded their ferocity as dangerous as entering a fire pit. Sima Gong, the regional commander of Guangdong and Guangxi, discussed countermeasures with his officials every day, but they were all at a loss. At that time, the General was recommended to go and scout, and he fully grasped the enemy's situation, and finally quelled the rebellion in the east. After returning to the court, because the General had lost his original lord, his merits could not be recognized. He could only remain unknown in the army and dare not talk about the affairs of the world. However, everyone above and below knew the General's ability, but in the end, they could not promote him. Whenever bandits caused trouble, the authorities would strongly recommend the General, wishing they could treat the General as a virtuous talent. After the matter was settled, they would say, 'Without me, the matter could not have succeeded.' At that time, if someone recommended the General, they would also say, 'The General, the General.' Therefore, the General ultimately incurred jealousy because of his reputation and caused disaster because of his talent, and he almost did not escape several times. At this time, those who had previously praised the General all demanded themselves with laws and regulations and feared that they had not harmed the General deeply enough. Alas! The world is like this, how dare I talk about the career of a great man? The southern barbarians invaded the border.
順。諸肉食者色皆墨。將軍時在囹圄中。予思有以任疆場之肩負者。舍將軍指不再屈。遂力請出將軍。多方調護。置之前鋒。將軍犯重濤。陟峻嶺。連戰及花封。攻巢破穴。楊大將軍知將軍。故不蔽其能。而斬馘俘擄之功。最於行間。將軍竟以忘身一創。心膂俱竭。事竣。一病而死者幾矣。由是而知將軍數亦奇矣。將軍至是。亦深知其不偶也。乃負妻戴子而歸。將為五湖之遊矣。將軍塵埃中人也。余非以意氣許可將軍者。蓋蟷蠰怒臂以當車轍。孰不知其力不足哉。然而一怒以當之。非在力也。余以是知將軍。若九方之相馬。豈可以牝牡驪黃以盡其質哉。余以是感慨世之皮相者。規規乎毛色之間。非余所以稱將軍也。行過曹溪。將別余。適遇于江上。留連信宿。乃為詩以言別。非以將軍能高舉也。辭不及意。笑不在言。
周子悟一篇序
周子希顏。字如愚。泰和人。三世孤貧篤孝。苦心堪輿。海內名公大人。莫不折節傾心。信若谷響。以其言有徴。而事不爽。故聽若聲音。奇驗非一。己卯秋杪。因韶太守任使君入曹溪。曹溪為六祖大師法身住處。其山創開于梁初。神僧智藥大師。謂與西天寶林無異。不世道場也。余以凋弊竊疑之。質諸周子。周子曰。陰陽不經故也。以其左來而右去。故始大而終小。即此一
【現代漢語翻譯】 現代漢語譯本：順便說一句，那些吃肉的人臉色都是黑色的。將軍當時正在監獄裡。我考慮著有什麼人可以承擔起邊疆戰場的重任。除了將軍，我想不出第二個人了。於是我極力請求釋放將軍，多方周旋保護，把他安排在先鋒的位置。將軍冒著滔天巨浪，攀登險峻山嶺，接連在花封等地作戰，攻打敵人的巢穴。楊大將軍瞭解將軍的才能，所以不埋沒他的能力。而斬首俘虜的功勞，在軍隊中最為突出。將軍最終因為奮不顧身而受傷，心力交瘁。事情結束后，幾乎因病而死。由此可知將軍的命運也很奇特。將軍到了這個時候，也深深知道自己時運不濟。於是揹著妻子，帶著孩子回家，打算去五湖遊玩。將軍是塵世中的人啊。我並非因為一時意氣而認可將軍，而是因為螳螂揮舞手臂想要阻擋車輪，誰都知道它的力量不足。然而它卻奮力阻擋，這不在於力量的大小。我因此瞭解將軍，就像九方皋相馬一樣，難道可以用牝牡（雌雄）、驪黃（毛色）來完全概括它的本質嗎？我因此感慨世上那些只看表面的人，拘泥於毛色之間，這不是我稱讚將軍的原因。將軍路過曹溪，將要與我告別，恰好在江上相遇。我們流連忘返，住了兩晚。於是我作詩來表達離別之情，不是因為將軍能夠高飛遠舉。詩句不能完全表達我的心意，一笑置之，不必過於在意。 周子悟一篇序 周子，名希顏，字如愚，是泰和人。他三代都是孤兒寡母，家境貧寒，但他非常孝順。他刻苦鉆研風水堪輿之術，海內有名的公卿大人，沒有不折節下交，傾心相待的，對他非常信任，就像山谷迴響一樣。因為他的話都有應驗，事情沒有不靈驗的。所以人們聽他的話就像聽聲音一樣，他的奇特應驗的事情不止一件。己卯年秋天，他跟隨韶州太守任使君進入曹溪。曹溪是六祖大師法身居住的地方。這座山最早在梁朝初年開創，神僧智藥大師說這裡和西天寶林寺沒有什麼不同，是難得的道場。我因為這裡已經衰敗而感到疑惑，就向周子請教。周子說：『這是因為陰陽不協調的緣故。』因為它的水從左邊來卻向右邊流去，所以開始的時候大，最終卻變得小，就是這個原因。
【English Translation】 English version: Incidentally, those who eat meat all have dark complexions. The General was in prison at the time. I was considering who could shoulder the responsibility of the frontier battlefield. Apart from the General, I couldn't think of anyone else. So I strongly requested the General's release, and after much maneuvering and protection, placed him in the vanguard. The General braved the towering waves, climbed steep mountains, and fought continuously at places like Huafeng, attacking enemy nests and lairs. General Yang knew the General's abilities, so he didn't conceal his talent. And the merit of beheading and capturing prisoners was the most outstanding in the army. The General eventually suffered injuries due to his selflessness, and his mind and body were exhausted. After the matter was concluded, he almost died from illness. From this, it can be seen that the General's fate was also extraordinary. The General, at this point, also deeply knew that his luck was not good. So he carried his wife and children home, intending to travel to the Five Lakes. The General is a man of the mortal world. I didn't approve of the General out of momentary impulse, but because a mantis waving its arms to block a chariot wheel, everyone knows its strength is insufficient. Yet it strives to block it, which is not about the size of the strength. I understand the General because of this, just like Jiu Fang Gao judging horses, how can one fully encompass its essence with 'pinmu' (female and male) and 'lihuang' (coat color)? I therefore lament those in the world who only look at the surface, sticking to the color of the coat, which is not why I praise the General. The General passed by Caoxi and was about to bid farewell to me, and happened to meet on the river. We lingered and stayed for two nights. So I wrote a poem to express my feelings of parting, not because the General can soar high. The words cannot fully express my heart, laugh it off, don't need to care too much. Preface to Zhou Zi Wu's Article Zhou Zi, named Xiyan, styled Ruyu, was a native of Taihe. For three generations, he was an orphan and his family was poor, but he was very filial. He diligently studied the art of Feng Shui and geomancy. Famous public officials and dignitaries within the country all lowered themselves to associate with him and treated him with sincerity, trusting him like an echo in a valley. Because his words were always verified and things never went wrong. So people listened to him like listening to sound, and his extraordinary verifications were not just one. In the autumn of the year Ji Mao, he followed the prefect of Shaozhou, Envoy Ren, into Caoxi. Caoxi is where the Sixth Patriarch's Dharmakaya resides. This mountain was first created in the early Liang Dynasty, and the divine monk Zhiyao said that this place was no different from the Western Heaven Baolin Temple, a rare place for spiritual practice. I was doubtful because this place had already declined, so I asked Zhou Zi for advice. Zhou Zi said: 'This is because the Yin and Yang are not in harmony.' Because its water comes from the left but flows to the right, so it starts big but eventually becomes small, that's the reason.
言。疑滯頓釋。由是而知周子之言形家。非直形也。及出悟一諸篇。益見周子之得於自性之真。特藉形以發其奧耳。嘗讀王維詩云。山河天眼裡。世界法身中。且眼不能著纖塵。而曰容山河。法身不可以色相。而曰包世界。繇是觀之。又奚可形色言之哉。此理之微。誡不可言傳。而在妙悟。故周子之論山川。必本諸真氣。真氣聚而成形。譬若人身。必有周身之血脈。脈之融會而為穴。故凡人之生也。病茍砭得其穴。則足以啟死生。人之死也。葬若阡得其穴。則足以化兇吉。固其理也。語曰。天地同根。萬物一體。是則大地一形也。陰陽一氣也。死生一致也。以一氣而視大地。則目無全牛。以一穴而視死生。則脈無遺發。若從一葉以視陽春。則化工不易一縷矣。由是而知周子之視形。非在形也。在使其形者也。原夫四大各遍。五行互融。皆本于性情。由性昧而為空。太極也。空暗而結色。四大五形。於是乎變。形之本也。性變而成形。天地而位矣。傳曰。致中和。天地位。萬物育。此理之至也。內外五行。原出於一。情與無情。共一體也。人之生也。動而有知。得天地之中者。則於一身為聰明利達。故其死也。靜而有靈。得山川之和者。則于子孫致福壽康寧。天人合德。其理至微。所云葬乘生氣者。其是之謂乎。予以是
【現代漢語翻譯】 現代漢語譯本： 言語中的疑惑停滯頓時消解。由此可知周子所說的形家（風水學），並非僅僅是形。等到《悟一諸篇》出來，更加可以看出周子得益於自性（本性）的真實，只不過是藉助形來闡發其中的奧妙罷了。我曾經讀過王維的詩說：『山河在天眼裡，世界在法身中。』眼睛不能容納細小的灰塵，卻說能容納山河；法身不可以色相來衡量，卻說能包容世界。從這個角度來看，又怎麼可以用形色來談論呢？這個道理非常微妙，告誡人們不可用言語傳達，而在於妙悟。所以周子論述山川，必定以真氣為根本。真氣聚集而成形，譬如人的身體，必定有周身的血脈，血脈融會貫通的地方就是穴位。所以凡人活著的時候，如果生病能夠鍼灸找準穴位，就足以起死回生；人死後，如果埋葬能夠找到好的穴位，就足以化兇為吉。這其中的道理是必然的。俗話說：『天地同根，萬物一體。』這就是說大地是一個整體的形，陰陽是一種氣，死和生是一致的。用一種氣來看待大地，那麼眼中就沒有完整的牛（典出《莊子》，比喻掌握整體，不拘泥於區域性）；用一個穴位來看待死和生，那麼血脈中就沒有遺漏的毫髮。如果從一片葉子來看待陽春，那麼大自然的造化就不會遺漏一絲一縷了。由此可知周子看待形，不是在於形本身，而在於使形形成的原因。追溯四大（地、水、火、風）各自普遍存在，五行（金、木、水、火、土）互相融合，都是以性情為根本。由於性情昏昧而成為空，這就是太極（宇宙本源）。空暗而凝結成色，四大五形，於是就產生了變化。形的根本在於性，性變化而成形，天地就各就各位了。《易傳》說：『達到中和，天地就各安其位，萬物就生長發育。』這個道理是最根本的。內外五行，原本出於一體；有情和無情，共同構成一個整體。人活著的時候，活動而有知覺，得到天地中正之氣的，那麼在自身就表現爲聰明利達；所以人死後，靜止而有靈性，得到山川調和之氣的，那麼就會給子孫帶來福壽康寧。天人合一的德行，這個道理非常微妙，所說的埋葬要乘著生氣，說的就是這個吧。我因此認為 English version: The doubts and stagnations in speech were immediately resolved. From this, it can be known that what Master Zhou spoke of regarding 'Xing Jia' (geomancy), was not merely about form. When the 'Enlightenment on Oneness' and other chapters came out, it became even clearer that Master Zhou benefited from the truth of his own nature (self-nature), only borrowing form to elucidate its mysteries. I once read Wang Wei's poem saying: 'Mountains and rivers are within the eye of Heaven, the world is within the Dharmakaya.' The eye cannot hold a speck of dust, yet it is said to contain mountains and rivers; the Dharmakaya cannot be measured by form, yet it is said to encompass the world. From this perspective, how can we discuss it in terms of form and color? This principle is very subtle, warning people that it cannot be conveyed through words, but lies in profound understanding. Therefore, when Master Zhou discusses mountains and rivers, he must base it on true Qi (vital energy). True Qi gathers and forms, like the human body, which must have blood vessels throughout the body. The place where the blood vessels merge is the acupoint. Therefore, when ordinary people are alive, if they can accurately find the acupoint for acupuncture when they are sick, it is enough to bring them back to life. After a person dies, if they can find a good acupoint for burial, it is enough to turn misfortune into good fortune. The principle is inevitable. As the saying goes: 'Heaven and earth share the same root, all things are one body.' This means that the earth is a whole form, Yin and Yang are one Qi, and death and life are consistent. Looking at the earth with one Qi, then there is no complete ox in the eye (allusion from Zhuangzi, meaning to grasp the whole and not be limited to the part); looking at death and life with one acupoint, then there is no hair left out in the blood vessels. If you look at the spring from a leaf, then nature's creation will not miss a single thread. From this, it can be known that Master Zhou's view of form is not in the form itself, but in the cause of its formation. Tracing back to the four great elements (earth, water, fire, wind) each being pervasive, and the five elements (metal, wood, water, fire, earth) mutually merging, all are based on nature and emotion. Because nature and emotion are dim, they become emptiness, which is Taiji (the origin of the universe). Emptiness and darkness condense into color, and the four great elements and five forms then change. The root of form lies in nature, and nature changes into form, and heaven and earth are in their respective positions. The Book of Changes says: 'Achieve harmony, heaven and earth will be in their positions, and all things will grow and develop.' This principle is the most fundamental. The inner and outer five elements originally come from one body; sentient and insentient beings together form one body. When people are alive, they move and have knowledge, and those who obtain the central Qi of heaven and earth will be intelligent and successful in themselves; therefore, when people die, they are still and spiritual, and those who obtain the harmonious Qi of mountains and rivers will bring blessings, longevity, health and peace to their descendants. The virtue of the unity of heaven and man, this principle is very subtle, and what is said about burial taking advantage of vitality is probably what it means. I therefore think
【English Translation】 The doubts and stagnations in speech were immediately resolved. From this, it can be known that what Master Zhou spoke of regarding 'Xing Jia' (geomancy), was not merely about form. When the 'Enlightenment on Oneness' and other chapters came out, it became even clearer that Master Zhou benefited from the truth of his own nature (self-nature), only borrowing form to elucidate its mysteries. I once read Wang Wei's poem saying: 'Mountains and rivers are within the eye of Heaven, the world is within the Dharmakaya.' The eye cannot hold a speck of dust, yet it is said to contain mountains and rivers; the Dharmakaya cannot be measured by form, yet it is said to encompass the world. From this perspective, how can we discuss it in terms of form and color? This principle is very subtle, warning people that it cannot be conveyed through words, but lies in profound understanding. Therefore, when Master Zhou discusses mountains and rivers, he must base it on true Qi (vital energy). True Qi gathers and forms, like the human body, which must have blood vessels throughout the body. The place where the blood vessels merge is the acupoint. Therefore, when ordinary people are alive, if they can accurately find the acupoint for acupuncture when they are sick, it is enough to bring them back to life. After a person dies, if they can find a good acupoint for burial, it is enough to turn misfortune into good fortune. The principle is inevitable. As the saying goes: 'Heaven and earth share the same root, all things are one body.' This means that the earth is a whole form, Yin and Yang are one Qi, and death and life are consistent. Looking at the earth with one Qi, then there is no complete ox in the eye (allusion from Zhuangzi, meaning to grasp the whole and not be limited to the part); looking at death and life with one acupoint, then there is no hair left out in the blood vessels. If you look at the spring from a leaf, then nature's creation will not miss a single thread. From this, it can be known that Master Zhou's view of form is not in the form itself, but in the cause of its formation. Tracing back to the four great elements (earth, water, fire, wind) each being pervasive, and the five elements (metal, wood, water, fire, earth) mutually merging, all are based on nature and emotion. Because nature and emotion are dim, they become emptiness, which is Taiji (the origin of the universe). Emptiness and darkness condense into color, and the four great elements and five forms then change. The root of form lies in nature, and nature changes into form, and heaven and earth are in their respective positions. The Book of Changes says: 'Achieve harmony, heaven and earth will be in their positions, and all things will grow and develop.' This principle is the most fundamental. The inner and outer five elements originally come from one body; sentient and insentient beings together form one body. When people are alive, they move and have knowledge, and those who obtain the central Qi of heaven and earth will be intelligent and successful in themselves; therefore, when people die, they are still and spiritual, and those who obtain the harmonious Qi of mountains and rivers will bring blessings, longevity, health and peace to their descendants. The virtue of the unity of heaven and man, this principle is very subtle, and what is said about burial taking advantage of vitality is probably what it means. I therefore think
知世惑于堪輿。而妄為禍福之論者。皆不識一之故也。周子之悟一。非特為形家言。而其術亦非為求形者說。蓋本諸身而求乎性也。故其名曰。悟一。旨哉。是則有形之論。前無周子。不能發古人之秘。后無周子。不能知陰陽之實。余謂其書可傳。故三複深飫而致意焉。特序以發之。
贈太和老人序
老人不知何許人。掀髯瑰瑋。肩橫一杖。足遍諸方。隨身佛事。到處指迷。見形而歸心。聆音而解縛者。不知其無量億眾矣。云行鳥飛。飄然度嶺來游于粵。余睹其短髮蕭騷。雙瞳炯炯。燁若明星。聲音如鐘。聽其議論風生。機鋒電卷。隨其所應。而為現身說法。察其根性。應以何法而得度脫。即其所應而度脫之。于儒則揭儘性之旨。于老則啟玄妙之樞。于釋則無非佛事。乃至邪魔外道。鐵腹水潦。靡不迎刃摧鋒。望旌息鼓。故其道不虛授。言不虛發。如養由之射。師文之琴。拈矢應弦。理徽出水。若此者。亦不計其幾百千眾矣。且其胸次豁然。了無滯礙。其來不將。其去不留。如古所稱得無礙解脫者。非歟。余與老人。遊戲于漭漾之墟。逍遙于曠蕩之野。不知此身之在天地。外物之在此身也。神怡心醉。如兀如癡。老人方將曳杖而游于寥廓。余蘧然驚覺。追之水𨽗。乃歌以送之。歌曰。云之旌兮前征。雷之
【現代漢語翻譯】 現代漢語譯本： 那些自以為懂得風水堪輿，並胡亂談論吉兇禍福的人，都是因為不明白『一』的道理。周子的領悟『一』，不僅僅是為風水家而言，而且他的學術也不是為追求風水的人所說。而是從自身出發去探求本性。所以他的書名叫《悟一》。說得太好了！這樣說來，關於風水的論述，之前沒有周子，就不能揭示古人的秘密；之後沒有周子，就不能瞭解陰陽的真諦。我認為他的書可以流傳後世，所以反覆研讀，深入領會，並特作此序以闡發其要義。
贈太和老人序
這位太和老人，不知道是哪裡人。他鬍鬚飄動，容貌奇偉，肩上橫著一根枴杖，足跡遍佈四方。隨身攜帶佛事用品，到處為人指點迷津。見到他的形貌而歸向佛心，聽到他的聲音而解除束縛的人，不知道有多少億萬之眾。他像云行鳥飛一樣，飄然越過山嶺來到廣東。我看到他短短的頭髮稀疏，雙眼明亮有神，像閃耀的星星，聲音洪亮如鐘。聽他議論，如風生水起，機鋒敏銳如閃電。他隨著不同的對象，而顯現不同的身相說法。觀察對方的根性，應該用什麼法門才能使他得到解脫，就用相應的法門來度化他。對於儒家，他就揭示窮盡本性的宗旨；對於道家，他就開啟玄妙的樞機；對於佛教，他所做的一切無非是佛事。乃至邪魔外道，頑固不化之人，無不迎刃而解，望風披靡。所以他的道不輕易傳授，他的言語不輕易發出，就像養由基的射箭，師曠的彈琴，拈弓搭箭應聲而落，手指撥動琴絃，美妙的樂聲自然流淌。像這樣被他點化的人，也不計其數。而且他胸懷開闊，了無滯礙。他的到來不預先安排，他的離去不留下痕跡，就像古人所說的得到無礙解脫的人，不是嗎？我和老人在廣闊的郊野上嬉戲，在空曠的原野上逍遙，忘記了自身存在於天地之間，也忘記了外物存在於自身之中。精神愉悅，心神陶醉，如癡如呆。老人將要拄著枴杖游向遠方，我忽然驚醒，追到水邊，於是作歌送別。歌中唱道：雲彩啊，是您前進的旗幟，雷聲啊
【English Translation】 English version: Those who think they understand geomancy (Kan Yu) and recklessly talk about fortune and misfortune do not understand the principle of 'One'. Zhou Zi's enlightenment of 'One' is not only for Feng Shui practitioners, and his art is not for those who seek Feng Shui. It is based on oneself and seeks one's nature. Therefore, his book is called 'Wu Yi' (悟一, Enlightenment of One). How wonderful! In this regard, regarding the discussion of Feng Shui, before Zhou Zi, the secrets of the ancients could not be revealed; after Zhou Zi, the essence of Yin and Yang could not be understood. I think his book can be passed down to future generations, so I have repeatedly studied it, deeply understood it, and specially wrote this preface to elaborate its essentials.
Preface to Elder Taihe
This Elder Taihe, I don't know where he is from. His beard flutters, his appearance is extraordinary, he carries a cane across his shoulder, and his footprints are all over the world. He carries Buddhist items with him and points out the way for people everywhere. Those who turn to the Buddha's heart upon seeing his appearance and those who are freed from bondage upon hearing his voice, I don't know how many billions there are. Like clouds flying and birds flying, he drifted across the mountains and came to Guangdong. I saw his short hair sparse, his eyes bright and piercing, like shining stars, and his voice loud like a bell. Listening to his arguments, like wind and water rising, his wit is as sharp as lightning. He manifests different forms to preach the Dharma according to different objects. Observing the other party's root nature, what Dharma should be used to liberate him, he uses the corresponding Dharma to liberate him. For Confucianism, he reveals the purpose of exhausting one's nature; for Taoism, he opens the key to the mysterious; for Buddhism, everything he does is nothing but Buddhist affairs. Even demons and heretics, stubborn people, all are easily defeated and give up at the sight of his banner. Therefore, his Dao is not easily taught, and his words are not easily spoken, just like Yang Youji's archery and Shi Kuang's playing the qin (師文之琴, a type of zither), the arrow falls in response to the string, and the beautiful music flows naturally from the fingers plucking the strings. The number of people enlightened by him is countless. Moreover, his mind is open and without hindrance. His arrival is not prearranged, and his departure leaves no trace, like those who have attained unobstructed liberation as the ancients said, isn't it? The elder and I played in the vast suburbs and roamed in the open wilderness, forgetting that we exist between heaven and earth, and forgetting that external things exist within ourselves. The spirit is happy, and the mind is intoxicated, as if foolish and dull. The elder is about to walk to the distance with his cane, and I suddenly woke up and chased to the waterside, so I wrote a song to send him off. The song sings: The clouds, ah, are your advancing banners, the thunder, ah,
鼓兮無聲。風飄飄兮吹衣。樹渺渺兮含情。君之心兮不生。我所思兮神征。望不及兮天際。重歸來兮夢驚。
壽曹溪前住持東湖賢公八十一序
曹溪前住持東湖賢公。生於前丁亥歲。今歷四百八十甲子矣。七月二十三日。乃出胎時也。山中諸大弟子。獨稱公為最上耆年。感公德教。素孚于眾心。各各歡喜。燒香散花。而作供養。一時作禮。請予作具壽因緣以壽公。余欣然為眾而作是言曰。夫壽者相。出於我人眾生也。故吾佛世尊。斥而不許。且云童壽。又云無量壽。是又以獨稱何耶。蓋童壽者。謂童年而有耆德也。是以德。不以年。曰無量壽者。是以心不以形也。以其此心。先天地而不為老。後天地而不為終。超四時而不遷。括十方而無量。故古之真人。悟此心者。萬古不磨。千秋若在。是以吾佛。自謂我處靈鷲山。常在而不滅。若吾師六祖。道骨凝然。法身常住。斯豈以形骸之可拘拘。色相之可擬議者哉。是故吾徒為佛祖兒孫者。端在悟明此心。不以世數為久近也。歷觀傳燈所載千七百人。盡出曹溪一脈。是皆悟明此心者。故以心印心。如續長夜之燈。以證不生不滅之果。斯實由生以入無生。因滅而至不滅。不滅則法性常生。無生則真常寂滅。斯則寂滅而生。則無生不生。即生而滅則滅而不滅。此實千
聖之真傳。一心之要旨也。由是觀之。則人同此心。心同此壽。無疑矣。惟公生於曹溪。而長於法門。老於佛事。由先以己身為眾身。故今得以眾壽為己壽。且茲山之眾千人。人各有心。心各其壽。誠以眾壽壽公。則復以公壽壽眾。如是展轉以歷無窮。如以一燈傳千燈。燈燈相續而無窮無盡。此則眾心之壽固無窮。而公之壽亦無量矣。以是而知八十之年。如馬體之一毛。太倉之一粟也。今也集眾心以祝公。期公以此心而為壽。以公之歲。歲歲如今。壽公之人。人人不減。回睹世尊拈花之日非遙。六祖揮麈之時不遠。斯較童年而耆德者。猶以蚊睫而注滄溟也。大眾聞說。歡喜作禮。持此以壽。
贈良醫杏山樑先生序
予放嶺海十有八年。驅馳炎荒。飽飲瘴煙。顧有漏形骸。自非金石。日見衰朽。諸病交作。癸丑夏六月。偶患背疽若覆盂。楚痛難堪。醫者束手。談者皆推梁先生。先生天性好飲。凡以病告。初不計利。終不伐功。居鄉里。循循謙讓。有古人風。予病篤時。市人告予仆曰。聞尊者恙。得梁先生即愈矣。言未訖。而先生到。若神靈所邀。即請先生視之。曰此蜂窠疽也。形如蜂竇。竇。日生三子。若日久則層疊侵骨。不可治矣。幸早發藥可無慮。先生治之之術多方。言痛痛止。言腫腫消。言腐腐潰。
【現代漢語翻譯】 現代漢語譯本： 這是聖賢的真正傳承，也是一心之道的要旨。由此看來，人人都具有同樣的本心，本心也具有同樣的壽命，這是毫無疑問的。只有您，出生在曹溪（六祖慧能弘揚禪宗的地方），成長於佛門，年老於佛事。因為您首先將自己的身體看作是眾生的身體，所以現在才能將眾生的壽命看作是自己的壽命。而且這座山上的僧眾有上千人，每個人都有自己的心，每顆心都有自己的壽命。如果用眾生的壽命來祝願您的長壽，那麼又可以用您的長壽來祝願眾生的長壽。這樣輾轉相傳，以至無窮無盡，就像用一盞燈點燃千盞燈，燈燈相續，永無止境。這樣，眾生的壽命自然是無窮的，而您的壽命也是無量的。因此，八十歲的年紀，就像馬身上的一根毛，太倉里的一粒米那樣微不足道。今天，我們聚集眾人的心來祝願您，希望您用這顆心來作為長壽的根本，讓您的每一個歲歲年年都像今天一樣美好，祝願您長壽的人，人人都不會減少。回想世尊拈花微笑的日子並不遙遠，六祖慧能揮動拂塵的時刻也不遠了。與那些年幼時就具有高尚品德的人相比，這就像用蚊子的睫毛來注入滄海一樣微不足道。大眾聽了這些話，歡喜地行禮，用這樣的心意來祝願您的長壽。
贈送良醫杏山樑先生的序言
我被貶謫到嶺南一帶已經十八年了，奔波在炎熱荒涼的地方，飽受瘴氣的侵襲。考慮到我這有缺陷的身體，並非金石之軀，一天天衰老朽壞，各種疾病一齊發作。癸丑年夏天六月，偶然患了背疽，像倒扣的盂一樣大，疼痛難忍。醫生們都束手無策，談論的人都推薦梁先生。梁先生天性喜歡飲酒，凡是向他求醫問藥的，起初不計較利益，最終也不誇耀功勞。居住在鄉里，總是謙虛退讓，具有古人的風範。我病情嚴重的時候，街市上的人告訴我的僕人說：『聽說您家主人生病了，如果能請到梁先生，病就能痊癒了。』話還沒說完，梁先生就到了，好像是神靈邀請他來的一樣。我立即請梁先生診視，先生說：『這是蜂窩疽啊，形狀像蜂巢的孔穴，每個孔穴每天都會生出三個小孔穴，如果時間長了，就會層層疊疊地侵入骨頭，那就無法醫治了。幸好及早用藥，可以沒有顧慮。』梁先生治療的方法很多，說止痛就立刻止痛，說消腫就立刻消腫，說化膿就立刻潰爛。
【English Translation】 English version: This is the true transmission of the sages, and the essential principle of the One Mind. From this perspective, all people share the same mind, and the mind shares the same lifespan. There is no doubt about this. Only you, born in Caoxi (the place where the Sixth Patriarch Huineng propagated Zen Buddhism), grew up in the Buddhist Order, and aged in Buddhist affairs. Because you first regarded your own body as the body of all beings, you are now able to regard the lifespan of all beings as your own lifespan. Moreover, there are thousands of monks on this mountain, each with their own mind, and each mind with its own lifespan. If we use the lifespan of all beings to wish you longevity, then we can also use your longevity to wish the longevity of all beings. This is passed on endlessly, like lighting a thousand lamps with one lamp, with the lamps continuing one after another without end. In this way, the lifespan of all beings is naturally infinite, and your lifespan is also immeasurable. Therefore, the age of eighty years is as insignificant as a hair on a horse's body, or a grain of rice in a great granary. Today, we gather the minds of all to wish you well, hoping that you will use this mind as the foundation of your longevity, so that every year of yours will be as good as today, and the people who wish you longevity will not diminish. Recalling the day when the World Honored One (Shìzūn) twirled the flower and smiled is not far away, and the moment when the Sixth Patriarch (Liùzǔ) waved his whisk is not far off. Compared to those who had noble virtues from a young age, this is as insignificant as using a mosquito's eyelash to pour into the vast ocean. The assembly, upon hearing these words, joyfully bowed and used this intention to wish you longevity.
Preface to Doctor Liang of Xing Mountain, a Good Physician
I have been exiled to the Lingnan region for eighteen years, toiling in the hot and desolate lands, suffering from the miasma. Considering my flawed body, not made of metal or stone, it deteriorates day by day, and various illnesses arise together. In the sixth month of the summer of Guichou year, I accidentally suffered from a carbuncle on my back, as large as an overturned bowl, with unbearable pain. The doctors were helpless, and those who discussed it all recommended Doctor Liang. Doctor Liang is naturally fond of drinking, and whenever someone seeks medical advice from him, he initially does not consider profit, and ultimately does not boast of his accomplishments. Living in the village, he is always humble and yielding, possessing the demeanor of the ancients. When my illness was severe, the people in the market told my servant, 'I heard that your master is ill. If you can invite Doctor Liang, the illness will be cured.' Before the words were finished, Doctor Liang arrived, as if invited by the spirits. I immediately asked Doctor Liang to examine me. The doctor said, 'This is a honeycomb carbuncle, shaped like the holes of a honeycomb. Each hole will produce three small holes every day. If it goes on for a long time, it will layer upon layer invade the bone, and then it will be incurable. Fortunately, the medicine was given early, so there is no need to worry.' Doctor Liang has many methods of treatment, saying that the pain will stop immediately, saying that the swelling will subside immediately, and saying that the pus will fester and drain immediately.
隨病應手。無不立效。藥無金石。咸用眾草。予視先生之治病痬。洞見肺腑。技若弄丸。剋期收功。若有神焉。初先生治數日。或舉他醫。先生欣然讓之。無難色。既而他醫治不可。先生復來無異辭。是知藝高而心虛。時從醫未決請禱再三。獨許先生。誠天假也。感先生之治予病。因思古語。丈夫處世。達則為良相。不達則為良醫。方今天下之病。百孔千瘡。不啻予之一身也。醫治者誰耶。即有盧扁之手。舉之未必信。信之而未必用。況諱疾忌醫。欲求完復太和元氣。而收回生之功難矣。先生之活人若有神。回生之功非一。初不責報。積為陰德。愿先生之子若孫。推先生之術以治天下國家。應手而捷。則先生之澤流無窮。又不止今日之活我。若人也。先生向未生子。醫予之次月二日。舉一男。咸謂冥德之報也。故喜為先生賀。而贈之以言。
別陳生明瞻序
萬曆初。余乞食長安市。會夷山陳先生。眾中一見。即識予為畸人。遂與莫逆。予時先知嶺南有歐楨伯。與先生同客燕市。自爾余謝人間世。先生亦遊宦途無聞焉。丙申歲。余奉 詔遣嶺南。二月至五羊。訪先生則成千古。時晤明瞻。為愛弟也。夷山先生。豪舉超卓。翩翩有出塵之思。明瞻則精敏沉潛。循循雅飭。溶溶漠漠。澹然了無世俗態。余器重之
【現代漢語翻譯】 現代漢語譯本： 隨手應病施治，沒有不立即見效的。藥材不用金石之類，全部使用草藥。我看先生您給人治病，對病癥的瞭解透徹，如同親眼看見人的五臟六腑。醫術高超就像玩弄彈丸一樣，能在預定的時間內取得療效，簡直像有神助一樣。起初先生您給人治了幾天病，如果有人推薦其他醫生，先生您會高興地讓給他們，沒有一點為難的表情。等到其他醫生治不好，先生您再來，也沒有任何怨言。由此可見您醫術高明而內心謙虛。當時我拿不定主意請誰來治病，多次祈禱，最終只選擇了先生您，這真是上天安排的啊。感謝先生您治好了我的病，因此想到了古語說的：『大丈夫處世，得志了就做良相，不得志就做良醫。』現在天下的病，千瘡百孔，不只是我一個人的病啊。誰來醫治呢？即使有盧醫（指戰國時名醫扁鵲）這樣的醫術，推薦他未必有人相信，相信了也未必會被重用。更何況人們還諱疾忌醫，想要完全恢復太和元氣，而收到起死回生的功效，就太難了。先生您救活人就像有神助一樣，起死回生的功勞不止一次。起初不求回報，積累成為陰德。希望先生您的子孫，推廣先生您的醫術來治理天下國家，應手而靈驗，那麼先生您的恩澤就會流傳無窮，又不僅僅是今天救活了我這樣一個人啊。先生您之前沒有兒子，在我請您醫治的第二個月初二，生了一個男孩，大家都說是冥冥之中的報應啊。所以高興地為先生您祝賀，並贈送您這些話。
贈別陳生明瞻序
萬曆初年，我流落到長安市乞討。遇到了夷山（地名）陳先生，在人群中只看了一眼，就認為我是個不尋常的人，於是和我成了知己。我當時預先知道嶺南有歐楨伯（人名），和陳先生一起在燕京做客。從此我離開了人世，陳先生也在仕途上沒有了訊息。丙申年，我奉皇上的詔令前往嶺南，二月到達五羊（廣州），拜訪陳先生卻已經去世了。當時見到了明瞻（人名），是陳先生疼愛的弟弟。夷山陳先生，豪邁超逸，翩翩有出世的想法。明瞻則精明敏銳，沉穩內斂，循規蹈矩，溫和淡泊，完全沒有世俗的姿態。我器重他。
【English Translation】 English version: Responding to illnesses with skillful hands, invariably achieving immediate results. The medicines do not include metals or minerals, but are entirely composed of various herbs. Observing how you, sir, treat ailments, one sees a thorough understanding of the internal organs, as if viewing them directly. Your skill is like juggling balls, achieving success within the expected timeframe, as if divinely aided. Initially, after you, sir, had treated the illness for several days, if someone recommended another physician, you would gladly yield to them without any reluctance. Subsequently, when the other physician's treatment proved ineffective, you would return without any complaint. This demonstrates that your skill is high, yet your heart is humble. At the time, I was undecided about whom to invite for treatment, praying repeatedly, and ultimately only chose you, sir, truly an arrangement of Heaven. Grateful for your treatment of my illness, I was reminded of the ancient saying: 'A great man in the world, if successful, becomes a good minister; if unsuccessful, becomes a good physician.' Today, the world's ailments are riddled with holes and sores, not just my own. Who will cure them? Even if there were a Lu Bian (referring to the famous physician Bian Que of the Warring States period) with such skill, recommending him might not be believed, and even if believed, he might not be employed. Moreover, people conceal their illnesses and avoid seeking treatment, making it difficult to fully restore the original vital energy and achieve the effect of bringing the dead back to life. You, sir, revive people as if divinely aided, and your merit in bringing the dead back to life is not just once. Initially, you do not seek reward, accumulating hidden virtues. May your sons and grandsons promote your skills to govern the world and the nation, responding with swift effectiveness, so that your benevolence will flow endlessly, not just saving me, a person, today. You, sir, had no son before, but in the second month, on the second day, after treating me, you had a son. Everyone said it was a reward from the unseen world. Therefore, I am happy to congratulate you, sir, and present you with these words.
Farewell Preface to Chen Sheng Mingzhan
In the early years of the Wanli era, I wandered to Chang'an city, begging for food. I met Mr. Chen of Yishan (place name). At first sight in the crowd, he recognized me as an unusual person, and we became close friends. At that time, I knew in advance that Ou Zhenbo (person's name) was in Lingnan, and he and Mr. Chen were guests in Yanjing together. From then on, I left the world, and Mr. Chen also disappeared from his official career. In the year of Bingshen, I was ordered by the emperor to go to Lingnan, and arrived in Wuyang (Guangzhou) in February. I visited Mr. Chen, but he had already passed away. At that time, I met Mingzhan (person's name), who was Mr. Chen's beloved younger brother. Mr. Chen of Yishan was heroic and outstanding, with a graceful and otherworldly mind. Mingzhan was intelligent and keen, calm and restrained, following the rules, gentle and indifferent, completely without worldly attitudes. I value him greatly.
。每見默無一語。且於予言無不悅。及乃兄勛卿菜峰公掛冠歸。卜西園于龍津。與浮丘光祿惟吾王公密邇。時時招余齋食兩園之間。一飯必以明瞻先。明瞻從二老無外游。惟二老節義。為一代人倫冠。不獨重嶺南。明瞻生於重。而長於重。且習於重。不獨知所重。而固有所重也。明瞻八歲能舉子業。十歲能誦古文辭。其父見背。菜峰公以子視之。及長。而菜公且投閑。日與明瞻討論古今上下人物。咸指其所重者𢌿之。以融其性習。此又明瞻養得其重矣。無惑乎明瞻不屑屑以輕於浮俗也。子曰。君子不重則不威。學則不固。是知君子之學。固以重為本也。嘗試論之。人生之性也。本直質而無偽。第以前識導情。浮華誘志。故本喪而質渝。明消而暗長。是則不惟托根失地。抑為所附匪親。故日流於洼下。渟滀其污濁。致使不磷之體漸磨。不淄之質暗垢。顛瞑而不寤。火馳而不返者。眾矣。此聖人所以貴親仁。釋老所以重離欲也。余目睹明瞻於此。十年如一日。始終如一念。譭譽如一心。不以離合異情。不以去就貳志。即其攻苦茹淡。孝弟篤誠。此固天性良然。而實以親習有本。傳曰。重為輕根。靜為躁君。故聖人之學。得其重而輕則隨之。專其靜而噪則化之。此仲尼輕不義之富貴如浮雲。老薄萬鐘如敝屣也。茍能得其重。
【現代漢語翻譯】 現代漢語譯本： 每當我見到他，他總是沉默不語。但他對我所說的話沒有不高興的。等到他的哥哥勛卿菜峰公（蔡汝楠，字勛卿，號菜峰）辭官回家，在龍津選擇西園居住，與浮丘光祿惟吾王公（王惟吾）住得很近。他們時常邀請我到兩園之間吃齋飯。每次吃飯必定先讓明瞻（蔡明瞻）開始。明瞻跟隨兩位老先生，從不外出遊玩。兩位老先生的節義，是當時一代人的道德楷模，不僅僅在嶺南受到尊重。明瞻生於重地，長於重地，並且習慣於重地，不僅僅知道什麼是重要，而且確實有所看重。明瞻八歲就能學習儒家經典，十歲就能背誦古文辭。他的父親去世后，菜峰公把他當作自己的兒子看待。等到明瞻長大，菜峰公也賦閒在家，每天與明瞻討論古今上下的人物，都指出他們所重視的東西來教導他，以此來融合他的性格和習慣。這又是明瞻培養出他的重視之道的緣由。所以明瞻不屑於輕浮庸俗也就不足為奇了。《論語》說：『君子不莊重就沒有威嚴，學習也不能鞏固。』由此可知君子的學問，本來就以莊重為根本。試著論述一下，人生來本性是正直樸實而沒有虛偽的，只是因為先前的認知引導了情感，浮華引誘了意志，所以本性喪失而本質改變，光明消失而黑暗滋長。這樣不僅像樹木失去了根基，而且像寄託在不親近的人身上。所以一天天流向低窪之處，積聚著污濁之物，以致使不會被磨損的形體漸漸被磨損，不會被染黑的本質暗中沾染污垢，顛倒昏聵而不醒悟，像脫韁的野馬一樣奔跑而不返回的人，太多了。這就是聖人之所以重視親近仁人，釋家和道家之所以重視遠離慾望的原因。我親眼看到明瞻在這方面，十年如一日，始終如一念，對待譭譽像對待一顆心一樣，不因為離別和相聚而改變情感，不因為離開和就任而改變志向。即使是他攻苦茹淡，孝順弟弟，篤實誠懇，這固然是天性善良，但實際上也是因為親身學習而有根本。古書上說：『重是輕的根本，靜是躁的主宰。』所以聖人的學問，得到了它的重，輕就會隨之而來；專一於它的靜，躁就會被化解。這就是仲尼（孔子）輕視不義的富貴如同浮雲，老子輕視萬鐘的俸祿如同破鞋的原因。如果能夠得到它的重， 明瞻（蔡明瞻）
【English Translation】 English version: Whenever I see him, he is always silent and doesn't say a word. Yet, he is always pleased with what I say. When his elder brother, Xunqing Caifeng Gong (Cai Runan, courtesy name Xunqing, styled Caifeng), retired and returned home, he chose to reside in the West Garden in Longjin, close to Fuqiu Guanglu Wei Wu Wang Gong (Wang Weiwu). They often invited me to vegetarian meals between the two gardens. At each meal, Mingzhan (Cai Mingzhan) would always be the first to start. Mingzhan followed the two old gentlemen and never went out to play. The integrity and righteousness of the two old gentlemen were the moral models of their generation, respected not only in Lingnan. Mingzhan was born in a place of importance, grew up in a place of importance, and was accustomed to a place of importance. He not only knew what was important but also truly valued it. At the age of eight, Mingzhan could study Confucian classics, and at the age of ten, he could recite ancient prose. After his father passed away, Caifeng Gong treated him as his own son. When Mingzhan grew up, Caifeng Gong also retired and spent his days discussing figures of the past and present with Mingzhan, always pointing out what they valued to teach him, thereby integrating it into his character and habits. This is another reason why Mingzhan cultivated his sense of importance. Therefore, it is not surprising that Mingzhan disdains frivolous vulgarity. The Analects says, 'A gentleman without gravity inspires no awe, and his learning will not be solid.' From this, we know that a gentleman's learning is fundamentally based on gravity. Let us try to discuss it. Human nature is originally upright, simple, and without falsehood. However, because prior knowledge guides emotions and superficiality tempts the will, the original nature is lost, and the essence changes; light disappears, and darkness grows. This is not only like a tree losing its roots but also like relying on someone who is not close. Therefore, one flows daily to the low-lying areas, accumulating filth, causing the body that should not be worn away to be gradually worn away, and the essence that should not be blackened to be secretly stained with dirt. There are too many who are confused and do not awaken, running like runaway horses without returning. This is why sages value being close to the benevolent, and Buddhists and Taoists value distancing themselves from desires. I have personally witnessed Mingzhan in this regard, for ten years as if it were one day, consistent from beginning to end, treating praise and criticism as if they were one heart, not changing his emotions because of separation and reunion, and not changing his aspirations because of leaving and taking office. Even his enduring hardship and plain living, his filial piety and brotherly love, his sincerity and honesty, are naturally good qualities, but in reality, they are also rooted in personal learning. The ancient book says, 'Gravity is the root of lightness, and stillness is the master of restlessness.' Therefore, the learning of the sages, if one obtains its gravity, lightness will follow; if one is focused on its stillness, restlessness will be transformed. This is why Zhongni (Confucius) despised unrighteous wealth and honor as floating clouds, and Laozi despised the salary of ten thousand zhong as worn-out shoes. If one can obtain its gravity, Mingzhan (Cai Mingzhan)
則窮達一致。死生同條。古今一貫。以此足徴方外之學非妄談。西來之宗非迂怪也。余與明瞻游一紀。未嘗一言及於禪。以明瞻早以重自珍。又何禪之有。今言別。亦不外此。明瞻志之。
方子振奕微後序
余少知方子振。童年以奕鳴而未見。及余乞食長安市。所遇靡不亟稱之。殊無議其短長者。私識其人。誠若李本寧太史所言。非特奕也。及余被放嶺海。丙午秋杪。子振同蕭觀察來粵。過訪曹溪。一見居然心鏡中人。異哉。乃出近與黃石甫所布奕微。余固不測識。及觀與蕭公對局。則知子振之為奕。以道而進乎技也。嘗試論之。道在天地。凡得其精而神其化者。謂之聖。道德無論已。若夫藝者。左馬以文聖。鐘王以書聖。芝素以草聖。何獨藝。而技亦然。若市僚之丸。養由之射。與秋之奕。諸皆有述焉。奕。爭道也。凡爭者。以名相軋。軋則氣勝而實德鮮。子振獨不然。循循雅飭。不以長自多。臨局若無意。遇敵若不知。敵虛而必告以實。處勝而若不爭。意氣閑閑。笑傲自適。胸次翛然。局若澄波。心如皓月。機先而預定。神動而天隨。客往而不追。敵來而順應。因是而知其微乎微矣。說者以奕喻兵。余則謂奕可類禪。蓋處乎不動。而運乎動者也。余固謂子振之奕。以道而進乎技也。余觀子振。非獨技
。而其人亦然。老氏有言。夫惟不爭。故天下莫能與之爭。斯其品異。而技亦神矣。彼矜矜操刀而割者。又何以稱哉。予雖不知奕。今見子振對蕭公局。愧不若浮山之對歐陽公。因棋而說法也。
送堅音慈公住金沙東禪寺序
金沙東禪。古剎也。自達觀大師重興。弟子孫氏伯仲創其始。太史王公成其終。先得浪崖耀公住持。莊嚴畢備。乃聯諸同志。結青蓮社。背誦妙法華經。遵戒定慧三學。以為梵行。不數年而能誦者。三十餘人。往耀公與諸檀越。特建佛種堂。迎予休老。丙辰冬。予東遊而來。睹其規矩雅肅。安居精潔。四事豐美。人境俱佳。為末法一最勝道場也。讚歎久之。予了達大師末後因緣。即投老匡山。耀公涕泣留之。未能也。及予入山之二年。耀公以障緣去。一時檀越。皆望予令人以主之。居無何。堅音慈公至。一眾歡喜懇請。公初以歸宗為家山未妥。乃還安置。今應命往。過別五乳。予喜而謂之曰。大哉法界。以緣起為宗也。故一切諸法。皆緣一心之所建立。佛土凈穢。隨心感變。而成壞亦以之。是以吾佛于菩提場初成正覺。其地堅固。金剛所成。謂以金剛心之所感結。故菩薩修行。必以此心而為行本。所言金剛心者。即梵網所說金剛寶戒。名為諸佛心地法門。故命千百億釋迦流傳此法。所
【現代漢語翻譯】 現代漢語譯本：那個人也是如此。老子說過：『正因為不爭，所以天下沒有人能與他爭。』這就是他們的品格不同，技藝也神奇啊。那些自鳴得意地拿著刀切割的人，又怎麼能稱道呢？我雖然不懂下棋，但現在看到您（堅音慈公）與蕭公對弈，深感慚愧，不如浮山和尚對歐陽公那樣，能因下棋而宣講佛法。
送堅音慈公住金沙東禪寺序
金沙東禪寺，是一座古老的寺廟。自從達觀大師重新興建，他的弟子孫氏兄弟開始建立，太史王公最終完成。先前請來浪崖耀公住持，寺廟的莊嚴完備。於是聯合各位同道，結成青蓮社，背誦《妙法蓮華經》，遵循戒、定、慧三學，作為修行的規範。沒過幾年，能背誦的人就有三十多人。先前耀公與各位施主，特地建造佛種堂，迎接我（休老）來此安住。丙辰年冬天，我從東邊遊歷而來，看到這裡的規矩雅正嚴肅，安居生活精進清凈，衣食住行豐足美好，人和環境都很好，是末法時代最殊勝的道場。讚歎了很久。我瞭解達觀大師最後的因緣，就打算回匡山養老。耀公哭著挽留我，沒能留住。等到我入匡山的第二年，耀公因為業障離開了。一時間，各位施主都希望我派人來主持寺務。不久，堅音慈公來到，大家歡喜地懇請他留下。慈公起初因為歸宗寺是他的家山，覺得不合適。後來還是回去安排好了事務。現在應邀前往金沙東禪寺，路過五乳峰來告別。我高興地對他說：『偉大的法界，以因緣生起為根本。所以一切諸法，都是由一心所建立。佛土的清凈或污穢，隨著心的感應而變化，成住壞空也是這樣。因此，我們的佛陀在菩提樹下初成正覺時，那塊土地堅固無比，由金剛所成，這是因為金剛心的感應和凝聚。所以菩薩修行，必須以這顆心作為修行的根本。』所說的金剛心，就是《梵網經》里所說的金剛寶戒，名為諸佛的心地法門。所以命令千百億釋迦佛流傳這個法門。
【English Translation】 English version: And so is that person. Lao Tzu said, 'It is precisely because he does not contend that no one in the world can contend with him.' This is because their character is different, and their skills are also miraculous. How can those who complacently wield knives and cut be praised? Although I do not understand Go, seeing you (Jianyin Cigon) playing against Xiao Gong, I am ashamed that I am not as good as Fushan's response to Ouyang Gong, who could expound the Dharma through Go.
Preface to Sending Jianyin Cigon to Reside at Jinsha Dongchan Temple
Jinsha Dongchan Temple is an ancient temple. Since Master Daguan rebuilt it, his disciples, the Sun brothers, began its creation, and Grand Historian Wang Gong completed it. Previously, Langya Yaogong was invited to be the abbot, and the temple was solemnly and completely prepared. Therefore, they united with fellow practitioners to form the Qinglian Society, reciting the Wonderful Dharma Lotus Sutra, and following the three studies of precepts, concentration, and wisdom as their practice. In just a few years, there were more than thirty people who could recite it. Previously, Yaogong and the various benefactors specially built the Buddha Seed Hall to welcome me (Xiu Lao) to reside here. In the winter of Bingchen year, I traveled from the east and saw that the rules here were elegant and solemn, the dwelling was diligent and pure, the four necessities were abundant and beautiful, and both the people and the environment were excellent. It was the most supreme and victorious practice place in the Dharma-ending Age. I praised it for a long time. I understood Master Daguan's final karmic conditions and planned to return to Mount Kuang to retire. Yaogong wept and tried to keep me, but could not. When I entered Mount Kuang in the second year, Yaogong left due to karmic obstacles. For a time, all the benefactors hoped that I would send someone to preside over the temple affairs. Soon, Jianyin Cigon arrived, and everyone joyfully and earnestly requested him to stay. Cigon initially felt it was inappropriate because Guizong Temple was his home mountain. Later, he went back and arranged his affairs. Now, he is responding to the invitation to go to Jinsha Dongchan Temple, passing by the Five Peaks to bid farewell. I happily said to him, 'Great is the Dharma realm, taking dependent origination as its foundation. Therefore, all dharmas are established by a single mind. The purity or defilement of the Buddha land changes according to the response of the mind, and so does formation, dwelling, decay, and emptiness. Therefore, when our Buddha first attained enlightenment under the Bodhi tree, that land was incomparably firm, made of diamond, because of the response and condensation of the diamond mind.' Therefore, Bodhisattvas must take this mind as the foundation of their practice. The diamond mind that is spoken of is the Diamond Treasure Precept mentioned in the Brahma Net Sutra, called the mind-ground Dharma-door of all Buddhas. Therefore, it is commanded that hundreds of billions of Shakyamunis transmit this Dharma.
謂為一大事因緣出現世間。蓋特傳此金剛戒耳。惟此一戒為成佛之緣。故曰。佛種從緣起。吾徒為佛子者。茍不遵此戒。則凡所建立。世出世法。皆不成就。以無根本故耳。即此社規。遵三學之制。三藏之中。經宗法華。律宗梵網。論宗起信。是則此三皆最上一乘。發明一心之旨。成佛之要。無出此者。乃目前現成公案也。公今往矣。若秉佛心而為住持。即其地為金剛所成。身心寂然。是為入如來室。若以法華為佛種子。則一瞻一禮。舉手低頭。皆為妙行。則一切因緣。無非佛事。了無疲厭。若以智照一心。了達無明。則煩惱不生。諸障自息。日用頭頭皆真解脫。且公素持行愿普門二品。以專凈業。茍以大悲為心。則普視同體。冤親等觀。了無人我之相。若以普賢為行。則捐捨身命。以供大眾。滴水普沾。何有一己之私。若以大圓覺為我伽藍。十方聚會。個個無為。又何有于子孫之業。公以如是住。如是持。如是安居。則當下轉穢成凈。三學圓於一心。萬行成於一念。所謂佛子住此地。即是佛受用。常在於其中。經行及坐臥。如此則不負檀那。亦不負自己出世一大因緣也。當以此語揭之佛種堂。未必不為廣長舌相。
送無言道公住持少林序
世尊出印土。踞靈山。以優缽羅華。為菩提種子。既達摩以震旦
少林。為菩提初地。十方無盡法流。源源從此而出。其如派多而源混。故我雪庭大師。總眾流而歸之。其心大矣。厥功懋哉。自是當家種草。代代而生。以不生者世其業。無言道公。承二十五世幻休潤大師法流。令人天推擁。而住持其家。諸大比丘。剎利宰官居士。眾皆歡喜讚歎。予來自東方那羅延堀。亦隨喜合掌而言曰。佛未出世。祖未西來。現成家業。人人具足。由其具足而不知。故黃面碧眼。忍俊不禁。特地出身。為人說破。靈山百萬眾。傳燈千七百。都皆一喚回頭。頓知本有。此則知之一字。眾妙之門矣。噫。佛祖元無實法與人。豈期人人病眼空花。且又邀花結果。佛祖之心然哉。此則知之一字。眾禍之門也。吾人若不重刮金篦。何以世其家業。嗟乎難矣。然佛祖以法界為家。大地為業。虛空為量。若不立一塵。則不能現身。若立一塵。則不能度生。今公以赤身而全荷其業。拽百川而歸源。豈易易哉。公且行矣。諦聽諦聽。善思念之。若不立一塵。則負佛祖。若立一塵。則非佛祖所以望公者。公其勉諸。
送仰崖慶講主畫諸祖道影序
昔世尊居忉利三月。優闐王思之不已。乃命工者持旃檀香。往刻其像。鹙子慮眾工凡品。無足盡其妙好。遂以神力。化三十二人。各注一相。相成請歸王城。觀者與
【現代漢語翻譯】 現代漢語譯本： 少林（Shaolin）。是菩提初地（Bodhi first ground），十方無盡的佛法之流，源源不斷地從這裡流出。正因為流派眾多而源頭混雜，所以雪庭大師（Xueting Master）將眾流彙集歸一。他的心胸多麼寬廣啊！他的功績多麼偉大啊！從此以後，少林寺便世代相傳，以不執著于生滅的人來繼承其事業。無言道公（Wuyan Daogong）繼承了第二十五世幻休潤大師（Huanxiu Run Master）的法脈，受到人天大眾的推崇擁戴，並住持少林寺。眾多的比丘（bhiksu），剎利（ksatriya）宰官，居士（upasaka），都歡喜讚歎。我來自東方那羅延堀（Narayanakula），也隨喜合掌說道：佛未出世，祖師未從西方來，現成的家業，人人具足。正因為具足卻不知道，所以黃面碧眼的佛祖和達摩祖師（Bodhidharma），忍不住特別現身，為人說破這個道理。靈山會上百萬大眾，傳燈一千七百位祖師，都一聲喚醒回頭，頓時明白本來就有的佛性。這便是『知』之一字，是眾妙之門啊！唉！佛祖本來就沒有實在的法可以給人，哪裡想到人人都有病眼，把空花當真。而且還要邀花結果。佛祖的心意難道是這樣嗎？這樣看來，『知』之一字，也是眾禍之門啊！我們如果不再次擦亮眼睛，又怎麼能繼承少林寺的家業呢？唉，難啊！然而佛祖以法界為家，以大地為業，以虛空為度量。如果不立一塵不染，就不能顯現自身；如果立了一塵不染，就不能度化眾生。現在您以赤子之心完全承擔起這份家業，牽引百川迴歸源頭，這豈是容易的事啊！您且前行吧！仔細聽著，仔細聽著，好好思量！如果不立一塵不染，就辜負了佛祖；如果立了一塵不染，就不是佛祖所期望的。您要努力啊！
贈送仰崖慶講主（Yangyai Qing Preacher）所繪諸祖道影序
過去世尊在忉利天（Trayastrimsa Heaven）住了三個月。優闐王（Udayana King）思念世尊不已，於是命令工匠用旃檀香（sandalwood）去雕刻佛像。舍利弗（Sariputra）擔心工匠都是凡夫俗子，不足以完全展現佛的妙好，於是用神通力，化現出三十二個人，每個人負責雕刻佛像的一個相好。雕刻完成後，迎請佛像回到王城，觀看的人...
【English Translation】 English version: Shaolin. It is the Bodhi first ground, from which the endless Dharma stream of the ten directions flows continuously. It is precisely because there are many schools and the source is mixed that Master Xueting gathers all the streams and returns them to one. How broad is his mind! How great is his merit! Since then, the Shaolin Temple has been passed down from generation to generation, with those who are not attached to birth and death inheriting its cause. Wuyan Daogong inherited the Dharma lineage of the twenty-fifth generation Master Huanxiu Run, and was revered and supported by humans and devas, and presided over the Shaolin Temple. The many bhiksus, ksatriya officials, and upasakas all rejoiced and praised. I came from the eastern Narayanakula, and also joined my palms in joy and said: Before the Buddha appeared in the world, the patriarchs did not come from the West, the ready-made family business is fully possessed by everyone. It is precisely because they possess it but do not know it that the yellow-faced and blue-eyed Buddhas and Bodhidharma could not help but specially appear and explain this principle to people. The millions of people at the Vulture Peak assembly, the 1,700 patriarchs who transmitted the lamp, all awakened and turned their heads with a single call, and immediately understood their inherent Buddha-nature. This is the word 'knowing', the door to all wonders! Alas! The Buddhas and patriarchs originally had no real Dharma to give to people, how could they have imagined that everyone would have diseased eyes, taking empty flowers as real. And they even want to invite flowers to bear fruit. Is this the intention of the Buddhas and patriarchs? In this view, the word 'knowing' is also the door to all disasters! If we do not polish our eyes again, how can we inherit the family business of the Shaolin Temple? Alas, it is difficult! However, the Buddhas and patriarchs take the Dharma realm as their home, the earth as their business, and emptiness as their measure. If one does not establish a single speck of dust, one cannot manifest oneself; if one establishes a single speck of dust, one cannot liberate sentient beings. Now you are fully undertaking this family business with a pure heart, leading hundreds of rivers back to their source, how easy is this! Please go forward! Listen carefully, listen carefully, and think carefully! If you do not establish a single speck of dust, you will fail the Buddhas and patriarchs; if you establish a single speck of dust, it is not what the Buddhas and patriarchs expect. You must strive!
Preface to the Portraits of the Patriarchs Presented to Preacher Yangyai Qing
In the past, the World Honored One stayed in Trayastrimsa Heaven for three months. King Udayana missed the World Honored One so much that he ordered craftsmen to carve a Buddha image using sandalwood. Sariputra worried that the craftsmen were all ordinary people and not enough to fully display the Buddha's wonderfulness, so he used his supernatural power to transform into thirty-two people, each responsible for carving one of the Buddha's marks. After the carving was completed, the Buddha image was welcomed back to the royal city, and those who watched...
生佛等。及世尊從天宮來。乃拜之曰。吾滅后。賴爾度生無量。其像亦垂手而答之。故凡雕刻彩畫。種種莊嚴。遍十方界者。皆自旃檀始。噫。夫豈佛然哉。吾意諸祖。皆同一身一智慧。力無畏亦然。故曰。心如工畫師。畫出諸形像。夫形像可畫。而神通妙用。及度生事業。又安得而畫之哉。居常闕然。及讀達師述丁生畫諸祖道影序。並送慶公求畫。是知神通妙用度生事業。皆不離一毫端三昧耳。嗟乎。鹙子極盡神力。以多人而方成一像。今丁生以無作妙力。從一手而現多身。慶公於一念頃。圓成度生事業。而達師一彈指間。頓使法身彌布。如雲起寒空。影羅秋水。如斯妙用。乃法爾神通如是耶。抑因緣會合而然耶。觀者儻能覿面不疑。始信各各當人自性。本來具足如此也。公行矣。無倦繁興。藉使於一身復現多身。將逼塞虛空。光流大地。又不離丁生一毫端。公其持此。為我告之。
賀僧錄左善世超如應公住持大慈壽寺序
聖天子臨御之初。年正沖。 太上母憂勤鞠育。惟 祖宗社稷天下重器所寄。思無以上酬厚德。下福蒼生。乃薄供養。損膳羞。出其資。建大慈壽寺。將賴三寶弘護。陰庇窮壤。寺成。選古風淳和尚為住持。居三年謝世。上命其孫本在。授僧錄左善世。繼其寺事。在師任事十二年。上
【現代漢語翻譯】 現代漢語譯本 生佛等（與佛同等的人）。以及世尊（對佛的尊稱）從天宮降臨。於是頂禮膜拜，說道：『我滅度之後，就靠您來度化無量眾生了。』那佛像也垂下手來回答。所以凡是雕刻、彩繪，用各種方式莊嚴十方世界的佛像，都從旃檀佛像開始。唉！難道僅僅是佛像這樣嗎？我認為歷代祖師，都是同一個身、同一個智慧，力量和無畏也是一樣。所以說：『心就像一個工巧的畫師，能畫出各種各樣的形象。』形象可以畫出來，但是神通妙用，以及度化眾生的事業，又怎麼能畫出來呢？平時常常感到有所欠缺，等到讀了達師所寫的丁生畫諸祖道影序，以及送給慶公求畫的文章，才知道神通妙用和度化眾生的事業，都離不開一毫端的三昧（專注的狀態）啊。唉！鹙子（舍利弗，佛陀十大弟子之一）用盡神通力量，用許多人才能合成一尊佛像。現在丁生用無作妙力，從一隻手就能顯現出多個身。慶公在一念之間，圓滿成就度化眾生的事業。而達師在一彈指之間，就使法身瀰漫遍佈，像雲彩從寒冷的天空中升起，影子映在秋天的水面上。像這樣的妙用，是法爾如是的神通呢？還是因緣會合而成的呢？觀看的人如果能夠當下明白而不懷疑，才能相信每個人自身的自性，本來就具足這樣的能力。慶公您去吧，不要厭倦地廣泛興辦佛事，即使在一個身體上再次顯現出多個身體，將充滿整個虛空，光明流遍大地，也不離開丁生的一毫端。您要拿著這些話，替我告訴他。
賀僧錄左善世超如應公住持大慈壽寺序
聖明的皇帝剛開始執政的時候，年紀正值沖齡。太上皇太后憂心操勞，養育皇帝，只因爲祖宗的社稷和天下的重任都寄託在皇帝身上，想著沒有什麼可以用來報答深厚的恩德，併爲天下百姓造福，於是減少宮廷的供養，節省膳食，拿出這些資金，建造了大慈壽寺，希望依靠三寶的力量來弘揚佛法，暗中庇佑邊遠的地區。寺廟建成后，選擇古風淳樸的和尚擔任住持。過了三年，這位和尚去世了。皇上命令他的孫子本在，授予僧錄左善世的官職，來繼承寺廟的事務。本在法師擔任寺廟事務十二年，皇上...
【English Translation】 English version The living Buddhas and others, as well as the World Honored One (a respectful title for the Buddha) descending from the heavenly palace, bowed and said: 'After my Nirvana (the state of enlightenment and freedom from the cycle of rebirth), I will rely on you to liberate countless beings.' The image also lowered its hand in response. Therefore, all sculptures and paintings, adorned in various ways, throughout the ten directions, originate from the sandalwood image. Alas! Is it only the Buddha image that is like this? I believe that all patriarchs share the same body and the same wisdom, and their power and fearlessness are also the same. Therefore, it is said: 'The mind is like a skillful painter, capable of painting all kinds of images.' Images can be painted, but how can the miraculous functions of spiritual powers and the work of liberating beings be painted? Usually, I often feel that something is lacking. When I read Master Da's preface to Ding Sheng's paintings of the ancestral masters' portraits, as well as the article sent to Qing Gong requesting paintings, I realized that the miraculous functions of spiritual powers and the work of liberating beings are inseparable from the Samadhi (a state of deep concentration) at the tip of a single hair. Alas! Shariputra (one of the Buddha's ten great disciples) exhausted his spiritual powers, and it took many people to create a single image. Now, Ding Sheng, with the wonderful power of non-action, can manifest multiple bodies from one hand. Qing Gong, in a single thought, perfectly accomplishes the work of liberating beings. And Master Da, in the snap of a finger, instantly causes the Dharma body to spread everywhere, like clouds rising from the cold sky, and shadows reflected in the autumn water. Are such miraculous functions the natural result of spiritual powers, or are they the result of the convergence of causes and conditions? If the viewer can understand this directly without doubt, they will believe that each person's own nature is originally complete with such abilities. Qing Gong, go forth! Do not be weary of extensively promoting Buddhist affairs. Even if you manifest multiple bodies from one body again, filling the entire void and causing light to flow across the earth, it will not be separate from Ding Sheng's single hair. You must hold onto these words and tell him for me.
Preface to Congratulations to the Monk Registrar Zuo Shanshi Chao Ruying Gong for Presiding over the Great Compassionate Longevity Temple
At the beginning of the reign of the sagacious emperor, his age was still young. The Empress Dowager was deeply concerned and nurtured the emperor, solely because the ancestral state and the heavy responsibility of the world were entrusted to the emperor. She thought that there was nothing that could be used to repay the deep kindness and bring blessings to the people of the world. Therefore, she reduced the court's offerings, saved on meals, and used these funds to build the Great Compassionate Longevity Temple, hoping to rely on the power of the Three Jewels (Buddha, Dharma, Sangha) to promote Buddhism and secretly protect remote areas. After the temple was completed, a monk with ancient and pure virtues was selected to serve as the abbot. After three years, this monk passed away. The emperor ordered his grandson, Ben Zai, to be granted the title of Monk Registrar Zuo Shanshi to succeed to the temple's affairs. Master Ben Zai served in the temple's affairs for twelve years, and the emperor...
祝 萬壽。下接四來。無厭朝莫。即慈雲法雨。遍滿寰區。無不從此流出。而師舒忠效力。竭躬盡瘁。以事煩務劇。致形勞神枯。四大交病。即臞然骨立。猶不忍棄事。達觀禪師隨緣過慈壽。見而驚曰。公何為至此哉。吾人固重以忘身為法。其如生死大事何。師潛然泣數行下。曰在非戀戀浮名。第念 聖恩隆重。香火無托。故茍延耳。禪師因問孰堪荷寺事者。師即舉其弟子監寺圓應禪師。請見乃大喜曰。是豈乘願力而來者耶。令解衣盤礴。如九方相馬。云此足當千里矣。幸有此兒。顧復何慮。師聞已。判然自決。明日即以其事。奏 聖母。可之。旨下大宗伯。檄應仍授僧錄左善世。為第三代住持。諸名山大知識。各各聞而歡喜。屬不佞讚歎之曰。惟吾佛世尊。以法界為家。以戒定慧為業。以弘法利生為務。以慈悲喜捨為范。以教理行果為綱維。三學具。四心圓。四維張。教乃昌。夫此家者。以無心而住。無我而持。任因緣為進退。順機宜為調伏。此至人之能事。豈常人可及哉。故正法之代。四維張而法道昌。諦觀諸祖。無論童耄。一言之下。克紹其業。像法之世。教流東土。歷漢至唐。代有其人。葉葉相鮮。花果茂實。且曰無果。至於末法。則秀實希者。以教理存而行果闕。網已半弛。將何以綱維家業。撈漉人天哉。
【現代漢語翻譯】 現代漢語譯本： 恭祝皇上萬壽無疆。承接四方來朝，日夜不息。猶如慈雲降下法雨，遍佈整個天下，無不從此流出。而您舒展忠誠，竭盡全力，因為事務繁瑣勞累，導致形體消瘦，精神枯竭，四大（指地、水、火、風四種構成物質世界的元素）互相影響生病，已經瘦得只剩下骨頭。即使這樣，還不忍心放棄事務。達觀禪師隨緣來到慈壽寺，看到后驚訝地說：『您怎麼會到這種地步？我們固然重視爲了佛法而忘記自身，但生死大事又該怎麼辦呢？』您默默地流下幾行眼淚，說：『並非貪戀虛名，只是考慮到皇上的恩情深重，寺廟的香火無人託付，所以才茍延殘喘。』禪師於是問誰能承擔寺廟的事務。您就推薦您的弟子監寺圓應禪師。禪師請他來相見，非常高興地說：『這難道不是乘著願力而來的嗎？』讓他解開衣服仔細觀察，就像九方皋相馬一樣，說：『這個人足以擔當千里馬的重任了。』慶幸有這樣的人才，還擔心什麼呢？您聽了之後，就下定決心。第二天就把這件事上奏給皇太后，得到允許。旨意下達給禮部尚書，下令圓應禪師仍然擔任僧錄司左善世，作為慈壽寺第三代住持。各名山的大知識分子，都聽了之後非常歡喜。囑咐我不才之人讚嘆這件事說：『只有我們佛世尊，以法界為家，以戒、定、慧為事業，以弘揚佛法、利益眾生為任務，以慈悲喜捨為典範，以教理、修行、果證為綱維。戒、定、慧三學完備，慈、悲、喜、舍四心圓滿，四維（指禮、義、廉、恥）張揚，佛法才能昌盛。』這個家，以無心而安住，無我而主持，任憑因緣來決定進退，順應時機來調伏眾生。這是至人的能力，哪裡是常人可以達到的呢？所以在正法時代，四維張揚而佛法昌盛。仔細觀察歷代祖師，無論年老還是年少，一句話之下，就能繼承其事業。在像法時代，佛法流傳到東土，從漢朝到唐朝，每個時代都有這樣的人，一代比一代鮮明，花朵和果實茂盛。如果說沒有果實，到了末法時代，那麼優秀的人才就很少了，因為教理存在而修行和果證缺失，法網已經鬆弛了一半，將用什麼來綱維家業，救度人天呢？
【English Translation】 English version: I respectfully wish His Majesty boundless longevity. Receiving tributes from all directions, ceaselessly day and night, like compassionate clouds showering Dharma rain, filling the entire world, all flowing from this source. And you, displaying loyalty and exerting all your strength, because of the heavy burden of affairs, have caused your body to become emaciated and your spirit exhausted. The Four Great Elements (earth, water, fire, and wind, which constitute the material world) are interacting and causing illness, and you have become skeletal. Even so, you cannot bear to abandon your duties. Daguang Chan Master, following his karmic conditions, came to Cishou Monastery and was astonished to see you, saying, 'How have you come to this state? We certainly value forgetting ourselves for the sake of the Dharma, but what about the great matter of life and death?' You silently shed several lines of tears and said, 'It is not that I am attached to fleeting fame, but I am concerned that His Majesty's grace is profound, and the monastery's incense offerings have no one to entrust them to, so I am merely prolonging my life.' The Chan Master then asked who could bear the affairs of the monastery. You recommended your disciple, the supervisor of the monastery, Chan Master Yuanying. The Chan Master asked to see him and was overjoyed, saying, 'Could this be someone who has come by the power of his vows?' He had him undress and examined him carefully, like Jiu Fang Gao judging horses, saying, 'This person is sufficient to bear the responsibility of a thousand-li horse.' Fortunately, there is such a talent, what else is there to worry about? Upon hearing this, you made a firm decision. The next day, you reported this matter to the Empress Dowager, and it was approved. An edict was issued to the Minister of Rites, ordering Chan Master Yuanying to continue to serve as the Left Good World of the Sangha Registry, as the third abbot of Cishou Monastery. The great learned ones of various famous mountains all heard of this and were delighted. They instructed this unworthy one to praise this matter, saying, 'Only our Buddha World Honored One takes the Dharma Realm as his home, takes precepts, concentration, and wisdom as his business, takes propagating the Dharma and benefiting sentient beings as his task, takes compassion, joy, and equanimity as his model, and takes doctrine, practice, and realization as the framework. The three studies of precepts, concentration, and wisdom are complete, the four minds of compassion, joy, equanimity, and giving are perfect, and the Four Cardinal Principles (propriety, righteousness, integrity, and honor) are upheld, then the Dharma will flourish.' This home is resided in with no mind, maintained with no self, allowing karma to determine advancement and retreat, and adapting to circumstances to tame sentient beings. This is the ability of a perfect person, how can ordinary people reach it? Therefore, in the era of the True Dharma, the Four Cardinal Principles are upheld and the Dharma flourishes. Carefully observing the patriarchs of all generations, whether old or young, with a single word, they can inherit their work. In the era of the Semblance Dharma, the Dharma spread to the Eastern Land, from the Han Dynasty to the Tang Dynasty, there were such people in every era, each generation more distinct than the last, the flowers and fruits flourishing. If it is said that there are no fruits, then in the era of the Degenerate Dharma, there are few outstanding talents, because doctrine exists but practice and realization are lacking, the net has already been loosened by half, what will be used to maintain the family business and save humans and devas?
今躋末法。六百餘祀矣。當世尊將涅槃時。有六萬億菩薩。愿于末法影響流通。且又將佛法付囑國王大臣。故歷代相承。惟我國家。崇其教。重其人。上下一體。至我 聖母。弘通三寶。超越前代。琳宮紺宇。棋佈星分。獨此寺為天下大觀。無盡法藏。從此而出。一切功德。從此而入。為法門之樞紐。知識之蘧蘆。當其任者。持大教之綱維。為四海之觀望。殊非細事。應公年甫二十。即掌監寺職。山門眾務。一切以身任之。不私己。不憚勞。不辭怨。不識身之有世。不知心之有身。不識不知。泛應無機。所謂年童而德耆。外實而中虛。忘機類無心。泛應類無我。不計利害類任緣。此真。住持之能事。觀禪師所稱乘願力而來者非歟。余嘗私謂在師為舟。應公為水。水之積也不厚。則負大舟也無力。應公業已能負師十年有徴。豈不能自負哉。應公勉矣。愿造其真。履其實。為佛真子。住持其家。將此身心。祝我 聖君慈壽。如天如地。普覆無窮。果如是。則香幢影動。鐘鼓聲飛。塔殿橫空。鈴音鐸響。晝夜無間。皆廣長舌轉法輪時也。公其勉之。
贈大輪端上人住持廣濟寺序
王舍城北。有大精舍。曰廣濟。乃大知識寶藏和尚說法之處。和尚初隱終南。發明心印。后𢹂其弟子雙松平公輩。止於此。豎大法幢。
【現代漢語翻譯】 現代漢語譯本： 如今已是末法時代，距離世尊涅槃已經六百多年了。當初世尊將要涅槃時，有六萬億菩薩發願在末法時代弘揚佛法。而且世尊還將佛法囑託給國王大臣，因此歷代相承，只有我國崇尚佛教，尊重僧人，上下一心。到了我們的聖母，弘揚三寶，超越前代。寺廟宮殿，星羅棋佈。唯獨此寺是天下壯觀之處，無盡的佛法寶藏，從此流出。一切功德，從此匯入。是佛法的樞紐，知識分子的聚集地。擔任此重任的人，掌握著佛教的綱領，是天下人的榜樣。絕非小事。應公年僅二十歲，就掌管監寺的職務。寺院的一切事務，都親力親為。不為自己謀私利，不怕勞累，不抱怨，不把自己當成世俗之人，不把自己的心放在自身上。不識不知，廣泛地適應一切，沒有執著。這就是所謂的年紀小卻德行高尚，外表樸實而內心空明。忘卻機心就像沒有私心，廣泛適應一切就像沒有自我，不計較利害就像隨順因緣。這才是真正住持的能力。觀禪師所說的乘願力而來，難道不是嗎？我曾經私下認為，在禪師是舟，應公是水。水的積累如果不深厚，那麼承載大船就沒有力量。應公已經能夠承載禪師十年有餘，難道不能夠承載自己嗎？應公努力吧！希望成就真實的德行，履行實際的行動，成為真正的佛子，住持這個寺院。將此身心，祝願我們的聖君慈壽，像天像地一樣，普遍覆蓋無盡的眾生。如果能夠這樣，那麼香幢的影子搖動，鐘鼓的聲音飛揚，塔殿橫空而立，鈴音鐸聲響亮，晝夜不停，都是廣長舌在轉法輪的時候啊。您要努力啊。
贈大輪端上人住持廣濟寺序
王舍城北面，有一座大精舍，叫做廣濟寺（Guangji Temple），是大知識寶藏和尚（Baozang Heshan）說法的地方。和尚最初隱居在終南山（Zhongnan Mountain），領悟了心印。後來帶著他的弟子雙松平公（Shuangsong Pinggong）等人，來到這裡，樹立大法幢。
【English Translation】 English version: Now we are in the Age of Degenerate Dharma, more than six hundred years since the World Honored One entered Nirvana. When the World Honored One was about to enter Nirvana, sixty trillion Bodhisattvas vowed to propagate the Dharma in the Age of Degenerate Dharma. Moreover, the World Honored One entrusted the Dharma to kings and ministers. Therefore, through successive generations, only our country reveres Buddhism, respects monks, and is united from top to bottom. When it came to our Holy Mother, she promoted the Three Jewels, surpassing previous generations. Temples and palaces are scattered like stars. Only this temple is a grand sight in the world, and endless treasures of the Dharma flow from here. All merits converge here. It is the hub of the Dharma and the gathering place for intellectuals. Those who hold this important position grasp the principles of Buddhism and are role models for the world. It is by no means a trivial matter. At the young age of twenty, Ying Gong (Ying Gong) is in charge of the position of supervisor of the temple. He personally takes responsibility for all the affairs of the temple. He does not seek personal gain, is not afraid of hard work, does not complain, does not regard himself as a worldly person, and does not place his mind on himself. Without knowledge or awareness, he adapts widely to everything without attachment. This is what is meant by being young in age but noble in virtue, simple in appearance but clear in mind. Forgetting scheming is like having no selfishness, widely adapting to everything is like having no self, and not calculating gains and losses is like following conditions. This is the true ability of a resident abbot. Is it not true, as Chan Master Guan (Guan Chanshi) said, that he came by the power of his vows? I once privately thought that the Chan Master is the boat, and Ying Gong is the water. If the accumulation of water is not deep, then it will not have the strength to carry a large boat. Ying Gong has already been able to carry the Chan Master for more than ten years, so can he not carry himself? Ying Gong, strive on! May you achieve true virtue, carry out practical actions, become a true son of the Buddha, and uphold this temple. May you use this body and mind to wish our Holy Ruler a long and compassionate life, like heaven and earth, universally covering endless beings. If it is so, then the shadow of the incense banner will move, the sound of bells and drums will fly, the pagoda and palace will stand tall, and the sound of bells will ring day and night without interruption, all of which will be the time when the long and broad tongue turns the Dharma wheel. You must strive on!
Preface to Endowed Great Master Duan (Duan Shangren) Residing at Guangji Temple
North of Wangshe City (Wangshe Cheng), there is a large monastery called Guangji Temple (Guangji Si), which is where the great knowledgeable monk Baozang Heshan (Baozang Heshan) preached the Dharma. The monk initially lived in seclusion in Zhongnan Mountain (Zhongnan Shan) and realized the mind-seal. Later, he came here with his disciples Shuangsong Pinggong (Shuangsong Pinggong) and others, and erected the great Dharma banner.
人天眾集。和尚據師子座。平公即領住持事。接納四方。名傾海內。三十餘年。和尚臘高八十。而道風與日俱大振。平公謝幻緣去。復以其徒端公繼山門事。都城耆年。龍華瑞庵上人輩。咸皆歡喜。乞一言以讚歎之。聞之佛住迦毗羅國。祇桓精舍。其弟子千二百眾。各推所尚。爾乃以長老稱空生。空生問佛所住。世尊乃告以應無所住而生其心。不住色聲香味觸法生心。且曰。應如是住。如是降伏其心。果何住耶。雖然。豈以無住為住哉。抑聞佛住大光明藏。與十二大士。密說圓滿修多羅門。乃曰。以大圓覺為我伽藍。身心安居平等性智。此所謂住寂滅場。修無作行。又豈以有所住而住哉。雖然上人親授法于寶藏和尚。和尚得法大川禪師。據臨濟正令。揚眉瞬目。一棒一喝之間。五教齊收。千門頓會。人境俱奪。理事雙忘。此又豈可以王城精舍。圓覺伽藍。而擬議其精粗優劣耶。上人果以此法住持。是將可以續佛慧命。上報 國恩。誠所謂佛子住持。善超諸有也。耆年聞說。皆大歡喜。即持此一葉。以問訊上人。上人其無謂我毗耶病夫。非奪缽之手也。是為序。
送方山映川法師幻游序
幻人往游都市。遇方山子于大幻場中。相與莫逆於心。已而幻人從幻緣去。方山子即入如幻大解脫門。依寂滅場。現諸幻
【現代漢語翻譯】 現代漢語譯本： 人天大眾聚集。和尚（指得道高僧）在師子座（說法的高座）上說法。平公隨即主持寺院事務，接待四方來客，名聲傳遍天下。三十多年來，和尚年事漸高，八十高齡，但道風卻日益興盛。後來平公圓寂，又由他的弟子端公繼承寺院事務。都城的長者們，如龍華瑞庵上人等，都非常高興，請求我寫一段話來讚美這件事。我聽說佛陀住在迦毗羅國（Kapilavastu，古印度釋迦族所居的城），在祇桓精舍（Jetavana Anathapindika Monastery，佛陀常住的精舍）說法，他的弟子有一千二百人，每個人都推崇自己所理解的。於是，人們用『長老』來稱呼空生（Subhuti，須菩提，佛陀的十大弟子之一）。空生問佛陀住在哪裡，世尊告訴他應該『無所住而生其心』，不要在色、聲、香、味、觸、法上產生執著。並且說：『應如是住，如是降伏其心。』（《金剛經》語）究竟住在哪裡呢？雖然如此，難道以『無住』作為『住』嗎？又聽說佛陀住在『大光明藏』（Mahavairocana，大日如來所居之境），與十二大士（十二位大菩薩）秘密宣說圓滿的修多羅（Sutra，佛經）。說：『以大圓覺（Mahāparinirvāṇa，偉大的圓滿覺悟）作為我的伽藍（Sangharama，寺院），身心安住在平等性智（Samatajnana，平等無差別的智慧）中。』這才是所謂的『住在寂滅場（Nirvana，涅槃的場所），修無作行（無為的修行）』。又難道是以『有所住』作為『住』嗎？雖然如此，上人（指端公）親自從寶藏和尚那裡接受佛法，寶藏和尚從大川禪師那裡得到佛法，秉承臨濟宗（Linji school，禪宗五家之一）的正令，揚眉瞬目，一棒一喝之間，五教（佛教的五種教義）全部收攝，千門（各種修行法門）頓然領會，人與境皆空，事與理雙忘。這又怎麼可以用王城的精舍，圓覺的伽藍，來衡量它的精粗優劣呢？上人如果用這種佛法來住持寺院，就能夠延續佛陀的慧命，上報國家恩情，真正是所謂的『佛子住持，善超諸有』（超越一切存在）。長者們聽了這些話，都非常高興，就拿著這一頁紙，去問候上人。上人不要說我是毗耶離（Vaishali，古印度城市）的病夫（Vimalakirti，維摩詰，一位著名的在家菩薩），不是奪取衣缽的人。這就是序言。 送方山映川法師幻游序 幻人（指作者自己）前往都市遊歷，在大幻場中遇到方山子，彼此心意相通，非常投合。不久，幻人因幻緣而離去，方山子就進入如幻的大解脫門，依靠寂滅場，顯現各種幻象。
【English Translation】 English version: A gathering of humans and celestial beings. The Abbot (referring to an enlightened high monk) expounds the Dharma on the Lion Throne (a high seat for preaching). Ping Gong then took over the management of the monastery, receiving guests from all directions, and his reputation spread throughout the land. For more than thirty years, the Abbot's age increased, reaching eighty years, but his virtuous influence grew stronger day by day. Later, Ping Gong passed away, and his disciple Duan Gong succeeded him in managing the monastery. The elders of the capital city, such as the Venerable of Longhua Rui'an, were all very happy and requested me to write a passage to praise this event. I heard that the Buddha resided in Kapilavastu (the city where the ancient Indian Shakya clan lived), preaching at Jetavana Anathapindika Monastery (the monastery where the Buddha often stayed), and his disciples numbered one thousand two hundred, each of whom revered their own understanding. Therefore, people used 'Elder' to address Subhuti (one of the Buddha's ten great disciples). Subhuti asked the Buddha where he resided, and the World Honored One told him that he should 'dwell nowhere and let the mind arise' (from the Diamond Sutra), not to be attached to form, sound, smell, taste, touch, or dharma. And said: 'Thus should you dwell, thus should you subdue your mind.' Where exactly does one dwell? Although this is so, is 'non-dwelling' taken as 'dwelling'? It is also heard that the Buddha dwells in the 'Great Light Treasury' (Mahavairocana, the realm where the Great Sun Tathagata resides), secretly expounding the perfect Sutra with the Twelve Great Bodhisattvas. Saying: 'Take the Great Perfect Enlightenment (Mahāparinirvāṇa, the great perfect enlightenment) as my Sangharama (monastery), and the body and mind dwell in the Equality Wisdom (Samatajnana, the wisdom of equality without discrimination).' This is what is called 'dwelling in the field of Nirvana (the place of Nirvana), cultivating non-action (non-striving practice).' Is it then taking 'dwelling somewhere' as 'dwelling'? Although this is so, the Venerable (referring to Duan Gong) personally received the Dharma from Abbot Baozang, and Abbot Baozang received the Dharma from Zen Master Dachuan, upholding the correct decree of the Linji school (one of the five schools of Zen Buddhism), raising eyebrows and blinking eyes, between a stick and a shout, all five teachings (the five doctrines of Buddhism) are gathered, and thousands of gates (various practice methods) are suddenly understood, both person and environment are empty, and both matter and principle are forgotten. How can this be measured by the fineness and inferiority of the monastery in the royal city, the Sangharama of Perfect Enlightenment? If the Venerable uses this Dharma to manage the monastery, he will be able to continue the Buddha's wisdom life, repay the country's kindness, and truly be what is called 'a Buddha's disciple managing the monastery, skillfully transcending all existence'. The elders were very happy to hear these words, and took this page to greet the Venerable. The Venerable should not say that I am the sick man of Vaishali (Vimalakirti, a famous lay Bodhisattva), not someone who is seizing the robe and bowl. This is the preface. Preface to Sending Dharma Master Yingchuan of Fangshan on an Illusory Journey The illusory person (referring to the author himself) went to travel in the city, and met Fangshanzi in the great illusory field, and their hearts were in harmony with each other. Before long, the illusory person left due to illusory causes, and Fangshanzi entered the great illusory liberation gate, relying on the field of stillness and extinction, manifesting various illusions.
事。揭大藏於龍宮。受天人之妙供。幻人方避影東海。據長空大谷。與煙霞麋鹿爭雄。方山子聞而喜之。即杖䇿而來。搜我于窮髮。幻人相與把臂而游。登金剛之峰。入那羅之窟。乘堅固之筏。泛海印之光。捫摸虛無。指揮萬象。倦則鋪瑤草而臥長林。饑則飲醍醐而餐栗棘。時或鼓腹搘頤。捬髀雀躍。吸鯨波而吞滄海。叱大塊而噫長風。直使萬竅齊鳴。殊流競驟。曾不知爾我之在乾坤。朝昏之為日月也。又何浮光幻影。野馬塵埃。而點太清之量哉。方山子喜而忘歸。不覺兩更四序一瞬矣。時則方山子蹶起而謂幻人曰。聞之不死之鄉。非蜉蝣之所擬。廣漠之野。非蟭螟之所知。信乎。愿當與子死此耳。幻緣未盡。姑舍子去。終當𢹂手同歸焉。幻人于徐而進之曰。嘻。有是哉。子作去來之想耶。嘗試觀夫片云起。而太虛彌布。纖塵舉。而大地全收。不分而遍。則霈澤霶施。不散而周。則山嶽競秀。由是觀之。則諸法未嘗離於起立處耳。子當勉矣。無作去來之想也。雖然空花結實。翳目之所愚。水泡穿珠。癡兒之所惑。子其行矣。試為彈而刮之。若珠破翳除。其無忘我交臂之盟。誓當與子死於那羅延堀。
憨山老人夢遊集卷第二十一 卍新續藏第 73 冊 No. 1456 憨山老人夢遊集
憨山老人夢
游集卷第二十二
侍 者 福 善 日錄
門 人 通 炯 編輯
嶺南弟子 劉起相 重較
記
復𣵠州石經山琬公塔院記
昔嘗閱藏教。睹南嶽思大師愿文。愿色身常住。奉持佛法。以待慈氏。斯已甚為希有矣。及觀光上國。遊目小西天。見石經何其偉哉。蓋有隋大業中。幽州智泉寺沙門。靜琬尊者。忍三災壞劫。慮大法湮沒。欲令佛種不斷。乃創刻石藏經板。封于𣵠州之西。白帶山。山有七洞。洞洞皆滿。由大業至唐貞觀十二年。愿未終而化。門人導儀暹法四公。相繼五世。而經亦未完。歷唐及宋。代不乏人。至有元至正間。高麗沙門慧月大師。尚未卒業。其事顛末。具載云居各樹碑幢間。惟我 明無聞焉。何哉。噫。茍非其人。道不虛行。佛種從緣起。其是之謂乎。初達觀可大師。于萬曆丙戌秋。訪清于那羅延堀。北遊云居。至琬公塔。一見則淚墮如雨。若亡子見父母廬墓也。抱幢痛哭。徘徊久之而去。南遊峨嵋。回至金壇。為報父母恩。手書法華楞嚴二經完。越六年。壬辰六月。走都下。屬太僕徐君琰。造瑯函。將送置蘆芽萬佛塔。因暫憩潭柘。 聖母慈聖皇太后聞之。遣侍臣陳儒。赍齋具往供。儒隨師再過云居。禮石經于雷音寺。時忽光燭巖壑。及揭殿中拜石
。石有函。函中得銀匣。銀匣盛金匣。貯金瓶。藏舍利三顆。燦若金剛。恍如故物。一眾稱異。悲喜交集。已而再禮琬公。是時塔院。業已為寺僧賣之豪家。公骨將與狐兔同巢矣。師愴然而悲。即以 聖慈所供齊襯金贖之。不足。中貴人楊庭。屬弟子徐法燈者。助完之。師因避暑上方山。清亦來自東海。謁師于兜率院。談及此。捬掌痛慨。食頃。師上足密藏開公。持贖院倦。同琰至。師躍然而喜。即拉清同過云居禮讚焉。冒雨沖泥。窮日而至。右繞三匝。默存儼然。凜凜生氣。嘆曰。公其不朽哉。因感遇。與琰君共捐金購地若干畝。為守奉香火資。達師命清記其事。顧清何人。唯唯而作是言曰。盡大地為常住法身。唯至人能知。一微塵有大千經卷。唯智眼能見。以如是身。說如是經。是法甚深奧。少有能信者。信之者豈易易哉。是以吾佛世尊。于曠大劫。觀十方界。無芥子許。不是捨身命。為眾生故。而求此法處。剛求而得之。即於一毛端頭現寶王剎。一微塵里轉大法輪。是則所說三藏十二部。言言字字。皆吾佛骨血心髓也。故曰。此經在處。皆應起塔供養。不須復安舍利。以此中已有如來全身故。是以能持此法者。則為報佛深恩矣。靈山會上。佛欲以此法付囑有在。是時人天百萬。無一人敢吐氣荷擔者。顧此大眾。
【現代漢語翻譯】 石函中發現一個銀匣，銀匣里裝著金匣，金匣里裝著金瓶，裡面藏有三顆舍利（佛陀火化后的遺物），光彩奪目如同金剛石，讓人感覺像是舊物重現。眾人對此感到驚異，悲喜交加。之後，再次祭拜琬公（僧人）。當時，塔院已經被寺廟的僧人賣給了一個富豪，琬公的遺骨將要和狐貍、兔子同穴了。智覺禪師感到悲傷，立即用聖慈太后供奉的財物，加上自己的錢贖回了塔院。但錢不夠，中貴人楊庭，讓他的弟子徐法燈資助完成了這件事。智覺禪師因此到上方山避暑，清（人名）也從東海趕來，在兜率院拜見智覺禪師，談到這件事，他拍手痛惜。過了一會兒，智覺禪師的得意弟子密藏開公，拿著贖回寺院的文書，和琰（人名）一起來了。智覺禪師高興地跳起來，拉著清一同前往云居寺禮拜讚頌。他們冒著雨，踩著泥，用了一整天才到達。右繞佛塔三圈，默默地感受著琬公依然存在，充滿生氣的樣子，感嘆道：『琬公真是不會磨滅啊！』因此，因為這次的感觸，和琰君共同捐獻了金錢，購買了若干畝土地，作為守護香火的資金。智覺禪師命令清記錄這件事。但清是什麼人呢？只能應聲答應，寫下了這些話：『整個大地都是常住的法身（佛法之身），只有至人（覺悟的人）才能明白。一粒微塵里有大千世界的經卷，只有智眼（智慧之眼）才能看見。以這樣的身體，說這樣的經，這個佛法非常深奧，很少有人能夠相信，相信的人又怎麼會容易呢？因此，我們的佛世尊，在漫長的時間裡，觀察十方世界，沒有像芥菜籽那麼小的地方，不是爲了眾生而捨棄生命，爲了眾生而尋求佛法。剛剛求得佛法，就在一根毫毛的頂端顯現寶王剎（莊嚴的佛國），在一粒微塵里轉動大法輪（傳播佛法）。那麼所說的三藏十二部（佛教經典），每一句話，每一個字，都是我們佛的骨血心髓啊。所以說，這部經所在的地方，都應該建造佛塔來供養，不需要再安放舍利，因為這裡面已經有如來的全身了。因此，能夠受持這部佛法的人，就是報答了佛的深恩了。在靈山法會上，佛想要把這部佛法付囑給有能力承擔的人，當時人天百萬，沒有一個人敢於吐氣承擔。看看這些大眾，』
【English Translation】 A silver box was found in the stone case, and inside the silver box was a golden box. The golden box contained a golden bottle, which held three Śarīra (relics of the Buddha after cremation), shining like diamonds, as if they were old objects reappearing. Everyone was amazed by this, feeling both sorrow and joy. Afterwards, they paid respects to Wǎn Gōng (a monk) again. At that time, the pagoda courtyard had already been sold to a wealthy family by the monks of the temple, and Wǎn Gōng's bones were about to share a nest with foxes and rabbits. The Zhìjué Zen Master felt sorrow and immediately used the money offered by Empress Shèngcí, along with his own money, to redeem the pagoda courtyard. However, the money was not enough, so the court official Yáng Tíng had his disciple Xú Fǎdēng help complete the matter. Zhìjué Zen Master then went to Shàngfāng Mountain to escape the summer heat, and Qīng (a person's name) also came from the East Sea to visit Zhìjué Zen Master at the Dōushuài (Tushita) Temple. When they talked about this matter, he clapped his hands in regret. After a while, Zhìjué Zen Master's esteemed disciple, Mìcáng Kāi Gōng, arrived with the deed to redeem the temple, along with Yǎn (a person's name). Zhìjué Zen Master jumped up with joy and pulled Qīng along to Yúnjū Temple to pay homage and praise. They braved the rain and mud, arriving after a full day. They circumambulated the pagoda three times to the right, silently feeling that Wǎn Gōng was still present, full of vitality, and exclaimed, 'Wǎn Gōng will truly never perish!' Therefore, because of this experience, he and Yǎn Jūn jointly donated money to purchase several acres of land as funds to maintain the incense offerings. Zhìjué Zen Master ordered Qīng to record this event. But who is Qīng? He could only agree and write these words: 'The entire earth is the permanent Dharmakāya (Dharma body, the body of the Buddha's teachings), only the zhìrén (enlightened person) can understand. Within a single mote of dust are the scriptures of the Mahā-sāhasra-lokadhātu (great thousand world system), only the eye of wisdom can see. With such a body, speaking such a scripture, this Dharma is very profound, few people can believe it, and how easy is it for those who believe? Therefore, our Buddha Śākyamuni, over vast eons, observed the ten directions, and there was no place as small as a mustard seed that was not where he sacrificed his life for the sake of sentient beings, seeking the Dharma. Just having sought and obtained the Dharma, he manifested the Bao Wang Ksha (Jewel King Land, a magnificent Buddha-land) on the tip of a single hair, and turned the Dharma-cakra (Wheel of Dharma, teaching of the Dharma) within a single mote of dust. Then, every word and every character of the Tripiṭaka (Three Baskets, the Buddhist canon) and the twelve divisions of scripture are the bone, blood, heart, and marrow of our Buddha. Therefore, it is said that wherever this scripture is, a pagoda should be built to make offerings, and there is no need to place Śarīra again, because the entire body of the Tathāgata (Thus Come One, an epithet of the Buddha) is already within it. Therefore, those who can uphold this Dharma are repaying the Buddha's deep kindness. At the Vulture Peak Assembly, the Buddha wanted to entrust this Dharma to someone capable of bearing it, but at that time, among the millions of humans and gods, no one dared to breathe and take on the responsibility. Look at this assembly,'
豈非英傑丈夫哉。況親承佛教。心領佛恩。而猶逡巡畏縮如此。必待從地涌出六十二億恒沙眾者。此何以故。且又但許如來滅后五百歲。如是而已。況待慈氏。彌三災。歷窮劫乎。足見持法之難也如此。由是觀之。能起一念護法深心者。則為諸佛護念矣。良由佛非法。無以成正覺。法非佛。無以度眾生。生非法。無以明自心。心不明。無以護正法。法不護。又何以報佛恩。稱弟子哉。惟其佛滅而法滅。法常則佛身常住矣。佛以常身據法界。建大業。至若守護封疆者。固其多方。惟我南嶽大師。總持以愿論。不若琬公見之於行事。雖然。佛業固大。非南嶽無以振其綱。岳愿固弘。非琬公無以纘其業。琬公固高。非慧月無以繼其志。於戲。因修者易。草創者難。續焰傳燈。代有其人。若夫崢嶸法界。一始終。同休慼。苦心深慮。克紹如來家業者。除慶喜。去童壽。唯我琬公一人而已。噫。公功大矣。窮劫眾生受其賜。微公。佛亦左衽矣。是親承密印而來耶。抑六十二億之一耶。何其願力廣大如此也。慨夫濁世。知公者希。則公者貴。至若知公則公。又唯我達觀大師一人而已。唯公與師。正謂千載旦暮之遇也。嗟乎。世不知公。則不知佛。然不知師。又何以知公哉。愚謂公心即佛。公骨即經。廣長舌相。不滅不生。佛法不朽
。賴公骨存。骨與法界。相為始終。今師與公。生死而肉骨之業。既往而又復之。則是重剖一塵。而出法界之經也。豈小緣哉。嗚呼。公之骨托于師。師之心刻於石。后之覽斯文而不墮淚者。猶人聞父母心血骨髓。而不動色。斷斷乎非真子也。清固謂吾徒有淚。定當灑于琬公之骨。
𣵠州西石經山雷音堀舍利記
有明萬曆二十年。壬辰歲。四月庚寅朔。十有五日。甲辰。達觀可禪師。自五臺來。送龍子歸潭柘。 聖母慈聖皇太后聞之。遣近臣陳儒趙赟等。送齋供資。五月庚申朔。十二日辛未。師𢹂侍者道開如奇。太僕徐琰等。至石經山雷音堀。堀乃隋大業中。靜琬尊者刻石藏經所。師見堀中像設擁蔽。石經薄蝕。因命東云居寺住持明亮。芟刈之。是日光燭巖壑。風雷動地。翌日啟洞中拜石。石下有穴。穴藏石函。縱橫一尺。面刻大隋大業十二年。歲次丙子。四月丁巳八日甲子。於此函內。安置佛舍利三粒。愿住持永劫。計三十六字。內貯靈骨四五升。狀如石髓。異香馥郁。中有銀函方寸許。中盛小金函半寸許。中貯小金瓶。如胡豆粒。中安佛舍利三顆。如粟米。紫紅色。如金剛。開侍者請至師所。師歡喜禮讚。既而走書付趙赟。屬徐法燈者。請奏 聖母皇太后。太后欣然喜。齋宿三日。六月己丑朔。迎入
【現代漢語翻譯】 現代漢語譯本：賴公的骨骸得以儲存，骨骸與法界相互依存，從始至終。如今，大師您與賴公，生死之間肉身與骨骸的因緣，已經過去卻又重新開始，這就像是重新剖開一粒微塵，從中顯現出整個法界的經典啊！這難道是小小的因緣嗎？唉！賴公的骨骸寄託于大師您，大師您的心意銘刻於石碑。後世之人，如果看到這篇文章而不流淚，就像是聽到父母的心血骨髓而不為所動一樣，那一定不是真正的孝子啊！清固認為我的同門一定有眼淚，一定會灑在琬公的骨骸上。
𣵠州西石經山雷音堀舍利記
有明朝萬曆二十年，壬辰年，四月初一庚寅日，第十五日甲辰，達觀可禪師（Daguan Keshi, a Chan master）從五臺山來，送龍子（Longzi）返回潭柘寺。聖母慈聖皇太后（The Holy Mother Empress Dowager Cisheng）聽聞此事，派遣近臣陳儒（Chen Ru）、趙赟（Zhao Yun）等人，送來齋飯供養的物資。五月初一庚申日，第十二日辛未，禪師攜帶侍者道開（Daokai）、如奇（Ruqi），太僕徐琰（Xu Yan）等人，到達石經山雷音堀。雷音堀是隋朝大業年間，靜琬尊者（Jingwan Zunzhe, Venerable Jingwan）刻石藏經的地方。禪師看到堀中佛像陳設擁擠蔽塞，石經也受到輕微侵蝕，於是命令東云居寺住持明亮（Mingliang）進行修整。當天陽光照亮山谷，風雷震動大地。第二天，開啟洞穴，拜石。石頭下面有個洞穴，洞穴里藏著一個石函，長寬各一尺。石函表面刻著『大隋大業十二年，歲次丙子，四月丁巳八日甲子，於此函內，安置佛舍利三粒，愿住持永劫』，共三十六字。裡面存放著靈骨四五升，形狀像石髓，散發著奇異的香味。其中有一個銀函，大約一寸見方，裡面盛著一個小金函，大約半寸見方，裡面裝著一個小金瓶，像胡豆粒一樣大小，裡面安放著佛舍利三顆，像粟米一樣大小，紫紅色，像金剛石一樣。道開侍者將舍利請到禪師處。禪師歡喜禮讚。隨即寫信派人送給趙赟，囑託徐法燈（Xu Fadeng）上奏聖母皇太后。太后欣然喜悅，齋戒住宿三日，六月初一己丑日，迎接舍利。
【English Translation】 English version: Venerable Lai's bones are preserved. The bones and the Dharma realm are interdependent, from beginning to end. Now, Master, your affinity with Venerable Lai, the karmic connection of flesh and bones between life and death, has passed but begins anew. This is like re-splitting a mote of dust, revealing the entire scripture of the Dharma realm from within! How could this be a small matter? Alas! Venerable Lai's bones are entrusted to you, Master, and your heart is engraved on the stone tablet. If later generations read this writing and do not shed tears, it is like hearing of their parents' heart's blood and marrow without being moved. Surely, they are not true children! Qing Gu believes that my fellow disciples have tears and will surely shed them on Venerable Wan's bones.
Record of the Relics in the Leiyin Cave at West Stone Scripture Mountain, 𣵠zhou
In the twentieth year of the Wanli reign of the Ming Dynasty, the year of Ren Chen, on the first day of the fourth month, Gengyin day, the fifteenth day, Jiachen day, Chan Master Daguan Ke (Daguan Ke, a Chan master) came from Mount Wutai to escort Longzi (Longzi) back to Tanzhe Temple. The Holy Mother Empress Dowager Cisheng (The Holy Mother Empress Dowager Cisheng) heard of this and sent close officials Chen Ru (Chen Ru) and Zhao Yun (Zhao Yun) and others to deliver offerings of vegetarian meals. On the first day of the fifth month, Gengshen day, the twelfth day, Xinwei day, the Master, accompanied by attendants Daokai (Daokai) and Ruqi (Ruqi), and Grand Servant Xu Yan (Xu Yan) and others, arrived at Leiyin Cave on Stone Scripture Mountain. Leiyin Cave was where Venerable Jingwan (Jingwan Zunzhe, Venerable Jingwan) of the Sui Dynasty carved scriptures on stone for preservation during the Daye era. The Master saw that the Buddha statues and furnishings in the cave were crowded and obstructed, and the stone scriptures were slightly eroded. Therefore, he ordered Mingliang (Mingliang), the abbot of Dong Yunju Temple, to clear and tidy it up. That day, sunlight illuminated the valleys, and thunder shook the earth. The next day, they opened the cave and paid homage to the stone. Beneath the stone was a cave, and in the cave was a stone box, one foot in length and width. On the surface of the stone box were engraved the words 'In the twelfth year of the Daye era of the Great Sui Dynasty, the year of Bingzi, on the eighth day of the fourth month, Ding Si day, Jiazi day, three grains of Buddha relics are placed in this box, may it endure forever,' totaling thirty-six characters. Inside were stored four or five sheng of spiritual bones, shaped like stone marrow, emitting a strange fragrance. Among them was a silver box, about one inch square, containing a small gold box, about half an inch square, containing a small gold bottle, the size of a broad bean, in which were placed three Buddha relics, the size of millet grains, purple-red, like diamonds. Attendant Daokai brought the relics to the Master. The Master rejoiced and praised them. Immediately, he wrote a letter and sent it to Zhao Yun, entrusting Xu Fadeng (Xu Fadeng) to present it to the Holy Mother Empress Dowager. The Empress Dowager was delighted and rejoiced, observed a vegetarian diet and stayed for three days, and on the first day of the sixth month, Jichou day, welcomed the relics.
慈寧宮。供養三日。仍于小金函外。加小玉函。玉函覆加小金函。方一寸許。坐銀函內。以為莊嚴。出帑銀五十兩。乃造大石函。總包藏之。于萬曆二十年。壬辰八月戊子朔。二十日丁未。復安置石穴。愿住持永劫。生生世世。緣會再睹。命沙門德清記其事。清一心合掌而言曰。原夫舍利者。乃吾佛因地。最初發金剛心。演戒定慧光明。薰蒸有漏無常。三業變化所成。而有生身法身全分之別。始從發覺。以至習漏淨盡。三德圓滿。故隨緣所現。色身相好光明。赩如寶山。閻浮檀金紫磨光聚。三業六根。內外瑩徹。即無常身。證金剛體。故大般涅槃。諸大弟子。諸天大眾。各執旃檀沉水為𧂐。以焚其軀。則皮骨血肉發毛爪齒。隨火光流。一一化為金剛種子。最極堅固。入火不焚。入水不溺。如水銀隨地。顆顆皆圓。名曰舍利。此云骨生。此生身也。分見而已。是故其色。但隨皮骨血肉發毛爪齒。而有紅黃白黑。色色不同。小者大者。圓者直者。如露如珠。如粟如菽。又因禪定行道願力。三種所薰。故有流動不流動。現異不現異。其禪定者。凝然常寂。其行道者。宛轉瓶盤。終古不息。其願力者。有求必應。若曰。我處靈鷲山。常在而不滅。豈非法身全體耶。噫。永嘉所謂幻化空身即法身。豈虛語哉。由是觀之。則一切眾
【現代漢語翻譯】 現代漢語譯本 慈寧宮供養三日，然後在小金函外，再加一個小玉函，玉函外又加一個小金函，大約一寸見方，安放在銀函內，作為莊嚴的供奉。動用國庫銀五十兩，建造一個大石函，將所有這些都包裹收藏起來。于萬曆二十年，壬辰年八月初一戊子日，二十日丁未，再次安置於石穴之中，愿舍利永遠住世，生生世世，有緣之人能夠再次瞻仰。命沙門德清（指憨山大師）記錄此事。德清一心合掌說道：『追溯舍利子的來源，乃是佛陀在因地修行時，最初發起金剛之心，演說戒、定、慧的光明，薰染有漏無常的三業變化所成就的。因此有生身舍利和法身舍利，以及全分舍利的區別。從最初的發覺，直到習氣漏盡，三德圓滿，所以隨緣顯現的色身相好光明，紅得像寶山，如同閻浮檀金（一種金）和紫磨金（一種金）的光芒聚集，三業六根內外瑩徹。即使是無常之身，也證得了金剛之體。所以大般涅槃時，諸大弟子、諸天大眾，各自拿著旃檀（一種香木）和沉水香（一種香木）作為柴火，焚燒佛陀的軀體，於是皮、骨、血、肉、發、毛、爪、齒，隨著火光流逝，一一化為金剛種子，極其堅固，入火不焚，入水不溺，如同水銀落在地上，顆顆都是圓的，這叫做舍利子，意思是骨頭所生。這是生身舍利。只是分見而已。因此它的顏色，只是隨著皮、骨、血、肉、發、毛、爪、齒的不同，而有紅、黃、白、黑的不同。小的大的，圓的直的，像露珠像珍珠，像小米像豆子。又因為禪定、行道、願力三種力量的薰染，所以有流動和不流動，顯現異相和不顯現異相的區別。其中禪定之力，凝然常寂；行道之力，宛轉如瓶盤，終古不息；願力之力，有求必應。如果說，『我處在靈鷲山（地名），常在而不滅』，難道不是法身全體嗎？唉！永嘉大師所說的『幻化空身即法身』，難道是虛妄之語嗎？由此看來，那麼一切眾』
【English Translation】 English version For three days, offerings were made at the Cining Palace. Then, outside the small golden reliquary, another small jade reliquary was added. Outside the jade reliquary, another small golden reliquary, about one inch square, was placed inside a silver reliquary as a solemn adornment. Fifty taels of silver were taken from the national treasury to build a large stone reliquary to enclose and store all of these. On the twentieth day, Dingwei, of the eighth month, Wuzi day, of the RenChen year, the twentieth year of the Wanli reign, it was again placed in the stone cave, with the wish that the relics would remain forever, and that sentient beings in every lifetime would have the opportunity to see them again. The Shramana Deqing (referring to Master Hanshan) was ordered to record this event. Deqing, with his palms together, said wholeheartedly: 'Tracing the origin of the Sharira (relics), it is the result of the Buddha's initial aspiration of the Vajra (diamond) mind during his causal practice, expounding the light of precepts, Samadhi (concentration), and Prajna (wisdom), and the transformation of the conditioned and impermanent three karmas. Therefore, there are distinctions between the living body Sharira, the Dharma body Sharira, and the complete Sharira. From the initial awakening to the complete exhaustion of habitual tendencies and the perfection of the three virtues, the appearance of the Rupakaya (form body) manifests auspicious signs and light, as red as a treasure mountain, like the gathering of the light of Jāmbūnada gold (a type of gold) and purple-tinged gold, with the three karmas and six senses being clear and transparent inside and out. Even the impermanent body attains the Vajra body. Therefore, at the Great Parinirvana (complete extinction), all the great disciples and the assembly of Devas (gods) each held sandalwood (a fragrant wood) and Aquilaria (a fragrant wood) as fuel to cremate the Buddha's body, and then the skin, bones, blood, flesh, hair, nails, and teeth flowed with the light of the fire, each transforming into Vajra seeds, extremely solid, unburnt by fire, and undrowned by water, like mercury falling on the ground, each bead being round. These are called Sharira, meaning 'born from bones'. This is the living body Sharira. It is only a partial view. Therefore, its color varies with the differences in skin, bones, blood, flesh, hair, nails, and teeth, being red, yellow, white, and black. Small ones, large ones, round ones, straight ones, like dew, like pearls, like millet, like beans. Furthermore, due to the influence of the three forces of Samadhi, practice, and vows, there are differences between moving and not moving, manifesting extraordinary signs and not manifesting extraordinary signs. Among them, the power of Samadhi is still and always silent; the power of practice is like a revolving bottle, never ceasing; the power of vows is that whatever is requested is granted. If it is said, 'I am in Grdhrakuta Mountain (Vulture Peak), always present and never extinguished', is it not the entire Dharma body? Alas! Yongjia's saying 'The illusory empty body is the Dharma body', is it a false statement? From this perspective, then all beings'
生。具有如來智慧德相。但以妄想無明業行所薰。而成無常敗壞之身。即日用現前。唸唸潛注。真光獨露。迸灑八萬四千毛孔。一一光明。照耀無盡。即此無常身心。而為常住金剛矣。若演此光明。普照大地。則一切山河草芥纏塵。無非成佛真體。畢竟堅固。不動不壞。一一皆為法身舍利。豈有量哉。但以隨眾生心緣力所見故。舉世尊生身全體。止獲八斛四斗耳。且分為三。而天上人間龍宮。各取建塔。而供養之。其流佈人間者。即阿育王。以大神力。遣使鬼神所建窣堵。滿閻浮提。而我震旦。可目而數者一十有九。則明州育王。適居首焉。蓋亦二智所薰者是耶。其我金陵長千。神僧康會所求。豈願力所薰者非耶。至若代代高僧。凡三學圓滿者。閑多有之。但曰堅固子耳。嘗謂震旦故稱赤縣神州。況其土人多大乘根器。而吾佛舍利無數。其所及者。豈止十數而已哉。竊自疑焉。及讀舍利感應記。見隋神尼智仙。得舍利一顆。文帝初生。尼即舉而育之。及文帝長。負大業。思報神尼。尼但以所藏舍利付囑之曰。兒當爲普天慈父。重興佛法。用是盡建浮圖足矣。何報我為。帝受之如命。凡今域內名山所至塔廟。故大隋居多。愚謂此堀所藏舍利者。豈琬公親荷文帝授手而來者耶。抑我世尊願力所持經藏。將示少分真身。欲令
眾生頓見全體耶。今我可禪師一至。而舍利即出。因以授受 國母。豈亦夙緣所逮也耶。不然。何其感應道交。昭著之如此也。竊謂當三吳時。江左佛法未至。而舍利何緣。先在地中。光騰霄漢。僧會尋光而來。吳尚異之。及談此舍利。且期三七懇求而至。吳人由是變幻怪為尊信。法道流通。爰自此始。代代相承。千有餘年。至我 聖祖神宗。尊崇敬事。超越百代。且賴此為金陵定鼎萬世洪基。迄今浮屠光明照耀。莊嚴妙麗。與佛身等。豈細事哉。且此石經。乃我琬公乘南嶽愿輪。以待慈氏。經三災。歷窮劫。豈值億世。惟此舍利。埋之久矣。今我可師一至。不待求而出現。惟我 聖母。尊居九重。不期見而自至。豈非吾佛以大願力。弘護三寶。應時出現。以延我 宗社。福庇蒼生。永永無窮。使正法流通。佛種不斷故耶。抑考琬公所刻石經。由隋及元。六百餘年。甫成其半。洎及我 明。則𨶑然無聞。豈我世尊示此少分。如華一葉。見無邊春。欲令眾生。從此經藏。遠續如來法身慧命于窮劫者耶。不然。何其出現易易之如此也。故清得以詳記始末。以昭後世。使見聞者。知聖不虛應。應必有由矣。豈徒然哉。是為記。
大都明因寺常住碑記
惟吾佛世尊。降神靈鷲。說法度人。而諸弟子輩。非出尊姓凈
【現代漢語翻譯】 現代漢語譯本 眾生當下就能見到佛的全體嗎？如今可禪師一到，舍利就出現了，因此將舍利授予國母，難道也是前世的緣分所致嗎？不然的話，為何感應如此明顯，昭示得如此清楚呢？我認為在三國時期的吳國，江東一帶佛法尚未傳入，舍利為何先在地中，光芒照亮天空？僧會因此尋光而來，吳王孫權對此感到驚異。等到談論舍利時，孫權期望經過二十一天的懇切祈求就能得到舍利，吳國人因此將變幻怪異之事轉為尊崇信仰，佛法得以流通，就從這裡開始。代代相傳，一千多年，到我聖祖神宗時，尊崇敬事，超越歷代。並且依靠此舍利為金陵奠定萬世洪基。直到如今，佛塔的光明照耀，莊嚴美妙，與佛身相等，豈是小事啊！而且這石經，乃是琬公乘南嶽的誓願之輪，以等待彌勒佛，經歷三災，歷經無數劫，難道價值億萬世。唯獨這舍利，埋藏很久了，如今可禪師一到，不待祈求就出現。唯有我聖母，尊貴地居住在深宮之中，不期望見到而自己到來。難道不是我佛以大願力，弘揚護持三寶，應時出現，以延續我宗社，庇佑百姓，永遠無窮，使正法流通，佛種不斷嗎？或者考察琬公所刻的石經，從隋朝到元朝，六百多年，才完成一半。等到我明朝，就寂然無聞。難道是我世尊顯示這少部分，如同一片花瓣，見到無邊的春天，想要讓眾生，從此經藏，遠遠地延續如來法身慧命于無窮的劫數嗎？不然的話，為何出現得如此容易呢？所以清得以詳細記載始末，以昭示後世，使見聞者，知道聖人的出現不是虛假的，出現必定有原因。豈是徒然的呢？這就是記。
大都明因寺常住碑記
只有我佛世尊，降臨靈鷲山，說法度人，而各位弟子，並非出自尊貴的姓氏。
【English Translation】 English version Can sentient beings immediately see the entirety of the Buddha? Now that Chan Master Ke has arrived, the śarīra (relics) have appeared, and thus they are bestowed upon the Queen Mother. Could this also be due to a karmic connection from a previous life? If not, why is the response so evident and the manifestation so clear? I believe that during the time of the Wu kingdom in the Three Kingdoms period, Buddhism had not yet reached Jiangdong. Why then were the śarīra already in the ground, their light illuminating the sky? Saṃghadeva (僧會) came seeking the light, and Sun Quan (吳王孫權), the King of Wu, was amazed by this. When discussing the śarīra, Sun Quan hoped to obtain them after twenty-one days of earnest prayer. The people of Wu thus transformed their belief from strange and bizarre phenomena to reverence and faith. The propagation of the Dharma began from here. Passed down through generations for over a thousand years, to the time of my Holy Ancestor Emperor Shenzong (聖祖神宗), reverence and respect surpassed previous dynasties. Moreover, relying on these śarīra, Jinling (金陵) was established as the eternal foundation for ten thousand generations. Until now, the light of the pagoda shines, its adornments are wondrous and beautiful, equal to the Buddha's body. How could this be a trivial matter! Furthermore, this stone scripture was carved by Wan Gong (琬公), riding the wheel of vows of Mount Nan, awaiting Maitreya (慈氏), enduring the three calamities and countless kalpas (劫), its value immeasurable for billions of lifetimes. Only these śarīra, buried for a long time, now appear without being sought after Chan Master Ke arrives. Only my Holy Mother, residing in the deep palace with honor, arrives without expecting to see them. Is it not that my Buddha, with great vows, propagates and protects the Three Jewels (三寶), appearing in due time to extend my dynasty, bless the people, forever without end, so that the true Dharma may circulate and the Buddha-seed may not be cut off? Or consider the stone scripture carved by Wan Gong, from the Sui dynasty to the Yuan dynasty, over six hundred years, only half of it was completed. When it came to my Ming dynasty, it was silent and unheard of. Could it be that my World-Honored One (世尊) shows this small portion, like a single petal, seeing the boundless spring, wanting to enable sentient beings, from this scripture treasury, to continue the Dharma-body and wisdom-life of the Tathagata (如來) for endless kalpas? If not, why is the appearance so easy? Therefore, Qing is able to record the beginning and end in detail, to show future generations, so that those who see and hear will know that the appearance of a sage is not false, and there must be a reason for the appearance. Is it in vain? This is the record.
Record of the Ever-Dwelling Stele of Dadu Mingyin Temple (大都明因寺常住碑記)
Only my Buddha, the World-Honored One, descended to Vulture Peak (靈鷲), preaching the Dharma to liberate people, and all the disciples are not from noble families.
行者不度。非入無生者不住。故所住無常。但誡之曰。日中一食。樹下一宿。以示旅泊殘生。一往不復。初非有意人世。高廣安居。豐美口體之謂也。既而王城利物。以給孤長者。將請佛說法。乃就祇陀乞園林。造精舍以延之。不惜布金遍地。而重閣講堂。於是乎啟。大眾安居。亦自此始。然猶逐日行乞。四事未嘗豐美也。后因老病不能行乞者。立常住。是則常住。蓋為老病者設。豈圖今日之事哉。教法東流。琳宮大剎。棋分星布。煙火相望。鐘鼓相聞。去聖逾遠。本旨大乖。故百丈禪師。起而大振之。立清規以夾輔毗尼。冀返初制。嗟乎。人者居之。豈盡尊姓遺榮。操凈行而契無生者耶。是故建之者。不無給孤。應之者。未必如佛。居之者。未必盡老病無生者也。故曰。不納客僧。吾法當滅。是則不但非福地。且翻為毒海矣。惟此未嘗不涕泗沾襟也。都城之南。有寺曰明因。舊名三聖。蓋云崖大宗師所建也。師生於保定。甫七歲即披緇。十八遊方。遍參知識。初五臺道場。為群寇搤其咽喉。歸依阻絕。先是有無住定大師。以少林業。依舊路嶺。辟盜巢而建剎。曰龍泉寺。為往來休息。曼殊法道。於是乎大昌大師。年登二十。即輔定師以開拓之。厥功大矣。豈非夙願耶。公居龍泉十載。始入大都。登壇受具。即置三聖
寺。以納四方。又五歲入選。為大宗師。奉欽命。登華座。傳毗尼法有年。其道益昌。于萬曆三年。復修明因寺。又十年。而大師入滅。又五年。其孫仰崖慶公。世其業。然公以學行重當時。據龍泉以說法。內感 聖母。捐金重修其寺。額曰護國明因。蓋功德本于大宗師也。萬曆壬辰秋。余隨緣王城。會達觀禪師于大慈壽。慶公從禪師謁余曰。明因固吾祖所創也。慶因觸目諸方梵剎。往往居之者。不體先聖。所以建立之意。至若鬻身守綱者。奈業累何。慶愿以此為永永常住。自今而後。凡山門一食與眾同。賢者可得而居之。老病者安之。往來者內之。凡常住所須。執事者。許增而不許損。凡我子孫。許住而不許分。凡所施利。許公而不許私。凡所田產。許守而不許賣。愿世世香火。如日月鐙明。以紹隆三寶。將以報佛恩。祝 聖壽。綿遠無窮。屬余紀其事。余聞之。歡喜踴躍而贊曰。公以如來心為住持。以百丈心為常住。令后之居者。以無分別為妙行。借使天下聞風而興起者。處處不減祇園矣。正法嘉謨。將或見於今日也。公之功德可量哉。聊以公心。刻諸貞石。以昭後世云。
開錦屏山觀音洞碑記
中國名山多奇勝。而太行為天地督。自首陽抵山海。秀氣盤結于京師。故京之西山一帶。琳宮梵宇。如鱗
{ "translations": [ "現代漢語譯本：寺廟，用來接納四方僧侶。又過了五年，他被選為大宗師。奉皇帝的命令，登上高座，傳授毗尼法（Vinaya，戒律）多年，他的道業日益昌盛。在萬曆三年，他重新修繕了明因寺。又過了十年，大師圓寂。又過了五年，他的孫子仰崖慶公繼承了他的事業。然而慶公以他的學識和品行受到當時人們的尊重，在龍泉講法，感動了聖母（指慈聖皇太后），捐獻金錢重新修建了寺廟，並命名為護國明因寺，這都歸功於大宗師的功德。萬曆壬辰年秋天，我隨緣來到王城，在大慈壽寺會見了達觀禪師，慶公跟隨禪師來拜見我，說：『明因寺本來是我的祖父所建立的。慶因看到各地的寺廟，往往居住其中的人，不能體會先聖建立寺廟的用意。至於那些出賣寺廟財產來維持生計的人，他們的業障該如何消除呢？慶愿將此寺作為永久的常住寺廟。從今以後，凡是山門裡的一粥一飯都與大眾相同。賢能的人可以居住在這裡，年老體弱的人可以安身，來往的人可以得到接納。凡是常住寺廟所需要的，執事的人，只允許增加而不允許減少。凡是我的子孫，只允許居住而不允許分割寺廟財產。凡是所施捨的利益，只允許公用而不允許私用。凡是所有的田產，只允許守護而不允許賣掉。愿世世代代香火不斷，像日月一樣光明，以繼承和發揚三寶（佛、法、僧），以此來報答佛恩，祝願皇上聖壽綿長，無邊無際。』他囑託我記錄這件事。我聽了之後，歡喜踴躍地讚歎道：『您以如來（Tathagata，佛）的心作為住持，以百丈懷海禪師的心作為常住，讓後來的居住者，以無分別心作為微妙的修行。假如天下聽到這個風聲而興起效仿的人，那麼各處都不會比祇園（Jetavana，佛陀時代著名的精舍）遜色了。正法的嘉言美行，將會在今天顯現出來。您的功德是不可估量的啊！』我姑且以公心，將這些刻在堅固的石頭上，用來昭示後世。
開錦屏山觀音洞碑記
中國的名山大川多有奇特的勝景，而太行山是天地的脊樑。從首陽山到山海關，秀麗的氣息盤繞聚集在京師。所以京城西山一帶，寺廟宮觀，像魚鱗一樣密集。"
], "english_translations": [ "English version: This temple is to accommodate monks from all directions. After another five years, he was selected as a great master. By imperial decree, he ascended the high seat and transmitted the Vinaya (discipline) for many years, and his path flourished. In the third year of the Wanli era, he renovated Mingyin Temple. Ten years later, the great master passed away. Five years later, his grandson, Yangyai Qinggong, inherited his work. However, Qinggong was respected by the people of the time for his learning and conduct, preaching the Dharma in Longquan, and moved the Holy Mother (referring to Empress Dowager Cisheng), who donated money to rebuild the temple, naming it Huguo Mingyin Temple, all thanks to the merits of the great master. In the autumn of the Ren Chen year of the Wanli era, I came to the royal city by chance and met Zen Master Daguan at Daci Shou Temple. Qinggong followed the Zen master to visit me and said, 'Mingyin Temple was originally founded by my grandfather. Qingyin sees that in temples everywhere, those who live in them often do not understand the intention of the former sages in establishing the temples. As for those who sell temple property to make a living, how can their karmic burdens be eliminated? Qing wishes to make this temple a permanent residence. From now on, all the porridge and rice in the mountain gate will be shared with the public. The virtuous can live here, the old and weak can find peace, and those who come and go can be accommodated. For all the needs of the permanent residents of the temple, the stewards are only allowed to increase and not decrease. All my descendants are only allowed to live here and not divide the temple property. All the benefits of donations are only allowed to be used for public purposes and not for private purposes. All the fields and properties are only allowed to be guarded and not sold. May the incense be continuous for generations, as bright as the sun and moon, to inherit and promote the Three Jewels (Buddha, Dharma, Sangha), in order to repay the Buddha's grace and wish the Emperor a long and boundless life.' He entrusted me to record this event. After hearing this, I joyfully praised, 'You take the mind of the Tathagata (Buddha) as the abbot, and the mind of Zen Master Baizhang Huaihai as the permanent residence, so that later residents will take non-discrimination as subtle practice. If people all over the world hear this and rise up to imitate it, then no place will be inferior to Jetavana (a famous monastery in the Buddha's time). The excellent words and deeds of the true Dharma will be revealed today. Your merits are immeasurable!' I will, with a public mind, inscribe these on a solid stone to show future generations. ", "A Record of the Guanyin Cave Stele on Jinping Mountain", "China's famous mountains and rivers have many unique scenic spots, and the Taihang Mountains are the spine of heaven and earth. From Shouyang Mountain to Shanhaiguan, the beautiful atmosphere coils and gathers in the capital. Therefore, in the western mountains of the capital, temples and palaces are as dense as scales." ] }
砌然。皆因人力裝點化工。至若天然奇秀。不假雕琢。而妙出恒情者。唯錦屏山觀音洞一境而已。山去京西百里許。洞踞山之胸。一聯三堀。如摩醯目。其中玲瓏凝聚。水乳成形。千態萬狀。不可名目。山勢環抱。名花異卉。開若錦屏。一水淵源。來自深谷。曲折週迴。澄渟山足。故其群峰森挺。如出水青蓮也。父老相傳。往往見雲霧中。時有觀音大士現。故以為名。余于癸未春。杖錫遨遊諸名勝。辟榖三學洞中。飛木廠王公玨。謁余。談及此。遂往觀之。餘一見而深愛焉。公遂請開拓。先舍地三十畝。為香火前導。構茶庵一所。以濟往來。是時余方厭遊人世。未暇經營。乃付法侶九峰真玉上人以主之。即東蹈海上矣。既而某官某公奉命來督廠事。力為開山檀越。掌廠某公輩。同心助成。拓土鳩工。鑿空虛實。將高就下。歷數年。成巖岸數十丈。洞外又構禪室兩楹。昔日荊榛。今為寶地矣。余于壬辰秋。持缽王城。再過此地。乃喟然而嘆曰。信乎境隨心變。道在人為也。嘗聞觀音大士。圓通普應。無處不現。蓋住感應道交。如水清月現耳。況人人本是佛。不修行無以成。處處皆是道場。不施工無以見。此山固靈異。若非王公。與諸公仗因托緣。熾然建立。縱七寶莊嚴。皆委荊棘。又何敢望變荊棘為叢林哉。今也鐘聲梵
響。共談般若。蒼崖石壁。皆顯法身。聞者不迷。見者即悟。因此地證圓通者。不可勝數。其倡者施者。作者助者之功。皆永永無窮。將以祝 聖壽。衍慈風。以綿綿無盡矣。澥印道人。不忘其始。不計其終。乃為銘以銘之曰。
大地法身。原無寸土。峨峨蒼崖。有目共睹。落落圓音。本不有聲。湯湯流水。有耳皆聞。處處道場。無往不在。有力量人。將金作由。圓通大士。隨類現身。豈獨於此。偏憐有情。洞中本虛。千奇萬狀。自是圓通。根本模樣。時之未至。久被塵埋。時節適逢。一擬便開。聲振天門。光騰大地。見聞功德。不可思議。上祝 皇圖。奠安社稷。 聖壽無疆。千秋萬祀。
修五臺山鳳林寺下院方順橋大慈宣文寺碑記(並銘)
五臺為文殊道場。有一萬菩薩于中說法。應化無方。靈異多端。爰自漢永平摩騰著跡。沿及三國六朝。歷唐宋元。累代國家。帝后妃主。崇奉之典。班班可指。我 成祖文皇帝。延大寶法王居之。以後琳宮梵宇。歲歲增崇。及我 今上御宇。萬曆初。我 聖母慈聖宣文明肅皇太后。為資 先帝。保 聖躬。大作佛事。天下名山。自五臺始。延高僧十二員。以鳳林寺二虎禪師為首座。師名德胤。字徹天。山西太原人。始終發跡。修行緣山。素著中外。 聖母為
【現代漢語翻譯】 現代漢語譯本： 響徹四方。共同探討般若（prajna，智慧）。蒼翠的山崖石壁，都顯現出法身（Dharmakaya，佛的法性之身）。聽到的人不會迷惑，見到的人當下開悟。因此在此地證得圓通（perfect comprehension）的人，數不勝數。那些發起者、佈施者、作者和幫助者，他們的功德都將永遠無窮無盡。將以此祝願皇上的聖壽，發揚慈悲的風範，使其綿延不絕。澥印道人，不忘其開始，不計其終結，於是作銘文來銘記這件事，銘文如下： 大地法身，原本沒有一寸土地。高聳的蒼崖，有眼睛的人都能看到。清晰的圓音（perfect sound），本來沒有聲音。奔騰的流水，有耳朵的人都能聽到。處處都是道場（bodhimanda，覺悟的場所），沒有哪個地方不是。有力量的人，用黃金作為緣由。圓通大士（Bodhisattva of perfect comprehension），隨著不同的類別顯現不同的身形，難道僅僅在這裡才是這樣嗎？特別憐憫有情眾生。山洞中本來空虛，卻顯現出千奇百怪的形狀，這自然是圓通根本的模樣。時機沒有到來時，長久地被塵土掩埋。時機恰當的時候，一旦觸及便開啟。聲音震動天門，光芒照耀大地。見聞的功德，不可思議。向上祝願皇圖永固，奠定國家社稷的安定，皇上聖壽無疆，千秋萬代。 修繕五臺山鳳林寺下院方順橋大慈宣文寺碑記（並銘） 五臺山是文殊（Manjusri）菩薩的道場，有一萬菩薩在此說法，應化無方，靈異眾多。自從漢朝永平年間摩騰（Kasyapa Matanga）在此留下足跡，經歷三國六朝，歷經唐宋元，歷代國家，帝后妃主，崇奉的典範，歷歷可數。我成祖文皇帝，延請大寶法王居住於此。此後琳宮梵宇，年年增多。到我今上皇帝御宇，萬曆初年，我聖母慈聖宣文明肅皇太后，爲了資助先帝，保佑皇上聖躬，大做佛事。天下名山，從五臺山開始。延請高僧十二員，以鳳林寺二虎禪師為首座。禪師名德胤，字徹天，山西太原人。始終在此發跡，修行于緣山，素來在中外聞名。聖母為
【English Translation】 English version: Resounding everywhere. Together discussing prajna (wisdom). The verdant cliffs and stone walls all manifest the Dharmakaya (the body of the Dharma, the essence of the Buddha). Those who hear it are not confused, and those who see it immediately attain enlightenment. Therefore, those who attain perfect comprehension in this place are countless. Those who initiate, donate, create, and assist, their merits will be eternally boundless. With this, we wish the Emperor a long life, promote the spirit of compassion, so that it may continue endlessly. Taoist Haiyin, not forgetting its beginning, not counting its end, thus composes an inscription to commemorate this event, which reads: The Dharmakaya of the great earth originally has not an inch of land. The towering verdant cliffs are visible to all who have eyes. The clear and perfect sound originally has no sound. The rushing water can be heard by all who have ears. Everywhere is a bodhimanda (place of enlightenment), there is no place that is not. Those with power use gold as the cause. The Bodhisattva of perfect comprehension manifests different forms according to different categories. Is it only here that it is so? Especially compassionate to sentient beings. The cave is originally empty, yet it manifests countless strange shapes, which is naturally the fundamental appearance of perfect comprehension. When the time has not yet arrived, it is long buried by dust. When the time is right, it opens with a single touch. The sound shakes the gates of heaven, and the light illuminates the earth. The merits of seeing and hearing are inconceivable. Above, we wish the imperial reign to be secure, and establish the stability of the nation and its people. May the Emperor's reign be boundless, for thousands of years. Inscription (and inscription) on the Da Ci Xuan Wen Temple at Fangshun Bridge, the lower courtyard of Fenglin Temple on Mount Wutai Mount Wutai is the bodhimanda of Manjusri (Bodhisattva of Wisdom), where ten thousand Bodhisattvas preach the Dharma, responding and transforming without limit, with many spiritual wonders. Since Kasyapa Matanga (an Indian Buddhist monk) left his mark here during the Yongping era of the Han Dynasty, through the Three Kingdoms and Six Dynasties, through the Tang, Song, and Yuan dynasties, successive states, emperors, empresses, and consorts have revered and upheld it, with clear examples that can be pointed out. Our Emperor Wenzu, the Emperor Chengzu, invited the Dabao Dharma King to reside here. Since then, the beautiful palaces and Buddhist temples have increased year by year. When our current Emperor ascended the throne, in the early years of Wanli, our Holy Mother, the Empress Dowager Cisheng Xuánwén Mingsù, in order to support the late Emperor and protect the Emperor's health, performed great Buddhist deeds. The famous mountains of the world began with Mount Wutai. Twelve eminent monks were invited, with Zen Master Erhu of Fenglin Temple as the chief seat. The Zen Master's name was Deyin, with the style name Chetan, a native of Taiyuan, Shanxi. He began his career here, practicing on Yuanshan, and was well-known both domestically and abroad. The Holy Mother for
建鳳林寺以居之。寺完。以臺山去京千里。山深數百里。仍就保定府滿城縣方順橋邊。置接待寺一所。額名大慈宣文。又置贍寺地十頃餘畝。以護香火。將垂永久。仍度沙彌明理為給侍。師道重方外。名達內庭。 聖恩隆重。超越常流。若供奉徐公。清明王公。時及諸搢紳先生。大司馬吳公輩。皆深重師。故其道場。隨處成叢林。晨鐘夕梵。香火星羅。將以上祝 聖壽無疆。保 皇圖億載。固皆我 聖母慈恩曠大。實師有以感之也。今斯地。為眾僧資色身與慧命堅牢。其功德福利。豈可以數量計哉。惟我 聖母慈恩。與天地同其博厚。而此功德。亦將共其悠久。必有鬼神呵護于其間。后之近此地。守此土者。豈不推聖心所自。敢忘君親之惠。而取鬼神之責乎。寺落成。命沙門清。紀其事。謹稽首為銘。以銘之曰。
至哉坤元。萬物資生。峨峨太行。為天地經。卓彼清涼。惟聖道場。群靈堀宅。爰枕北方。外護藩籬。內拱神京。珠宮梵宇。隨處叢林。惟我 聖母。育成 帝德。凡所施為。無非為國。建此名藍。以延梵侶。從十方來。如雲若堵。思修慧命。必藉色身。不勞持缽。香積盈盈。有土如膏。有眾如雲。 聖母聖心。以土為金。此地常住。惟功不朽。祝我 帝厘。天長地久。
伏牛山慈光寺十方常住
【現代漢語翻譯】 現代漢語譯本：
大師建造了鳳林寺居住。寺廟建成后，因為臺山距離京城千里之遙，山又深數百里，所以又在保定府滿城縣方順橋邊，設定了一所接待寺，命名為大慈宣文寺，並置辦贍養寺廟的土地十餘頃，用來維護香火，以求長久。還度化沙彌明理作為侍者。大師的道行受到方外之人的敬重，名聲傳到內廷。聖上的恩典非常隆重，超越常人。像供奉徐公、清明王公，以及當時的各位搢紳先生、大司馬吳公等人，都非常敬重這位大師。因此，他的道場，隨處都成了叢林，早晚的鐘聲和梵唄聲不斷，香火興盛，像星星一樣羅列。這都是爲了祝願聖上萬壽無疆，保佑皇圖億萬年。這都歸功於聖母的慈恩廣大，也確實是大師有感應所致。如今這塊土地，是眾僧資養色身和慧命的堅固保障，它的功德和福利，怎麼可以用數量來計算呢？只有聖母的慈恩，與天地一樣博大深厚，而這份功德，也將與天地一樣長久。必定有鬼神在其中呵護。以後靠近這塊土地，守護這片土地的人，難道不應該推究聖母的心意，怎敢忘記君王的恩惠，而承擔鬼神的責備呢？寺廟落成，命令沙門清，記錄這件事。謹此稽首作銘文，用以銘記：
偉大啊，坤元！萬物依靠它而生長。巍峨的太行山，是天地的經脈。高聳的清涼山，是聖人的道場。眾多神靈安居的處所，依傍著北方。外有藩籬守護，內有神京拱衛。珠宮梵宇，隨處都是叢林。只有我們的聖母，養育了帝王的德行。所有的施為，無不是爲了國家。建造這座名寺，是爲了延請僧侶。從十方而來，像云一樣密集。想要修習慧命，必須依靠色身。不用辛勞地托缽乞食，寺廟裡的齋飯充足。土地肥沃如膏，僧眾多如雲。聖母的心意，視土地如黃金。這塊土地將永遠存在，這份功德將永不磨滅。祝願我們的帝業，天長地久！
伏牛山慈光寺十方常住。 English version:
The master built Fenglin Temple to reside in. After the temple was completed, because Mount Tai was a thousand miles away from the capital and the mountains were hundreds of miles deep, a reception temple was set up next to Fangshun Bridge in Mancheng County, Baoding Prefecture, named Daci Xuanwen Temple (Great Compassion Proclaiming Culture Temple), and more than ten acres of land were purchased to support the temple, in order to maintain the incense and ensure its longevity. He also ordained the novice Mingli as an attendant. The master's Taoist practice was respected by those outside the mundane world, and his reputation reached the inner court. The Holy Grace was very grand, surpassing ordinary people. People like Gongfeng Xu, Qingming Wang, and the gentlemen and scholars of the time, as well as Grand Marshal Wu, all deeply respected the master. Therefore, his Daog場 (Dàocháng, place of practice), everywhere became a Sangharama (Sēngqiélánmá, monastery), with morning bells and evening chants constantly resounding, and the incense flourishing like stars scattered across the sky. All of this was to wish the Holy One boundless longevity and to protect the imperial territory for hundreds of millions of years. This is all due to the Holy Mother's vast compassion, and indeed the master had a response to it. Now this land is a solid guarantee for the Sangha (Sēngqié, monastic community) to nourish their physical bodies and wisdom lives. How can its merits and blessings be calculated in numbers? Only the Holy Mother's compassion is as broad and profound as heaven and earth, and this merit will also be as long-lasting as heaven and earth. There will surely be ghosts and gods protecting it in between. Those who are near this land and guard this land in the future, shouldn't they investigate the Holy Mother's intentions? How dare they forget the grace of the ruler and relatives, and bear the responsibility of the ghosts and gods? When the temple was completed, the Shramana (Shāmén, monk) Qing was ordered to record this event. I respectfully bow my head and write an inscription to commemorate it:
Great is Kunyuan (Kūnyuán, the Earth), all things rely on it to grow. The towering Taihang Mountains are the meridians of heaven and earth. The lofty Qingliang Mountain (Qīngliáng Shān, Mount Wutai), is the Daog場 (Dàocháng, place of practice) of the saints. The dwelling place of many spirits, leaning against the north. Outside there are protective barriers, inside there is the divine capital guarding. Pearl palaces and Brahma temples, everywhere are Sangharama (Sēngqiélánmá, monastery). Only our Holy Mother has nurtured the Emperor's virtue. All actions are for the sake of the country. Building this famous temple is to invite monks. Coming from the ten directions, as dense as clouds. Wanting to cultivate wisdom life, one must rely on the physical body. Without the hardship of begging for food, the temple's vegetarian meals are abundant. The land is fertile like ointment, and the Sangha (Sēngqié, monastic community) is as numerous as clouds. The Holy Mother's heart regards the land as gold. This land will exist forever, and this merit will never fade. May our Emperor's reign be as long as heaven and earth!
Ciguang Temple (Cíguāng Sì, Compassionate Light Temple) on Funiu Mountain, permanently resides in the ten directions.
【English Translation】 English version:
The master built Fenglin Temple to reside in. After the temple was completed, because Mount Tai was a thousand miles away from the capital and the mountains were hundreds of miles deep, a reception temple was set up next to Fangshun Bridge in Mancheng County, Baoding Prefecture, named Daci Xuanwen Temple (Great Compassion Proclaiming Culture Temple), and more than ten acres of land were purchased to support the temple, in order to maintain the incense and ensure its longevity. He also ordained the novice Mingli as an attendant. The master's Taoist practice was respected by those outside the mundane world, and his reputation reached the inner court. The Holy Grace was very grand, surpassing ordinary people. People like Gongfeng Xu, Qingming Wang, and the gentlemen and scholars of the time, as well as Grand Marshal Wu, all deeply respected the master. Therefore, his Daog場 (Dàocháng, place of practice), everywhere became a Sangharama (Sēngqiélánmá, monastery), with morning bells and evening chants constantly resounding, and the incense flourishing like stars scattered across the sky. All of this was to wish the Holy One boundless longevity and to protect the imperial territory for hundreds of millions of years. This is all due to the Holy Mother's vast compassion, and indeed the master had a response to it. Now this land is a solid guarantee for the Sangha (Sēngqié, monastic community) to nourish their physical bodies and wisdom lives. How can its merits and blessings be calculated in numbers? Only the Holy Mother's compassion is as broad and profound as heaven and earth, and this merit will also be as long-lasting as heaven and earth. There will surely be ghosts and gods protecting it in between. Those who are near this land and guard this land in the future, shouldn't they investigate the Holy Mother's intentions? How dare they forget the grace of the ruler and relatives, and bear the responsibility of the ghosts and gods? When the temple was completed, the Shramana (Shāmén, monk) Qing was ordered to record this event. I respectfully bow my head and write an inscription to commemorate it:
Great is Kunyuan (Kūnyuán, the Earth), all things rely on it to grow. The towering Taihang Mountains are the meridians of heaven and earth. The lofty Qingliang Mountain (Qīngliáng Shān, Mount Wutai), is the Daog場 (Dàocháng, place of practice) of the saints. The dwelling place of many spirits, leaning against the north. Outside there are protective barriers, inside there is the divine capital guarding. Pearl palaces and Brahma temples, everywhere are Sangharama (Sēngqiélánmá, monastery). Only our Holy Mother has nurtured the Emperor's virtue. All actions are for the sake of the country. Building this famous temple is to invite monks. Coming from the ten directions, as dense as clouds. Wanting to cultivate wisdom life, one must rely on the physical body. Without the hardship of begging for food, the temple's vegetarian meals are abundant. The land is fertile like ointment, and the Sangha (Sēngqié, monastic community) is as numerous as clouds. The Holy Mother's heart regards the land as gold. This land will exist forever, and this merit will never fade. May our Emperor's reign be as long as heaven and earth!
Ciguang Temple (Cíguāng Sì, Compassionate Light Temple) on Funiu Mountain, permanently resides in the ten directions.
碑記
自迦維降跡。梵剎始興。白馬東來。僧居肇啟。歷代修崇之典。十方海會之林。由百丈弘律制之規。伏牛設練魔之業。無非精修一心。調伏三業。云來者以法為心。安居者以和為事。世衰道微。去聖愈遠。不但法無專門。抑且人存我相。使二利之誥徒存。四事之緣虛費。此世尊所以攢眉。至人因之發慨者也。恭惟我。
聖母慈聖宣文明肅皇太后。承悲願力。現國太身。興隆三寶。建大法幢。使域內名山。皆成寶地。寰中勝蹟。盡化伽藍。乃捐膳羞之資。命近侍太監姜某。於伏牛山。建造慈光寺。為十方海會叢林。置太河川。黑峪保莊田二所。為永遠供奉香火。命僧智明住持寺事。明初受業于京。西天臺寺。寶珠和尚。以苦行聞當代。
聖母素所崇重者。明行日。和尚因誡之曰。爾以一介凡愚。叨承 慈命。撫心自省。豈不永懷。爾其以佛為心。以法為命。以十方為常住。以眾僧為叢林。一食必與眾同。一事必通眾議。以道德為首領。以公廉為執事。毋執己。毋慢人。晝夜六時。磨鍊三業。精勤萬行。屏絕諸緣。將以祝 聖壽無疆。報 慈恩永劫。其無忘我今日之言。明奉戒而行。以此聞 聖母。且以修途為遠慮。仍 命太監姜公料理之。冀道場與二室爭光。叢林比牛山並峙也。工竣始末。業
【現代漢語翻譯】 現代漢語譯本： 自從釋迦牟尼佛（Gautama Buddha）在迦毗羅衛國（Kapilavastu）示現降生，佛教寺院才開始興盛。自從白馬馱經東來，僧人的住所才開始建立。歷代都有修繕寺廟的典範，十方僧眾匯聚成海會的叢林。百丈懷海禪師（Baizhang Huaihai）制定了弘揚戒律的規矩，伏牛山（Funiu Mountain）設立了降伏心魔的修行事業。這些都離不開精修一心，調伏身口意三業。雲遊而來的僧人以佛法為根本，安居的僧人以和睦為要事。世道衰敗，佛法式微，離聖人的時代越來越遠，不僅佛法沒有專門的研究，而且人們還執著于自我的表象。使得利益自己和利益他人的教誨徒有虛名，供養僧眾的四事供養白白浪費。這就是世尊（Buddha）皺眉的原因，也是有德之人因此而感慨的原因。恭敬地想到我們的 聖母慈聖宣文明肅皇太后，秉承著大慈大悲的願力，示現為國家的皇太后，興隆佛法僧三寶，建立弘揚佛法的大旗。使得國內的名山，都成為珍貴的土地，天下著名的勝蹟，都變成莊嚴的寺院。於是捐出節省下來的膳食費用，命令近侍太監姜某，在伏牛山建造慈光寺，作為十方僧眾匯聚的海會叢林。購置太河川、黑峪保的莊田兩處，作為永遠供奉香火的費用。命令僧人智明住持寺院事務。智明最初在京城的西天臺寺，師從寶珠和尚學習佛法，以苦行而聞名於世。 聖母（Holy Mother）一向非常敬重他。智明臨行時，寶珠和尚告誡他說：『你以一個平庸的凡人，蒙受皇太后的慈命，撫心自問，難道不應該永遠銘記嗎？你應當以佛為心，以法為命，以十方為常住，以眾僧為叢林。一日三餐必定與大眾一同食用，一切事務必定與大眾共同商議。以道德高尚的人為首領，以公正廉潔的人為執事。不要固執己見，不要輕慢他人。日夜六時，磨練身口意三業，精進勤奮地修行各種善行，屏除斷絕各種世俗的因緣。以此來祝願皇太后聖壽無疆，報答皇太后永遠的慈恩。千萬不要忘記我今天所說的話。』智明謹遵教誨而行，並將這些話稟告聖母。並且考慮到修行的道路還很長遠，仍然命令太監姜公料理寺院事務，希望慈光寺的道場能夠與二室山（Ershi Mountain）爭輝，叢林能夠與伏牛山並立。以上就是工程的開始和結束，以及事業的全部。
【English Translation】 English version: Since Gautama Buddha descended in Kapilavastu, Buddhist monasteries began to flourish. Since the White Horse carried scriptures eastward, monks' residences began to be established. Throughout the dynasties, there have been models of temple renovation, and the forests of Sangha gatherings from the ten directions. Baizhang Huaihai established the rules for promoting discipline, and Funiu Mountain set up the practice of subduing demons. All of these are inseparable from diligently cultivating one mind and taming the three karmas of body, speech, and mind. Monks who come from afar take the Dharma as their heart, and those who reside here take harmony as their business. As the world declines and the Dharma wanes, and as we move further away from the sages, not only is there no specialized study of the Dharma, but people also cling to the appearance of self. This makes the teachings of benefiting oneself and others exist only in name, and the four requisites for supporting the Sangha are wasted in vain. This is why the World-Honored One frowns, and why virtuous people lament. Respectfully thinking of our Holy Mother, the Kind, Sagely, Compassionate, Proclaiming, Civilized, Bright, and Solemn Empress Dowager, who, bearing the power of compassionate vows, manifests as the Empress Dowager of the nation, promoting the Three Jewels and establishing the great banner of the Dharma. She makes the famous mountains within the realm all become precious lands, and the famous scenic spots in the world all transform into magnificent monasteries. Thus, she donates the funds saved from her meals and orders the close attendant eunuch Jiang to build Ciguang Temple on Funiu Mountain as a forest for Sangha gatherings from the ten directions. She purchases two estates in Taihechuan and Heiyubao as permanent offerings for incense. She orders the monk Zhiming to preside over the temple affairs. Zhiming initially studied the Dharma at Xitiantai Temple in the capital under the guidance of the monk Baozhu, who was known for his ascetic practices. The Holy Mother always respected him very much. When Zhiming was about to depart, the monk Baozhu admonished him, saying, 'As an ordinary person, you have received the Holy Mother's compassionate command. Reflecting on yourself, shouldn't you always remember this? You should take the Buddha as your heart, the Dharma as your life, the ten directions as your permanent abode, and the Sangha as your forest. You must eat every meal with the community, and you must discuss every matter with the community. Take those with high moral character as leaders, and those who are fair and honest as stewards. Do not be stubborn, and do not be disrespectful to others. Day and night, at all times, refine the three karmas of body, speech, and mind, diligently cultivate all kinds of good deeds, and cut off all worldly connections. Use this to wish the Holy Mother a long life and to repay the Holy Mother's eternal kindness. Never forget what I have said today.' Zhiming respectfully followed the teachings and reported these words to the Holy Mother. Furthermore, considering that the path of cultivation is still long, she ordered Eunuch Jiang to manage the temple affairs, hoping that the Ciguang Temple's practice center could compete with Ershi Mountain and that the forest could stand side by side with Funiu Mountain. The above is the beginning and end of the project, and the entirety of the undertaking.
已具載於功德碑記。茲以智明所以住持其業者。並志之。以垂範叢林。永為后誡。將來住之者。又以此誡。復誡後人。其如薪火之傳。永永無盡也。是為記。
重修之罘山神廟記(並銘)
登郡城東南十里許。有之罘山。山有神。曰浮佑侯。是無所考。嘗周覽方輿。大概自崑崙東折。而渤海注焉。扶桑日出。光影上下。蓬萊三山。隱隱雲霧間。宮闕恍惚金銀。而神仙率都居之。稱不死之鄉。秦皇以是東遊黃腄。而窮成山。登之罘以臨朝陽。刻石記焉。則茲山始封。其來尚矣。迄今千五百年。雖往來代謝。觀其故事。如指掌。維是黔首歸依。歲時伏臘。而山亦產英效靈。風雨時若。使物不癘而年穀熟。故廟祀不絕。全真高常清者居之。幾三十年。躋九十而色若孺子。郡人多雅事。若戚將軍者。尤善事之。將軍視其神宇頹然。出資若干。鳩眾命工。而一新之。經始於萬曆丁亥秋。殿四楹。左右廊廡畢備。不期年落成。嘗清杖䇿過海印。請予為記。乃為之銘曰。
造化胚胎。大塊以成。山川郁秀。育靈產英。惟茲大[((宋-木+(夕匕))ㄆ)/石]。百川以歸。崑崙東指。之罘巍巍。秦始來登。蓬萊彷彿。漢武神人。大言恍惚。惟山之靈。千秋萬祀。奠我邦家。百祥無射。惟民是福。惟谷是登。
【現代漢語翻譯】 現代漢語譯本：
已經詳細記載在功德碑上。現在把智明和尚用來主持寺院事業的方法，也記錄下來，以此作為寺院的規範，永遠作為後人的警戒。將來住持寺院的人，又用這些告誡，再次告誡後人，就像薪柴傳遞火焰一樣，永遠沒有窮盡。這就是這篇碑記的意義。
重修之罘山神廟記（並銘）
從郡城東南方向走十多里，有一座之罘山。山裡有神，名叫浮佑侯，他的來歷已經無法考證。我曾經廣泛地查閱各地的輿圖，大致瞭解到，崑崙山向東延伸，渤海就在那裡注入。扶桑樹上升起太陽，光影上下輝映。蓬萊三山，隱隱約約地出現在雲霧之間，宮殿看起來像是用金銀建造的，神仙們大多居住在那裡，被稱為不死之鄉。秦始皇因此向東巡遊到黃腄，到達成山，登上之罘山來迎接朝陽，並刻石記錄這件事。那麼這座山被封禪，由來已經很久了。到現在已經一千五百多年了，雖然來來往往，世代更替，但觀看這些故事，就像看手掌一樣清楚。只是百姓們歸順依靠神靈，每年按時祭祀，而山也孕育英才，顯示靈驗，風調雨順，使作物不生病，年年豐收。所以廟裡的祭祀一直沒有斷絕。全真道士高常清居住在這裡，將近三十年，到了九十歲，臉色還像小孩子一樣。郡里很多人都有高雅的情趣，像戚將軍這樣的人，尤其善於侍奉神靈。將軍看到神廟破敗不堪，拿出資金若干，召集眾人，命令工匠，把神廟全部翻新。從萬曆丁亥年秋天開始動工，建了四間大殿，左右的廊廡也全部完備。不到一年就落成了。高常清曾經拄著枴杖到海印寺，請我為這件事寫一篇碑記。於是我為他寫了銘文：
天地造化，形成大地。山川秀麗，孕育靈氣和英才。只有這座大山，百川都流向它。崑崙山向東延伸，之罘山高大雄偉。秦始皇曾經來這裡登臨，蓬萊仙境隱約可見。漢武帝尋找神仙，說的話虛無縹緲。只有山的神靈，千秋萬代，安定我的國家，帶來無數吉祥。百姓因此得到幸福，五穀因此獲得豐收。
【English Translation】 English version:
It has already been fully recorded in the stele inscription of merits. Now, the methods by which Zhi Ming (a monk's name) maintained his monastic work are also recorded, to serve as a model for the monastery and a perpetual warning to future generations. Those who will reside here in the future will use these admonitions to admonish those who come after them, just like the transmission of fire by firewood, which will never end. This is the meaning of this record.
Record of the Reconstruction of the Divine Temple on Zhifu Mountain (with Inscription)
About ten miles southeast of the prefectural city, there is Zhifu Mountain. There is a god in the mountain, named Floating Blessing Marquis (Fu You Hou), whose origins are untraceable. I have extensively surveyed the local maps and roughly understand that Kunlun Mountain extends eastward, and the Bohai Sea flows into it. The Fusang tree rises with the sun, and the light and shadows shine up and down. The three Penglai Mountains appear faintly in the clouds and mist, and the palaces seem to be built of gold and silver. The immortals mostly reside there, and it is called the land of immortality. Emperor Qin Shi Huang therefore toured eastward to Huangchui, reached Chengshan, and ascended Zhifu Mountain to greet the morning sun, and inscribed a stone to record this event. Then this mountain was consecrated, and its origin has been long ago. It has been more than fifteen hundred years since then, although there have been comings and goings and changes of generations, but viewing these stories is as clear as looking at the palm of one's hand. It is only that the people submit and rely on the gods, and worship them on time every year, and the mountain also breeds talents and shows its spiritual efficacy, with timely wind and rain, so that crops are not diseased and the years are fruitful. Therefore, the temple sacrifices have never been interrupted. The Quanzhen Taoist Gao Changqing lived here for nearly thirty years, and at the age of ninety, his complexion was still like that of a child. Many people in the prefecture have elegant interests, and people like General Qi are especially good at serving the gods. The general saw that the temple was dilapidated, and took out some funds, gathered people, and ordered craftsmen to renovate the temple completely. Construction began in the autumn of the Dinghai year of Wanli, with four main halls and complete left and right corridors. It was completed in less than a year. Gao Changqing once leaned on his cane and went to Haiyin Temple to ask me to write a record for this matter. So I wrote an inscription for him:
The creation of nature, forming the earth. The mountains and rivers are beautiful, nurturing spirituality and talents. Only this great mountain, all rivers flow to it. Kunlun Mountain extends eastward, and Zhifu Mountain is majestic. Emperor Qin Shi Huang once came here to ascend, and the Penglai fairyland is faintly visible. Emperor Wu of Han sought immortals, and his words were ethereal. Only the spirit of the mountain, for thousands of years, stabilizes my country and brings countless blessings. The people therefore receive happiness, and the five grains therefore obtain a good harvest.
珠宮貝闕。載緝載新。鯨鐘鼉鼓。朝吼莫吟。祝我 帝厘。山高海深。
住京都吉祥院無極信禪師道行法原碑記
無極禪師者。臨濟二十六代孫也。諱明信。順德沙河宋氏子。年八歲。父母即捨出家。禮郡之天寧深公為師。稍長。以生死為憂。年十三。即請本師以行腳事。往牛山。入大火聚。精勤刻苦。日夜煆煉者。二十餘年。塵勞雖覺暫謝。然未有所悟入。因覲省。歸至郡之西山上棧坪。迥絕人跡。潛居六載。一食朝昏。諸念頓息。頃之。即參諸方知識。北走京師。登壇受具。復隱銀山之中峰。避影三載。日以橡栗為食。專注禪觀。時忽心境皆空。根塵頓脫。豁然開悟。自覺當體無依。翠峰大和尚。據臨濟正令。開法于都門。師往求印證。機緣契合。尋即謝隱京西之金山吉祥禪院。以長養為懷。堅持孤硬。澹然若無所寓。納衣鷇食。二十餘年。內府太監張公暹輩。聞而謁之。捐金重新梵宇。諸方學者日益進。居無何。師念家山寥落。有歸歟之嘆。杖䇿西遊祖塔。以謝度脫。是時二三耆宿進曰。惟我虛照祖翁。遠承曹洞正脈。其字派曰。洪子有可。福緣善慶。定慧圓明。永宗覺性。今將已矣。師何以續之。師因說偈曰。智慧廣達。妙用無方。蘊空實際。祖道崇香。諸弟子唯唯志之。未幾尋歸吉祥。滅影人
【現代漢語翻譯】 現代漢語譯本： 宮殿華麗，修繕一新。鯨鐘鼉鼓，早晚鳴響。祝願我皇，如山高海深。
京都吉祥院無極信禪師道行法原碑記
無極禪師，乃臨濟宗第二十六代傳人。法名明信，是順德沙河宋氏之子。八歲時，父母便捨棄他出家，拜郡里的天寧深公為師。稍稍長大后，以生死大事為憂。十三歲時，便請求本師允許他行腳參訪。前往牛山，進入大火聚（比喻艱苦的修行環境），精勤刻苦，日夜鍛鍊二十餘年。雖然覺得塵世的煩惱暫時消退，但尚未有所領悟。因此回鄉探望，歸途中來到郡里的西山上棧坪，那裡人跡罕至，便在那裡潛居六年。一日只食一餐，早晚不定，各種念頭都停止了。不久之後，便參訪各地的善知識，北上京師，登壇受戒。之後又隱居在銀山的中峰，避開塵世三年，每天以橡子栗子為食，專注于禪觀。有時忽然心境皆空，根塵脫落，豁然開悟，自覺本體無所依傍。翠峰大和尚，依據臨濟宗的正令，在都門開法。禪師前去請求印證，機緣契合。不久之後，便告別隱居，來到京西的金山吉祥禪院，以涵養自性為懷，堅持孤高耿介的品格，淡泊寧靜，好像沒有什麼寄託一樣。身穿破舊的僧衣，吃著粗糙的食物，過了二十餘年。內府太監張公暹等人，聽聞他的事蹟后前去拜謁，捐獻金錢重新修繕寺廟。各地的學人日益增多。不久，禪師感念家鄉山林的荒涼，有迴歸故里的想法，便拄著枴杖西行前往祖塔，以感謝祖師的度化之恩。當時有二三位年長的僧人進言說：『我們虛照祖翁，遠承曹洞宗的正脈，其字派是：洪子有可，福緣善慶，定慧圓明，永宗覺性。如今將要中斷了，禪師您用什麼來延續它呢？』禪師因此說偈語道：『智慧廣達，妙用無方，蘊空實際，祖道崇香。』眾弟子都謹記在心。沒過多久，禪師便返回吉祥禪院，去世了。
【English Translation】 English version: Pearl palaces and jade towers, constantly repaired and renewed. Whale bells and alligator drums, roaring in the morning and chanting in the evening. We pray for our Emperor, may his virtue be as high as the mountains and as deep as the sea.
Record of the Deeds and Dharma Origin of Chan Master Wuji Xin of Jixiang Temple in Kyoto
Chan Master Wuji (Boundless Extremity) was a 26th-generation descendant of the Linji (Rinzai) school. His secular name was Mingxin (Bright Faith), and he was a son of the Song family of Shahe in Shunde. At the age of eight, his parents released him to become a monk, and he took Shen Gong of Tianning Temple in the prefecture as his teacher. As he grew older, he worried about the matter of life and death. At the age of thirteen, he requested his teacher to allow him to travel and practice. He went to Niu Mountain (Ox Mountain) and entered the 'great fire heap' (a metaphor for a difficult practice environment), diligently and assiduously cultivating himself day and night for more than twenty years. Although he felt that the defilements of the world had temporarily subsided, he had not yet attained any enlightenment. Therefore, he returned home to visit and on his way back, he came to Zhanping (Plank Flat) on the West Mountain of the prefecture, a place where human traces were rarely seen. He lived there in seclusion for six years, eating only one meal a day, at no fixed time, and all thoughts ceased. Soon after, he visited various knowledgeable teachers, traveled north to the capital, and ascended the altar to receive the full precepts. Then he secluded himself in the central peak of Yin Mountain (Silver Mountain), avoiding the world for three years, eating acorns and chestnuts every day, and focusing on Chan contemplation. At times, his mind and environment would suddenly become empty, and his roots and dusts would fall away, and he would suddenly awaken, realizing that his own body had no reliance. Great Master Cuifeng (Emerald Peak), based on the proper teachings of the Linji school, opened the Dharma in the capital. The master went to seek his seal of approval, and the opportunity was in accord. Soon after, he bid farewell to seclusion and came to Jixiang (Auspicious) Chan Temple in Jin Mountain (Gold Mountain) west of the capital, with the intention of nurturing his nature, upholding his solitary and upright character, and being indifferent and serene, as if he had no attachment. He wore tattered monastic robes and ate coarse food for more than twenty years. Eunuch Zhang Gongxian (Public Official Zhang) and others of the inner court, hearing of his deeds, went to pay him homage and donated money to renovate the temple. Scholars from various places increased day by day. Before long, the master, feeling the desolation of the mountains and forests in his hometown, had the thought of returning to his native place, and he walked west with his staff to the ancestral pagoda to thank the grace of the ancestors. At that time, two or three elderly monks came forward and said, 'Our ancestor Xuzhao (Empty Illumination) far inherited the proper lineage of the Caodong (Soto) school, and its generation names are: Hong, Zi, You, Ke, Fu, Yuan, Shan, Qing, Ding, Hui, Yuan, Ming, Yong, Zong, Jue, Xing. Now it is about to be interrupted, what will you use to continue it?' The master therefore spoke a verse, saying: 'Intelligent wisdom is vast and far-reaching, its wondrous functions are boundless, it contains emptiness and reality, the ancestral path is revered and fragrant.' All the disciples kept it in mind. Not long after, the master returned to Jixiang Temple and passed away.
世。接納四來。道風日益大振。一日無恙。召眾說偈。安然危坐而逝。萬曆二年二月七日也。世壽六十有三。法臘三十有奇。得度弟子某等。奉茶毗禮。收師靈骨。葬于西嶺之隱寂石洞。其徒某皆參少室小山和尚。嗣曹洞血脈。即今開法故山之天寧。乃因龍華瑞庵大師。持師狀乞記。乃按其實以序之曰。嘗聞吾佛世尊。度生已畢。宜乎說法四十九年。未談一字。末後拈花為別傳之旨。自靈山迦葉破顏之後。西天四七。東土二三。所施不可以限量計。而竟不許其枝流。深有旨焉。及六傳之後。南嶽青原下。則分為五宗。其門庭施設建立不同。猶耳目口鼻之於身。雖用各有異。豈可以用異。而異其體哉。由是觀之。所散未嘗一。所歸未嘗二。又豈可以門庭用異。易其指歸。然而後世悟之者。雖各因所入。至若曹洞臨濟機緣。迄今不泯。其故何哉。惟具正眼。當於佛未出世。祖未西來以前。剔眉以視。則靈山一會。少室九年。皆為餘事。是則君臣互換。棒喝交馳。涵蓋乾坤。投機暗證之說。不啻若太虛閃電。石火光中。而趁師子游戲也。禪師其于寂滅定中。振聲一喝。直使大地耳聾。諸有聞而不驚怖者。斯即可謂將此深心奉塵剎。是則名為報佛恩矣。不然。則竟以何法而續之耶。是為記。
重修悟山觀音庵記(並銘)
【現代漢語翻譯】 現代漢語譯本： 釋迦牟尼佛接納四方來者，使得佛法日益興盛。有一天，他安然無恙，召集眾人說了偈語，然後安詳地坐化圓寂。那是萬曆二年二月初七。世壽六十三歲，僧臘三十多年。他的弟子某某等人，按照佛教儀軌火化了他的遺體，將他的靈骨安葬在西嶺的隱寂石洞。他的徒弟某某都參拜了少室小山和尚，繼承了曹洞宗的血脈，現在在故鄉天寧寺開壇講法。於是龍華瑞庵大師拿著禪師的生平事蹟，請求我為他作傳。我於是根據事實寫下這篇文章：
我曾經聽說，我們佛陀釋迦牟尼，度化眾生的事業已經完成，所以說了四十九年的法，卻沒有談到一個字。最後拈花微笑，是為不立文字的特別傳承的宗旨。自從靈山會上迦葉尊者破顏微笑之後，西天四十七代祖師，東土二十三代祖師，所施行的教化不可以計數，但最終不允許其枝流旁出，其中有很深的含義。到了六祖之後，南嶽懷讓、青原行思門下，就分爲了五宗。他們門庭的設施建立各不相同，就像耳目口鼻對於身體一樣，雖然作用各有差異，但怎麼可以用作用的差異，來否定他們本體的同一呢？由此看來，他們所分散的，未嘗不是一體；他們所歸向的，未嘗不是同一。又怎麼可以用門庭設施的不同，來改變他們所指向的同一個目標呢？然而後世領悟的人，雖然各自因不同的途徑而入道，至於曹洞宗、臨濟宗的機鋒，直到今天也沒有泯滅，這是什麼原因呢？只有具備正眼的人，應當在佛未出世、祖師未西來以前，擦亮眼睛仔細觀察，那麼靈山法會、少室山九年面壁，都成了多餘的事情。這樣，君臣互換、棒喝交馳、涵蓋乾坤、投機暗證的說法，就不像太空中閃電、石火光中一樣短暫，而是像師子在盡情嬉戲一樣。禪師在寂滅定中，發出洪亮的一喝，直接使大地都震耳欲聾，那些聽了而不驚慌恐懼的人，才可以稱得上是將這顆深沉的心奉獻給塵世，這就是報答佛恩了。不然，那麼究竟用什麼方法來繼承佛法呢？這就是這篇記的意義。
重修悟山觀音庵記(並銘) English version: Shakyamuni Buddha, receiving those from the four directions, caused the Dharma to flourish day by day. One day, being without illness, he summoned the assembly and spoke a verse, then peacefully sat in meditation and passed away. That was the seventh day of the second month of the second year of the Wanli era. His earthly life was sixty-three years, and his monastic life was over thirty years. His disciples, so-and-so, performed the cremation ceremony according to Buddhist rites, collected his spiritual remains, and buried them in the secluded Stone Cave of West Ridge. His disciples, so-and-so, all studied under the Shaoshi Xiaoshan (Small Mountain) monk, inheriting the Caodong (Soto Zen) lineage. Now, at the Tianning (Temple of Heavenly Peace) on his native mountain, he is opening the Dharma. Therefore, the Great Master Longhua Ruian (Auspicious Hermitage) held the Zen master's biography, requesting me to write a memorial. Thus, I record it according to the facts, saying:
I once heard that our Buddha, Shakyamuni, having completed the work of liberating beings, appropriately spoke the Dharma for forty-nine years, yet did not speak a single word. In the end, the 'holding up a flower' (拈花) was the essence of a special transmission outside the scriptures. Since Mahakasyapa's smile at Vulture Peak (靈山), the forty-seven generations of patriarchs in the Western Heaven (India) and the twenty-three generations of patriarchs in the Eastern Land (China) have bestowed teachings that cannot be counted, yet ultimately did not allow branches to deviate from the main stream. There is a profound meaning in this. After the Sixth Patriarch, under Nanyue Huairang (南嶽懷讓) and Qingyuan Xingsi (青原行思), the five schools (五宗) were divided. The establishments of their schools are different, just like the ears, eyes, mouth, and nose in relation to the body. Although their functions are different, how can one use the differences in function to deny the sameness of their essence? From this perspective, what is dispersed has never been one, and what is returned has never been two. How can one use the differences in the establishments of the schools to change their shared goal? However, those who awaken in later generations, although each enters through different paths, the opportunities of Caodong (曹洞) and Linji (臨濟) continue to this day. What is the reason for this? Only those with the true eye should, before the Buddha appeared in the world and the patriarch came from the West, clear their eyes and observe carefully. Then the assembly at Vulture Peak and the nine years of facing the wall at Shaolin (少室) all become superfluous matters. Thus, the sayings of 'the exchange of ruler and minister' (君臣互換), 'the interchange of stick and shout' (棒喝交馳), 'enclosing heaven and earth' (涵蓋乾坤), and 'tacit agreement in secret verification' (投機暗證) are no more than lightning in the void and sparks from flint, and are like lions playing freely. The Zen master, in the samadhi of extinction, uttered a resounding shout, directly deafening the earth. Those who hear it and are not frightened can be said to be 'offering this deep mind to the dust-like lands,' and this is called repaying the Buddha's kindness. If not, then what method can be used to continue the Dharma? This is the meaning of this record.
Record of the Reconstruction of Wushan (Enlightenment Mountain) Guanyin (Avalokitesvara) Hermitage (with inscription)
【English Translation】 English translation line 1 English translation line 2
牢山之西南濵海。群峰眾岫。奔騰齊峙。而臨巨浸者。一峰傑出。曰悟山。父老相傳。昔有高僧藏修悟道之所。因以名之。 明嘉靖中。有僧名近悟。就址結茅以居。重修觀音大士殿三楹。左右夾以耳室。窗吞雲霧。門引長波。儼然坐蓮花而觀水月也。庵構成。乞余為記。因歡喜讚歎。而銘之曰。
圓通大士。隨處現身。一微塵里。轉大法輪。苦海無涯。奔吞識浪。大士觀之。如鏡中像。我依大士。如幻三昧。亦來於此。證三摩地。一草一木。盡屬法身。是名常住。傳無盡燈。照破闇冥。水中火發。火里蓮生。是真實法。永劫歸依。如是讚歎。見聞之者。齊登彼岸。
重修巨峰頂白雲庵玉皇殿記(並銘)
牢山居即墨東南。根盤二百餘里。跨平原而枕溟渤。岡巒起伏。龍蛇逶迤。眾草連芳。長林蓊鬱。幽潛秘處。石室巖龕。故往多真人高士。咸構跡焉。群山競繞。中則一峰傑出。曰巨峰。當二牢之居。上插重霄。下臨無際。最為奇絕。頂有庵曰白雲。故稱古剎。就廢。至我。
明嘉靖間。全真郭一句重起。其徒李陽興繼業。至孫高來德而大新之。依巖鑿石。嵌壁甃垣。丹室圓宇。左右畢備。中建玉皇殿三楹。邑人周氏某。率萊中丞。拙齋劉公助成之。經營有年。至萬曆己卯甫就。余
【現代漢語翻譯】 現代漢語譯本： 牢山（Laoshan）的西南面瀕臨大海。群峰和山巒，奔騰著，整齊地聳立著。其中，靠近大海的一座山峰特別突出，叫做悟山（Wushan）。父老鄉親們相傳，過去有位高僧在這裡隱居修行，最終悟道，因此用這個名字命名。 明朝嘉靖年間，有位僧人名叫近悟（Jinwu），就在這裡搭茅屋居住。他重新修建了三間觀音大士殿，左右兩側是耳室。窗戶吞吐著雲霧，門前引來綿長的波濤，儼然是坐在蓮花座上觀看水中的月亮。庵建成了，（近悟）請求我為它作一篇記。因此我歡喜地讚歎，並作銘文如下： 圓通大士（Yuantong Dashi，觀音菩薩的別稱），隨處顯現身形。在一粒微塵里，也能轉動大法輪。苦海沒有邊際，奔騰著吞噬著意識的波浪。大士觀看這一切，就像觀看鏡中的影像。我依靠著大士，進入如幻的三昧（Sanmei，佛教中的一種禪定狀態），也來到這裡，證得三摩地（Sanmodi，佛教中的一種高度禪定狀態）。一草一木，都屬於法身（Fashen，佛的化身）。這叫做常住（Changzhu，永恒不變）。傳無盡燈（Wujindeng，比喻佛法永不熄滅），照破黑暗。水中生火，火中生蓮。這是真實的佛法，永遠歸依。如此讚歎，見聞到這些的人，都能一起登上彼岸（Bigan，脫離苦海的境界）。 重修巨峰頂白雲庵玉皇殿記(並銘) 牢山位於即墨（Jimo）東南，根基盤踞二百多里，橫跨平原，枕著大海。山岡連綿起伏，像龍蛇一樣蜿蜒。各種草木連線成片，茂盛的樹林鬱鬱蔥蔥。幽深隱秘的地方，有石室和巖洞。所以過去有很多得道的真人高士，都在這裡留下足跡。群山環繞，中間有一座山峰特別突出，叫做巨峰（Jufeng）。它位於二牢（Erlau）之間，向上插入重霄，向下俯臨無際的大海，最為奇特壯麗。山頂有一座庵，叫做白雲庵（Baiyunan），據說是一座古老的寺廟。後來荒廢了，到了我。 明朝嘉靖年間，全真道的郭一句（Guo Yiju）重新開始修建它。他的徒弟李陽興（Li Yangxing）繼承了他的事業，到了孫子高來德（Gao Laide）時，才大規模地翻新了它。他們依著巖石開鑿，用磚石砌墻，紅色的殿堂，圓形的屋宇，左右兩邊都完備了。中間建造了三間玉皇殿（Yuhuangdian）。即墨縣人周某（Zhou），率領萊州的中丞，拙齋劉公（Zhuozhai Liu Gong）資助完成了它。經營多年，到萬曆己卯年才完成。我
【English Translation】 English version: Laoshan (Laoshan, a mountain in Shandong province) is located southwest of the sea. The peaks and ridges surge and stand tall in an orderly manner. Among them, a peak near the sea stands out, called Wushan (Wushan, literally 'Enlightenment Mountain'). According to local elders, a high-ranking monk once lived and practiced here, eventually attaining enlightenment, hence the name. During the Jiajing period of the Ming Dynasty, a monk named Jinwu (Jinwu, literally 'Near Enlightenment') built a thatched hut here. He rebuilt the three-bay Hall of Avalokiteśvara (Guanyin Dashi Dian, Hall of the Great Being of Perfect Understanding), flanked by side rooms. The windows swallowed clouds and mist, and the door led to long waves, resembling sitting on a lotus flower and watching the moon in the water. Once the hermitage was completed, he asked me to write a record for it. Therefore, I joyfully praised it and composed the following inscription: The Great Being of Perfect Understanding (Yuantong Dashi, another name for Avalokiteśvara), manifests everywhere. Within a single mote of dust, the great Dharma wheel can be turned. The sea of suffering is boundless, with waves of consciousness surging and devouring. The Great Being observes all this as if watching images in a mirror. I rely on the Great Being, entering the illusory Samadhi (Sanmei, a state of meditative consciousness in Buddhism), and also come here to attain Samadhi (Sanmodi, a high state of meditative consciousness in Buddhism). Every blade of grass and every tree belongs to the Dharmakaya (Fashen, the body of the Buddha). This is called permanence (Changzhu, eternal and unchanging). Transmitting the endless lamp (Wujindeng, a metaphor for the endless transmission of the Dharma), illuminating the darkness. Fire arises in water, and a lotus grows in fire. This is the true Dharma, to which we eternally return. Praising in this way, those who see and hear it can all reach the other shore (Bigan, the state of liberation from suffering) together. Record (and Inscription) of the Rebuilding of the Jade Emperor Hall at Baiyun Hermitage on the Summit of Jufeng Laoshan is located southeast of Jimo (Jimo, a county in Shandong province), with its roots extending over two hundred li, spanning the plains and resting on the sea. The hills undulate like dragons and snakes. Various grasses and trees connect in patches, and the lush forests are dense and verdant. In secluded and hidden places, there are stone chambers and rock caves. Therefore, in the past, many accomplished Daoists and noble scholars left their traces here. Surrounded by mountains, a peak stands out in the middle, called Jufeng (Jufeng, literally 'Giant Peak'). It is located between Erlao (Erlau, two mountains), reaching into the heavens above and overlooking the boundless sea below, making it the most unique and magnificent. At the summit, there is a hermitage called Baiyun Hermitage (Baiyunan, literally 'White Cloud Hermitage'), said to be an ancient temple. It fell into disrepair, until I. During the Jiajing period of the Ming Dynasty, Guo Yiju (Guo Yiju), a follower of the Quanzhen Dao, began to rebuild it. His disciple Li Yangxing (Li Yangxing) continued his work, and by the time of his grandson Gao Laide (Gao Laide), it was extensively renovated. They carved into the rocks, built walls with bricks and stones, with red halls and round buildings, complete on both sides. In the middle, they built the three-bay Jade Emperor Hall (Yuhuangdian). A certain Zhou (Zhou) from Jimo County, along with the Censor of Laizhou, Zhuozhai Liu Gong (Zhuozhai Liu Gong), contributed to its completion. After many years of work, it was finally completed in the year of Ji Mao in the Wanli era. I
癸未夏。遊目海上。探索形勝。䇿杖其顛。適卜居太清。乞余為記。嘗聞之海山有三山。曰閬苑。蓬萊。方丈。宮闕咸金銀。而神仙在焉。故居塵埃而處混濁者。聆之則神思蜚動。愿超脫高舉。即離人世。及至何無睹焉。以其望洋淼漠。無津涯。非羽翼莫能之竟。恣為荒唐。豈是然哉。蓋欣厭相敚。耳目貴賤者也。若慈峰之秀。洞宇可以息形。芝術可以充餌。幽深杳渺。塵氛懸絕。加之殿舍莊嚴。群靈托跡。慕之者可望而不可即。能至而不能止。信目前之真境。人世之蓬壺。藉能頓解天叨。坐隳桎梏。何必駕長虹而挾羽翰。假安期而探秘術者哉。無建立功德。自與山海共之。又焉用記。乃為之銘曰。
天地肇育。山川是府。群靈以歸。眾甫之祖。唯山之高。唯海之深。允茲上帝。實梁苦津。紺殿崢嶸。白雲繚繞。為彼瞻依。斯民之保。莫匪爾功。莫匪爾德。志彼餐霞。塵機永息。仰矣穹蒼。俯兮谷王。配言聖壽。億兆無疆。
重修靈山大覺禪寺記
即墨當三齊之東。披山帶海。是稱雄邑。左天柱而右馬嶺。俯華樓而負靈山。殊大觀焉。靈山去治北三十里。顛有大覺寺。蓋唐宋古剎。其來湮沒不可考。至我 明成化間。始遷山之北麓。當社之干肘。故里俗休祥。以之歲久。殿堂日就傾圮。法身頹然荒
【現代漢語翻譯】 現代漢語譯本：癸未年夏天，我遊覽海邊，探尋美好的景緻。拄著枴杖登上山頂，正好選擇在太清宮附近居住，（他們）向我請求寫一篇記。我曾經聽說海上有三座神山，叫做閬苑（傳說中神仙居住的宮苑），蓬萊（傳說中的神山），方丈（傳說中的神山）。宮殿都是用金銀建造的，神仙就居住在那裡。所以在塵世中生活、身處污濁環境的人，聽到這些就會心神飛動，希望超脫高舉，立即離開人世。等到（真正到達海邊）卻什麼也沒看到。因為（大海）望過去茫茫渺渺，沒有邊際，沒有翅膀就無法到達盡頭，（之前的想法）完全是荒唐的，難道是真的嗎？大概是因為喜歡和厭惡相互取代，耳朵和眼睛所看重的東西有貴賤之分。如果（有）像慈峰那樣秀麗的山，洞穴可以讓人休息，靈芝可以用來充飢，幽深寂靜，塵世的喧囂完全隔絕。加上殿宇莊嚴，眾多神靈寄託軌跡。仰慕它的人可以望見卻不能立即到達，能夠到達卻不能長久停留。相信眼前這才是真正的仙境，人世間的蓬萊仙島。如果能夠立刻領悟天道的玄機，安然地擺脫束縛，又何必乘坐彩虹、挾帶翅膀，向安期生（傳說中的仙人）求取秘術呢？沒有建立功德，自然會與山海同在，又何必用文字來記載呢？於是為它寫下銘文：
天地開始孕育，山川是它的府庫。眾多的神靈都歸屬於它，是萬物的始祖。只有山是如此高大，只有海是如此深邃。確實是天帝所居住的地方，實在是度過苦難的津樑。高大的殿宇高聳，白雲繚繞。爲了那些仰望依靠它的人，是百姓的保障。沒有不是你的功勞，沒有不是你的恩德。立志于餐霞飲露，塵世的念頭永遠止息。仰望廣闊的天空，俯視山谷之王。愿與聖上的壽命相匹配，億萬年沒有窮盡。
重修靈山大覺禪寺記
即墨位於齊國東部，環山靠海，號稱雄偉的城邑。左邊是天柱山，右邊是馬嶺山，俯視華樓，背靠靈山，真是壯麗的景象啊。靈山距離縣城北面三十里，山頂有大覺寺。是唐宋時期的古老寺廟，它的來歷已經湮沒不可考證。到了我大明成化年間，才遷移到山的北麓，在當地被稱為干肘社。所以當地百姓安居樂業，年復一年。時間久了，殿堂逐漸傾斜倒塌，佛像也變得荒廢。
【English Translation】 English version: In the summer of Guiwei year, I traveled along the coast, exploring the beautiful scenery. Leaning on my staff, I ascended the mountain peak and happened to choose to reside near the Taiqing Palace. (They) requested me to write a record. I once heard that there are three divine mountains in the sea, called Langyuan (legendary palace where immortals reside), Penglai (legendary divine mountain), and Fangzhang (legendary divine mountain). The palaces are all built with gold and silver, and the immortals reside there. Therefore, those who live in the dust and are in a turbid environment, upon hearing these, their minds will be stirred, hoping to transcend and ascend, immediately leaving the world. But when (actually arriving at the coast), they see nothing. Because (the sea) looks vast and boundless, without end, and without wings, one cannot reach the end. (The previous thoughts) are completely absurd, is it really so? It is probably because likes and dislikes replace each other, and what the ears and eyes value have noble and lowly distinctions. If (there is) a beautiful mountain like Cifeng, caves can provide rest, and Ganoderma can be used to satisfy hunger, secluded and silent, the noise of the world is completely isolated. In addition, the halls are solemn, and many spirits entrust their traces. Those who admire it can see it but cannot reach it immediately, and can reach it but cannot stay for long. Believe that this is the real fairyland, the Penglai Island in the human world. If one can immediately understand the mysteries of the Tao and peacefully get rid of the shackles, why ride a rainbow, carry wings, and seek secret arts from Anqi Sheng (legendary immortal)? Without establishing merit, one will naturally be with the mountains and seas, so why use words to record it? So I wrote an inscription for it:
Heaven and earth began to nurture, mountains and rivers are its treasury. Many spirits belong to it, it is the ancestor of all things. Only the mountain is so high, only the sea is so deep. Indeed, it is the place where the Heavenly Emperor resides, truly a bridge to overcome suffering. The tall palaces stand tall, white clouds linger. For those who look up to and rely on it, it is the guarantee of the people. There is nothing that is not your merit, nothing that is not your grace. Aspire to eat clouds and drink dew, the thoughts of the world will be forever stopped. Look up to the vast sky, look down at the king of the valley. May it match the longevity of the Holy One, for billions of years without end.
Record of Rebuilding the Dajue Chan Temple on Ling Mountain
Jimo is located in the east of Qi, surrounded by mountains and facing the sea, known as a majestic city. To the left is Tianzhu Mountain, to the right is Maling Mountain, overlooking Hualou, and backing Ling Mountain, what a magnificent sight. Ling Mountain is thirty miles north of the county seat, and at the top of the mountain is Dajue Temple. It is an ancient temple from the Tang and Song dynasties, its origins have been lost and cannot be verified. It was not until the Chenghua period of my Ming Dynasty that it was moved to the northern foot of the mountain, locally known as Ganzhou She. Therefore, the local people live and work in peace and contentment, year after year. Over time, the halls gradually tilted and collapsed, and the Buddha statues became desolate.
草中。里人張某輩。聚族而謀之曰。大覺。吾之望剎也。憶昔盛時。晨鐘夕梵。惺吾之昏。督吾之勤。吾生是賴。今闃然矣。誰為吾津樑之。非大善知識。又無以自樹立。乃僉議。禮請桂峰禪師尸之。禪師諱性香。先出平度巨族。少負奇氣。為人魁梧倜儻。始從學周孔家言。自視生如浮切。有志方外。少焉棄所習。扣黃老逃形之術。乃曰。猶在爐錘間耳。遂矢心釋氏。禮邑之某寺某師。已而。躡屩擔簦西遊上國。初從曙堂曉法師。受天臺賢首宗旨。再參少室小山書禪師。傳達摩心印。學究華梵。宗通性相。一時義學之士。莫不虛左斂衽。遂東歸舊業。隱約數年。聞有茲山之請。忻然起曰。昔吾大覺氏降跡靈山。法幢豎而邪風墜。吾志在是矣。即杖錫至院。披草萊。翦荊棘。日與諸弟子講明所業。未期年。道風大振。邪宗異端。及門揮斥而規正者。不可勝計。師自居是。孜孜建立。捐衣缽。節飲食。焦唇瀝胃。儲積數年。計資若干。乃出與張子輩構材鳩役。開林拓土。以某年某月首。某年某月落成。殿堂廊廡。方丈廚庫。山門鐘鼓。百凡具備。飛暈奪目。煥然一新。為墨之巨麗焉。余癸未夏。避名海上。訪師于靈山之下。因屬余為記。嘗試論之曰。齊俗尚功利。喜夸詐。自古概稱之矣。然其民性。郭璞可教。故曰一變而
【現代漢語翻譯】 現代漢語譯本： 草叢中，里人張某等人，聚集族人商議說：『大覺寺，是我們所仰望的寺廟啊。回憶往昔鼎盛之時，晨鐘暮鼓，使我們從昏沉中醒悟，督促我們勤奮修行，我們一生都依賴於它。如今卻如此寂靜荒涼，誰來做我們的津樑呢？』非有大善知識，又無法使其自立。於是大家一致商議，以禮聘請桂峰禪師來主持。禪師法名性香，原是平度的大戶人家出身，年少時就具有非凡的氣概，為人身材魁梧，灑脫不凡。起初學習儒家經典，自認為人生如浮萍般漂泊不定，有志於塵世之外。不久便放棄所學，探求黃老之術以求遁世，卻認為『仍然在冶煉的爐火之中啊』。於是立誓皈依佛門，禮拜邑中的某寺某師。之後，穿著草鞋，挑著行李，西遊前往上國。最初跟隨曙堂曉法師，接受天臺宗和賢首宗的宗旨。再次參拜少室山小山書禪師，傳承達摩祖師的心印。學問精通華梵，宗門通達性相之理。一時之間，研究義學的士人，無不虛位以待，恭敬相迎。於是東歸故里，隱居數年。聽聞此山有請，欣然起身說：『昔日我佛大覺氏降跡靈山，法幢樹立而邪風墜落，我的志向就在於此啊。』隨即拄著錫杖來到寺院，披荊斬棘，與眾弟子講明所學。不到一年，道風大振。邪宗異端，被禪師當面駁斥而歸於正道的，不可勝數。禪師親自主持，孜孜不倦地建設寺院，節省衣食，節約開支，費盡心力，積蓄數年，籌集資金若干，於是拿出錢來與張某等人購買木材，招募工匠，開闢林地，拓展土地，從某年某月開始，到某年某月落成。殿堂、廊廡、方丈室、廚房、倉庫、山門、鐘鼓等，一切都完備，光彩奪目，煥然一新，成為墨地的一處壯麗景觀啊。我在癸未年夏天，爲了避世隱居在海邊，禪師在靈山腳下，於是囑託我為這件事作一篇記。我嘗試著評論說：齊地的風俗崇尚功利，喜歡誇張虛假，自古以來都被這樣概括。然而當地的民性，是可以被郭璞教化的，所以說『一變而』
【English Translation】 English version: In the grass, Zhang and others from the village gathered their clan and discussed: 'Dajue Temple (Great Enlightenment Temple), is the temple we look up to. Recalling its prosperous past, the morning bell and evening chants awakened us from our slumber and urged us to be diligent in our practice. Our lives depended on it. But now it is so desolate and quiet, who will be our ferryman?' Without a great virtuous teacher, it cannot stand on its own. So everyone unanimously agreed to respectfully invite Chan Master Guifeng to preside over it. The Chan Master, named Xingxiang (Nature's Fragrance), was originally from a prominent family in Pingdu. He possessed extraordinary spirit from a young age, and was tall and unrestrained. Initially, he studied Confucian classics, but he saw life as drifting duckweed and aspired to be beyond the mundane world. Soon after, he abandoned his studies and sought the Taoist arts of Huang-Lao (Yellow Emperor and Lao Tzu) to escape the world, but he thought, 'It is still in the furnace of smelting.' So he vowed to take refuge in Buddhism, and paid respects to a certain master in a certain temple in the county. Afterwards, wearing straw sandals and carrying luggage, he traveled west to the upper country (capital). First, he followed Dharma Master Shutang Xiao, receiving the tenets of the Tiantai and Huayan schools. Then he visited Chan Master Xiaoshan Shu of Shaoshi Mountain, receiving the mind-seal of Bodhidharma. His scholarship was proficient in both Chinese and Sanskrit, and his understanding of the teachings penetrated both the phenomenal and essential aspects. For a time, scholars of Buddhist doctrines all respectfully made way for him. So he returned east to his old home, living in seclusion for several years. Hearing of the invitation from this mountain, he gladly arose and said: 'In the past, our Buddha Dajue (Great Enlightenment) descended to Ling Mountain (Vulture Peak), the Dharma banner was erected and the evil winds fell. My aspiration lies in this.' Immediately, he arrived at the temple with his staff, cleared away the weeds and thorns, and explained what he had learned to the disciples every day. In less than a year, the influence of the Dharma greatly increased. Heretical sects and heterodox views were refuted by the Chan Master in person and returned to the right path, too many to count. The Chan Master personally presided over the construction, tirelessly establishing the temple, saving on clothing and food, economizing on expenses, exhausting his efforts, accumulating for several years, and raising a certain amount of funds. Then he took out the money to purchase wood and hire craftsmen with Zhang and others, opening up forests and expanding the land, starting in a certain month of a certain year, and completing it in a certain month of a certain year. The halls, corridors, abbot's room, kitchen, warehouse, mountain gate, bells and drums, everything was complete, dazzling and brand new, becoming a magnificent landscape in the Mo region. In the summer of Guiwei year, I was living in seclusion by the sea to avoid fame, and the Chan Master was at the foot of Ling Mountain, so he entrusted me to write a record of this event. I will try to comment on it, saying: The customs of Qi (state) value utilitarianism and like to exaggerate and deceive, which has been generally said since ancient times. However, the nature of the local people can be taught by Guo Pu, so it is said 'a change and'
至魯。再變而至道也。吾佛氏遠自西竺。來至東夏。以及九州之外。教法流佈寰區。千有餘年。歷觀方䇿所載。于齊之東。則蔑無一人。其俗之功利夸詐。豈天性然哉。蓋未善導之耳。禪師承百世之弊。起偏僻之隅。苦心勵志。以吾道任。孑然而立。不數年間。頓令改觀。東海洋洋。是稱佛國之風。可謂一變而至道。極其速化者也。后之居是剎者。安禪宴寂。朝參莫禮。將以祝吾 君。福吾民。衍慈風于億世。輝佛日于重昏。使后之睹是剎者。即事明心。望風易慮。闡玄音于絕響。辟枳棘于康衢。則是師之法身。常住于溪聲山色中也。余方抱幽憂之病。且與師先後步武寂場。故詳為之記。
旃檀如來藏因緣記(並贊)
震旦財富聚東南。而鉅商大賈稱淵藪。歙郡之溪南。吳氏最著。康虞居士生長其間。獨杰然志向上事。茍非夙習般若根深。安能抽蓮花于欲泥耶。士久執業達觀禪師。是於法門有聞。余向深知而未見也。乙未冬。余將之雷陽。道過真州。居士延之丈室。偶出旃檀如來藏。瞻禮之。其藏本以海岸栴檀香一枝。高五寸。徑二寸許。中分為二。裂而為三。鏤諸佛如來秘密藏。其像二百有奇。通為十方佛剎。含攝其中。其裂整半。最下半寸許。刊七寶池。池中蓮花間數。白鶴孔雀鸚鵡舍利共命等鳥。
【現代漢語翻譯】 現代漢語譯本： 到達魯地，再次變化就達到了道的境界。我佛的教法從遙遠的西竺（印度）傳到東夏（中國），以及九州之外，教法流佈整個世界，已經有一千多年了。縱觀史書方策的記載，在齊地的東部，幾乎沒有一個人信佛。那裡的風俗功利而又虛誇欺詐，難道是天性如此嗎？恐怕是沒有好好引導的緣故。禪師繼承了百世的弊端，從偏僻的角落崛起，苦心勵志，以弘揚佛道為己任，獨自站立。不到幾年時間，就使當地的風氣煥然一新。東海浩瀚，這裡被稱為佛國之風，真可謂是一變而至道，變化速度非常快。以後居住在這座寺廟的人，安心禪定，享受寂靜，早晨參拜，晚上禮佛，將以此來祝願我們的君王，造福我們的人民，使慈悲的風尚流傳億萬世，使佛法的光輝照亮重重黑暗。使後來看到這座寺廟的人，能夠從具體的事物中明白自己的心性，看到這裡的風氣就改變自己的想法，闡發玄妙的佛音，開闢通往康莊大道的道路。那麼這位禪師的法身，就永遠常住在溪水的聲音和山巒的景色之中了。我正患著幽憂的疾病，暫且與禪師先後在寂靜的場所修行，所以詳細地為此作記。 旃檀如來藏因緣記（並贊） 震旦（中國）的財富聚集在東南地區，而大商人、大賈客被稱為淵藪（聚集的地方）。歙郡的溪南，吳氏最為著名。康虞居士生長在那裡，唯獨他傑出，志向高遠，追求佛法。如果不是前世就修習般若，根基深厚，怎麼能從充滿慾望的污泥中抽出蓮花呢？康虞居士長期侍奉達觀禪師，這位禪師在佛法方面很有名望。我以前就深深知道他，但沒有見過他。乙未年冬天，我將要去雷陽，路過真州，康虞居士邀請我到他的丈室。偶然拿出旃檀如來藏，我瞻仰禮拜它。這個如來藏原本是用海岸的旃檀香木（一種香木）的一根樹枝製作的，高五寸，直徑二寸左右，從中間分成兩半，又裂開為三部分，上面雕刻著諸佛如來的秘密藏，佛像有二百多個，全部包含著十方佛剎，都攝在其中。裂開的整半部分，最下面的半寸左右，雕刻著七寶池（七種珍寶構成的池子），池中點綴著蓮花，還有白鶴、孔雀、鸚鵡、舍利共命鳥等鳥類。
【English Translation】 English version: Arriving at Lu, another transformation leads to the realm of the Tao. The teachings of my Buddha came from distant West India (India) to East Xia (China), and beyond the Nine Provinces, spreading throughout the world for over a thousand years. Looking at the records in historical books, in the east of Qi, there is hardly a single person who believes in Buddhism. Are the customs there, which are utilitarian and full of boasting and deception, their inherent nature? I am afraid it is because they have not been properly guided. The Chan Master inherited the drawbacks of a hundred generations, rose from a remote corner, worked hard and was determined to take the propagation of the Buddhist path as his own responsibility, standing alone. In less than a few years, he transformed the local customs with a completely new look. The vast East Sea, this place is called the wind of the Buddhist kingdom, it can be said that a transformation leads to the Tao, and the speed of change is very fast. Those who live in this temple in the future will be at peace in meditation, enjoy tranquility, worship in the morning, and pay homage in the evening, and will use this to bless our monarch, benefit our people, make the compassionate style spread for hundreds of millions of generations, and make the light of the Buddha shine on the heavy darkness. Those who see this temple later will be able to understand their own nature from concrete things, change their thinking when they see the atmosphere here, expound the profound Buddhist sounds, and open up the road to the avenue. Then the Dharmakaya of this Chan Master will always live in the sound of the stream and the scenery of the mountains. I am suffering from the disease of melancholy, and I will temporarily practice with the Chan Master in a quiet place, so I will write this record in detail. Record of the Sandalwood Tathagata Treasury (with Praise) The wealth of Zhendan (China) is concentrated in the southeast region, and the great merchants and traders are called the Yuan Sou (gathering place). In Xinan of She County, the Wu family is the most famous. Layman Kang Yu grew up there, and he alone is outstanding, with lofty aspirations and pursuing the Dharma. If he had not practiced Prajna in his previous life and had deep roots, how could he have drawn a lotus flower from the mud full of desires? Layman Kang Yu has long served Chan Master Daguan, who is well-known in Buddhism. I knew him deeply before, but I had never met him. In the winter of the year Yiwei, I was going to Leiyang and passed by Zhenzhou. Layman Kang Yu invited me to his abbot's room. He accidentally took out the Sandalwood Tathagata Treasury, and I admired and worshiped it. This Tathagata Treasury was originally made from a branch of coastal sandalwood (a kind of fragrant wood), five inches high and two inches in diameter, divided into two halves from the middle, and then split into three parts. The secret treasury of the Buddhas and Tathagatas is carved on it, and there are more than two hundred Buddha statues, all containing the ten directions of Buddha lands, all contained in it. The split half, the bottom half inch or so, is carved with the Seven Treasure Pond (a pond made of seven kinds of treasures), and the pond is decorated with lotus flowers, as well as white cranes, peacocks, parrots, Sarika birds, and other birds.
狀如巨蟻。充雜花間。池上峙金剛臺于蓮花中。欄楯行列。亦高半寸許。臺上結金剛座。衛之以二力士。次第三級。級置樓閣一重。下二七楹。上一五楹。各高一寸許。中央設毗盧主佛一尊。身量如欖核。伴佛十一。先後圍繞。以象八方上下。二重閣中。亦各設伴佛十五。以象上下。二方證法者。此上餘寸半許。其狀如空。空云重疊。每列十佛。共三十軀。以象此方主剎。三世十方云來集也。其兩邊柱闊二分許。豎鏤香水海云。雲中星羅十佛。以像伴剎圍繞者。各各身量大小。如菽如麥。舉皆鱗次重重。以彰無盡。此正半也。其次半又分為二。即為兩門。闔則為一。辟而為三。以象總持。制與正等。其最下方。與蓮華海會相若。則各鏤二寶舟。舟中各坐五大士。合而為十。以象十地菩薩。濟度五濁惡世者。此上樓臺三重。每重兩瓣。各列八佛。共四十八。以象大愿。此上與虛空等。亦各雲中列十五佛。合為三十。以像他方伴剎。三世十方云來集也。閣外有諸天八部。持香華云。冉冉而來。各各種種吉祥供養。輪圍邊輻。諸宮殿云。充滿羅列。其異生眾。內外雜沓。合三十二。以象隨應。諸如是等。身量各有差。如芒如芴。咸皆合掌相向。曲盡威神。至若樓閣莊嚴。微妙纖悉。靡不具足。不可名言。總之圓裹十虛。包容
【現代漢語翻譯】 現代漢語譯本 （問）其形狀像巨大的螞蟻，充滿在各種花朵之間。池塘之上，聳立著金剛臺（Vajra Throne，象徵堅不可摧的智慧）于蓮花之中，欄桿排列整齊，也高約半寸。臺上結有金剛座（Vajra Seat，佛陀成道之座），由兩位力士守護。依次向上有三級，每一級都設定樓閣一層，下層有二十七根柱子，上層有十五根柱子，各自高約一寸。中央設定毗盧遮那佛（Vairocana Buddha，光明遍照佛）一尊，身量如橄欖核。伴隨佛陀的有十一尊，前後圍繞，以象徵八方上下。第二重閣中，也各自設定伴佛十五尊，以象徵上下二方證法者。 此上剩餘一寸半左右，其形狀如同虛空，虛空中雲朵重疊，每一列有十尊佛，共有三十尊，以象徵此方主剎（main Buddha-field）三世十方雲集而來。其兩邊的柱子寬約二分，豎立雕刻著香水海云（Fragrant Ocean Cloud），雲中星羅棋佈著十尊佛，以象徵伴剎圍繞著主剎。各自的身量大小，如豆如麥，都鱗次櫛比，重重疊疊，以彰顯無盡。這正是整個結構的一半。 其次一半又分為二，即為兩扇門，合起來則為一，打開來則為三，以象徵總持（Dharani，總攝憶持）。其形制與正半部分相同。其最下方，與蓮花海會（Lotus Ocean Assembly）相似，則各自雕刻著兩艘寶舟，舟中各自坐著五位大士（Great Beings），合起來為十位，以象徵十地菩薩（Ten-Bhumi Bodhisattvas），濟度五濁惡世的眾生。 此上樓臺三重，每一重有兩瓣，各自排列著八尊佛，共有四十八尊，以象徵大愿（Great Vows）。此上與虛空相等，也各自在雲中排列著十五尊佛，合起來為三十尊，以象徵他方伴剎，三世十方雲集而來。閣外有諸天八部（Eight kinds of deities），手持香花云，緩緩而來，各自以各種吉祥供養。輪圍邊輻，各種宮殿云，充滿羅列。各種異生眾（different kinds of beings），內外雜沓，合起來三十二位，以象徵隨應（responding to all beings）。諸如此類，身量各有差異，如芒如塵，都雙手合掌，面向佛陀，竭盡威神。至於樓閣的莊嚴，微妙纖細，沒有不具備的，不可用言語來形容。總之，圓滿包裹十方虛空，包容一切。
【English Translation】 English version (Question:) Its shape is like giant ants, filling the spaces between various flowers. Above the pond, a Vajra Throne (Vajra Throne, symbolizing indestructible wisdom) stands tall amidst the lotuses, with railings arranged neatly, also about half an inch high. On the throne, a Vajra Seat (Vajra Seat, the seat where the Buddha attained enlightenment) is formed, guarded by two powerful guardians. Ascending in three tiers, each tier has a pavilion, the lower tier with twenty-seven pillars, the upper tier with fifteen pillars, each about an inch high. In the center is enshrined a Vairocana Buddha (Vairocana Buddha, the Buddha of all-illuminating light), with a body the size of an olive pit. Accompanying the Buddha are eleven figures, surrounding him in front and behind, symbolizing the eight directions and above and below. In the second tier of pavilions, there are also fifteen accompanying Buddhas each, symbolizing those who have attained the Dharma in the two directions of above and below. Above this, there remains about one and a half inches, its shape like empty space, with clouds overlapping in the empty space. Each row has ten Buddhas, totaling thirty, symbolizing the gathering of the main Buddha-field (main Buddha-field) from the three times and ten directions. The pillars on both sides are about two-tenths of an inch wide, vertically carved with Fragrant Ocean Clouds (Fragrant Ocean Cloud), with ten Buddhas scattered like stars in the clouds, symbolizing the surrounding companion Buddha-fields. Each of their body sizes, like beans or wheat, are arranged in scales, layer upon layer, to manifest the endless. This is exactly half of the entire structure. The other half is further divided into two, which are two doors. When closed, they become one; when opened, they become three, symbolizing Dharani (Dharani, total retention). Its form is the same as the main half. At the very bottom, similar to the Lotus Ocean Assembly (Lotus Ocean Assembly), two treasure boats are carved, each with five Great Beings (Great Beings) seated, totaling ten, symbolizing the Ten-Bhumi Bodhisattvas (Ten-Bhumi Bodhisattvas) who deliver beings from the five defilements of the evil world. Above this are three tiers of pavilions, each tier with two petals, each arranged with eight Buddhas, totaling forty-eight, symbolizing Great Vows (Great Vows). Above this is equal to empty space, also with fifteen Buddhas arranged in the clouds, totaling thirty, symbolizing the companion Buddha-fields of other directions, gathering from the three times and ten directions. Outside the pavilions are the Eight kinds of deities (Eight kinds of deities), holding fragrant flowers and clouds, slowly approaching, each with various auspicious offerings. The wheel-enclosing rims and spokes, various palace clouds, are fully arranged. Various different kinds of beings (different kinds of beings), mixed inside and outside, totaling thirty-two, symbolizing responding to all beings (responding to all beings). All such beings, with varying body sizes, like awns or dust, all hold their palms together, facing the Buddha, exhausting their majestic power. As for the adornments of the pavilions, subtle and delicate, nothing is lacking, indescribable in words. In short, it completely encompasses the ten directions of empty space, encompassing everything.
三世。取像三德秘藏焉。主伴重重。如琉璃瓶。盛多芥子。無邊海會。炳然現於方寸之中。此其幢也。其下建立香水海中。七寶輪圍眾山之上。山高二寸許。七寶間錯。以為莊嚴。海水漩澓。金沙布底。宛若惢香。娑竭䟦陀二龍王。從海涌出。手執香花。而作供養。以摩尼寶云。而覆其上。種種雜寶而校飾之。雲中結一龕室。高寸許。安置毗盧變象。三首六臂。坐蓮花臺。端嚴自在。以象尊特。總之佛境重重。精嚴妙麗。居然廣大佛剎。攝入方寸間。此皆狀其可狀。而不能狀非可狀也。嘗聞諸佛神力。不可思議。眾生業行。不可思議。今以不可思議業力。而作難思之佛事。觀此雕鏤密緻之技。深有不可得而思議者矣。識者謂非神力。不能致此美觀。余謂不然。夫聖人所作。常為一事。大都因物設象。因象見心。故棗柏論大經。歷事表法。深有旨哉。然以旃檀象法身。蓋取清遠潛通。深入無間之意耳。故曰。唯一堅密身。一切塵中現。良以眾生本有法身。為無明業力所薰。變成五蘊幻身。故於日用而不覺。沉冥久矣。殊不知方寸覺心。含攝難思佛事也。余觀作者。特以旃檀五寸而表示之。然離之為三。合而爲一。重重佛境。具在其中。正令觀者心存目想。即此五蘊幻妄身心。於一念頃。頓見本真。薰變三毒。而為三德秘
【現代漢語翻譯】 現代漢語譯本： 三世（過去、現在、未來）。取象於三德秘藏（佛的法身德、般若德、解脫德）。主尊和眷屬重重圍繞，如同琉璃瓶中盛滿芥子。無邊的海會聖眾，清晰地顯現在方寸之間。這就是寶幢的景象。寶幢之下建立在香水海中，七寶輪圍繞著眾山之上。山高約二寸，七寶互相交錯，作為莊嚴。海水旋轉涌動，金沙鋪滿海底，宛如惢香。娑竭龍王（Sāgara-nāgarāja，海龍王）和䟦陀龍王（Bhadra-nāgarāja，賢龍王）從海中涌出，手執香花，進行供養。用摩尼寶云覆蓋其上，用各種雜寶來裝飾它。雲中結成一個龕室，高約一寸，安置毗盧遮那佛（Vairocana，光明遍照）的變現之象，三頭六臂，坐在蓮花臺上，端莊自在，以此象徵尊貴獨特。總而言之，佛的境界重重疊疊，精妙莊嚴，宛如廣大的佛剎，攝入方寸之間。這些都是描繪可以描繪的，而不能描繪那不可描繪的。我曾聽說諸佛的神力，不可思議；眾生的業行，不可思議。現在用不可思議的業力，來做難以思議的佛事。觀看這雕鏤精細的技術，實在有不可思議之處。有見識的人說，不是神力，不能達到如此美觀。我認為不是這樣。聖人所作，常常爲了一個目的，大都因事物設定形象，因形象顯現心意。所以棗柏（人名）論述《大經》（指《華嚴經》），歷舉事物來表達佛法，意義深刻啊。然而用旃檀木（Sandalwood）雕刻法身之象，大概是取其清凈深遠、潛通默化、深入無間的意思。所以說：『唯一堅密身，一切塵中現。』實在是因為眾生本來具有法身，被無明業力所薰染，變成五蘊（色、受、想、行、識）的幻身。所以在日常生活中而不覺察，沉迷很久了。殊不知方寸覺心，包含攝受難以思議的佛事啊。我觀察作者，特意用五寸旃檀木來表示它。然而分開來看是三（指三世），合起來則是一。重重佛境，都具足在其中。正是要讓觀看的人心中存想，即此五蘊幻妄的身心，在一念之間，頓見本真，熏變三毒（貪、嗔、癡），而成為三德秘藏。
【English Translation】 English version: The Three Worlds (past, present, and future). It takes its imagery from the Threefold Secret Treasury (the Dharmakāya-guṇa, Prajñā-guṇa, and Vimukti-guṇa of the Buddha). The main deity and retinue are layered upon layered, like mustard seeds filling a crystal bottle. The boundless assembly of the sea is vividly manifested within a square inch. This is the image of the banner. Below it is established in the fragrant water sea, with the seven-jeweled wheel surrounding the mountains. The mountains are about two inches high, with the seven jewels interspersed for adornment. The seawater swirls and eddies, with golden sand covering the bottom, resembling the stamen of a flower. The Sāgara-nāgarāja (Ocean Dragon King) and Bhadra-nāgarāja (Virtuous Dragon King) emerge from the sea, holding fragrant flowers in their hands, making offerings. It is covered with a Maṇi jewel cloud, adorned with various miscellaneous treasures. Within the cloud, a niche is formed, about an inch high, housing the transformation image of Vairocana (the Illuminating One), with three heads and six arms, seated on a lotus pedestal, dignified and at ease, symbolizing nobility and uniqueness. In short, the Buddha's realm is layered upon layered, exquisite and magnificent, resembling a vast Buddha-kṣetra, contained within a square inch. These are all depictions of what can be depicted, but cannot depict what is beyond depiction. I have heard that the divine power of the Buddhas is inconceivable; the karmic actions of sentient beings are inconceivable. Now, with inconceivable karmic power, inconceivable Buddha-deeds are performed. Observing this intricately detailed carving technique, there is indeed something unfathomable. Those with discernment say that without divine power, such beauty could not be achieved. I say it is not so. The works of sages are often for one purpose, generally setting up images based on objects, and revealing the mind through images. Therefore, Zao Bai's (person's name) discussion of the Great Sutra (referring to the Avataṃsaka Sūtra), listing events to express the Dharma, is profound in meaning. However, carving the image of the Dharmakāya from sandalwood probably takes the meaning of purity and remoteness, subtle penetration, and deep entry without gap. Therefore, it is said: 'The only solid and firm body manifests in all dusts.' It is truly because sentient beings inherently possess the Dharmakāya, which is薰染 by the ignorance and karmic power, transforming into the illusory body of the five aggregates (form, feeling, perception, volition, and consciousness). Therefore, they are unaware in daily life, and have been immersed for a long time. Little do they know that the square-inch mind of awakening contains and encompasses inconceivable Buddha-deeds. I observe that the author specifically uses five inches of sandalwood to represent it. However, separated it is three (referring to the three worlds), combined it is one. The layered Buddha-realms are all complete within it. It is precisely to cause the viewer to contemplate with their mind and imagine with their eyes, that this illusory body and mind of the five aggregates, in a single thought, suddenly sees its original truth, transforming the three poisons (greed, hatred, and delusion) into the Threefold Secret Treasury.
藏。直使十方佛土。瞭然心目間也。嗟乎。觀者茍能藉此薰脩。一旦轉變自在。睹華藏於目前。見法身於當下。斯則作者神力。大有不可思議者存焉。原此幢。不知所由來。意非天府不能有。向在居士從子家藏久矣。余謂是必出於西域。巧幻術者之手。或自晉唐梵師所持來者。想至宋末散失。流落江南民間。沿緣今日。以得現身於居士前耶。不然。何以有此。噫。欲識佛性義。當觀時節因緣。居士得此。豈非慈善根力。所攝持耶。非茍然也。余瞻禮慇勤。慶躍不已。故詳記始末。以俟觀者。冀即境明心。以作金剛種子。斯則居士賈于佛性海中。轉為度生事業矣。異日儻能破一微塵。而出大千經卷。不獨以見作者之心。將亦自知功德妙利。較之區區毫末。大有不可得而思議者焉。余欲重宣其意。以偈贊曰。
諸佛妙法身。墮在五蘊中。廣大神通力。變為妄想業。流轉生死海。荼毒苦無涯。爰有大智人。巧施方便力。乃以旃檀香。修成秘密藏。無量諸佛境。含攝在其中。種種妙莊嚴。不可思議者。我今觀此幢。居然華藏海。只在一微塵。含大千經卷。況以五寸香。而不具法界。唯以智眼觀。了此難思業。攝念樓閣前。愿見諸佛境。藉此彈指力。其門忽然開。頓見虛空中。充滿十方剎。始知眉睫間。方寸覺心地。現此
【現代漢語翻譯】 現代漢語譯本：這（寶幢）直接使得十方佛土，清晰地呈現在心目之間。唉！觀看者如果能夠憑藉此（寶幢）熏習修持，一旦轉變自在，在眼前就能看到華藏世界（華藏世界，諸佛所居的清凈世界），在當下就能見到法身（法身，佛的真身）。那麼，這（寶幢）的作者的神力，就大有不可思議之處存在啊。我推測這寶幢，不知道是從哪裡來的。想來不是天上的府庫不能有。之前在居士從子家收藏很久了。我認為這一定是出自西域，是擅長幻術的人的手筆，或者自晉唐時期梵僧所持而來。想來在宋末散失，流落到江南民間，沿襲至今，才得以顯現在居士面前嗎？不然，怎麼會有這樣的（寶幢）呢？唉！想要認識佛性的意義，應當觀察時節因緣。居士得到此（寶幢），難道不是慈善的根力所攝持嗎？不是偶然的啊。我瞻仰禮拜，慇勤不已，慶幸跳躍不已。所以詳細記錄始末，以等待觀看者。希望大家即境明心，以此作為金剛種子（金剛種子，堅固不壞的成佛種子）。那麼居士就是在佛性海中做買賣，轉為度化眾生的事業了。將來如果能夠打破一粒微塵，而出現大千世界的經卷，不僅能見到作者的心意，也將自己知道功德的微妙利益，比起區區毫末，大有不可思議之處啊。我想要再次宣揚其中的意義，用偈頌讚嘆說： 諸佛微妙的法身，墮落在五蘊（五蘊，構成人身的五種要素，即色、受、想、行、識）之中。廣大神通的力量，變為虛妄的念頭和業力。在生死輪迴的大海中流轉，荼毒的痛苦沒有邊際。於是有大智慧的人，巧妙地施展方便的力量。乃是用旃檀香（旃檀香，一種名貴的香料），修成秘密的寶藏。無量諸佛的境界，包含攝取在其中。種種微妙的莊嚴，不可思議。我如今觀看此寶幢，竟然就是華藏海。只在一粒微塵中，就包含著大千世界的經卷。何況是用五寸的香，而不具備法界（法界，宇宙萬有）呢？只有用智慧的眼睛觀察，才能瞭解這難以思議的業力。在攝念樓閣前攝心正念，願意見到諸佛的境界。藉著這彈指的力量，那門忽然打開。頓時看見虛空中，充滿了十方剎土（十方剎土，十方世界的國土）。這才知道眉睫之間，方寸的覺悟心地，顯現出此（寶幢）。
【English Translation】 English version: This (precious banner) directly causes the Buddha lands of the ten directions to appear clearly between the mind and eyes. Alas! If the viewer can use this (precious banner) to cultivate and practice, once transformed and free, they can see the Huazang world (Huazang world, the pure world where the Buddhas reside) before their eyes, and see the Dharmakaya (Dharmakaya, the true body of the Buddha) in the present moment. Then, the divine power of the author of this (precious banner) has great and inconceivable aspects. I speculate that this precious banner, I don't know where it came from. It seems that it could not be had if it were not from the heavenly treasury. It had been stored in the house of the layperson's nephew for a long time. I think this must be from the Western Regions, the handiwork of someone skilled in illusion, or brought by a Sanskrit monk from the Jin and Tang dynasties. I imagine that it was lost at the end of the Song Dynasty, and fell into the hands of the common people in Jiangnan, and has been passed down to this day, so that it can appear before the layperson? Otherwise, how could there be such a (precious banner)? Alas! If you want to know the meaning of Buddha-nature, you should observe the causes and conditions of the time. The layperson obtained this (precious banner), is it not supported by the root power of charity? It is not accidental. I prostrate and pay homage, diligently and endlessly, rejoicing and jumping for joy. Therefore, I record the beginning and end in detail, in order to wait for the viewers. I hope that everyone will understand the mind in the present situation, and use this as a Vajra seed (Vajra seed, an indestructible seed for becoming a Buddha). Then the layperson is doing business in the sea of Buddha-nature, transforming it into the cause of saving sentient beings. In the future, if you can break a grain of dust, and the scriptures of the great thousand worlds appear, not only will you see the author's intention, but you will also know the subtle benefits of your own merits, which are far beyond the conceivable compared to a mere hair. I want to proclaim its meaning again, and praise it with a verse: The subtle Dharmakaya of all Buddhas, falls into the five aggregates (five aggregates, the five elements that make up the human body, namely form, sensation, thought, volition, and consciousness). The power of vast supernatural abilities, becomes false thoughts and karma. Flowing in the sea of samsara, the suffering of poison has no end. Then there are people of great wisdom, who skillfully use the power of expedient means. They use sandalwood (sandalwood, a precious spice), to cultivate a secret treasure. The realm of countless Buddhas, is contained and included in it. All kinds of subtle adornments, are inconceivable. I now look at this precious banner, which is actually the Huazang sea. In just one grain of dust, it contains the scriptures of the great thousand worlds. How much more so with five inches of incense, does it not possess the Dharma realm (Dharma realm, the universe)? Only by observing with the eyes of wisdom, can one understand this inconceivable karma. Concentrate the mind in front of the Samadhi Pavilion, and wish to see the realm of the Buddhas. Borrowing the power of this snap of the fingers, the door suddenly opens. Suddenly seeing in the void, filled with the lands of the ten directions (lands of the ten directions, the lands of the ten directions). Only then do I know that between the eyebrows, the square inch of enlightened mind, manifests this (precious banner).
希有相。不生奇特想。丈夫善勇猛。而於五欲中。力破生死關。如蓮花出水。能以功德財。建此難思事。安置生死堀。為出世因緣。日用當現前。明暗不捨離。不動跬步間。遍參眾知識。無量法門海。攝在一微塵。愿轉此法輪。直至未來際。見聞瞻禮者。讚歎及稱揚。一念隨喜心。頓成無上種。
憨山老人夢遊集卷第二十二 卍新續藏第 73 冊 No. 1456 憨山老人夢遊集
憨山老人夢遊集卷第二十三
侍 者 福 善 日錄
門 人 通 炯 編輯
嶺南弟子 劉起相 重較
記
觀楞伽寶經閣筆記
觀楞伽寶經記。蓋為觀經而作也。以此經直指眾生識藏。即如來藏。顯發日用現前境界。令其隨順觀察。自心現量。頓證諸佛。自覺聖智。故名佛語。心非文字也。又豈可以文字而解之哉。故今不曰註疏。而曰觀經記。蓋以觀游心。所記觀中之境耳。此經為發最上乘者說。所謂是法甚深奧。少有能信者。以文險義幽。老師宿學。讀之不能句。況遺言得義。以入自心現量乎。昔達摩。授二祖。以此為心印。自五祖教人讀金剛。則此經不獨為文字。且束之高閣。而知之者希。望崖者眾矣。惟我 聖祖。以廣大不二真心。御寰宇修文之暇。乃以楞伽
【現代漢語翻譯】 現代漢語譯本 希有相（稀有之相），不生奇特想（不產生奇異特別的想法）。大丈夫善於勇猛精進，能在五欲（色、聲、香、味、觸）之中，奮力突破生死關。如同蓮花出於水面而不染，能以功德和智慧的財富，建立這難以思議的功德事業，安置於生死輪迴的困境中，作為超出世間的因緣。日常運用應當顯現在眼前，光明與黑暗不曾舍離。即使不移動半步，也能遍參一切善知識。將無量法門的海洋，攝入一微塵之中。愿能轉動這法輪，直至未來無盡之時。凡是見到、聽到、瞻仰、禮拜的人，讚歎以及稱揚的人，即使只生起一念隨喜之心，也能立刻種下無上菩提的種子。
憨山老人夢遊集卷第二十二 卍新續藏第 73 冊 No. 1456 憨山老人夢遊集
憨山老人夢遊集卷第二十三
侍 者 福 善 日錄
門 人 通 炯 編輯
嶺南弟子 劉起相 重較
記
觀楞伽寶經閣筆記
《觀楞伽寶經記》，大概是為觀經而作。因為這部經直接指出眾生的識藏（儲存一切經驗的倉庫），即是如來藏（佛性的潛在之處）。顯發日常運用中現前的境界，使人能夠隨順觀察，自心所顯現的量，從而頓悟諸佛的自覺聖智。所以稱為佛語。心不是文字所能表達的，又怎麼可以用文字來解釋它呢？所以現在不說是『註疏』，而說是『觀經記』，大概是用觀照來游心，所記錄的是觀照中的境界罷了。這部經是為發最上乘（最高境界的修行）的人說的，所謂『是法甚深奧，少有能信者』。因為文辭艱澀，意義幽深，即使是老學宿儒，讀起來也不能斷句，更何況是拋開文字而領會意義，進入自心所顯現的境界呢？從前達摩（Bodhidharma）祖師傳給二祖慧可（Huike），用這部經作為心印。自從五祖弘忍（Hongren）教人讀《金剛經》（Diamond Sutra）后，這部經不僅被當作文字，而且被束之高閣，瞭解它的人很少，望而卻步的人很多啊。只有我聖祖（指皇帝），以廣大不二的真心，治理天下，修習文治的空閑，於是開始研究《楞伽經》（Lankavatara Sutra）。
【English Translation】 English version Rare and wondrous appearance, without giving rise to peculiar thoughts. A great man is skilled in courage and vigor, and within the five desires (form, sound, smell, taste, and touch), he forcefully breaks through the gates of birth and death. Like a lotus flower emerging from the water, he can use the wealth of merit and wisdom to establish this inconceivable undertaking, placing himself in the pit of birth and death, as a cause and condition for transcending the world. Daily use should manifest before one's eyes, with light and darkness never departing. Without moving even half a step, one can universally visit all good and wise teachers. The ocean of limitless Dharma gates is contained within a single dust mote. May this Dharma wheel be turned until the end of the future. Those who see, hear, gaze upon, and bow down, those who praise and extol, even with a single thought of rejoicing, will instantly plant the seed of unsurpassed Bodhi.
Hanshan Laoren Mengyou Ji, Volume 22 Wan Xin Xu Zang, Volume 73, No. 1456, Hanshan Laoren Mengyou Ji
Hanshan Laoren Mengyou Ji, Volume 23
Attendant: Fu Shan, Daily Record
Disciple: Tong Jiong, Editor
Lingnan Disciple: Liu Qixiang, Revised
Record
Notes from the Lankavatara Sutra Pavilion
The 'Notes on Viewing the Lankavatara Sutra' are probably written for viewing the sutra. This is because this sutra directly points to the Alaya-vijñana (storehouse consciousness) of sentient beings, which is the Tathagatagarbha (womb of the Buddhas). It reveals the present realm of daily use, enabling people to observe and follow the manifested measure of their own minds, thereby instantly realizing the self-awakened sacred wisdom of all Buddhas. Therefore, it is called the Buddha's words. The mind cannot be expressed by words, so how can it be explained by words? Therefore, it is not called 'commentary' now, but 'Notes on Viewing the Sutra,' probably using contemplation to roam the mind, recording the realm in contemplation. This sutra is spoken for those who aspire to the highest vehicle (the highest level of practice), as the saying goes, 'This Dharma is very profound and mysterious, and few can believe it.' Because the words are difficult and the meaning is profound, even old scholars and experienced Confucians cannot punctuate it, let alone abandon the words and comprehend the meaning, entering the manifested realm of their own minds? In the past, Bodhidharma (達摩) transmitted it to the Second Patriarch Huike (慧可), using this sutra as the mind seal. Since the Fifth Patriarch Hongren (弘忍) taught people to read the Diamond Sutra (金剛經), this sutra has not only been regarded as words, but also shelved, and few people understand it, and many people shy away from it. Only my Holy Ancestor (聖祖) (referring to the emperor), with a vast and non-dual true mind, governs the world and studies literature in his spare time, and then began to study the Lankavatara Sutra (楞伽經).
金剛佛祖三經。試僧得度。如儒科。特 命僧宗泐等註釋。頒佈海內。浸久而奉行者亦希。清幼入空門。切志向上事。愧未多歷講肄。嘗見古人謂文字之學。不能洞當人之性源。貴在妙悟自心。心一悟。則回觀文字。如推門落臼。固不難矣。因入山。習枯禪。直至一字不識之地。一旦脫然自信。回視諸經。果瞭然如視歸家故道。獨於此經。苦不能句。萬曆壬辰夏。余居海上。偶患足痛不能忍。因請此經置案頭。潛心力究。忽寂爾忘身。及開卷讀百八義。瞭然如視白黑。因憶昔五臺梵師言。遂落筆記之。至生滅章。其患即愈。及乙未春。因弘法罹難。幽困之中。一念孤光未昧。實仗此法門威德力也。頃蒙 恩遣雷陽。丙申春。過吉州。遇大行王公性澥于凈土中。請益是經。因出前草二章。公首肯。遂以正受注。並三譯本。稽首屬余請卒業焉。余𢹂之以行。是年三月十日抵戍所。於四月朔即命筆。時值饑癘。死傷蔽野。余坐毒霧尸陀林中。日究此經。至忘寢食。瞭然如處清涼國。至七月朔。甫完卷半。與柯孝廉復元。率諸父老掩胔骼。至四千頭有奇。建盂蘭會。說幽冥戒。普濟之。時天乃雨。而癘隨止。遂令蔑戾車地。大生歡喜心。無乃借性澥一滴。潤此焦枯乎。已而。奉鎮檄來五羊。憩東郭壘壁間。又首事於十月朔。至
明年佛成道日。乃擱筆焉。愚竊思多生以謗法因緣。今感此報。荷蒙 聖慈。以萬里之行。而調伏之。使入其難入。期年之內。奔走居半。而能了此積劫廣大因緣。非荷諸佛神力加持。何能以思維心。測度如來。自覺聖智境界乃爾。以是彌感 聖恩。析骨難酬也。稿成。觀察海門周公欲梓之。以入 賀未果。戊戌冬。侍御樊公友軒。以建儲議謫雷陽。與余同伍。道過仙城。問雷陽風景何如。余笑曰。在人不在境。因出草示之曰。此余雷陽風景也。公嘆曰。信光明幢哉。愿廣法施。遂為疏募眾梓之。諸宰官長者居士。各歡喜成之。愿將此勝因。迴向楞伽法性海中。仰憑慧光圓照。破此夙愆。蚤登解脫。冀見聞隨喜。同入自心現量。共轉此法輪。直至未來際。以斯功德。上報 聖恩。下㧞苦趣。齊登涅槃彼岸耳。此經單破外道二乘偏邪之見。令生正智。以一心為真宗。以摧邪顯正為大用。其所破之執。各有所據。皆載彼宗。瘴鄉苦無經論參考。即所引證。咸以起信唯識。提挈綱宗。務在融會三譯。血脈貫通。若夫單提向上。直指一心。枝詞異說。刷洗殆盡。冥契祖印。何敢讓焉。因為述其始末如此。萬曆己亥季夏望日。海印沙門德清記。
南華寺修建華嚴道場千日長期碑記銘
曹溪為天下禪林冠。一脈派五宗
【現代漢語翻譯】 現代漢語譯本： 明年佛成道日，我將停筆。我私下思忖，多生以來因誹謗佛法的因緣，今生感得這樣的果報。蒙受聖上的慈悲，以萬里之行來調伏我，使我進入那難以進入的境界。一年之內，奔波勞碌佔據了一半的時間，卻能了結這積累了多劫的廣大因緣，如果不是仰仗諸佛的神力加持，又怎能以思維之心，測度如來的自覺聖智境界呢？因此更加感念聖恩，即使粉身碎骨也難以報答。書稿完成後，觀察海門的周公想要刊印它，以便進獻祝賀，但未能如願。戊戌年冬天，侍御樊公友軒因建儲的議論被貶謫到雷陽，與我同在一起。路上經過仙城，問我雷陽的風景如何。我笑著說，『風景在於人，不在於環境。』於是拿出草稿給他看，說：『這就是我的雷陽風景。』樊公感嘆道：『真是光明之幢啊！』希望廣為傳播佛法，於是為我募捐資金刊印此書。各位宰官、長者、居士，都歡喜地促成此事。愿將這殊勝的因緣，迴向到《楞伽經》的法性海中，仰仗智慧之光圓滿照耀，破除我宿世的罪過，早日證得解脫。希望見聞隨喜的人，一同進入自心現量的境界，共同轉動這法輪，直至未來際。以此功德，上報聖恩，下拔除苦難，一同登上涅槃的彼岸。這部經專門破斥外道和二乘偏頗邪謬的見解，使人生起正智，以一心為真宗，以摧邪顯正為大用。它所破斥的執著，各有其依據，都記載在那些宗派的經典中。瘴癘之地苦於沒有經論可以參考，即使所引用的證據，也都是以《起信論》和《唯識論》來提挈綱宗，務求融會三譯，使血脈貫通。至於單刀直入地提倡向上，直指一心，將枝節的言辭和不同的說法，刷洗得乾乾淨淨，暗合祖師的印證，又怎敢謙讓呢？因此敘述其始末如此。 萬曆己亥年季夏望日，海印沙門德清（指憨山德清）記。
《南華寺修建華嚴道場千日長期碑記銘》
曹溪（指曹溪南華寺，禪宗六祖慧能弘法道場）是天下禪林的翹楚，一脈分出五宗。
【English Translation】 English version: Next year, on the day of Buddha's enlightenment, I will lay down my pen. I privately reflect that due to the karmic connection of slandering the Dharma in many past lives, I am now experiencing this retribution. I am deeply grateful for the compassion of the Sage, who has subdued me through a journey of thousands of miles, enabling me to enter that which is difficult to enter. Within a year, I have spent half my time traveling, yet I have been able to resolve this vast karmic connection accumulated over countless eons. If not for relying on the divine power and blessings of all Buddhas, how could I, with my thinking mind, fathom the self-enlightened wisdom realm of the Tathagata? Therefore, I am even more grateful for the Sage's grace, which is difficult to repay even with the breaking of my bones. After the manuscript was completed, Duke Zhou of Guanhai wanted to print it in order to present it as a congratulatory gift, but it did not come to fruition. In the winter of the year of Wuxu, Censor Fan Gong Youxuan was demoted to Leiyang due to the proposal to establish an heir, and I was with him. On the way, passing through Xiancheng, he asked me what the scenery of Leiyang was like. I smiled and said, 'The scenery lies in the person, not in the environment.' Then I showed him the draft and said, 'This is my scenery of Leiyang.' Duke Fan exclaimed, 'Truly a banner of light!' He hoped to widely propagate the Dharma, so he raised funds for me to print this book. All the officials, elders, and lay practitioners joyfully contributed to this endeavor. May this supreme karmic cause be dedicated to the Dharma-nature sea of the Laṅkāvatāra Sūtra (《楞伽經》), relying on the perfect illumination of wisdom to break through my past transgressions and attain liberation early. May those who see and hear and rejoice together enter the realm of self-mind manifestation, and together turn this Dharma wheel until the future. With this merit, may we repay the Sage's grace above, relieve suffering below, and together ascend to the other shore of Nirvana. This sutra specifically refutes the biased and erroneous views of externalists and the Two Vehicles (二乘), enabling the arising of right wisdom, taking the One Mind as the true doctrine, and taking the destruction of evil and the manifestation of righteousness as its great function. The attachments it refutes each have their basis, all recorded in the scriptures of those schools. This remote place suffers from a lack of sutras and treatises for reference. Even the evidence cited is based on the Awakening of Faith (《起信論》) and Consciousness-Only (《唯識論》) to uphold the essential principles, striving to integrate the three translations and connect the lifeblood. As for directly advocating upward, directly pointing to the One Mind, sweeping away all branching words and different theories, and secretly matching the ancestral seal, how dare I yield? Therefore, I have narrated its beginning and end in this way. Recorded by the Śramaṇa (沙門) Deqing (德清) of Haiyin (海印) on the fifteenth day of the sixth month of the year of Jihai in the Wanli (萬曆) era.
Inscription on the Stele for the Long-Term Thousand-Day Establishment of the Avataṃsaka (華嚴) Dharma Assembly at Nanhua Temple (南華寺)
Caoxi (曹溪) (referring to Caoxi Nanhua Temple, the place where the Sixth Patriarch Huineng (慧能) of Zen Buddhism propagated the Dharma) is the crown of all Zen forests in the world, from which five schools branched out.
。源如洙泗。第僻處嶺外。道路間關。故高人上士。足跡罕至。其徒見聞狹陋。以種田博飯。無復知有向上事。其習俗久矣。余素與達觀師。深有慨焉。常有愿而未能及也。丙申春。蒙 恩遣海外。取道覲六祖肉身。睹其香火崇祀之嚴。叢林凋落之甚。不覺涕下沾衣。一食而去。居無幾何。制臺左司馬陳公。深念名山寥落。欲以余托跡焉。余自知取辱法門。且在行間。安敢事事。既而觀察海門周公。惺存祝公。皆力致之。余始翻然。猶未遑安處。戊戌秋九月。凈空上人。同寺僧行𥙿真權凈泰輩。謁余於五羊。餘一見跫然而喜。上人云。某生西蜀。近峨嵋。效普賢願力。因遍歷諸方。以飯僧為佛事。比自北而南。謁六祖于曹溪。愿就勝道場地。結飯僧緣十萬八千計。以酬本願。余欣然而起曰。大哉。上人願力。普則普矣。而所施之地。猶未然也。且結眾緣。須天下之交。路人半僧之所可耳。今曹溪遠隔嶺表。衲子畏途。足跡罕至。安以一飯之故。而蹈山川之險乎。且不為食來。聖訓在耳。法食平等。摩詰傳心。上人其以法為導。而以食為資。是所謂由香飯而入律儀。此吾佛利世之嘉謨。菩薩所修之妙行也。上人聞而歡喜。躍然從事。乃與𥙿權泰輩。竭力經營。志結千日長期。糾實行僧四十八人。跪諷華嚴大經若干部。即
卜是年十月為始。至辛丑十月望為終。當結制之初。剎竿方豎。遠近向風。金粟云委。六時禮誦。鐘梵交參。雖無華座之師。而音聲色相。足以感諸天而驚四眾。三年如一日矣。自非六祖大師。寂光朗照。山靈呵衛。何以至此。斯亦法道之前茅也。上人喜大愿已酬。將杖錫遠遊。又愿以此施者受者。著名貞石。用以彰往開來。以垂不朽。余時方執修崇之役。畢期入山。睹其列者如林。歡喜合掌。而為之贊曰。
清凈法身。草木瓦礫。觸目常光。見者不識。寶林之山。其狀自別。曹溪之水。其味更冽。祖師未來。山水已開。祖師既至。其道乃熾。祖師滅度。山水露布。飲啄安居。不知其故。不聾不瞽。如盲若癡。採薪汲水。用之靡宜。叢林秋晚。草枯水涸。我念歸依。思之如渴。枝葉雖凋。逝者如斯。我卓錫來。將欲𤀹之。爰有上人。亦隨我願。引華藏流。先開一線。積粒粒米。如香飯界。勺滴滴水。灌華藏海。食者之腹。量等虛空。施者之福。福更無窮。上人志滿。我願未足。一口吸盡。祖師乃出。
重修彭城洪福寺記
佛法引攝眾緣。若合殊流而歸於海。故曰。辟如四海。以海為極。惟黃乃四河之一。從崑崙東注。真丹始也。洪流滔天。爰有神禹。鑿龍門。疏九河。導百川。而下抵徐。開呂梁。
【現代漢語翻譯】 現代漢語譯本：從某年十月開始，到辛丑年十月十五結束。當結制開始的時候，剎竿剛剛豎立，遠近的人都向往這裡的風氣，像金粟一樣雲集而來。每天六個時辰禮拜誦經，鐘聲和梵唄聲交織在一起。雖然沒有高座講法的法師，但音聲和色相，足以感動諸天，震驚四眾。三年就像一天一樣。如果不是六祖大師的寂靜之光照耀，山神呵護，怎麼能達到這樣的境地呢？這也是佛法興盛的先兆啊。上人歡喜大愿已經實現，將要拄著錫杖遠遊。又希望把施捨者和接受者的名字，刻在堅固的石頭上，用來彰顯過去，開創未來，以流傳不朽。我當時正在負責修繕的工作，結束後進入山中，看到排列的石碑像樹林一樣，歡喜地合掌，併爲之讚頌說：
清凈的法身，在草木瓦礫中，觸目所及都是光明，但見到的人卻不認識。寶林山（指曹溪寶林寺）的景象，自然與衆不同。曹溪的水，味道更加清冽。祖師（指六祖慧能）未來的時候，山水已經開闢。祖師到來之後，佛法才興盛。祖師圓寂之後，山水更加顯露。人們在這裡飲食安居，卻不知道其中的緣故。不聾不瞎，卻像盲人一樣愚癡。採柴打水，卻不知道如何恰當使用。叢林到了秋天，草木枯萎，水源乾涸。我念著要歸依，思念得像口渴一樣。枝葉雖然凋零，逝去的光陰就像流水一樣。我拄著錫杖前來，將要修繕它。於是有上人，也隨順我的願望，引來華藏世界的清流，首先開闢一線生機。積累一粒粒米，就像香飯的世界。用勺子滴滴地滴水，灌溉華藏海。吃飯的人的肚子，容量等於虛空。施捨的人的福報，更是無窮無盡。上人的心願已經滿足，我的願望還沒有實現。一口吸盡，祖師就會出現。
重修彭城洪福寺記
佛法引導和攝受各種因緣，就像各種不同的水流匯合歸於大海一樣。所以說：『譬如四海，以海為極。』黃河只是四條大河之一，從崑崙山向東流淌，是真丹（指中國）的開始。洪水滔天，於是有了神禹，開鑿龍門，疏通九河，引導百川，向下到達徐州，開通呂梁。
【English Translation】 English version: It began in the tenth month of a certain year and ended on the fifteenth day of the tenth month of the Xin Chou year. At the beginning of the monastic retreat, the flagpole was newly erected, and people from far and near admired the atmosphere, gathering like golden millet. Six times a day, they performed rituals and chanted scriptures, with the sounds of bells and Sanskrit hymns intermingling. Although there was no master lecturing from a high seat, the sounds and sights were enough to move the heavens and astonish the four assemblies. Three years passed as if it were a single day. If it were not for the silent light of the Sixth Patriarch (Hui Neng) shining brightly and the mountain spirits protecting, how could it have reached this state? This is also a harbinger of the flourishing of the Dharma.
The Superior One rejoiced that his great vow had been fulfilled and was about to travel far with his staff. He also wished to inscribe the names of the donors and recipients on enduring stone, to manifest the past and open the future, so as to pass on imperishable deeds. At that time, I was in charge of the renovation work and entered the mountain after its completion. Seeing the rows of stone tablets like a forest, I joyfully joined my palms and praised them, saying:
'The pure Dharma body is in the grass, trees, tiles, and pebbles. Everywhere the eye sees is light, but those who see do not recognize it. The scenery of Baolin Mountain (referring to Baolin Temple in Cao Xi) is naturally different. The water of Cao Xi is even more clear and cold. Before the Patriarch (referring to the Sixth Patriarch Hui Neng) came, the mountains and waters were already open. After the Patriarch arrived, the Dharma flourished. After the Patriarch passed away, the mountains and waters became even more revealed. People eat, drink, and live here peacefully, but they do not know the reason. Not deaf, not blind, yet like the blind and foolish. Gathering firewood and drawing water, they do not know how to use them properly. In the late autumn of the monastery, the grass withers and the water dries up. I think of taking refuge and yearn for it like thirst. Although the branches and leaves wither, the passing time is like flowing water. I come with my staff, intending to repair it. Then there is the Superior One, who also follows my wish, drawing the clear stream of the Hua-zang (Avatamsaka) world, first opening a line of vitality. Accumulating grains of rice, like the world of fragrant food. Dripping drops of water with a spoon, irrigating the Hua-zang sea. The belly of the eater is as vast as the empty space. The merit of the giver is even more boundless. The Superior One's aspiration is fulfilled, but my wish is not yet satisfied. With one gulp, the Patriarch will appear.'
Record of the Reconstruction of Hongfu Temple in Pengcheng
The Buddha-dharma guides and gathers all conditions, just as various streams converge and return to the sea. Therefore, it is said, 'For example, the four seas, with the sea as the ultimate.' The Yellow River is only one of the four great rivers, flowing eastward from the Kunlun Mountains, the beginning of Zhen Dan (referring to China). The flood was overwhelming, so there was the divine Yu, who carved the Dragon Gate, dredged the nine rivers, guided the hundred streams, and reached Xu, opening up Lüliang.
引眾派。而歸之海。逝者如斯。則治之功。終古一脈耳。吾法自西至東。亦猶是也。竊觀中國。名山大剎。珠宮梵宇。凡所以流通道脈。源源不絕者。其開創之功。豈直神禹。且禹之所治者。非性水也。有為之跡。況乃腓脛剝膚。三過其門而不入。必辛苦憔悴而後成功。今也吾人鑿無明之堅礙。疏法性之洪流。躡差別之機緣。而會歸覺海。豈易為力哉。非等心死誓。斷斷乎難矣。彭城當黃河之要衝。天上傾流。建瓴至此。可謂極矣。其奔騰迅駛。孰能當之。故其為害不淺。即有神禹。獨且奈之何哉。東坡居士。曾守是郡。懷終古之憂。乃筑黃樓以彈壓之。蓋黃土也。取克治之義。城北乃建黃福寺。以枕洪流。托之棲禪。然居士深有見於性相之源。義取相融。融則不相陵奪。則滔滔安流。將為有土蒼生永永之福。故今之傳者。亦曰洪福。其旨微矣。寺今亦為河水漂突。豈非妙達性水真空者主之耶。達觀可禪師北遊。頻駐錫於此。深慨焉。因大開法社。屬阇黎慈峰朝公。令其精持性戒。即為疏攝眾緣。普會而一新之。將使往者過。來者息。各各同入法性海中。以導西來一脈。期為大地眾生永永之福。惟師之心神禹哉。良亦苦矣。諸大宰官居士。一時同發無上道緣。此猶三門既開。七井既鑿。中流砥柱。矻立頹波。而千里安
【現代漢語翻譯】 現代漢語譯本： 引導各支流派，最終匯歸於大海。逝去的光陰就像這水流一樣，那麼治理的功績，自始至終都是一脈相承的。我的佛法從西方傳到東方，也是如此。我私下觀察中國的名山大寺，華麗的宮殿和莊嚴的寺廟，凡是能夠使佛法流通，源源不斷的地方，其開創的功勞，難道僅僅是神禹（大禹，傳說中治理洪水的英雄）嗎？況且大禹所治理的，不是本性之水啊。他所做的都是有為之舉，更何況他爲了治水，磨破了小腿，曬黑了面板，多次路過家門而不入，必定是歷經辛苦憔悴之後才獲得成功。如今我們開鑿無明的堅硬阻礙，疏通法性的浩大洪流，順應各種差別的機緣，最終匯歸於覺悟的海洋，這難道是容易做到的嗎？如果不是抱著等同於死亡的決心和誓願，那是絕對難以成功的。彭城正當黃河的重要關口，天上的水傾瀉而下，像從高屋頂倒水一樣到達這裡，可以說是到了極點。那奔騰迅猛的勢頭，誰能夠抵擋呢？所以它造成的災害不小。即使有神禹，獨自一人又能怎麼辦呢？東坡居士（蘇軾，北宋文學家），曾經鎮守這個郡，懷著長久的憂慮，於是修築黃樓來鎮壓它。大概是因為黃土的緣故，取其克制治理的意義。城北於是修建了黃福寺，用來鎮住洪流，寄託于禪宗。然而居士深刻地認識到性相的根源，意義在於相互融合，融合就不會相互侵奪，那麼滔滔的河水就會安穩地流淌，成為這片土地上百姓永遠的福祉。所以今天流傳下來的，也叫做洪福。其中的意義非常深遠啊。寺廟現在也被河水沖刷侵襲，難道不是通達性水真空的人來主宰的嗎？達觀可禪師北遊，多次在此停留，深感憂慮。於是大力開辦法社，囑咐阇黎（梵語，意為導師）慈峰朝公，讓他精持性戒，就為他疏通攝取各種因緣，普遍地匯合而使之煥然一新。將要使過去的過去，未來的止息，各自一同進入法性海中，用來引導西來（指佛法從印度傳入中國）的一脈，期望成為大地眾生永遠的福祉。這位法師的心，真是像神禹一樣啊！實在是太辛苦了。各位大宰官和居士，一時共同發起無上的道緣。這就像三門已經打開，七井已經鑿好，中流砥柱，堅強地屹立在頹廢的波濤中，千里之地得以安寧。
【English Translation】 English version: Leading all streams and tributaries to eventually converge into the sea. Time passes like this flowing water, so the merit of governance is consistently passed down through the ages. My Dharma, from West to East, is also like this. I have privately observed the famous mountains and great temples of China, the magnificent palaces and solemn monasteries, all places that allow the Dharma to flow and never cease. The merit of their creation, is it merely that of Shen Yu (Da Yu, the legendary hero who controlled the floods)? Moreover, what Da Yu controlled was not the water of inherent nature. What he did was all intentional action, not to mention that he wore out his shins and tanned his skin to control the floods, passing his home many times without entering. He inevitably achieved success after hardship and exhaustion. Now we are chiseling away at the hard obstacles of ignorance, dredging the vast torrent of Dharma-nature, following the opportunities of various differences, and finally converging into the ocean of enlightenment. Is this easy to do? If it is not with a determination and vow equal to death, it is absolutely difficult to succeed. Pengcheng is located at the crucial point of the Yellow River. Water pours down from the sky, reaching here like water pouring from a high rooftop, it can be said to have reached its extreme. Who can withstand its rushing and swift momentum? Therefore, the disasters it causes are not small. Even if there were a Shen Yu, what could he do alone? Layman Dongpo (Su Shi, a literary figure of the Northern Song Dynasty), once guarded this prefecture, harboring long-term worries, so he built the Yellow Tower to suppress it. Probably because of the yellow earth, taking the meaning of restraining and governing. Therefore, the Yellow Blessing Temple was built north of the city to hold back the flood, entrusting it to Chan Buddhism. However, the Layman deeply understood the source of nature and phenomena, the meaning lies in mutual integration, and integration will not encroach on each other, then the滔滔river will flow peacefully, becoming the eternal blessing of the people on this land. Therefore, what is passed down today is also called Hongfu (Vast Blessing). The meaning within it is very profound. The temple is now also being washed and eroded by the river, is it not those who understand the emptiness of nature-water who dominate it? Chan Master Daguan traveled north, staying here many times, deeply concerned. Therefore, he greatly opened the Dharma society, entrusting the Ajari (Sanskrit, meaning teacher) Cifeng Zhao Gong, asking him to uphold the precepts of nature, and then he would dredge and gather all kinds of causes and conditions for him, universally uniting and renewing them. He will make the past pass, the future cease, and each will enter the ocean of Dharma-nature together, to guide the lineage from the West (referring to the transmission of Buddhism from India to China), hoping to become the eternal blessing of all beings on earth. This master's heart is truly like Shen Yu! It is really too hard. All the great officials and laymen, at one time, jointly initiated the supreme cause of the Way. This is like the three gates have been opened, the seven wells have been dug, and the pillar in the middle of the stream stands firmly in the decadent waves, so that thousands of miles of land can be peaceful.
流。風䭵往來。舟楫上下。則引攝之功。亦易易耳。朝公乘橇䟦涉。當不惜腓脛。必等心死誓。極力而蚤圖之。無淹歲月。雖然圖難於易。為大於細。嘗謂滴水入海。與渤海同枯。茍不讓細流。漸成深廣。以此前驅。則萬鈞易舉。異日輪奐莊嚴。如祇桓精舍。吾當以廣長舌。吐無盡流。籌量此會人天之福。
萬曆乙未長至十日。余以弘法罹難。 詔戍嶺海。達大師繭足數千里。北走唁余。期會於此。及余至。大師已買舟南下矣。主人出其疏。讀之憮然長慨。遂秉燭信筆書此。以結他日之緣。語似不倫。亦慣曾為旅偏憐客耳。
建立長壽庵記
粵城西三里許。曰小圃園。負山帶海。為叢林奧區。其地蘊靈秀。由來久矣。萬曆庚辰。有禪僧如受者。自楚中來。衍化及此。一時富商大賈。及居人之有名行者。率多歸依。咸愿請為唱導師。各布金建精舍。為說法所。購土人潘氏地。輸財鳩工。不日成之。額曰長壽庵。上下殿堂。兩翼方丈。齋廚禪室。輪稛連棬。丹飭煥然。又以鋦范如來諸大士像。香華鐘磬。鼓樂莊嚴。靡不畢備。淖音梵唄。日夜交參。居然地涌祇桓。一勝道場也。如受化去。其徒性亮繼之。庚寅。亮復拓地範圍。門墻巍然一新。丙申春。余 恩遣雷陽。道經此庵。信宿而去。明年丁酉夏。
【現代漢語翻譯】 現代漢語譯本：溪流、風帆往來，船隻上下，那麼牽引運送的功勞，也就很容易了。如果像朝公那樣乘橇跋涉，也不要吝惜腿腳，一定要抱著必死的決心，儘早盡力地謀劃這件事，不要拖延歲月。雖然說在容易的時候圖謀難事，在細小的時候成就大事。我曾經說過，一滴水流入大海，就會與渤海一同乾涸。如果不捨棄細小的水流，逐漸匯聚成深廣的海洋，用這種精神作為先導，那麼萬鈞重物也容易舉起。將來殿宇莊嚴，如同祇桓精舍（Jetavana-vihara，佛陀在世時居住的精舍），我將用廣長舌（Buddha's perfect speech），宣說無盡的法流，估量這次法會人天大眾的福報。
萬曆乙未年長至日（冬至）后十天，我因為弘揚佛法而遭受災難，被下令戍守嶺南。達大師不辭辛勞，走了數千里路，從北方趕來慰問我，約定在此相會。等我到達時，大師已經買船南下了。主人拿出大師的信，讀後我悵然長嘆。於是點起蠟燭，隨意寫下這些文字，以結下他日之緣。話語似乎有些不合邏輯，也是因為我經常做客，所以特別憐惜客人啊。
建立長壽庵記
在粵城西邊三里左右的地方，叫做小圃園。背靠山，面向大海，是叢林中的幽深之處。這塊地方蘊藏著靈氣，由來已久。萬曆庚辰年，有位禪僧如受（Rushu），從楚地來到這裡，弘揚佛法。一時之間，富商大賈以及當地有名望的居士，大多歸依了他，都願意請他做唱導師。大家捐錢建造精舍，作為說法的地方。購買了當地人潘氏的土地，捐獻財物，招募工匠，沒過多久就建成了。匾額題為長壽庵。上下殿堂，兩翼的方丈室，齋堂廚房，禪房，環繞相連，用紅色裝飾，煥然一新。又鑄造瞭如來（Tathagata）和諸位大士的佛像，香、花、鐘、磬，鼓樂等裝飾莊嚴，沒有不完備的。美妙的梵音，日夜交替，儼然是地涌祇桓（Jetavana appearing from the earth），一處殊勝的道場啊。如受圓寂后，他的弟子性亮（Xingliang）繼承了他的事業。庚寅年，性亮又擴建了土地範圍，門墻巍峨，煥然一新。丙申年春天，我奉皇恩前往雷陽，路過這座庵，住了幾晚就離開了。第二年丁酉年夏天。
【English Translation】 English version: Streams and sails come and go, boats move up and down, so the work of pulling and transporting becomes easy. If, like Chao Gong, one travels on a sled, do not begrudge your legs. You must be determined to die, and strive to plan this early, without delaying the years. Although it is said to plan for the difficult when it is easy, and to accomplish great things from the small. I once said that a drop of water entering the sea will dry up with the Bohai Sea. If you do not give up small streams, they will gradually become deep and wide. Using this spirit as a guide, then ten thousand jun (an ancient unit of weight) can be easily lifted. In the future, when the halls are solemn, like Jetavana-vihara (Jetavana-vihara, the monastery where the Buddha lived), I will use my long and broad tongue (Buddha's perfect speech) to proclaim the endless flow of Dharma, and estimate the blessings of humans and gods in this Dharma assembly.
On the tenth day after the winter solstice in the year of Yiwei in the Wanli era, I suffered disaster for propagating the Dharma and was ordered to guard Lingnan. Master Da, without sparing himself, traveled thousands of miles from the north to comfort me, and agreed to meet here. When I arrived, the master had already bought a boat and gone south. The host took out the master's letter, and after reading it, I sighed for a long time. So I lit a candle and wrote these words casually, to form a connection for the future. The words seem a bit illogical, but it is also because I am often a guest, so I especially pity the guests.
Record of the Establishment of Changshou (Longevity) Monastery
About three miles west of Yue City is a place called Xiaopuyuan (Small Garden). Backed by mountains and facing the sea, it is a secluded area in the forest. This place has been imbued with spiritual energy for a long time. In the year of Gengchen in the Wanli era, there was a Chan monk named Rushu (Rushu) who came from Chu and propagated the Dharma here. For a time, wealthy merchants and well-known lay practitioners in the area mostly took refuge in him, and they were all willing to invite him to be their Dharma teacher. Everyone donated money to build a monastery as a place for preaching the Dharma. They bought land from a local named Pan, donated money and recruited craftsmen, and it was completed in a short time. The plaque was inscribed with the name Changshou (Longevity) Monastery. The upper and lower halls, the abbot's rooms on both wings, the dining hall and kitchen, and the meditation rooms were connected in a circle, decorated in red, and completely new. They also cast statues of Tathagata (Tathagata) and various Bodhisattvas, and the decorations of incense, flowers, bells, chimes, drums, and music were solemn and complete. The beautiful Sanskrit sounds alternated day and night, truly a Jetavana (Jetavana appearing from the earth) emerging from the earth, a supreme place of practice. After Rushu passed away, his disciple Xingliang (Xingliang) continued his work. In the year of Gengyin, Xingliang expanded the land area, and the gates and walls were majestic and completely new. In the spring of the year Bingshen, I was sent to Leiyang by imperial grace, and passed by this monastery, staying for a few nights before leaving. In the summer of the following year, Dingyou.
余奉鎮檄去五羊。亮乃率諸檀越弟子。稽首作禮。乞余記其事。余欣然。攝衣據席。揮麈而普告之曰。諸佛子。善哉諦聽。山河大地。無一處非道場。鱗介羽毛。無一物非佛性。況茲粵地。為兩間之鉅麗。顧斯人類。為萬物之最靈。詎不頓現凈土。而見法身者乎。憶昔世尊。與帝釋行次。偶指其地曰。此處宜建梵剎。乃我昔為然燈布發掩泥之所。時長者即拈一草插之曰。建梵剎竟。諸天讚歎。諸佛子。由此觀之。隨所行處。皆是如來因地。隨所施為。即建道場。況夫瀝膏剔髓。汗血泥途。而為輪奐莊嚴者乎。固在施者受者何如耳。茍施者不著相。則功德如空。應量無際。而果報不可思議。如是則束草滴水。粒米莖菜。皆法界性與虛空等。否則計功思利。雖施七寶滿恒河沙。適足以增有為業累。況得無上福田。為菩提種子乎。茍受之者不滯跡。則唯心凈土。自性彌陀。觸目無非極樂。如是則高巖深谷。樹下冢間。皆常寂光等。否則假我偷安。雖居兜率。住梵天。亦祇以增生死業果。況能自他二利。開人天眼乎。諸佛子。施者受者。能忘緣離相。則心境俱空。而所作功德亦如空。所護果報亦如空。是則此庵雖小。可以含法界。包虛空。晨鐘夕梵。水月松風。皆演無盡法音。以祝我 聖天子無疆之壽。以培斯民無窮之福。推
之以盡大地。無一處而非樂土。廣之以極十方。無一人而不證真。是則庵即極樂場。人即無量壽。如是。其志之曰長壽。宜矣。否則水土木石。有為四相。代謝遷流。不啻陽𦦨空花。又何長之有。諸大眾聞說。歡喜作禮而退。遂以此書。
重修英德縣堯山天心寺記(並銘)
嶺表僻處東南。與諸羌接。周秦貢服不稱。今也。不獨為文憲大雅之風。洋洋中國。即琳宮梵宇。在在稱雄。爰自梁朝。達摩航海。來於西竺。有唐六祖。衣缽著于曹溪。而禪林道化。為東土宗。斯豈以天地限其道。山川私其氣哉。固在弘之得人。行之以時耳。韶之英德。去曹溪咫尺。府治之西百里許。曰堯山天心寺。蓋亦創自前代。豈曹溪之苗裔耶。湮不可考。 今上議 東宮大禮。先有采珠之令。特遣 乾清宮近侍。御馬監太監李公。至粵督其役。以萬曆戊戌秋七月。至青鸚。未幾復以 兩宮三殿災。方事大工。東西軍興。司農告匱。再下開礦之命。總歸於公。公奉 命唯謹。入海犯風濤。陟山冒虎兕。事上育下。以忠愛為心。安靜無擾。邦人受公之惠。亦已厚矣。己亥秋。行部至英德。深窮礦所。道徑廢寺。公乃愀然。謂父老曰。神者。山川之靈。禍福之宰也。況佛聖為世所尊。梵剎為民之福田。安可荒涼若是乎。遂捐廩金若干
【現代漢語翻譯】 現代漢語譯本 以至於充滿整個大地，沒有一處不是快樂的凈土。擴充套件到極盡十方世界，沒有一個人不能證悟真如本性。這樣說來，寺庵就是極樂道場，人就是無量壽佛。像這樣理解，稱它為『長壽』是適宜的。否則，如果執著於水、土、木、石這些由『地、水、火、風』四大假合而成的有為之相，它們會新陳代謝，遷流變化，不比那陽焰和空花更為實在，又有什麼長久可言呢？各位大眾聽了這些話，歡喜地行禮後退下，於是就把這篇文章記錄下來。
重修英德縣堯山天心寺記（並銘）
嶺南地區偏遠，地處東南，與各少數民族接壤。周朝和秦朝時，進貢的物品和服飾都不合禮制。現在不同了，不僅有文采和典雅的風氣，充滿中國，而且寺廟也處處雄偉壯麗。自從梁朝，Bodhidharma（菩提達摩）航海從西天（古印度）來到中國。唐朝的Huineng（六祖慧能）在Caoxi（曹溪）傳承衣缽。禪宗的教義和化導，成為東土（中國）的宗派。難道是天地限制了它的傳播，山川私藏了它的氣運嗎？關鍵在於能否找到合適的人來弘揚，以及是否順應時勢來推行。韶州的英德縣，距離曹溪很近。在府衙西邊一百里左右，有座堯山天心寺，大概也是前代建立的，或許是曹溪一脈的後裔吧？已經無法考證了。 當今皇上商議東宮的重大典禮，先前有采珠的命令，特地派遣Ganqing Palace（乾清宮）的近侍，御馬監太監Li（李）公，到廣東督辦此事。在萬曆戊戌年秋七月，到達青鸚。不久又因為兩宮（皇帝和皇后的宮殿）和三大殿發生火災，正要大興土木，加上東西兩線戰事興起，國家財政告竭，再次下達開礦的命令，都歸李公負責。李公奉命非常謹慎，入海冒著風浪，登山不畏虎狼。對上忠誠，對下愛護，以忠愛之心為本，保持地方安定，沒有擾民。當地百姓受到李公的恩惠，已經很深厚了。己亥年秋天，李公巡視到英德，深入考察礦區，路過荒廢的寺廟。李公於是神色莊重，對當地父老說：『神，是山川的精靈，掌管著禍福。何況佛是世人所尊敬的聖人，寺廟是百姓的福田，怎麼可以如此荒涼呢？』於是捐出自己的俸祿。
【English Translation】 English version To the extent of filling the entire earth, there is no place that is not a land of bliss. Extending to the utmost in all ten directions, there is no one who cannot realize their true nature. Thus, the hermitage is the Pure Land of Ultimate Bliss, and the person is Amitayus (Immeasurable Life Buddha). As such, it is fitting to call it 'Longevity.' Otherwise, if one clings to the elements of earth, water, wood, and stone, which are the conditioned phenomena of the 'four elements' (earth, water, fire, and wind), they will metabolize, change, and flow, no more substantial than a mirage or a flower in the sky. What longevity is there to speak of? The assembly, upon hearing these words, joyfully bowed and withdrew, and thus recorded this writing.
Record of the Reconstruction of Tianxin Temple on Yaoshan Mountain in Yingde County (with Inscription)
The Lingnan region is remote, located in the southeast, bordering various ethnic minorities. During the Zhou and Qin dynasties, the tributes and garments were not in accordance with the proper etiquette. Now it is different. Not only is there a flourishing of literary and elegant customs throughout China, but also Buddhist temples are magnificent everywhere. Since the Liang dynasty, Bodhidharma sailed from the Western Regions (ancient India) to China. During the Tang dynasty, Huineng (the Sixth Patriarch) transmitted the robe and bowl at Caoxi. The teachings and guidance of Chan Buddhism became the sect of the Eastern Land (China). Is it that heaven and earth limit its propagation, or that mountains and rivers hoard its qi (vital energy)? The key lies in finding the right person to promote it and implementing it in accordance with the times. Yingde County in Shaozhou is very close to Caoxi. About a hundred li (Chinese miles) west of the prefectural seat is Yaoshan Tianxin Temple, which was probably also founded in a previous era. Perhaps it is a descendant of the Caoxi lineage? It is impossible to verify. When the current Emperor discussed the grand ceremony of the Eastern Palace (Crown Prince), there was previously an order to collect pearls. He specially dispatched Li, a close attendant of the Ganqing Palace and a eunuch of the Imperial Horse Administration, to Guangdong to supervise the matter. In the autumn of the wuxu year of the Wanli reign (1598), he arrived at Qingying. Soon after, due to fires in the two palaces (the Emperor's and Empress's palaces) and the three main halls, there was a need for large-scale construction. In addition, wars broke out on the eastern and western fronts, and the national treasury was depleted. An order was issued again to open mines, all under the responsibility of Li. Li obeyed the order with great care, braving winds and waves at sea and tigers and rhinoceroses in the mountains. He was loyal to his superiors and caring to his subordinates, with loyalty and love at his heart, maintaining local stability without disturbing the people. The local people have received great kindness from Li. In the autumn of the jihai year (1599), Li inspected Yingde, deeply investigating the mining areas, and passed by the abandoned temple. Li then looked solemn and said to the local elders, 'The spirits are the essence of the mountains and rivers, governing fortune and misfortune. Moreover, the Buddha is a sage revered by the world, and temples are fields of merit for the people. How can it be so desolate?' Therefore, he donated his salary.
。復以疏付土之良民。募眾力以成其功。未幾。而緣果集。鳩工緝梓。首事於是年冬。落成於辛丑秋。風聲響應。百力駢集。殿堂廊廡。山門僧舍。煥然一新。公屬為文。以勒之貞石。用垂不朽。余因感公德意。嘉惠斯民。乃為銘以銘之。銘曰。
天地種靈。山川含英。鬼神來舍。禍福無淫。大哉慈氏。兩足稱尊。含齒戴髮。各稟性真。洋洋道化。云行八表。有識歸依。如風偃草。顧嶺之東。惟韶之陽。載英之土。天心惟皇。惟皇於何。大哉大覺。釋梵之雄。金口之鐸。琳宮凈土。在在有之。蒼梧之野。實惟建之。歲月遷訛。風薄雨蝕。有形皆化。況茲朽植。像教日頹。孰導迷途。曰惟我公。握天之符。山靈海若。載欣載奔。過茲窮髮。投誠布金。赤幟一立。其應如響。妙麗莊嚴。地平如掌。神欽鬼伏。天人普集。福被河沙。功超百億。鐘聲梵唄。朝昏祝釐。愿吾 皇壽。與天地齊。惟公功德。山川共久。帶礪同盟。咸皆額手。
忠勇廟碑記(並銘)
粵居嶺表。山海故多盜賊。往往鉅奸大猾。雄據崇山峻嶺。長波巨浸。環紆襟帶。諸島星列。恃為金城天府。從來舊矣。無論倭夷內侵。即此輩跳梁。接踵而發。若吳平曾一本。猖獗于嘉隆間。橫行海上。黃纛赭衣。竊號靜海。勞我王師。干戈歲無寧
【現代漢語翻譯】 現代漢語譯本：於是又把（勸募的）文書交給當地善良的百姓，招募眾人之力來完成這項功德。沒過多久，善緣彙集，招集工匠修繕寺廟。工程開始於這年冬天，竣工於辛丑年秋天。訊息迅速傳播，各方力量匯聚而來。殿堂、廊廡、山門、僧舍，都煥然一新。您（指「公」）囑託我為此撰寫文章，以刻在堅固的石碑上，用以流傳不朽。我因此感念您的恩德，嘉惠於此地百姓，於是作銘文來銘記此事。銘文如下：
天地孕育靈氣，山川蘊含精華。鬼神前來居住，禍福沒有偏差。偉大啊慈氏（Maitreya，彌勒菩薩），兩足尊貴。凡是含齒戴髮的眾生，各自稟賦著本真的天性。浩大的佛法教化，像云一樣遍佈四面八方。有識之士都來歸依，像風吹倒草一樣。看顧嶺的東面，韶州的南面，這片蘊藏精華的土地，上天的心意在於君王。君王在於什麼呢？在於偉大的覺悟者（佛陀）。是釋迦牟尼佛和梵天之雄，是金口宣說的教誨。精美的宮殿和清凈的土地，到處都有。在蒼梧的原野，確實在這裡建立（寺廟）。歲月遷移變化，風吹雨打侵蝕。有形的都會消逝，何況是這朽壞的樹木。佛法教義日漸衰頹，誰來引導迷途的眾生？只有我們的您，掌握著上天的符命。山神海神，都歡欣奔走。經過這偏遠之地，獻上誠意佈施黃金。紅旗一豎立，響應就像回聲一樣迅速。精妙美麗莊嚴，地面平坦如手掌。神靈欽佩鬼怪降伏，天人和大眾普遍聚集。福澤覆蓋無量眾生，功德超過百億。鐘聲和梵唄聲，早晚祈禱安寧。愿我們的皇上壽命，與天地一樣長久。您的功德，與山川一樣長久。像山川和河流結成的盟約一樣，大家都拱手敬佩。
忠勇廟碑記（並銘）
在嶺南一帶，山海之間向來多有盜賊。往往有巨大的奸邪之徒，佔據崇山峻嶺，長長的海浪和巨大的水流，環繞纏繞，像衣襟和腰帶一樣。各個島嶼像星星一樣排列，憑藉著作為金城湯池。自古以來就是這樣。無論是倭寇入侵，還是這些盜賊跳梁，接連不斷地發生。像吳平和曾一本，在嘉靖、隆慶年間猖獗，在海上橫行霸道。打著黃旗，穿著紅衣，自稱靜海王。勞煩我們的王師，年年都有戰事，沒有安寧。
【English Translation】 English version: Then, he further entrusted the documents to the good people of the locality, enlisting the strength of the masses to accomplish this meritorious deed. Before long, auspicious connections gathered, and artisans were assembled to repair the temple. The project commenced in the winter of that year and was completed in the autumn of Xin Chou (a year in the Chinese sexagenary cycle). The news spread rapidly, and forces from all directions converged. The main hall, corridors, mountain gate, and monks' quarters were all煥然一新 (huàn rán yī xīn, completely renewed). You (referring to 'Gong') entrusted me to compose an inscription to be engraved on a steadfast stone tablet, to be passed down for eternity. I, therefore, in gratitude for your virtue and the benefits bestowed upon the people of this land, composed this inscription to commemorate the event. The inscription reads:
Heaven and earth nurture spiritual essence, mountains and rivers contain brilliance. Ghosts and deities come to reside, fortune and misfortune are without deviation. Great is Maitreya (Cishi, 慈氏), the Two-Footed Honored One. All beings with teeth and hair each possess their inherent true nature. The vast teachings of the Dharma spread like clouds across the eight directions. Those with understanding take refuge, like grass bending in the wind. Looking east of Gu Ling (顧嶺), south of Shaozhou (韶州), this land containing brilliance, Heaven's will rests with the sovereign. Where does the sovereign reside? In the great Awakened One (Buddha). He is the hero of Shakyamuni Buddha and Brahma, the bell of the golden mouth. Exquisite palaces and pure lands exist everywhere. In the wilderness of Cangwu (蒼梧), it was indeed built here. Years pass and change, wind and rain erode. All that has form will decay, let alone this decaying wood. The Buddhist teachings decline daily; who will guide those lost on their path? Only you, our Gong, hold the mandate of Heaven. Mountain spirits and sea deities rejoice and hasten. Passing through this remote land, they offer sincerity and donate gold. Once the red banner is raised, the response is as swift as an echo. Exquisitely beautiful and solemn, the ground is as flat as the palm of a hand. Spirits admire and ghosts submit; heavenly beings and the masses gather universally. Blessings cover countless beings, and merit surpasses hundreds of millions. The sound of bells and Brahma's chants, morning and evening, pray for peace. May our Emperor's life be as long as heaven and earth. Your merits, Gong, will last as long as the mountains and rivers. Like the alliance formed by mountains and rivers, all respectfully raise their hands.
Inscription on the Stele of the Zhongyong Temple (with Preface)
In the Lingnan region, mountains and seas have always been plagued by bandits. Often, there are great and treacherous villains who occupy towering mountains and ridges. Long waves and vast currents encircle and entwine, like lapels and belts. The islands are arranged like stars, relying on them as impregnable fortresses. It has always been like this. Whether it is the invasion of Japanese pirates or the rampant activities of these bandits, they occur one after another. Like Wu Ping and Zeng Yiben, who were rampant during the Jiajing and Longqing reigns, they acted tyrannically at sea. Waving yellow flags and wearing red clothes, they proclaimed themselves the King of Jinghai. It troubled our royal army, and there were battles every year, with no peace.
日。而海畔蒼生死者。澤若焦矣。及一本就擒。其餘黨。若鄭大漢。林道干。朱良寶。許俊美。林鳳。紅老輩。各蜂分一隅。更為流毒。時越人吳天賞者。先藉名諸生間。屢試不售。遂棄舉子業。從史椽。奉部檄為制府記室。司馬殷公。心識其能。因引為參軍。時與籌畫諸巢穴部曲事。每發無遺䇿。司馬公大奇之。遂力薦之 天子。先後七疏。始報可。部議擢賞於行間。起為招討將軍。領白鴿寨軍事。而將軍父子兄弟皆在軍旅從事焉。先是以將軍䇿。大樹赤幟。自閩廣一帶環海之涯。嚴守備。設方略。即大將軍下。無論諸將領士卒。皆知將軍能。無不向將軍意指者。因而群盜日就擒。獨道干乘大艘。逃暹羅。將軍之子汝實。尾其後。追之未獲。所遺者。唯鄭大漢。據柳杜澳。紅老據珠池。未下。仍以實提兵千人。襲紅老。遂斬老。及黨三百餘級。而鄭大漢。則以將軍及弟天祥力當之。大漢者。廣人。魁梧奇偉。身長八尺。勇冠群盜。卒徒皆精銳梟悍。凡轉戰。無敢當鋒者。將軍以撫民二千人。皆素不識兵者。軍杜澳會戰。天祥賈勇先登。陷陣。遂力戰而死。將軍奮怒一呼。鼓而乘之。大漢遂就擒。餘黨潰散。自是海上瘡痍方瘳。蒼生始可安食矣。司馬公大奇將軍功。而哀祥死。乃具報 天子。上嘉之。下大司馬紀其勛
【現代漢語翻譯】 現代漢語譯本：當時正值大旱，太陽暴曬，沿海一帶的百姓死亡，土地像被燒焦了一樣。等到一本被擒獲，其餘黨羽，像鄭大漢、林道干、朱良寶、許俊美、林鳳、紅老輩等，各自佔據一方，更加為害百姓。當時越地人吳天賞，起初在諸生中有點名氣，多次考試都沒考中，於是放棄了科舉，做了史官的小吏。他奉命擔任制府的記室。司馬殷公賞識他的才能，於是提拔他為參軍，經常和他一起謀劃各個盜賊巢穴的部署。每次出謀劃策都準確無誤，司馬公非常驚奇，於是極力向皇帝推薦他。先後上了七道奏疏，才得到批準。朝廷商議提拔吳天賞在行伍中陞遷，任命他為招討將軍，統領白鴿寨的軍事。而吳天賞的父子兄弟都在軍隊中任職。先前吳天賞用計，樹立起巨大的紅色旗幟，從福建廣東一帶的沿海地區，嚴加防守，設定方略。即使是大將軍之下，無論將領士卒，都知道吳天賞有才能，沒有不聽從吳天賞的指揮的。因此盜賊們一天天被擒獲。只有林道干乘坐大船，逃往暹羅。吳天賞的兒子吳汝實，緊隨其後追趕他，沒有抓到。剩下的只有鄭大漢，佔據柳杜澳，紅老佔據珠池，還沒有攻下。於是吳汝實率領一千士兵，襲擊紅老，最終斬殺了紅老以及他的黨羽三百多人。而鄭大漢，則由吳天賞和他的弟弟吳天祥奮力抵擋。鄭大漢是廣東人，身材魁梧高大，身高八尺，勇猛超過其他盜賊。他的士兵都是精銳強悍之徒。每次戰鬥，沒有人敢於抵擋他的鋒芒。吳天賞率領的二千士兵，都是平時不熟悉軍事的人，在杜澳會戰。吳天祥奮勇爭先，衝鋒陷陣，最終力戰而死。吳天賞憤怒地大喊一聲，擂鼓衝鋒，鄭大漢於是被擒獲，其餘黨羽潰散。從此海上戰亂的創傷才開始痊癒，百姓才能夠安定地生活。司馬公非常驚奇吳天賞的功勞，又哀悼吳天祥的犧牲，於是上報皇帝。皇帝嘉獎了他們，大司馬記錄了吳天賞的功勛。 English version: At that time, there was a severe drought, and the sun scorched the land, causing the death of people along the coast, and the land was like burnt. After Yi Ben (name of a pirate leader) was captured, the remaining members of his gang, such as Zheng Dahan (name of a pirate leader), Lin Daogan (name of a pirate leader), Zhu Liangbao (name of a pirate leader), Xu Junmei (name of a pirate leader), Lin Feng (name of a pirate leader), and Hong Lao Bei (name of a pirate leader), each occupied a corner and caused even more harm to the people. At that time, Wu Tianshang (name of a general) from Yue, initially had some reputation among the scholars, but failed the examinations many times, so he gave up the imperial examinations and became a minor official in the history department. He was ordered to serve as the secretary of the governor. Sima Yinggong (name of an official) appreciated his talent, so he promoted him to be a military advisor, and often planned the deployment of various bandit dens with him. Every plan he made was accurate, and Sima Gong was very surprised, so he strongly recommended him to the Emperor. He submitted seven memorials one after another, and finally received approval. The court discussed promoting Wu Tianshang in the military ranks, and appointed him as the General of Pacification, in charge of the military affairs of Baige Village. And Wu Tianshang's father, sons, and brothers all served in the army. Previously, Wu Tianshang used a plan to erect huge red flags, and strictly guarded the coastal areas from Fujian and Guangdong, setting up strategies. Even below the Great General, regardless of generals or soldiers, everyone knew that Wu Tianshang was talented, and no one did not follow Wu Tianshang's command. Therefore, the bandits were captured day by day. Only Lin Daogan took a large ship and fled to Siam (Thailand). Wu Tianshang's son, Wu Rushi (name of a soldier), followed closely behind him, but did not catch him. The only ones left were Zheng Dahan, who occupied Liu Du Ao (name of a place), and Hong Lao, who occupied Zhu Chi (name of a place), who had not yet been defeated. So Wu Rushi led a thousand soldiers to attack Hong Lao, and finally killed Hong Lao and more than three hundred of his followers. As for Zheng Dahan, Wu Tianshang and his younger brother Wu Tianxiang (name of a soldier) fought hard to resist him. Zheng Dahan was from Guangdong, with a tall and strong physique, eight feet tall, and his bravery surpassed other bandits. His soldiers were all elite and fierce. Every battle, no one dared to resist his edge. Wu Tianshang led two thousand soldiers, all of whom were unfamiliar with military affairs, and fought at Du Ao. Wu Tianxiang bravely took the lead, charging into the battle, and finally fought to the death. Wu Tianshang shouted angrily, beat the drums and charged, and Zheng Dahan was captured, and the remaining members of his gang collapsed. From then on, the wounds of the sea war began to heal, and the people were able to live in peace. Sima Gong was very surprised by Wu Tianshang's merits, and mourned Wu Tianxiang's sacrifice, so he reported to the Emperor. The Emperor praised them, and the Grand Sima recorded Wu Tianshang's achievements.
【English Translation】 At that time, during a great drought, the sun scorched the coastal areas, causing the death of many people, and the land was parched. After Yi Ben (name of a pirate leader) was captured, his remaining followers, including Zheng Dahan (name of a pirate leader), Lin Daogan (name of a pirate leader), Zhu Liangbao (name of a pirate leader), Xu Junmei (name of a pirate leader), Lin Feng (name of a pirate leader), and Hong Lao Bei (name of a pirate leader), each occupied a corner and continued to inflict harm. At that time, Wu Tianshang (name of a general) from Yue, who had initially gained some reputation among the scholars but repeatedly failed the examinations, abandoned his pursuit of officialdom and became a clerk in the history department. He was appointed as the secretary to the governor. Sima Yinggong (name of an official), recognizing his talent, promoted him to the position of military advisor, and frequently consulted with him on the strategies for dealing with the various bandit strongholds. His plans were always accurate, greatly impressing Sima Gong, who then strongly recommended him to the Emperor. After submitting seven memorials, approval was finally granted. The court decided to promote Wu Tianshang from within the ranks, appointing him as the General of Pacification, in command of the military affairs of Baige Village. Wu Tianshang's father, sons, and brothers all served in the army. Previously, Wu Tianshang had devised a plan to erect large red flags and establish strict defenses and strategies along the coastal areas from Fujian and Guangdong. Even those below the Great General, including officers and soldiers, recognized Wu Tianshang's abilities and followed his instructions. As a result, the pirates were captured one by one. Only Lin Daogan escaped to Siam (Thailand) on a large ship. Wu Tianshang's son, Wu Rushi (name of a soldier), pursued him closely but failed to capture him. The remaining threats were Zheng Dahan, who occupied Liu Du Ao (name of a place), and Hong Lao, who occupied Zhu Chi (name of a place), who had yet to be subdued. Wu Rushi then led a thousand soldiers to attack Hong Lao, eventually killing him and over three hundred of his followers. Zheng Dahan was fiercely resisted by Wu Tianshang and his younger brother, Wu Tianxiang (name of a soldier). Zheng Dahan, a native of Guangdong, was a tall and imposing figure, standing eight feet tall, and his bravery surpassed that of the other pirates. His soldiers were elite and fierce, and no one dared to confront them in battle. Wu Tianshang, leading two thousand soldiers who were unfamiliar with warfare, engaged in a battle at Du Ao. Wu Tianxiang bravely charged ahead, penetrating the enemy lines, and fought valiantly until his death. Wu Tianshang, filled with rage, let out a great cry, beat the drums, and charged forward, capturing Zheng Dahan and scattering his remaining forces. From that point on, the wounds of the sea war began to heal, and the people were able to live in peace. Sima Gong was greatly impressed by Wu Tianshang's accomplishments and mourned the death of Wu Tianxiang, so he reported the events to the Emperor. The Emperor praised them, and the Grand Sima recorded Wu Tianshang's merits.
。將敘績焉。時杜澳土人。感祥以死易其生。乃立廟貌。歲時祀之。額曰忠勇。頃以倭奴犯東鄙。連兵數年。將軍子實。猶為兩廣制府參軍。以司馬公命往日本。間諜之。關白果死。實乃𢹂碧蹄所亡火器歸。諸執事奇之。未及報 命。而朝鮮倭已退。后司馬竟寢之。且以廣海兵。分屬實。以御倭奴游盜。而柳杜適其其部。實因感往事。痛叔祥死。而草血未乾。旌旗居然在目。不覺發上指冠也。蒞事之初。即走余。乞一言以紀其事。余聞土人備談其故事。因嘉實之功。而壯祥之死。乃為銘。以銘之曰。
皇皇上天。福善禍淫。彼桀黠者。胡為有生。桀黠既生。長蛇封彘。噆腦吸膏。日無寧已。于赫 皇威。爰整其旅。桓桓虎將。郊壘是恥。窮獸逃林。猛虎突奔。驅市而戰。祥用先登。以虎博虎。其力兩當。牙铦爪利。禿者先傷。禿者既傷。亦折其利。遺臭流芳。處死則異。其芳愈流。其榮愈久。廟貌如生。童奔婺走。童奔婺走。生氣益靈。歲時伏臘。山傾海吞。肴山醞海。飲之啄之。千秋萬祀。其福無涯。
電白苦藤嶺化城庵記
萬曆丙申春二月。予之雷陽。道過電白。西二十五里許。曰苦藤嶺。見茅茨施茶結緣者。余以乍入瘴鄉。炎蒸毒人。心悶力疲。適見津樑。欣然如入化城也。乃解衣盤礴。熟
【現代漢語翻譯】 現代漢語譯本： 於是我開始記錄這件事。當時杜澳的當地人，感念叔祥以死換取他們的生命，便為他建立了廟宇，每年按時祭祀，匾額題為『忠勇』。不久之後，倭寇侵犯東部邊境，連年戰事不斷。將軍的兒子子實，當時擔任兩廣制府的參軍，奉司馬公的命令前往日本進行間諜活動。關白果然死了。子實於是帶著碧蹄館之戰中丟失的火器回來。各位官員都對此感到驚奇。還沒來得及上報朝廷，朝鮮的倭寇就已經撤退了。後來司馬公最終擱置了此事，並且將廣海的士兵分給子實統領，用來抵禦倭寇的遊擊和盜竊。而柳杜正好是他的部下。子實因此感念往事，痛惜叔祥的犧牲，鮮血彷彿還未乾涸，旌旗依然歷歷在目，不禁激動得頭髮豎起，頂開了帽子。他剛開始處理事務，就趕來找我，希望我能寫一篇文章來紀念這件事。我聽當地人詳細講述了叔祥的故事，因此讚賞子實的功勞，也敬佩叔祥的犧牲，於是寫下這篇銘文。
銘文如下：
光明偉大的上天，獎賞善良，懲罰邪惡。那些奸詐狡猾的人，為什麼會有生命？奸詐狡猾的人既然已經出生，就像是長蛇和野豬一樣，啃噬人們的頭腦，吸取人們的膏血，一天也沒有安寧的時候。顯赫的皇威，於是整頓軍隊。威武的虎將，以敵人的營壘為恥辱。走投無路的野獸逃入森林，兇猛的老虎奮力突奔。在集市上展開戰鬥，叔祥奮勇當先。用老虎搏鬥老虎，他的力量足以匹敵。牙齒鋒利，爪子尖銳，禿頭的人首先受傷。禿頭的人既然已經受傷，也折斷了他的利爪。遺臭萬年還是流芳百世，死的方式決定了結果的不同。他的芳名越傳越遠，他的榮耀越發長久。廟宇的形象栩栩如生，孩子們奔走相告。孩子們奔走相告，他的生氣更加靈驗。每年按時祭祀，像山崩海嘯一般。準備豐盛的酒菜，供人們享用。千秋萬代，他的福澤沒有窮盡。
電白苦藤嶺化城庵記
萬曆丙申年春天二月，我前往雷陽，路過電白，向西大約二十五里，到達苦藤嶺。看到用茅草搭建的房屋，有人在那裡施茶結緣。我因為剛進入瘴氣瀰漫的地區，天氣炎熱潮濕，令人感到不適，心情煩悶，身體疲憊，正好看到這個可以休息的地方，欣喜得就像進入了化城一樣。於是脫下衣服，隨意地坐了下來，仔細地 English version: Then I began to record this event. At that time, the local people of Du'ao, grateful that Shu Xiang (a person's name) had exchanged his life for theirs, built a temple for him and sacrificed to him on time every year, with the plaque inscribed 'Loyalty and Courage'. Soon after, the Wokou (Japanese pirates) invaded the eastern border, and the war continued for several years. General's son Zishi (a person's name), then served as a military advisor to the Liangguang (Guangdong and Guangxi) Governor, and went to Japan to conduct espionage activities on the order of Sima Gong (an official title). Kanpaku (chief advisor to the Japanese Emperor) indeed died. Zishi then brought back the firearms lost in the Battle of Biti (a place name). The officials were surprised by this. Before he had time to report to the court, the Wokou in Korea had already withdrawn. Later, Sima Gong finally shelved the matter, and divided the Guanghai (a place name) soldiers to Zishi to lead, to resist the Wokou's guerrilla warfare and theft. And Liu Du (a person's name) happened to be his subordinate. Zishi therefore felt the past, lamented Shu Xiang's sacrifice, the blood seemed to have not dried, the flags were still vivid in his eyes, and he could not help but be so excited that his hair stood up and opened his hat. As soon as he started dealing with affairs, he came to me, hoping that I could write an article to commemorate this event. I listened to the locals tell the story of Shu Xiang in detail, so I admired Zishi's merits and admired Shu Xiang's sacrifice, so I wrote this inscription.
The inscription is as follows:
The bright and great Heaven rewards the good and punishes the evil. Why do those treacherous and cunning people have life? Since treacherous and cunning people have been born, they are like long snakes and wild boars, gnawing at people's brains and sucking people's marrow, and there is no peace in a day. The illustrious imperial power, therefore, rectified the army. The mighty tiger general took the enemy's camp as a shame. The desperate beasts fled into the forest, and the fierce tigers rushed forward. Fighting in the market, Shu Xiang bravely took the lead. Fighting tigers with tigers, his strength was enough to match. Sharp teeth, sharp claws, the bald man was injured first. Since the bald man has been injured, he has also broken his claws. Leaving a bad smell for thousands of years or leaving a good name for generations, the way of death determines the different results. His fragrance spreads farther and farther, and his glory lasts longer and longer. The image of the temple is lifelike, and the children run to tell each other. The children run to tell each other, and his vitality is more effective. Sacrifices are held on time every year, like a mountain collapse and a tsunami. Prepare rich wine and dishes for people to enjoy. For thousands of years, his blessings have no end.
A Record of the Huacheng Nunnery at Kuteng Ridge in Dianbai
In the spring of the Bing Shen year of Wanli (era name), I went to Leiyang (a place name) and passed by Dianbai (a place name), about twenty-five miles west, to Kuteng Ridge (a place name). I saw a house built of thatch, where people were offering tea to make friends. Because I had just entered the miasma-filled area, the weather was hot and humid, which made people feel uncomfortable, depressed, and physically exhausted. I was happy to see this place where I could rest, just like entering a Huacheng (a metaphorical city in Buddhism). So I took off my clothes and sat down casually, carefully
【English Translation】 Here is the English translation of the provided text: At that time, the local people of Du'ao, grateful that Shu Xiang had exchanged his life for theirs, built a temple for him and sacrificed to him on time every year, with the plaque inscribed 'Loyalty and Courage'. Soon after, the Wokou invaded the eastern border, and the war continued for several years. General's son Zishi, then served as a military advisor to the Liangguang Governor, and went to Japan to conduct espionage activities on the order of Sima Gong. Kanpaku indeed died. Zishi then brought back the firearms lost in the Battle of Biti. The officials were surprised by this. Before he had time to report to the court, the Wokou in Korea had already withdrawn. Later, Sima Gong finally shelved the matter, and divided the Guanghai soldiers to Zishi to lead, to resist the Wokou's guerrilla warfare and theft. And Liu Du happened to be his subordinate. Zishi therefore felt the past, lamented Shu Xiang's sacrifice, the blood seemed to have not dried, the flags were still vivid in his eyes, and he could not help but be so excited that his hair stood up and opened his hat. As soon as he started dealing with affairs, he came to me, hoping that I could write an article to commemorate this event. I listened to the locals tell the story of Shu Xiang in detail, so I admired Zishi's merits and admired Shu Xiang's sacrifice, so I wrote this inscription. The inscription is as follows: The bright and great Heaven rewards the good and punishes the evil. Why do those treacherous and cunning people have life? Since treacherous and cunning people have been born, they are like long snakes and wild boars, gnawing at people's brains and sucking people's marrow, and there is no peace in a day. The illustrious imperial power, therefore, rectified the army. The mighty tiger general took the enemy's camp as a shame. The desperate beasts fled into the forest, and the fierce tigers rushed forward. Fighting in the market, Shu Xiang bravely took the lead. Fighting tigers with tigers, his strength was enough to match. Sharp teeth, sharp claws, the bald man was injured first. Since the bald man has been injured, he has also broken his claws. Leaving a bad smell for thousands of years or leaving a good name for generations, the way of death determines the different results. His fragrance spreads farther and farther, and his glory lasts longer and longer. The image of the temple is lifelike, and the children run to tell each other. The children run to tell each other, and his vitality is more effective. Sacrifices are held on time every year, like a mountain collapse and a tsunami. Prepare rich wine and dishes for people to enjoy. For thousands of years, his blessings have no end. A Record of the Huacheng Nunnery at Kuteng Ridge in Dianbai In the spring of the Bing Shen year of Wanli, I went to Leiyang and passed by Dianbai, about twenty-five miles west, to Kuteng Ridge. I saw a house built of thatch, where people were offering tea to make friends. Because I had just entered the miasma-filled area, the weather was hot and humid, which made people feel uncomfortable, depressed, and physically exhausted. I was happy to see this place where I could rest, just like entering a Huacheng.
睡而起。詬其所因。乃善男子易真潭。集善士十餘輩同設。以茲地為羅旁后戶。昔未平時。盜賊出沒。道路阻塞。今雖平。猶為畏途。況當瓊雷喉舌地。行者戒心。下有湯泉滾滾。履如蹈鑊。故藉茶以慰往來。非演法也。且云。期以三年。余誡之曰。慎無以限量心。行難思事。他日將建梵剎於此。為終古清涼地也。秋八月。制府檄回五羊。越二年戊戌。施茶期滿。行者二人。謁余于壘壁。余與授具戒。仍令回其所。隨具疏。令真潭等。募為興建資。不二年。而告成。額曰化城。意取前往寶所。中路以止疲極之意也。今年庚戌。真潭年七十。婚嫁畢。乃禮曹溪。愿乞披剃為佛子。余欣然為剃染焉。法名福城。意取善財南詢。參訪知識。為發足地。以蔑戾車。有人能垂老披緇。信根不易見也。以此道場。始終於真潭一人。仍令回庵。專修凈業。禮誦六時。是余南來立一莖草。度一頭陀。將期傳慧燈于炎方。灑甘露于瘴地。作苦海之津樑。濕火宅之干𦦨。以衍無窮之利益也。故特具始末。以垂貞石。冀不朽云。
法性寺優曇華記(並銘)
萬曆己亥。春王二月朔。余遷粵之四年。先是釋楞伽成。為菩提樹下諸弟子。演法華楞嚴唯識經論。各一匝。緇白傾心。翕然向風。是時法性寺主。延歐生伯羽。為諸沙彌教授
【現代漢語翻譯】 現代漢語譯本： 睡醒后，我責問他們這樣做的原因。原來是善男子易真潭，召集了十幾位善士共同設立的。因為這地方是羅旁的後門，以前不太平的時候，盜賊出沒，道路阻塞。現在雖然太平了，仍然是讓人害怕的道路。何況這裡是瓊州和雷州之間的要地，來往的人要心懷戒懼。下面有沸騰的溫泉，走在上面就像踩在熱鍋上一樣。所以藉助施茶來安慰來往的人，不是爲了演說佛法。並且說，期限是三年。我告誡他們說，千萬不要以**心，做難以思議的事情。將來要在這裡建造寺廟，作為永久清涼的地方。秋天八月，制府下令我回到五羊（廣州）。過了兩年，戊戌年，施茶的期限滿了。有兩個行人，在壘壁來拜見我。我為他們授予具足戒，仍然讓他們回到原來的地方。隨後準備奏疏，讓真潭等人，募集興建寺廟的資金。不到兩年，寺廟就建成了，題名為『化城』，意思是取前往寶所（最終目的地），中途用來止息疲勞的意思。今年庚戌年，真潭七十歲了，婚嫁的事情都辦完了，於是前往曹溪，希望剃度出家成為佛子。我很高興地為他剃度染衣，法名福城，意思是取善財童子南行參訪善知識，作為出發的地方。在蔑戾車（邊地），有人能夠年老出家，這樣的信根不容易見到啊。因為這個道場，從開始到結束都是真潭一個人促成的，仍然讓他回到庵里，專心修習凈土法門，早晚六時禮誦。這是我南來立一根草，度一個頭陀（苦行僧），將要將智慧的燈傳到炎熱的南方，將甘露灑到瘴癘之地，作為苦海的橋樑，熄滅火宅的乾燥，從而衍生無窮的利益。所以特別記錄下事情的始末，刻在堅硬的石頭上，希望能夠不朽。 法性寺優曇華記(並銘) 萬曆己亥年，春季二月一日，我調任到廣東的第四年。此前，釋楞伽成，為菩提樹下的各位弟子，演說了《法華經》、《楞嚴經》、《唯識經論》，各一遍。僧人和俗人都傾心向往，像風一樣。當時法性寺的住持，邀請歐生伯羽，為各位沙彌教授。
【English Translation】 English version: Having woken up, I questioned the reason for their actions. It turned out to be the virtuous man Yi Zhentan, who gathered more than ten virtuous people to establish it together. Because this place was the back door of Luopang, in the past when it was not peaceful, bandits haunted the area and the roads were blocked. Now, although it is peaceful, it is still a frightening road. Moreover, this is the throat between Qiong and Lei (Qiongzhou and Leizhou), travelers should be mindful and cautious. Below there are boiling hot springs, walking on them is like stepping on a hot pot. Therefore, tea is provided to comfort travelers, not to expound the Dharma. And it was said that the term was three years. I warned them, 'Do not, by any means, with a ** heart, do unimaginable things. In the future, a monastery will be built here as a permanently cool and refreshing place.' In the eighth month of autumn, the governor ordered me to return to Wuyang (Guangzhou). Two years later, in the year of Wuxu, the term for providing tea expired. Two travelers came to see me at the Lei Wall. I conferred the complete precepts on them and still ordered them to return to their original place. Subsequently, a memorial was prepared, asking Zhentan and others to raise funds for the construction of the monastery. In less than two years, the monastery was completed and named 'Huacheng' (Transformation City), meaning to take the idea of stopping fatigue on the way to the treasure place (ultimate destination). This year, the year of Gengxu, Zhentan is seventy years old, and after all the matters of marriage have been completed, he went to Caoxi (Caoqi Temple), hoping to be tonsured and become a disciple of the Buddha. I gladly tonsured and dyed his robes, giving him the Dharma name Fucheng (Blessed City), meaning to take the idea of Sudhana's (Shancai Tongzi) southern pilgrimage to visit good teachers, as the starting point. In Mleccha (borderland), it is not easy to see someone who can become a monk in old age, with such firm roots of faith. Because this monastery, from beginning to end, was facilitated by Zhentan alone, he was still ordered to return to the hermitage, to focus on cultivating the Pure Land practice, reciting the scriptures six times a day. This is me coming south to plant a blade of grass, to liberate a dhuta (ascetic monk), and will spread the lamp of wisdom to the hot south, sprinkle the nectar in the plague-ridden land, as a bridge across the sea of suffering, extinguishing the dryness of the burning house, thereby deriving infinite benefits. Therefore, I have specially recorded the beginning and end of the matter, engraved on a hard stone, hoping to be immortal. Record of the Udumbara Flower at Faxing Temple (with inscription) In the year of Jihai in the Wanli era, on the first day of the second month of spring, it was my fourth year of being transferred to Guangdong. Before this, the Venerable Lengqie Cheng (Shishi Lengqie Cheng), for the disciples under the Bodhi tree, expounded the Lotus Sutra, Surangama Sutra, and Vijnaptimatrata-sastra, each once. Monks and laypeople were wholeheartedly drawn to it, like the wind. At that time, the abbot of Faxing Temple invited Ousheng Boyu to teach the novices.
師。具禮。余主盟斯道。時時激揚之。乃立法會於毗盧殿之玄冥所。建會之先二日。余適至。弟子通烔告余曰。庭除涌金蓮華一朵。請師觀之。余見而喜曰。此余所聞者一。而見之者今再矣。斯為法道之應。其華產于蕉本。抽莖而挺生其中。宛若芙蕖。而色若黃金。其葉堅厚倍之。瓣瓣叢簇。含裹香蕊。狀如玉簪。中虛而體潔。盛甘露漿。吸而飲之。香沃肺腑。蓋世所希見者。如佛所云優曇華。解之曰瑞應。豈是之謂乎。經云。佛現於世間。譬如優曇華。時乃一出。正猶鱗鳳芝草之生於嘉運耳。昔姚秦時。連理華生於殿庭。佔之。謂有西方聖人至。因訪襄陽之道安。安薦羅什。萇遂興鐵甲之師十萬。以呂光為大將。伐龜茲而求什。什至。而秦之佛法自此興。蓋連理華。即俗所稱並頭蓮耳。嘗憶余齠年。初棄家。吾祖西林大師。延守愚先師。住奘師塔院。先是三年。殿庭忽涌金蓮。產于蕉本。觀者日數十萬指。識者謂為法道之瑞。未幾。而迎先師居其院。江南法道之興。果自此始。余法兄雪浪。迄今名播寰中。不忝慈恩之窺基。此余聞此華而徴之者一也。及餘年二十五。臥病三月。先於庭前。手植蕉一樹。其葉扶疏。高丈餘。其中抽金蓮華一朵。大倍今之所見者。每侵晨。接甘露盈杯。飲之清涼五內。如是三月不萎。疾
【現代漢語翻譯】 現代漢語譯本： 師父（指說法者）。行具足的禮節。我主持這個佛法。時時激勵發揚它。於是在毗盧殿的玄冥之處設立法會。在法會開始的前兩天，我正好到達。弟子通烔告訴我：『庭院裡涌出一朵金蓮花。請師父觀看。』我看見后高興地說：『這是我所聽聞過一次的，而今天親眼看見是第二次了。』這真是佛法的應驗。這花生長在芭蕉的根莖上，抽出莖來挺立在其中，宛如芙蕖（荷花）。顏色像黃金。它的葉子堅硬厚實，比一般的葉子厚一倍。花瓣一簇一簇的，包含著香蕊，形狀像玉簪。中間是空的，而且整體潔凈，盛著甘露漿。吸取來飲用，香氣滋潤肺腑。這大概是世間罕見的。就像佛所說的優曇華（Udumbara，祥瑞之花），解釋為瑞應，說的就是這個吧。經書上說：『佛出現在世間，譬如優曇華，時隔很久才出現一次。』正像麒麟鳳凰和靈芝草生長在吉祥的年代一樣。從前姚秦的時候，連理華（並蒂蓮）生長在宮殿的庭院裡。占卜的人說，這是有西方的聖人要來。因此去襄陽拜訪道安（Daoan，東晉高僧）。道安推薦鳩摩羅什（Kumarajiva，著名佛經翻譯家）。姚萇（Yao Chang，後秦開國皇帝）於是興起十萬鐵甲軍隊，以呂光（Lü Guang，後涼建立者）為大將，攻打龜茲（Kuizi，古國名）來迎請鳩摩羅什。鳩摩羅什到達后，秦國的佛法從此興盛。這連理華，就是世俗所說的並頭蓮。我曾經記得我小時候，剛離開家。我的祖父西林大師（Xilin Dashi），邀請守愚先師（Shouyu Xianshi），住在奘師塔院（Zangshi Tayuan）。在這之前三年，殿庭忽然涌出金蓮，生長在芭蕉的根莖上。觀看的人每天有幾十萬，有見識的人說是佛法的祥瑞。沒過多久，就迎接先師居住在這個寺院。江南佛法的興盛，果然是從這裡開始的。我的法兄雪浪（Xuelang），直到今天名聲傳遍天下，沒有辱沒慈恩宗（Ci』en Zong，又稱唯識宗）的窺基大師（Kuiji）。這是我聽聞這種花而驗證的第一件事。等到我二十五歲的時候，臥病三個月。先在庭院前，親手種植了一棵芭蕉樹，它的葉子茂盛，高一丈多。其中抽出一朵金蓮花，比現在所見的大一倍。每天清晨，接取甘露，盛滿一杯，飲用后清涼五臟六腑。這樣過了三個月也沒有凋謝，疾病
【English Translation】 English version: The Master (referring to the speaker). Performing the full prostration. I preside over this Dharma. Constantly encouraging and promoting it. Therefore, a Dharma assembly is established at the Xuanming place of the Vairocana Hall (Piludian). Two days before the assembly began, I happened to arrive. The disciple Tongjiong (Tongjiong) informed me: 'A golden lotus flower has sprung up in the courtyard. Please, Master, observe it.' Upon seeing it, I joyfully said: 'This is the first time I have heard of it, and today is the second time I have seen it with my own eyes.' This is truly a response of the Dharma. This flower grows on the stem of a banana plant, sprouting from within, resembling a lotus (Furu). Its color is like gold. Its leaves are firm and thick, twice as thick as ordinary leaves. The petals are clustered together, containing fragrant stamens, shaped like jade hairpins. The center is hollow and the whole is pure, filled with nectar. Sipping and drinking it, the fragrance nourishes the lungs. This is probably rarely seen in the world. Just like the Udumbara flower (Udumbara, auspicious flower) mentioned by the Buddha, interpreted as an auspicious response, is this what it refers to? The scriptures say: 'The Buddha appears in the world, like the Udumbara flower, appearing only once in a long time.' Just like the Qilin (unicorn), Phoenix, and Lingzhi (Ganoderma mushroom) growing in auspicious times. In the past, during the Yao Qin dynasty, a Lianli flower (double lotus) grew in the courtyard of the palace. The diviner said that a sage from the West was about to arrive. Therefore, Daoan (Daoan, eminent monk of the Eastern Jin Dynasty) was visited in Xiangyang. Daoan recommended Kumarajiva (Kumarajiva, famous translator of Buddhist scriptures). Yao Chang (Yao Chang, founding emperor of the Later Qin) then raised an army of 100,000 ironclad soldiers, with Lü Guang (Lü Guang, founder of Later Liang) as the general, to attack Kuizi (Kuizi, ancient kingdom) to welcome Kumarajiva. After Kumarajiva arrived, the Buddhist Dharma in Qin flourished from then on. This Lianli flower is what the common people call a double lotus. I remember when I was a child, I had just left home. My grandfather, Master Xilin (Xilin Dashi), invited the former Master Shouyu (Shouyu Xianshi) to reside in the Zangshi Pagoda Courtyard (Zangshi Tayuan). Three years before this, a golden lotus suddenly sprang up in the hall, growing on the stem of a banana plant. Hundreds of thousands of people watched it every day, and knowledgeable people said it was an auspicious sign of the Dharma. Not long after, the former Master was welcomed to reside in this temple. The flourishing of the Buddhist Dharma in Jiangnan indeed began from here. My Dharma brother Xuelang (Xuelang), until today, his name is known throughout the world, not disgracing Master Kuiji (Kuiji) of the Ci'en School (Ci』en Zong, also known as the Yogācāra School). This is the first thing I heard about this flower and verified. When I was twenty-five years old, I was sick in bed for three months. First, in front of the courtyard, I personally planted a banana tree, its leaves lush, more than ten feet tall. Among them, a golden lotus flower emerged, twice as large as what is seen now. Every morning, I would collect the nectar, fill a cup, and drink it, cooling my internal organs. It did not wither for three months, and the illness
竟以瘳。長老咸謂宛如奘師塔院者。余私喜曰。斯豈佛法之兆耶。是年冬。予即棄家從遠遊。以至今日。而今之所見此華者再也。豈無謂耶。且夫鱗鳳芝草。為造化之精英。天地之正氣。鐘之在物。為嘉祥之瑞應。在人為群生之利見。故如來出世。如優曇華。孔子曰。鳳鳥不至。河不出圖。吾已矣夫。由是觀之。瑞不虛應。應必有由矣。昔者禪脈東流。其于粵也。䟦陀建金剛於法性。智藥種菩提于戒壇。且曰。百六十年。有聖人出。及達摩初至於五羊。盧祖露穎于風幡。寶林開墓。曹溪衍派。光昭日月。道被寰宇。而此地寥寥。幾千載矣。豈非枝之大者。披其本耶。祖曰。葉落歸根。來時無口。有情來下種。因地果還生。嗚呼。優曇再現。佛日重輝。曹溪涸而復漲。覺華凋而再榮。是有望於今日也。乃記其始末。而為之銘曰。
耿耿景星。燁燁慶雲。瞻彼至人。我心匪寧。鳳兮在郊。鱗兮在野。邈矣至人。我思曷已。彼曇者華。為蓮之瑞。從空涌見。豈曰無謂。閻浮之金。華色如之。甘露之漿。其味若斯。連理于庭。鐵甲于疆。至人實來。斯道孔章。航海越漠。于茲立幟。拔者伊何。獵人之隊。幟之拔矣。逝之極矣。無往不復。優曇出矣。優曇載出。于洼之隆。我生三見。斯道何窮。
重修龍川縣南山凈
土寺記
南粵名山多福地。其源自衡岳而下度庾嶺。至韶石。結為曹溪。開禪源一脈。又東千里。經會城而出羅浮。仙蹤聖概。為鉅麗焉。又東數百里。適潮惠之中。曰龍川。古循州也。其治據惠上游。當甌粵之沖。地接䖍漳。崇山峻嶺。獞猺雜處。往多賊巢。民獷悍而難治。昔之蒞茲土者。鄙視為傳舍。坐瘴煙毒霧中。憂悲眩瞑。將自治之不暇。又何暇治禮義。興教化哉。其俗自漢趙佗歸仁。始知有君。至唐韓公祭鱷。始知有文。其化自六祖傳衣。大顛振錫。始知有佛。是知天地有常經。造化無常準。山川之待人。若形之待心。心真則形化。人傑則地靈。良有以也。若循之山川猶故。吾民俗猶昔人。往時以遷客名。未聞以吏治振者。今孫公之治茲邑。不三年而化成。摩民以義。導蒙以漸。因事以權。置學田。建梅閣。造橋樑。筑新城。皆捐俸廩為之。至若修南山佛剎。則皆亡夫人之簪珥奩具。盡舍以作莊嚴。將資凈土。以修冥福。是皆神道設教。即事見心。為苦海之慈航。長夜之慧炬也。其山當邑南面。㠂峰而環大江。山川奇絕。林木蓊鬱。其寺始於唐。意創自大顛禪師法盛時也。后因故址為二賢祠。以祀宋門下侍郎蘇公轍。諫議大夫陳公次升。后為羅姓者踞為墓地。嘉靖己亥。督學吳公復為祠。並宋丞相吳
【現代漢語翻譯】 現代漢語譯本
《土寺記》
南粵（今廣東一帶的古稱）名山多有福地。山脈發源于衡山（Mount Heng）而下，經過庾嶺（Yuling Mountains），到達韶石（Shaoshi），形成了曹溪（Caoxi），開創了禪宗一脈。再向東一千里，經過會城（Guangzhou），到達羅浮山（Mount Luofu），仙人的軌跡和聖賢的遺蹟，構成了壯麗的景象。再向東幾百里，正好處在潮州（Chaozhou）和惠州（Huizhou）之間，叫做龍川（Longchuan），是古代的循州（Xunzhou）。它的治所佔據惠江（Huijiang River）上游，正當甌越（Ouyue，古代對浙江南部的稱呼）的要衝。土地連線虔州（Qianzhou）和漳州（Zhangzhou），崇山峻嶺，少數民族雜居，過去多是盜賊的巢穴。百姓粗獷強悍難以治理。過去到這裡為官的人，輕視這裡，把這裡看作是旅館，身處瘴氣毒霧之中，憂愁悲傷頭昏眼花，自身都難以治理，又哪裡有空閑來治理禮義，興辦教化呢？這裡的風俗從漢朝趙佗（Zhao Tuo）歸順朝廷開始，才開始知道有君主。到唐朝韓愈（Han Yu）祭鱷魚開始，才知道有文章。這裡的教化從六祖慧能（Huineng）傳衣缽，大顛（Dadian）禪師振錫杖開始，才知道有佛。由此可知天地有永恒的規律，造化沒有固定的準則。山川對待人，就像形體對待心靈。心靈真誠，形體就會美好；人傑地靈，土地就會有靈氣。確實有道理啊。如果說循州的山川還是原來的樣子，我們百姓的風俗還是過去的樣子，過去以貶謫官員的名字出名，沒有聽說因為吏治而振興的。現在孫公治理這個地方，不到三年就發生了變化。用道義來感化百姓，用漸進的方式來引導愚昧，根據情況來採取權宜之計。設定學田，建造梅閣，建造橋樑，修築新城，都是捐出自己的俸祿來做這些事。至於修繕南山的佛寺，都是已故夫人的首飾和嫁妝，全部捐獻出來用來做莊嚴佛寺的裝飾，希望憑藉凈土（Pure Land）的功德，來修積冥福。這些都是通過神道來設教，從具體的事情中體現內心，是苦海中的慈悲航船，漫長黑夜中的智慧火炬啊。這座山在縣城的南面，山峰高聳，環繞著大江。山川奇特秀麗，樹木茂盛。這座寺廟始建於唐朝，想必是建立于大顛禪師佛法興盛的時候。後來因為舊址改建為二賢祠，用來祭祀宋朝的門下侍郎蘇轍（Su Zhe），諫議大夫陳次升（Chen Cisheng）。後來被姓羅的人佔據作為墓地。嘉靖（Jiajing）年間，督學吳公（Wu Gong）恢復爲祠堂，並祭祀宋朝丞相吳 English version
Record of the Earth Temple
Many famous mountains in Nan Yue (ancient name for the area around present-day Guangdong) are blessed lands. Its source originates from Mount Heng and descends through the Yuling Mountains, reaching Shaoshi, forming Caoxi, and initiating a lineage of Zen Buddhism. Further east for a thousand miles, passing through Huicheng (Guangzhou), it reaches Mount Luofu, where the traces of immortals and the vestiges of sages create a magnificent scene. Several hundred miles further east, precisely between Chaozhou and Huizhou, lies Longchuan, the ancient Xunzhou. Its administrative center occupies the upper reaches of the Huijiang River, at the strategic point of Ouyue (ancient term for southern Zhejiang). The land connects Qianzhou and Zhangzhou, with towering mountains and ridges, where various ethnic minorities reside, and in the past, it was often a haven for bandits. The people are rugged and difficult to govern. Those who came here as officials in the past looked down upon this place, regarding it as a temporary lodging, dwelling amidst miasma and poisonous fog, filled with sorrow, grief, and dizziness, barely able to govern themselves, let alone govern with propriety and promote education. The customs here, starting from Zhao Tuo of the Han Dynasty submitting to the court, began to know of a sovereign. By the time of Han Yu of the Tang Dynasty offering sacrifices to crocodiles, they began to know of literature. The enlightenment here, starting from the Sixth Patriarch Huineng passing down the robe and bowl, and the Zen Master Dadian shaking his staff, began to know of Buddhism. From this, it can be known that heaven and earth have constant principles, and creation has no fixed standards. The way mountains and rivers treat people is like the way the body treats the mind. If the mind is sincere, the body will be beautiful; if people are outstanding, the land will be spiritual. There is indeed a reason for this. If the mountains and rivers of Xunzhou remain as they were, and the customs of our people remain as they were in the past, known in the past for the names of exiled officials, and never heard of being revitalized by good governance. Now, when Lord Sun governs this place, changes occur in less than three years. He influences the people with righteousness, guides the ignorant gradually, and adopts expedient measures according to circumstances. He establishes school fields, builds the Mei Pavilion, constructs bridges, and builds new cities, all by donating his own俸祿(俸祿: official's salary) to do these things. As for repairing the Buddhist temple on Nanshan, it is all thanks to the late lady's jewelry and dowry, all donated to make decorations to solemnly adorn the temple, hoping to rely on the merits of the Pure Land to cultivate blessings in the afterlife. These are all using 神道(神道: the way of the gods) to establish teachings, embodying the heart through concrete matters, being a compassionate ship in the sea of suffering, and a torch of wisdom in the long night. The mountain faces the south of the county, with towering peaks surrounding the great river. The mountains and rivers are uniquely beautiful, and the forests are lush. This temple was first built in the Tang Dynasty, presumably founded during the flourishing of Zen Master Dadian's Buddhism. Later, the old site was rebuilt as the Erxian Shrine, used to worship Su Zhe (Su Zhe: Song Dynasty Menxia Shilang), and Chen Cisheng (Chen Cisheng: Jianyi Daifu). Later, it was occupied by people surnamed Luo as a cemetery. During the Jiajing period, the Director of Studies, Lord Wu, restored it as a shrine, and also worshiped the Song Dynasty Prime Minister Wu
【English Translation】 Record of the Earth Temple
Nan Yue (ancient name for the area around present-day Guangdong) is blessed with many famous mountains. Its source originates from Mount Heng and descends through the Yuling Mountains, reaching Shaoshi, forming Caoxi, and initiating a lineage of Zen Buddhism. Further east for a thousand miles, passing through Huicheng (Guangzhou), it reaches Mount Luofu, where the traces of immortals and the vestiges of sages create a magnificent scene. Several hundred miles further east, precisely between Chaozhou and Huizhou, lies Longchuan, the ancient Xunzhou. Its administrative center occupies the upper reaches of the Huijiang River, at the strategic point of Ouyue (ancient term for southern Zhejiang). The land connects Qianzhou and Zhangzhou, with towering mountains and ridges, where various ethnic minorities reside, and in the past, it was often a haven for bandits. The people are rugged and difficult to govern. Those who came here as officials in the past looked down upon this place, regarding it as a temporary lodging, dwelling amidst miasma and poisonous fog, filled with sorrow, grief, and dizziness, barely able to govern themselves, let alone govern with propriety and promote education. The customs here, starting from Zhao Tuo of the Han Dynasty submitting to the court, began to know of a sovereign. By the time of Han Yu of the Tang Dynasty offering sacrifices to crocodiles, they began to know of literature. The enlightenment here, starting from the Sixth Patriarch Huineng passing down the robe and bowl, and the Zen Master Dadian shaking his staff, began to know of Buddhism. From this, it can be known that heaven and earth have constant principles, and creation has no fixed standards. The way mountains and rivers treat people is like the way the body treats the mind. If the mind is sincere, the body will be beautiful; if people are outstanding, the land will be spiritual. There is indeed a reason for this. If the mountains and rivers of Xunzhou remain as they were, and the customs of our people remain as they were in the past, known in the past for the names of exiled officials, and never heard of being revitalized by good governance. Now, when Lord Sun governs this place, changes occur in less than three years. He influences the people with righteousness, guides the ignorant gradually, and adopts expedient measures according to circumstances. He establishes school fields, builds the Mei Pavilion, constructs bridges, and builds new cities, all by donating his own '俸祿(俸祿: official's salary)' to do these things. As for repairing the Buddhist temple on Nanshan, it is all thanks to the late lady's jewelry and dowry, all donated to make decorations to solemnly adorn the temple, hoping to rely on the merits of the 'Pure Land' to cultivate blessings in the afterlife. These are all using '神道(神道: the way of the gods)' to establish teachings, embodying the heart through concrete matters, being a compassionate ship in the sea of suffering, and a torch of wisdom in the long night. The mountain faces the south of the county, with towering peaks surrounding the great river. The mountains and rivers are uniquely beautiful, and the forests are lush. This temple was first built in the Tang Dynasty, presumably founded during the flourishing of Zen Master Dadian's Buddhism. Later, the old site was rebuilt as the Erxian Shrine, used to worship Su Zhe ('Su Zhe: Song Dynasty Menxia Shilang'), and Chen Cisheng ('Chen Cisheng: Jianyi Daifu'). Later, it was occupied by people surnamed Luo as a cemetery. During the Jiajing period, the Director of Studies, Lord Wu, restored it as a shrine, and also worshiped the Song Dynasty Prime Minister Wu
公潛。而祀之。曰三賢。則寺之名幾漸滅矣。公政暇。每出遊其間。流觀俯仰。素有慨焉。及夫人卒于宦邸。臨訣時神情靜定。端然唸佛而逝。超然蓮華中人。公有感。遂傾奩以重新其寺。別祠宇為殿三楹。塑蓮池海會諸佛菩薩。八部諸天像。森羅云列。莊嚴妙麗。光明燦爍。儼然凈土真境也。其左右配列齋廚禪室。靡不具備。延僧某住持。朝參莫禮。鐘梵交音。斯則西方凈土。端在目前。神識往生。不離當處。語曰。境隨心變。地以人靈。以其大墜山河。不出此心之外也。由是觀之。則公之心高揭于山川。夫人之靈常居於凈土。上祝 國厘。下為民福。公之功德。將垂之無窮。豈區區福田利益而已哉。工經始於某年某月。落成於某年某月。舊稱南山。今名凈土。志本因也。公姓孫。諱云翼。字圖南。金沙人。記之者。白下長干僧德清也。
休糧山社記
余昔行腳時。同妙峰師過平陽之墟。結霍山之陽。遙望群峰蒼翠。秀㧞雲漢。煙林蓊鬱。意必有聖道場者。師曰。此休糧山也。昔有道者。啖柏於此。因以為名。后建梵剎。曰慈雲。予未及登覽而過焉。予居五臺。去東海之嶺外。迄今三十七年。居常恍然心目間也。壬子春。清涼竹林空印師。遣弟子悟慈。持書訊余于瘴鄉。因詢師法道之盛。且云。諸弟子
【現代漢語翻譯】 現代漢語譯本： 孫公（孫云翼）潛心於此，並在此祭祀，稱之為『三賢』。這樣一來，寺廟的名字幾乎漸漸被遺忘了。孫公處理政務之餘，常常到這裡遊覽，流連觀賞，心中一直感慨。等到夫人去世于官邸時，臨終訣別時神情平靜安詳，端正地念佛而逝，超脫得像是蓮花中的人。孫公有所感觸，於是傾盡家財來重新修繕這座寺廟，另外建造祠宇作為殿堂三間，塑造蓮池海會諸佛菩薩、八部諸天等神像，密集羅列，莊嚴美妙，光明燦爛，儼然就是凈土的真實境界。殿堂左右排列著齋廚禪室，一應俱全。延請僧人某某來住持，早晨參拜，晚上禮佛，鐘聲梵音交相輝映。這就是說，西方的凈土，就在眼前。神識往生，不離當下之處。俗話說，『境隨心變，地以人靈』，因為即使是崩塌的山河，也超不出這顆心之外。由此看來，孫公的心志高遠，如同聳立的山川，夫人的靈魂長久地居住在凈土之中，向上祝願國家安寧，下為百姓祈求福祉。孫公的功德，將流傳無窮，豈止是區區福田的利益而已呢！工程開始於某年某月，落成於某年某月。舊稱南山，現在改名為凈土，是爲了記載根本的因緣。孫公姓孫，名云翼，字圖南，是金沙人。記錄這件事的人，是白下長乾的僧人德清。 休糧山社記 我過去行腳雲遊時，和妙峰師一起經過平陽的廢墟，在霍山的南面結廬。遙望群峰蒼翠，高聳入雲，煙霧籠罩的樹林茂盛蔥鬱，心想這裡必定是有聖人的道場。妙峰師說：『這裡是休糧山，過去有修道之人，在這裡吃柏樹葉，因此得名。』後來建立了寺廟，叫做慈雲寺。我沒有來得及登臨遊覽就離開了。我住在五臺山，距離東海的山嶺之外，到現在已經三十七年了，常常在心目中浮現出休糧山的景象。壬子年春天，清涼竹林的空印師，派遣弟子悟慈，拿著書信到瘴癘之地來問候我，順便詢問師父的佛法道業是否興盛，並且說，各位弟子...
【English Translation】 English version: Sun Gong (Sun Yunyi) devoted himself to this place and offered sacrifices here, calling it 'The Three Worthies.' As a result, the name of the temple was almost gradually forgotten. In his spare time from official duties, Sun Gong often visited here, lingering and admiring the scenery, always with a sense of contemplation. When his wife passed away in the official residence, her expression was calm and serene at the moment of farewell, and she passed away reciting the Buddha's name in a dignified manner, transcending like a person in a lotus flower. Sun Gong was moved by this, so he used all his wealth to renovate the temple, and built a separate ancestral hall as a three-bay hall, sculpting the images of Buddhas and Bodhisattvas of the Lotus Pond Assembly, as well as the Eight Classes of Devas, densely arranged, solemn and beautiful, bright and radiant, just like the true realm of the Pure Land. To the left and right of the hall were arranged the dining hall and meditation room, fully equipped. He invited a certain monk to be the abbot, attending morning worship and evening rituals, with the sounds of bells and Sanskrit hymns echoing each other. This means that the Western Pure Land is right before our eyes. The soul is reborn, not separated from the present place. As the saying goes, 'The environment changes with the mind, and the land becomes spiritual because of people,' because even collapsing mountains and rivers cannot go beyond this heart. From this perspective, Sun Gong's ambition is as lofty as the towering mountains, and his wife's soul resides permanently in the Pure Land, praying for the peace of the country above and seeking blessings for the people below. Sun Gong's merits will be passed down endlessly, not just the benefits of a small field of merit! The project began in a certain month of a certain year and was completed in a certain month of a certain year. It was formerly known as Nanshan (South Mountain), but now it is renamed Pure Land, in order to record the fundamental cause and condition. Sun Gong's surname is Sun, his given name is Yunyi, his courtesy name is Tunan, and he is from Jinsha. The person who recorded this is the monk Deqing from Changgan in Baixia. Record of the Xiuliang Mountain Society When I was traveling in the past, I passed through the ruins of Pingyang with Master Miaofeng and built a hut on the south side of Mount Huo. Looking at the green peaks from afar, towering into the clouds, the misty forests were lush and verdant, and I thought that there must be a sacred place of practice here. Master Miaofeng said, 'This is Xiuliang Mountain. In the past, there was a Taoist who ate cypress leaves here, hence the name.' Later, a temple was built, called Ciyun Temple. I left before I had time to climb and visit it. I have lived in Mount Wutai, far away from the mountains of the East Sea, for thirty-seven years now, and the scene of Xiuliang Mountain often appears in my mind. In the spring of the Renzi year, Master Kongyin of the Qingliang Bamboo Forest sent his disciple Wuci with a letter to greet me in the malarial region, and inquired about the prosperity of the Master's Dharma practice, and said that the disciples...
輩久受法利者。皆各散隱居。擇名勝以養道緣。因出師休糧山社約。及本寧李太史序。予讀之喟然嘆曰。嗟乎山川之勝。待人而興。茍非其人。道不虛行。豈無謂哉。緬惟釋迦降神迦維。應真英傑之士。萃于靈鷲。因緣唱道。祇桓雞園。皆隨緣應化之跡。此蓋法社所由啟也。道法東垂。凡域內名山。在在皆為唱道之所。從古至人。未有不踞勝概。托靈秀。而能永垂法化者。清涼觀國師。創演華嚴於五臺。道被寰宇。為有唐七帝之門師。自爾以來。寥寥千載。今空師重開竹林。大弘圓頓之教。十方雲集。萬指圍繞。豈非一代之盛歟。今其徒能以體道為懷。志尚幽棲。心存白業。追休糧之遺事。布法雨于慈雲。集諸緇白勝流。開不二之門。建平等之會。六時蓮漏。一念精修。晝則講演以明宗。夜則安禪以息念。戒奉波離。行遵般若。頓使巖樹庭莎。猿啼鶴唳。皆挺法身而宣妙義。曏者。幽陰窮寂之鄉。煥為耀古輝今之地。豈非山靈有待於人。道與時行。機緣會合而然耶。抑啖柏之心。不泯於今日也耶。余因昔過其地。觀望其形勝。今居瘴鄉。遙聞斯舉。心地清涼。想見其嘉會。略記廢興之概。以結異世之緣。若夫建立之規。自有主者約法在。
重修海會庵記(並銘)
嶺南與楚接壤。曹溪望南嶽。相去千里。
【現代漢語翻譯】 現代漢語譯本： 那些長期以來受益於佛法的人，都各自散去隱居，選擇名山勝地來修養道業。我讀了因出師休糧山社的約定，以及本寧李太史的序言后，不禁感嘆道：『唉，山川的秀美，要等待有緣人才能興盛起來。如果不是這樣的人，道是無法憑空施行的，難道不是這樣嗎？』 回想當年釋迦牟尼（Sakyamuni，佛教創始人）降生於迦毗羅衛（Kapilavastu），應世的英傑之士聚集在靈鷲山（Vulture Peak）。因緣和合而宣揚佛法，祇樹給孤獨園（Jetavana Anathapindika-arama）都是隨緣應化的遺蹟。這大概就是法社興起的緣由吧。佛法東傳，凡是國內的名山，處處都是宣揚佛法的地方。從古至今的得道之人，沒有不佔據名勝之地，依託靈秀之氣，而能使佛法教化永遠流傳的。清涼觀國師在五臺山（Mount Wutai）開創並演說華嚴宗，他的道行遍及天下，是唐朝七位皇帝的老師。自那以後，一千多年來，很少有人能做到這樣。如今空師重新開闢竹林，大力弘揚圓頓之教，十方信眾雲集，萬人圍繞，這難道不是一代盛事嗎？ 現在他的弟子們能夠以體悟佛道為懷，志向是幽靜的隱居，心中存有清凈的善業，追隨休糧山（Xiuliang Mountain）的遺風，在慈雲寺（Ciyun Temple）廣佈法雨，聚集各位出家和在家的賢達之士，開啟不二法門，建立平等的法會。六時不停地念佛，一心一意地精進修行。白天講經說法以闡明宗義，夜晚安靜禪坐以止息妄念。持戒奉行波羅提木叉（Pratimoksa，戒律），行為遵循般若（Prajna，智慧）。頓時使巖石樹木、庭院草地，猿猴啼叫、仙鶴鳴叫，都顯現出法身而宣揚微妙的佛法。從前，幽暗寂靜的地方，煥發出耀古爍今的光輝。難道不是山川的靈氣在等待有緣人，佛道隨著時運而興盛，機緣巧合而成就的嗎？或許是他們吃松柏的初心，至今沒有泯滅吧？ 我因為過去曾到過那裡，觀賞過那裡的形勝。現在居住在瘴癘之地，遙遠地聽到這件事，心中感到清涼，想像著那裡的盛會，略微記下寺廟興廢的大概情況，以結下來世的緣分。至於建立寺廟的規矩，自然有主持的人按照規矩來約束。 重修海會庵記（並銘） 嶺南與楚地接壤，曹溪（Caoxi，六祖慧能弘法之地）遙望著南嶽（Mount Heng），相距千里。
【English Translation】 English version: Those who have long benefited from the Dharma have each scattered to live in seclusion, choosing famous mountains and scenic spots to cultivate their spiritual path. After reading the agreement of the Xiuliang Mountain Society initiated by the master and the preface by Grand Historian Li of Bunning, I couldn't help but sigh and say, 'Alas, the beauty of mountains and rivers awaits the right person to flourish. If it is not the right person, the Dao cannot be practiced in vain, can it?' Recalling that Sakyamuni (the founder of Buddhism) descended to Kapilavastu, and the outstanding talents who responded to the truth gathered at Vulture Peak. Through the convergence of causes and conditions, they propagated the Dharma. Jetavana Anathapindika-arama are all traces of transformation according to circumstances. This is probably the reason for the rise of Dharma societies. As the Dharma spread eastward, all the famous mountains within the country became places for propagating the Dharma. From ancient times to the present, no accomplished person has failed to occupy scenic spots, rely on spiritual energy, and thus be able to perpetuate the Dharma teachings forever. National Teacher Qingliang Guan founded and expounded the Avatamsaka School at Mount Wutai, and his teachings spread throughout the world. He was the teacher of seven emperors of the Tang Dynasty. Since then, for over a thousand years, few have been able to achieve this. Now, Master Kong has reopened the Bamboo Grove, vigorously promoting the perfect and sudden teachings, with congregations gathering from all directions and tens of thousands surrounding him. Is this not a great event of our time? Now his disciples are able to cherish the understanding of the Buddhist path, aspire to secluded retreats, hold pure good deeds in their hearts, follow the legacy of Xiuliang Mountain, spread the Dharma rain at Ciyun Temple, gather all virtuous monastics and laypeople, open the gate of non-duality, and establish the assembly of equality. They are mindful of the Buddha at six periods of the day, and diligently cultivate with one mind. During the day, they lecture on the scriptures to clarify the teachings, and at night, they quietly meditate to cease delusive thoughts. They uphold the precepts of the Pratimoksa (the code of monastic discipline) and follow the Prajna (wisdom) in their actions. Instantly, the rocks and trees, the courtyard grass, the cries of monkeys, and the calls of cranes all manifest the Dharma body and proclaim the wonderful Dharma. In the past, the dark and desolate places have been transformed into places that shine with ancient and modern brilliance. Is it not that the spiritual energy of the mountains is waiting for the right person, the Buddhist path flourishes with the times, and the opportunities coincide to achieve this? Perhaps their original intention of eating cypress remains unforgotten today? Because I had been there in the past and admired its scenery, and now living in a malarial region, I hear of this event from afar, and my heart feels cool. I imagine the grand gathering there, and briefly record the general situation of the temple's rise and fall, in order to form a connection for future lives. As for the rules for establishing the temple, there will naturally be a person in charge to restrain them according to the rules. Record of the Reconstruction of Haihui Hermitage (with Inscription) Lingnan borders Chu, and Caoxi (the place where the Sixth Patriarch Huineng propagated the Dharma) looks towards Mount Heng from a distance of a thousand miles.
皆崇山峻嶺。岡巒盤郁。處處多佳山水。自六祖大師。道振嶺表。弟子讓師開法南嶽。自是名僧大德。肥遁之所。在在有之。凡經單棲者。久而遂成寶坊福地。為一方觀望。隨地有焉。宜章當兩山之中。近韶石而隸衡陽。往來通途所必由。去治五里許。有山名厚培。峰巒奇秀。叢林郁茂。居然一勝道場也。近為里人李君業。乃舍為庵。延大用弟子真潤居之。以為十方雲水高流暫息之所。名曰海會。葺始於萬曆己卯。迄今癸卯。又為風雨所薄蝕。潤之徒如堯復重新之。上有佛殿山門各三楹。左右方丈齋廚。諸所畢備。有田百畝。可輸糧二石。其耕可給十餘人。往來雲水。一餐一宿。可無外求。斯則猶然一化城也。余居嶺外八年。當道延入曹溪。為六祖大師。執灑埽役。庵僧如堯謁余。請記。因直記其事。乃為銘以銘之。銘曰。
于維南嶽。奠彼荊湘。抽枝發乾。裔彼遐荒。蜿蜒千里。庾嶺高盤。寶林中峙。曹溪水寒。曹溪之水。源從西竺。爰有至人。濯斯道骨。道骨如生。水流不息。散作醍醐。為霖為澤。宜章之陽。厚培之麓。乃涌化城。為斯民福。化城不遠。寶處所近。接彼疲息。齊來歸命。歸命我師。得禮真容。愿保斯土。福祉無窮。
南雄水西集龍庵記
庾嶺自衡岳聳干。東走而下南浦。領江
【現代漢語翻譯】 現代漢語譯本： 周圍都是高山峻嶺，山岡丘陵盤旋起伏，處處都有美好的山水。自從六祖大師（慧能，禪宗六祖）在嶺南一帶弘揚佛法，他的弟子讓禪師（懷讓）在南嶽（衡山）開創道場。自此以後，許多有名的僧人和有德行的人都隱居於此，這樣的地方到處都有。凡是經過獨自修行的地方，時間長了就變成了寶貴的寺廟和有福氣的土地，成為一方百姓所仰望的地方，這樣的情況隨處可見。宜章縣正好處在兩座山之間，靠近韶石山，隸屬於衡陽，是往來交通的必經之路。距離縣城五里左右，有一座山名叫厚培山，山峰奇特秀麗，樹林茂盛，儼然是一個殊勝的道場。最近，當地人李君業將此地捐獻出來作為庵堂，邀請大用禪師的弟子真潤禪師居住於此，作為十方雲遊僧人暫時休息的地方，取名為海會庵。修建開始於萬曆己卯年（1579年），到如今癸卯年（1603年），又被風雨侵蝕。真潤禪師的弟子如堯禪師重新修繕了它。上面有佛殿和山門，各有三間。左右有方丈室和齋堂廚房，各種設施都完備。有田地一百畝，可以繳納糧食二石。耕種這些田地可以供養十幾個人。往來的雲遊僧人，在這裡吃一頓飯，住一晚上，可以不用向外尋求。這裡就像一座化城（比喻佛法引導眾生暫時的安身之處）一樣。我住在嶺南八年，被邀請到曹溪（六祖慧能弘法的道場）擔任灑掃的職務。海會庵的僧人如堯來拜訪我，請求我寫一篇記。因此我如實地記錄了這件事，並作銘文來銘記它。銘文說： 啊，南嶽，奠定在荊州和湘州之間，從這裡抽出枝條，發出樹幹，延伸到遙遠的地方。蜿蜒千里，庾嶺高高盤踞，寶林寺（指曹溪寶林寺）在中間聳立，曹溪的水寒冷清澈。曹溪的水，源頭來自西竺（古印度），那裡有至人（指佛陀），用這水洗滌了他的道骨。道骨如新生，水流不息，散發出來就像醍醐（比喻佛法甘露），化為甘霖和恩澤。宜章的南面，厚培山的山腳下，涌現出化城，為這裡的百姓帶來福祉。化城不遠，寶貴的處所就在附近，接納那些疲憊的人，都來歸命（皈依）吧。歸命我的老師（六祖慧能），得以禮拜他的真容。愿保佑這片土地，福祉無窮。 南雄水西集龍庵記 庾嶺從衡岳聳起山干，向東延伸，下降到南浦，連線江河。
【English Translation】 English version: All around are high mountains and steep ridges, with winding hills and valleys, and beautiful landscapes everywhere. Since the Sixth Patriarch Master (Huineng, the Sixth Patriarch of Zen Buddhism) propagated the Dharma in the Lingnan region, his disciple Zen Master Rang (Huairang) established a monastery in Nanyue (Mount Heng). Since then, many famous monks and virtuous people have retreated here, and such places are everywhere. Wherever someone has practiced solitary cultivation for a long time, it eventually becomes a precious temple and a blessed land, a place that the local people look up to, and such situations can be found everywhere. Yizhang County is located between two mountains, close to Mount Shaoshi, and belongs to Hengyang. It is a necessary route for travel. About five miles from the county seat, there is a mountain called Mount Houpei, with its peaks being uniquely beautiful and its forests lush and verdant, truly a remarkable place for spiritual practice. Recently, a local person named Li Junye donated this place to be used as a hermitage, inviting Zen Master Zhenrun, a disciple of Zen Master Dayong, to reside here, as a place for wandering monks from all directions to rest temporarily, named Haihui Hermitage. Construction began in the year of Ji Mao in the Wanli era (1579), and now in the year of Gui Mao (1603), it has been eroded by wind and rain. Zen Master Ruyao, a disciple of Zen Master Zhenrun, has renovated it. Above are the Buddha hall and the mountain gate, each with three rooms. To the left and right are the abbot's quarters and the dining hall kitchen, with all facilities complete. There are one hundred acres of fields, which can yield two shi of grain. Cultivating these fields can provide for more than ten people. Wandering monks who come and go can have a meal and a night's lodging here without having to seek anything from outside. This is like a transformation city (a metaphor for the Buddha's teachings guiding sentient beings to a temporary place of rest). I have lived outside the Lingnan region for eight years, and was invited to Caoxi (the place where the Sixth Patriarch Huineng propagated the Dharma) to perform the duties of sweeping and cleaning. The monk Ruyao from Haihui Hermitage came to visit me, requesting me to write a record. Therefore, I truthfully recorded this event and composed an inscription to commemorate it. The inscription says: Oh, Nanyue, established between Jingzhou and Xiangzhou, from here branches are drawn and trunks are sent forth, extending to distant places. Winding for thousands of miles, the Yu Mountains are high and entrenched, Baolin Temple (referring to Caoxi Baolin Temple) stands tall in the middle, and the waters of Caoxi are cold and clear. The waters of Caoxi originate from the West (ancient India), where there was a perfect person (referring to the Buddha), who washed his Dao bones with this water. The Dao bones are like new life, and the water flows without ceasing, spreading out like amrita (a metaphor for the sweet dew of the Buddha's teachings), transforming into timely rain and grace. On the south side of Yizhang, at the foot of Mount Houpei, a transformation city emerges, bringing blessings to the people here. The transformation city is not far, the precious place is nearby, welcoming those who are weary, let them all come and take refuge. Take refuge in my teacher (the Sixth Patriarch Huineng), and be able to pay homage to his true form. May this land be protected, with endless blessings. Record of Jilong Hermitage in Shuixi, Nanxiong The Yu Mountains rise from Mount Heng, extending eastward and descending to Nanpu, connecting the rivers.
湖而北朝宗。其淩水則背馳而逝。入南海雄府。據上流。綜百粵。搤其咽喉。屏翰中原。實東南都會。挈建瓴而督百川。此其要也。郡城負嶺襟江。兩河合抱。居然雄峙。望大海若空中干城。溯流而上者。若登天摩云。可望而不可即。此其山飛水走。停潴不滀。則生理不留。故民生遑遑。逐利如逐波浪。求其殷實集儲。以備一歲之不時者。鮮矣。故天地山川。如四時之不併。難得而完固。必賴人以裁成。是以補天之說。非誣也。觀昔之治茲郡者。稍具法眼。則不免乎蒿目之憂。而有挽頹波障百川之志。則必為之假人力以補之。凡有事於此者。則必建廟貌。豎浮屠。設鐘鼓以當之。往往奏捷如聲響。而人竟莫知其故。請試言之。凡物之靈。而變化莫測者為龍。故人君象之。聖人猶龍。而云行雨施。萬物資焉。至若堪輿家言。九流之不齒也。且曰尋龍而針其穴。得則燀赫如燎然。何耶。蓋鍼灸而得其脈。則擅起死回生之功。如人之疾在膏肓者。藥飲不能達。則必以針艾而達之。是知截風龍。注地脈。則必建廟貌。豎浮屠。設鐘鼓。猶夫治膏肓以針艾也。且而天地一身也。陰陽一氣也。山骨而川脈。夫龍德而隱者也。性𦦨而莫能制。昔之豢龍者。必有術焉。操其術。則望影而伏。凡術之靈者。必至要。不知者以為神奇。然物
【現代漢語翻譯】 現代漢語譯本： 湖泊向北匯入河流。那淩水卻背道而馳流逝。匯入南海的雄偉水域。佔據上游，統領百粵（泛指嶺南一帶），扼守其咽喉，成為中原的屏障。這裡確實是東南的重要都會。像用高屋建瓴之勢來統領百川一樣，這是它的關鍵所在。郡城背靠山嶺，面臨江河，兩條河流在此匯合環繞，顯得雄偉聳立。遙望大海，就像空中的城墻一樣。逆流而上的人，就像登天一樣觸控雲彩，可以望見卻無法到達。這是它的山勢飛揚，水流奔走，無法停留蓄積的特點，因此，財富難以留存。所以百姓生活不安定，追逐利益就像追逐波浪一樣。想要他們積攢財富，以備不時之需，是很少見的。所以天地山川，就像四季不能同時存在一樣，難以得到完整穩固的狀態，必須依靠人為的修整。因此，女媧補天的說法，並非虛假。觀察過去治理這個郡的人，稍微具備眼光，就免不了有憂國憂民的擔憂，並且有挽回頹勢，阻擋百川的志向，那麼一定會藉助人力來彌補它。凡是治理這裡的人，就一定會建造廟宇，豎立佛塔，設定鐘鼓來鎮壓它。往往效果顯著，就像聲音的迴響一樣迅速，但是人們卻不知道其中的原因。請讓我試著說說其中的道理。凡是事物有靈性，並且變化莫測的，就稱為龍。所以君王傚法它。聖人也像龍一樣，雲行雨施，萬物依靠它而生長。至於堪輿家（風水先生）的說法，雖然被認為是九流之末而不被重視，但是他們說尋找龍脈並用針來確定穴位，如果找對了，就會像火燒一樣旺盛，這是為什麼呢？大概就像鍼灸一樣，找對了經脈，就能有起死回生的功效。就像人的疾病在膏肓（心臟和膈膜之間）一樣，藥物無法到達，就必須用鍼灸來疏通。由此可知，截斷風龍，注入地脈，就必須建造廟宇，豎立佛塔，設定鐘鼓，就像治療膏肓之疾用鍼灸一樣。而且天地是一個整體，陰陽是一種氣。山是骨骼，川是脈絡。龍的品德是隱藏的，它的本性難以控制。過去飼養龍的人，一定有方法。掌握了這種方法，就能讓龍望見影子就臣服。凡是靈驗的方法，一定是最重要的。不知道的人認為很神奇，但是事物 English version: The lakes flow northwards to join the rivers. But the Ling River flows in the opposite direction. It flows into the magnificent waters of the South Sea. It occupies the upper reaches, commands the Baiyue (a general term for the Lingnan area), and controls its throat, becoming a barrier for the Central Plains. This is indeed an important metropolis in the southeast. Like using the momentum of 'splitting bamboo' to command all the rivers, this is its key. The county seat is backed by mountains and faces rivers, with two rivers converging and surrounding it, appearing majestic and towering. Looking at the sea, it is like a city wall in the sky. Those who go upstream are like climbing to the sky and touching the clouds, visible but unreachable. This is its characteristic of flying mountains and flowing water, unable to stay and accumulate, therefore, wealth is difficult to retain. So the people's lives are unstable, chasing after profits like chasing after waves. It is rare for them to accumulate wealth to prepare for emergencies. Therefore, the heavens and earth, mountains and rivers, are like the four seasons that cannot exist simultaneously, difficult to obtain a complete and stable state, and must rely on human modification. Therefore, the saying of Nuwa (a goddess in Chinese mythology) mending the sky is not false. Observing those who have governed this county in the past, those who have a little vision cannot avoid the worries of the country and the people, and have the ambition to reverse the decline and block all the rivers, then they will definitely use human power to make up for it. Anyone who governs here will definitely build temples, erect pagodas, and set up bells and drums to suppress it. Often the effect is significant, as fast as the echo of sound, but people do not know the reason. Let me try to explain the reason. Anything that has spirituality and is unpredictable is called a dragon. Therefore, the monarch imitates it. The sage is also like a dragon, clouds move and rain falls, and all things rely on it to grow. As for the sayings of Fengshui masters (geomancers), although they are considered the lowest of the nine streams and are not valued, they say that they look for dragon veins and use needles to determine the acupoints. If they find the right one, it will be as prosperous as a fire. Why is this? Probably like acupuncture, if you find the right meridians, you can have the effect of bringing the dead back to life. Just like a person's disease is in the 'gaohuang' (the area between the heart and diaphragm), medicine cannot reach it, so you must use acupuncture to dredge it. From this we can know that to cut off the wind dragon and inject the earth veins, you must build temples, erect pagodas, and set up bells and drums, just like treating 'gaohuang' disease with acupuncture. Moreover, heaven and earth are one body, yin and yang are one energy. Mountains are bones and rivers are veins. The virtue of the dragon is hidden, and its nature is difficult to control. Those who raised dragons in the past must have had methods. Mastering this method can make the dragon submit when it sees its shadow. All effective methods must be the most important. Those who do not know think it is magical, but things
【English Translation】 Modern Chinese Translation: The lakes flow northwards to join the rivers. But the Ling River flows in the opposite direction. It flows into the magnificent waters of the South Sea. It occupies the upper reaches, commands the Baiyue (a general term for the Lingnan area), and controls its throat, becoming a barrier for the Central Plains. This is indeed an important metropolis in the southeast. Like using the momentum of 'splitting bamboo' to command all the rivers, this is its key. The county seat is backed by mountains and faces rivers, with two rivers converging and surrounding it, appearing majestic and towering. Looking at the sea, it is like a city wall in the sky. Those who go upstream are like climbing to the sky and touching the clouds, visible but unreachable. This is its characteristic of flying mountains and flowing water, unable to stay and accumulate, therefore, wealth is difficult to retain. So the people's lives are unstable, chasing after profits like chasing after waves. It is rare for them to accumulate wealth to prepare for emergencies. Therefore, the heavens and earth, mountains and rivers, are like the four seasons that cannot exist simultaneously, difficult to obtain a complete and stable state, and must rely on human modification. Therefore, the saying of Nuwa (a goddess in Chinese mythology) mending the sky is not false. Observing those who have governed this county in the past, those who have a little vision cannot avoid the worries of the country and the people, and have the ambition to reverse the decline and block all the rivers, then they will definitely use human power to make up for it. Anyone who governs here will definitely build temples, erect pagodas, and set up bells and drums to suppress it. Often the effect is significant, as fast as the echo of sound, but people do not know the reason. Let me try to explain the reason. Anything that has spirituality and is unpredictable is called a dragon. Therefore, the monarch imitates it. The sage is also like a dragon, clouds move and rain falls, and all things rely on it to grow. As for the sayings of Fengshui masters (geomancers), although they are considered the lowest of the nine streams and are not valued, they say that they look for dragon veins and use needles to determine the acupoints. If they find the right one, it will be as prosperous as a fire. Why is this? Probably like acupuncture, if you find the right meridians, you can have the effect of bringing the dead back to life. Just like a person's disease is in the 'gaohuang' (the area between the heart and diaphragm), medicine cannot reach it, so you must use acupuncture to dredge it. From this we can know that to cut off the wind dragon and inject the earth veins, you must build temples, erect pagodas, and set up bells and drums, just like treating 'gaohuang' disease with acupuncture. Moreover, heaven and earth are one body, yin and yang are one energy. Mountains are bones and rivers are veins. The virtue of the dragon is hidden, and its nature is difficult to control. Those who raised dragons in the past must have had methods. Mastering this method can make the dragon submit when it sees its shadow. All effective methods must be the most important. Those who do not know think it is magical, but things
有所好。則必有所惡。如人惡濕。鰍惡燥。水火相制。寒暑相劘。固其理也。復何難哉。夫龍好隱而惡顯。畏金鐵而懼鐘鼓。是以身觸則戰。耳觸則震。心觸則伏。故古人降龍者。必以缽盂錮鐵也。故能馴其性而匿其形。故以聲而隨入之。則化。是可以留掌握。伴形影。而不離此。其秘者無他。得其性也。故地亦以之。嘗竊觀夫雄郡之勢。山水躍如。飛龍也。豈易制哉。故東河上流。則針以延祥之塔。此百會也。西河右腋。則針以仁和之塔。此腰腧也。至若水西則命門也。庵曰集龍。豈無謂哉。蓋若週身之脈。而綜于命門。包氣海而注精華。最為要者。惜乎規模狹小。而不足以當之。如體大氣薄。疾深而劑微。況復尾閭以泄。豈易捷耶。故昔之幾廢而再振。勢使然也。今夫三峰水口。猶尾閭也。比建塔院以鎮之。如捍門然。噫。斯舉也。非夫具法眼而操降龍之術者。何以與此。此塔之施艾。如塞尾閭。以收命門。實精華而保元氣。實于雄郡生死相關者也。豈特休慼已耶。儻能拓其基址。弘其規模。考伐其鐘鼓。諷誦其經聲。輸精誠以達神明。使龍聞而伏。天聞而悅。人聞而感化。物沾而敷榮。雨旸時若。災祥殄若。福斯民于億兆。祝 皇圖于永固。保斯土于無疆。由是觀之。福之聚。龍之集也。庵名集龍。以龍之集。
【現代漢語翻譯】 現代漢語譯本： 有所喜好，就必定有所厭惡。就像人厭惡潮濕，泥鰍厭惡乾燥。水火相互制約，寒暑相互摩擦，這是必然的道理，又有什麼難的呢？龍喜歡隱藏而不喜歡顯露，害怕金屬和鐵器，懼怕鐘鼓的聲音。因此，身體接觸到就會戰鬥，耳朵聽到就會震動，內心感受到就會潛伏。所以古時候降龍的人，必定用缽盂和鐵器來禁錮它。因此能夠馴服它的習性，隱藏它的形體。所以用聲音引導它進入，就能使它順服。這樣就可以留在手中把玩，陪伴身影而不離開。其中的秘訣沒有別的，就是了解它的習性。土地也是這樣。我曾經私下觀察雄偉郡縣的形勢，山水跳躍，就像飛龍一樣，難道容易制服嗎？所以東河上游，就用延祥塔來鎮壓，這裡是百會穴的位置。西河右邊，就用仁和塔來鎮壓，這裡是腰腧穴的位置。至於水西，就是命門的位置。庵叫做集龍，難道沒有道理嗎？大概就像週身的經脈，都彙集于命門，包容氣海而注入精華，這是最重要的。可惜規模狹小，不足以承擔。就像身體龐大而氣虛弱，疾病深重而藥劑輕微，何況尾閭還在泄氣，難道容易見效嗎？所以過去幾次荒廢而又重新振興，是形勢所迫。現在三峰水口，就像尾閭一樣，比照著建造塔院來鎮壓它，就像守衛門戶一樣。唉！這件事，不是具有法眼而掌握降龍之術的人，怎麼能參與呢？這座塔的作用，就像用艾灸來堵塞尾閭，以收斂命門，充實精華而保住元氣，這與雄郡的生死息息相關啊！難道僅僅是休慼相關嗎？如果能夠擴充套件它的地基，擴大它的規模，考察敲擊它的鐘鼓，諷誦它的經文，輸送精誠來傳達給神明，使龍聽到而降伏，天聽到而喜悅，人聽到而感動教化，萬物沾溉而繁榮昌盛，風調雨順，災禍消失，給億萬人民帶來幸福，祝願皇圖永遠鞏固，保佑這片土地永遠安寧。由此看來，這是福氣的聚集，是龍的彙集啊！庵的名字叫集龍，是因為龍的彙集。 English version: If there is something liked, there must be something disliked. Just as people dislike dampness, and loaches dislike dryness. Water and fire restrain each other, cold and heat rub against each other. This is a natural principle, so what is difficult about it? Dragons like to hide and dislike to be seen, they fear metal and iron, and are afraid of the sounds of bells and drums. Therefore, if their bodies are touched, they will fight; if their ears are touched, they will tremble; if their hearts are touched, they will hide. So, the ancients who subdued dragons always used alms bowls and iron to restrain them. Thus, they could tame their nature and conceal their form. Therefore, guiding them in with sound can transform them. In this way, they can be held in the hand, accompany the shadow, and never leave. The secret to this is nothing other than understanding their nature. The land is also like this. I have secretly observed the situation of majestic counties, where the mountains and rivers leap like flying dragons. How could they be easily controlled? Therefore, at the upper reaches of the East River, the Yanxiang Pagoda is used to suppress them; this is the location of the Baihui (百會) point (the acupoint at the top of the head). On the right side of the West River, the Renhe Pagoda is used to suppress them; this is the location of the Yaoshu (腰腧) point (the acupoint at the base of the spine). As for the west of the water, it is the location of the Mingmen (命門) (the 'Gate of Life' acupoint). The hermitage is called Jilong (集龍) ('Gathering Dragons'), is there no reason for this? It is probably like the meridians of the whole body, all converging at the Mingmen, encompassing the Qi Sea and infusing essence. This is the most important thing. It is a pity that the scale is small and insufficient to bear it. It is like a large body with weak Qi, a deep illness with a light dose of medicine, and moreover, the Weilu (尾閭) (the 'Tailbone Gate' acupoint) is still leaking Qi. How could it be easy to achieve quick results? Therefore, the past times of near ruin and then revival were compelled by the situation. Now, the Sanfeng (三峰) (Three Peaks) water outlet is like the Weilu. Building a pagoda courtyard to suppress it is like guarding the gate. Alas! This undertaking, how could anyone participate in it who does not have the Dharma eye and master the art of subduing dragons? The application of moxibustion to this pagoda is like blocking the Weilu to collect the Mingmen, enriching the essence and preserving the original Qi. This is truly related to the life and death of the majestic county! Is it merely a matter of shared weal and woe? If one could expand its foundation, enlarge its scale, examine and strike its bells and drums, chant its scriptures, and convey sincerity to reach the deities, so that the dragons hear and submit, the heavens hear and rejoice, the people hear and are moved and transformed, and all things are moistened and flourish, with timely rain and sunshine, and the disappearance of disasters and misfortunes, bringing happiness to hundreds of millions of people, and wishing the imperial reign to be forever consolidated, and protecting this land to be boundless. From this perspective, it is the gathering of blessings, the gathering of dragons! The hermitage is named Jilong because of the gathering of dragons.
【English Translation】 If there is something liked, there must be something disliked. Just as people dislike dampness, and loaches dislike dryness. Water and fire restrain each other, cold and heat rub against each other. This is a natural principle, so what is difficult about it? Dragons like to hide and dislike to be seen, they fear metal and iron, and are afraid of the sounds of bells and drums. Therefore, if their bodies are touched, they will fight; if their ears are touched, they will tremble; if their hearts are touched, they will hide. So, the ancients who subdued dragons always used alms bowls and iron to restrain them. Thus, they could tame their nature and conceal their form. Therefore, guiding them in with sound can transform them. In this way, they can be held in the hand, accompany the shadow, and never leave. The secret to this is nothing other than understanding their nature. The land is also like this. I have secretly observed the situation of majestic counties, where the mountains and rivers leap like flying dragons. How could they be easily controlled? Therefore, at the upper reaches of the East River, the Yanxiang Pagoda is used to suppress them; this is the location of the Baihui (百會) point (the acupoint at the top of the head). On the right side of the West River, the Renhe Pagoda is used to suppress them; this is the location of the Yaoshu (腰腧) point (the acupoint at the base of the spine). As for the west of the water, it is the location of the Mingmen (命門) (the 'Gate of Life' acupoint). The hermitage is called Jilong (集龍) ('Gathering Dragons'), is there no reason for this? It is probably like the meridians of the whole body, all converging at the Mingmen, encompassing the Qi Sea and infusing essence. This is the most important thing. It is a pity that the scale is small and insufficient to bear it. It is like a large body with weak Qi, a deep illness with a light dose of medicine, and moreover, the Weilu (尾閭) (the 'Tailbone Gate' acupoint) is still leaking Qi. How could it be easy to achieve quick results? Therefore, the past times of near ruin and then revival were compelled by the situation. Now, the Sanfeng (三峰) (Three Peaks) water outlet is like the Weilu. Building a pagoda courtyard to suppress it is like guarding the gate. Alas! This undertaking, how could anyone participate in it who does not have the Dharma eye and master the art of subduing dragons? The application of moxibustion to this pagoda is like blocking the Weilu to collect the Mingmen, enriching the essence and preserving the original Qi. This is truly related to the life and death of the majestic county! Is it merely a matter of shared weal and woe? If one could expand its foundation, enlarge its scale, examine and strike its bells and drums, chant its scriptures, and convey sincerity to reach the deities, so that the dragons hear and submit, the heavens hear and rejoice, the people hear and are moved and transformed, and all things are moistened and flourish, with timely rain and sunshine, and the disappearance of disasters and misfortunes, bringing happiness to hundreds of millions of people, and wishing the imperial reign to be forever consolidated, and protecting this land to be boundless. From this perspective, it is the gathering of blessings, the gathering of dragons! The hermitage is named Jilong because of the gathering of dragons.
集於是耳。庵之創。其來不可考。隆慶初。僧真亮苦居之。以誦經貲。置贍僧田若干畝。未幾化去。其徒不能守。予居五羊。門人如鑒。至此憩息。跪誦雜華經。精苦三年。郡人信禮之。欲行而固留。乃大更新。又三年而功茍完。越癸卯冬。余往曹溪。執役六祖。親過此庵。知不獨為一郡要。且為嶺外雲水沖也。余又將聚雲水。為龍之命脈。山川之靈。得人以參贊之。又溥法雨于恒沙。潤靈根于浩劫。斯其福利。又不獨為一郡一人而設也。周覽茲土。旬日而得其概。因茲庵之小。以喻山川之大。直髮其蘊。以告未聞。
憨山老人夢遊集卷第二十三 卍新續藏第 73 冊 No. 1456 憨山老人夢遊集
憨山老人夢遊集卷第二十四
侍 者 福 善 日錄
門 人 通 炯 編輯
嶺南弟子 劉起相 重校
記
瓊澥探奇記
予被放之十年。萬曆乙巳春三月。自雷陽杖䇿南遊天池。探瓊澥之奇。且踐宗伯王公。給諫許公之約。寓於明昌塔院。院乃許公議建。以補郡城艮方之不足。獨立中天。高標雲漢。登覽四顧。若御泠風而游空澥。潮音動天。水色澄虛。又若鈞天而臨明鏡。巍然一大奇觀也。居旬日。諸弟子日益進。盤桓閣上。相與論道有間。陳
【現代漢語翻譯】 現代漢語譯本： 於是就聚集到這裡。庵的建立，其由來已經無法考證。隆慶初年，僧人真亮在此苦修，用誦經的收入，購置了若干畝贍養僧人的田地。不久之後圓寂。他的弟子不能守住這份產業。我居住在五羊（廣州的別稱），門人如鑒，到這裡休息。跪誦《雜華經》，精進刻苦三年。郡里的人信奉禮敬他，想要讓他離開但被堅決挽留。於是大規模地更新修繕庵。又過了三年工程才算完成。癸卯年冬天，我前往曹溪（六祖慧能弘法之地），在六祖處執役，親自經過這個庵。知道它不僅是一個郡的重要場所，而且是嶺南地區雲遊僧人的重要通道。我將聚集雲遊僧人，作為龍的命脈，山川的靈氣，得到人來參與贊助。又將普施佛法雨露于無量眾生，滋潤靈性的根基於漫長的時間。這樣的福利，又不只是為一個郡一個人而設立的。我周遊觀察這片土地，十天左右就瞭解了大概情況。因為這個庵的渺小，來比喻山川的廣大。直接闡發其中的蘊含，來告訴那些沒有聽聞過的人。
憨山老人夢遊集卷第二十三 卍新續藏第 73 冊 No. 1456 憨山老人夢遊集
憨山老人夢遊集卷第二十四
侍者 福善 日錄
門人 通炯 編輯
嶺南弟子 劉起相 重校
記
瓊澥探奇記
我被流放的第十年，萬曆乙巳年春三月，從雷陽拄著枴杖向南遊覽天池，探尋瓊澥的奇景，並且踐行宗伯王公（指王臨亨，曾任禮部尚書）和給諫許公（指許譽卿，曾任諫議大夫）的約定，住在明昌塔院。塔院是許公提議建造的，用來彌補郡城艮方（東北方）的不足。獨立於中天，高聳入雲。登上高處四處眺望，好像駕著清風在空曠的海面上游覽。潮水的聲音震動天地，水色清澈空明，又好像天宮俯臨明鏡。真是雄偉壯麗的一大奇觀啊。住了十天，各位弟子日益精進。在閣樓上盤桓，互相討論佛法。陳
【English Translation】 English version: Thus, they gathered here. The origin of the hermitage is untraceable. In the early years of the Longqing era, the monk Zhenliang lived here in hardship, using the income from reciting scriptures to purchase several acres of fields to support the monks. Not long after, he passed away. His disciples were unable to maintain this property. I resided in Wuyang (another name for Guangzhou), and my disciple Rujian came here to rest. He knelt and recited the Avatamsaka Sutra diligently for three years. The people of the county believed in and respected him, wanting him to leave but being firmly retained. Therefore, a large-scale renovation was undertaken. After another three years, the project was completed. In the winter of the Guimao year, I went to Caoxi (the place where the Sixth Patriarch Huineng propagated the Dharma), serving at the Sixth Patriarch's place, and personally passed by this hermitage. I knew that it was not only an important place for a county, but also an important passage for wandering monks in the Lingnan region. I will gather wandering monks, as the lifeblood of the dragon, the spirit of the mountains and rivers, to be assisted and sponsored by people. Furthermore, the rain of Dharma will be universally bestowed upon countless beings, nourishing the roots of spirituality for a long time. Such blessings are not only for a county or a person. I traveled around and observed this land, and in about ten days I understood the general situation. Because of the smallness of this hermitage, it is used to symbolize the vastness of the mountains and rivers. Directly expound its implications to tell those who have not heard of it.
Hanshan Old Man's Dream Journey Collection, Volume 23 卍 New Continued Collection, Volume 73, No. 1456, Hanshan Old Man's Dream Journey Collection
Hanshan Old Man's Dream Journey Collection, Volume 24
Attendant Fushan Daily Record
Disciple Tongjiong Edited
Lingnan Disciple Liu Qixiang Revised
Record
Record of Exploring the Wonders of Qiongxie
In the tenth year of my exile, in the third month of the spring of the Yisi year of the Wanli era, I traveled south to Tianchi with a staff from Leiyang, exploring the wonders of Qiongxie, and fulfilling the agreement with Zongbo Lord Wang (referring to Wang Linheng, who once served as Minister of Rites) and Jujian Lord Xu (referring to Xu Yuqing, who once served as Admonishing Official), residing in Mingchang Pagoda Courtyard. The pagoda courtyard was proposed to be built by Lord Xu to make up for the deficiency of the Gen direction (northeast) of the county town. Standing alone in the middle of the sky, towering into the clouds. Climbing to the heights and looking around, it is like riding the cool breeze and traveling in the empty sea. The sound of the tide shakes the sky, and the color of the water is clear and empty, like the heavenly palace overlooking a bright mirror. It is truly a magnificent spectacle. After living there for ten days, the disciples became more and more diligent. Lingering in the pavilion, they discussed the Dharma with each other. Chen
生於宸。邀予尋毗耶之金粟。求蘇公之白龍。具得其真。樂而忘返。又數日。劉參軍遨遊西湖。觀玉龍泉。乃欣然命䇿。孟夏之十日也。湖去郡西二十里許。岡巒蔓衍。一望蒼翠。指石山而南。二十里。出郭三里許。邨園蔬圃。連絡鱗次。礧礧落落。疊石為塹。擘土為畦。骨露肉藏。外瘠中腴。秫黍菽麥。嘉蔬細粟。五穀咸備。觸目燦然。儼若薊門西山也。迤邐曲折。漸入深林。行數里。蓊鬱蔽野。不辨高下。穿云躡石步出小溪。清流照人。可鑑毛髮。心脾一洗。炎蒸頓蘇。不數十步。則臨大溪。度石橋。俯流濯發。肌骨生粟。乃拽杖散步。聞雲中犬吠。不見煙火。小轉即入邨墅。居人環堵。盡壘石為壁。形樸色古。蒼蘚青藤。延蔓交絡。如珠瓔之掛天冠也。余喜而忘倦。因倚杖入門。良久。一老人出。修眉龐首。著牛鼻裈。敝衣垢面。捉襟肘現。望之若不見。問之則不應。儻然若忘。掉頭而入。余是知秦人不在武陵也。佇立須臾。余掀髯長嘯。出邨舍西。石漸巨。林益深。石岸夾溪。則見沃壤平疇。禾稻如雲。流水灌注。溁[泳-永+回]周匝。如渭川淇澳。恨無入云修竹耳。椰棕檳榔。處處撐天。此世所無。淇澳所不易者。余曳屐沿流。穿田度塢不辨東西。行又數里許。過小溪。登平岡。則知為西轉也。棘刺牽衣
。林草塞路。披雲撥霧。攀蘿躡磴。神怡足健。經過十餘里。皆礧石為塹。如丸如拳。如毬如案。大者小者。欹者側者。方如切者。斜如壁者砌為堤環。密如羅紋天然峭列。無不中度。大如丈室。巖如宮墻。至有萬夫不能舉者。纍纍垂垂。疑其為鬼工也。登高遠望。連阡遍野。處處皆然。異哉。徘徊瞻眺。隱隱出灌木末。參差列如層城。四顧茫然。寂無人聲。幽深窈窕。非人間世矣。又小北轉。遙見雲中華表。從者指為石湖。心竊疑之。其石鋪地面。一平如掌。色如古鐵。形狀巧妙。大似蓮盤。小如蜂竇。奇形異態。行行不見其蹤。小轉入石門。仄徑逶迤。始知為一石天成。週數十里。四面皆高。中凹一湖。如照天明鏡又若生盤池中。著玻璃盞耳。不知誰為鑿之也。相傳此地。昔為居人。一日風雷大作。龍從石出。大水沸涌。屋宇盡沒為湖。天旱水涸。石有龍形。嘗大旱。現夢于郡守曰。吾石湖龍也。禱之當得雨。太守往禱輒應。建廟貌以祀之。至今率為常。入石門百步。渡小橋。連一池。池上古木如張幕。下有古殿三楹。棟樑皆石。殿後有池。額曰玉龍泉。池上有古廟三楹。即玉龍之神女像也。左有龍泉。自石罅中出。噴薄如珠。大如車軸注于方池。池上有亭址。池下有長灣。皆有故事。今亡矣。池東隔小石嶺。嶺
下有溪曰篁溪。溪下望之。嵯岈嵚岑。石空洞中。如盤池者。多奇絕。林草翳蔽不能入。而水匯為流。曲折隱伏。會歸一竅。且曰出前邨之石橋。從之環繞萬山腳。穿田過峽。從石塔山外。過郡門入南。渡響水橋。則直東而會大河。傾瀉入澥矣。余與參軍湯黃二生。濯足清流。散發披襟。盤礴池上。清風四至。毛骨清涼。如坐廣寒。對冰壺而臨玉鑒。殊不知為炎荒瘴澥也。日莫返䇿。因循水道望之。則自源頭出谷。曲折由西掠南。直東入河。似與郡城無系屬焉。窮日而歸。臥高閣而恍夢遊。覺而紀之。因論之曰。瓊自中原來脈。從南嶽轉西粵。抽枝下桂林。左右兩江。夾送而南。至蒼梧貴水過峽。蜿蜒出靈。欽入澥為蓬壺。轉珠崖。突然涌出。五指參天。北向中原。為南甸鎖鑰。環三千里。真天壤一大奇觀也 聖祖有言。南溟浩瀚。中有奇甸數千里。豈非天眼哉。嘗歷覽方輿。南衡而下。脊分五嶺。山水背中國。而南奔入澥。故按環澥大形。左朝鮮而右安南。若兩翼然。日本呂宋暹羅諸島。列于外。瓊甸適當百粵之捍屏。實澥外一大都會也。五指回拱。特起中天。為瓊之祖龍。山北向而水北流。腰結定安。水左旋右折。循龍而趨。橫跨郡東。而直入澥。山則右奔。遵西澥而北結石山。舉首開口。中吐真脈。盤而東倒。
【現代漢語翻譯】 現代漢語譯本 下面有一條溪流叫做篁溪。在溪流下方遠望，山石高低不平，奇形怪狀。石頭空洞之中，像盤子一樣的水池，有很多奇特絕妙的景緻。林木和草叢遮蔽，無法進入。而水匯聚成溪流，彎彎曲曲地時隱時現，最終彙集到一個孔穴。並且說這水出自前村的石橋，環繞著萬山的山腳，穿過田地和峽谷，從石塔山外，經過郡門流入南方，渡過響水橋，就徑直向東匯入大河，傾瀉入大海了。我與參軍湯和黃兩位先生，在清澈的溪流中洗腳，解開頭髮敞開衣襟，在水池邊流連忘返。清風從四面吹來，讓人感到毛髮和骨骼都清涼舒爽，好像坐在廣寒宮中，面對著冰壺，照著玉鏡一般。完全感覺不到這裡是炎熱荒涼的瘴癘之地。太陽落山時，我們拿著馬鞭返回，沿著水道觀看，發現溪水從源頭流出山谷，彎彎曲曲地從西邊掠過南方，逕直向東流入大河，好像與郡城沒有什麼關係。直到天黑才回家，躺在高樓上，恍惚間像在夢中游歷。醒來後記錄下這件事，於是議論說，瓊州（海南島）從中原而來，山脈從南嶽（衡山）轉到西粵（廣東），抽出支脈到桂林，左右兩條江，夾帶著它向南流淌，到達蒼梧（梧州），貴水（潯江）經過峽谷，蜿蜒流出靈山，欽州（欽江）流入大海，成為蓬萊仙島。轉到珠崖（海南島古稱），突然涌出，五指山高聳入雲，朝向北方中原，成為南方的鎖鑰。環繞三千里，真是天地間一大奇觀啊！ 聖祖（可能是指某位皇帝）說過，南海浩瀚，其中有奇特的土地數千里。這難道不是天眼嗎？我曾經遊歷考察各地的輿圖，從南嶽衡山而下，山脊分為五嶺，山水背對著中原，向南奔流入海。所以按照環繞大海的大地形來看，左邊是朝鮮，右邊是安南（越南），好像兩隻翅膀一樣。日本、呂宋（菲律賓）、暹羅（泰國）等島嶼，排列在外圍。瓊州（海南島）正當百粵（嶺南地區）的屏障，實在是海外一大都會啊。五指山環繞拱衛，特別地聳立在天地之間，是瓊州（海南島）的祖龍（主山脈）。山朝北而水向北流，腰部連線著定安（縣名）。水向左旋轉，向右彎折，順著山脈的走向，橫跨郡東，而徑直流入大海。山則向右奔騰，沿著西邊的大海，向北連線著石山（地名），抬起頭張開嘴，中間吐出真正的山脈，盤旋著向東倒下。
【English Translation】 English version Below there is a stream called Huangxi (Huang Stream). Looking down from below the stream, the rocks are jagged and strangely shaped. Inside the hollows of the rocks, there are many wonderful and unique scenes like pools. The forests and grasses are so dense that they cannot be entered. The water gathers into streams, winding and hidden, eventually converging into one hole. It is said that the water comes from the stone bridge of the village in front, encircles the foot of the myriad mountains, passes through fields and gorges, passes outside Shita Mountain (Stone Pagoda Mountain), passes through the gate of the prefecture and flows south, crosses Xiangshui Bridge (Echoing Water Bridge), then flows directly east to join the great river, pouring into the sea. I, along with Military Advisor Tang and Mr. Huang, washed our feet in the clear stream, loosened our hair and opened our collars, lingering by the pool. The clear breeze came from all directions, making us feel cool and refreshed, as if sitting in the Guanghan Palace (Moon Palace), facing an ice pot and looking at a jade mirror. We were completely unaware that this was a hot and desolate land of miasma. As the sun set, we returned with our whips, watching along the waterway, and found that the stream flowed out of the valley from its source, winding from the west past the south, directly east into the river, as if it had no connection with the prefecture city. We returned home at the end of the day, lying in the high pavilion, vaguely dreaming of traveling. When I woke up, I recorded this event, and then discussed it, saying that Qiong (Hainan Island) originated from the Central Plains, and the mountains turned from Nan Yue (Heng Mountain) to Xi Yue (Guangdong), drawing branches down to Guilin, with the left and right rivers carrying it south. Arriving at Cangwu (Wuzhou), the Gui River (Xun River) passes through the gorge, winding out of Lingshan, and the Qin River (Qinjiang) flows into the sea, becoming Penglai Island (mythical island). Turning to Zhuya (ancient name of Hainan Island), it suddenly emerges, with the Five Finger Mountain (Wuzhi Mountain) towering into the sky, facing north towards the Central Plains, becoming the key to the southern region. Encircling three thousand miles, it is truly a great spectacle of heaven and earth! The Holy Ancestor (possibly referring to an emperor) said that the South Sea is vast, with strange lands of thousands of miles within it. Is this not the eye of heaven? I have traveled and examined the maps of various places, descending from Nan Yue Heng Mountain, the ridge dividing into the Five Ridges, the mountains and rivers turning their backs on the Central Plains and rushing south into the sea. Therefore, according to the large terrain surrounding the sea, to the left is Korea, and to the right is Annam (Vietnam), like two wings. The islands of Japan, Luzon (Philippines), Siam (Thailand), and others are arranged on the periphery. Qiong (Hainan Island) is just the shield of Bai Yue (Lingnan region), and is truly a great metropolis outside the sea. The Five Finger Mountain surrounds and guards, especially towering in the middle of heaven and earth, and is the ancestral dragon (main mountain range) of Qiong (Hainan Island). The mountain faces north and the water flows north, with the waist connecting Ding'an (county name). The water rotates to the left and bends to the right, following the trend of the mountains, spanning the east of the prefecture, and flowing straight into the sea. The mountain then rushes to the right, along the western sea, and connects to Shishan (place name) in the north, raising its head and opening its mouth, spitting out the true mountain range in the middle, circling and falling to the east.
回顧若游龍頷下之明珠。結為郡城。石山為首。左張唇入澥。為后托。小水隨之。右拖長嶺。方數十里。中為石湖。委蛇而南。橫嶺為郡。案嶺后為白水。緊纏干龍。由石塔繞城西南隅。過門而左。低滀為南湖。而石湖水外流包內。案度響水橋。古從馬坡迤東北。迴繞春牛館。聚東湖之回西北。轉自新橋。會白水。抱城東而旋。今則返跳直入。河如弓。以背向郡城而不顧。如形家所謂氣散矣。許公建明昌塔于艮方。以塞水口。議將引石湖之水。繞城南。抱東郭。會白龍金粟。過明昌而始入河。以完生氣。居然一天造也。竟不遂。豈搤於人哉。余坐閣上。每夜登塔。望山川之氣索然。指謂從游諸子曰。瓊必有災。以山川寂寥。而城若空無人者。是無氣也。時以為妄。余孟夏既望。乃渡澥北歸。未幾月而地大震。東門地拆城陷。屋宇盡塌。官民露處。而塔亦側其半。余居之閣。亦傾搖飏不安者半年。至今記余言者。以為徴。因並記之。
瓊州金粟泉記(並銘)
瓊郡距澥可十里。城東北隅。岡足水趺。有泉涌粟。粒粒燦然。如珠泛澥眼。人取而試之。去殼出精。宛如北方之布穀。至冬日氣斂泉溫。其粟。出芽。如秧針刺水是則實非幻出也。時人怪而異之。不知所從來。概呼為粟泉。萬曆乙巳春三月。予自雷陽
【現代漢語翻譯】 現代漢語譯本：回顧瓊州（Qiong Zhou，地名）的地形，宛如游龍頷下含著一顆明珠。郡城就建在這裡，以石山為首，左邊像張開的嘴伸入大海（Xie，指大海），作為後方的依託，小溪隨之流淌。右邊綿延著長長的山嶺，方圓數十里。中間是石湖（Shi Hu，湖名），蜿蜒向南。橫亙的山嶺構成了郡城的屏障，山嶺後方是白水（Bai Shui，河流名），緊緊纏繞著主山脈。白水從石塔（Shi Ta，塔名）繞過郡城西南角，經過城門向左流去，低窪處匯聚成南湖（Nan Hu，湖名）。石湖的水在外圍環繞著內部。考察響水橋（Xiang Shui Qiao，橋名），古時從馬坡（Ma Po，地名）向東北延伸，迴繞著春牛館（Chun Niu Guan，地名），匯聚東湖（Dong Hu，湖名）迴流的西北方向，再從新橋（Xin Qiao，橋名）轉彎，與白水匯合，環抱著城東並盤旋。現在卻像跳躍一樣直接衝入大海，河流像一張弓，背對著郡城而不顧，就像風水先生所說的『氣散了』。許公（Xu Gong，人名）在艮方（Gen Fang，方位名，東北方）建造明昌塔（Ming Chang Ta，塔名），用來堵塞水口。他提議引石湖的水，環繞城南，抱住東郭（Dong Guo，地名），與白龍（Bai Long，河流名），金粟（Jin Su，河流名）匯合，經過明昌塔才流入大海，以完善生氣。這簡直是天造地設的格局啊！可惜最終沒有實現，難道是受制於人嗎？我坐在閣樓上，每晚登上塔，望著山川之氣一片蕭索，指著跟隨我的學生們說：『瓊州必定有災禍。因為山川寂靜寥落，而城池好像空無一人，這是沒有生氣的表現。』當時他們認為我是胡說。我在孟夏既望（Meng Xia Ji Wang，農曆四月十六日）那天，渡過大海向北返回。沒過幾個月，就發生了大地震，東門的地裂開，城墻坍塌，房屋全部倒塌，官民都暴露在外面。而明昌塔也傾斜了一半。我居住的閣樓，也傾斜搖晃不安達半年之久。至今，記得我說過的話的人，認為這是應驗了。因此一併記錄下來。
瓊州金粟泉記（並銘）
瓊州距離大海大約十里。在城東北角，山岡的腳下，水流的邊緣，有一處泉水涌出像粟米一樣的顆粒，每一粒都閃閃發光，像珍珠浮在海面上一樣。人們取來嘗試，去掉外殼，取出裡面的米粒，就像北方的布穀鳥（Bu Gu，指穀子）一樣。到了冬天，氣候收斂，泉水變暖，那些粟米，會長出芽，像秧苗的針尖刺破水面一樣。這確實不是虛幻變出來的。當時的人們感到奇怪和詫異，不知道它從哪裡來，都稱它為粟泉（Su Quan，泉名）。萬曆乙巳年（Wanli Yisi，年號）的春天三月，我從雷陽（Lei Yang，地名）而來。
【English Translation】 English version: Recalling the terrain of Qiong Zhou (Qiong Zhou, place name), it resembles a dragon holding a bright pearl under its chin. The city is built here, with Stone Mountain (Shi Shan) as its head, its left side like an open mouth extending into the sea (Xie, referring to the sea), serving as a support in the rear, with a small stream flowing along. On the right, long ridges stretch for dozens of miles. In the middle is Shi Hu (Shi Hu, lake name), winding southwards. The transverse ridges form the barrier of the city, and behind the ridges is Bai Shui (Bai Shui, river name), tightly surrounding the main mountain range. Bai Shui bypasses the southwest corner of the city from Shi Ta (Shi Ta, pagoda name), passes through the city gate and flows to the left, converging into Nan Hu (Nan Hu, lake name) in the low-lying area. The water of Shi Hu surrounds the interior from the outside. Examining Xiang Shui Qiao (Xiang Shui Qiao, bridge name), in ancient times it extended northeast from Ma Po (Ma Po, place name), circling Chun Niu Guan (Chun Niu Guan, place name), converging the northwest direction of the Dong Hu (Dong Hu, lake name) backflow, and then turning from Xin Qiao (Xin Qiao, bridge name), joining Bai Shui, embracing the east of the city and circling. Now, however, it jumps directly into the sea, the river like a bow, turning its back to the city, just as the geomancers say, 'the Qi is scattered.' Xu Gong (Xu Gong, person's name) built Ming Chang Ta (Ming Chang Ta, pagoda name) in the Gen Fang (Gen Fang, direction name, northeast) to block the water outlet. He proposed to draw the water of Shi Hu, surround the south of the city, embrace Dong Guo (Dong Guo, place name), and converge with Bai Long (Bai Long, river name) and Jin Su (Jin Su, river name), flowing into the sea only after passing Ming Chang Ta, in order to perfect the vitality. This is simply a God-given pattern! Unfortunately, it was not realized in the end, could it be restricted by people? I sat in the pavilion, climbed the pagoda every night, and looked at the desolate Qi of the mountains and rivers, pointing to the students who followed me and said, 'Qiong Zhou must have disasters. Because the mountains and rivers are quiet and desolate, and the city seems empty, this is a sign of no vitality.' At that time, they thought I was talking nonsense. On the sixteenth day of the fourth lunar month (Meng Xia Ji Wang), I crossed the sea and returned north. Not many months later, a major earthquake occurred, the ground at the east gate cracked, the city walls collapsed, and the officials and people were all exposed outside. And Ming Chang Ta also tilted by half. The pavilion where I lived also tilted and swayed uneasily for half a year. To this day, those who remember what I said think it has been fulfilled. Therefore, I record it together.
Record of Jin Su Spring in Qiong Zhou (with inscription)
Qiong Zhou is about ten miles away from the sea. In the northeast corner of the city, at the foot of the hill, at the edge of the water, there is a spring that gushes out grains like millet, each grain shining brightly, like pearls floating on the sea. People take it to try, remove the shell, and take out the rice inside, just like the millet (Bu Gu, referring to grain) in the north. In winter, when the climate converges and the spring water warms, those millet grains will sprout, like the needle tips of rice seedlings piercing the water surface. This is indeed not a phantom. The people at that time felt strange and surprised, not knowing where it came from, and called it Su Quan (Su Quan, spring name). In the third month of the spring of Wanli Yisi (Wanli Yisi, reign title), I came from Lei Yang (Lei Yang, place name).
渡澥。訪大宗伯王公。給諫許公。且探瓊澥之奇。陳生於宸。博雅士也。謁余于明昌塔院。邀宗伯公同過天寧方丈。茶話及此。因杖䇿而觀之。令仆探取沙泥中。果得粟數粒。捻皮出米如新獲者。余甚奇之。因命名金粟泉。意取維摩金粟如來。李白自稱為後身。今于宗伯學士。若有當也。汲水烹茶。味甚冽。啜之毛骨清涼。如在毗耶方丈。吃香積飯也。陳生畜疑。避席而問曰。粟產于北土。泉涌于南天。相懸萬里。且隔澥津。胡為乎來哉。此智者所必疑。常情所未測也。敢問其故。余曰噫嘻。此蓋難與俗言也。請試論之。大地浮水上。如一葉耳。水之潛流四天下地。如人血脈之注週身。由生於心。而養五臟。外達四肢。徹于面板。下至涌泉。上極泥洹。發毛爪齒。靡不充足。不充則不仁矣。由是觀之。天地一指也。萬物一體也。水火相射。山澤通氣。風雲呼吸。潮汐吞吐。乾坤闢闔。晝夜往來。無一息之停機。如人日用食息起居耳。復何怪哉。昔有神僧從西域來。飲曹溪水香美而甘。驚曰。此吾西天寶林水也。中山大悲閣。閣高百尺。像高八丈。有唐異僧。遍化金錢銅木。在在納于井中。及歸而取之。盡從井出。以足其用。至今尚有一木存焉。由此觀之。大地之水。未嘗不通。物未嘗不達斯實事也。昔蘇長公居儋耳。
【現代漢語翻譯】 現代漢語譯本： 我（作者）渡過澥（xiè，海灣）。拜訪大宗伯（官名，掌管禮儀的官員）王公和給諫（官名，負責規勸皇帝的官員）許公。並且探尋瓊澥（指海南島附近的海域）的奇異之處。陳生於宸（人名），是一位博學之士。他在明昌塔院拜見我，邀請宗伯公一同前往天寧方丈（寺院住持的住所）。我們一起喝茶聊天，談到了這件事，於是拄著枴杖去觀看。我讓僕人從沙泥中探取，果然得到了幾粒粟（sù，小米）。捻開皮，裡面的米像新收穫的一樣。我對此感到非常驚奇，因此命名為金粟泉。意思是取自維摩（Vimalakirti）金粟如來（佛名）。李白（詩人）自稱是金粟如來的後身，現在看來，宗伯學士（指王公）或許也當得起這個稱呼。汲取泉水烹茶，味道非常清冽。喝下去，感覺毛髮和骨骼都清涼，好像在毗耶（Vaisali）方丈，吃香積飯（佛寺中的齋飯）一樣。陳生產生了疑問，離開座位問道：『粟產于北方，泉涌于南方，相隔萬里，而且隔著大海。為什麼會出現在這裡呢？這是智者一定會懷疑，常人無法理解的。敢問這是什麼原因？』 我說：『唉，這難以用世俗的語言解釋。請允許我試著論述一下。大地漂浮在水上，就像一片樹葉。水的潛流遍佈天下，就像人的血脈流注全身。由心而生，滋養五臟，向外到達四肢，貫穿面板，向下到達涌泉穴，向上到達泥洹（涅槃）。頭髮、毛髮、爪子、牙齒，沒有不充足的。不充足就是不仁。由此看來，天地就像一個手指，萬物就像一個身體。水火相互作用，山澤氣息相通，風雲呼吸，潮汐吞吐，乾坤開合，晝夜往來，沒有一刻停止運轉，就像人每天的飲食起居一樣。又有什麼奇怪的呢？』 『過去有位神僧從西域（古代指中亞、印度等地）來，喝曹溪（地名，在今廣東）的水，覺得香美甘甜，驚歎道：『這就是我西天（指印度）寶林（寺名）的水啊！』中山（地名）大悲閣（建築物），閣高百尺，佛像高八丈。有唐朝的奇異僧人，四處化緣，募捐金錢銅木，都投入井中。等到他回去取用時，全部從井中取出，以滿足所需。至今還剩下一塊木頭。由此看來，大地的水，沒有不相通的；物，沒有不通達的。這是真實的事情。』 『過去蘇長公（蘇軾）居住在儋耳（今海南島），……』
【English Translation】 English version: I crossed the Xie (bay). I visited Grand Minister Wang and Remonstrance Official Xu. I also explored the wonders of Qiong Xie (referring to the sea area near Hainan Island). Chen Shengyuchen, a learned scholar, visited me at Mingchang Pagoda Temple and invited Grand Minister Wang to Tianning Abbot's residence. We chatted over tea, and the conversation led to this topic, so I went to see it with a cane. I asked my servant to retrieve some sand and mud, and indeed, we found several grains of millet. When we peeled off the skin, the rice inside was as fresh as newly harvested. I was very surprised by this, so I named it Jin Su Quan (Golden Millet Spring), taking the meaning from Vimalakirti (name of a Buddhist figure) and Jin Su Tathagata (name of a Buddha). Li Bai (poet) claimed to be the reincarnation of Jin Su Tathagata, and now it seems that Grand Minister Wang might also be worthy of this title. We drew water from the spring to make tea, and the taste was very pure and cool. Drinking it, I felt my hair and bones refreshed, as if I were in Vaisali (ancient city in India) Abbot's residence, eating Xiangji rice (vegetarian meal in a Buddhist temple). Chen Sheng had doubts and, excusing himself, asked: 'Millet is produced in the north, and the spring gushes in the south, separated by thousands of miles and the sea. Why does it appear here? This is what the wise will doubt, and the ordinary cannot understand. May I ask the reason?' I said, 'Alas, this is difficult to explain in worldly language. Please allow me to try to discuss it. The earth floats on water, like a leaf. The underground currents of water flow throughout the world, like the blood vessels of a person's body. It originates from the heart, nourishes the five internal organs, reaches outward to the four limbs, penetrates the skin, reaches down to the Yongquan acupoint, and ascends to Nirvana. Hair, fur, nails, and teeth are all nourished. Insufficient nourishment is unkind. From this perspective, heaven and earth are like one finger, and all things are like one body. Water and fire interact, mountains and marshes exchange air, wind and clouds breathe, tides ebb and flow, heaven and earth open and close, day and night come and go, without a moment of stopping, just like a person's daily eating, breathing, rising, and resting. What is so strange about it?' 'In the past, a divine monk came from the Western Regions (ancient term for Central Asia, India, etc.), drank the water of Cao Xi (place name, in present-day Guangdong), and found it fragrant, beautiful, and sweet, exclaiming: 'This is the water of my Western Heaven (referring to India) Baolin (temple name)!' In Zhongshan (place name) Great Compassion Pavilion (building), the pavilion is a hundred feet high, and the Buddha statue is eighty feet high. There was an extraordinary monk of the Tang Dynasty who went everywhere to solicit donations, raising money, copper, and wood, all of which he put into a well. When he went back to retrieve them, they all came out of the well to meet his needs. To this day, there is still a piece of wood left. From this perspective, the water of the earth is always connected; things are always accessible. This is a real thing.' 'In the past, Su Changgong (Su Shi) lived in Dan'er (present-day Hainan Island), ...'
嘗品三山泉。謂與惠山相通。因名惠通泉。是則太虛寥廓。萬象融通。人特有心限礙耳。竊觀瓊海。地發於西北。氣結于東南。如人一指之甲耳。甲乃筋之餘也。血以養筋。筋固則甲厚。凡人甲厚者。必多壽。故地土厚者。必多材。說者咸謂中原土厚。故將相多出于其間。余則謂不然。瓊居南離。離干體也。以吸一陰。外剛而內柔。虛而麗照。文明之象也。地浮澥中。火金生水。故晝炎而夜寒。以乾坤之真氣。極於斯而鐘於斯。故山川之金銀明珠。文禽名香。珍奇異獸。寶藏興焉。百物備焉人則仙靈文名。忠臣義士。往往出焉。此天地之一隅。如太虛之一塵。造化密移昧者不覺。聊通一粟以示之。如從一葉以辨春秋耳。復何怪哉。宗伯聞說。躍然歡喜。再嘆曰。奇哉。時在座有沉產生德等。相率再拜。稽首請銘之。以曉未聞。乃為之銘曰。
大地一塵。滄海一粟。充遍十方。何所不足。似毛在體。如血週身。觸處即見。於何不真。坎離水火。乾坤在我。交姤發生。有何不可。地氣自北。而鐘于南。物亦隨之。涌現其間。人疑此粟。不知所從。來處不知。何以明宗。造化密移。不屬聞見。聊借一粒。以觀其變。茍知一粒。芥子含空。水火周遍。何不相容。血脈週身。自頂至趾。上下週流。終而復始。大道循環。無
往不復。道脈潛通。若此一粟。淵泉混混。而時出之。道脈南來。可卜於斯。
游景泰寺記
粵之山川。發於衡岳。折庾嶺而下。腰結曹溪。逶迤而南。直抵五羊。五羊之主山。曰粵秀。粵秀之祖龍。曰白雲。白雲固多奇勝。而景泰為最。以踞白雲之腹。而撫仙龍之城。兩翼合抱。如老蚌含珠。孤峰絕澗。深林蓊鬱。奇葩異草。煙雲出沒。菖蒲生於石隙。棕髮披于林表。大海如鏡。壁立於眉間。明月如珠。光流於唇吻。信天壤之奇觀。南海之鉅麗也。初寺以山名。我明景泰間 奏請賜額如故。制府馬公昂。率諸屬以新之。余居五羊三年。戊戌。𢹂禪侶遊觀。極為佳勝。丁未春仲。奉詔還山。寺僧正裔。持此圖以請。聊為記之。
端州寶月臺記
按志。郡北百五十步。為寶月臺。平地突起。高二丈。週一里許。望之如臺。是則天成。非人為也。不知命名之始。高岸深谷。遷變不常。今為平湖陂也。殆為有力者。負之而趨。山川故吾。無復真宰矣。萬曆甲辰。嶺西憲副陳公。治郡政暇。歷覽形勝。登高望遠。慨然而嘆曰。吾今乃知寶月之臺。當平湖之心也。本之形家。居必憑倚。星巖固為郡之屏障。以前逼而後脫。天造斯土。為嶺表喉舌。百粵要衝。揆之風氣。豈若是之疏且漏耶。故知斯臺之於
【現代漢語翻譯】 現代漢語譯本：
往而不返。道脈暗中流通。就像這一粒米一樣。深淵中的泉水混同涌出。道脈從南方而來，可以在這裡預見。
《游景泰寺記》
廣東的山川，發源于衡山（Heng Yue，五嶽之一）。在庾嶺（Yu Ling）轉折而下，腰部連線曹溪（Cao Xi，六祖慧能弘法之地）。蜿蜒向南，直達五羊（Wu Yang，廣州的別稱）。五羊的主山，叫做粵秀山（Yue Xiu Mountain）。粵秀山的祖龍，叫做白雲山（Bai Yun Mountain）。白雲山本來就有很多奇特的勝景，而景泰寺（Jing Tai Temple）最為突出。因為它佔據白雲山的腹地，又像守護仙龍的城池。兩翼合抱，像老蚌含著珍珠。孤立的山峰，陡峭的峽谷，茂密的森林，奇異的花草，煙雲時隱時現。菖蒲生長在石縫中，棕櫚樹的毛髮披在林子的表面。大海像鏡子一樣，壁立在眉間。明月像珍珠一樣，光輝流淌在唇邊。真是天地間奇特的景觀，南海的壯麗景色啊。最初寺廟以山命名。我大明景泰年間，奏請賜予寺額，恢復原樣。制府馬公昂（Ma Gong Ang）率領各位下屬重新修繕。我居住在五羊三年，戊戌年，帶著禪友遊覽觀賞，覺得非常美好。丁未年仲春，奉詔回到山中。寺廟的僧人正裔（Zheng Yi），拿著這幅圖來請求我作記。姑且為它寫下這篇遊記。
《端州寶月臺記》
查閱史志記載，郡城北面一百五十步的地方，是寶月臺（Bao Yue Platform）。在平地上突然隆起，高二丈，周圍一里左右。遠遠望去像個檯子，這是天然形成的，不是人為建造的。不知道命名的起始。高高的河岸，深深的峽谷，遷徙變化沒有常態。現在成了平湖陂（Ping Hu Pond）了。大概是被有力量的人揹著跑了，山川還是原來的山川，卻沒有真正的主宰了。萬曆甲辰年，嶺西憲副陳公（Chen Gong），處理郡政之餘，巡視各處名勝古蹟。登上高處，眺望遠方，感慨地嘆息說，我現在才知道寶月臺，應當是平湖的中心啊。從風水的角度來看，居住必須有依靠。星巖（Xing Yan）本來是郡城的屏障，但是前面逼仄，後面脫落。上天造就這塊土地，作為嶺南地區的咽喉要道，百粵的重要關口。按照風水氣脈來衡量，怎麼會這樣疏漏呢？所以知道這個寶月臺對於
【English Translation】 English version:
Going never to return. The Dao (the Way) subtly flows. Like this single grain of rice. The spring in the abyss surges forth. The Dao vein comes from the south, which can be foretold here.
'A Record of Visiting Jingtai Temple'
The mountains and rivers of Yue (Guangdong), originate from Heng Yue (Mount Heng, one of the Five Great Mountains). It bends at Yu Ling (Yu Mountain Range) and descends, connecting at Cao Xi (Cao Xi, where the Sixth Patriarch Huineng propagated the Dharma). Winding south, it reaches Wu Yang (Wu Yang, another name for Guangzhou). The main mountain of Wu Yang is called Yue Xiu Mountain (Yue Xiu Mountain). The ancestral dragon of Yue Xiu is called Bai Yun Mountain (Bai Yun Mountain). Bai Yun Mountain has many unique scenic spots, and Jingtai Temple (Jing Tai Temple) is the most prominent. It occupies the belly of Bai Yun Mountain and guards the city of the immortal dragon. The two wings embrace, like an old clam holding a pearl. Solitary peaks, steep ravines, dense forests, exotic flowers and herbs, smoke and clouds emerge intermittently. Sweet flag grows in the cracks of rocks, and palm fibers hang over the forest surface. The sea is like a mirror, standing upright between the eyebrows. The bright moon is like a pearl, its light flowing on the lips. Truly a unique spectacle of heaven and earth, the magnificent scenery of the South Sea. Initially, the temple was named after the mountain. During the Jingtai era of my Ming Dynasty, a request was made to grant the temple plaque and restore it to its original state. Governor Ma Gong Ang (Ma Gong Ang) led his subordinates to renovate it. I lived in Wu Yang for three years, and in the year of Wu Xu, I visited and admired it with my Chan (Zen) companions, finding it extremely beautiful. In the spring of Ding Wei, I was ordered to return to the mountain. The temple monk Zheng Yi (Zheng Yi) brought this picture to ask me for a record. I will write this travelogue for it.
'A Record of the Bao Yue Platform in Duanzhou'
According to the records, one hundred and fifty steps north of the county seat is the Bao Yue Platform (Bao Yue Platform). It rises abruptly from the flat ground, two zhang (丈, a unit of length) high, and about one li (里, a unit of length) in circumference. Viewed from a distance, it looks like a platform, naturally formed, not man-made. The origin of the name is unknown. High banks and deep valleys, migrations and changes are not constant. Now it has become Ping Hu Pond (Ping Hu Pond). It has probably been carried away by someone powerful. The mountains and rivers are still the same, but there is no true master anymore. In the year of Jia Chen in the Wanli era, Chen Gong (Chen Gong), the Vice Commissioner of Lingxi, took time from his county administration to visit the scenic spots. Ascending to a high place and looking into the distance, he sighed and said, 'Now I know that the Bao Yue Platform should be the center of Ping Hu. From the perspective of Feng Shui, residence must have support. Xing Yan (Xing Yan) was originally the barrier of the county seat, but it is narrow in the front and detached in the back. Heaven created this land as the throat of Lingnan (嶺南, the area south of the Five Ridges) and the important pass of Bai Yue (百粵, ancient name for Guangdong and Guangxi). Measured by the Feng Shui Qi (風水氣, Feng Shui energy), how could it be so sparse and leaky? Therefore, I know that this Bao Yue Platform is important for'
郡城。為形家之鬼托無疑矣。是可以終亡乎。遂建議于湖心。培堤筑臺以實之。鳩工集事。不日而成。華亭馮公元成。以浙憲長。量移茲土。登臺周覽。曰美則美矣。猶未盡也。且以堤為臺。名實未副。月圓矩方。形似失真。是則人未合天也。且山有仙則名。水有龍則靈。言得其主也。故凡建久遠不拔之功者。必人為而神守。恃有常主。不失其祀。故能與天地相為悠久也。公乃捐俸。就臺殿之中楹。造白衣大士像。披珠纓而臨空水。坐火宅而灑清涼。端然如凈琉璃含寶月也。予辱公見招。因與公議。將補前之缺略。后建閣五楹。前列鐘鼓二樓。蓋取形圓象月。勢高若臺。藉大士之靈以主之。始謂天人合德。以還造化之全功也。公慨然捐俸。庀工首事。始於萬曆丁未冬十月。落成於戊申秋七月。規模壯麗宏敞高出中天。畫棟連雲。丹楹映日。余時登覽。撫景四顧。超然遐想曰。美哉山河之固。異哉天造之奇也。因思臺始命名。必形家之具法眼者。間嘗閱覽東粵來龍。遠宗衡岳。抽乾而下。越懷四注。鼎湖為端郡之祖龍。挺挺雲霄。蜿蜒西走。列障橫開。明堂廣衍。垣應紫微。融結七星。奇峰洞宇。千態萬狀。文巖錦石。云蒸霞燦。拳砆片石。足為世珍。此造化之精英。山川之蘊奧也。星巖羅列。蛛絲游蟻。點綴平川。東
【現代漢語翻譯】 現代漢語譯本：郡城（指府城）。這無疑是風水先生所說的鬼在作祟。難道這裡就要因此衰敗滅亡了嗎？於是有人建議在湖中心，修築堤壩，堆高土臺來鎮壓。招募工匠，聚集人力，很快就完成了。華亭人馮公元成，以浙江巡撫的身份調任到這裡。他登上土臺，環顧四周，說：『美是美了，但還不夠完善。而且用堤壩作為土臺，名不副實。月是圓的，矩是方的，形狀相似卻失去了真意。這是人與天道不相合啊。』況且山有了仙人就出名，水有了龍就顯靈，這是說要找到主事者啊。所以凡是建造長久穩固的功業，必須由人來建造，由神來守護，依靠有長久的主持者，不廢棄對他的祭祀，這樣才能與天地一樣長久。於是馮公捐出自己的俸祿，在土臺殿宇的中央，建造了白衣大士（觀音菩薩）的佛像，讓她戴著珠玉的帽飾，俯視著空曠的水面，端坐在充滿煩惱的世間，卻灑下清涼的甘露，莊嚴地如同純凈的琉璃中含著寶月一般。我榮幸地被馮公邀請，因此與他商議，將補上前人所遺漏的，在後面建造五間樓閣，前面排列鐘鼓二樓，大概是取其圓形像月亮，勢頭高聳像土臺，藉助大士的靈力來主宰它，這才可以說是天人合德，以完成造化的全部功勞。馮公慷慨地捐出俸祿，負責工程，親自主持事務。工程始於萬曆丁未年（公元1587年）冬季十月，竣工於戊申年（公元1588年）秋季七月。規模壯麗宏偉，高聳入雲，彩繪的棟樑連線著雲彩，紅色的柱子映照著太陽。我當時登上土臺觀賞，撫摸著景物，環顧四周，超脫地遐想道：『多麼美好的山河的穩固，多麼奇異的天地造化啊！』因此想到土臺最初的命名，必定是精通風水的人。我曾經閱覽過廣東的來龍，它的遠祖是衡山（南嶽）。山脈抽乾而下，越過懷抱，四面八方都有水流注入。鼎湖山是端郡（肇慶）的祖龍，高聳入雲，蜿蜒西行，層層山巒橫向展開，明堂寬廣開闊，山勢與紫微星垣相呼應，融結成七星的形狀。奇特的山峰和洞穴，千姿百態，美麗的巖石和多彩的石頭，雲蒸霞蔚，即使是小石塊，也足以成為世間的珍寶。這就是天地造化的精華，山川的深奧之處啊。星湖的巖石羅列，像蜘蛛絲一樣遊動，點綴著平原，東面……
【English Translation】 English version: The prefectural city. It is undoubtedly the work of ghosts, as the geomancers say. Is it destined to decline and perish because of this? Therefore, someone suggested building a dam in the center of the lake and raising a platform to suppress it. Workers were recruited, and manpower was gathered, and it was completed in a few days. Feng Yuancheng from Huating, who was the Zhejiang Provincial Inspector, was transferred to this place. He ascended the platform and looked around, saying, 'It is beautiful, but it is not yet complete. Moreover, using a dam as a platform is not in accordance with the name. The moon is round, and the square is rectangular; the shapes are similar, but the true meaning is lost. This is because man is not in harmony with Heaven.' Moreover, a mountain becomes famous with a celestial being, and water becomes spiritual with a dragon. This means finding the master of the place. Therefore, for those who build long-lasting and stable achievements, they must be built by people and guarded by gods, relying on a permanent master, and not abandoning the sacrifices to him, so that they can be as long-lasting as heaven and earth. Therefore, Lord Feng donated his salary and built a statue of the White-Robed Avalokiteśvara (Guanyin Bodhisattva) in the central hall of the platform, with a pearl-adorned headdress, overlooking the empty water, sitting in the burning house (of suffering), yet sprinkling cool nectar, dignified like a pure crystal containing a precious moon. I was honored to be invited by Lord Feng, so I discussed with him to make up for what the predecessors had missed, building five pavilions in the back and arranging two bell and drum towers in the front, probably taking the round shape like the moon, and the high momentum like the platform, relying on the spiritual power of the Bodhisattva to dominate it. Only then can it be said that man and Heaven are in harmony, to complete the full merit of creation. Lord Feng generously donated his salary, took charge of the project, and personally presided over the affairs. The project began in the tenth month of the winter of the Dingwei year of Wanli (1587 AD) and was completed in the seventh month of the autumn of the Wushen year (1588 AD). The scale is magnificent and grand, towering high into the sky, with painted beams connecting the clouds and red pillars reflecting the sun. At that time, I ascended the platform to admire it, stroking the scenery, looking around, and thinking with detachment, 'How beautiful is the stability of the mountains and rivers, how wonderful is the creation of heaven and earth!' Therefore, I thought of the initial naming of the platform, which must have been done by someone who is proficient in geomancy. I once read about the 'dragon veins' of Guangdong, whose distant ancestor is Mount Heng (Southern Mountain). The mountain range draws down, crossing the embrace, with water flowing into it from all directions. Dinghu Mountain is the ancestral dragon of Duan Prefecture (Zhaoqing), towering into the clouds, winding westward, with layers of mountains unfolding horizontally, the Mingtang (bright hall) is wide and open, the mountain's momentum corresponds to the Ziwei (Purple Palace) star field, and it merges into the shape of the Big Dipper. The strange peaks and caves, in thousands of forms, the beautiful rocks and colorful stones, with clouds rising and shining, even small stones are enough to become treasures of the world. This is the essence of the creation of heaven and earth, the profound mystery of the mountains and rivers. The rocks of Star Lake are arranged, moving like spider silk, dotting the plains, to the east..."
折羚羊峽。為端捍門。左逆水上游。由黃岡而西。結為郡城。按形察理。則回龍顧祖。轉望七星。志稱斯臺。平陽突起。非若驪龍頷下之珠乎。意取明月之珠。為世至寶。故名寶月。有旨哉。且夫天然之巧。能取而像之。固已奇矣。神珠既失。罔象索之。得於重淵。以還化工。又一奇也。缺而補之。引而伸之。神以明之。以為常守。惟斯舉也。諸子大夫。萃美一時。顧盼之間。美流萬世。所謂待人而興。仁智之實也。豈偶然哉。水有龍以靈。龍有珠以神。若騎龍犄角。搤頷批鱗而奪之者。則其人也。故茲土之為靈也。久矣。臺翼二剎。左慧日而右靜明。若日夜相代。照迷方以破重昏。鐘鼓交參。潮音迭奏。上祝 聖壽。下福斯民。忠孝節義。乘時而興起者。實馮大士之靈也。若夫奠斯士以鎮華夷。佈慈風以翊 皇度。誠萬世無窮之利。奚值遊觀之美而已哉。是為記。
夢遊端溪記
萬曆己酉仲夏。五月十有二日。余以重修寶林。構材于端州。往來期年。事竣還山。時當溽暑。霖雨大作。江水泛漲。兩涘渚涯。不辨牛馬。於是乘流放舟。下羚羊之峽。過端溪之口。倏忽四山云合。風雨颯來。波濤洶涌。舟不能進。乃維以避之。神搖目眩。隱幾假寐。而夢遊焉。於是乎仰望峰巒奇秀。上乾重霄。怪石嵖岈。下
【現代漢語翻譯】 現代漢語譯本： 折羚羊峽，作為端州的門戶。左側逆水而上，從黃岡向西，匯聚成郡城。按照地形觀察紋理，呈現出回龍顧祖，遙望七星的景象。《志》中稱這座臺，像平陽一樣突起，不正像驪龍（一種傳說中的龍）下巴下的寶珠嗎？取意于明月之珠，是世間至寶，所以命名為寶月，真是很有深意啊！而且天然的巧合，能夠取法並模仿它，本來就已經很奇特了。神珠既然丟失，罔象（傳說中的一種水怪）去尋找它，從深淵中得到，又歸還給大自然，這又是一件奇事。缺失了就補全它，短了就延長它，用精神來闡明它，作為永久的守護，只有這次舉動才能做到。各位才子大夫，聚集了當時的美好，顧盼之間，美名流傳萬世，這就是所謂的等待賢人而興盛，是仁智的體現啊，難道是偶然的嗎？水因為有龍而顯得靈動，龍因為有珠而顯得神奇。如果像騎在龍的犄角上，扼住它的下巴，剝下它的鱗片來奪取寶珠的人，那就是這裡的人了。所以這片土地的靈氣，由來已久了。臺的左右兩側有兩座寺廟，左邊是慧日寺，右邊是靜明寺，就像日月交替，照亮迷途的方向，破除重重黑暗。鐘聲和鼓聲交相呼應，潮水般的聲音輪流演奏，向上祝願皇上的聖壽，向下為百姓祈福。忠孝節義，趁著時機而興起，實在是因為馮大士的靈驗啊。至於奠定這片土地來鎮守華夷，傳播慈悲的風氣來輔佐皇上的統治，這實在是萬世無窮的利益，哪裡僅僅是遊覽觀賞的美好而已呢？因此寫下這篇記。
夢遊端溪記
萬曆己酉年仲夏五月十二日，我因為重修寶林寺，在端州購買木材，往來將近一年，事情完畢后返回山中。當時正值盛夏，連綿的雨下個不停，江水氾濫上漲，兩岸的沙洲，分不清牛和馬。於是乘坐船隻順流而下，進入羚羊峽，經過端溪的入口。忽然四面山上的云聚集起來，風雨呼嘯而來，波濤洶涌澎湃，船無法前進，於是停船避雨。我感到頭暈目眩，靠著幾案閉目休息，就做了一個夢，夢中游歷了端溪。在夢裡，我抬頭仰望，只見峰巒奇特秀麗，高聳入雲霄，怪石嶙峋，向下...
【English Translation】 English version: Zhe Lingyang Gorge serves as the gateway to Duanzhou. To the left, against the current, upstream from Huanggang to the west, it converges to form the city. Observing the terrain and its patterns, it presents a scene of a dragon turning its head to look back at its ancestor, gazing at the Seven Stars. The 'Records' state that this platform rises abruptly like Pingyang, is it not like the pearl under the chin of the Li dragon (a legendary dragon)? Taking the meaning of the pearl of the bright moon, which is the supreme treasure of the world, hence the name Baoyue (Precious Moon), it is truly profound! Moreover, the coincidence of nature, being able to take and imitate it, is already remarkable. Since the divine pearl was lost, Wangxiang (a legendary water monster) went to search for it, obtained it from the deep abyss, and returned it to nature, which is another extraordinary event. To repair what is missing, to extend what is short, to illuminate it with spirit, and to make it a permanent guardian, only this action can achieve it. All the talented scholars and officials gathered the beauty of the time, and in their glances, their good names spread for eternity. This is the so-called waiting for virtuous people to prosper, the embodiment of benevolence and wisdom, is it merely a coincidence? Water becomes spiritual because of the dragon, and the dragon becomes divine because of the pearl. If someone were to ride on the dragon's horns, grab its chin, and peel off its scales to seize the pearl, that would be the people here. Therefore, the spirituality of this land has been around for a long time. On the left and right sides of the platform are two temples, Huiri Temple (Wisdom Sun Temple) on the left and Jingming Temple (Quiet Brightness Temple) on the right, like the sun and moon alternating, illuminating the lost direction and breaking through the heavy darkness. The sounds of bells and drums echo each other, and the sounds of the tide play in turn, wishing the emperor a long life and praying for the well-being of the people. Loyalty, filial piety, integrity, and righteousness arise in time, truly because of the efficacy of Feng Dashi (Great Master Feng). As for establishing this land to guard China and the barbarians, and spreading the wind of compassion to assist the emperor's rule, this is truly a benefit for all ages, not just the beauty of sightseeing. Therefore, this record is written.
A Dream Journey to Duanxi
In the mid-summer of the year Jiyou in the Wanli era, on the twelfth day of the fifth month, I was purchasing wood in Duanzhou for the reconstruction of Baolin Temple (Precious Forest Temple), traveling back and forth for nearly a year. After the work was completed, I returned to the mountain. At that time, it was the height of summer, and continuous rain was falling, causing the river to flood and rise, making it impossible to distinguish between cattle and horses on the sandbars on both sides. Therefore, I boarded a boat and went downstream, entering Lingyang Gorge and passing the entrance of Duanxi. Suddenly, clouds gathered from all sides of the mountains, and wind and rain came howling, with surging waves, making it impossible for the boat to move forward. So, I moored the boat to avoid the rain. I felt dizzy and rested my eyes on the table, and then I had a dream, in which I traveled to Duanxi. In the dream, I looked up and saw strange and beautiful peaks, towering into the sky, with grotesque rocks...
臨無地。遠聽溪流泙湃。激隙沖巖。如考洪鐘。而擊鼉鼓。其聲自天。隱隱窿窿。不知所從。將謂蛟龍之堀宅。神人之洞府。空谷之足音也。余跫然而喜。乃呼漁父。刺船入溪。以遊目焉。少焉。風雨暫止。霧斂山霽。余乃摳衣跣足。拽杖穿云。緣溪小轉。百餘步。歷山之麓。有神壇焉。謁荒榛中。少憩石上。數十步。近聞異響若空中發。延佇良久。四顧茫然。窺懸巖。瞰幽壑。始究聲之所從出。漁父曰。此端溪小巖也。即名硯之所產者。巖穴水盈。一竅如口。乍聞其聲。若獅子吼。眾音雜沓。若號群走。巨者細者。如雷如霆。如崩如奔。如篁如笙。金石鏗鏗。若和鑾之夜鳴者。洞中流泉淙淙之聲也。余踵足而立。傾耳而聽。掀髯而喜曰。噫。斯莊生所謂地籟者乎。何其殊音妙響。若是之奇也。徘徊久之。左陟層巔。望山腰如雉堞者。採石之署基也。東過小嶺。數百武。一澗相纏。雙嶺若翼。澗之兩垂。碎石礨礨。如群星錯落。裂錦紛披者。鑿石之場也。其有小者大者。如掌如指。如耳如齒。如蜂如蜨。如翅如尾。而不知其幾千萬落。諦視其狀。若切烏玉以截瓊枝。剪雲霞而散綺縠者。丈石之棄涕。成才之土苴也。可玩而不可把。可愛而不可拾。目擊心怡。足躡神曠。攀援而東。披荊棘履巑岏。下嶺入溪。清流如鏡。
毛髮可數。一碧𣹢虛。群峰倒影。捫蘿俯視。峭壁臨流。淵深凈默。若神龍蟠屈于其下者。漁父指顧謂余曰。此端溪大巖也。但見蒼藤翠篠。廕庇其上。幽潛杳渺。莫辨其戶。漁父曰。門居水底。亂石封固。即官家採取。亦待三冬水涸而啟之。其中深不可測。鑿空虛實。積水成潭。闊數十丈。杳不可渡。上通眾竅。下接尾閭。潮汐盈虛。與時訊息。雖萬夫之力。不易竭也。即有事於此。以車出水。子夜施工。以及亭午。略見崖際。石工編篾而取之。不易得也。由是而知端硯注水而不飲者。生於水也。巖面而上。兩山合抱。中若掌心。望之若古墓焉。高不能上。乃命童子往視。有碣苔封。不辨歲月。但識陳孟輔之墓。傳說先朝采使。卒于役。遂賜葬於此。若使其神守焉者。余慨然曰。山川如故。人壽幾何。此其驗也。呼漁舟。渡清溪。探巖下。亂石壘疊於水底者。洞門也。波光盪漾。若流霞散彩於水面。可觀而不可挹者。石之餘烈遺輝也。余解衣磐礴。披襟散發。濯足清流。刺船少進。則頹波激湍。觸石噴珠。濺面濕發。毛悚肌粟。水淺舟大。膠不可上。遂舍舟入溪。援揭潺湲。數群石而嬉遊焉。亂石如蟻。嶙嶙齒齒。巨者細者。如羊如牛。如豚如狗。如箕如斗。如拳如手。然其大者。肉銷骨露。天然渾圓。小者錘鑿之
【現代漢語翻譯】 現代漢語譯本 毛髮可以數清。一片碧綠的空虛。群山的倒影映在水中。我攀援著藤蔓向下看。陡峭的石壁緊靠著水流。深潭幽深而寂靜。好像有神龍盤踞在下面。漁夫指著那裡告訴我，『這就是端溪大巖啊。』只見蒼老的藤蔓和翠綠的細竹，遮蔽著它的上面。幽深隱秘，難以辨認它的入口。漁夫說，『洞口在水底，被亂石封住。即使是官府來採石，也要等到冬天水乾涸的時候才能開啟。』其中深不可測，鑿出的空間虛實不定，積水形成水潭，寬有數十丈，深不可渡。上面與許多孔竅相通，下面連線著尾閭（海的盡頭）。潮水的漲落，與時令訊息相通。即使有萬人之力，也不容易將它抽乾。即使在這裡開採，用水車排水，從子夜開始施工，直到中午，也只能稍微看到崖壁的邊緣。石工用竹篾編成筐來取石，也不容易得到。由此可知端硯注水而不滲漏的原因，是因為它生長在水中啊。從巖石表面向上看，兩座山合抱，中間像手掌心。遠遠望去像古墓一樣。高峻得無法攀登，於是命令童子前去察看。有石碑被苔蘚覆蓋，無法辨認年代。只認出是陳孟輔的墓。傳說先朝的採石使，死於勞役，於是被賜葬在這裡。好像讓他的神靈守護著這裡一樣。我感慨地說，『山川依舊，人的壽命有多長呢？』這就是驗證啊。呼喚漁船，渡過清澈的溪水，探尋巖石下面。堆疊在水底的亂石，就是洞門。波光盪漾，好像流動的彩霞散落在水面。可以觀賞卻無法捧起，這是石頭殘餘的光輝啊。我脫下衣服，隨意地坐在巖石上，敞開衣襟，散開頭髮，在清澈的溪水中洗腳。劃動小船稍微前進，就被傾頹的波浪和湍急的水流衝擊，撞擊在石頭上，濺起水珠，打濕了臉面和頭髮，讓人毛髮悚然，面板起雞皮疙瘩。水淺而船大，無法靠岸。於是捨棄船隻，進入溪流，手扶著巖石，在潺潺的流水中，數著石頭嬉戲遊玩。亂石像螞蟻一樣，高低不平，像牙齒一樣排列著。大的小的，像羊像牛，像豬像狗，像簸箕像鬥，像拳頭像手。然而那些大的石頭，肉已腐爛，骨頭裸露，天然形成**。小的石頭經過錘子和鑿子的加工
【English Translation】 English version Hairs can be counted. A vast expanse of emerald emptiness. The reflections of the peaks are mirrored in the water. I grasp the vines and look down. The steep cliffs border the flowing stream. The deep pool is serene and silent, as if a divine dragon coils beneath. The fisherman points and tells me, 'This is the Great Rock of Duān xī (Duān xī, a place famous for its inkstones).' I see only ancient vines and verdant bamboo, shading its top. It is secluded and mysterious, making its entrance difficult to discern. The fisherman says, 'The entrance is at the bottom of the water, sealed by jumbled rocks. Even when officials come to quarry stone, they must wait for the winter when the water recedes to open it.' Its depths are unfathomable, the carved spaces both empty and solid, accumulating water into a pool, tens of fathoms wide, impossible to cross. Above, it connects to numerous openings; below, it joins the wěi lǘ (wěi lǘ, the end of the sea). The ebb and flow of the tide correspond with the seasons. Even the strength of ten thousand men would not easily drain it. Even if work is done here, using waterwheels to drain the water, starting at midnight and continuing until noon, only a glimpse of the cliff's edge can be seen. The stone workers weave bamboo into baskets to extract the stone, which is not easily obtained. From this, it is known that the reason Duān (Duān, short for Duān xī) inkstones can hold water without leaking is that they are born from the water. Looking upwards from the rock face, two mountains embrace, the space between them like the palm of a hand. From a distance, it resembles an ancient tomb. Too high to climb, I order a boy to go and look. There is a stele covered in moss, making it impossible to discern the years. Only the tomb of Chén Mèngfǔ (Chén Mèngfǔ, a person's name) can be identified. Legend says that a quarrying envoy of a previous dynasty died in service and was granted burial here, as if to have his spirit guard this place. I say with emotion, 'The mountains and rivers remain as they were, but how long is human life?' This is the proof. I call for a fishing boat, cross the clear stream, and explore beneath the rock. The jumbled rocks piled at the bottom of the water are the entrance to the cave. The shimmering light on the waves is like flowing, scattered colors on the water's surface. It can be admired but not grasped, this is the remaining brilliance of the stone. I take off my clothes, sit casually on the rock, open my collar, let down my hair, and wash my feet in the clear stream. I push the boat forward a little, only to be struck by the collapsing waves and rushing currents, hitting the rocks and spraying pearls, wetting my face and hair, making my hair stand on end and my skin crawl. The water is shallow and the boat is large, making it impossible to approach. So I abandon the boat and enter the stream, supporting myself on the rocks, playing and frolicking in the murmuring water, counting the stones. The jumbled rocks are like ants, uneven and arranged like teeth. Large and small, like sheep and cows, like pigs and dogs, like winnows and dippers, like fists and hands. However, the large stones have decayed flesh and exposed bones, naturally forming **. The small stones have been worked by hammers and chisels.
余。蕩磨光瑩。而與頑石同波者。難以名言。咸撫摩玩弄。而洗濯之。拔髮刮垢。凝脂膴媚。燦然可觀。余憮然嘆曰。信乎美器造物惜之。是知山川之精。文物之英。上天所禁。恒民不可得而襲取也。漁者網罟。樵者斧斤。時過懵然而不顧者。以其無所可用也。其有墨卿翰史。求之而不得。慕之而難見者。以託身邈遠。不易見知於世也。亦有得其形似。用不稱職。名不及實。而遂詆之者。紫奪朱也。余於是乎力命童子。批沙掘泥。擇而簡之。大者堅不能舉。小者盈把。可十數片。懷而歸之。若采紫芝。而拾雲英。信可樂也。然皆剝啄猗斜之餘。不堪雕琢。知其無用而寶之者。以其德合君子。具體而微。聊足以寄心。且窺化工之一班也。頃忽風雨飆至。雷驅電卷。余知山靈之不我與也。遂沿流出溪。而歸舟焉。忽疾雷破山。蘧然驚覺。頓失向來之所有。推篷太息。四顧萬山。煙籠云幕。群峰插天。森然若戟。彷徨躊躕。魚蹤鳥跡。恐尚奇者。欲譚辭喪。不可得而憶焉。遂托之於筆。
廣州光孝寺重修六祖殿記
昔佛未出世時。舍衛國王祗陀太子。有園林豐美。足備遊觀。及佛出世。卜墜開講堂。遂選為精舍。至今稱為祇樹園。蓋人以勝地名也。趙佗為南海尉。選訶林以為園。及東晉隆安中。罽賓國沙門曇摩
【現代漢語翻譯】 現代漢語譯本：我（余）將它們盪滌磨礪，使其光潔瑩潤，但這些與頑石為伍的石頭，難以用言語形容。我撫摸把玩，並清洗它們，去除表面的污垢，顯露出凝脂般的光澤，非常好看。我悵然嘆息道：『確實，美好的器物造物者是珍惜的。』由此可知，山川的精華，文物的英華，是上天所禁錮的，普通人是無法輕易獲取的。漁夫的漁網，樵夫的斧頭，即使從這些石頭旁經過，也懵然不知而不顧，因為它們在漁夫和樵夫看來沒有什麼用處。而那些墨卿翰史（指有學問的官員），想要求得卻求不到，仰慕卻難以見到，是因為這些石頭身處偏遠之地，不易被世人所知。也有人得到了一些形似的石頭，但用起來卻不稱職，名聲與實際不符，於是就詆譭它們，就像用紫色取代紅色一樣。因此，我竭力命令童子，在沙中挖掘，在泥中挑選，選擇並篩選它們。大的堅硬得無法舉起，小的盈滿一把，大約有十幾片。我將它們懷抱而歸，就像採摘紫芝（一種珍貴的草藥），拾取雲英（一種美麗的石頭）一樣，真是快樂啊。然而，這些石頭都是殘缺不全的，不堪雕琢。我知道它們沒有什麼用處，卻珍視它們，是因為它們的品德符合君子的標準，具體而微，姑且可以用來寄託我的心意，並且窺探造物者的一點點技藝。不久，狂風暴雨突然來臨，雷電交加。我知道山神不願與我為伍了，於是沿著溪流走出山谷，回到船上。忽然，一道疾雷劈開山峰，我猛然驚醒，頓時失去了之前所擁有的一切。我推開船篷，嘆息著，環顧四周的群山，煙霧籠罩，雲彩遮蔽，群峰聳立，像戟一樣。我彷徨猶豫，魚的軌跡，鳥的痕跡，恐怕那些喜歡奇異之物的人，想要談論這些石頭，也無法回憶起來了。於是，我將這一切寄託于筆端。
廣州光孝寺重修六祖殿記
過去，在佛陀還未出世的時候，舍衛國（古印度的一個國家）的國王祗陀太子（Jetakumara）有一個園林，非常豐美，足以供人遊覽觀賞。等到佛陀出世，要選擇地方建造講堂，於是就選擇了這個園林作為精舍。至今還被稱為祇樹園（Jetavana），這是因為人們用勝地的名字來命名它。趙佗（公元前230年-前137年）擔任南海尉（秦朝官名）時，選擇了訶林（一種樹木）作為園林。到了東晉隆安年間，罽賓國（古代西域的一個國家）的沙門（佛教出家人）曇摩（Dharma）……
【English Translation】 English version: I (余) washed and polished them, making them smooth and lustrous, but these stones, which were with the stubborn rocks, are difficult to describe in words. I caressed and played with them, and washed them, removing the dirt from the surface, revealing a grease-like luster, which was very beautiful. I sighed and said, 'Indeed, the creator cherishes beautiful objects.' From this, it can be known that the essence of mountains and rivers, and the brilliance of cultural relics, are forbidden by heaven, and ordinary people cannot easily obtain them. The fisherman's net and the woodcutter's axe, even if they pass by these stones, are ignorant and do not care, because they are useless in the eyes of the fisherman and the woodcutter. And those learned officials, who want to seek them but cannot find them, admire them but are difficult to see, are because these stones are in remote places and are not easily known to the world. Some people have obtained some stones that are similar in shape, but they are not suitable for use, and their reputation does not match the reality, so they slander them, just like replacing red with purple. Therefore, I tried my best to order the boy to dig in the sand and select in the mud, choosing and screening them. The large ones were too hard to lift, and the small ones filled a handful, about a dozen pieces. I embraced them and returned, just like picking purple sesame (a precious herb) and picking Yunying (a beautiful stone), which is really happy. However, these stones are incomplete and cannot be carved. I know that they are useless, but I cherish them because their virtues meet the standards of a gentleman, specific and subtle, and can be used to entrust my heart, and to peek at a little bit of the creator's skills. Soon, a storm suddenly came, with thunder and lightning. I knew that the mountain god was unwilling to be with me, so I walked out of the valley along the stream and returned to the boat. Suddenly, a lightning bolt split the mountain, and I woke up suddenly, and suddenly lost everything I had before. I pushed open the awning, sighed, and looked around at the mountains, shrouded in smoke and clouds, with peaks standing tall like halberds. I hesitated, the traces of fish and the traces of birds, I am afraid that those who like strange things, want to talk about these stones, can not remember. Therefore, I entrust all this to the pen.
Record of the Reconstruction of the Sixth Ancestor Hall in Guangxiao Temple, Guangzhou
In the past, before the Buddha was born, Prince Jetakumara (祗陀太子) of the Kingdom of Sravasti (舍衛國) had a garden that was very beautiful and sufficient for people to visit and admire. When the Buddha was born and wanted to choose a place to build a lecture hall, he chose this garden as a monastery. It is still called Jetavana (祇樹園) today, because people use the name of the scenic spot to name it. When Zhao Tuo (趙佗, 230-137 BC) served as the Lieutenant of Nanhai (南海尉, a Qin Dynasty official title), he chose Helin (訶林, a kind of tree) as a garden. In the Long'an period of the Eastern Jin Dynasty, the Sramana (沙門, Buddhist monk) Dharma (曇摩) of the Kingdom of Kipin (罽賓國, an ancient country in the Western Regions) ...
耶舍尊者。從西域來。愛其地勝。遂乞以建梵剎。名王園寺。至晉永和初。求那䟦陀三藏。持楞伽經。自西國來。就其寺建戒壇。以待聖人。梁天監初。西天智藥三藏。持菩提樹一枝。植于壇側。且志之曰。百六十年後。有肉身菩薩。於此開法。度人無量。有唐貞觀中。改王園為法性寺。高宗龍朔初。我六祖大師。得黃梅衣缽。隱約十有五年。至儀鳳初。因風幡之辯。脫㯋而出。果披剃于樹下。登壇受戒。推為人天師。以符玄讖。自爾法幢豎于曹溪。道化被于寰宇。至今稱此為根本地。然佛祖之道原不二。則祇樹王園亦一也。豈非人以道勝。地以人勝耶。嘗閱玄奘西域記云。祇園精舍。今為荊棘之場。今見訶林覺樹。猶聞鐘梵之響。豈南粵靈異於西天。祖道有逾于佛法耶。聖人相傳。應運出世。授受之際。間不容髮。第願力有淺深。故化緣有延促。譬若四時。成功者退。是則化聲相待。待而有待。有待而又有待也。無待則應緣之跡。斯亦幾乎息矣。惟今去我六祖大師千年。傳燈所載千七百人。其化法之場。隨時隆替。在在淪沒者多。粵之梵宇。百不存一。猶曹溪流而不涸。覺樹榮而不凋。詎非斯道有所託而然耶。此又地以道存。人依法住也。余少事枯禪。因法獲譴。丙申春初。謁六祖大師于曹溪。瞻覺樹于光孝。訪其
【現代漢語翻譯】 現代漢語譯本 耶舍尊者（Yashe）：從西域而來，喜愛那裡的殊勝，於是請求在那裡建造梵剎（brahmaksetra，寺廟）。寺廟名為王園寺（Wangyuan Temple）。到了晉朝永和初年，求那跋陀三藏（Gunabhadra Tripitaka），帶著《楞伽經》（Lankavatara Sutra），從西國來到這裡，就在寺廟裡建造戒壇（ordination platform），以等待聖人。梁朝天監初年，西天智藥三藏（Jnana-bhaisajya Tripitaka），帶著一枝菩提樹（Bodhi tree），種植在戒壇旁邊，並且題記說：『一百六十年後，有肉身菩薩（living Bodhisattva），在這裡開創佛法，度化無量眾生。』唐朝貞觀年間，將王園寺改為法性寺（Faxing Temple）。高宗龍朔初年，我的六祖大師（Sixth Patriarch），得到黃梅（Huangmei）的衣缽（robe and bowl），隱居了大約十五年。到了儀鳳初年，因為風幡之辯（wind-banner debate），脫穎而出，果然在樹下剃度，登上戒壇受戒，被推舉為人天師（teacher of gods and humans），以應驗玄讖（mysterious prophecy）。從此，法幢（dharma banner）在曹溪（Caoxi）豎立，佛法教化普及寰宇。至今稱這裡為根本地。然而佛祖的道原本沒有分別，那麼祇樹給孤獨園（Jetavana Vihara）和王園寺也是一樣的。難道不是因為人因為道而殊勝，地方因為人而殊勝嗎？我曾經閱讀玄奘（Xuanzang）的《西域記》（Records of the Western Regions），書中說祇園精舍（Jetavana Monastery）現在已經變成了荊棘叢生之地。現在看到訶林（Haritaki forest）和覺樹（Bodhi tree），仍然能聽到鐘聲和梵唄的聲音。難道是南粵（Southern Yue）比西天（Western Heaven）更靈異，祖師的道超過了佛法嗎？聖人相傳，應運出世，授受之際，間不容髮。只是願力有深淺，所以教化的緣分有長短。譬如四季，成功者退隱。這就是教化的聲音相互等待，等待之後還有等待，有等待之後還有等待。沒有等待，那麼應緣的足跡，也幾乎要停止了。如今距離我的六祖大師圓寂已經千年，傳燈錄（Transmission of the Lamp）所記載有一千七百人，他們教化佛法的場所，隨著時間推移而興盛衰落，很多地方都淪沒了。廣東的梵宇，百不存一。只有曹溪的法脈流淌而不枯竭，覺樹繁榮而不凋零。難道不是因為這個道有所依託才能這樣嗎？這又是地方因為道而存在，人因為佛法而安住啊。我年輕時從事枯禪（dry meditation），因為佛法而獲罪。丙申年春天，在曹溪拜謁六祖大師，在光孝寺（Guangxiao Temple）瞻仰覺樹，尋訪那...
【English Translation】 English version Venerable Yashe: Came from the Western Regions, loved the excellence of that land, and requested to build a brahmaksetra (monastery) there. The monastery was named Wangyuan Temple. In the early years of the Yonghe reign of the Jin Dynasty, Tripitaka Gunabhadra, carrying the Lankavatara Sutra, came from the Western Countries and built an ordination platform in the temple to await the sage. In the early years of the Tianjian reign of the Liang Dynasty, Tripitaka Jnana-bhaisajya from the Western Heaven brought a branch of the Bodhi tree and planted it beside the platform, and wrote: 'One hundred and sixty years later, a living Bodhisattva will open the Dharma here and save countless beings.' During the Zhenguan reign of the Tang Dynasty, Wangyuan Temple was renamed Faxing Temple. In the early years of the Longshuo reign of Emperor Gaozong, my Sixth Patriarch obtained the robe and bowl from Huangmei and lived in seclusion for about fifteen years. In the early years of the Yifeng reign, due to the wind-banner debate, he emerged and was indeed tonsured under the tree, ascended the ordination platform to receive the precepts, and was promoted to be a teacher of gods and humans, in accordance with the mysterious prophecy. Since then, the dharma banner has been erected in Caoxi, and the Dharma has been taught throughout the universe. To this day, this place is called the fundamental ground. However, the Buddha's path is originally not two, so Jetavana Vihara and Wangyuan Temple are also one. Is it not that people are superior because of the Dao, and the land is superior because of the people? I once read Xuanzang's Records of the Western Regions, which said that Jetavana Monastery has now become a field of thorns. Now seeing the Haritaki forest and the Bodhi tree, we can still hear the sounds of bells and Brahma chants. Is it that Southern Yue is more spiritual than the Western Heaven, and the Patriarch's Dao surpasses the Buddha's Dharma? Sages transmit to each other, appearing in the world in response to the times, and the moment of transmission does not allow a hair's breadth. It is only that the vows have depths and shallows, so the karmic connections for teaching have lengths and shortnesses. It is like the four seasons, those who have succeeded retire. This is the sound of teaching waiting for each other, waiting and waiting again, waiting and waiting again. Without waiting, then the traces of responding to conditions will almost cease. Now it has been a thousand years since my Sixth Patriarch passed away, and the Transmission of the Lamp records one thousand seven hundred people. The places where they taught the Dharma have prospered and declined with the passage of time, and many places have been submerged. Of the monasteries in Guangdong, less than one in a hundred remains. Only the Dharma lineage of Caoxi flows without drying up, and the Bodhi tree flourishes without withering. Is it not because this Dao has something to rely on that it is so? This is also that the land exists because of the Dao, and people dwell in accordance with the Dharma. When I was young, I engaged in dry meditation and was condemned because of the Dharma. In the early spring of the Bing Shen year, I visited the Sixth Patriarch in Caoxi, paid homage to the Bodhi tree in Guangxiao Temple, and visited the...
遺事。其跡邈然。而人不知僧。期年而乞食行。三年而齋戒修。放生舉。五年而曹溪新戒壇復。十年而教法廣。通道眾。蓋大運然也。昔人以菩提樹下。為大師剃髮之所。因建殿以奉法事。其來遠矣。風雨薄蝕。亦因時興廢。今僧通維。率弟子行佩輩。募眾而重新之。余為清其眉宇。擴其門廡。使道容闇然而復章。慧燈朗然而不昧。此又事賴人為。人因事重也。然佛以六度攝有情。而檀波羅蜜為第一。且即非莊嚴。是名莊嚴。茍事相與法性融通。則世諦與真如交徹。斯則燒香散花。皆為妙行矣。若通維者。刻桷雕榱。豈非凈土之資乎。昔立壇植樹。既有待於六祖。今跡存而事修。人亡而道在。豈無待於後人耶。且王園之勝。較之祇園。彼往而此來。又有間矣。是為記。
衡州府開福寺因緣記
開福寺。居府城湘江之南岸里許。唐大曆間。無著禪師開山於此。禪師法系。載傳燈錄。初與法照禪師。結唸佛社于湖東。后皆游五臺。親見文殊。事具清涼傳。師與其弟無絕。同建道場。師創開福。絕於西鄉金蘭里。興大悲寺。實一時也。開福始制。規模弘敞。宋淳熈間。丞相趙忠定公汝愚。謫永州。道經衡。病作。為守臣錢鍪所窘。暴卒。殯於此。因立祠。歲時祀之。后郡守向子憫公。有惠政。歲荒全活數萬人。
【現代漢語翻譯】 現代漢語譯本： 遺事，它的痕跡已經很渺茫了，人們也不知道這位僧人的來歷。一年後，他開始乞食修行；三年後，他開始齋戒修行，舉行放生活動；五年後，曹溪的新戒壇得以恢復；十年後，教法得以廣泛傳播，信奉佛道的人也越來越多。這大概是時運使然吧。過去的人們認為菩提樹下是大師剃度的地方，因此建造殿宇來供奉佛法。這個傳統由來已久，經歷了風雨侵蝕，也隨著時代興衰。如今，僧人通維帶領弟子行佩等人，募集眾人之力重新修繕殿宇。我為殿宇清除塵埃，擴大門庭，使佛法的莊嚴景像在幽暗中得以彰顯，智慧之燈明亮而不熄滅。這又是事情依賴人來完成，人也因事情而顯得重要啊。然而，佛以六度（Liudu，六種達到彼岸的方法，包括佈施、持戒、忍辱、精進、禪定和智慧）來攝受有情眾生，而檀波羅蜜（Tanboluomi，佈施）是第一位的。而且，『即非莊嚴，是名莊嚴』，如果事相與法效能夠融通，那麼世俗的真理與真如的實相就能交相輝映。這樣，燒香散花，都是美妙的修行。像通維這樣的人，雕刻棟樑，難道不是凈土的資糧嗎？過去，設立戒壇、種植樹木，都依賴於六祖（Liuzu，禪宗六祖慧能）。如今，遺蹟尚存而事業得以修復，人已逝去而佛道長存，難道不需要後人來繼承嗎？而且，王園的勝景，與祇園（Qiyuan，佛教寺院）相比，一個已經過去，一個正在到來，這其中還是有區別的。因此作此記。
衡州府開福寺因緣記
開福寺（Kaifusi），位於衡州府城湘江的南岸一里左右的地方。唐朝大曆年間，無著禪師（Wuzhu Chanshi）在此開山建寺。禪師的法脈傳承，記載在《傳燈錄》中。當初，他與法照禪師（Fazhao Chanshi）在湖東結成唸佛社，後來都遊歷五臺山，親自見到文殊菩薩（Wenshu Pusa）。這些事蹟都記載在《清涼傳》中。無著禪師與他的弟弟無絕（Wujue）一同建立道場，無著禪師建立開福寺，無絕禪師在西鄉金蘭里興建大悲寺（Dabeisi），這都是同一時期的事情。開福寺最初建造時，規模宏大寬敞。宋朝淳熙年間，丞相趙忠定公汝愚（Zhao Zhongdinggong Ruyu）被貶到永州，路過衡州時，生病了，被守臣錢鍪（Qian Mou）所逼迫，暴病而死，就安葬在這裡。因此人們為他建立了祠堂，每年按時祭祀。後來郡守向子憫公（Xiang Ziminggong）施行仁政，在荒年救活了數萬人。
【English Translation】 English version: A forgotten tale. Its traces are faint, and people do not know the monk. After a year, he begged for food and practiced; after three years, he fasted and practiced, performing acts of releasing life; after five years, the new ordination platform of Caoxi (Caoxi, the location of Huineng's temple) was restored; after ten years, the teachings spread widely, and the number of believers increased. This was probably due to the great fortune. In the past, people considered the Bodhi tree to be the place where the master was tonsured, so they built a hall to enshrine the Dharma. This tradition has a long history, and it has risen and fallen with the times due to wind and rain erosion. Now, the monk Tongwei (Tongwei), leading his disciples Xingpei (Xingpei) and others, raises funds from the public to rebuild it. I clear its appearance and expand its gate, so that the solemn appearance of the Dharma can be revealed in the darkness, and the lamp of wisdom can be bright and not extinguished. This is also a matter that depends on people to accomplish, and people are also important because of the matter. However, the Buddha uses the Six Paramitas (Liudu, the six perfections or virtues) to embrace sentient beings, and Dana Paramita (Tanboluomi, generosity or giving) is the first. Moreover, 'it is not adornment, it is called adornment.' If the phenomenal and the essential can be integrated, then the mundane truth and the absolute reality can interpenetrate. In this way, burning incense and scattering flowers are all wonderful practices. For someone like Tongwei, carving beams and rafters, isn't it a resource for the Pure Land? In the past, establishing the altar and planting trees depended on the Sixth Patriarch (Liuzu, the Sixth Patriarch of Zen Buddhism, Huineng). Now that the traces remain and the matter is repaired, the person is gone but the Dao exists, doesn't it need future generations to inherit it? Moreover, the scenery of Wang Garden, compared to Jetavana (Qiyuan, a Buddhist monastery), one has passed and the other is coming, there is still a difference. Therefore, this is written as a record.
A Record of the Karma of Kaifu Temple in Hengzhou Prefecture
Kaifu Temple (Kaifusi) is located about a mile south of the Xiang River in the city of Hengzhou Prefecture. During the Dali period of the Tang Dynasty, Zen Master Wuzhu (Wuzhu Chanshi) founded the temple here. The lineage of the Zen master is recorded in the 'Transmission of the Lamp.' Initially, he and Zen Master Fazhao (Fazhao Chanshi) formed a Buddha-recitation society in Hudong, and later they both traveled to Mount Wutai and personally saw Manjushri Bodhisattva (Wenshu Pusa). These events are recorded in the 'Biography of Qingliang.' Zen Master Wuzhu and his younger brother Wujue (Wujue) jointly established the monastery. Zen Master Wuzhu founded Kaifu Temple, and Zen Master Wujue built Dabeisi (Dabeisi) in Jinlan Village in the western countryside. These were all at the same time. When Kaifu Temple was first built, it was large and spacious. During the Chunxi period of the Song Dynasty, Chancellor Zhao Zhongdinggong Ruyu (Zhao Zhongdinggong Ruyu) was demoted to Yongzhou. When he passed through Hengzhou, he fell ill and was persecuted by the governor Qian Mou (Qian Mou), and died suddenly. He was buried here. Therefore, people built a shrine for him and worshiped him regularly every year. Later, the governor Xiang Ziminggong (Xiang Ziminggong) implemented benevolent policies and saved tens of thousands of people during the famine.
百姓感之。亦立祠於此。歷久寺廢。胡元元年。有福海禪師重興。並新大悲寺。我明宣德間。寺又廢。士民建小庵于荒址。地僅一區。殘僧數輩。守至今。幸不沒於民間也。隆慶壬申。郡善士綦遐等。重緝其庵。以僧如祿守之。萬曆庚戌。孝廉杜君友桂。居與寺比鄰。一夕夢老人擁上馬曰。予開福土地神也。是年。杜君舉鄉進士。乃以夢語其親。曾儀部金簡公。公曰。考郡乘。開福。乃福海禪師重建。君今號馥海。豈前後身耶。君宜新此。以志不昧本因也。杜君欣然。約鄉善士劉子濂綦遐。文學劉鳴鸞等。併力鼎新。郡司馬尹公。雅重三寶。力為之主。以其地久廢。多沒於民間。基址迫狹。二祠亦湮沒。無能恢復其舊。經營五六年間。始建佛殿三楹。湖東開福。相望咫尺。曾公重建湖東。迎予主之。癸丑冬。予自粵中至。其營開福諸善士。來請予往視之。愍其心。而嘉其志。乃為之記曰。自古佛祖說法地。所建道場。為結金剛界。皆有龍神護法以守之。雖窮劫不泯也。昔世尊與帝釋行次。指其地曰。此過去七佛說法處。宜建梵剎。時賢于長者。即插一莖于地曰。建梵剎竟。此其證也。震旦自有佛法以來。天下叢林。在在琳宮。如星羅棋佈。雖墮荒榛。其名不朽。即有興之者。發其幽隱。如睹故物。蓋在因果不可泯。如
【現代漢語翻譯】 百姓為此感動，也在這裡建立了祠堂。時間久了，寺廟荒廢了。到了胡元元年（元朝），有福海禪師重新興建，並新建了大悲寺。到了我明朝宣德年間，寺廟再次荒廢。當地的士紳百姓在荒廢的舊址上建造了一座小庵，土地只有一小塊地方，殘餘的僧人數人，守護至今，幸好沒有被民間吞沒。隆慶壬申年（明穆宗隆慶六年），郡里的善士綦遐等人，重新修繕了這座庵，讓僧人如祿守護它。萬曆庚戌年（明神宗萬曆十八年），孝廉杜君友桂，住的地方與寺廟相鄰。一天晚上，他夢見一位老人擁著他上馬，說：『我是開福的土地神。』這年，杜君考中了鄉試進士。於是把夢中的話告訴了他的父親，曾任儀部金簡公的杜金簡。杜金簡說：『查考郡里的記載，開福寺，是福海禪師重建的。你現在的號是馥海，難道是他的前後身嗎？你應該重新修建這座寺廟，來表明你沒有忘記根本的因緣。』杜君欣然同意，約了鄉里的善士劉子濂、綦遐，文學家劉鳴鸞等人，一起努力重新修建。郡司馬尹公，一向尊重佛法僧三寶，盡力主持這件事。因為這塊土地荒廢已久，很多都被民間侵佔了，地基狹窄，兩座祠堂也湮沒了，無法恢復原貌。經過五六年的經營，才建成了三間佛殿。湖東開福寺，與這裡相望很近。曾公重建湖東寺，邀請土地神去那裡主持。癸丑年冬天，我從粵中來到這裡。那些籌建開福寺的善士們，來請我去看一看。我憐憫他們的心，讚賞他們的志向，於是為他們寫下了這篇記：自古以來，佛祖說法的地方，所建造的道場，爲了結金剛界，都有龍神護法來守護它。即使經歷漫長的劫數也不會泯滅。過去世尊與帝釋天行走時，指著一塊地方說：『這裡是過去七佛說法的地方，應該建造梵剎。』當時的賢于長者，就插了一根草在地上說：『建造梵剎完畢。』這就是證明。自從震旦（中國）有了佛法以來，天下的叢林，到處都是寺廟，像星星一樣羅列分佈。即使荒廢了，它的名字也不會磨滅。如果有興建它的人，發掘它的幽深隱秘之處，就像看到舊物一樣。這是因為因果是不可磨滅的，就像...
【English Translation】 The people were moved by this and also established a shrine here. Over time, the temple fell into disrepair. In the first year of the Hu Yuan period (Yuan Dynasty), Chan Master Fuhai rebuilt it and also built the Great Compassion Temple (Da Bei Si 大悲寺). During the Xuande period of our Ming Dynasty, the temple fell into disrepair again. The local gentry and people built a small hermitage on the abandoned site, with only a small plot of land, and a few remaining monks have guarded it to this day, fortunately not being swallowed up by the common people. In the Ren Shen year of the Longqing era (the sixth year of the reign of Emperor Muzong of Ming Dynasty), the benevolent people of the prefecture, Qi Xia (綦遐) and others, renovated the hermitage and had the monk Ru Lu (如祿) guard it. In the Geng Xu year of the Wanli era (the eighteenth year of the reign of Emperor Shenzong of Ming Dynasty), the Xiucai Du Jun Yougui (杜君友桂), lived next to the temple. One night, he dreamed of an old man embracing him onto a horse, saying, 'I am the local land deity of Kaifu (開福, meaning 'opening fortune').' That year, Du Jun passed the provincial examination. So he told his father, Du Jinjian (杜金簡), who had served as Minister of the Ministry of Rites (Yi Bu 儀部), about the dream. Du Jinjian said, 'According to the records of the prefecture, Kaifu Temple was rebuilt by Chan Master Fuhai (福海禪師). Your current name is Fuhai (馥海), could you be his reincarnation? You should rebuild this temple to show that you have not forgotten the fundamental cause.' Du Jun happily agreed and invited the local benevolent people Liu Zilian (劉子濂), Qi Xia, the literati Liu Mingluan (劉鳴鸞), and others to work together to rebuild it. Yin Gong (尹公), the Prefectural Sima (司馬), respected the Three Jewels (San Bao 三寶) and did his best to preside over the matter. Because the land had been abandoned for a long time, much of it had been occupied by the common people, the foundation was narrow, and the two shrines had also been submerged, unable to restore their original appearance. After five or six years of management, three Buddha halls were finally built. The Kaifu Temple in Hudong (湖東, meaning 'east of the lake') is very close to here. Zeng Gong rebuilt the Hudong Temple and invited the land deity to preside over it there. In the winter of the Gui Chou year, I came here from Yuezhong (粵中, referring to Guangdong province). Those benevolent people who were preparing to build Kaifu Temple came to invite me to take a look. I pitied their hearts and admired their aspirations, so I wrote this record for them: Since ancient times, the places where Buddhas and Patriarchs preached the Dharma, the monasteries built there, in order to form the Vajra Realm (Jin Gang Jie 金剛界), all have dragon gods and Dharma protectors to guard them. Even if they experience long kalpas (Jie 劫), they will not be extinguished. In the past, when the World Honored One (Shi Zun 世尊) and Indra (Di Shi 帝釋) were walking, they pointed to a place and said, 'This is the place where the past seven Buddhas preached the Dharma, and a Brahma temple (Fan Cha 梵剎) should be built.' At that time, the wise elder Xian Yu (賢于) planted a stalk of grass on the ground and said, 'The construction of the Brahma temple is complete.' This is the proof. Since Buddhism came to Zhendan (震旦, ancient name for China), the forests and temples all over the world are like stars scattered everywhere. Even if they are abandoned, their names will not be erased. If there are people who rebuild them, excavating their hidden depths is like seeing old objects. This is because cause and effect cannot be erased, just like...
許詢建浮屠。未終而逝。后裴度為相。謁其寺。主者一見而言曰。許玄度。來何莫。昔日浮屠今如故。度聞語。遂修之。塔內石刻。果有緋衣宰相之讖。由是觀之。開福蕪廢千有餘年。而尹公與曾杜二公。唱導興復。皆于佛地有大因緣。非偶然者。昔者無著法照。發跡湖東。皆游五臺。並得親見文殊。予今發跡五臺。投老湖東。適遇開福重興之日。是諸人者。往往來來。彈指出沒。曾不離文殊尸利竹林寺。金剛堀中。前三三后三三。因緣會合。豈可思議哉。諸善男子。其尸祝尹公于其寺。又將為后之玄度。徴杜君馥海之兆。桑中之環。益較然不爽矣。予故概記其始末。以告來者。諺云千年田地。八百主人。今之讚歎隨喜者。豈非后之護法。福田功德。固有不亡者存。可不信哉。
游芝山記
余隱衡之靈湖。有談永州芝山之奇勝。予心慕焉。乙卯秋。九月。參知馮公。從武陵移鎮湖南。駐節永州。招予為九疑之遊。以是月晦至。則見永郡山水清勝。若仙都洞府。未可以塵寰概視也。寓瀟江之西滸。石上小樓。坐覽江山之勝。如在幾席。冬十月九日。孝廉唐還和。文學呂旭谷。邀潭州周伯孔。四明張漢槎。嶺南弟子釋超逸。同遊芝山。寒雨連朝。時則小霽。乃拽杖從西江之岸。沿緣里許。就山麓逶迤而上。又
【現代漢語翻譯】 現代漢語譯本： 許詢建造佛塔（浮屠），但未完成就去世了。後來裴度擔任宰相，去拜訪那座寺廟。寺廟的主持一見到他就說：『許玄度，你來這裡做什麼？昔日的佛塔如今還是老樣子。』裴度聽了這話，於是就出資完成了佛塔的建造。塔內的石刻上，果然有關於身穿紅色官服的宰相的預言。由此看來，開福寺荒廢了一千多年，而尹公和曾公、杜公二人倡導寺廟的復興，都是與佛地有很大的因緣，並非偶然。從前，無著（Asanga）和法照（Fazhao）在湖東發跡，都曾遊歷五臺山，並且有幸親眼見到了文殊菩薩（Manjushri）。我如今在五臺山發跡，晚年居住在湖東，恰好遇到開福寺重新興盛的日子。這些人們，往往來來，彈指之間顯現又消失，從來沒有離開過文殊菩薩的竹林寺（Bamboo Grove Monastery）和金剛窟（Vajra Cave）。前三三，后三三，因緣會合，真是不可思議啊！各位善男子，你們讚頌尹公，希望他在寺廟裡，又將成為後來的許玄度，預示著杜君馥（Du Junfu）海中得玉的徵兆，以及桑中得環的佳話，更加明顯而不會有差錯啊！所以我大概地記錄下事情的始末，來告訴後人。俗話說，『千年的田地，八百個主人。』如今讚歎隨喜的人們，難道不是後來的護法嗎？福田功德，本來就有不會消失的東西存在，怎能不相信呢？
游芝山記
我隱居在衡州的靈湖，有人談起永州芝山的奇特美景，我心裡非常嚮往。乙卯年秋天，九月，參知馮公從武陵調任湖南，駐紮在永州，邀請我去遊覽九疑山。我在這個月的最後幾天到達，於是看到了永州的景色清麗優美，好像仙人的都城和洞府，不能用塵世間的眼光來看待。我住在瀟江的西邊，石上的小樓里，坐著就能觀賞江山的勝景，好像就在幾席之間。冬天十月九日，孝廉唐還和，文學呂旭谷，邀請潭州的周伯孔，四明的張漢槎，嶺南的弟子釋超逸，一同遊覽芝山。連日陰雨，時而放晴。於是拄著枴杖從西江的岸邊出發，沿著江邊走了一里左右，就到了山腳下，蜿蜒而上，又...
【English Translation】 English version: Xu Xun built a pagoda (stupa), but passed away before it was completed. Later, Pei Du became the prime minister and visited the temple. The abbot of the temple said to him at first sight, 'Xu Xuandu, what are you doing here? The pagoda of the past is still the same as before.' Upon hearing this, Pei Du funded the completion of the pagoda. The stone carvings inside the pagoda indeed contained a prophecy about a prime minister in scarlet robes. From this, it can be seen that Kai Fu Monastery had been abandoned for more than a thousand years, and the revival of the temple by Yin Gong and the two Dukes, Zeng and Du, was due to a great karmic connection with the Buddhist land, not a coincidence. In the past, Asanga (Wuzhuo) and Fazhao rose to prominence in Hudong, both traveled to Mount Wutai, and had the honor of personally seeing Manjushri (Wenshu). Now, I rose to prominence on Mount Wutai and reside in Hudong in my later years, just in time for the day when Kai Fu Monastery is being rebuilt. These people, coming and going, appearing and disappearing in the snap of a finger, have never left Manjushri's Bamboo Grove Monastery (Zhulin Temple) and Vajra Cave (Jingang Ku). The former three-three, the latter three-three, the convergence of causes and conditions, is truly inconceivable! All you good men, you praise Yin Gong, hoping that he will become the later Xu Xuandu in the temple, foreshadowing Du Junfu's omen of finding jade in the sea, and the story of finding a ring in the mulberry tree, even more obvious and without error! Therefore, I roughly record the beginning and end of the matter to tell future generations. As the saying goes, 'A thousand years of fields, eight hundred owners.' Are those who praise and rejoice today not the future Dharma protectors? The merits of the field of blessings inherently have something that will not disappear, how can you not believe it?
A Record of Traveling to Mount Zhi
I lived in seclusion at Linghu Lake in Hengzhou. Someone spoke of the extraordinary beauty of Mount Zhi in Yongzhou, and my heart longed for it. In the autumn of the year Yimao, the ninth month, Grand Councilor Feng was transferred from Wuling to Hunan, stationed in Yongzhou, and invited me to visit Mount Jiuyi. I arrived in the last days of that month, and then saw that the scenery of Yongzhou was beautiful and pure, like the capital and grottoes of immortals, and could not be viewed with the eyes of the mortal world. I lived on the west bank of the Xiao River, in a small building on the rocks, sitting and admiring the scenery of the rivers and mountains, as if it were right in front of me. On the ninth day of the tenth month of winter, Tang Huanhe, a licentiate, and Lu Xugu, a man of letters, invited Zhou Bokong from Tanzhou, Zhang Hancha from Siming, and the disciple Shi Chaoyi from Lingnan, to visit Mount Zhi together. It had been raining for days, and then it cleared up a little. So we took our staffs and set off from the bank of the West River, walked along the river for about a mile, and arrived at the foot of the mountain, winding upwards, and then...
里許。登小嶺。望群峰崒嵂。不可攀援。乃下嶺入谷。二百武。小轉而西。則奇峰獨聳。縣巖秀削。梵宇飛甍。依巖嵌石。曰芝山寺。乃萬曆乙巳。比丘明爵。開山建立。寺前無餘地。為龍首遮障。不可縱觀。又轉而西。為觀音閣。倚高巖之下。則開敞昭曠。眾山羅列。如在眉睫。下則平疇沃壤。溪流曲屈。羊腸九折。如天衣飛帶。飄飏到懷。由山足入江。又西轉數武。為殿一楹。舊縣塑三大士。為闡提所毀。其地最為幽勝。後有洞宇。可坐數人。又西轉。穿石碴砑。從隙中登陟而上。紆盤數十級。為山腰。平地數丈。前太守王公。建一虛亭。游者至此。可坐而樂焉。奇峰怪石。森列左右。千態萬狀。不可名目。如纍纍太湖。堆積疊甃。瓊花玉惢密葉敷榮。亭左緣巖而上。洞心駭目。若披青蓮而挹惢珠。不能細數。又上有兩石如手。名合掌巖。下有洞門。天然透漏。度門而上。則為玉皇殿。至此一覽。則四面山川。盡在眼底。城郭鋪舒。宛若圖畫。永之全勝。畢見無遺矣。竊謂柳司馬居永十餘年。無幽不討。而足不及此。何蔑如也。或指此為西山。柳文有記。從染溪而西。又曰特出。似今目為真珠嶺也。又或指為群玉山。志云宅仙洞。下此山無仙洞。是二皆非。予謂茲山不遇柳。不幸也。柳不至茲山。未盡窮也。或造
物秘護。而有待於今日乎。予與諸子相和而嘆曰。山川留勝蹟。我輩復登臨。徜徉徐行。尋柳巖而歸。
宜章高雲山藏經閣記
域內名山。英靈奇秀。鐘天地之精者。五嶽居尊。支分四出。而曹溪源根于南嶽。南嶽曹溪。相望千餘里。諸峰綿亙。羅列星斗。自六祖開化。讓師分流。道脈寰中。而韶陽上下。肉身大士以十數。迨今如生者。詎非山川之蘊奧。故道脈特有托焉。宜章介曹衡之中。治西三十里。有山名高雲。祝融之孫也。為靈久矣。嘉靖甲戌。居人歐陽氏。創蘭若。迎沙金海公居之。擴建梵宇。以安廣眾。通邑歸依。為福田資。置香燈糧八斗未幾。厄于回祿。海公去。隱於閩之支提山。弟子悟丹輩。一力重修。壬午歲。工落成。建塔于龍首。迎海公靈骨歸藏。是為開山祖。弟子日益進。十方往來於曹衡者。莫不過而止焉。邑人袁氏文憲。施田三十畝。供雲水齋粥需。由是諸方咸稱之。僧既集。深山窮谷之氓。皆知有佛若僧矣。第僧尚未聞有法也。有法孫性成者。志求大藏經于金陵。苦心一十二年。愿始就。萬曆己酉夏六月。乃迎大藏歸。四眾歡睹。若白馬自西來也。庵居山頂。林木蓊鬱。雲霧蒸濕。慮經藏之難久。法孫真桂等議。擬建閣于山之麓。曰南莊。時大尹鄭公。守戎童公。為檀越倡導之
【現代漢語翻譯】 現代漢語譯本：有什麼秘密需要守護，以至於要等到今天才顯現呢？我與各位一起感嘆道：『山川留下了美好的遺蹟，我們這些人又一次來登臨。』我們悠閒地慢慢走著，沿著柳巖返回。
宜章高雲山藏經閣記
地域內的名山，蘊含著英靈和奇秀，匯聚了天地的精華。五嶽最為尊貴，其支脈向四面八方延伸。而曹溪的源頭則紮根于南嶽。南嶽與曹溪相距一千多里，群峰連綿，像星辰一樣羅列。自從六祖慧能開化以來，讓禪師分流傳法，佛法道脈遍佈天下。韶州一帶，出現肉身菩薩有十幾位之多，至今還有像活著一樣的人，這難道不是山川的蘊藏和奧妙嗎？所以佛法道脈特別有所依託啊。宜章位於曹溪和南嶽之間，從縣城向西三十里，有一座山名叫高雲山，是祝融的後代，成為靈山很久了。嘉靖甲戌年，當地居民歐陽氏建立蘭若（寺廟），迎接沙金海公來居住。擴建寺廟，以安置眾多的僧人。整個縣的人都來歸依，作為培植福田的資糧。購置香燈和八斗糧食。沒過多久，遭遇火災。海公離開，隱居在福建的支提山。弟子悟丹等人，盡力重新修建。壬午年，工程完成。在龍首山建造佛塔，迎接海公的靈骨回來安葬，這就是開山祖師。弟子日益增多，從各地往來於曹溪和南嶽的人，沒有不在這裡停留的。縣人袁氏文憲，捐獻田地三十畝，供給雲遊僧人的齋飯需求。因此各方都稱讚這裡。僧人聚集后，深山窮谷的百姓，都知道有佛和僧人了。但是僧人還沒有聽說過佛法。有法孫性成，立志前往金陵求取大藏經。苦心鉆研十二年，願望終於實現。萬曆己酉年六月，於是迎請大藏經歸來。四眾弟子歡喜觀看，就像白馬馱經從西域而來一樣。庵建在山頂，林木茂盛，雲霧潮濕，擔心經書難以長久儲存。法孫真桂等人商議，計劃在山腳下建造藏經閣，叫做南莊。當時的大尹鄭公，守戎童公，作為檀越倡導這件事。
【English Translation】 English version: What secrets are there to protect, that they must wait until today to be revealed? I and the others sighed together, saying: 'The mountains and rivers have left behind beautiful relics, and we have come to ascend them once again.' We strolled leisurely, returning along Willow Cliff.
Record of the Sutra Repository at Gaoyun Mountain in Yizhang
Within this region, there are famous mountains, possessing spiritual energy and remarkable beauty, embodying the essence of heaven and earth. The Five Sacred Mountains are the most revered, with their branches extending in all directions. And the source of Caoxi is rooted in Mount Heng (Nanyue). Mount Heng and Caoxi are separated by over a thousand li (Chinese mile), with peaks stretching continuously, arranged like stars. Since the Sixth Patriarch (Huineng) initiated enlightenment, and Master Rang (Nanyue Huairang) branched out to spread the Dharma, the lineage of the Dharma has spread throughout the world. In the Shaoyang area, there have been more than a dozen 'flesh body' Bodhisattvas, some of whom remain as if alive today. Is this not due to the hidden essence and profundity of the mountains and rivers? Therefore, the lineage of the Dharma has a special reliance on them. Yizhang is located between Caoxi and Mount Heng. Thirty li west of the county seat, there is a mountain called Gaoyun Mountain, a descendant of Zhurong (god of fire), which has been a sacred mountain for a long time. In the Jiajing year of Jiaxu (1534), a local resident named Ouyang built a Lanruo (monastery), inviting Shajin Haigong to reside there. He expanded the monastery to accommodate a large number of monks. The entire county came to take refuge, using it as a field of merit. He purchased incense, lamps, and eight dou (unit of measurement) of grain. Not long after, it was destroyed by fire. Haigong left and went into seclusion on Mount Zhiti in Fujian. His disciples, Wudan and others, made every effort to rebuild it. In the Renwu year (1582), the construction was completed. A pagoda was built on Dragon Head Peak, and Haigong's spiritual bones were brought back for burial. He is considered the founding ancestor. The disciples increased day by day, and those traveling between Caoxi and Mount Heng would invariably stop here. A local resident named Yuan Wenxian donated thirty mu (unit of area) of land to provide for the needs of the traveling monks' meals. As a result, all quarters praised the place. After the monks gathered, the people in the deep mountains and remote valleys all knew that there were Buddhas and monks. However, the monks had not yet heard the Dharma. A Dharma grandson named Xingcheng vowed to seek the Great Sutra Collection (Dazangjing) in Jinling. He worked diligently for twelve years, and his wish was finally fulfilled. In the sixth month of the Jiyou year of Wanli (1589), he welcomed the Great Sutra Collection back. The four assemblies (bhikshus, bhikshunis, upasakas, and upasikas) joyfully beheld it, as if a white horse had brought the scriptures from the Western Regions. The hermitage was built on the top of the mountain, with lush trees and damp clouds and mist. Fearing that the scriptures would not last long, Dharma grandson Zhen Gui and others discussed building a sutra repository at the foot of the mountain, called Nanzhuang. At that time, the magistrate Zheng Gong and the garrison commander Tong Gong, as benefactors, advocated for this project.
。出信疏以告四方。聞者歡悅。來歸者如市。工始於某年月。落成於某年月。將啟法會。供水陸儀。以宣利濟。居然一大道場也。事克成。公弟子悟紹。從余曹溪。乃乞余言。以記之曰。古德云。盡十方是常寂光土。徹大地是普眼真經。斯則佛土不修而自凈。經卷不展而自明。雖然。良由心凈而土現。眼明而法彰。此所謂人能弘道。非道弘人也。高雲之道場。東來之大藏。非海公之成始。諸孫之繼業。檀越之成終。又何能使披荊棘而為寶樹。變沙礫而成梵宮哉。法幢既豎。道運弘開。則青山白雲。法身常住。猿吟鳥噪。妙偈恒宣。而水流風動。居然出廣長舌。與此境中人疇唱無盡。凡在見聞隨喜者。如善財之入彌勒莊嚴樓閣也。惟此功德。又奚可以一毫端頭。而能具其涯量耶。是為記。
麗江木六公奉佛記
予將逸老南嶽。適隱衡之靈湖。馮元成先生量移守湖南。過訪永州。談及往游滇南諸勝事。出武陵稿。予讀六公傳。乃知金馬碧雞之西。有異人木六公焉。公守麗江。奄有疆土。六傳而至公。稱六公云。其先在國初。以忠順發家。武功最著。至雪山公。遂以文名。雅歌聲詩。翩翩有凌雲氣。楊用修太史。大為稱賞。相傳至玉龍松鶴。辭翰逸格。而蓮社清修。發軔覺路。至六公則迥超前哲。特出風塵之表
【現代漢語翻譯】 現代漢語譯本： 發出信函廣而告之四方，聽到的人都非常高興，前來歸附的人多如集市。工程始於某年某月，落成於某年某月，將要舉辦佛法大會，備辦水陸法會儀式，以宣揚利益濟度的宗旨，儼然是一座大型的道場。事情成功完成，高雲的弟子悟紹，跟隨我到曹溪，於是請求我寫篇文章來記述這件事。古人說，『整個十方都是常寂光凈土，整個大地都是普眼真經。』這樣說來，佛土不用修繕自然清凈，經卷不用展開自然明瞭。雖然如此，實在是由於心凈而佛土顯現，眼明而佛法彰顯。這就是所謂人能弘揚佛道，而不是佛道弘揚人啊。高雲的道場，東來的佛經，如果不是海公開始建立，各位子孫繼承事業，各位施主最終完成，又怎麼能使披滿荊棘的地方變成寶樹，使沙礫變成莊嚴的佛寺呢？法幢既然豎立，佛道弘揚開來，那麼青山白雲，就是法身常住，猿猴鳴叫鳥兒喧鬧，都在宣揚微妙的偈語，水流風動，儼然伸出廣長舌，與這境中的人們共同唱和無盡的佛法。凡是見到聽到並隨喜的人，就像善財童子進入彌勒菩薩的莊嚴樓閣一樣。唯有這功德，又怎麼能用一根毫毛的尖端，來完全衡量它的邊際呢？這就是這篇記文。 麗江木六公奉佛記 我將要安逸地在南嶽養老，恰好隱居在衡山的靈湖。馮元成先生調任到湖南做地方官，路過永州來拜訪我，談到以前遊覽滇南各處名勝古蹟的事情，拿出他的《武陵稿》，我讀了《六公傳》，才知道在金馬山和碧雞山的西邊，有位不尋常的人物木六公。木六公鎮守麗江，擁有廣闊的土地，傳了六代到了他，所以被稱為六公。他的祖先在明朝初年，因為忠誠順從而發家，武功最為顯著，到了雪山公，於是以文才聞名，優雅的歌聲詩詞，飄逸有凌雲的氣概，楊慎太史非常讚賞他。相傳到了玉龍和松鶴，他們的文辭筆法超脫不凡，而蓮社的清凈修行，開啟了覺悟的道路，到了六公就遠遠超越了前人，特別地超脫於世俗之外。
【English Translation】 English version: A letter was sent out to inform all directions, and those who heard it were delighted, coming to join like a bustling market. The construction began in a certain year and month, and was completed in a certain year and month. A Dharma assembly will be held, with a water and land ceremony prepared to proclaim the purpose of benefiting and saving all beings, truly a grand Dharma site. The matter was successfully completed, and Wu Shao, a disciple of Gaoyun, followed me to Caoxi, so he asked me to write an article to record this event. The ancient masters said, 'The entire ten directions are the Pure Land of Eternal Tranquility, and the entire earth is the True Sutra of the Universal Eye.' In this way, the Buddha-land is naturally pure without cultivation, and the scriptures are naturally clear without being unfolded. Although this is so, it is truly because the mind is pure that the Buddha-land appears, and the eye is clear that the Dharma is manifested. This is what is meant by people being able to propagate the Way, not the Way propagating people. The Dharma site of Gaoyun, the Tripitaka that came from the East, if it were not for Hai Gong starting the creation, the descendants continuing the work, and the benefactors completing the task, how could it be possible to transform a place covered in thorns into precious trees, and turn gravel into magnificent temples? Now that the Dharma banner has been erected and the Dharma path is widely opened, then the green mountains and white clouds are the Dharma body constantly abiding, the monkeys chirping and the birds singing are all proclaiming subtle verses, and the flowing water and moving wind are truly extending the long, broad tongue, chanting endlessly with the people in this realm. All those who see, hear, and rejoice are like Sudhana entering the magnificent pavilion of Maitreya. How can this merit be fully measured even with the tip of a single hair? This is the record. A Record of Mu Liugong's Devotion to Buddhism in Lijiang I was about to retire peacefully in Mount Heng, and happened to be living in seclusion at Linghu in Hengshan. Mr. Feng Yuancheng was transferred to Hunan as a local official, and visited me in Yongzhou, talking about his previous travels to various scenic spots in Yunnan. He took out his 'Wuling Draft,' and I read 'The Biography of Liugong,' and learned that west of Jinma Mountain and Biji Mountain, there was an extraordinary person, Mu Liugong. Mu Liugong guarded Lijiang, possessing vast lands, and after six generations it came to him, so he was called Liugong. His ancestors rose to prominence in the early Ming Dynasty because of their loyalty and obedience, and their martial achievements were most remarkable. By the time of Xue Shan Gong, he became famous for his literary talent, and his elegant songs and poems had a soaring spirit. The historian Yang Shen greatly admired him. It is said that by the time of Yulong and Songhe, their writing style was unconventional, and the pure practice of the Lotus Society initiated the path to enlightenment. By the time of Liugong, he had far surpassed his predecessors, and was particularly detached from the world.
矣。公天性澹薄。於世味一無所嗜好。忠孝慈愛。唯以濟人利物為懷。歸心三寶。刻意禪那。愛接方外法侶。相與禮通精修。頹然如糞埽頭陀。尤廣檀度。是皆富貴之所難能。而公特為家常行履。豈非多生久植善根。乘悲願力。而影響攝化應現者乎。予初入空門。不知佛法之廣大。將謂單棲弔影于窮山絕壑。草衣木食。守枯禪而為上乘。及親大教日深。讀雜華。觀普賢妙行。無一類而不現身。無一事而非佛事。以不捨一眾生。乃見佛慈之廣大。不棄一塵一毛。方識法界之甚深。由是凡對宰官。相與語者。不更窮玄體妙。唯以了悟自心。廣行萬行。即世諦語言。資生業等。皆順正法。所謂實際理地。不受一塵。今事門頭。不捨一法。若夫浮慕虛尚。高談脫屣而膠固貪癡。綢繆世態者。與夫身居世網。志出塵埃。冥心絕域。若蓮出淤泥。皭然而不滓者。安可同條而共蒂耶。是知佛性雖一。而習染厚薄。有迷悟之不同。故論種子。從貪瞋而發者。資貪瞋。從般若而發者。資般若。般若深則貪瞋薄。般若現。則貪瞋消。如神奇化臭腐。臭腐化神奇。體一而用異。聖凡由是而分焉。了心廣大。則形骸不能拘。觀法界空。則萬有不能礙。所以達人無累于情者。以其智勝而習薄也。故古之悟心之士。攬長河為酥酪。變大地作黃金。豈
【現代漢語翻譯】 現代漢語譯本：
他天性淡泊，對於世俗的享樂沒有任何嗜好。忠誠孝順，慈悲仁愛，一心想著幫助他人，利益萬物。歸心於佛法僧三寶（Buddha, Dharma, Sangha），專心致志地修習禪定。喜愛結交出世的法侶，互相禮敬，共同精進修行。他安於像掃垃圾的苦行僧一樣的生活，並且廣泛地佈施財物。這些都是富貴之人難以做到的，而他卻視作平常的日常行為。這難道不是因為他多生累劫以來就種下了深厚的善根，憑藉著慈悲的願力，而示現應化來攝受教化眾生嗎？
我最初進入佛門時，不瞭解佛法的廣大，以為只是獨自一人隱居在窮山惡水之中，穿著粗布衣裳，吃著粗糙的食物，守護著枯燥的禪定就是最高的修行。等到我深入學習佛法，閱讀《雜華經》（Avatamsaka Sutra），觀察普賢菩薩（Samantabhadra）的妙行，才知道沒有哪一類眾生不是菩薩示現的，沒有哪一件事不是佛事。因為不捨棄一個眾生，才能見到佛陀慈悲的廣大；不捨棄一塵一毛，才能認識到法界的甚深。因此，凡是面對官員，與他們交談時，不再只是空談玄妙的道理，而是以了悟自己的心性，廣泛地實行各種善行作為目標。即使是世俗的語言，謀生的行業等等，都順應正法。這就是所謂的在實際的理地上，不接受一絲塵埃；在事相的門頭上，不捨棄任何一法。至於那些虛浮地羨慕高尚，高談闊論要擺脫世俗的牽絆，卻又執著于貪婪和愚癡，被世俗的事務纏繞的人，與那些身處世俗的羅網之中，卻志向高遠，超脫塵世，內心平靜，如同蓮花出於污泥，潔白而不受污染的人，怎麼能相提並論呢？
由此可知，佛性雖然只有一個，但是由於習氣染污的深淺不同，就會有迷惑和覺悟的差別。所以，從種子的角度來說，從貪嗔癡（greed, hatred, delusion）而發起的，就會滋長貪嗔癡；從般若（prajna, wisdom）而發起的，就會滋長般若。般若越深，貪嗔癡就越薄；般若顯現，貪嗔癡就消失。就像神奇的力量可以將腐臭的東西轉化為神奇的東西，也可以將神奇的東西轉化為腐臭的東西一樣，本體是一個，而作用不同，聖人和凡人就是由此而區分的。了悟心性的廣大，那麼形骸就不能束縛他；觀察法界的空性，那麼萬物就不能阻礙他。所以，通達的人不會被情感所累，是因為他們的智慧勝過習氣。所以，古代那些覺悟心性的人，可以將長河變為酥酪，將大地變為黃金，難道...
【English Translation】 English version:
He was by nature detached and had no worldly desires. Loyal, filial, compassionate, and loving, he was always thinking of helping others and benefiting all beings. He took refuge in the Three Jewels (Buddha, Dharma, Sangha), and devoted himself to the practice of meditation. He loved to associate with fellow practitioners who had renounced the world, respecting each other and diligently cultivating together. He was content with a life like that of a mendicant ascetic who sweeps away refuse, and he generously gave alms. These are all things that are difficult for the wealthy and noble to do, but he regarded them as ordinary daily activities. Could it be that he had planted deep roots of goodness over many lifetimes, and through the power of his compassionate vows, he manifested in this world to gather and transform sentient beings?
When I first entered the Buddhist path, I did not understand the vastness of the Dharma. I thought that simply living alone in remote mountains and valleys, wearing coarse clothing, eating simple food, and guarding a dry meditation was the highest practice. But as I studied the teachings more deeply, reading the Avatamsaka Sutra (Garland Sutra), and observing the wonderful practices of Samantabhadra (Universal Worthy Bodhisattva), I realized that there is no type of being that a Bodhisattva does not manifest as, and no activity that is not a Buddhist activity. Because one does not abandon a single sentient being, one can see the vastness of the Buddha's compassion; because one does not discard a single speck of dust or a single hair, one can recognize the profound depth of the Dharma realm. Therefore, whenever I face officials and speak with them, I no longer merely engage in empty talk about profound and subtle principles, but instead aim to awaken to my own mind and extensively practice all kinds of good deeds. Even worldly language, livelihood, and other activities are aligned with the proper Dharma. This is what is meant by 'in the realm of ultimate reality, not accepting a single speck of dust; in the realm of phenomena, not abandoning a single Dharma.' As for those who superficially admire nobility, engage in lofty discussions about escaping the world, yet cling to greed and delusion, and are entangled in worldly affairs, how can they be compared to those who dwell in the net of the world, yet aspire to transcend it, and whose minds are peaceful and detached, like a lotus flower emerging from the mud, pure and unblemished?
From this, we can know that although Buddha-nature is one, there are differences in delusion and enlightenment due to the thickness or thinness of habitual defilements. Therefore, in terms of seeds, those that arise from greed, hatred, and delusion (greed, hatred, delusion) will nourish greed, hatred, and delusion; those that arise from prajna (wisdom) will nourish prajna. The deeper the prajna, the thinner the greed, hatred, and delusion; when prajna manifests, greed, hatred, and delusion disappear. It is like a miraculous power that can transform rotten things into miraculous things, and can also transform miraculous things into rotten things. The essence is one, but the function is different. This is how sages and ordinary beings are distinguished. Understanding the vastness of the mind, then the physical body cannot bind it; observing the emptiness of the Dharma realm, then all things cannot obstruct it. Therefore, those who are enlightened are not burdened by emotions because their wisdom surpasses their habitual tendencies. Therefore, the enlightened ones of ancient times could turn a long river into ghee and transform the earth into gold, how could...
有他術哉。唯得自心之妙。滿法界之量。心外無法故也。公刻華嚴大疏於雞足。其有得於此。惟是道路間關。無大手宗匠。開公頂門眼。故公志慕方外。欲事遠遊。參訪知識。以世法纏牽而不可得。愚意則不然。即公能靜坐觀心。六根消復。則虛空殞亡。洞觀法界。則山河不隔。將視華藏於毫端。攝凈土于塵芥。不動步而游履十方。不起坐而承事諸佛。此自性天然。本元具足。曾不假于外也。且公有土者也。以山川之廣。人民之眾。即推其佛心而教化之。語曰。一家仁。一國興仁。公以精誠格物。以佛事化民。使家喻而戶曉。人各知有佛。心各知有慈。不令而民從。不威而民服。熙熙皋皋。含哺鼓腹。窮荒邊徼。洋洋佛國之風。公如坐蓮花。而端居極樂。即太古之治。在掌股間。又何勞䟦涉山川。視浮光泡影。而為究竟佛事者乎。予因先生。而知公居遐陬八難之地。定為悲願之應身。第恨老矣。不能持一缽以南詢。望毗耶之室。如眉睫間。愿與公結異世緣。當龍華三會中。予定知公為釋迦末法中之宰官佛子也。公其無意乎。
法相寺長耳定光佛緣起記
杭之山水甲天下。古聖示跡。剎竿相望者如林。亦域內無兩。法相寺。居南高峰下。幽深杳眇。林木蓊鬱。泉石清奇。蓋昔人跡罕至。五代有異僧棲遁於此
【現代漢語翻譯】 現代漢語譯本： 還有其他方法嗎？只是要領會自心的奧妙，充滿整個法界的容量，因為心外沒有法。您在雞足山刻印《華嚴經大疏》，其中有所得益。只是道路艱險，沒有真正的大宗師為您開啟智慧之眼。所以您立志嚮往世外，想要遠遊，參訪善知識，卻被世俗事務纏繞而無法實現。我的看法卻不同。如果您能**觀照自心，使六根清凈復原，那麼虛空就會消亡，洞察法界，那麼山河就不再阻隔。將華藏世界視作毫毛之端，將凈土攝入微塵之中。不移動腳步就能遊歷十方，不起身坐立就能承事諸佛。這是自性天然，本來就具備的，不曾需要向外尋求。況且您是擁有封地的人，憑藉山川的廣闊，人民的眾多，就應該推行您的佛心來教化他們。古語說：『一家仁，一國興仁。』您以精誠之心來端正事物，以佛事來教化百姓，使家家戶戶都明白，人人各自知道有佛，心中各自知道有慈悲。不用命令百姓也會聽從，不用威嚴百姓也會順服。大家和樂安康，吃飽喝足。偏遠荒涼的邊境，也充滿著佛國的風氣。您就像坐在蓮花上，安穩地居住在極樂世界。太古時代的太平盛世，就在您的掌握之中。又何必辛勞地跋涉山川，將虛幻的光影當作究竟的佛事呢？我因為先生的緣故，才知道您居住在偏遠的八難之地，一定是悲願的應化之身。只是遺憾我老了，不能拿著一個缽向南拜訪，希望能夠像在眉睫之間看到毗耶離城。希望與您結下不同世的緣分，當龍華三會之時，我預先知道您是釋迦牟尼末法時代的宰官佛子啊。您可不要不在意啊。
法相寺長耳定光佛緣起記
杭州的山水是天下第一。古代聖賢的遺蹟，寺廟的剎竿遙遙相望，像樹林一樣多，也是國內獨一無二的。法相寺，位於南高峰下，幽深寂靜，林木茂盛，泉水和石頭清澈奇特，大概是過去人跡罕至的地方。五代時期有位奇異的僧人隱居在這裡。 English version: Is there any other method? It is only to grasp the subtlety of one's own mind, filling the measure of the entire Dharma realm, because there is no Dharma outside the mind. You engraved the Great Commentary on the Avatamsaka Sutra at Mount Chicken Foot, from which you gained some benefit. However, the road is arduous, and there is no true great master to open your eye of wisdom. Therefore, you aspire to the world beyond, wanting to travel far and visit knowledgeable teachers, but you are entangled by worldly affairs and cannot achieve it. My view is different. If you can **contemplate your own mind, purify and restore the six senses, then emptiness will vanish, and if you deeply observe the Dharma realm, then mountains and rivers will no longer be barriers. Viewing the Avatamsaka world as the tip of a hair, and taking the Pure Land into a mote of dust. Without moving a step, you can travel the ten directions, and without rising from your seat, you can serve all the Buddhas. This is the natural state of self-nature, originally complete, never needing to seek externally. Moreover, you are a person who possesses land. With the vastness of the mountains and rivers, and the multitude of people, you should promote your Buddha-mind to teach and transform them. As the saying goes, 'If one family is benevolent, one country will become benevolent.' You use sincerity to rectify things, and use Buddhist affairs to transform the people, so that every household understands, and everyone knows that there is a Buddha, and everyone knows that there is compassion in their hearts. Without orders, the people will follow, and without coercion, the people will submit. Everyone is happy and peaceful, well-fed and content. Even the remote and desolate borders are filled with the atmosphere of a Buddha-land. You are like sitting on a lotus flower, peacefully residing in the Land of Ultimate Bliss. The great peace of ancient times is in your grasp. Why bother to toil through mountains and rivers, regarding fleeting light and shadows as the ultimate Buddhist practice? I know, because of you, sir, that you live in the remote and difficult land of the eight adversities, and must be a manifestation of compassionate vows. It is only regrettable that I am old and cannot hold a bowl to visit the south, hoping to see the city of Vaisali as if it were between my eyebrows. I hope to form a connection with you in a different life, and at the Dragon Flower Assembly, I foresee that you will be an official Buddha-son in the Dharma-ending age of Shakyamuni. May you not be indifferent to this.
A Record of the Origin of the Long-Eared Dipankara Buddha at Faxiang Temple
The mountains and waters of Hangzhou are the best in the world. The traces of ancient sages and the temple flagpoles are seen everywhere, like a forest, and it is unique in the country. Faxiang Temple is located at the foot of South Peak, secluded and quiet, with lush forests, clear springs and peculiar rocks, probably a place rarely visited by people in the past. During the Five Dynasties period, a strange monk lived in seclusion here.
【English Translation】 Is there any other method? It is only to grasp the subtlety of one's own mind, filling the measure of the entire Dharma realm, because there is no Dharma outside the mind. You engraved the Great Commentary on the Avatamsaka Sutra at Mount Chicken Foot (Jizu Shan), from which you gained some benefit. However, the road is arduous, and there is no true great master to open your eye of wisdom. Therefore, you aspire to the world beyond, wanting to travel far and visit knowledgeable teachers, but you are entangled by worldly affairs and cannot achieve it. My view is different. If you can **contemplate your own mind, purify and restore the six senses, then emptiness will vanish, and if you deeply observe the Dharma realm, then mountains and rivers will no longer be barriers. Viewing the Avatamsaka (Huayan) world as the tip of a hair, and taking the Pure Land into a mote of dust. Without moving a step, you can travel the ten directions, and without rising from your seat, you can serve all the Buddhas. This is the natural state of self-nature, originally complete, never needing to seek externally. Moreover, you are a person who possesses land. With the vastness of the mountains and rivers, and the multitude of people, you should promote your Buddha-mind to teach and transform them. As the saying goes, 'If one family is benevolent, one country will become benevolent.' You use sincerity to rectify things, and use Buddhist affairs to transform the people, so that every household understands, and everyone knows that there is a Buddha, and everyone knows that there is compassion in their hearts. Without orders, the people will follow, and without coercion, the people will submit. Everyone is happy and peaceful, well-fed and content. Even the remote and desolate borders are filled with the atmosphere of a Buddha-land. You are like sitting on a lotus flower, peacefully residing in the Land of Ultimate Bliss (Sukhavati). The great peace of ancient times is in your grasp. Why bother to toil through mountains and rivers, regarding fleeting light and shadows as the ultimate Buddhist practice? I know, because of you, sir, that you live in the remote and difficult land of the eight adversities, and must be a manifestation of compassionate vows. It is only regrettable that I am old and cannot hold a bowl to visit the south, hoping to see the city of Vaisali (Piyali) as if it were between my eyebrows. I hope to form a connection with you in a different life, and at the Dragon Flower Assembly (Longhua Sanhui), I foresee that you will be an official Buddha-son in the Dharma-ending age of Shakyamuni (Shijiamouni). May you not be indifferent to this. A Record of the Origin of the Long-Eared Dipankara Buddha at Faxiang Temple The mountains and waters of Hangzhou are the best in the world. The traces of ancient sages and the temple flagpoles are seen everywhere, like a forest, and it is unique in the country. Faxiang Temple is located at the foot of South Peak (Nan Gaofeng), secluded and quiet, with lush forests, clear springs and peculiar rocks, probably a place rarely visited by people in the past. During the Five Dynasties period, a strange monk lived in seclusion here.
。后遂為道場。師名性真。閩泉州陳氏子。母夢吞日而孕。師生異狀。兩耳垂肩。下可結頤。人皆怪之。七歲不語。或指曰。此兒啞耶。師即開口曰。不遇作家。徒撞破額顱耳。長出家。參雪峰存禪師發悟。遂行腳至四明。隱於山中。為鬼神說法。諸天散花。猿鳥獻果。既而出山。至錢塘。隱於南高峰穎秀塢。初無水。師至卓錫。有泉迸流。時乞食於市。人皆異之。小兒叢逐。見師耳長。左右扯之。師隨轉。但頹然嘻笑而已。人問作何事為好。師曰。作福可遮百丑。乾祐三年。吳越忠懿王。誕日飯僧永明寺。時智覺壽禪師。正開大法。師赴會。遍身疥癩。徑坐上座。眾皆惡之。王見之。大不敬。遣之。即歸山中。晏坐一室。齋罷。王問壽曰。今日齋僧。有聖僧降否。壽曰。長耳和尚。乃定光古佛應身也。王悔。趨駕往禮曰。弟子肉眼凡夫。不識古佛。愿求懺悔。師曰。彌陀饒舌。言訖坐逝。王回禮壽。壽遂化。王因是建寺。留師肉身。至今存焉。王有感。以二師事。並奏聞請謚。賜永明宗照大師。師曰宗慧大師。嗚呼。佛說法時。往往以後五百年。像法已壞。眾生濁惡。最難教化。且曰。我遣變化人。處處為諸眾生開示。演說此法。而度脫之。是知逆行順行。皆大權示現。方便利物。或語或默。無非演說最上之法。觀
二師同時出現。蓋可知矣。永明悲末法性相難明。故設宗鏡。揭一心之旨。使見聞者。靡不躍然而入。其長耳者。以異狀利生。始終無法可說。惟以慈心三昧。攝化眾生。以眾生生死。愛為根本。而以男女為愛根。欲以愛治愛。故令無子眾生。求者必應。至今世之乏嗣者。無不求之。求而必應。捷如影響。此不說之說。其說熾然。而道場晏然。香火綿遠。則窮眾生界。愛根未盡。而法音常然。豈不信哉。是為記。
嘉禾金明寺大定堂記
金明為嘉禾名剎。其後為范蠡湖。今為郡城。滄海桑田也。寺始於宋乾道間。靜慧禪師開山。興廢不一。而伽藍之地。鬼神護之。然竟未為草莽也。向殿宇雖傾。而僧不乏祀。頃于庚子歲。秋潭舷公。始重新佛閣。未就而化。禪人道顯。以受業愿繼其功。閣竟成。而佛殿觀音大士閣。及天王殿並一新。請耶溪法師。講楞嚴經。遂成叢林。其寺右。有地十畝許。舊為禪堂址。向為有力者所據。居士包心絃。沈汝納。王季常。沈爾侯。仲貞諸君。捐資贖之。嗣請玄津法師。講法華圓覺金剛諸經。歸信者益眾。復構禪堂齋寮廚庫。先所闕略者。一時完足。為道場之偉觀。予來雙徑云棲。吊二大老。先過吳門。會耶溪法師。見其道貌蒼然。喜法門。東南有師表焉。予往居南嶽。著楞
【現代漢語翻譯】 現代漢語譯本：兩位大師同時出現，由此可知了。永明（Yongming，指永明延壽禪師）悲憫末法時代，佛性與表象難以明辨，所以設立《宗鏡錄》，揭示一心之旨，使見聞者無不欣然領悟。那位長耳者（指長耳和尚），以奇異的形象利益眾生，始終沒有固定的說法，只是以慈心三昧（Cixin Sanmei，慈悲之心所生的禪定）攝受教化眾生。因為眾生的生死，以愛為根本，而男女之情是愛的根源。他想用愛來化解愛，所以讓沒有子女的眾生，祈求者必定應驗。直到現在，世上缺少子嗣的人，沒有不向他祈求的，祈求后必定應驗，靈驗得就像回聲一樣迅速。這種不說之說，它的影響卻非常強烈，而道場卻安寧祥和，香火延續不斷。只要眾生界的愛根沒有斷絕，佛法之音就會永遠存在，這難道不是真的嗎？這就是這篇記文的由來。
嘉禾金明寺大定堂記
金明寺是嘉禾（Jiahe，地名，今浙江嘉興）的名剎。它的後面是范蠡湖（Fanli Hu，湖名），現在是郡城。真是滄海桑田啊。寺廟始建於宋朝乾道年間，由靜慧禪師（Jinghui Chanshi）開山。興盛和衰敗交替出現，但是伽藍（Qielan，寺廟）的土地，有鬼神守護，所以最終沒有變成荒草叢生的地方。以前殿宇雖然傾斜，但是僧人沒有停止祭祀。不久前在庚子年，秋潭舷公（Qiutan Xiangong）開始重新修建佛閣，還沒有完成就去世了。禪人道顯（Daoxian），因為接受了他的教誨，發願繼承他的事業。佛閣最終建成，佛殿、觀音大士閣以及天王殿都煥然一新。邀請耶溪法師（Yexi Fashi）講解《楞嚴經》，於是成爲了叢林（Conglin，指大型寺廟）。寺廟的右邊，有大約十畝的土地，以前是禪堂的地址，後來被有權勢的人佔據。居士包心絃（Bao Xinxian）、沈汝納（Shen Runa）、王季常（Wang Jichang）、沈爾侯（Shen Erhou）、仲貞（Zhongzhen）諸位，捐資贖回了這塊土地。後來邀請玄津法師（Xuanjin Fashi）講解《法華經》、《圓覺經》、《金剛經》等經典，歸信的人越來越多。又建造了禪堂、齋堂、廚房、倉庫，先前所缺少的東西，一時之間全部完備，成爲了道場的壯麗景象。我前往雙徑（Shuangjing）、云棲（Yunqi），拜謁兩位大德，先經過吳門（Wumen，蘇州的別稱），會見了耶溪法師，看到他道貌岸然，很高興佛門在東南地區有了可以作為師表的人物。我前往居住在南嶽（Nanyue，山名），撰寫《楞
【English Translation】 English version: These two masters appeared at the same time, which is indeed remarkable. Yongming (Yongming, referring to Zen Master Yongming Yanshou) lamented that in the Dharma-ending Age, the Buddha-nature and its manifestations are difficult to discern, so he established the 'Zongjing Lu' (Record of the Source Mirror), revealing the essence of the One Mind, enabling all who see and hear it to joyfully enter into enlightenment. That 'long-eared one' (referring to the Long-Eared Monk) benefited sentient beings with his unusual appearance, never having a fixed teaching, but only using the Samadhi of Loving-kindness (Cixin Sanmei, meditation born of compassion) to gather and transform sentient beings. Because the cycle of birth and death of sentient beings is rooted in love, and the love between men and women is the source of that love, he sought to cure love with love, so that those sentient beings without children who prayed to him would surely have their prayers answered. Even now, those in the world who lack offspring invariably seek his help, and their requests are always answered, as swiftly as an echo. This 'teaching of no teaching' has a powerful influence, while the monastery remains peaceful and serene, and the incense burns continuously. As long as the root of love in the realm of sentient beings is not exhausted, the sound of the Dharma will always be present. Is this not truly remarkable? This is the origin of this record.
Record of the Great Stillness Hall at Jinming Temple in Jiahe
Jinming Temple was a famous temple in Jiahe (Jiahe, place name, now Jiaxing, Zhejiang). Behind it was Fanli Lake (Fanli Hu, lake name), and now it is the city seat. Truly, the world changes like the shifting sands. The temple was founded during the Qiandao period of the Song Dynasty by Zen Master Jinghui (Jinghui Chanshi). Prosperity and decline alternated, but the land of the Sangharama (Qielan, temple) was protected by spirits, so it never became overgrown with weeds. Although the halls were once dilapidated, the monks never ceased their worship. Not long ago, in the Gengzi year, Gong Xiantan Qiutan (Qiutan Xiangong) began to rebuild the Buddha pavilion, but he passed away before it was completed. The Zen practitioner Daoxian (Daoxian), having received his teachings, vowed to continue his work. The Buddha pavilion was finally completed, and the Buddha Hall, the Guanyin Bodhisattva Hall, and the Heavenly King Hall were all renovated. The Yexi Dharma Master (Yexi Fashi) was invited to lecture on the 'Surangama Sutra', and it became a Sangharama (Conglin, referring to large temples). To the right of the temple, there was a plot of land of about ten mu, which was formerly the site of the meditation hall, but was later occupied by powerful people. Lay practitioners Bao Xinxian (Bao Xinxian), Shen Runa (Shen Runa), Wang Jichang (Wang Jichang), Shen Erhou (Shen Erhou), and Zhongzhen (Zhongzhen) donated funds to redeem this land. Later, the Xuanjin Dharma Master (Xuanjin Fashi) was invited to lecture on the 'Lotus Sutra', the 'Perfect Enlightenment Sutra', the 'Diamond Sutra', and other scriptures, and more and more people came to believe. They also built a meditation hall, dining hall, kitchen, and storehouse, and all the things that were previously lacking were completed at once, creating a magnificent sight for the monastery. I went to Shuangjing (Shuangjing) and Yunqi (Yunqi) to pay respects to the two great elders, and first passed through Wumen (Wumen, another name for Suzhou), where I met the Yexi Dharma Master. Seeing his dignified appearance, I was very pleased that the Dharma gate in the southeast had a model teacher. I went to live on Nanyue (Nanyue, mountain name) and wrote the 'Leng
嚴通議成。刻之姑蘇。法師適應講期。見而嘆曰。此揭義學之重云也。愿請卒業。以廣法施。罷講歸。過金明。顯公向依法席。執弟子役。法師遂願於此弘演之。及還山旬日。遂物化。嗚呼。死生夢幻。豈必於人乎。觀赍志而往。則有不往者存焉。玄津法師。耶公之適嗣。實繼志而述事者。予寓凈慈。玄為旦過主。及予還匡山。玄送至金明。予見其寺。感其事。遂命顯請玄以滿前志。予因題其堂曰。大定。蓋首楞嚴大定之名也。此云堅固不壞。然佛始坐菩提場。其地堅固。金剛所成。故名阿練若。正修行處。以此地經五百年。成住壞空。已經劫矣。而畢竟為道場。至其興也。以楞嚴為始。今已成。以楞嚴為終。然楞嚴修證。以金剛心地為本始。至其所證者。證此而已。以此觀之。若心若境。等為金剛常住不壞。故予名其堂曰大定。信矣。其居是堂者。以此心而住。其說法者。以此心而說。其聽法者。以此心而聽。即鐘鼓交參。梵唄相和。以及市井群聲。男女戲笑。皆入大定之門。又豈有靜亂之分。山林城市之別乎。諸子相送至麟溪。赴沈爾侯居士齋。蓋亦成始成終之緣會也。故為之記如此。
憨山老人夢遊集卷第二十四 卍新續藏第 73 冊 No. 1456 憨山老人夢遊集
憨山老人夢遊集卷
【現代漢語翻譯】 現代漢語譯本： 嚴通議（嚴嵩，明朝大臣）完成了（刻印佛經的事），在姑蘇（今江蘇蘇州）刊刻。法師（指憨山大師）正趕上講經的時期，見到（刻印的佛經）后讚歎說：『這揭示了義學的重要，如同重重的雲彩啊！』希望（嚴通議）能完成（刻印佛經的事業），以廣泛地施予佛法。講經結束后返回，路過金明寺，顯公（憨山大師的弟子）一向在（金明寺）的法席下，以弟子的身份侍奉。法師（憨山大師）於是希望在這裡弘揚佛法。等到返回山中十天後，就圓寂了。唉！生死如同夢幻，難道只發生在人身上嗎？看到（法師）懷著志向前往，那麼沒有前往的（志向）仍然存在啊。玄津法師，是耶公（指金明寺住持）合適的繼承人，確實是繼承（憨山大師）的遺志而繼續做這件事的人。我（憨山大師）住在凈慈寺的時候，玄（玄津法師）是每天早晨來拜訪的主人。等到我返回匡山（廬山）的時候，玄（玄津法師）送我到金明寺。我看到那座寺廟，感嘆這件事，於是命令顯（顯公）請玄（玄津法師）來完成之前的志向。我因此題寫了那個堂的名字叫做『大定』，大概是《首楞嚴經》中『大定』的名稱。這裡說的是堅固不壞。然而佛陀最初坐在菩提樹下，那塊土地堅固，由金剛構成，所以叫做阿練若（Aranya，意為寂靜處），是真正修行的地方。以這塊土地經過五百年，成住壞空，已經經歷了劫數了。而最終還是成為道場。到它興盛的時候，以《楞嚴經》為開始，現在已經成就，以《楞嚴經》為終結。然而楞嚴的修證，以金剛般的心地為根本。到它所證悟的，證悟的也只是這個。用這個來觀察，無論是心還是境，都同樣是金剛常住不壞的。所以我給那個堂命名為『大定』，確實如此啊。居住在這個堂里的人，用這種心來安住；說法的人，用這種心來說法；聽法的人，用這種心來聽法。即使是鐘鼓交錯，梵唄和諧，以及市井的喧囂，男女的嬉笑，都進入大定的門徑。又哪裡有安靜和喧鬧的區別，山林和城市的差別呢？各位（弟子）相送我到麟溪，去參加沈爾侯居士的齋飯，大概也是成就開始和成就終結的因緣聚會啊。所以為這件事記錄如此。
《憨山老人夢遊集》卷第二十四 卍新續藏第 73 冊 No. 1456 《憨山老人夢遊集》
《憨山老人夢遊集》卷
【English Translation】 English version: Yan Tongyi (Yan Song, a minister of the Ming Dynasty) completed (the matter of engraving Buddhist scriptures) and had it printed in Gusu (now Suzhou, Jiangsu). The Dharma Master (referring to Master Hanshan) happened to be in the period of lecturing on scriptures, and upon seeing (the engraved Buddhist scriptures), he exclaimed, 'This reveals the importance of doctrinal studies, like layers of clouds!' He hoped that (Yan Tongyi) could complete (the cause of engraving Buddhist scriptures) to widely bestow the Dharma. After finishing the lectures and returning, he passed by Jinming Temple, where Xian Gong (Master Hanshan's disciple) had always been serving at the Dharma seat as a disciple. The Dharma Master (Master Hanshan) then wished to propagate the Dharma here. After returning to the mountain for ten days, he passed away. Alas! Birth and death are like dreams, how can they only happen to people? Seeing (the Dharma Master) going with aspirations, then the (aspirations) that did not go still exist. Dharma Master Xuanjin, the suitable successor of Ye Gong (referring to the abbot of Jinming Temple), is indeed the one who continues to do this work by inheriting (Master Hanshan's) legacy. When I (Master Hanshan) lived in Jingci Temple, Xuan (Dharma Master Xuanjin) was the host who came to visit every morning. When I returned to Kuangshan (Mount Lu), Xuan (Dharma Master Xuanjin) saw me off to Jinming Temple. Seeing that temple, I lamented this matter, and then ordered Xian (Xian Gong) to invite Xuan (Dharma Master Xuanjin) to fulfill the previous aspirations. I therefore inscribed the name of that hall as 'Great Samadhi', probably the name of 'Great Samadhi' in the Shurangama Sutra. This refers to being firm and indestructible. However, when the Buddha first sat under the Bodhi tree, that land was firm, made of Vajra, so it is called Aranya (meaning a quiet place), a place for true practice. Considering that this land has gone through five hundred years, formation, existence, destruction, and emptiness, it has already experienced kalpas. And ultimately it still becomes a Bodhimanda. When it flourishes, it begins with the Shurangama Sutra, and now it has been accomplished, ending with the Shurangama Sutra. However, the cultivation and realization of the Shurangama Sutra takes the Vajra mind-ground as its foundation. As for what it realizes, it only realizes this. Observing it in this way, whether it is the mind or the environment, they are equally Vajra, permanent, and indestructible. Therefore, I named that hall 'Great Samadhi', indeed it is so. Those who live in this hall, dwell with this mind; those who preach the Dharma, preach with this mind; those who listen to the Dharma, listen with this mind. Even the intermingling of bells and drums, the harmony of Brahma chants, as well as the noise of the market, the laughter of men and women, all enter the gate of Great Samadhi. How can there be a distinction between quiet and noisy, between mountains and cities?
Collection of Dreams of Old Man Hanshan, Volume 24 Supplement to the Buddhist Canon, Volume 73, No. 1456, Collection of Dreams of Old Man Hanshan
Collection of Dreams of Old Man Hanshan, Volume
第二十五
侍 者 福 善 日錄
門 人 通 炯 編輯
嶺南弟子 劉起相 重較
記
廬山五乳峰法雲寺記
廬山自南嶽發脈。逆轉湘山界西粵。北轉星子臨武界東粵。至桂陽界吳楚。庾嶺分派。抽乾東走。經武功一帶。綿亙二千餘里。直抵潯陽。前彭蠡而後九江。盤踞二百餘里。如出水青蓮。高插雲漢。南臨吳越。北眺中原。直與五嶽爭雄。誠寰中一鉅麗也。其來脈至圓通過峽。突聳馬耳諸峰。蜿蜒東走。二十餘里。特起一峰。曰桃花。上倚重霄。為茲山主中主。由是中分兩大幹。其一東行。列九奇如障。至含鄱口。北轉起乾剛嶺。賓中主。其勢盡東北。江湖合抱。迴旋盤紆。其嶺首抽東南一大幹。為五老峰。回望彭湖。為西江捍門。盡三疊泉。最奇絕處也。峰下諸蘭若中凈妙。前五里。曰白鹿洞。為晦庵書院。傳有李青蓮書堂。不可考。五老首拖岡嶺。隨含鄱分水。繞西而南。下至星渚。為南康郡城。此五老之南面也。其干嶺北行。至松光嶺。分二派。東北一干。為蓮花峰。下走為吳障山。直抵湖口。內有慧日諸蘭若。外衍平岡。十餘里為周濂溪墓。南面蓮花峰。又二十餘里。為九江郡城。其嶺北干西折。為烏龍潭。下抽一枝。十餘里。入平原為太平宮。委
【現代漢語翻譯】 現代漢語譯本 第二十五
侍 者 福 善 日錄
門 人 通 炯 編輯
嶺南弟子 劉起相 重較
記
廬山五乳峰法雲寺記
廬山從南嶽發脈。逆轉湘山界西粵。北轉星子臨武界東粵。至桂陽界吳楚。庾嶺分派。抽乾東走。經武功一帶。綿亙二千餘里。直抵潯陽。前彭蠡（pēng lǐ，湖泊名）而後九江。盤踞二百餘里。如出水青蓮。高插雲漢。南臨吳越。北眺中原。直與五嶽爭雄。誠寰中一鉅麗也。其來脈至圓通過峽。突聳馬耳諸峰。蜿蜒東走。二十餘里。特起一峰。曰桃花。上倚重霄。為茲山主中主。由是中分兩大幹。其一東行。列九奇如障。至含鄱口。北轉起乾剛嶺。賓中主。其勢盡東北。江湖合抱。迴旋盤紆。其嶺首抽東南一大幹。為五老峰。回望彭湖。為西江捍門。盡三疊泉。最奇絕處也。峰下諸蘭若中凈妙。前五里。曰白鹿洞。為晦庵書院。傳有李青蓮書堂。不可考。五老首拖岡嶺。隨含鄱分水。繞西而南。下至星渚。為南康郡城。此五老之南面也。其干嶺北行。至松光嶺。分二派。東北一干。為蓮花峰。下走為吳障山。直抵湖口。內有慧日諸蘭若。外衍平岡。十餘里為周濂溪墓。南面蓮花峰。又二十餘里。為九江郡城。其嶺北干西折。為烏龍潭。下抽一枝。十餘里。入平原為太平宮。委
【English Translation】 English version Twenty-fifth
Record by the Attendant Fushan (福善, name of the attendant)
Edited by the Disciple Tongjiong (通炯, name of the disciple)
Re-examined by the Lingnan Disciple Liu Qixiang (劉起相, name of the disciple)
Record
Record of Fayun (法雲, Dharma Cloud) Temple on the Five Breast Peaks of Mount Lu (廬山, Mount Lu)
Mount Lu originates from the Nan Yue (南嶽, Southern Mountain). It reverses to the Xiangshan (湘山, Xiang Mountain) bordering the western part of Guangdong (粵, Guangdong). It turns north to the Xingzi (星子, Xingzi) and Linwu (臨武, Linwu) bordering the eastern part of Guangdong. It reaches Guiyang (桂陽, Guiyang) bordering Wu (吳, Wu) and Chu (楚, Chu). The Yu Ling (庾嶺, Yu Mountain) branches off, drawing its essence eastward. Passing through the Wugong (武功, Wugong) area, it stretches over two thousand li (里, Chinese mile). It directly reaches Xunyang (潯陽, Xunyang). In front is Pengli (彭蠡, Pengli Lake), and behind is Jiujiang (九江, Jiujiang). It occupies over two hundred li, like a blue lotus emerging from the water, towering into the clouds. To the south, it overlooks Wu (吳, Wu) and Yue (越, Yue); to the north, it gazes upon the Central Plains. It directly competes with the Five Sacred Mountains. It is truly a magnificent sight in the world. Its originating vein reaches the round Tongguo Gorge (通過峽, Tongguo Gorge), abruptly rising into the peaks of Ma'er (馬耳, Horse Ear). It meanders eastward for over twenty li, uniquely rising into a peak called Taohua (桃花, Peach Blossom). It leans against the high heavens, being the main peak among the mountains. From here, it divides into two major branches. One goes east, lining up the Nine Wonders like a barrier, reaching Hanpo (含鄱, Hanpo) Mouth. It turns north, rising into Qian'gang (乾剛, Qian'gang) Ridge, a guest to the main peak. Its momentum extends to the northeast. Rivers and lakes embrace, circling and winding. The head of the ridge draws a large branch to the southeast, forming the Five Old Men Peaks (五老峰, Five Old Men Peaks). Looking back at Peng Lake (彭湖, Peng Lake), it serves as the gatekeeper of the West River. It ends at the Three疊泉 (Sandié Quan, Three Cascades Spring), the most extraordinary place. Among the monasteries beneath the peaks, Jingmiao (凈妙, Jingmiao) is located five li ahead, called Bailudong (白鹿洞, White Deer Cave), which is the Huian (晦庵, Huian) Academy. It is said to have Li Qinglian's (李青蓮, Li Qinglian) study, but it cannot be verified. The head of the Five Old Men Peaks drags the Gang Ridge (岡嶺, Gang Ridge), following the Hanpo (含鄱, Hanpo) water division, circling west and south, descending to Xingzhu (星渚, Xingzhu), which is the Nankang (南康, Nankang) Prefecture City. This is the southern face of the Five Old Men Peaks. Its main ridge goes north, reaching Songguang (松光, Songguang) Ridge, dividing into two branches. One branch goes northeast, forming the Lotus Flower Peak (蓮花峰, Lotus Flower Peak), descending to Wuzhang (吳障, Wuzhang) Mountain, directly reaching Hukou (湖口, Hukou). Inside are the monasteries of Huiri (慧日, Huiri), and outside extends the Pinggang (平岡, Pinggang) plain. Over ten li away is the tomb of Zhou Lianxi (周濂溪, Zhou Lianxi), facing the Lotus Flower Peak to the south. Another twenty li away is the Jiujiang (九江, Jiujiang) Prefecture City. Its northern ridge turns west, forming the Wulong (烏龍, Wulong) Pool. It draws a branch downward, over ten li, entering the plain to become the Taiping (太平, Taiping) Palace. End
蛇左轉。十餘里。為東林遠公蓮社處。回望香爐峰。白香山草堂在焉。基尚存。其烏龍西行。經獅石。大林。水口。御碑亭。竹林。佛手巖。講經臺。香爐諸勝。結天池。回顧桃花。故為山之主剎。巖下為石門。即一山之水口。其山之中。曰黃龍潭。如花心一蕊。諸剎蘭若。列布如蕊香幢。此盡東干之形勢也。其桃花南發大幹。逆背來龍西走。中夾一谷。最高者。曰大漢陽峰。為南面之主山。雄峙中天。面吞兩湖。遠挹江南。一帶諸峰。羅列天際。如星拱北。一目千里。直抵湖口。回抱五老。此實東南一大觀也。漢陽之西盡處。為谷簾泉。前下平原。為柴桑淵明故里。從半中而下。南抽一枝。腰聳一峰。孤立高數百尺。如空中浮屠。曰金輪。晉梵師耶阇尊者。負鐵建塔。藏佛舍利于峰頂。下二里許。為董奉杏林。至今稱之。峰下平原為歸宗寺。乃王右軍守江州時。建宅於此。后遇梵師䟦陀多羅。遂舍宅為寺。今有墨池。鵝池。故寺與東林角勝。自唐赤眼禪師說法於此。相繼三十餘人。在昔西江法道獨盛。故為茲山首剎。此匡南之大勢也。其五乳。則自大漢陽峰。南面正中。特抽一枝。起伏數節。即大開一障。左背桃花。曰石人。諸峰東走而下。外結為棲賢。對五老。由含鄱分水。而下繞棲賢。曰玉淵潭。水匯為河。入
【現代漢語翻譯】 蛇嶺向左轉，行進十餘里，便是東林寺慧遠大師建立蓮社的地方。回頭望去，香爐峰和白居易的草堂就在那裡，地基尚存。烏龍泉向西流淌，途經獅子石、大林寺、水口、御碑亭、竹林、佛手巖、講經臺等眾多勝景，最終匯聚成天池。回望桃花澗，這裡是廬山的主寺。巖石下方是石門，也是廬山的水口。廬山中心地帶，有黃龍潭，宛如花蕊一般，各寺廟蘭若，如同花蕊上的香幢般排列分佈。這些構成了廬山東部的整體地勢。桃花澗從南面大山脈發源，逆著來龍向西流淌，中間夾著一條山谷。最高的山峰，叫做大漢陽峰（廬山主峰之一），雄偉地聳立在天空之中，面向鄱陽湖和洞庭湖，遙對著江南。周圍的群峰，像星星拱衛北極星一樣羅列在天邊，一眼望去能看到千里之遙，一直到湖口，環抱著五老峰。這實在是東南地區的一大景觀。漢陽峰的西邊盡頭，是谷簾泉。前面是平原，是陶淵明（東晉詩人）的故鄉柴桑。從半山腰向下，向南延伸出一支山脈，腰部聳立著一座山峰，孤零零地高出數百尺，像空中的浮屠（寶塔），叫做金輪峰。晉代的梵僧耶舍尊者，揹負著鐵來建造佛塔，將佛舍利藏在峰頂。向下走二里左右，是董奉（三國時期醫生）的杏林，至今還這樣稱呼它。山峰下的平原是歸宗寺，是王羲之（東晉書法家）擔任江州刺史時，在這裡建造住宅，後來遇到梵僧跋陀多羅，於是將住宅捐獻出來作為寺廟。現在還有墨池、鵝池。歸宗寺與東林寺相互爭勝。自從唐代的赤眼禪師在這裡說法，相繼有三十餘人。過去西江的佛法非常興盛，所以歸宗寺是廬山的首剎。這些是匡廬山南部的整體形勢。五乳峰，則是從大漢陽峰南面正中，特別延伸出一支山脈，起伏數節，形成一道屏障，左邊背靠桃花澗，叫做石人峰。各山峰向東延伸而下，外面連線著棲賢寺，與五老峰相對。由含鄱口分水，向下環繞著棲賢寺，叫做玉淵潭。水流匯聚成河流，流入
【English Translation】 Turning left at Sheling (Snake Ridge), after traveling more than ten li (Chinese mile), one arrives at the Lotus Society established by Venerable Huiyuan of Donglin Temple (East Forest Temple). Looking back, Xianglu Peak (Incense Burner Peak) and Bai Juyi's (Tang Dynasty poet) thatched cottage are there, with the foundation still remaining. Wulong Spring (Black Dragon Spring) flows westward, passing through Lion Stone, Dalin Temple (Great Forest Temple), Shuikou (Water Mouth), Imperial Stele Pavilion, Bamboo Forest, Buddha's Hand Rock, Sutra Lecture Platform, and many other scenic spots of Xianglu, eventually converging into Tianchi (Heavenly Pool). Looking back at Peach Blossom Stream, it is the main temple of Mount Lu. Below the rock is Shimen (Stone Gate), which is also the water mouth of Mount Lu. In the central area of Mount Lu, there is Huanglong Pool (Yellow Dragon Pool), like a flower's pistil, with various temples and monasteries arranged like fragrant banners on the pistil. These constitute the overall terrain of the eastern part of Mount Lu. Peach Blossom Stream originates from the southern main mountain range, flowing westward against the incoming dragon vein, with a valley in between. The highest peak is called Da Hanyang Peak (one of the main peaks of Mount Lu), majestically towering in the sky, facing Poyang Lake and Dongting Lake, and remotely facing Jiangnan (south of the Yangtze River). The surrounding peaks are arranged like stars surrounding the North Star, with a view of a thousand li (Chinese mile), reaching all the way to Hukou (mouth of the lake), embracing the Five Old Men Peaks. This is truly a grand sight in the southeastern region. At the western end of Hanyang Peak is Gu Lian Spring. In front is the plain, which is the hometown of Tao Yuanming (poet of the Eastern Jin Dynasty), Chaisang. From halfway down the mountain, a branch extends southward, with a peak towering at the waist, standing alone hundreds of feet high, like a floating pagoda in the air, called Jinlun Peak (Golden Wheel Peak). The Indian monk Yashesa of the Jin Dynasty carried iron to build a pagoda, hiding the Buddha's relics at the top of the peak. About two li (Chinese mile) down, is Dong Feng's (physician of the Three Kingdoms period) Apricot Forest, which is still called that today. The plain below the peak is Guizong Temple (Returning to the Source Temple), which was built by Wang Xizhi (calligrapher of the Eastern Jin Dynasty) when he served as the governor of Jiangzhou, later encountering the Indian monk Buddhatrata, so he donated his residence as a temple. Now there are still Ink Pond and Goose Pond. Guizong Temple and Donglin Temple compete with each other. Since the Chan master Chiyan of the Tang Dynasty preached here, there have been more than thirty successors. In the past, the Dharma of Xijiang (West River) was very prosperous, so Guizong Temple was the main temple of Mount Lu. These are the overall situation of the southern part of Mount Kuanglu. The Five Breast Peaks, on the other hand, are a special branch extending from the center of the southern face of Da Hanyang Peak, undulating in several sections, forming a screen, with Peach Blossom Stream behind the left, called Shiren Peak (Stone Man Peak). The peaks extend eastward and downward, with Qixian Temple (Dwelling of the Sages Temple) connected to the outside, facing the Five Old Men Peaks. The water is divided by Hanpokou (Mouth Containing the Lake), and Qixian Temple is surrounded by it, called Yuyuan Pool (Jade Abyss Pool). The water flows converge into a river, flowing into
星渚。左障內抱。如倒捲蓮花。中有石佛。擊竹。寶慶。三蘭若。而寶慶為昔大慧杲。英邵武。月公晦。寶峰悅。元首座。諸大老隱居處。久廢。今重修。又西為臥龍岡。岡下一谷。谷中有庵。朱晦翁守南康時。往來其中。刻出師表于石。庵廢。石刻尚存。此漢陽前左障也。其右障。列果子寨諸峰。至黃巖。瀑布從空而下。注為潭。潭上大石。多古名人刻。前為開光寺。乃李中主買建伽藍。為諸祖說法處。山谷書七佛偈于崖石。王陽明破宸濠。有題。寺左轉。過一岡為萬杉寺。此漢陽前之右障也。其障正中。獨抽一枝。如馬鬣下垂。峰腹特起。一峰如麟角。曰胡鼻。左曳如屏。七峰並峙。上插重霄。曰七賢。昔唐高士劉軻。讀書于峰下。后晦庵𢹂其子。與門人陳正思。陳彥忠。俞季清。甥魏愉。時游其中。故以為名。土人俗呼七尖。訛也。七賢之下。有五突如乳。故名五乳。上下相連。東抵臥龍潭。分水而下。此五乳之左龍也。由胡鼻拱揖。一峰連起。曰石鼓。冉冉而下。蜿若雲中游龍。曲折線亙數里。單提環抱。中開一掌。為古寺基。倚七賢而面五老。如戟枝蓮。其寺深藏。如蓮中之蔤。為山南半腰最幽處也。其中眾水歸壑。繞寺而下。出石罅中約五里。至山足。會玉淵河流。內纏玉京山。入湖山。乃淵明舊居處。
詩云。我昔家玉京。是也。五乳水口。有石峰。高數丈。上有磐石方丈。名劉軻讀書檯。至今土人稱之。志載軻有書院。后改為凌雲庵。在七尖下。古寺兵毀。事蹟不可考。遺礎存焉。后見崖刻。至正壬申四月。重修工完。其寺山場田地。至嘉靖初。始為民業。萬曆丙辰歲。予自南嶽東遊。避暑于金竹。探幽及此。愛其一邱一壑。意將息焉。且卜居。適黃梅孝廉邢懋學。用值購之。為予逸老地。時黃梅大司馬汪公可受。愿為興建檀越。浮樑尚寶陳公大受。約某某捐資鳩材。寺遂成。金沙于公玉立。居士繆公希雍。捐置香火田。故得安居。工肇于丁巳。落成於己未。郡守袁公懋貞。為文以記之。由是四方衲子日益至。遂成叢林。居然蓮花一葉中也。寺左嶺。舊有望湖亭。乃晦庵建。基尚存。其谷有蘭若。一在石鼓峰下。曰沖默齋。予有銘。最幽勝高敞。望湖外諸山。一目千里。羅列於前。如坐華臺。出廣長舌。十方云來聽法眾也。一在七賢峰下。曰芙蓉庵。面五老而蹋臥龍。群峰羅列。如在幾席。由庵入數里。大谷中名香谷。有石屏。前一大石。面如幾。石下一洞。異香從洞中出。冉冉襲人不絕。一在近寺龍水崖。曰木石庵。蓋見志也。予亦有銘。是皆區內。若花心蕊也。其寺左谷中。有觀音庵遺址。志云。有古井二口
。不知所在。今得之荒榛中。又左臂為歸一庵。即接臥龍分水。會歸大河。又一區也。東坡云。不見廬山真面目。只緣身在此山中。以山似蓮花。居者如坐花中。故面目惟在山南。獨五老七賢為最勝。其寺居壑中。倚漢陽諸峰為屏障。回觀七賢五老。坐于雲中。彭湖繞其外。湖外雲山。千里內拱。暗列於前。儼一華藏玄都也。梵侶日誦華嚴經。聲瑯瑯。鐘鼓交參。與松濤泉響。共演潮音。又與茲山啟生色。第未能效遠公。刻蓮漏。禮六時耳。
西湖凈慈寺宗鏡堂記
武林西湖。有山曰南屏。有寺居其上。曰凈慈。宋高宗南渡。崇五山十剎。而首茲焉。寺始於周顯德。吳越錢忠懿王建。初為永明院。迎智覺壽禪師。為開山第一代住持。改今額。大師得法于天臺韶國師。為法眼的骨孫。妙契單傳心印。博通三藏。達佛一大藏教。特顯三界唯心。萬法唯識之旨。以佛滅后。西域唱導諸師。以唯心唯識。立性相二宗。冰炭相攻。以至分河飲水。破壞正法。及大教東來。不三百年。而達摩西來。不立文字。直指人心。見性成佛。是為禪宗。於是遂有教外別傳之道。六傳至曹溪而下。南嶽青原。次為五宗。由唐至宋。其道大盛。於是禪教相非。如性相相抵。是皆不達唯心唯識之旨。而各立門戶。自梁唐而宋。四百年來
【現代漢語翻譯】 現代漢語譯本：我不知道它在哪裡。現在在荒草叢中找到了它。左臂又是歸一庵（寺廟名），連線著臥龍分水，匯入大河，又是另一處區域。蘇軾說：『不識廬山真面目，只緣身在此山中。』因為山像蓮花，居住的人就像坐在花中，所以真面目只在山南。只有五老峰和七賢堂最為殊勝。寺廟坐落在山谷中，倚靠漢陽諸峰作為屏障，回頭看七賢五老，彷彿坐在雲中。彭蠡湖環繞在它的外面，湖外的雲山，在千里之內拱衛著它，暗暗地排列在前面，儼然一個華藏玄都（佛教語，指華藏世界）。僧侶們每天誦讀《華嚴經》，聲音洪亮，鐘鼓交相呼應，與松濤泉水的聲音，共同演奏著潮音。又與這座山增添了色彩。只是未能效仿慧遠法師，刻制蓮花漏，禮拜六時（佛教語，指晝夜六時）。
西湖凈慈寺宗鏡堂記
武林西湖，有座山叫做南屏山，有座寺廟在山上，叫做凈慈寺。宋高宗南渡后，推崇五山十剎，而凈慈寺是其中的首位。寺廟始建於周顯德年間，吳越錢忠懿王建造。最初叫做永明院，迎接智覺壽禪師，作為開山第一代住持。改名為現在的名字。大師從天臺韶國師那裡得法，是法眼宗的後代。巧妙地領悟了單傳的心印，廣泛通曉三藏，通達佛陀的一切教義。特別彰顯了三界唯心，萬法唯識的宗旨。因為佛陀滅度后，西域的唱導諸師，以唯心唯識，建立了性宗和相宗，彼此像冰炭一樣互相攻擊，甚至到了分河飲水的地步，破壞了正法。等到大乘佛教東來，不到三百年，達摩祖師西來，不立文字，直指人心，見性成佛，這就是禪宗。於是就有了教外別傳的道理。六傳到曹溪慧能之後，南嶽懷讓和青原行思，依次發展爲五宗。從唐朝到宋朝，禪宗的道義非常興盛。於是禪宗和教宗互相排斥，就像性宗和相宗互相牴觸一樣，這都是因為不通達唯心唯識的宗旨，而各自創立門戶。從梁朝、唐朝到宋朝，四百年來。
【English Translation】 English version: I did not know where it was. Now I found it in the wilderness. The left arm is also Guiyi Temple (name of a temple), connecting Wolong Diversion, converging into the great river, another area. Su Shi said: 'I do not know the true face of Mount Lu, only because I am in this mountain.' Because the mountain is like a lotus flower, and the people who live there are like sitting in the flower, so the true face is only in the south of the mountain. Only the Five Elders Peak and the Seven Sages Hall are the most outstanding. The temple is located in the valley, relying on the peaks of Hanyang as a barrier, looking back at the Seven Sages and Five Elders, as if sitting in the clouds. Pengli Lake surrounds it, and the clouds and mountains outside the lake, within a thousand miles, arch it, secretly arranged in front, just like a Huazang Xuandu (Buddhist term, referring to the Huazang world). Monks recite the Avatamsaka Sutra every day, the sound is loud, the bells and drums echo each other, and the sound of pine waves and springs, together play the tide sound. It also adds color to this mountain. It's just that I couldn't imitate Dharma Master Huiyuan, carving a lotus leak, and worshiping the six periods (Buddhist term, referring to the six periods of day and night).
Record of the Zongjing Hall of Jingci Temple in West Lake
In West Lake of Wulin, there is a mountain called Nanping Mountain, and there is a temple on the mountain, called Jingci Temple. After Emperor Gaozong of Song crossed south, he admired the Five Mountains and Ten Temples, and Jingci Temple was the first among them. The temple was first built in the Zhou Xiande period, built by King Qian Zhongyi of Wuyue. It was originally called Yongming Temple, welcoming Zen Master Zhijue Shou, as the first generation abbot. Renamed to the current name. The master obtained the Dharma from National Teacher Shao of Tiantai, and was a descendant of the Fayan School. He skillfully understood the single-transmission mind seal, widely understood the Tripitaka, and understood all the teachings of the Buddha. In particular, it highlights the purpose of 'the three realms are only mind, and all dharmas are only consciousness'. Because after the Buddha's Nirvana, the chanting masters of the Western Regions, with 'only mind and only consciousness', established the nature school and the appearance school, attacking each other like ice and charcoal, even to the point of dividing rivers and drinking water, destroying the righteous Dharma. When Mahayana Buddhism came to the east, less than three hundred years later, Bodhidharma came from the west, not establishing words, directly pointing to the human heart, seeing nature and becoming a Buddha, this is the Zen school. Thus, there is the principle of separate transmission outside the teachings. After six transmissions to Caoqi Huineng, Nanyue Huairang and Qingyuan Xingsi, successively developed into the five schools. From the Tang Dynasty to the Song Dynasty, the righteousness of Zen was very prosperous. Thus, Zen and the teaching school excluded each other, just like the nature school and the appearance school contradicted each other, all because they did not understand the purpose of 'only mind and only consciousness', and each established its own portal. From the Liang Dynasty, the Tang Dynasty to the Song Dynasty, for four hundred years.
。海內學者。曉曉兢辯。卒不能起大覺。以折中之。於是大師愍佛日之昏也。乃集賢首。慈恩。天臺。三宗義學。精於法義者。百餘人。館于兩閣。博閱義海。更相質難。師則以心宗之衡準平之。又集大乘經論六十部。西天此土。賢聖之言三百家。證成唯心。為書百卷。名曰宗鏡錄。因以顏堂。意以一心為宗。照萬法為鏡。撒三宗之藩籬。顯一心之奧義。其猶縣義象于性天。攝殊流而歸法海。不唯性相雙融。即九流百氏。技藝資生。無不引歸實際。又何教禪之不一。知見之不泯哉。良以眾生之執迷久矣。雖性相教禪。皆顯一心之妙。但佛開遮心病。末後拈花。自語而自異。卒無以一之。由是執筌之徒。認指失月。孰能正之。世尊入滅二千年矣。自非大師蹶起而大通之。竊恐終古曉曉。究竟了無歸寧之日也。是知大師厥功大矣。集吾法之大成。使釋迦復起。功亦無越於此者。豈非夫子賢于堯舜遠耶。或曰。從前諸祖。皆了悟自心者。乃云。向上一著。三世諸佛不許覷著。又曰。一大藏經。是揩瘡膿故紙。又見世尊初生。指天指地。即要一棒打殺。乃至上堂示眾。未嘗不痛斥文字。不許親近教義。大師今以和會性相。強合一心。豈非有違達摩西來之指耶。抑諸古德。有違一心之義耶。曰。此正以西來大意不明。互起偏見。
故作今生之事耳。即古德機緣。皆顯如來之大機大用。未嘗非佛之作略。即如文殊起佛見法見。貶向鐵圍山中。又文殊亦曾持刀殺佛。其諸弟子。入維摩丈室。種種受呵。是皆諸祖之機用。但為遮遣調伏眾生之法藥耳。非實法也。但今初心淺智。不悟如來平等法界。故不能達離相之旨。惟如來說法。以海印三昧。印定諸法。謂虛空為帝青寶。虛明如鏡。大地山林。草芥人畜。森羅萬象。靡不現景于空鏡之中。而大海波澄。虛明洞徹。則空鏡之景。現於海中。猶如印文。如來說法。以平等大慧。圓照法界。眾生心念。皆知頭數。閻浮提雨。皆知其滴。如此是名海印三昧。由是觀之。則無一物不是佛心。無一法而非佛事。無一行而非佛行。一切諸法。安有纖毫。出於唯心之外者乎。是知宗鏡之稱。以以一心照法。泯萬法歸一心。則何法而非祖師心印。又何性相教禪之別乎。是則毀相者不達法性。斥教者不達佛心。不約佛祖之妙用。而執為實法。所以正法眼藏難明也。可不痛哉。今也寺面西湖。湖水如鏡。四山羅列。六橋花柳。樓船往來。人物妍𡟎。歌管遠近。鐘鼓相參。晝夜六時。古今不斷于湖上。而殿中如來。安然寂默。如入海印三昧時。未嘗纖毫出於宗鏡。即今松風泉響。蚓吹蛙聲。猶是大師坐宗鏡堂。揮麈會義說法
時也。又何庸夫筆舌哉。是知茲山之地。甲于中州。寺首于諸剎。法超于教禪。心境最勝。到宗鏡之堂。當與湖山相為終始矣。大師入滅。四百餘年。骨塔沒于荒榛。萬曆某年。寺僧大壑求而得之。移置於堂后。斯實大師法身隱而復現。當與茲堂常住不朽矣。堂無記。壑乞予以志之。
徑山凌霄峰記
按志。龍遊閣。居翠峰之頂。畫拱璇題。承云納日。而虛檐外曰凌霄之閣。是峰頂有閣。又記。峰頂時見五色毫光。因有寶光殿。似閣前有殿。今皆廢矣。昔圓照禪師居峰頂十年。有坐斷凌霄已十年。匡宗扶教且隨緣之句。既而古鼎禪師亦居十年。由是觀之。則先代住山。靡不愛其孤絕。但峰頂無水。風高迥絕。非藏修地也。月庭法師。亦曾於此為眾說華嚴經。以此峰乃五峰之主。雙徑之祖龍也。頃梵懷慧公。結庵于頂。居十三年矣。向苦於水。公鑿石得泉。可供百人。大旱不竭。手植引路松。冀化龍也。予于丁巳新春登之。四望寥廓。一目千里。予因題其庵曰。空中居。志超世也。時有詩以記之。泉味甘冽。以從空中出。如天甘露。因以名泉。
海虞尊勝庵記
海虞僻處東隅。佛化固未易及也。予頃過而觀焉。則彼從事三寶者。獨盛於他。比閭相尚。蓋鄉多薦紳先生。素為護法。有以觀感而興
【現代漢語翻譯】 現代漢語譯本：現在這個時候，又何必多費筆墨呢？由此可知，這座山（茲山）的地理位置，是中州一帶最好的。這座寺廟（寺）在所有寺廟（諸剎）中也是首屈一指的，其佛法（法）超越了禪宗（教禪）。這裡的境界（心境）是最殊勝的。到了宗鏡堂，應當與這湖光山色相伴始終了。大師（大師）圓寂已經四百多年了，骨灰塔（骨塔）淹沒在荒草叢中。萬曆某年，寺里的僧人大壑（大壑）找到它，把它移到了堂后。這實在是大師（大師）的法身隱沒後又重新顯現，應當與這座堂一起長存不朽啊。宗鏡堂沒有碑記，大壑（大壑）請求我為它寫一篇。
徑山凌霄峰記
根據縣誌記載，龍遊閣位於翠峰的頂端，雕樑畫棟，承接雲彩，容納日光。而空曠的屋檐外，就是凌霄閣。可見峰頂是有閣樓的。又有記載說，峰頂時常出現五色毫光，因此建有寶光殿，好像閣前還有一座殿。現在這些都廢棄了。以前圓照禪師在峰頂住了十年，有『坐斷凌霄已十年，匡宗扶教且隨緣』的詩句。後來古鼎禪師也住了十年。由此看來，先代的住山僧人，沒有不喜愛這裡的孤寂清絕的。但是峰頂沒有水，風又大，實在不是適合修行的地方。月庭法師也曾在這裡為大眾宣講《華嚴經》。因為這座山峰是五峰之主，雙徑的祖龍。最近梵懷慧公在峰頂結廬而居，已經十三年了。以前苦於沒有水，慧公鑿石取泉，可以供一百人使用，即使大旱也不會乾涸。他還親手種植引路松，希望它能化為龍。我在丁巳年新春登上此峰，四處眺望，空曠遼闊，千里景色一覽無餘。我因此題寫庵名為空中居，志向超脫世俗。當時作詩記錄此事。泉水味道甘甜清冽，好像從空中而來，如同天降甘露，因此將泉水命名為甘露泉。
海虞尊勝庵記
海虞地處偏遠的東邊，佛法教化本來不容易到達。我最近路過那裡，看到他們從事佛教事業的人，特別興盛。鄰里之間互相效仿，大概是因為當地有很多做官的先生，一向護持佛法，通過觀察感悟而興起的。
【English Translation】 English version: Now is the time, why waste words? From this, it is known that the location of this mountain (Zishan) is the best in the central region. This temple (Si) is also the best among all temples (Zha Sha), and its Dharma (Fa) surpasses Chan Buddhism (Jiao Chan). The state of mind (Xin Jing) here is the most excellent. Upon arriving at the Zongjing Hall, one should stay with this beautiful scenery of lakes and mountains from beginning to end. It has been more than four hundred years since the Great Master (Dashi) passed away, and the bone pagoda (Gu Ta) is submerged in the wilderness. In a certain year of the Wanli era, the monk Dahe (Dahe) of the temple found it and moved it behind the hall. This is truly the Dharma body of the Great Master (Dashi) hidden and reappearing, and it should exist forever with this hall. There is no inscription for the Zongjing Hall, so Dahe (Dahe) asked me to write one.
Record of Lingxiao Peak at Jingshan
According to the local records, Longyou Pavilion is located at the top of Cuifeng Peak, with painted beams and carved pillars, receiving clouds and accommodating sunlight. And outside the empty eaves is the Lingxiao Pavilion. It can be seen that there is a pavilion on the top of the peak. There are also records that five-colored light is often seen on the top of the peak, so the Baoguang Hall was built, as if there was a hall in front of the pavilion. Now these are all abandoned. In the past, Zen Master Yuanzhao lived on the top of the peak for ten years, and had the line 'Sitting and breaking Lingxiao for ten years, supporting the sect and helping the teaching and following fate'. Later, Zen Master Guding also lived there for ten years. From this, it can be seen that the monks of the previous generations who lived in the mountains all loved its solitude and purity. However, there is no water on the top of the peak, and the wind is strong, so it is not a suitable place for cultivation. Dharma Master Yueting also once lectured on the Avatamsaka Sutra here for the public. Because this peak is the master of the five peaks and the ancestral dragon of Shuangjing. Recently, Fan Huai Huigong has built a hermitage on the top and lived there for thirteen years. He used to suffer from the lack of water, but Huigong dug a spring from the stone, which can supply a hundred people, and it will not dry up even in a severe drought. He also personally planted guide pines, hoping that they would transform into dragons. I climbed this peak in the new spring of the year Ding Si, and looked around, vast and boundless, with a clear view of thousands of miles. Therefore, I inscribed the name of the hermitage as 'Living in the Air', with the ambition to transcend the world. At that time, I wrote a poem to record this matter. The spring water tastes sweet and clear, as if it came from the air, like heavenly nectar, so the spring water was named Ganlu Spring (Sweet Dew Spring).
Record of Zunsheng Hermitage in Haiyu
Haiyu is located in a remote eastern corner, and it is not easy for Buddhist teachings to reach there. I recently passed by there and saw that those engaged in Buddhist affairs were particularly prosperous. Neighbors emulate each other, probably because there are many officials in the area who have always supported Buddhism, and they are inspired by observation and perception.
起者。信乎佛性本有。法化普周。草芥微塵。皆成佛種。第在開導者何如耳。今尊勝庵。乃月輝法師明公所創。公為邑之陳氏子。幼即喃喃唱佛名。及教習諸業。皆不諳。獨志出世。年十七。禮玉峰庵一源和尚為師。禮云棲大師授具戒。復詣南都。親雪浪法師講肆。習賢首教義。苦志七年。己亥秋。歸省母氏。于虞山陽露臺。掩關三年。參究西來祖意。壬寅。復往諸方。所至見老病者。叢林多不納。無所依歸。因發願。儻有把茅。當與十方老病共之。惜未就。因循十年。壬子秋。邑孝廉翁兆吉。愿舍寺前空地。約十畝。建十方禪院。及養老靜室。公喜。以為得地。可酬宿願。邑乘載有尊勝庵。久廢。開基入地丈餘。得古井一口。水甚甘冽。疑即舊址也。滄海桑田。豈劫運哉。啟工於萬曆丁巳夏。落成於戊午秋。以公生平持尊勝咒。遂以尊勝名。走書乞予以記之。曰。大地眾生。無一人而無佛性。十方世界。無一塵而非道場。第在機緣會合。感應道交。則彈指出現。以翁君之舍地。何必祇園。以明公之建化。何俟百丈。即以禪侶安居。六時禮誦。經聲佛號。鐘鼓交參。使老者佚。病者安。愚者智。惰者勤。勞者息。饑者食。渴者飲。何莫而非尊勝功德耶。使云棲之清規不墜。靈山之法道常存。若天帝拈一莖草為梵剎。殊
【現代漢語翻譯】 現代漢語譯本：
起因在於，深信佛性本自具有，佛法教化普遍周遍，即使是小草、微塵，都能成為成佛的種子，關鍵在於如何去啓發引導。如今的尊勝庵，是月輝法師明公所建立。明公是本地陳氏之子，從小就喃喃地念誦佛名。等到學習各種技藝時，都不擅長，唯獨立志出家。十七歲時，拜玉峰庵的一源和尚為師，並從云棲大師那裡受了具足戒。之後又前往南都，親近雪浪法師的講堂，學習賢首宗的教義，刻苦鉆研了七年。己亥年秋天，回家探望母親，在虞山陽的露臺上閉關三年，參究達摩祖師西來的意旨。壬寅年，再次前往各地遊歷，所到之處，看到年老體弱的人，很多寺廟都不接納，無處可去。因此發願，如果能有一間茅屋，也要與十方年老體弱的人共同居住。可惜未能實現。就這樣過了十年。壬子年秋天，本地的孝廉翁兆吉，願意捐出寺廟前的空地，大約十畝，建造十方禪院，以及供養老人的靜室。明公非常高興，認為找到了地方，可以實現宿願。縣誌記載有尊勝庵，已經荒廢很久了。開挖地基，深入地下一丈多，發現一口古井，水非常甘甜清冽，懷疑這就是舊址。滄海桑田，難道是經歷了劫難嗎？于萬曆丁巳年夏天開始動工，于戊午年秋天落成。因為明公平生持誦尊勝咒，所以就用尊勝來命名。於是寫信請求我為之作記。我說，大地上所有的眾生，沒有一個人沒有佛性；十方世界，沒有一處不是道場。關鍵在於機緣會合，感應道交，那麼彈指之間就能顯現。以翁君捐獻的土地，何必一定是祇園精舍；以明公的建設教化，何必等待百丈禪師。就以禪侶在此安居，每天六時禮拜誦經，經聲佛號，鐘鼓交相呼應，使年老的人安逸，生病的人安寧，愚笨的人變得聰明，懶惰的人變得勤奮，勞累的人得到休息，飢餓的人得到食物，口渴的人得到飲水，哪一樣不是尊勝咒的功德呢？使云棲大師的清規不至於衰落，靈山的佛法常存不滅。就像天帝釋提桓因拈起一根草就變成梵天宮殿一樣，非常殊勝！ English version:
The reason is the deep belief that Buddha-nature is inherent, and the Buddha's teachings pervade everywhere. Even grass and dust can become seeds of Buddhahood, the key lies in how to inspire and guide them. The now Venerable Victory Hermitage was founded by Dharma Master Yuehui Minggong. Minggong was a son of the Chen family in this locality. From a young age, he would murmur the Buddha's name. When he came to learn various skills, he was not good at any of them, but he was determined to leave the secular world. At the age of seventeen, he took Yiyuan, the Abbot of Yufeng Hermitage, as his teacher, and received the complete precepts from Great Master Yunqi. Later, he went to Nanjing to be close to Dharma Master Xuelang's lecture hall, studying the teachings of the Huayan School, diligently researching for seven years. In the autumn of the year of Jihai, he returned home to visit his mother, and secluded himself on the Yanglu Terrace of Yu Mountain for three years, contemplating the meaning of Bodhidharma's coming from the West. In the year of Renyin, he traveled to various places again. Wherever he went, he saw elderly and infirm people who were not accepted by many monasteries and had nowhere to go. Therefore, he made a vow that if he could have a thatched hut, he would share it with the elderly and infirm from all directions. Unfortunately, he was unable to realize this. Ten years passed in this way. In the autumn of the year of Renzi, the local Xiucai (successful candidate in the imperial examination) Weng Zhaoji was willing to donate a piece of land in front of the temple, about ten mu, to build a Ten Directions Chan Monastery and quiet rooms for the elderly. Minggong was very happy, believing that he had found a place to fulfill his long-cherished wish. The county gazetteer records the Venerable Victory Hermitage, which had been abandoned for a long time. When excavating the foundation, more than ten feet deep into the ground, an ancient well was discovered, with very sweet and clear water, suspected to be the old site. The world changes like the mulberry fields turning into the sea, could it be due to kalpic destruction? Construction began in the summer of the year of Ding Si in the Wanli era, and was completed in the autumn of the year of Wu Wu. Because Minggong had recited the Venerable Victory Dharani throughout his life, he named it Venerable Victory. Therefore, he wrote a letter asking me to write a record for it. I said, 'Among all sentient beings on earth, there is not one who does not possess Buddha-nature; in the ten directions of the world, there is not a single place that is not a Bodhimanda (place of enlightenment). The key lies in the convergence of conditions and the interaction of responses, then it can manifest in an instant. With the land donated by Weng Jun, why must it be Jetavana Monastery; with Minggong's construction and teachings, why wait for Zen Master Baizhang. Just with the Chan practitioners residing here, performing six periods of prostrations and chanting every day, the sounds of sutras and Buddha's names, the sounds of bells and drums echoing each other, making the elderly comfortable, the sick peaceful, the foolish wise, the lazy diligent, the weary rested, the hungry fed, and the thirsty quenched, which one is not the merit of the Venerable Victory Dharani? May the pure rules of Great Master Yunqi not decline, and the Dharma of Vulture Peak (Ling Shan) always exist. It is like how Sakra (Śakra) , the Lord of the Devas, can transform a blade of grass into a Brahma palace, it is truly extraordinary!'
【English Translation】 The reason for this is the firm belief in the inherent Buddha-nature, and the universal reach of the Dharma, where even blades of grass and specks of dust can become seeds of Buddhahood. The key lies in how to enlighten and guide them. The present Venerable Victory Hermitage was founded by Dharma Master Yuehui Minggong. Minggong was a son of the Chen family in this locality. From a young age, he would murmur the Buddha's name. When he came to learn various skills, he was not good at any of them, but he was determined to leave the secular world. At the age of seventeen, he took Yiyuan, the Abbot of Yufeng Hermitage, as his teacher, and received the complete precepts from Great Master Yunqi. Later, he went to Nanjing to be close to Dharma Master Xuelang's lecture hall, studying the teachings of the Huayan School, diligently researching for seven years. In the autumn of the year of Jihai, he returned home to visit his mother, and secluded himself on the Yanglu Terrace of Yu Mountain for three years, contemplating the meaning of Bodhidharma's coming from the West. In the year of Renyin, he traveled to various places again. Wherever he went, he saw elderly and infirm people who were not accepted by many monasteries and had nowhere to go. Therefore, he made a vow that if he could have a thatched hut, he would share it with the elderly and infirm from all directions. Unfortunately, he was unable to realize this. Ten years passed in this way. In the autumn of the year of Renzi, the local Xiucai (successful candidate in the imperial examination) Weng Zhaoji was willing to donate a piece of land in front of the temple, about ten mu, to build a Ten Directions Chan Monastery and quiet rooms for the elderly. Minggong was very happy, believing that he had found a place to fulfill his long-cherished wish. The county gazetteer records the Venerable Victory Hermitage, which had been abandoned for a long time. When excavating the foundation, more than ten feet deep into the ground, an ancient well was discovered, with very sweet and clear water, suspected to be the old site. The world changes like the mulberry fields turning into the sea, could it be due to kalpic destruction? Construction began in the summer of the year of Ding Si in the Wanli era, and was completed in the autumn of the year of Wu Wu. Because Minggong had recited the Venerable Victory Dharani throughout his life, he named it Venerable Victory. Therefore, he wrote a letter asking me to write a record for it. I said, 'Among all sentient beings on earth, there is not one who does not possess Buddha-nature; in the ten directions of the world, there is not a single place that is not a Bodhimanda (place of enlightenment). The key lies in the convergence of conditions and the interaction of responses, then it can manifest in an instant. With the land donated by Weng Jun, why must it be Jetavana Monastery; with Minggong's construction and teachings, why wait for Zen Master Baizhang. Just with the Chan practitioners residing here, performing six periods of prostrations and chanting every day, the sounds of sutras and Buddha's names, the sounds of bells and drums echoing each other, making the elderly comfortable, the sick peaceful, the foolish wise, the lazy diligent, the weary rested, the hungry fed, and the thirsty quenched, which one is not the merit of the Venerable Victory Dharani? May the pure rules of Great Master Yunqi not decline, and the Dharma of Vulture Peak (Ling Shan) always exist. It is like how Sakra (Śakra) , the Lord of the Devas, can transform a blade of grass into a Brahma palace, it is truly extraordinary!'
未可以思議較計求之也。且以上祝 堯年。下與斯民共躋仁壽。又為大海潛流。潤澤無窮。予也不敏。何得而名焉。
錢吳越忠懿國王造銅阿育王舍利塔記
昔世尊入滅。茶毗得舍利八斛四斗。分作三分。天上人間龍宮。各建塔供養。爾時阿育王親受一分。散閻浮提。震旦國得一十九座。而明州阿育王塔。乃其一也。其式亦出自西域。而舍利燦爛。光明變現。隨人各見不同。亦有不見者。蓋因障有厚薄耳。二千年后。五代時。錢吳越忠懿國王。承先業。敬事三寶。如式造小銅塔。八萬四千座。埋藏國內名山。世未有知者。我明萬曆初。常熟顧耿光。造其父憲副塋地中。掘出一小銅塔。高五寸許。如阿育王塔式。內刻款云。吳越國王錢弘俶。敬造八萬四千寶塔。乙卯年記。一十九字。外四面鏤釋迦往因本行。示相。前則毗尸王割肉飼鷹救鴿。后則慈力王割耳然燈。左則薩埵太子投崖飼虎。右則月光王捐舍寶首四事。文理密緻。滲以金飭。顧為錢太史之母舅。因公為忠懿王后。遂以塔付之。公得此。自號聚沙居士。志因也。乃送興福蘭若。予東遊訪太史。過洞聞上座。睹其塔。奇其事。因記之曰。佛以法界為身。即草葉縷結。皆成佛真體。況托象者乎。良以眾生迷本法身。變為三毒。成八萬四千煩惱。佛以普
【現代漢語翻譯】 現代漢語譯本 無法用思議和計算來衡量它。我只是藉此機會，向上祝願皇上萬壽無疆，下與百姓共同達到仁愛長壽的境界。又如大海中的潛流，潤澤無窮無盡。我才識平庸，哪裡能為這件事命名呢？
《錢吳越忠懿國王造銅阿育王舍利塔記》
過去世尊涅槃后，火化得到舍利八斛四斗。將其分為三份，天上、人間、龍宮各建塔供養。當時阿育王親自接受一份，散佈在閻浮提（Jambudvipa，指我們所居住的這個世界）。震旦國（China的古稱）得到十九座，而明州（Ningbo的舊稱）的阿育王塔，就是其中之一。它的樣式也出自西域（Western Regions），舍利燦爛奪目，光明變幻莫測，每個人看到的都不同，也有人看不到。這都是因為業障有厚有薄的緣故。兩千年後，五代時期，錢吳越忠懿國王（King Zhongyi of Wuyue，五代十國時期吳越國的最後一位國王），繼承先人的事業，恭敬地事奉三寶。按照樣式製造了小銅塔八萬四千座，埋藏在國內的名山之中，世人沒有人知道。我朝明朝萬曆初年，常熟（Changshu，江蘇省的一個縣級市）的顧耿光（Gu Gengguang，人名），在他父親憲副（Vice Commissioner）的墓地中，挖掘出一座小銅塔，高約五寸，如阿育王塔的樣式。裡面刻有字款說：『吳越國王錢弘俶（Qian Hongchu，錢吳越忠懿國王的本名），敬造八萬四千寶塔，乙卯年記。』一十九個字。外面四面鏤刻著釋迦（Sakyamuni，佛教創始人）往昔的因緣本行，示現各種形象。前面是毗尸王（King Vis，佛教故事中的一位國王）割肉喂鷹救鴿，後面是慈力王（King Caili，佛教故事中的一位國王）割耳燃燈，左面是薩埵太子（Prince Sattva，佛教故事中的一位太子）投崖飼虎，右面是月光王（King Yueguang，佛教故事中的一位國王）捐舍寶首四事。紋理細密精緻，用金裝飾。顧耿光是錢太史（Grand Historian Qian）的母舅，因為錢太史是忠懿王的後代，於是就把塔交給了他。錢太史得到此塔，自號聚沙居士（Jusha Layman），以此來表達自己的心志。後來送到了興福蘭若（Xingfu Monastery）。我東遊拜訪太史，路過洞聞上座（Venerable Dongwen），看到了這座塔，驚奇這件事，因此記載下來：佛以法界為身，即使是草葉絲縷的結合，都能成為佛的真身。更何況是依託于形象的塔呢？實在是眾生迷惑了本來的法身，轉變為貪嗔癡三毒，形成八萬四千種煩惱。佛以普
【English Translation】 English version It cannot be measured by inconceivable calculations. I merely take this opportunity to wish the Emperor a long life and to join the people in attaining benevolence and longevity. Moreover, it is like a hidden current in the sea, providing endless nourishment. I am of mediocre talent, how can I name this endeavor?
'Record of King Zhongyi of Wuyue of Qian Building Copper Asoka Stupa Containing Sarira'
In the past, when the World Honored One entered Nirvana, the cremation yielded eight hu and four dou of sarira (relics). These were divided into three portions, with stupas built for offerings in the heavens, the human realm, and the dragon palace. At that time, King Asoka (Ashoka) personally received one portion and distributed it throughout Jambudvipa (the world we inhabit). The land of Zhendan (ancient name for China) received nineteen stupas, and the Asoka Stupa in Mingzhou (old name for Ningbo) is one of them. Its style also originated from the Western Regions, and the sarira are radiant and dazzling, with the light manifesting differently to each person; some may not see it at all. This is due to the thickness or thinness of their karmic obstructions. Two thousand years later, during the Five Dynasties period, King Zhongyi of Wuyue of Qian (the last king of the Wuyue kingdom during the Five Dynasties and Ten Kingdoms period) inherited the work of his predecessors and respectfully served the Three Jewels. He had 84,000 small copper stupas made according to the prescribed style and buried them in famous mountains within the country, unknown to the world. In the early years of the Wanli reign of our Ming Dynasty, Gu Gengguang (a personal name) of Changshu (a county-level city in Jiangsu Province), while excavating the burial ground of his father, the Vice Commissioner, unearthed a small copper stupa, about five cun (Chinese inch) in height, in the style of the Asoka Stupa. Inside was inscribed: 'King Qian Hongchu (the personal name of King Zhongyi of Wuyue) of Wuyue respectfully made 84,000 precious stupas, recorded in the year Yimao.' Nineteen characters in total. On the outside, the four sides are carved with the past causes and deeds of Sakyamuni (the founder of Buddhism), showing various manifestations. In the front is King Vis (a king in Buddhist stories) cutting off his flesh to feed an eagle and save a dove, in the back is King Caili (a king in Buddhist stories) cutting off his ears to light lamps, on the left is Prince Sattva (a prince in Buddhist stories) throwing himself off a cliff to feed a tiger, and on the right is King Yueguang (a king in Buddhist stories) donating his precious head and four other things. The patterns are dense and intricate, adorned with gold. Gu Gengguang was the maternal uncle of Grand Historian Qian, and because Grand Historian Qian was a descendant of King Zhongyi, he gave the stupa to him. Grand Historian Qian, having obtained this stupa, called himself Jusha Layman (Layman Gathering Sand), to express his aspirations. Later, he sent it to Xingfu Monastery. I traveled east to visit the Grand Historian, and passing by Venerable Dongwen of Dongwen, I saw the stupa and was amazed by the event, so I recorded it: The Buddha takes the Dharma realm as his body, and even the combination of blades of grass and strands of thread can become the true body of the Buddha. How much more so a stupa that relies on form? It is truly because sentient beings are deluded about their original Dharma body, transforming it into the three poisons of greed, anger, and ignorance, forming 84,000 kinds of afflictions. The Buddha uses uni-
光明智。薰三毒為三德秘藏。故變煩惱為八萬四千功德。育王所造。蓋表功德之數量也。吳越王仿造銅塔。如其數。盡埋地中。意表功德藏於眾生心地。冀啟一塔。則見一種功德。即睹法界之全身。如從一隙見無際空。是可以色相視之哉。法身堅固。歷劫不磨。隨緣應現。太史此塔。豈從因地示性空之一隙邪。萬曆四十五年佛生日記。
讀異夢記
幻人東遊吳越。西還匡廬。舟過蕪關。關尹玉受劉君。邀留信宿。適吳門管茂才席之。從別道來。詰朝席之先至舟。訊幻人。即談玉受異夢事。幻人驚異之。及叩玉受。出干城游草。讀記異夢甚悉。初玉受奉黔中聘。道中病臥下雋驛亭。夜夢一偉丈夫。長喙突入。似有所求。而意氣尚陵厲不平。揖玉受。與之坐。問其族氏。其人抗聲應曰。余宋將軍曹翰也。以江州之役。多殺不辜。自貽伊戚。今復何言。玉受夢中未悉江州本末。但憶翰與曹彬同將。乃曰。公受曹樞密節制。仁厚不殺。安所貽戚。其人曰。餘憤江州久抗王命。先殺守將胡則。尋屠其城。取快一時。何知死受冥譴。一時同事諸人。並落異道。余獨為豬。蓋餘生時性多怒罵。舌鋒猛毒。既得豬報。聲多嚄嚄。或見擒捉。呼號四徹。冥中譴罰。尺寸不爽。乞公拯之。玉受聽之悚然。因云。余尚凡夫。何以
【現代漢語翻譯】 現代漢語譯本 光明智（Prabhāsvara-buddhi）。薰染三毒（貪嗔癡）轉化為三德秘藏（法身德、般若德、解脫德）。因此，轉變煩惱為八萬四千功德。育王（阿育王，Aśoka）所造的塔，大概是表示功德的數量。吳越王模仿建造銅塔，數量與功德數相同，全部埋在地下，意思是將功德藏於眾生心地。希望開啟一座塔，就能見到一種功德，即能見到法界的全身，如同從一個縫隙見到無際的虛空。這難道可以用色相來看待嗎？法身堅固，經歷無數劫也不磨滅，隨緣應現。太史（指作者）的這座塔，難道是從因地顯示性空的一個縫隙嗎？萬曆四十五年佛生日記。 讀異夢記 幻人（作者自稱）向東遊歷吳越，向西返回匡廬（廬山）。乘船經過蕪關，關尹玉受（人名）被劉君邀請住了兩晚。恰逢吳門的管茂才（人名）設宴，從別的路趕來。第二天早上，管茂才先到船上，詢問幻人，就談到玉受做異夢的事情。幻人感到驚異，等到問玉受，他拿出《干城游草》，讀到記錄異夢的事情非常詳細。當初玉受接受黔中（貴州中部）的聘請，在路上生病臥在下雋驛亭。夜裡夢見一個偉岸的丈夫，長長的嘴突出來，好像有所求，但意氣仍然凌厲不平。他向玉受作揖，與他一起坐下，問他的族氏。那人提高聲音回答說：『我是宋朝將軍曹翰（人名），因為江州（今江西九江）的戰役，殺了很多無辜的人，自己給自己留下了禍患，現在還說什麼呢？』玉受在夢中不清楚江州的始末，只記得曹翰與曹彬（人名）同爲將領，於是說：『您受到曹樞密（曹彬的官職）的節制，仁厚不殺，哪裡會留下禍患呢？』那人說：『我惱恨江州長期抵抗王命，先殺了守將胡則（人名），隨即屠殺了全城，圖一時痛快，哪裡知道死後受到冥府的懲罰。當時一起共事的那些人，都墮入了不同的惡道。只有我變成了豬，因為我生前性情多怒罵，舌頭如刀鋒般惡毒，所以得到了豬的報應，叫聲多是嚄嚄。有時被人擒捉，呼號的聲音響徹四方，冥中的懲罰，尺寸也不差。懇求您救救我。』玉受聽了感到恐懼，於是說：『我還只是個凡夫，怎麼能』
【English Translation】 English version Prabhāsvara-buddhi (光明智, luminous wisdom). The perfuming of the three poisons (greed, hatred, and delusion) transforms them into the three virtues' secret treasury (Dharmakāya-guṇa, Prajñā-guṇa, and Vimukti-guṇa). Therefore, transforming afflictions into eighty-four thousand merits. The stūpa built by King Aśoka (育王) probably represents the quantity of merits. The King of Wuyue (吳越王) imitated and built copper stūpas, the number of which was the same as the number of merits, and buried them all underground, meaning that the merits are hidden in the minds of sentient beings. It is hoped that by opening one stūpa, one can see one kind of merit, that is, one can see the whole body of the Dharmadhātu, just like seeing the boundless void from a gap. Can this be viewed with form and appearance? The Dharmakāya is firm and indestructible through countless kalpas, manifesting according to conditions. Is this stūpa of the Grand Historian (太史, referring to the author) a gap showing the emptiness of nature from the ground of cause? Reading the Record of Strange Dreams (讀異夢記) The illusory man (幻人, the author's self-reference) traveled east to Wuyue (吳越) and returned west to Kuanglu (匡廬, Mount Lu). Passing Wuguan (蕪關) by boat, Guan Yin Yu Shou (關尹玉受, a person's name) was invited by Liu Jun (劉君) to stay for two nights. It happened that Guan Maocai (管茂才, a person's name) from Wumen (吳門) held a banquet and arrived from another route. The next morning, Guan Maocai arrived at the boat first and asked the illusory man, and then talked about Yu Shou's strange dream. The illusory man was surprised, and when he asked Yu Shou, he took out 'Gancheng Youcao' (干城游草, a book title) and read the record of the strange dream in great detail. Initially, Yu Shou accepted an invitation from Qianzhong (黔中, central Guizhou), and fell ill and lay in the Xiajuan post station (下雋驛亭). At night, he dreamed of a tall and strong man with a long beak protruding, as if he was asking for something, but his spirit was still fierce and unyielding. He bowed to Yu Shou and sat down with him, asking about his clan. The man raised his voice and replied, 'I am Cao Han (曹翰, a person's name), a general of the Song Dynasty. Because of the Jiangzhou (江州, present-day Jiujiang, Jiangxi) campaign, I killed many innocent people, leaving myself with suffering. What else can I say now?' Yu Shou did not know the details of Jiangzhou in the dream, but remembered that Cao Han and Cao Bin (曹彬, a person's name) were both generals, so he said, 'You were under the control of Cao Shumi (曹樞密, Cao Bin's official title), who was benevolent and did not kill, so how could you leave yourself with suffering?' The man said, 'I resented Jiangzhou's long resistance to the royal command, so I first killed the defending general Hu Ze (胡則, a person's name), and then slaughtered the entire city, seeking temporary pleasure. How could I know that after death I would be punished by the underworld? Those who worked with me at that time have all fallen into different evil paths. Only I have become a pig, because I was prone to anger and scolding in my lifetime, and my tongue was as sharp and poisonous as a knife, so I received the retribution of being a pig, and my cries are mostly 'huo huo'. Sometimes I am caught and the sound of my cries resounds in all directions. The punishment in the underworld is accurate to the inch. I beg you to save me.' Yu Shou listened in fear and said, 'I am still just a mortal, how can I'
脫公。其人云。公性慈悲。每見予輩。雅相憐愍。可憶往年。有所見夢。荷公再生者。即予也。蓋玉受曾於戊申春。家奴以其租負。數有豬償者。夜夢一人乞命。即命奴畜之。逾年自斃。夢中明憶往事。即應曰。實有之。但不知是公耳。今則余安所覓公。其人云。業報無定。昨償一近縣人債。不意有緣。於此得復遇公。今番又不知業運何所。言下泣甚哀。徐收淚云。某幸在唐太宗朝。為一小吏。聽一法師說四十二章經。某為設供。感世世為宰官。及宋初而報盡。遽作惡業。轉受此果。然幸有夙種善因。今得遇公。自今乞公。凡遇我輩。或見執。或聞聲。或見食余肉。為持準提咒。或稱彌陀號。余暫堪忍其苦。定脫此報。生人中。誓不更造惡業負公也。玉受曰。此余夙心也。矧奉教。敢負約。其人喜。拜謝而去。嗚呼。異哉。業報昭昭。不爽如此。觀曹翰之始為小吏。以聞佛法。作一飯僧功德。遂世世受福。及至善報將盡。且為大將而恣殺業。豈惡習隨福報而大耶。良可畏也。以殺業之慘。歷受刀砧之苦。又六百餘年。仍以夙種善根。兩現夢于劉君。竟乞脫其苦趣。然而劉君。豈翰初身說經之法師耶。觀曹翰之惡報不爽。而劉君之善根。亦有自來矣。幻人初聞其說。驚異之。及觀劉君。干游草中異夢記。故為之說。普告
【現代漢語翻譯】 現代漢語譯本： 屠夫說道：『您是如此慈悲，每次見到我們都深感憐憫。還記得往年，我曾夢見您轉世，那個人就是我。』原來，玉受曾在戊申年春天，家奴因為拖欠租金，多次用豬來抵債。一天晚上，玉受夢見一個人哀求救命，他便命令家奴停止殺豬。一年後，那頭豬自然死亡。屠夫在夢中清晰地回憶起前世的往事，便應道：『確實有這件事，但我不知道那個人就是您。』現在我該到哪裡去尋找您呢？ 屠夫說：『業報沒有定數。昨天我剛償還了一個鄰縣人的債務，沒想到有緣分在這裡再次遇到您。』說到這裡，他哭得很傷心，擦乾眼淚說：『我幸運地在唐太宗時期，曾是一個小吏，聽一位法師講《四十二章經》，我為法師設齋供養，因此感得世世為官的福報，直到宋朝初期福報享盡，便開始造作惡業，轉而承受這樣的果報。』 『然而，幸運的是我還有前世種下的善因，今天才能遇到您。從今以後，懇求您，凡是遇到我們這些豬，或者聽到我們的叫聲，或者看到人們吃剩下的豬肉，請為我們持誦準提咒，或者稱念阿彌陀佛的名號，這樣我才能暫時忍受這些痛苦，一定能脫離這惡報，轉生為人，並且發誓不再造作惡業，辜負您。』玉受說：『這正是我一直以來的心願，更何況是奉行佛陀的教誨，我怎敢違背約定呢？』屠夫聽了非常高興，拜謝而去。 唉！真是不可思議啊！業報是如此的昭彰，絲毫不差。看看曹翰，最初只是一個小吏，因為聽聞佛法，做了一次供養僧人的功德，就世世享受福報，等到善報將要結束時，卻成為大將而恣意殺戮。難道是惡習隨著福報的增大而增長嗎？真是太可怕了！因為殺業的慘烈，歷經刀砧之苦，又過了六百多年，仍然憑藉前世種下的善根，兩次在劉君的夢中顯現，最終懇求脫離這痛苦的境地。然而，劉君難道就是曹翰最初聽經的法師嗎？看看曹翰的惡報絲毫不差，而劉君的善根，也是由來已久啊！ 幻人最初聽到這件事，感到非常驚訝，等到看到劉君所寫的《干游草中異夢記》，所以才寫下這些話，普遍地告訴大家。
【English Translation】 English version: The butcher said, 'You are so compassionate, showing pity every time you see us. I remember years ago, I dreamed of your reincarnation, and that person is me.' It turned out that in the spring of the year of Wushen, Yu Shou's family servant repeatedly used pigs to offset the rent he owed. One night, Yu Shou dreamed of a person begging for his life, so he ordered the servant to stop killing pigs. A year later, the pig died naturally. The butcher clearly recalled the events of his previous life in the dream, and replied, 'Indeed, there was such a thing, but I didn't know that person was you.' Now, where should I go to find you? The butcher said, 'Karmic retribution is not fixed. Yesterday, I just repaid a debt to a person from a neighboring county, and I didn't expect to meet you again here.' At this point, he cried sadly, wiped away his tears, and said, 'I was fortunate enough to be a minor official during the reign of Emperor Taizong of the Tang Dynasty. I listened to a Dharma master lecturing on the Forty-Two Sutras, and I made offerings to the master, thus reaping the reward of being an official for generations, until the early Song Dynasty when the blessings were exhausted, and I began to create evil karma, turning to bear such consequences.' 'However, fortunately, I still have the good roots planted in my previous life, so I can meet you today. From now on, I beg you, whenever you encounter us pigs, or hear our cries, or see the leftover pork that people eat, please recite the Cundi Dharani for us, or chant the name of Amitabha Buddha, so that I can temporarily endure these sufferings and surely escape this evil retribution, be reborn as a human, and vow never to create evil karma again, and never let you down.' Yu Shou said, 'This has always been my wish, let alone following the Buddha's teachings, how dare I break the agreement?' The butcher was very happy, bowed and thanked him, and left. Alas! It's truly incredible! Karmic retribution is so evident, without the slightest error. Look at Cao Han, who was initially just a minor official, because he heard the Dharma and made a single offering to a monk, he enjoyed blessings for generations. When the good fortune was about to end, he became a general and wantonly slaughtered. Could it be that evil habits grow with the increase of blessings? It's truly terrifying! Because of the cruelty of the killing karma, he suffered the pain of the knife and chopping block, and after more than six hundred years, he still relied on the good roots planted in his previous life, appearing twice in Liu Jun's dream, and finally begged to escape this painful realm. However, could Liu Jun be the Dharma master who initially lectured to Cao Han? Looking at Cao Han's evil retribution without the slightest error, and Liu Jun's good roots, they also have a long history! Huan Ren was initially very surprised to hear about this, and after reading Liu Jun's 'Strange Dream Records in the Dry Wandering Grass,' he wrote these words to tell everyone.
人天。以崇放生戒殺之德。彰明較著者也。且聞聲見肉。而持咒唸佛。尚冀堪忍。脫其苦報。況出真慈。戒殺放生者乎。予是于云棲之放生所。深有感焉。敬書此以告本寺知事。當依規則。凡在所放。皆有緣者。時看養慇勤。說法開示。唸誦送死。皆真實事。幸勿疲厭。若以佛性而觀。則資糧亦彼當有分者。幸無匱乏。令彼饑虛也。
太和縣真如庵記
太和之西北四十里。早禾市。有真如庵者。乃云棲弟子廣果所建也。果吉安人。早歲茹素。敬事三寶。中年挈妻子出家。祝髮于廬山凈業堂。受戒于云棲大師。復從古心和尚調練具足。歸鄉至太和。孝廉羅紹奎。舍地五畝。建庵請居之。以接納往來。八年于茲矣。久之雲集日益眾。建殿二座。云堂齋廚。諸所畢備。儼然一道場也。慮無以贍大眾。乃集信心。作百子燈會。儲其資。買田若干畝。為常住。將以永供大眾。四事無缺。可以安居。精修凈業。無外募也。事既就緒。果走匡廬。乞予為記。予因謂之曰。嘗聞十方凈土。唯心所變。心凈則土凈。譬如夢事。貴人夢苦事而呻吟。貧人夢金寶而欣悅。覺后雖空。夢時未嘗不有也。所謂生死涅槃。猶如昨夢。況世諦有為莊嚴功德乎。昔達摩對武帝云。有為之行。實無功德。凈智妙圓。體自空寂。雖然未悟空宗之
【現代漢語翻譯】 現代漢語譯本：人天（人和天神），以崇尚放生戒殺的美德，彰顯其顯著的意義。況且聽到動物的聲音，看到動物的肉，而持咒唸佛，尚且希望能夠稍微減輕，脫離它們的痛苦報應。更何況是真正具有慈悲心，戒殺放生的人呢？我因此對於云棲寺的放生場所，深有感觸。恭敬地寫下這些話來告知本寺的知事（寺院的管理者），應當按照規則，凡是所放生的動物，都是與我們有緣分的。時常看顧餵養，慇勤照料，為它們說法開示，唸誦佛經送它們往生，這些都是真實的事情。希望不要感到疲憊厭倦。如果以佛性的角度來看，那麼這些資糧也是它們應當有份的。希望不要讓它們匱乏，使它們飢餓受苦啊。
太和縣真如庵記
太和縣的西北四十里處，有個早禾市，那裡有座真如庵，是云棲寺的弟子廣果所建造的。廣果是吉安人，早年就吃素，恭敬地侍奉三寶（佛、法、僧）。中年時帶著妻子兒女出家，在廬山凈業堂剃度，在云棲大師處受戒，又跟隨古心和尚調教訓練，具備了出家人的所有資格。回到家鄉太和縣后，孝廉羅紹奎捐獻了五畝土地，建造庵堂請他居住，用來接待來往的僧人，至今已經八年了。時間久了，雲集而來的人日益增多，建造了兩座殿堂，還有云堂（禪堂）、齋堂廚房，各種設施都完備了，儼然成了一個道場。廣果擔心沒有足夠的物資來供養大眾，於是募集信徒，舉辦百子燈會，儲存資金，購買了若干畝田地，作為常住的產業，將用來永久地供養大眾，使大眾在衣食住行各方面都不缺乏，可以安心居住，精進地修習凈土法門，而不需要向外募捐。事情辦妥之後，廣果前往廬山，請求我為庵堂作記。我於是對他說，我曾經聽聞十方凈土，都是由心所變現的。心清凈，則國土清凈。譬如做夢，富貴的人夢到痛苦的事情而驚恐，貧窮的人夢到金銀財寶而欣喜，醒來之後一切皆空，但在做夢的時候，這些感受卻真實存在。所謂的生死涅槃，就好像昨天的夢一樣。更何況是世俗的有為莊嚴功德呢？昔日達摩祖師對梁武帝說，有為的修行，實際上沒有功德。清凈的智慧圓滿無礙，其本體本來就是空寂的。雖然還沒有領悟空宗的
【English Translation】 English version: Humans and Devas (gods), highly value the virtue of honoring life and abstaining from killing, demonstrating its clear significance. Moreover, upon hearing the sounds of animals and seeing their flesh, even while chanting mantras and reciting the Buddha's name, one still hopes to alleviate and liberate them from their suffering retribution. How much more so for those who possess true compassion, abstaining from killing and liberating lives? Therefore, I am deeply moved by the life-release sanctuary at Yunqi Temple. I respectfully write this to inform the administrators of this temple that they should follow the rules, ensuring that all released beings are those with whom we have a karmic connection. They should be regularly cared for and diligently tended to, with Dharma talks and teachings provided, and sutras recited to send them off upon death – all of these are genuine acts. I hope they will not grow weary or tired of this. If viewed from the perspective of Buddha-nature, then these resources are also something to which they are entitled. I hope they will not be deprived or left to suffer from hunger.
A Record of the Zhenru Hermitage in Taihe County
Forty li northwest of Taihe County, in Zaohe Market, there is a Zhenru Hermitage, built by Guangguo, a disciple of Yunqi Temple. Guangguo was from Ji'an, and he was a vegetarian from a young age, respectfully serving the Three Jewels (Buddha, Dharma, Sangha). In middle age, he took his wife and children to become a monk, tonsuring his head at the Jingye Hall on Mount Lu, receiving precepts from Master Yunqi, and further undergoing training under the Venerable Guxin until he was fully qualified. After returning to his hometown of Taihe, the Xiaolian (recommended scholar) Luo Shaokui donated five mu of land to build the hermitage and invited him to reside there, to receive visiting monks, which has been eight years now. Over time, the number of people gathering there has increased daily, and two halls have been built, along with a meditation hall, dining hall, kitchen, and all other necessary facilities, truly becoming a place for spiritual practice. Fearing that there would not be enough resources to support the community, he gathered faithful followers and organized a Hundred Sons Lantern Festival, storing the funds to purchase several mu of land as permanent property, which will be used to perpetually support the community, ensuring that the community lacks nothing in terms of clothing, food, shelter, and medicine, allowing them to reside peacefully and diligently cultivate the Pure Land practice, without needing to solicit donations from outside. After the matter was settled, Guangguo went to Mount Lu and asked me to write a record for the hermitage. I then said to him, 'I have heard that the Pure Lands of the ten directions are all transformed by the mind. If the mind is pure, then the land is pure. It is like a dream; a noble person dreams of suffering and is frightened, while a poor person dreams of gold and jewels and is delighted. Although everything is empty after waking up, these feelings were truly present during the dream. So-called birth and death, Nirvana, are like yesterday's dream. How much more so for worldly meritorious deeds of adornment? In the past, Bodhidharma said to Emperor Wu of Liang, 'Meritorious actions with attachment are actually without merit. Pure wisdom is wonderfully complete and unobstructed, and its essence is originally empty and still.' Although one has not yet realized the emptiness of the
體。而棄有為之行。詎非枵腹以待王膳。望濟其饑乎。所謂有為雖偽。棄之則功行不成。無為雖真。擬之則聖果難克。茍能達性空而建萬行。可謂理事雙修。真妄一契者也。又何以建立為事行哉。若果禪人。居然一俗士也。中年挈妻子。同出塵勞。頓修凈戒。不十年而道場隨建。豈非凈土唯心哉。且此庵昔為荒鹵。今為道場。實成於一念。由是觀之。則西方凈土不離於目前。詎不信哉。
清暢齊記
京口為山川都會。而曲阿尤異奧區。惠山負郭枕流。林木蓊鬱。湖光漭漾。一碧如鏡。岡嶺逶迤。萬松叢翠。天風時吹。萬籟齊發。洞心徹耳。此塵中最勝處也。圖南居士。誅茅結廬。宴坐其間。顏曰清暢。意取晉徐邈節儉清修之意。予丁巳初夏。過惠山。居士周旋問法。及予歸匡廬。居士走書乞記。予因謂之曰。夫暢者。郁之反也。故天地郁而厲氣發。糞壤郁而毒菌生。人情郁而百病作。是知暢乃氣之和。而情之適也。嗟彼沉湎富貴。耽荒物慾。取快一時而為暢。是以郁為暢者也。譬夫食毒爽口。殊不知積久毒發。而戕其生也。昔有宦于西粵者。嗜鷓鴣味。以地多產此。足充其欲。非此不下食。既而宦歸疾作。舉體腫潰。良醫束手。有識者曰。此半夏毒也。謂鷓鴣以半夏為食。嗜久而毒充五臟。殆不可救。世
【現代漢語翻譯】 現代漢語譯本： 捨棄有為的修行，豈不是空著肚子等待國王的膳食，希望以此來解除飢餓嗎？所謂有為雖然虛假，但捨棄它，功德和修行就無法成就；無為雖然真實，但如果執著於它，就難以證得聖果。如果能夠通達性空而建立萬行，就可以說是理事雙修，真妄合一了。又何必再問如何建立有為的事行呢？如果真是禪人，竟然像一個普通人一樣。中年帶著妻子兒女，一同出離塵世，立刻修習清凈的戒律，不到十年就建立了道場，這難道不是凈土唯心嗎？況且這個庵以前是荒涼的鹽堿地，現在變成了道場，實際上是由一個念頭促成的。由此看來，西方凈土並不遠離眼前，難道不值得相信嗎？
清暢齊記
京口是山川匯聚的地方，而曲阿尤其是一個幽深美好的區域。惠山背靠城郭，枕著流水，林木茂盛，湖光浩渺，像一面碧綠的鏡子。山岡連綿起伏，萬棵松樹鬱鬱蔥蔥，天風時時吹拂，各種聲音一起發出，直透內心，響徹耳邊。這是塵世間最美好的地方。圖南居士砍伐茅草，建造房屋，在其中靜坐，命名為清暢，意思是取自晉朝徐邈節儉清修的意願。我在丁巳年夏天，路過惠山，居士慇勤地請教佛法。等到我回到匡廬，居士派人送信請求我寫一篇記。我於是對他說：『所謂『暢』，是『郁』的反面。所以天地閉塞就會有災害發生，糞土堆積就會產生毒菌，人的情緒壓抑就會百病叢生。由此可知，『暢』是氣息調和，心情舒暢。可嘆那些沉迷於富貴，沉溺於物質慾望的人，爲了追求一時的快樂而認為是『暢』，這是把『郁』當作『暢』了。這就好比吃有毒的東西覺得爽口，卻不知道時間長了毒性發作，會傷害自己的生命。從前有一個在西粵做官的人，喜歡吃鷓鴣的味道，因為當地盛產這種鳥，足夠滿足他的慾望，沒有鷓鴣就吃不下飯。後來他卸任回家後生病了，全身腫脹潰爛，名醫也無能為力。有見識的人說，這是半夏的毒性。因為鷓鴣以半夏為食物，長期食用導致毒性充滿五臟，恐怕無法救治了。世人』
【English Translation】 English version: To abandon the practice of 'yuowei' (有為, conditioned action) is like waiting for the king's meal with an empty stomach, hoping to relieve hunger. Although 'yuowei' is false, abandoning it will prevent the accomplishment of merit and practice. Although 'wuwei' (無為, unconditioned action) is true, clinging to it will make it difficult to attain the holy fruit. If one can understand the emptiness of nature and establish myriad practices, it can be said that one is cultivating both principle and phenomena, and that truth and falsehood are in harmony. Why then ask about establishing 'yuowei' as practical action? If one is truly a Chan practitioner, they are just like an ordinary person. In middle age, they take their wife and children out of the mundane world, immediately practice pure precepts, and build a monastery in less than ten years. Is this not the Pure Land being only mind? Moreover, this hermitage was once a barren saline-alkali land, but now it has become a monastery, actually brought about by a single thought. From this, it can be seen that the Western Pure Land is not far from the present moment. Is it not believable?
Recorded by Qingchang
Jingkou is a place where mountains and rivers converge, and Qua is especially a secluded and beautiful area. Hui Mountain leans against the city, pillows the flowing water, the forests are lush, and the lake is vast, like a green mirror. The hills undulate, ten thousand pine trees are verdant, the heavenly wind blows from time to time, and all kinds of sounds arise together, penetrating the heart and resounding in the ears. This is the most beautiful place in the mundane world. Layman Tunan cut thatch and built a hut, sitting in meditation within it, naming it 'Qingchang', meaning to take the intention of frugality and pure cultivation from Xu Miao of the Jin Dynasty. In the early summer of the year 'dingsi', I passed by Hui Mountain, and the layman diligently asked about the Dharma. When I returned to Kuanglu, the layman sent a letter requesting me to write a record. I then said to him, 'The so-called 'chang' (暢, unobstructed) is the opposite of 'yu' (郁, stagnant). Therefore, when heaven and earth are stagnant, disasters will occur; when manure accumulates, poisonous bacteria will grow; when human emotions are suppressed, hundreds of diseases will arise. From this, it can be known that 'chang' is the harmony of breath and the comfort of mood. Alas, those who indulge in wealth and nobility, and indulge in material desires, take momentary pleasure as 'chang', which is to take 'yu' as 'chang'. It is like eating poisonous things and finding them delicious, but not knowing that the toxicity will accumulate over time and harm their lives. Once there was an official in Xiyue who liked the taste of partridge, because the area produced a lot of this bird, enough to satisfy his desires, and he could not eat without it. Later, after he retired and returned home, he became ill, his whole body swollen and ulcerated, and famous doctors were helpless. A knowledgeable person said that this was the toxicity of 'banxia' (半夏, Pinellia tuber). Because partridges eat 'banxia' as food, long-term consumption leads to toxicity filling the five internal organs, and it is probably impossible to save him. People in the world'
之嗜美疢而發毒者。皆鷓鴣類也。居士軒冕桎梏。富貴浮雲。博學強記。潛心佛理。究性命之源。達死生之故。放情霄漢。寄興雲林。而與造物者游。其所暢者。六通四達。將廓太虛以為舍。潛極樂以為家。又豈特節儉清修。而彷彿其神理者哉。居士課子讀書于其間。將以此暢。世其業也。予特為之記。
放生功德記
佛說法身非身。以眾生為身。菩薩妙行。以度生為行。故總萬行以六度。而首之以檀。然住相之施。如來所呵。以其物我未忘。不能平等一視。所作之功。多成有漏。如仰箭射空。固其所矣。惟其離相之行。體合真空。即種種莊嚴。無逾放生功德為最。何也。以彼胎卵濕化。蠢蠕蛸翹。一以佛性視之。愍其沉淪苦道。而必拯之刀砧火鑊。捐靡焦腐之地。一旦出其籠系。置之飛空潛淵。優遊極樂之鄉。慈出無緣。悲非愛見。同體等觀。了無一念望報之心。故其功德福量。猶如虛空。不可思議。豈非最上殊勝妙行者乎。然人與物。鉅細雖殊。佛性等也。且夫人也。一飯千金。壺漿死報。感恩懷德。固所不忘。況脫湯火于必死之地乎。茍觀佛性而施。必稱法性而報。因果皎然。若視白黑。固其理也。況人有限。物無窮。今輟一餐之食。而活億萬之命。其所施者。又豈可得而較計耶。故佛教弟子。以
【現代漢語翻譯】 現代漢語譯本： 那些嗜好美色而引發惡疾的人，都屬於鷓鴣之類的鳥。居士的官位和俸祿如同枷鎖，榮華富貴如同浮雲。他們博學強記，潛心研究佛理，探究性命的根源，通達生死的道理。他們放縱情懷于廣闊的天空，寄託興致于幽靜的林泉，與造物者同遊。他們所暢懷的，是六通四達的境界，將要擴充套件太虛作為自己的居所，潛藏於極樂世界作為自己的家園。又豈止是節儉清修，而彷彿領悟到佛的神妙道理呢？居士在此期間教導兒子讀書，將用這些道理來光大他們的家業。我特地為這件事作一篇記。 放生功德記 佛說，法身並非有形之身，而是以眾生為身。菩薩的妙行，是以度化眾生為修行。所以總括萬行以六度，而以佈施為首。然而執著于表相的佈施，是如來所呵斥的，因為這種佈施物我之分尚未忘卻，不能平等地看待一切，所做的功德，大多成為有漏之業，就像仰著箭射向天空，必定會掉落下來。只有那種不執著于表相的修行，才能與真空的本體相合。即使是種種莊嚴的善行，也沒有超過放生功德的。為什麼呢？因為對於那些胎生、卵生、濕生、化生的生物，以及各種蠕動的、飛翔的生物，都以佛性來看待它們，憐憫它們沉淪於痛苦的境地，一定要把它們從刀砧、火鍋、被丟棄腐爛的地方拯救出來，一旦使它們脫離牢籠的束縛，安置於自由飛翔的天空和深潛的淵水之中，讓它們在極樂的家鄉自由自在地生活。這種慈悲出自無緣大慈，這種悲憫並非出於愛見，而是同等看待一切眾生，沒有一絲一毫期望回報的心。所以它的功德和福報，就像虛空一樣，不可思議。這難道不是最上殊勝的妙行嗎？然而人與動物，大小雖然不同，佛性卻是相同的。況且人，即使受到一飯之恩，也會以千金來報答，即使得到一壺水的救助，也會以死來報答。感恩懷德，本來就是不會忘記的。更何況是使它們脫離湯火的必死之地呢？如果以觀照佛性的心來佈施，必定會得到符合法性的回報。因果關係明明白白，就像看黑白一樣清楚，這是必然的道理。況且人的數量有限，而動物的數量無窮無盡。現在拿出自己一餐的食物，就能救活億萬的生命，那麼所施捨的功德，又怎麼能夠計算呢？所以佛教教導弟子，要以
【English Translation】 English version: Those who are addicted to beauty and develop diseases are all like partridges. The official position and salary of a layman are like shackles, and wealth and honor are like fleeting clouds. They are learned and have a strong memory, devote themselves to the study of Buddhist principles, explore the source of life, and understand the reason for life and death. They indulge their feelings in the vast sky, entrust their interests to the quiet forests and springs, and travel with the Creator. What they enjoy is the realm of six supernatural powers and unobstructedness, and they will expand the vastness of the void as their home and hide in the Pure Land as their home. Is it just frugality and pure cultivation, and vaguely understand the wonderful principles of the Buddha? The layman teaches his son to read in the meantime, and will use these principles to promote their family business. I specially wrote a record for this matter. Record of the Merit of Releasing Life The Buddha said that the Dharmakaya (法身, the body of the Dharma) is not a physical body, but takes all living beings as its body. The wonderful practice of the Bodhisattva (菩薩, enlightened being) is to save all living beings. Therefore, the myriad practices are summarized by the Six Perfections (六度, six paramitas), with generosity (檀, dana) as the first. However, giving with attachment to form is what the Tathagata (如來, thus-gone one, Buddha) rebukes, because the distinction between self and others has not been forgotten, and one cannot treat everything equally. The merits made mostly become tainted karma, like shooting an arrow upwards into the sky, it will surely fall down. Only the practice that is free from attachment to form can be in harmony with the essence of emptiness. Even with all kinds of magnificent good deeds, nothing surpasses the merit of releasing life. Why? Because for those born from wombs, eggs, moisture, and transformation, as well as all kinds of crawling and flying creatures, we regard them with Buddha-nature (佛性, Buddha nature), pitying their sinking into the path of suffering, and we must rescue them from the chopping board, the boiling pot, and the place of being discarded and rotten. Once we free them from the shackles of the cage, and place them in the free-flying sky and the deep-diving abyss, allowing them to live freely in the land of ultimate bliss. This compassion arises from unconditional great compassion, and this pity is not based on love and attachment, but treats all beings equally, without a single thought of expecting reward. Therefore, its merit and blessings are like the void, inconceivable. Is this not the most supreme and wonderful practice? However, although humans and animals are different in size, their Buddha-nature is the same. Moreover, even a person, if they receive the kindness of a meal, will repay it with a thousand gold coins, and if they receive the help of a pot of water, they will repay it with their life. Gratitude and cherishing virtue are things that are never forgotten. How much more so when they are rescued from the inevitable death of boiling water and fire? If one gives with the mind of contemplating Buddha-nature, one will surely receive a reward that is in accordance with Dharma-nature. The relationship between cause and effect is clear and distinct, just like seeing black and white, this is the inevitable principle. Moreover, the number of humans is limited, while the number of animals is infinite. Now, by giving up one's own meal, one can save the lives of hundreds of millions of beings, so how can the merit of giving be calculated? Therefore, Buddhism teaches its disciples to use
護生為勝行。此猶拘拘世外。若夫涉世間。統貴賤。定智愚。無若放生為妙行也。近世云棲特標此行。戒殺放生。功德感應。著之篇章。海內奉行甚廣。予往過皖城。觀其俗多奉佛。蓋由宰官吳公身以倡之。家諭戶曉。洋洋佛國之風矣。可鏡湛公。奉云棲法。舉放生社。置恒產。以長轉無盡大悲法輪。予聞而喜之。曰。昔智者大師。以海為放生池。既而天臺一宗。盛行海外諸國。識者謂是所放之生感報地。湛公引一時宰官居士之法流。度無量眾生。同歸性海。果真常不昧。則蒙恩者。轉蛻為人。將見忠臣義士。孝子慈孫。萃集於一方。同心護法。城塹三寶。建大法幢。又不止諸蠻奉法而已。惟是可徴於一紀二紀之間。收功不遠。必有目睹其驗者。功德又何爽焉。
歸宗寺復生松記
佛說山河大地。草木叢林。皆成佛真體。共轉法輪。意顯三界唯心之旨。及於無情成佛。世所難信。是不達唯心之義耳。廬山歸宗寺。乃赤眼禪師說法處。相繼者。明眼知識三十六人。其地踞匡山之勝。為靈久矣。既廢之後。琳宮梵宇。委之草莽。獨寺前古松一株。挺立撐漢。其根下為樵人剝㓸。已去其半。枝柯枯悴。勢將摧折。時達觀禪師過而問之。嘆曰。此歸宗。惟存此一剎竿耳。奈何遭于斧斤。無此。則道場之跡泯矣。乃
【現代漢語翻譯】 現代漢語譯本： 護生是殊勝的善行。但這仍然侷限於世俗之外。如果涉及到世間，統領貴賤，評定智愚，沒有比放生更為微妙的善行了。近代云棲（Yunqi，地名，指云棲寺）特別提倡這種善行，戒殺放生，其功德感應的事蹟，都記載在篇章中，海內奉行的人非常多。我以前經過皖城（Wancheng，地名），看到那裡的風俗大多信奉佛教，這大概是由於地方長官吳公（Wu Gong，人名）以身作則倡導的緣故，家家戶戶都知道，呈現出一片興盛的佛國景象。可以傚法湛公（Zhan Gong，人名），奉行雲棲寺的法門，舉辦放生社，購置恒產，以長久地轉動無盡的大悲法輪。我聽了很高興，說：『過去智者大師（Zhi Zhe Da Shi，人名）以大海作為放生池，之後天臺宗（Tiantai Sect，佛教宗派）在海外各國盛行。有見識的人說這是所放的生命感恩回報的地方。』湛公引導一時的長官居士的法流，度化無量眾生，一同迴歸自性的海洋。如果真常的本性不昧，那麼蒙受恩惠的眾生，轉變脫胎為人，將會看到忠臣義士，孝子慈孫，聚集在一個地方，同心護持佛法，像城墻一樣守護三寶（Sanbao，佛教用語，指佛、法、僧），建立大法幢（Da Fa Chuang，佛教用語，一種旗幟），又不僅僅是邊遠地區的人民信奉佛法而已。這件事可以在十年二十年之間得到驗證，收效不會太遠，必定有親眼看到其靈驗的人。這樣的功德又怎麼會落空呢？ 歸宗寺復生松記 佛說山河大地，草木叢林，都成為佛的真身，共同轉動法輪。意思是顯示三界唯心的宗旨，以及無情之物也能成佛的道理，世人難以相信，這是因為不瞭解唯心的含義啊。廬山歸宗寺（Guizong Temple of Lushan，寺廟名），是赤眼禪師（Chi Yan Chanshi，人名）說法的地方。相繼住持的，有明眼的知識分子三十六人。這地方佔據匡山（Kuangshan，山名）的勝景，成為靈地很久了。寺廟廢棄之後，華麗的宮殿和寺廟，都荒廢在草莽之中，只有寺前一棵古松，挺立著支撐天空。它的根部被樵夫剝砍，已經去掉了一半。枝條枯萎凋零，眼看就要摧折。當時達觀禪師（Da Guan Chanshi，人名）經過這裡，看到后詢問情況，嘆息說：『這歸宗寺，只剩下這一根剎竿了。』奈何遭受斧頭的砍伐。沒有了這棵松樹，那麼道場的遺蹟就泯滅了。於是
【English Translation】 English version: Protecting life is a supreme virtuous act. However, this is still confined to the realm outside of worldly affairs. If one engages in the world, governing the noble and the lowly, judging the wise and the foolish, there is no more wonderful virtuous act than releasing life. In recent times, Yunqi (Yunqi, place name, referring to Yunqi Temple) has particularly advocated this practice. The merits and responses of abstaining from killing and releasing life are recorded in chapters, and it is widely practiced throughout the country. I once passed through Wancheng (Wancheng, place name) and saw that the customs there mostly revered Buddhism, probably because the local official Wu Gong (Wu Gong, person's name) advocated it by setting an example, and every household knew about it, presenting a flourishing Buddhist scene. One can emulate Zhan Gong (Zhan Gong, person's name), follow the teachings of Yunqi Temple, organize a life release society, and purchase permanent property to perpetually turn the endless wheel of great compassion. I was very happy to hear this and said: 'In the past, Great Master Zhi Zhe (Zhi Zhe Da Shi, person's name) used the sea as a life release pond, and later the Tiantai Sect (Tiantai Sect, Buddhist sect) flourished in overseas countries. Knowledgeable people say that this is the place where the released beings show their gratitude.' Zhan Gong guides the Dharma stream of contemporary officials and laypeople, liberating countless sentient beings, and together returning to the ocean of self-nature. If the true and constant nature is not obscured, then those who receive grace, transforming and being reborn as humans, will see loyal ministers, righteous people, filial sons, and compassionate grandchildren gathering in one place, wholeheartedly protecting the Dharma, guarding the Three Jewels (Sanbao, Buddhist term, referring to Buddha, Dharma, and Sangha) like a city wall, and establishing the great Dharma banner (Da Fa Chuang, Buddhist term, a kind of flag), and it is not just the people in remote areas who believe in Buddhism. This matter can be verified within ten or twenty years, and the results will not be far off, and there will surely be people who witness its effectiveness. How can such merit be in vain? Record of the Revival of the Pine Tree at Guizong Temple The Buddha said that mountains, rivers, the earth, grasses, and forests all become the true body of the Buddha, jointly turning the Dharma wheel. The meaning is to show the principle of 'the Three Realms are only mind,' and the principle that even inanimate objects can become Buddhas, which is difficult for the world to believe, because they do not understand the meaning of 'only mind.' Guizong Temple of Lushan (Guizong Temple of Lushan, temple name) is the place where Chan Master Chi Yan (Chi Yan Chanshi, person's name) preached the Dharma. Thirty-six enlightened intellectuals succeeded him as abbots. This place occupies the scenic beauty of Kuangshan (Kuangshan, mountain name) and has been a sacred place for a long time. After the temple was abandoned, the magnificent palaces and temples were left to decay in the wilderness, only an ancient pine tree in front of the temple stood tall, supporting the sky. Its roots were chopped by woodcutters, and half of it had been removed. The branches were withered and dying, and it was about to collapse. At that time, Chan Master Da Guan (Da Guan Chanshi, person's name) passed by and asked about the situation, sighing: 'This Guizong Temple only has this flagpole left.' Alas, it has suffered from the axe. Without this pine tree, the traces of the Dharma site would be obliterated.' So
率諸弟子。運石甃圍。以土培之。為之咒愿。誓曰。若寺當重興。此松復生如故。徘徊賦累丸翁而去。不數年。果重長。面板完密。枝葉榮茂。未幾歲大饑。寺有殘僧。以松易米而食。匠石睥睨。顧將伐之。適有丐者息蔭其下。愿乞米以贖。匠氏感之乃已。不數年間。果清湛公重興其寺。竟感 皇上頒賜大藏。一時當道。為建殿宇。翻瓦礫為凈土。其轉變之機。豈不先見於一枯株耶。若謂無情。能若是乎。雖然草木無知。是在精誠感變。而唯心之義彰明矣。觀孟宗哭竹而冬抽筍。生公說法而石點頭。以法非心外。感變由人。即枯龜告人以吉兇。七十二鉆而無遺䇿。唯在志誠。其應如響。所謂若能轉物。即同如來。人物同體。共轉法輪。於是乎徴矣。因記之以告來者。知此松為法身常住也。後世儻有損其一毛。即為戕害法身。斷佛慧命。可不念哉。
廬山金輪峰釋迦文佛舍利塔記
佛法自漢永平。始入中國。吳赤烏間。西域梵師康僧會。至建康。設像行道。求舍利于長干里。吳王建塔以藏之。建立初寺。此江南塔寺之始也。東晉成帝。咸康中。梵師達摩多羅。持禪經至。時王右軍羲之。守江州。見而異之。乃舍宅建歸宗寺。以居之。義熙中。遠公至廬山。開蓮社于東林。梵師耶舍尊者至。遠公邀入社。乃以
【現代漢語翻譯】 現代漢語譯本： 率領眾弟子，搬運石頭砌筑圍墻，用泥土培實，為這棵松樹誦經祈福，發誓說：『如果寺廟應當重新興盛，這棵松樹就會像原來一樣復生。』然後徘徊不捨地離開了。沒過幾年，松樹果然重新生長，樹皮完整緊密，枝葉繁茂。不久之後，遇到大饑荒，寺廟裡有殘餘的僧人，用這棵松樹換米來吃。工匠斜眼看著，打算砍伐它。恰好有個乞丐在樹下休息，願意乞討米來贖回這棵松樹。工匠被感動了，就停止了砍伐。沒過幾年，果然清湛公重新興建了這座寺廟，竟然感動了皇上頒賜《大藏經》。當時的地方官員，為寺廟建造殿宇，把瓦礫變成了凈土。這種轉變的機緣，難道不是事先顯現在一棵枯樹上嗎？如果說它沒有感情，怎麼能這樣呢？雖然草木沒有知覺，但這是因為精誠感動了變化，而唯心主義的道理就彰明瞭。看孟宗哭竹而冬天抽出竹筍，生公說法而石頭點頭，因為佛法不在心外，感動變化由人而生。即使是枯死的烏龜告訴人們吉兇，七十二個鉆孔沒有遺漏一個計策，唯獨在於志誠，它的應驗就像回聲一樣。這就是所謂的『如果能夠轉變外物，就等同於如來』，人物同爲一體，共同轉動法輪，就在這裡得到了驗證。因此記錄下來告訴後來的人，讓他們知道這棵松樹是法身常住的象徵。後世如果有人損害它的一根毫毛，就是殘害法身，斷絕佛的慧命，難道可以不慎重嗎？
廬山金輪峰釋迦文佛舍利塔記
佛法從漢朝永平年間開始傳入中國。吳國赤烏年間，西域梵僧康僧會（Kang Senghui）來到建康（Jiankang），設定佛像，宣揚佛法，在長干里（Changganli）求得舍利，吳王建造佛塔來收藏它，建立了最初的寺廟。這是江南地區佛塔寺廟的開端。東晉成帝咸康年間，梵僧達摩多羅（Dharmatala）帶著禪經來到中國。當時王右軍羲之（Wang Xizhi）鎮守江州（Jiangzhou），見到他後感到驚異，於是捨棄自己的住宅建造歸宗寺（Guizong Temple）來供養他居住。義熙年間，遠公（Yuan Gong）來到廬山（Mount Lu），在東林寺（Donglin Temple）開創蓮社。梵僧耶舍尊者（Yeshe）來到這裡，遠公邀請他加入蓮社，於是用...
【English Translation】 English version: Leading his disciples, they transported stones to build a wall around it, and packed it with earth. They chanted blessings for the pine tree, vowing, 'If the temple is destined to be rebuilt, this pine will revive as before.' Then, lingering with reluctance, he departed. Within a few years, the pine indeed grew again, its bark whole and dense, its branches and leaves flourishing. Not long after, a great famine struck, and the remaining monks in the temple sought to exchange the pine for rice to eat. A craftsman, casting a sidelong glance, intended to fell it. Just then, a beggar rested in its shade, willing to beg for rice to redeem the tree. Moved by this, the craftsman desisted. Within a few years, Venerable Qingzhan indeed rebuilt the temple, even moving the Emperor to bestow the Great Treasury Sutra. The local officials of the time built halls and pavilions for the temple, transforming rubble into pure land. Was not the opportunity for this transformation foreshadowed in a withered tree? If it were said to be without feeling, how could it be so? Although plants and trees are without awareness, it is because sincerity moved the change, and the doctrine of 'mind-only' is clearly manifested. Consider Meng Zong's weeping over bamboo, causing winter shoots to emerge, and Master Sheng's preaching, causing stones to nod. Because the Dharma is not outside the mind, and change is brought about by people. Even a withered tortoise can foretell good and bad fortune, with seventy-two divinations unerring. It all lies in sincere intention, its response like an echo. This is what is meant by 'If one can transform things, one is equal to the Tathagata,' people and things are of one body, jointly turning the Dharma wheel. This is verified here. Therefore, I record this to tell those who come later, to know that this pine is a symbol of the Dharma body's permanence. If future generations harm even a hair of it, they will be harming the Dharma body, cutting off the Buddha's wisdom-life. Can one not be mindful of this?
A Record of the Sharira Stupa of Shakyamuni Buddha at Golden Wheel Peak, Mount Lu
The Buddha-dharma entered China from the Yongping era of the Han Dynasty. During the Chiwu era of the Wu Dynasty, the Western Region's Brahmin monk Kang Senghui (康僧會) came to Jiankang (建康), setting up images and propagating the Dharma. He sought sharira in Changganli (長干里), and the King of Wu built a stupa to enshrine them, establishing the first temple. This was the beginning of stupas and temples in the Jiangnan region. During the Xiankang era of the Eastern Jin Dynasty, the Brahmin monk Dharmatala (達摩多羅) arrived with the Chan Sutra. At that time, Wang Xizhi (王羲之), the Right General of the Army, was guarding Jiangzhou (江州). Seeing him, he was amazed and donated his residence to build Guizong Temple (歸宗寺) to house him. During the Yixi era, Yuan Gong (遠公) came to Mount Lu (廬山) and established the Lotus Society at Donglin Temple (東林寺). The Brahmin monk Yeshe (耶舍) arrived, and Yuan Gong invited him to join the society, thus using...
所𢹂釋迦文佛舍利。建塔于歸宗金輪峰頂。身負鐵以為浮屠。此西江塔寺之首焉。至唐元和間。赤眼常禪師。得馬祖心印。開法于歸宗。而匡南諸名剎。皆門下高弟。一時之勝。號稱法堀。西來單傳之道。大振于茲山。自此相繼說法者。三十餘人。皆載傳燈。及五季而宋。道漸衰。寺漸頹。宋景德皇祐間。再重修之。元豐中。僧文凈復振。及元末。毀於兵。自是塔寺廢。山場田地。盡為民業矣。萬曆癸丑。達大師弟子果清湛公。因禮塔。過而嘆焉。遂啟恢復之志。遍謁諸薦紳檀越。同時一力。致感 皇上敕頒大藏一部。劄其徒修慈為住持。當道建殿宇。黃梅孝廉邢懋學。捐資盡贖其山場田地。居然一大道場也。癸丑。湛公欲重修其塔。購鐵數萬斤。未果即遷化。甲寅。修慈于吳中造毗盧大像。回時。塔舍利放光者。三度。照耀山谷。寺后松結子如塔狀者五。高八寸許。各十三級。遠近咸異之。乙卯春。慈秉師遺命。冶鐵鑄浮屠十三級。重開塔藏。見舍利數百粒。五色寶光。眩曜人目。瞻見者。敬禮無不感悅。是年秋九月。安藏之期。山谷震吼如雷者。七次。聞者皆知其為舍利瑞也。慈恐鐵易薄蝕。外以磁灰米汁。搗而護之。取堅密可垂久也。予于丙辰夏。自南嶽來瞻禮。見其奇峰峭拔。獨立撐空。狀若浮屠。峰頂不二
丈許。石穴數尺。僅容塔藏。蓋天造地設。非偶然也。予為記之曰。昔釋迦文佛入滅。茶毗得舍利八斛四斗。天上人間龍宮。各分建塔。阿育王分佈閻浮。於我震旦者。一十有九。惟明州建康者。名最著。其他未顯閑焉。此豈其一耶。舍利乃戒定之餘薰。凝四大所成者。以其血肉毛髮齒骨之不一。故有五色之異。其體堅剛。能貫金石。光明奪目。超越世寶。有堅凝而不動者。有流動上下。其狀變化不一者。蓋各隨感而然也。噫。諸佛眾生。同秉此心。眾生以無明三毒妄想所熏。故其體臭穢。終成敗壞。諸佛以金剛心戒定所熏。故其體堅固。光明照耀。常住不壞。正報如此。依報亦然。眾生依報。感五濁惡世。雜穢充滿。諸佛凈土。七寶莊嚴。故雜花云。其地堅固。金剛所成。是所謂唯心所變。豈他力哉。佛非凈土不居。故舍利非勝地不載。維此金輪。匡廬南面。杰立霄漢。勢壓群峰。即人世空居。而佛法身舍利常住其中。豈小緣哉。雖真常不壞。而世相變遷。故其浮屠興廢不一。欲垂永久。原其建立者之心。與恢復者之志。必有願力存焉。是為記。
明州鄮山阿育王舍利塔記
梵語舍利羅。此云身骨。惟我世尊。于曠大劫。以金剛心。熏脩金剛三昧。直至成佛。會無異念。故變緣生五蘊幻身。成金剛體。
【現代漢語翻譯】 現代漢語譯本： 高約一丈。石穴數尺深，僅能容納佛塔。這大概是天造地設，並非偶然。我為此作記說：從前釋迦文佛入滅，火化后得到舍利八斛四斗。天上、人間、龍宮各自分取建塔供奉。阿育王將舍利分佈在閻浮提（Jambudvipa，指我們所居住的這個世界），在我們震旦（Cinadesa，中國的古稱）有十九處。只有明州和建康（Jiankang，南京的古稱）的阿育王塔最為著名，其他的則不為人知。這難道是其中之一嗎？舍利是戒定（sila-samadhi，佛教修行的兩個重要方面）的餘香，是四大（catvari-mahabutani，構成物質世界的四種元素：地、水、火、風）凝結而成的。因為其血肉毛髮齒骨各不相同，所以有五種顏色（panchavarna，通常指白、紅、黃、藍、黑）的差異。它的質地堅硬，能穿透金石，光明奪目，超越世間珍寶。有的堅固不動，有的流動上下，其形狀變化不一，大概是各自隨感應而顯現的。唉！諸佛和眾生，共同秉持這顆心。眾生被無明（avidya，佛教中的根本煩惱，指對事物真相的迷惑）、三毒（trini-vishani，貪、嗔、癡）和妄想所薰染，所以其身體臭穢，最終敗壞。諸佛以金剛心（vajra-citta，堅不可摧的菩提心）和戒定所薰染，所以其身體堅固，光明照耀，常住不壞。正報（vipaka，由業力所感得的果報）如此，依報（ashraya-vipaka，生存環境的果報）也是如此。眾生的依報，感得五濁惡世（pancha-kashaya，充滿各種污濁的時代），雜穢充滿。諸佛的凈土（buddha-kshetra，佛所居住的清凈國土），七寶（sapta-ratna，佛教中常見的七種珍寶）莊嚴。所以《雜花經》說，其地堅固，金剛所成。這就是所謂的唯心所變，難道是其他力量嗎？佛不在凈土不居住，所以舍利不在殊勝之地不顯現。這金輪峰（Jinlun Peak），位於匡廬山（Mount Kuanglu）南面，高聳入雲，氣勢壓倒群峰。即使人世間是空虛的，而佛的法身舍利（dharma-kaya-sarira，佛法的化身）常住其中，難道是小小的因緣嗎？雖然真常不壞，而世間景象變遷，所以佛塔的興廢不一。想要使其永久流傳，追溯其建立者的心，與恢復者的志向，必定有願力存在其中。因此作記。
《明州鄮山阿育王舍利塔記》
梵語舍利羅（Sarira），這裡譯為身骨。只有我的世尊（Bhagavan，佛的尊稱），在曠大劫（asamkhya-kalpa，極長的時間單位）中，以金剛心，熏脩金剛三昧（vajra-samadhi，堅不可摧的禪定），直至成佛，沒有絲毫雜念，所以將因緣所生的五蘊（pancha-skandha，構成個體存在的五種要素：色、受、想、行、識）幻身，轉變成金剛體。
【English Translation】 English version: It is about ten feet high. The stone cave is several feet deep, just enough to hold the pagoda. This is probably a natural creation, not accidental. I write this record to say: Once, when Shakyamuni Buddha entered Nirvana (parinirvana, the final liberation), after cremation, eight 'hu' and four 'dou' of Sharira (sarira, relics) were obtained. The heavens, the human world, and the dragon palace each took a share to build pagodas for enshrinement. King Ashoka distributed Sharira in Jambudvipa (Jambudvipa, the continent where we live), and there were nineteen places in Cinadesa (Cinadesa, ancient name for China). Only the Ashoka Pagodas in Mingzhou and Jiankang (Jiankang, ancient name for Nanjing) are the most famous, while others are unknown. Could this be one of them? Sharira is the remaining fragrance of Sila-Samadhi (sila-samadhi, the two important aspects of Buddhist practice: morality and concentration), formed by the condensation of the Four Great Elements (catvari-mahabutani, the four elements that constitute the material world: earth, water, fire, and wind). Because their flesh, hair, teeth, and bones are different, they have five colors (panchavarna, usually referring to white, red, yellow, blue, and black). Its texture is hard, able to penetrate metal and stone, and its light is dazzling, surpassing worldly treasures. Some are firm and unmoving, while others flow up and down, and their shapes vary, probably appearing according to their respective sensations. Alas! All Buddhas and sentient beings share this mind. Sentient beings are tainted by ignorance (avidya, the fundamental affliction in Buddhism, referring to the delusion about the truth of things), the Three Poisons (trini-vishani, greed, hatred, and delusion), and delusions, so their bodies are foul and eventually decay. Buddhas are tainted by the Vajra Mind (vajra-citta, the indestructible Bodhi mind) and Sila-Samadhi, so their bodies are firm, shining brightly, and eternally indestructible. The direct retribution (vipaka, the result of karmic actions) is like this, and so is the circumstantial retribution (ashraya-vipaka, the result of the environment). The circumstantial retribution of sentient beings is the defiled world of the Five Turbidities (pancha-kashaya, an era full of various impurities), filled with filth. The Pure Land (buddha-kshetra, the pure land where Buddhas reside) of the Buddhas is adorned with the Seven Treasures (sapta-ratna, the seven common treasures in Buddhism). Therefore, the 'Garland Sutra' says that its ground is firm, made of Vajra. This is what is called transformation by mind only, is it other power? Buddhas do not reside in impure lands, so Sharira does not appear in non-auspicious places. This Jinlun Peak (Jinlun Peak), located on the south side of Mount Kuanglu (Mount Kuanglu), stands tall into the sky, its momentum overwhelming the peaks. Even though the human world is empty, the Dharma-kaya-sarira (dharma-kaya-sarira, the embodiment of the Buddha's teachings) of the Buddha constantly resides within it, is it a small cause? Although the true and constant is indestructible, the world's appearances change, so the rise and fall of pagodas vary. To make it last forever, tracing back to the heart of its founder and the aspirations of its restorer, there must be a vow power existing within it. Therefore, I write this record.
'Record of the Ashoka Sharira Pagoda on Mount Mao in Mingzhou'
Sarira (Sarira) in Sanskrit, here translated as body bones. Only my Bhagavan (Bhagavan, an honorific title for the Buddha), in countless kalpas (asamkhya-kalpa, extremely long units of time), with the Vajra Mind, cultivated the Vajra Samadhi (vajra-samadhi, indestructible meditation), until becoming a Buddha, without any distracting thoughts, so he transformed the illusory body of the Five Skandhas (pancha-skandha, the five aggregates that constitute individual existence: form, feeling, perception, volition, and consciousness) born from conditions, into a Vajra body.
即如來法身。常住不壞。永無生滅。佛十身中。有力持身。此其一也。如來應現娑婆。示生迦維。說法四十九年。化緣已畢。于拘尸羅城。娑羅林雙樹間。入大涅槃。時彼國王。如法茶毗。得舍利八斛。分為三分。天上人間龍宮。各起塔供養。而人間八國分之。摩伽陁國。阿阇世王。得其一分。有八萬四千顆。至阿育王。有大神力。能役鬼神。乃碎七寶末。造八萬四千塔。遍散四洲。而南閻浮提。為身教地。故塔居多。其來震旦者。一十有九。惟金陵長干。與明州鄮山。顯赫最著。予幼出家長干。屢睹光瑞。種種不可名言。雖未至明州。蚤聞感應之徴。今見理公所寄育王山志。讀之。感而嘆曰。此我本師。現在世間。說法處也。夫舍利者何。乃一真法界。常住真心。廣大光明之體也。諸佛證之。為清凈法身。菩薩修之。為金剛心地。眾生迷之。為阿賴耶識。其不壞者。為佛性種子。名佛知見。以其眾生本具。故佛出世。特為開示。使其悟入。祖師西來。指之為心印。是知眾生。與佛無二無別。第染凈熏變之不同耳。以眾生無明業力。唸唸燻蒸。故感四大五蘊。腥[臊-木+ㄤ]臭穢。不凈無常敗壞之身。其不壞者。為輪迴業果。歷劫不忘。菩薩以之為定慧。熏習得意生身。調伏眾生。凈佛國土。其不壞者。微妙功德。
【現代漢語翻譯】 現代漢語譯本 即如來法身（Tathagata Dharmakaya，如來的法性之身）。常住不壞，永無生滅。佛十身中，有力持身，此為其一。如來應化顯現在娑婆世界（Saha world，我們所居住的充滿煩惱的世界），示現降生於迦毗羅衛國（Kapilavastu，釋迦牟尼佛的誕生地）。說法四十九年，度化眾生的因緣已盡，在拘尸那迦城（Kushinagar，佛陀涅槃之地）娑羅雙樹之間，進入大涅槃（Parinirvana，完全的涅槃）。 當時那裡的國王，如法火化佛陀遺體，得到舍利（Sarira，佛教聖物，通常是火化后的遺骨）八斛（古代容量單位）。分為三份，天上、人間、龍宮各起塔供養。而人間由八個國家分得舍利。摩伽陀國（Magadha，古印度王國），阿阇世王（Ajatasatru，古印度國王，頻婆娑羅王之子）得到其中的一份，約有八萬四千顆。到了阿育王（Ashoka，古印度孔雀王朝的國王），具有大神力，能夠役使鬼神，於是將七寶磨成粉末，建造八萬四千座塔，遍佈四大洲。而南閻浮提（Jambudvipa，我們所居住的這個世界），是佛陀教化的根本之地，所以佛塔特別多。其中來到震旦（Cinastan，中國的古稱）的，有十分之九。只有金陵（今南京）長干寺（Changgan Temple），與明州（今寧波）鄮山（Mount Mao）的阿育王寺（King Asoka Temple），最為顯赫著名。 我小時候在長干寺出家，多次親眼見到佛塔放光等瑞相，種種不可用語言來形容。雖然沒有去過明州阿育王寺，但早就聽說過種種感應的徵兆。現在看到理公所寄來的《育王山志》，讀後，感慨而嘆息說：『這才是我的本師釋迦牟尼佛，現在仍然在世間說法的地方啊！』 那麼，舍利是什麼呢？乃是一真法界（Dharmadhatu，一切法的真實本性），常住真心（ever-abiding true mind），廣大光明的本體。諸佛證悟它，作為清凈法身（pure Dharmakaya）。菩薩修習它，作為金剛心地（diamond mind）。眾生迷惑它，成為阿賴耶識（Alaya-vijñana，第八識，藏識）。其中不壞的部分，是佛性種子（Buddha-nature seed），名為佛知見（Buddha-jnana，佛的智慧和見解）。因為眾生本來就具備，所以佛陀出世，特別為眾生開示，使他們覺悟而證入。 禪宗祖師西來，指它為心印（mind seal）。由此可知，眾生與佛沒有絲毫差別，只是染污和清凈熏習轉變的不同罷了。由於眾生的無明業力，唸唸薰染蒸騰，所以感得四大五蘊（Skandha，構成個體存在的五種要素），腥臊臭穢，不凈無常敗壞之身。其中不壞的部分，是輪迴業果（karma result），經歷無數劫也不會忘記。菩薩用它作為定慧（Samadhi-prajña，禪定和智慧），熏習而得到意生身（Manomayakaya，由意念產生的身體），調伏眾生，清凈佛國土。其中不壞的部分，是微妙功德。
【English Translation】 English version It is the Tathagata Dharmakaya (the Dharma body of the Tathagata). It is permanent and indestructible, without birth or death. Among the ten bodies of the Buddha, there is the Body of Power, and this is one of them. The Tathagata manifested in the Saha world (the world we live in, full of suffering), showing birth in Kapilavastu (the birthplace of Shakyamuni Buddha). He taught the Dharma for forty-nine years, and when the conditions for converting beings were complete, he entered Parinirvana (complete Nirvana) between the twin Sala trees in Kushinagar (the place of the Buddha's Nirvana). At that time, the king there cremated the Buddha's body according to the Dharma, obtaining eight 'hu' (an ancient unit of volume) of Sarira (Buddhist relics, usually cremated remains). These were divided into three parts, with stupas built in the heavens, the human realm, and the dragon palace for offerings. The human realm was divided among eight countries. King Ajatasatru (an ancient Indian king, son of King Bimbisara) of Magadha (an ancient Indian kingdom) obtained one share, about eighty-four thousand pieces. By the time of King Ashoka (an ancient Indian Mauryan king), who had great divine power and could command ghosts and spirits, he ground the seven treasures into powder and built eighty-four thousand stupas, scattering them throughout the four continents. Jambudvipa (the world we live in) is the fundamental place of the Buddha's teachings, so there are especially many stupas. Among those that came to Cinastan (an ancient name for China), nine out of ten were there. Only the Changgan Temple (Changgan Temple) in Jinling (now Nanjing) and the King Asoka Temple (King Asoka Temple) on Mount Mao (Mount Mao) in Mingzhou (now Ningbo) are the most prominent and famous. When I was young, I became a monk at Changgan Temple and witnessed auspicious signs such as the stupa emitting light many times, which cannot be described in words. Although I have not been to King Asoka Temple in Mingzhou, I have long heard of various signs of response. Now, having read the 'Annals of Mount Yuwang' sent by Li Gong, I am moved and exclaim: 'This is truly my original teacher, Shakyamuni Buddha, still teaching in the world!' So, what are Sarira? They are the Dharmadhatu (the true nature of all dharmas), the ever-abiding true mind, and the body of vast light. The Buddhas realize it as the pure Dharmakaya (pure Dharma body). Bodhisattvas cultivate it as the diamond mind. Sentient beings are deluded about it, and it becomes the Alaya-vijñana (the eighth consciousness, the storehouse consciousness). The indestructible part of it is the Buddha-nature seed (Buddha-nature seed), called Buddha-jnana (Buddha's wisdom and insight). Because sentient beings inherently possess it, the Buddha appears in the world specifically to reveal it to them, enabling them to awaken and realize it. The Zen patriarchs who came from the West pointed to it as the mind seal. From this, we can know that there is no difference between sentient beings and Buddhas, only the difference in the transformation of defilement and purification. Due to the ignorance and karmic force of sentient beings, which constantly permeate and steam, they experience the four great elements and five Skandhas (the five aggregates that constitute individual existence), which are foul, impure, impermanent, and decaying. The indestructible part of it is the karmic result of reincarnation, which will not be forgotten even after countless kalpas. Bodhisattvas use it as Samadhi-prajña (meditation and wisdom), cultivating and obtaining the Manomayakaya (body of mental creation), subduing sentient beings, and purifying the Buddha land. The indestructible part of it is subtle merit.
成就莊嚴。惟佛證之。為清凈法身。常住寂光。身土不二。其現大身。則無量光明相好。居華藏莊嚴。名實報身。其現小化。則丈六金身。示生人間。與民同患。而眾生見者。但見緣生之佛。不見法身真體。將顯法化無二。無常即常。故入般涅槃。而留舍利。攝受眾生。名力持身。以示金剛不壞法身常住世間。本無生滅去來之相。故所現光相。種種瑞應。不可思議。隨眾生心。感而應現者。即法身應機說法。以離言三昧。直指眾生本有佛性。欲令見者。當下了悟自心。頓見法身不生滅性。此與靈山踞座。末後拈花。有何異哉。故佛出世說法。無非指示此一大事。而於法華一會。開示眾生佛之知見。以此知見。即法身慧命。故云。此經在處。應以七寶起塔。況佛知見。又為文字所障。至若諸祖直捷示人。而形於棒喝譏呵怒罵之間。而人又以機鋒目之。將謂別有玄妙。故悟之者希。今者親見法身。如來覿面。為說不生滅法。而人不悟諸己。概以光明瑞相視之。誠謂當面錯過矣。可不哀哉。嗟夫。吾人沉淪多劫。流轉生死。今者何幸何緣。一遇希有難遭之事。猶自迷頭認影。豈不上負真慈。自昧本有。可不為之大哀歟。昔佛於法華會上。自說法身壽量。常住不滅。此但托之空言。未有若此。見諸行事之深切著明者。惟普賢以
十大愿顯示法身。乃曰。請佛住世。勸轉法輪。常隨佛學。之三者。義昭於此。初僧會至長干。吳主孫權。命求舍利。期以七日。不應。展三七日。中夜猶不應。會稽首哀請曰。佛以慈悲為心。茍不應。則使此方眾生。斷滅佛種矣。於是痛舉佛號。三稱。遍身毛孔。血汗迸灑。即聽瓶中鏗然有聲。光燭天地。啟之。則舍利宛在瓶中矣。劉薩訶身陷地獄。將無出期。乃聽梵僧指求舍利。為懺罪地。故感寶塔從地涌出。是知康為人。劉為己。均皆普賢勸請之意也。若夫種種莊嚴供養。守護讚歎者。豈非常隨佛學者歟。且也。佛性之在眾生。固其迷矣。若夫般若光明。常照而不昧者。發於行事。若世之忠臣孝子。志士仁人。凡所施作。致君澤民。而為不朽之事業者。豈非法身所流衍乎。其歷代帝王。崇奉興隆者。詎非法王之利見乎。總之無一眾生。而不具有此性。故見聞隨喜。禮拜供養者。無異親承接足。即布身命。磬所有。竭內外施。而為莊嚴。特為自性受用地耳。若夫一睹舍利。頓破無明。了悟法身。長揖生死。永出迷途者。是在上根利智。夙具聞熏。緣熟于當下者。不無其人也。由是觀之。累代王臣。興建於前。太宰陸公。重興于昔。司馬郭公。再振於今。且托法身於毛端三昧。以見不朽。是又皆普賢愿輪所持也。理
【現代漢語翻譯】 現代漢語譯本 十大愿顯示法身（Dharmakāya，佛的法性之身）。即是說，『請佛住世』、『勸轉法輪』、『常隨佛學』這三者，意義在此彰顯。當初僧伽（Saṃgha，僧團）來到長干寺，吳主孫權（Sun Quan）命令求取捨利（Śarīra，佛陀或高僧火化后的遺物），約定七日。沒有應驗，延長至二十一日，半夜仍然沒有應驗。僧伽稽首哀請說：『佛以慈悲為心，如果還不應驗，那麼就使此方眾生，斷滅佛種了。』於是痛切地稱念佛號，三次稱念，遍身毛孔，血汗迸流。隨即聽到瓶中鏗然有聲，光明照耀天地。開啟瓶子，則舍利完好地在瓶中。劉薩訶（Liú Sàhē）身陷地獄，將沒有出去的期限。於是聽從梵僧指點求取捨利，作為懺悔罪業的地方。所以感得寶塔從地涌出。可知康僧會（Kāng Sēnghuì）為人求，劉薩訶為自己求，都同樣是普賢菩薩（Samantabhadra）勸請的意義啊。至於種種莊嚴供養，守護讚歎的，豈不是『常隨佛學』嗎？而且，佛性（Buddha-nature）存在於眾生之中，本來就被迷惑了。如果般若（Prajñā，智慧）光明，常常照耀而不昏昧，發於行事，就像世上的忠臣孝子，志士仁人，凡所施作，使君王受益，百姓安樂，而成為不朽的事業，豈不是法身所流露出來的嗎？歷代帝王，崇奉興隆佛法，難道不是法王（Dharmaraja，佛）的顯現嗎？總之沒有一個眾生，不具有這種佛性。所以見聞隨喜，禮拜供養的，無異於親自承接佛足，即使佈施身命，傾盡所有，竭盡內外之施，而作為莊嚴，特別為自性受用之地罷了。如果一睹舍利，頓時破除無明（Avidyā，迷惑），了悟法身，長別生死，永遠脫離迷途的，是在上根利智，宿世具有聞法熏習，因緣成熟于當下的人，不是沒有這樣的人啊。由此看來，累代王臣，在先前興建佛寺，太宰陸公（Lù Gōng）在過去重新興建，司馬郭公（Guō Gōng）在現在再次振興，並且寄託法身於毛端三昧（Samādhi，禪定），以求不朽，這又都是普賢菩薩的愿輪所主持的道理。 理
【English Translation】 English version The ten great vows reveal the Dharmakāya (the Dharma-nature body of the Buddha). That is to say, 'Please request the Buddha to remain in the world', 'Request the turning of the Dharma wheel', and 'Always follow the Buddha's teachings' – the meaning of these three is manifested here. Initially, the Saṃgha (monastic community) arrived at Changgan Temple, and Wu ruler Sun Quan ordered the seeking of Śarīra (relics of the Buddha or eminent monks after cremation), stipulating seven days. It did not respond, so it was extended to twenty-one days, and still did not respond in the middle of the night. The Saṃgha bowed their heads and pleaded, saying, 'The Buddha takes compassion as his heart; if it still does not respond, then it will cause the sentient beings of this land to extinguish the seed of Buddhahood.' Thereupon, they earnestly chanted the Buddha's name, chanting it three times, and blood and sweat burst forth from every pore of their bodies. Immediately, they heard a clanging sound from within the bottle, and light illuminated heaven and earth. Opening it, the Śarīra was perfectly present within the bottle. Liu Sahe was trapped in hell, with no prospect of escape. Then he listened to a Brahmin monk who instructed him to seek Śarīra as a place to repent for his sins. Therefore, he was moved to have a precious pagoda emerge from the earth. It can be known that Kang Senghui sought for others, and Liu Sahe sought for himself, both of which are the meaning of Samantabhadra's (Universal Worthy Bodhisattva) exhortation. As for all kinds of magnificent offerings, protection, praise, isn't that 'Always following the Buddha's teachings'? Moreover, the Buddha-nature exists within sentient beings, and is originally deluded. If Prajñā (wisdom) light, constantly shines without dimming, and manifests in actions, like the loyal ministers, filial sons, noble people, and benevolent individuals of the world, all that they do benefits the ruler and brings peace to the people, and becomes an immortal undertaking, isn't that what the Dharmakāya flows out? The emperors of past dynasties, who revered and promoted Buddhism, aren't they manifestations of the Dharmaraja (Dharma King, Buddha)? In short, there is not a single sentient being who does not possess this nature. Therefore, seeing, hearing, rejoicing, bowing, and making offerings are no different from personally receiving the Buddha's feet, even giving up one's life, exhausting all possessions, and exhausting internal and external giving, as adornments, especially for the place where one's self-nature is enjoyed. If one glimpses the Śarīra, instantly breaks through Avidyā (ignorance), comprehends the Dharmakāya, bids farewell to birth and death, and forever escapes the path of delusion, it is for those with superior roots and sharp wisdom, who have accumulated the habit of hearing the Dharma in past lives, and whose conditions are ripe in the present moment; there are not none such people. From this perspective, successive generations of kings and ministers built temples in the past, Grand Minister Lu rebuilt them in the past, and Sima Guo is revitalizing them again now, and entrusting the Dharmakāya to the Samādhi (meditative absorption) of a hair-tip to seek immortality; this is all upheld by the wheel of Samantabhadra's vows. Reason
公豈佛稱空生身子為長老乎。予自信靈山一會。儼在目前。說法音聲。熾然無間。故特書此。以告見聞。隨喜禮拜供養者。不得以色相求之也。
憨山老人夢遊集卷第二十五 卍新續藏第 73 冊 No. 1456 憨山老人夢遊集
憨山老人夢遊集卷第二十六
侍 者 福 善 日錄
門 人 通 炯 編輯
嶺南弟子 劉起相 重較
記
廬山大悲懺堂記
唯佛法身無際。全體而為眾生。眾生妄想無際。全體而為生死之妄業。妄業不消。故眾生苦海亦無際。而終莫知出。自非大悲願力。無由以竭苦海。消妄業而出生死。證本際也。是故觀音大士。稱法界心。行大悲行。潛入一切眾生妄想海中。而為之濟度。設陀羅尼。令其持誦薰脩。欲令眾生出苦海。見本法身。登涅槃岸。此大悲懺法所由立也。其咒本出灌頂部。乃中道法身所流。是為毗盧心印。始於四明尊者。準大悲經之所創立。其來尚矣。良以眾生藏識幽關。非秘密心印。不足以破之。是為脫苦之良藥也。直指滿公。受教於云棲。藏修南嶽志。以懺法為佛事。信奉者眾。既而之廬岳。結隱單棲。愿廣此法。以度四眾。故建懺堂。以示薰脩之儀。堂既成。乞記于老人。乃謂之曰。一切眾生。皆
【現代漢語翻譯】 現代漢語譯本 您難道稱佛所說的空生（Subhuti，須菩提，佛陀的十大弟子之一，以解空第一著稱）身子為長老嗎？我自信在靈山法會上，一切景象宛如就在眼前。佛陀說法的音聲，熾盛而沒有間斷。所以特地寫下這些，告訴見到和聽聞的人，隨喜、禮拜、供養的人，不要以色相來求佛。
憨山老人夢遊集卷第二十五 卍新續藏第 73 冊 No. 1456 憨山老人夢遊集
憨山老人夢遊集卷第二十六
侍者 福善 日錄
門人 通炯 編輯
嶺南弟子 劉起相 重較
記
廬山大悲懺堂記
只有佛的法身是無邊無際的，它完全體現為眾生。眾生的妄想也是無邊無際的，它完全體現為生死的虛妄業力。虛妄業力不消除，所以眾生的苦海也是無邊無際的，最終沒有人知道如何脫離。如果不是憑藉大悲的願力，就沒有辦法竭盡苦海，消除虛妄業力，從而脫離生死，證得本來的真如實際。因此，觀音大士，被稱為法界之心，行持大悲之行，潛入一切眾生的妄想海中，來為他們救濟度化。設定陀羅尼（dharani，總持，咒語），讓他們持誦薰脩，想要讓眾生脫離苦海，見到本來的法身，登上涅槃（Nirvana，寂滅）的彼岸。這就是大悲懺法建立的原因。這個咒語本來出自灌頂部，是中道法身所流出的，是為毗盧（Vairocana，光明遍照）心印。開始於四明尊者，根據大悲經所創立，由來已久。確實是因為眾生的藏識（alaya-vijñana，阿賴耶識，第八識）幽深隱秘，如果不是秘密的心印，不足以破除它。這是脫離痛苦的良藥啊。直指滿公，在云棲接受教誨，藏修南嶽，以懺法作為佛事，信奉的人很多。之後來到廬山，結廬隱居，希望弘揚這個法門，來度化四眾弟子。所以建立懺堂，來展示薰脩的儀軌。懺堂建成后，向我請求作記。於是我告訴他說，一切眾生，都是
【English Translation】 English version How can you call Śūnyatāgarbha Śāriputra (Śāriputra, one of the Buddha's ten great disciples, known for his wisdom in emptiness) an elder? I am confident that the assembly on Vulture Peak is vividly before my eyes. The sound of the Buddha's teachings is blazing and uninterrupted. Therefore, I specifically write this to tell those who see and hear, those who rejoice, prostrate, and make offerings, not to seek the Buddha through form.
Hanshan Laoren Mengyou Ji, Volume 25 Supplement to the Buddhist Canon, Volume 73, No. 1456, Hanshan Laoren Mengyou Ji
Hanshan Laoren Mengyou Ji, Volume 26
Attendant: Fushan, Daily Record
Disciple: Tongjiong, Edited
Lingnan Disciple: Liu Qixiang, Revised
Record
Record of the Great Compassion Repentance Hall at Mount Lu
Only the Dharma body of the Buddha is boundless, fully manifested as sentient beings. The delusions of sentient beings are also boundless, fully manifested as the false karma of birth and death. If false karma is not eliminated, then the sea of suffering for sentient beings is also boundless, and ultimately no one knows how to escape. If not for the power of great compassion and vows, there would be no way to exhaust the sea of suffering, eliminate false karma, and thus escape birth and death, and realize the original reality. Therefore, the Bodhisattva Avalokiteśvara (Guanyin, the Bodhisattva of Compassion), is called the heart of the Dharma realm, practices great compassion, and secretly enters the sea of delusions of all sentient beings to save and liberate them. He establishes dhāraṇīs (dhāraṇī, a type of mantra or sacred utterance) to have them recite and cultivate, wanting to enable sentient beings to escape the sea of suffering, see their original Dharma body, and ascend to the shore of Nirvāṇa (Nirvana, liberation). This is why the Great Compassion Repentance Dharma was established. This mantra originally comes from the Abhiṣeka (initiation) section, flowing from the Dharma body of the Middle Way, and is the heart seal of Vairocana (Vairocana, the universal Buddha). It began with Venerable Siming, based on the Great Compassion Sutra, and has a long history. Indeed, it is because the ālaya-vijñāna (alaya-vijñana, storehouse consciousness) of sentient beings is deep and hidden, and if not for the secret heart seal, it would not be enough to break through it. This is a good medicine for escaping suffering. Zhizhi Mangong received teachings at Yunqi, cultivated in seclusion at Nanyue, and used repentance as a Buddhist practice, with many believers. Later, he came to Mount Lu, built a hermitage, and wished to propagate this Dharma to liberate the fourfold assembly. Therefore, he built a repentance hall to demonstrate the ritual of cultivation. After the repentance hall was completed, he asked me to write a record. So I told him, 'All sentient beings are'
本法身。既迷而為生死業海。令以法身心印。而薰變業性。是以水投水。似空合空。但有信者。于生死苦。不期出而出矣。公以大悲心。為苦海舟航之慈楫。以人人本有之法。而指示之。如以甘露灑焦枯。而清涼心地。不待告而自知矣。法性無盡。眾生界不可盡。此法亦無盡。又何以永永為計哉。
廬山雲中寺十方常住碑記
廬山禪林棋佈。山之絕頂。九奇峰下。最為幽勝。俗呼仰天坪。以其高而無上也。昔為虎狼之巢。有云中寺。乃敬堂忠公所建立也。師諱法忠。本歙人。年十九。禮杭之靈隱達機和尚為弟子。執爨三年。思大事未了。遂依講肆。聽了義諸經。猶以文字為障礙。渡江之少林。依大千和尚。參達摩西來之旨。居十載。尋之京師。復禮遍融諸大知識。印決心要。因之五臺。會予與妙師。心知為法門之杰。予去東海。妙師歸蘆芽。因拉師同往。居三年。諸所建立多咨之。頃又棄去。入牛山。未幾而轉匡山。初結庵講經臺。居三年。以往來為煩。仍遷五老峰。又四年。至雲中。愛其高絕。乃誅茅縛椽以居之。草衣木食。十方英靈衲子多集。師脫形骸。無爾我。以道相忘。不設規繩。無約束。人人自律。不以世俗標榜。四事任緣。闕則親行乞以供之。雖寸絲粒米。咸以眾為懷。精練三業。稟明一心
【現代漢語翻譯】 現代漢語譯本： 本來的法身（Dharmakāya），一旦迷惑就會成為生死輪迴的苦海。因此要用法身的心印（法身心印），來薰陶轉變業力。這就像水倒入水中，如同虛空融入虛空。只要有信心的人，對於生死之苦，不用刻意求出離，自然就能解脫。您以大慈悲心，作為苦海中的舟船和慈悲的船槳，用人人本有的佛法，來指示他們，就像用甘露灑在焦枯的土地上，自然能使心地清涼。不用別人告知也能明白。法性（Dharmatā）是無盡的，眾生的世界也是不可窮盡的，所以這種佛法也是無盡的，又何必為長久打算呢？
廬山雲中寺十方常住碑記
廬山的禪寺像棋子一樣分佈。山的最頂端，九奇峰下，最為幽靜優美。俗稱仰天坪，因為它的高聳入雲。過去是虎狼的巢穴。有座雲中寺，是敬堂忠公（敬堂忠公）所建立的。這位禪師法名法忠（法忠），是歙縣人。十九歲時，拜杭州靈隱寺的達機和尚（達機和尚）為師。負責煮飯三年，但認為大事未了。於是跟隨講師，聽聞了義的經典，但仍然覺得文字是障礙。於是渡江前往少林寺，依止大千和尚（大千和尚），參悟達摩（達摩）西來的真意。住了十年。之後前往京師，又拜訪了遍融（遍融）等各位大德，印證了決定的心要。因此前往五臺山，在那裡遇到了我和妙師（妙師），我們都認為他是佛門中的傑出人才。我去了東海，妙師回到了蘆芽山，於是拉著法忠禪師一同前往。住了三年，寺廟的各項建設都諮詢他的意見。不久他又離開了，進入牛山。沒過多久又轉到匡山。最初在講經臺結廬而居，住了三年，因為來往的人太多感到厭煩，於是搬到了五老峰。又過了四年，到了雲中。喜愛這裡的高聳絕頂，於是砍伐茅草，用樹枝做椽子來居住。穿著粗糙的衣服，吃著簡單的食物，十方有志之士都聚集而來。法忠禪師不拘形跡，沒有你我的分別，以道義互相交流，不設立規章制度，沒有約束，人人自我約束。不以世俗的標準來標榜自己，衣食住行隨緣而定，缺少的時候就親自去乞討來供養大家。即使是一根絲、一粒米，都想著大家。精進地修持身口意三業，明白清凈的一心（一心）。
【English Translation】 English version: The inherent Dharmakāya (法身, Body of Essence), once deluded, becomes the karmic ocean of birth and death. Therefore, one should use the mind-seal of the Dharmakāya (法身心印) to transform the nature of karma. This is like pouring water into water, or like space merging with space. Only those who have faith, without seeking to escape from the suffering of birth and death, will naturally be liberated. You, with great compassion, act as the boat and compassionate oar in the sea of suffering, using the Dharma inherent in everyone to guide them, like sprinkling nectar on parched land, naturally cooling the mind. One knows this without being told. The nature of Dharma (Dharmatā, 法性) is inexhaustible, and the realm of sentient beings is also inexhaustible, so this Dharma is also inexhaustible. Why then should we plan for eternity?
Record of the Ever-Dwelling Stupa of Yunzhong Temple on Mount Lu
The Chan monasteries on Mount Lu are distributed like chess pieces. The summit of the mountain, below the Nine Wonders Peak, is the most secluded and beautiful. It is commonly called Yangtian Ping (仰天坪, Face-the-Sky Plateau), because of its towering height. In the past, it was the lair of tigers and wolves. There is a Yunzhong Temple (雲中寺, Temple in the Clouds), which was founded by Venerable Jing Tang Zhong (敬堂忠公). This Chan master, named Fachong (法忠), was originally from She County. At the age of nineteen, he became a disciple of the monk Daji (達機和尚) at Lingyin Temple in Hangzhou. He was in charge of cooking for three years, but felt that the great matter was not yet resolved. So he followed the lecturers, listening to the definitive sutras, but still felt that the words were an obstacle. He crossed the river to Shaolin Temple, relying on the monk Daqian (大千和尚) to contemplate the meaning of Bodhidharma's (達摩) coming from the West. He stayed for ten years. Then he went to the capital, and again visited great teachers such as Bianrong (遍融), confirming the essential points of his determination. Therefore, he went to Mount Wutai, where he met me and Master Miao (妙師), and we both recognized him as an outstanding talent in the Buddhist community. I went to the East Sea, and Master Miao returned to Luyashan, so we pulled Master Fachong to go together. After living there for three years, he consulted him on various constructions of the temple. Soon after, he left again and entered Niu Mountain. Before long, he moved to Mount Kuang. Initially, he built a hut at the Sutra-Teaching Platform, living there for three years. Because of the frequent comings and goings, he moved to the Five Old Men Peak. After another four years, he arrived at Yunzhong. He loved its towering height, so he cut thatch and bound rafters to live there. Wearing rough clothes and eating simple food, many aspiring monks from all directions gathered. Master Fachong transcended form and appearance, without the distinction of 'you' and 'me', forgetting each other in the Way. He did not establish rules or regulations, without constraints, everyone was self-disciplined. He did not boast with worldly standards, and the four necessities of life were left to fate. When there was a shortage, he personally went to beg for alms to provide for everyone. Even a thread or a grain of rice, he always thought of the community. He diligently cultivated the three karmas of body, speech, and mind, understanding the clear and pure One Mind (一心).
。居二十二年。遂成叢林。后為團瓢。以供宴息。山門榜曰。雲中。志最高也。師好栽松。計十餘萬章。冀化龍以紀年也。予自南嶽來游茲山。師與予夜話。因謂予曰。某老矣。幻化人世。任緣住此山三十年矣。今浮光不久。即此道場。雖幻緣所成。本意為十方龍象設。非為區區一己。乞師一言以為志。予喜而嘆曰。大哉師之心乎。經云。以大圓覺。為我伽藍。身心安居。平等性智。是佛以十方為懷也。西江有言。十方同聚會。個個學無為。此是選佛場。心空及第歸。是祖以十方為心也。惟師生平志在無我。故隨所建立皆無我。今一旦而委之十方。是究竟無我。其有能克紹其業。赤身擔荷者。能以師心為心。茍志於道。豈無豪傑之士。心空及第者乎。是則山色湖光。水流風動。皆演無我之法音。師廣長舌相。常住而不泯也。其常住相代。別有倦。非予所筆。略記師生平始末。以告來者。
廬山萬壽寺莊嚴佛像記
廬山之南。剎竿相望。其谷之大者。曰棲賢。巖壑嵚岑。林木蓊鬱。太乙漢陽桃林諸峰。叢列雲中。眾水會於巨澗。中有寺曰。萬壽。蓋唐僧德英所建。為禪堀也。歲久而毀。我 明正統間。僧明安重修。今亦圮矣。禪人慧楞。緝而居之。古殿數楹。不蔽風雨。佛像金容塵坌薄蝕。悽然蒼蘚古瓦間
【現代漢語翻譯】 現代漢語譯本： 住了二十二年，於是形成了叢林。後來做成團瓢，用來供人宴息。山門上題寫著『雲中』，志向最高遠啊。這位禪師喜歡栽種松樹，總共種了十餘萬棵，希望松樹化為龍來記錄年份。我從南嶽來遊覽這座山，禪師與我夜間談話，於是對我說：『我老了，在人世間幻化，隨緣住在這座山三十年了。現在浮光不久，即使這個道場，雖然是幻緣所成，本意是為十方龍象設立的，不是爲了區區我自己。』請求我寫一句話來作為紀念。我高興地感嘆道：『偉大啊，禪師的心！』經書上說：『以大圓覺（Mahavairocana，偉大的覺悟）作為我的伽藍（saṃghārāma，僧院），身心安穩居住，達到平等性智（samatā-jñāna，平等智慧）。』這是佛以十方為懷啊。西江有句話說：『十方同聚會，個個學無為。此是選佛場，心空及第歸。』這是祖師以十方為心啊。只有禪師一生志在無我，所以隨他所建立的一切都是無我的。現在一旦將它委託給十方，這是究竟的無我。其中有能夠繼承他的事業，赤身擔負的人，能夠以禪師的心為心。如果立志于道，難道沒有豪傑之士，心空而及第的人嗎？這樣，山色湖光，水流風動，都在演說無我的法音。禪師廣長的舌相，常住而不泯滅啊。至於常住之相的替代，另有記載，不是我所能寫盡的。略微記錄禪師生平的始末，來告訴後人。
廬山萬壽寺莊嚴佛像記
廬山的南面，剎竿（flagpole，寺廟的旗桿）互相遙望。其中最大的山谷，叫做棲賢。巖石山谷高峻，林木茂盛。太乙、漢陽、桃林等山峰，成群排列在雲中。眾水匯聚到巨大的山澗，其中有座寺廟叫做萬壽寺。是唐朝僧人德英所建造的，作為禪修的場所。時間久了就毀壞了。我明朝正統年間，僧人明安重新修建。現在也倒塌了。禪人慧楞，收集殘餘的材料居住在那裡。幾間古老的殿堂，不能遮蔽風雨。佛像的金身容貌，被灰塵覆蓋侵蝕，淒涼地處在蒼老的青苔古瓦之間。
【English Translation】 English version: He lived there for twenty-two years, and thus a monastery was formed. Later, it was made into a 'tuan piao' (round ladle), to provide a place for feasts and rest. The mountain gate was inscribed with 'Amidst the Clouds,' signifying the highest aspiration. The master was fond of planting pine trees, totaling more than ten thousand, hoping they would transform into dragons to mark the years. I came from Mount Nan to visit this mountain. The master spoke with me at night, and said to me, 'I am old, having manifested in this world, dwelling in this mountain for thirty years according to fate. Now, the fleeting light is not long. Even this place of practice, though formed by illusory causes, was originally intended for the dragons and elephants (great practitioners) of the ten directions, not for my own sake.' He asked me to write a word as a memorial. I gladly exclaimed, 'Great is the master's heart!' The sutra says, 'Taking the Great Perfect Enlightenment (Mahavairocana) as my sangharama (monastery), body and mind dwell in peace, attaining the Equality Wisdom (samatā-jñāna).' This is the Buddha embracing the ten directions. A saying from Xijiang goes, 'The ten directions gather together, each learning non-action. This is the field for selecting Buddhas; when the mind is empty, one returns with honors.' This is the patriarch taking the ten directions as his heart. Only the master's lifelong aspiration was in non-self, so everything he established was non-self. Now, entrusting it to the ten directions, this is the ultimate non-self. Among those who can inherit his work, bearing the burden nakedly, able to take the master's heart as their own, if they aspire to the Way, how can there be no heroic figures, those who pass with honors when their minds are empty? Then, the mountain scenery and lake light, the flowing water and moving wind, all proclaim the Dharma sound of non-self. The master's long and broad tongue (a sign of a Buddha), dwells eternally and does not perish. As for the succession of the eternal aspect, there are other records, which I cannot fully write. I briefly record the master's life from beginning to end, to inform those who come later.
A Record of the Majestic Buddha Images at Longevity Temple on Mount Lu
South of Mount Lu, the flagpoles (śikhara, temple flagpoles) face each other in the distance. The largest of the valleys is called Qixian. The rocks and valleys are steep, and the forests are lush. The peaks of Taiyi, Hanyang, and Taolin are clustered in the clouds. Many waters converge in the great ravine, in which there is a temple called Longevity Temple (Wanshou Temple). It was built by the Tang Dynasty monk Deying, as a place for Chan (Zen) practice. Over time, it was destroyed. During the Zhengtong era of my Ming Dynasty, the monk Ming'an rebuilt it. Now it is also in ruins. The Chan practitioner Huileng gathered the remaining materials and lived there. Several ancient halls cannot shield from wind and rain. The golden faces of the Buddha images are covered with dust and eroded, forlornly situated among the ancient tiles covered with green moss.
也。楞因發願重新。乞予為疏。遣其徒本聖。走故鄉新城行乞焉。孝廉涂君世延。以前身為僧。因字曰。誤來。志不忘本也。見疏興心。遂先倡于眾。施金若干。聖持歸以莊嚴金像。殿宇煥然一新。山光掩映。若睹毫彩于靈鷲。為人天說法時也。仍乞予記之曰。夫佛者。覺也。為生靈之大本。即眾生知覺之自性也。人有此心。則人皆有此覺。覺則眾生即佛。不覺則佛即眾生。故曰心佛與眾生。是三無差別。今之莊嚴此像。匪直飭金木之幻形。實所以開自心之佛性也。若涂君者。宿生為僧。是慾望躋覺路者也。今轉為此身。是欲覺而復昧。如人酣睡。將醒而復困。特傍無一呼振起者耳。傳燈諸祖。大開爐鞴。陶冶群迷。或一棒一喝之間。使人頓盡凡情。立登覺地。即所謂一呼而醒大夢者。由是觀之。則予之一疏。不減臨濟德山之棒喝。涂君一觸而悟本來。即能現八相於目前。圓三祗于當下。可謂捷疾利根者也。斯則同施善男女等。即靈山四眾之儔。共結佛種之緣。將來世世生生。于夢宅中。遞相呼斥。必皆至大覺而後已。是所謂一大事因緣也。又豈值施不慳之財。飭幻化之像而已哉。此佛性之緣。經說如人食少金剛。終竟透皮而出。甚言性真之不昧也。請記之。以為他日法門券。
嘉興平湖縣紫清寺齋僧田記
【現代漢語翻譯】 現代漢語譯本： 也。楞因（Lengin，人名）發願重新修繕寺廟，請求我為之撰寫疏文。他派遣他的弟子本聖（Bensheng，人名），前往故鄉新城（Xincheng）募捐。孝廉涂世延（Tu Shiyan，人名），因為前世是僧人，所以字為誤來（Wulai），以此表達不忘本源的心志。他見到疏文後心生歡喜，於是率先在眾人中倡議，捐獻了若干金錢。本聖拿著這些錢回去，用以莊嚴金像，殿宇煥然一新，山光掩映，彷彿看到了靈鷲山（Lingjiu Mountain）上佛陀顯現毫光，為人天說法的情景。因此請求我為之記錄這件事，我說：佛，就是覺悟。是生靈的根本，也就是眾生知覺的自性。人有此心，則人皆有此覺。覺悟了，眾生就是佛；不覺悟，佛就是眾生。所以說，心、佛與眾生，這三者沒有差別。如今莊嚴佛像，並非僅僅是修飾金木的虛幻形體，實際上是爲了開啟自心的佛性。像涂君這樣的人，前世是僧人，是渴望登上覺悟之路的人。今生轉世為此身，是想要覺悟卻又迷惑，就像人酣睡，將要醒來卻又睏倦，特別需要有人呼喚振作他。傳燈的諸位祖師，大開爐火，冶煉群迷，有時在一棒一喝之間，使人立刻斷絕凡情，立即登上覺悟之地，這就是所謂的一呼而醒大夢。由此看來，我的這篇疏文，不亞於臨濟（Linji，禪宗大師）德山（Deshan，禪宗大師）的棒喝。涂君一接觸就領悟了本來面目，立即就能在眼前顯現成佛的八相，在當下圓滿三大阿僧祇劫的修行，可以說是敏捷聰慧之人。這樣，一同佈施的善男信女們，就是靈山法會上的四眾弟子，共同結下佛種的因緣，將來世世代代，在夢宅中，互相呼喚提醒，必定都能達到大覺悟的境界而後已。這就是所謂的一大事因緣。又豈止是捨棄不吝惜的錢財，修飾虛幻變化的佛像而已呢？這種佛性的因緣，經書上說，就像人吃了少量金剛，最終也會穿透面板而出，這是極言自性的真實不虛。請記錄這件事，作為他日弘揚佛法的憑證。
嘉興（Jiaxing）平湖縣（Pinghu County）紫清寺（Ziqing Temple）齋僧田記
【English Translation】 English version: Also. Lengyin (a person's name) vowed to rebuild the temple and requested me to write a memorial. He sent his disciple Bensheng (a person's name) to his hometown of Xincheng (a place name) to beg for alms. Tu Shiyan (a person's name), a successful candidate in the imperial examination, because his previous life was a monk, styled himself Wulai (a pen name), to express his determination not to forget his origin. Seeing the memorial, he was delighted and took the lead in donating a sum of money. Bensheng took the money back to adorn the golden statue, and the temple was completely renewed. The mountain scenery reflected the scene as if seeing the Buddha manifesting his radiant light on Lingjiu Mountain (also known as Vulture Peak), preaching the Dharma to humans and gods. Therefore, he asked me to record this event, and I said: 'Buddha is enlightenment. It is the great foundation of living beings, which is the self-nature of sentient beings' awareness. If people have this mind, then everyone has this awareness. If enlightened, sentient beings are Buddhas; if not enlightened, Buddhas are sentient beings. Therefore, it is said that the mind, Buddha, and sentient beings are not different. Now, adorning this statue is not merely decorating the illusory form of gold and wood, but actually opening up the Buddha-nature of one's own mind. People like Tu Jun, whose previous life was a monk, are those who desire to ascend the path of enlightenment. Being reborn in this body is wanting to awaken but being confused again, like a person in a deep sleep, about to wake up but still drowsy, especially needing someone to call out and rouse him. The patriarchs who transmitted the lamp greatly opened the furnace, smelting the deluded masses, sometimes with a single blow or shout, causing people to immediately cut off worldly feelings and immediately ascend to the land of enlightenment, which is the so-called 'one call awakens a great dream.' From this perspective, my memorial is no less than the blows and shouts of Linji (a Chan master) and Deshan (a Chan master). Tu Jun, upon contact, realized his original face and could immediately manifest the eight aspects of Buddhahood before his eyes, and perfect the practice of three asamkhya kalpas in the present moment, which can be said to be a quick-witted person. In this way, the good men and women who donate together are the fourfold assembly on Vulture Peak, jointly forming the cause of the Buddha-seed, and in future generations, in the dream house, they will call out and remind each other, and they will all reach the state of great enlightenment. This is the so-called 'one great cause and condition.' How can it be merely giving away unsparing wealth and decorating illusory and changing images? This cause of Buddha-nature, as the scriptures say, is like a person eating a small amount of vajra, which will eventually penetrate the skin, which is an extreme statement of the truth of self-nature. Please record this event as a certificate for promoting Buddhism in the future.'
A Record of the Monastic Rice Fields of Ziqing Temple (Ziqing Temple) in Pinghu County (Pinghu County), Jiaxing (Jiaxing).
平湖紫清道場。乃見全慧公所修。置齋僧田七十畝。以永供三寶。是為常住。丁巳歲。慧公入寂。遺囑弟子智達。無替乃業。達來匡山受戒。且請老人為記之曰。凡世之稱田者。以種子有所託而不朽者。生生無窮也。故孝順父母為敬田。拔濟貧苦為悲田。供養三寶為福田。世人舍此。而修性命之福者。無地矣。慧公所遺之田。三者具。而世出世命。實所繫焉。后之守此三田。而不力耕。有所荒穢者。失敬則逆。失悲則盜。無福則佛之慧命。斯斷絕矣。其有不及念及此者。不為非人。亦非佛弟子矣。然而食此田者。亦當知推此心。則智種靈苗。日夜秀髮。而菩提之果可冀。否則墮為焦芽敗種矣。
全椒縣三汊河建昌化庵記
欽惟我 聖祖。龍飛淮甸。肇跡滁陽。山川之靈。固已久矣。全椒當郡之西。雖彈丸黑子。僻在一隅。為滁之奧。猶寸玉也。藏輝斂潤。向含而未暢。若陽春之發育。蓋有時焉。我 明二百餘年。嘉隆之際。文運始開。時猶朱明之會也。今則洋洋佛國之風矣。不惟附郭之間。鐘鼓相聞。即窮鄉下里。奉佛齊心者。蓋連比也。豈非天地大化之運。乘時而昌者耶。邑城之水。自西而南。二十里與黃山水會。三汊為邑之水泄。當河之左。有山蹲峙若捍門。而右堤平衍。則水泄無制。氣散而中
【現代漢語翻譯】 現代漢語譯本： 平湖紫清道場，是全慧公所修建的。他購置了七十畝齋僧田，用來永久供養三寶（佛、法、僧），作為常住產業。丁巳年，慧公圓寂，遺囑弟子智達，不要荒廢這份事業。智達前往匡山受戒，並請老人為這件事作一篇記，文中寫道：『凡是世上所說的田地，是因為種子有所寄託才不會腐朽，能夠生生不息。所以孝順父母是敬田，救濟貧苦是悲田，供養三寶是福田。世人如果捨棄這些，而去修養性命之福，那就沒有地方可以依託了。慧公所遺留的田地，這三者都具備，而且世間和出世間的性命，實際上都維繫於此。後世之人如果守護這三田，卻不努力耕耘，有所荒廢，那麼失去恭敬就是悖逆，失去慈悲就是盜竊，沒有福德，那麼佛的慧命，就會因此斷絕。那些不能想到這些的人，即使不是壞人，也不是佛的弟子。然而食用這田地所產出糧食的人，也應當知道推及這種心意，那麼智慧的種子和靈妙的幼苗，就會日夜生長，菩提的果實就可以期望。否則就會墮落成為焦芽敗種。』
全椒縣三汊河建昌化庵記
恭敬地想到我們的聖祖（通常指明太祖朱元璋），在淮河一帶興起，在滁州開始創業。這裡的山川之靈秀，本來已經很久了。全椒縣位於滁州西部，雖然像彈丸黑子一樣小，偏僻地處在一個角落，作為滁州的腹地，也像一塊寸玉一樣珍貴。它隱藏光輝，收斂潤澤，好像蘊含著而尚未暢達，如同陽春的發育，總有到來的時候。我們大明朝二百多年，嘉靖、隆慶年間，文運開始興盛，那時還是朱明王朝的盛會。現在則是浩浩蕩蕩的佛國風氣了。不只是靠近城郭的地方，鐘聲和鼓聲相互應和，即使是偏遠的鄉村，虔誠奉佛的人，也比比皆是。這難道不是天地大化執行的結果，乘著時勢而昌盛嗎？縣城的水，從西向南流淌，二十里后與黃山的水匯合。三汊河是縣城的水流泄出的地方。在河流的左邊，有山像蹲著一樣聳立，好像守衛門戶，而右邊的堤岸平坦開闊，那麼水流的宣泄就沒有節制，氣脈渙散而中...
【English Translation】 English version: The Ziqing Taoist Temple in Pinghu was built by Quan Hui Gong. He purchased seventy mu (a Chinese unit of area) of monastic fields to permanently support the Three Jewels (Buddha, Dharma, Sangha) as a permanent endowment. In the year of Dingsi, Hui Gong passed away, instructing his disciple Zhi Da not to abandon this undertaking. Zhi Da went to Kuangshan to receive the precepts and asked an elder to write a record of this matter, which stated: 'All fields in the world are so-called because seeds are entrusted to them and do not decay, allowing them to be endlessly reborn. Therefore, filial piety to parents is a field of reverence, relieving the poor and needy is a field of compassion, and making offerings to the Three Jewels is a field of merit. If people abandon these and cultivate the blessings of their nature and life, they will have nowhere to rely on. The fields left by Hui Gong possess all three of these, and both worldly and otherworldly lives are actually tied to them. If later generations guard these three fields but do not cultivate them diligently, allowing them to become desolate, then losing reverence is rebellion, losing compassion is theft, and without merit, the wisdom-life of the Buddha will be cut off. Those who cannot think of these things are not only not good people, but also not disciples of the Buddha. However, those who eat the grain produced by these fields should also know to extend this intention, then the seeds of wisdom and spiritual seedlings will grow day and night, and the fruit of Bodhi can be hoped for. Otherwise, they will fall into becoming scorched sprouts and ruined seeds.'
Record of Building the Changhua Hermitage in Sancha River, Quanjiao County
Respectfully thinking of our Sacred Ancestor (usually referring to Zhu Yuanzhang, the Hongwu Emperor of the Ming Dynasty), who rose in the Huai River region and began his enterprise in Chuzhou. The spiritual beauty of the mountains and rivers here has been long-standing. Quanjiao County is located in the west of Chuzhou, and although it is as small as a pellet, remotely situated in a corner, as the hinterland of Chuzhou, it is as precious as an inch of jade. It hides its brilliance and collects its luster, as if containing it but not yet expressing it fully, like the development of spring, which always has its time. For over two hundred years of our Great Ming Dynasty, during the Jiajing and Longqing periods, literary fortune began to flourish, which was still the flourishing of the Zhu Ming Dynasty. Now, it is the vast atmosphere of a Buddhist country. Not only in the areas near the city, where the sounds of bells and drums echo each other, but even in remote villages, people who devoutly worship the Buddha are numerous. Is this not the result of the great transformation of heaven and earth, flourishing with the times? The water of the county city flows from west to south, and after twenty li (a Chinese unit of distance), it merges with the water of Huangshan. The Sancha River is where the water of the county city drains. On the left side of the river, there is a mountain that stands like a crouching figure, as if guarding the gate, while the embankment on the right is flat and open, so the discharge of water is unrestrained, and the qi (vital energy) dissipates and the center...
虛。若天有闕也。里人夏讓。性篤善而喜奉佛。發心建佛剎于河北之滸。正殿山門。齋堂廚庫。居然一勝道場。其形勢則與山相雄峙。而制其波流。使滀不傾。而施有餘也。庵既成。走廬山。言其事。且問額于予。予桑梓也。稔知其故。乃題之曰。昌化。意謂法化之運。由此而昌。即以此而祝 聖壽。保斯民。亦大昌于王化。同躋仁壽。而登極樂之鄉也。故略記其事。且為銘曰。
聖祖龍飛。于滁之陽。維茲椒丘。當西之岡。外磧中腴。蘊靈抱奇。如石之玉。含潤藏輝。天道默運。如春在花。三陽交泰。發英吐葩。文運一轉。法化同流。天機人心。如水載舟。三水會合。捍門為峙。獨有一拳。如闕右臂。爰有斯人。天光忽發。于河之滸。建茲梵剎。殿宇巍峨。斯民保障。鐘鼓鞫锽。法音嘹喨。見者歸依。聞者欣悅。頓置斯民。于極樂國。道化既流。文運實昌。奠茲遐福。山高水長。
金沙重興東禪寺緣起碑記
十方世界盡常寂光。無一處而非道場。諸塵勞門為普賢行。無一法而非佛事。要在緣會方興。得人乃見。此五濁世中。建立法幢之不易。予觀金沙之東禪。概可見矣。按邑乘治東三里許。有古剎。舊名新興禪院。肇建於唐光啟間。及宋建炎中。因張忠穆公。改篤忠顯慶院。后名東禪。廢于元末
【現代漢語翻譯】 現代漢語譯本： 虛空就像天空中的缺口一樣。里人夏讓，天性忠厚善良且喜好信奉佛教，發心在河北的河岸邊建造佛寺。正殿、山門、齋堂、廚房、倉庫，儼然是一處殊勝的道場。它的形勢與山勢雄偉地相對峙，並且控制著水流，使水蓄積而不傾瀉，佈施有餘。寺廟建成后，他前往廬山，講述這件事，並且向我請求題寫寺額。我是本地人，很早就知道這件事，於是題寫為『昌化』，意思是佛法教化的執行，由此而昌盛。就用這個來祝願皇上的聖壽，保佑這些百姓，也使王道教化大大昌盛，一同達到仁壽的境界，而登上極樂的家鄉。所以略微記錄這件事，並且作銘文如下：
聖祖在滁州的南面興起，這片土地，正對著西邊的山岡。外面是沙地，裡面是肥沃的土地，蘊藏著靈氣，懷抱著奇異。就像石頭中的玉，包含著潤澤，隱藏著光輝。天道默默地執行，就像春天在花朵中一樣。三陽交泰，散發著芬芳。文運一旦轉變，佛法教化也一同流傳。天機人心，就像水承載著船。三條河流匯合，捍門山屹立著。唯獨有一座山峰，像缺了右臂一樣。於是有這個人，天光忽然顯現，在河的岸邊，建造這座佛寺。殿宇巍峨，是百姓的保障。鐘鼓的聲音洪亮，佛法的聲音響亮。見到的人歸依，聽到的人欣喜。立刻安置這些百姓，在極樂世界。道教的教化已經流傳，文運確實昌盛。奠定這長遠的福氣，像山一樣高，像水一樣長。
金沙重興東禪寺緣起碑記
十方世界都是常寂光，沒有一處不是道場。各種塵世煩惱都是普賢菩薩的修行，沒有一法不是佛事。關鍵在於因緣際會才能興盛，得到人才能夠顯現。在這五濁惡世中，建立佛法旗幟是不容易的。我看金沙的東禪寺，大概就可以明白了。按照縣誌記載，在縣城東面三里左右，有一座古寺，舊名叫新興禪院，最初建於唐朝光啟年間，到宋朝建炎年間，因為張忠穆公，改名為篤忠顯慶院，後來改名叫東禪寺，在元朝末年荒廢。
【English Translation】 English version: Emptiness is like a gap in the sky. Xia Rang of the village, by nature honest and kind and fond of Buddhism, vowed to build a Buddhist temple on the bank of the Hebei River. The main hall, the mountain gate, the dining hall, the kitchen, and the warehouse are indeed a magnificent sacred place. Its form stands majestically against the mountain, and it controls the flow of water, so that the water accumulates without spilling, and the giving is abundant. After the temple was completed, he went to Mount Lu, told the story, and asked me to inscribe the temple plaque. I am a local, and I have known about this for a long time, so I inscribed it as 'Changhua', meaning that the operation of the Dharma's teachings will flourish from this. I will use this to wish the emperor a long life, protect these people, and also make the king's way of teaching greatly prosper, together reaching the realm of longevity, and ascending to the land of ultimate bliss. Therefore, I briefly record this matter, and write the inscription as follows:
The Holy Ancestor rose in the south of Chuzhou, this land, facing the western hills. Outside is sandy land, inside is fertile land, containing aura, embracing strangeness. Like jade in stone, containing moisture, hiding brilliance. The way of heaven operates silently, like spring in flowers. The three yangs intersect, emitting fragrance. Once the literary fortune turns, the Dharma's teachings also flow together. The heavenly mechanism and the human heart are like water carrying a boat. Three rivers converge, and Hanmen Mountain stands tall. There is only one mountain peak, like a missing right arm. Then there is this person, the light of heaven suddenly appears, on the bank of the river, building this Buddhist temple. The halls are majestic, and are the protection of the people. The sound of bells and drums is loud, and the sound of the Dharma is loud. Those who see it take refuge, and those who hear it rejoice. Immediately settle these people in the land of ultimate bliss. The teachings of Taoism have spread, and the literary fortune is indeed prosperous. Lay the foundation for this distant blessing, as high as the mountain, as long as the water.
Record of the Origin of the Rebuilding of Dongchan Temple in Jinsha
All the ten directions of the world are the light of constant stillness, and there is no place that is not a dojo. All the worldly troubles are the practice of Samantabhadra Bodhisattva, and there is no Dharma that is not a Buddhist affair. The key lies in the flourishing of causes and conditions, and the appearance of people. In this world of five turbidities, it is not easy to establish the banner of the Dharma. I see the Dongchan Temple in Jinsha, and I can probably understand it. According to the county records, about three miles east of the county seat, there is an ancient temple, formerly named Xinxing Chan Monastery, which was first built during the Guangqi period of the Tang Dynasty. During the Jianyan period of the Song Dynasty, because of Duke Zhang Zhongmu, it was renamed Duzhong Xianqing Monastery, and later renamed Dongchan Temple, which was abandoned at the end of the Yuan Dynasty.
。 國朝重興。久亦墮于荒榛茂草。萬曆庚寅冬。達觀禪師。書經于于王二氏園。偕太史損庵王公輩。過而慨焉。草莽中得斷碑。湊而讀之。乃知為大觀間。貢士路亦臨。所撰鐘樓記也。達師補其文而存之。於是遂發興復之愿。達師去。弟子堅音修慈。古潭如清。愿肩為十方院。時麥浪中敗屋三楹。為黃冠耕藝所也。清公即就處水齋。以發眾信。頃之遠近果集。居士孫云翼。云仍。造禪堂三楹。卜萬曆辛卯八月二十八日上樑。云翼登鄉薦報至。遂捐坊資充修造。壬辰云仍特選應貢。及癸卯。太史從子懋錕捷。壬子懋铻捷。坊資各如例。於是建禪堂五楹。伽藍祖師堂各三楹。先因達師弟子密藏開公。募供禪侶。遂成道場。清公力守之。環寺經行。持咒種松。冀成叢林。未幾清公去。繼者或去或化。乃請蜀高原法師。原又去。遂以遍弟子浪崖海耀為住持。耀則有志。盡命豎立焉。會修茲至。遂與法侶海印道成輩。議建法社。遵佛三學。宗經律論。經則法華。律則梵網。論則起信。先以讀誦受持為業。熟則如說修行。然定主止觀妙宗。專于凈土。社名青蓮。耀公主之。此末法一最勝法緣也。約既就。太史從子鏡。承父宇望遺命。捐百金以助創始。庚戌間。太史乏嗣。欲舍宅為寺。乃賣別業千餘金。悉舍為修建資。凡造正殿三
【現代漢語翻譯】 現代漢語譯本： 國朝（明朝）重新興盛后，時間長了也荒廢于雜草叢生之中。萬曆庚寅年冬天，達觀禪師在於王二氏的園子里書寫經文，與太史損庵王公等人一同經過，對此感慨不已。他們在草莽中找到殘斷的石碑，拼湊起來閱讀，才知道這是大觀年間，貢士路亦臨所撰寫的鐘樓記。達觀禪師補全了碑文並儲存了下來，於是就發起了復興寺院的願望。達觀禪師離開后，他的弟子堅音、修慈、古潭如清，都願意承擔起將此地建設為十方叢林的責任。當時麥田里只有三間破敗的房屋，被道士用來耕種。如清禪師便在就處水齋，以此來發起大眾的信心。不久之後，遠近的人們果然聚集起來。居士孫云翼、孫云仍，建造了三間禪堂，選擇在萬曆辛卯年八月二十八日上樑。孫云翼中舉的喜訊傳來，於是捐出坊資來充作修建費用。壬辰年，孫云仍被特選為應貢。到了癸卯年，太史的侄子王懋錕考中，壬子年，王懋铻考中，都按照慣例捐出坊資。於是建造了五間禪堂，伽藍殿和祖師堂各三間。先前因為達觀禪師的弟子密藏開公，募捐供養禪僧，才成就了道場。如清禪師盡力守護著它，繞寺經行，持咒種松，希望能夠形成叢林。沒過多久，如清禪師離去，繼任者有的離去，有的圓寂。於是請來蜀高原法師，高原法師又離開了。於是就讓他的弟子浪崖海耀擔任住持。海耀禪師很有志向，竭盡全力來建設寺院。恰逢修茲禪師到來，於是與法侶海印、道成等人，商議建立法社，遵循佛教的三學（戒、定、慧），宗奉經、律、論。經以《法華經》為主，律以《梵網經》為主，論以《起信論》為主。先以讀誦受持為業，熟練之後就如所說的那樣修行。然而以止觀妙宗作為根本，專修凈土法門。法社名為青蓮社，由海耀禪師主持。這是末法時代最殊勝的法緣。約定達成后，太史的侄子王鏡，繼承父親王宇望的遺命，捐出一百金來幫助建立。庚戌年間，太史王損庵沒有兒子，想要舍宅為寺，於是賣掉其他的產業，得到一千多金，全部捐出來作為修建的資金。總共建造了正殿三 English version: After the resurgence of the Guo Dynasty (Ming Dynasty), it gradually fell into neglect, overgrown with weeds. In the winter of the Gengyin year of the Wanli era, Chan Master Daguan transcribed scriptures in the garden of the Wang brothers, Wang Ershi, and together with Grand Historian Sun'an Wang and others, passed by and lamented the state of affairs. They found fragments of a broken stele in the undergrowth, pieced them together, and realized it was the 'Record of the Bell Tower' written by Gongshi Lu Yilin during the Daguan era. Chan Master Daguan supplemented the inscription and preserved it, thus initiating the aspiration to restore the temple. After Chan Master Daguan departed, his disciples Jianyin, Xiuci, and Gutan Ruqing were all willing to take on the responsibility of building this place into a 'ten-direction' (public) monastery. At that time, there were only three dilapidated houses in the wheat fields, used by Taoist priests for farming. Chan Master Ruqing then stayed at Jiuchu Water Studio, in order to inspire faith in the masses. Soon, people from far and near gathered. Layman Sun Yunyi and Sun Yunreng built three meditation halls, choosing the 28th day of the eighth month of the Xinmao year of the Wanli era for the ridge-raising ceremony. The news of Sun Yunyi passing the provincial examination arrived, so he donated the funds from his district to be used for construction. In the Renchen year, Sun Yunreng was specially selected as a tribute student. By the Guimao year, Grand Historian Wang Maokun's nephew passed the examination, and in the Renzi year, Wang Wu passed the examination, each donating funds as usual. Thus, five meditation halls were built, along with halls for the Sangharama (guardian deities) and the Patriarchs, each with three rooms. Previously, because Chan Master Micang Kaigong, a disciple of Chan Master Daguan, had raised donations to support the Chan monks, a place for practice was established. Chan Master Ruqing diligently protected it, circumambulating the temple, chanting mantras, and planting pine trees, hoping to create a forest monastery. Before long, Chan Master Ruqing departed, and those who succeeded him either left or passed away. Therefore, they invited Dharma Master Gaoyuan from Sichuan, but Dharma Master Gaoyuan also left. Then, his disciple Langya Haiyao was appointed as abbot. Chan Master Haiyao was very ambitious and devoted all his efforts to building the temple. Coincidentally, Chan Master Xiuzi arrived, and together with Dharma companions Haiyin, Daocheng, and others, they discussed establishing a Dharma society, following the Three Learnings (sila, samadhi, prajna) of Buddhism, and upholding the sutras, vinaya, and shastras. The sutra was primarily the 'Lotus Sutra' (Saddharma Puṇḍarīka Sūtra), the vinaya was primarily the 'Brahma Net Sutra' (Brahmajāla Sūtra), and the shastra was primarily the 'Awakening of Faith' (Mahāyāna śraddhotpāda śāstra). They first focused on reading, reciting, and upholding the teachings, and after becoming proficient, they practiced as instructed. However, they took the 'Wonderful Doctrine of Cessation and Contemplation' (止觀妙宗, Zhi Guan Miao Zong) as their foundation, and specialized in the Pure Land Dharma. The Dharma society was named the 'Blue Lotus Society' (青蓮社, Qing Lian She), and was presided over by Chan Master Haiyao. This was the most excellent Dharma connection in the Dharma-ending Age. After the agreement was reached, Grand Historian Wang Jing's nephew, inheriting the last wishes of his father Wang Yuwang, donated one hundred taels of gold to help with the founding. During the Gengxu year, Grand Historian Wang Sun'an had no sons and wanted to donate his residence as a temple, so he sold other properties, obtaining more than a thousand taels of gold, all of which he donated as funds for construction. In total, three main halls were built.
【English Translation】 Modern Chinese translation: After the resurgence of the Guo Dynasty (Ming Dynasty), it gradually fell into neglect, overgrown with weeds. In the winter of the Gengyin year of the Wanli era, Chan Master Daguan transcribed scriptures in the garden of the Wang brothers, Wang Ershi, and together with Grand Historian Sun'an Wang and others, passed by and lamented the state of affairs. They found fragments of a broken stele in the undergrowth, pieced them together, and realized it was the 'Record of the Bell Tower' written by Gongshi Lu Yilin during the Daguan era. Chan Master Daguan supplemented the inscription and preserved it, thus initiating the aspiration to restore the temple. After Chan Master Daguan departed, his disciples Jianyin, Xiuci, and Gutan Ruqing were all willing to take on the responsibility of building this place into a 'ten-direction' (public) monastery. At that time, there were only three dilapidated houses in the wheat fields, used by Taoist priests for farming. Chan Master Ruqing then stayed at Jiuchu Water Studio, in order to inspire faith in the masses. Soon, people from far and near gathered. Layman Sun Yunyi and Sun Yunreng built three meditation halls, choosing the 28th day of the eighth month of the Xinmao year of the Wanli era for the ridge-raising ceremony. The news of Sun Yunyi passing the provincial examination arrived, so he donated the funds from his district to be used for construction. In the Renchen year, Sun Yunreng was specially selected as a tribute student. By the Guimao year, Grand Historian Wang Maokun's nephew passed the examination, and in the Renzi year, Wang Wu passed the examination, each donating funds as usual. Thus, five meditation halls were built, along with halls for the Sangharama (guardian deities) and the Patriarchs, each with three rooms. Previously, because Chan Master Micang Kaigong, a disciple of Chan Master Daguan, had raised donations to support the Chan monks, a place for practice was established. Chan Master Ruqing diligently protected it, circumambulating the temple, chanting mantras, and planting pine trees, hoping to create a forest monastery. Before long, Chan Master Ruqing departed, and those who succeeded him either left or passed away. Therefore, they invited Dharma Master Gaoyuan from Sichuan, but Dharma Master Gaoyuan also left. Then, his disciple Langya Haiyao was appointed as abbot. Chan Master Haiyao was very ambitious and devoted all his efforts to building the temple. Coincidentally, Chan Master Xiuzi arrived, and together with Dharma companions Haiyin, Daocheng, and others, they discussed establishing a Dharma society, following the Three Learnings (sila, samadhi, prajna) of Buddhism, and upholding the sutras, vinaya, and shastras. The sutra was primarily the 'Lotus Sutra' (Saddharma Puṇḍarīka Sūtra), the vinaya was primarily the 'Brahma Net Sutra' (Brahmajāla Sūtra), and the shastra was primarily the 'Awakening of Faith' (Mahāyāna śraddhotpāda śāstra). They first focused on reading, reciting, and upholding the teachings, and after becoming proficient, they practiced as instructed. However, they took the 'Wonderful Doctrine of Cessation and Contemplation' (止觀妙宗, Zhi Guan Miao Zong) as their foundation, and specialized in the Pure Land Dharma. The Dharma society was named the 'Blue Lotus Society' (青蓮社, Qing Lian She), and was presided over by Chan Master Haiyao. This was the most excellent Dharma connection in the Dharma-ending Age. After the agreement was reached, Grand Historian Wang Jing's nephew, inheriting the last wishes of his father Wang Yuwang, donated one hundred taels of gold to help with the founding. During the Gengxu year, Grand Historian Wang Sun'an had no sons and wanted to donate his residence as a temple, so he sold other properties, obtaining more than a thousand taels of gold, all of which he donated as funds for construction. In total, three main halls were built.
楹。西方殿三楹。新禪堂五楹。其制則四合一局。規模軒豁。一目洞見。居然一大道場也。殿成。其像則耀公監製。仿唐貫休畫本。漆布為質。脫沙為之精妙絕倫。為世一代申品。初以舊堂為主坐北。遂以正殿坐東。其山門利在北。以太史精於形家故也。癸丑秋。太史不幸捐館。遺命以己像供于寺。愿為伽藍。如南宮之於鶴林也。丙辰春。耀公集諸檀越。致書請予主其社。以休老焉。予以吊達大師未了緣。喜而應之。以是年冬十月至。居無何。即之雙徑。明年丁巳春。予志投老歸匡山。耀公涕泣攀留。竟不可。會耀公以他緣欲去。予在匡山。聞之亟遺書。留本懷印公守之。未幾堅音慈公。自皖城至。眾信喜為本發心人。固留居之。居士云仍。為開山檀越。備述始末因緣。乞予為記。且請為定規繩。立法約。永為十方常住。予為憮然而嘆曰。自古建立成功之不易也。豈獨天下國家為然。而叢林亦以之。且夫法王御世。以安樂行為家范。以梵網戒為條約。賞罰森嚴。何昭著也。所謂文武之政。布在方冊者。其人存政舉。固在得人何如耳。沙門釋子。茍知吾佛。歷無數劫。捨身命而求菩提。即今出世。猶受雪山六年凍餓。博得人天供養。以贍後世兒孫。即如茲剎建立艱難。纖塵滴水。皆信心之膏血。一思及此。身毛皆豎。雖
【現代漢語翻譯】 現代漢語譯本：三楹的西方殿堂，五楹的新禪堂。其建築格局為四合院式，規模宏大開闊，一覽無餘，儼然一座大型道場。殿堂建成后，佛像由耀公（法號）監製，仿照唐代貫休（著名畫家）的畫本，以漆布為材質，採用脫沙工藝製作，精妙絕倫，堪稱一代精品。最初以舊堂為主，坐北朝南，後來改為正殿坐東朝西。山門朝北開，是因為太史（精通堪輿之人）精通風水之術。癸丑年秋，太史不幸去世，遺命將自己的畫像供奉于寺中，愿為伽藍（寺廟守護神），如同南宮子（人名）之於鶴林寺（寺名）一般。丙辰年春，耀公召集各位檀越（施主），致信邀請我來主持寺院事務，以便安度晚年。我因為還有吊達大師（人名）的未了心願，欣然應允。於是在這年冬十月到達寺院。居住不久，便前往雙徑（地名）。第二年丁巳年春，我立志要回匡山（山名）安度晚年，耀公哭泣挽留，最終未能如願。適逢耀公因其他緣故想要離開，我在匡山聽到訊息后，立即寫信挽留，並留下本懷印公（人名）守護寺院。不久，堅音慈公（人名）從皖城（地名）來到，眾信徒很高興他能成為寺院的最初發心人，堅決挽留他居住於此。居士云仍（人名），作為開山檀越（最初的施主），詳細敘述了寺院的始末因緣，懇請我為此作記，並且制定規章制度，立法立約，使寺院永遠成為十方常住（屬於所有僧人的寺院）。我為此感慨嘆息道：自古以來，建立功業都不是容易的事情啊！豈止是天下國家如此，叢林（寺院）也是如此。而且法王（佛）治理世間，以安樂行為家規，以梵網戒（佛教戒律）為條約，賞罰分明，多麼昭著啊！所謂文治武功的政策，記載在典籍上的，如果其人存在，政策就能推行，關鍵在於能否得到合適的人才啊！沙門釋子（出家人），如果知道我們的佛陀，歷經無數劫，捨棄身命而求菩提（覺悟），即使現在出世，仍然要忍受雪山六年凍餓之苦，才博得人天供養，以供養後世子孫。就像這座寺院建立的艱難，每一粒灰塵、每一滴水，都是信徒的膏血。一想到這些，就感到毛骨悚然。即使……
【English Translation】 English version: Three 'ying' (a unit of space in traditional Chinese architecture) for the Western Hall, and five 'ying' for the new Meditation Hall. Its layout is a courtyard style, grand and spacious, with a clear view at a glance, truly resembling a large 'Daochang' (a place for religious practice). After the hall was completed, the Buddha statues were supervised by Yaogong (a Dharma name), modeled after the paintings of Guanxiu (a famous painter) of the Tang Dynasty, using lacquered cloth as the material and made with the 'tuosha' (lost-wax casting) process, exquisitely crafted and unparalleled, a masterpiece of its time. Initially, the old hall was the main one, facing north, but later it was changed to the main hall facing east. The mountain gate faces north because Taishi (a person proficient in geomancy) was skilled in Feng Shui. In the autumn of 'Guichou' year, Taishi unfortunately passed away, leaving a will to enshrine his portrait in the temple, wishing to be a 'Qielan' (guardian deity of the temple), like Nangongzi (a person's name) to Helin Temple (a temple name). In the spring of 'Bingchen' year, Yaogong gathered all the 'Tan Yue' (patrons), and wrote a letter inviting me to preside over the temple affairs, so that he could spend his old age in peace. Because I still had the unfinished wish of mourning Master Diaoda (a person's name), I gladly agreed. So I arrived at the temple in October of that year. Not long after living there, I went to Shuangjing (a place name). In the spring of the following year, 'Ding Si', I was determined to return to Mount Kuang (a mountain name) to spend my old age, Yaogong wept and tried to keep me, but ultimately failed. Coincidentally, Yaogong wanted to leave for other reasons. After hearing the news in Mount Kuang, I immediately wrote a letter to persuade him to stay, and left Ben Huaiyinggong (a person's name) to guard the temple. Soon, Jian Yinci Gong (a person's name) came from Wancheng (a place name), and the believers were very happy that he could become the initial initiator of the temple, and firmly persuaded him to live here. Layman Yunreng (a person's name), as the founding 'Tan Yue' (the initial patron), described in detail the beginning and end of the temple's cause and conditions, and begged me to write a record for it, and to formulate rules and regulations, and establish laws and covenants, so that the temple would forever become a 'Shi Fang Chang Zhu' (a temple belonging to all monks). I sighed with emotion and said: Since ancient times, establishing achievements has not been easy! Not only is this true for the world and the country, but also for the 'Conglin' (monastery). Moreover, the Dharma King (Buddha) governs the world, with peaceful and happy conduct as the family model, and the 'Fanwang Jie' (Buddhist precepts) as the treaty, rewards and punishments are clear, how obvious! The so-called policies of civil and military governance, recorded in the classics, if the person exists, the policies can be implemented, the key lies in whether suitable talents can be obtained! 'Shamen Shizi' (monastics), if they know that our Buddha, after countless kalpas, gave up his life to seek 'Bodhi' (enlightenment), even if he is born into the world now, he still has to endure six years of freezing and starvation in the Snowy Mountains, in order to win the offerings of humans and gods, to support future generations of descendants. Just like the difficulty of establishing this temple, every grain of dust, every drop of water, is the cream and blood of believers. Thinking of these things, I feel chills down my spine. Even though...
粒米莖菜。皆金剛屑。何忍不懼泥犁。妄造黑業乎。后之居此者。但求明信因果。不昧初心。精持三學。守奉經律。唸唸以生死大事為懷。又何庸別求佛法哉。是為記。
新安仰山寶誌公畫像感應記
新安四塞山。奇秀甲東南。而仰山特幽勝。乃梁開山。為寶誌公道場。顯名于唐寂禪師。久廢無聞焉。里俗素不知佛。特奉志公甚嚴。凡禱雨祈嗣。災祥求之立應。故崇祀不絕。隆慶初。守靜暄公。習頭陀行。精苦異常。遠近皆化。源中巨姓。聚族而謀。請公興復仰山。公從之。及入山。則見故址墮草莽荊榛中。而區內山場。皆歸有力者。公乃先募眾姓山下田。以易其地。率弟子性玉。性覺。棲風沐雨。披草萊。剪荊棘。而為之。不十餘年。撤舊鼎新。遂成一大道場。如天降地涌。四境之內。人人知有三寶矣。寺既成。父老相傳。有志公畫像三幅。流落民間。不知其所。萬曆辛丑。金陵報恩。修舍利塔。匠氏得於金頂寶瓶中。乃梁張僧繇手筆。卷而懷歸。其人乃新安績溪李氏也。有三子各分其一。未幾李卒。仲季二子日就貧。知志公道場在仰山。遂獻之。玉覺二公。得之以為神物。久之伯子家火。速戒家人棄像而搶券。及撿之。像存而券毀。如是者三。遂怪以為鬼物。越數年。伯子遠行歸途失道。誤至山下庵
【現代漢語翻譯】 現代漢語譯本 即使是微小的米粒和菜蔬，都如同金剛微塵般珍貴。怎能忍心不怕墮入地獄，胡作非爲地造下罪惡呢？ 後來居住在這裡的人，只要追求明確地相信因果報應，不忘記最初的修行之心，精進地修持戒、定、慧三學，遵守奉行佛經和戒律，時時刻刻把生死大事放在心上，又何必另外去尋求佛法呢？ 這就是記。 新安仰山寶誌公畫像感應記 新安四周環繞著山，奇特的秀麗景色在東南一帶堪稱第一。而仰山尤其幽靜優美，是梁朝開闢的山，是寶誌公（Bodhi-dhyana，南朝梁代僧人）的道場。唐朝寂禪師（Ji Chan Shi，唐代禪師）使它顯名，後來荒廢了很久，無人知曉。當地百姓原本不知道佛法，但對寶誌公非常尊敬。凡是祈求下雨、求子，或者遇到災禍、吉祥的事情，向他祈禱都能立即應驗。所以崇拜祭祀的人絡繹不絕。隆慶初年，守靜暄公（Shou Jing Xuan Gong，人名）修行頭陀行，精進刻苦異於常人，遠近的人都被他感化。源中（Yuan Zhong，地名）的巨姓人家，聚集族人商議，請他興復仰山。守靜暄公答應了。等到進入山中，就看到原來的寺廟遺址已經倒塌，淹沒在荒草和荊棘之中。而寺廟範圍內的山地，都被有權勢的人佔有了。於是守靜暄公先募集各姓人家山下的田地，用來交換那些被佔的山地。他帶領弟子性玉（Xing Yu，人名）、性覺（Xing Jue，人名），風餐露宿，披荊斬棘，開墾荒地。 不到十多年，拆除舊的，建造新的，終於建成了一座大的道場。如同從天上降下來，從地裡涌出來一樣，四境之內，人人都知道有佛、法、僧三寶了。寺廟建成后，父老們相傳，有寶誌公畫像三幅，流落在民間，不知道在哪裡。萬曆辛丑年，金陵報恩寺（Jinling Bao'en Temple，南京報恩寺）修建舍利塔，工匠從金頂寶瓶中得到了一幅畫像，是梁朝張僧繇（Zhang Sengyou，南朝梁代畫家）的手筆。他捲起畫像，懷著它回家。這個人是新安績溪（Xin'an Jixi，地名）的李氏。李氏有三個兒子，每人分得一幅畫像。沒過多久，李氏去世了，二兒子和三兒子一天天變得貧困。他們知道寶誌公的道場在仰山，於是就把畫像獻給了仰山寺。性玉和性覺兩位法師，把畫像當作神物。過了很久，大兒子家失火，他趕緊告誡家人丟棄畫像，搶救房契。等到檢查時，畫像還在，而房契卻燒燬了。這樣的事情發生了三次。於是他覺得畫像是鬼物。過了幾年，大兒子遠行，在回家的路上迷路了，誤走到山下的庵
【English Translation】 English version Even the smallest grains of rice and vegetables are as precious as diamond dust. How can one bear not to fear falling into hell, recklessly creating black karma? Those who live here in the future should only seek to clearly believe in cause and effect, not forget their initial aspiration, diligently practice the three learnings of morality, concentration, and wisdom, and uphold the scriptures and precepts. Constantly keep the great matter of life and death in mind. Why then seek the Buddha Dharma elsewhere? This is the record. Record of the Miraculous Response of the Portrait of Master Baozhi of Yangshan in Xin'an Xin'an is surrounded by mountains, and its unique and beautiful scenery is the best in the southeast. Yangshan is especially secluded and beautiful. It was opened up in the Liang Dynasty and is the Bodhi-dhyana's (Monk of the Liang Dynasty) monastery. Zen Master Ji (Zen Master of the Tang Dynasty) of the Tang Dynasty made it famous, but it was abandoned for a long time and no one knew about it. The local people originally did not know the Buddha Dharma, but they respected Bodhi-dhyana very much. Whenever they prayed for rain, children, or encountered disasters or auspicious events, their prayers would be answered immediately. Therefore, the worship and sacrifices continued endlessly. In the early years of the Longqing era, Shou Jing Xuan Gong (Person's name) practiced the ascetic practices of a wandering monk, and his diligence and hardship were extraordinary, and people from far and near were moved by him. The prominent families in Yuan Zhong (Place name) gathered their clansmen to discuss and invited him to revive Yangshan. Shou Jing Xuan Gong agreed. When he entered the mountain, he saw that the original temple site had collapsed and was submerged in weeds and thorns. The mountain area within the temple grounds had been occupied by powerful people. Therefore, Shou Jing Xuan Gong first raised money from the families below the mountain to exchange for the occupied land. He led his disciples Xing Yu (Person's name) and Xing Jue (Person's name), braving the wind and rain, cutting through the weeds and thorns, and cultivating the wasteland. In less than ten years, they demolished the old and built the new, and finally built a large monastery. It was as if it had descended from the sky and sprung from the earth. Within the four borders, everyone knew that there were the Three Jewels of Buddha, Dharma, and Sangha. After the temple was completed, the elders passed down the story that there were three portraits of Bodhi-dhyana that had been scattered among the people, and no one knew where they were. In the Xin Chou year of the Wanli era, the Bao'en Temple (Temple in Nanjing) in Jinling was repairing the Sharira Pagoda. A craftsman found a portrait in the golden-topped treasure bottle. It was painted by Zhang Sengyou (Painter of the Liang Dynasty) of the Liang Dynasty. He rolled up the portrait and took it home. This person was a member of the Li family of Xin'an Jixi (Place name). The Li family had three sons, and each of them received a portrait. Not long after, the Li family passed away, and the second and third sons became poorer and poorer. They knew that Bodhi-dhyana's monastery was in Yangshan, so they offered the portrait to Yangshan Temple. The two masters, Xing Yu and Xing Jue, regarded the portrait as a divine object. After a long time, the eldest son's house caught fire. He quickly told his family to discard the portrait and save the house deed. When they checked, the portrait was still there, but the house deed was destroyed. This happened three times. So he thought the portrait was a ghost. Several years later, the eldest son traveled far away and got lost on his way home, mistakenly arriving at the hermitage at the foot of the mountain.
所。時僧俱赴齋。而靜光禪人獨留。頃之。一客揖而問路。光指之。客感而問其名。報曰靜光。客愕然。光不知其故。遲數日眾赴齋。光又后。頃之前客至。光與之坐。客曰。先人為石工。修報恩塔。得志公大士畫像三幅。分兄弟三人。前兩弟者已歸上剎矣。小子所藏者。家三被火棄之而不毀。以是知非我所宜有也。今送師將與前二合併耳。光受而展之。則見額載武帝。敕賜大士弟子靜光供養者。因知其人前所愕者。怪其名同也。泰昌改元。嘉平月。靜光來匡山授戒。具悉其因緣。予聞而甚異之。惟大士應身無量。然皆一過而化。獨現志公比丘身。久而益著。初武帝命張僧繇寫大士真。屢易不肖。大士以指劙破面皮。現觀音大士相。乃知其為化身也。傳載。存日多往來於潛山太湖之間。然未聞在仰山也。大士入滅。武帝以二瓦缸為龕。葬于鐘山之陽。我 聖祖定鼎建康。親卜壽宮于山中 上自定之。啟土得瓦龕。開視見肉身如生。叉髮長滿。手托一板。題曰。梁寶誌公 聖祖大異之。乃移葬于山東之靈谷。建塔寺以奉之。立像于城中雞鳴寺。設春秋祭祀。以面為犧牲。太常典禮。至今如一日。不謂于仰山荒榛荊棘中。放光現瑞。足見至人應化無方。神妙而不測也。予循覽三像因緣。前二像。其一乃生前封號敕。其一乃
身後武帝贊。必僧繇手筆。其後一額。有金字敕。載大士滅后。武帝思之。乃賜銀十萬八千兩。命工部侍郎吳世良。同聖師弟子靜光造歷安奉。乃命刻殿式。及武帝御臨上香。並大士為諸臣說戒三圖。合一板成。止許印二幅。其一留宮中供養。一賜大士之弟子靜光禪師。復賜田若干。未載其地。是則三像。原非一處也。然梁至 國初。已千餘年。所存不一。而仰山父老。何從聞而知之耶。此其可怪一也。況千百年間。更朝換代。兵火離亂。不知其幾。公府民業。遞散不常。何三像竟歸天府。毫無虧損。此二也。報恩塔建於永樂宣德間。內藏豈無他寶。而以三像置於空中。且像既歸塔頂。仰山父老。何從而知之。乃傳言於今日耶。此其三也。然像安塔頂。無復再見人間之理。何仰山重興之時。適當修塔之日。此其四也。縱像從塔出。藉使一落他人之手。則仰山何望焉。豈期石工為郡人。此其五也。雖像集新安。二子縱歸山中。而伯氏不遭三災。亦竟無合併之日矣。此其六也。且像始於大士生前。身後而歸亦如次。道場成而圖乃現。藉使靜光之名不同。亦無以發伯氏之信心。此其七也。故予聞而甚異之。感嘆無已。以見至人潛形益物。法身湛然。遍十方而不分。經三災而不壞。歷千古而不泯。常住于蒼崖石壁。以發蔑戾之
善根。新安佛剎。特興于仰山。僧寶始現暄公。而志公畫像完歸。則在玉覺二公。及靜光諸孫。梵剎重新之日。孰非我大士法身常住。慈悲威神攝受之力也哉。予故委記之。以示永久。使觀者因三像因緣。知大士感應之妙。庶有以發信心。而續慧命也。
廣東光孝禪寺重興六祖戒壇碑銘(並序)
佛法入中國。教自白馬西來。從陸而至雒陽。禪泛重溟。由水而至五羊。豈以性海一脈。潛流於大地耶。自晉耶舍尊者。乘番舶。抵仙城。建梵剎。種訶子成林。故號訶林。宋求那䟦陀。𢹂楞伽四卷至。止訶林。立戒壇于林中。讖曰。後有肉身大士。於此授戒。梁普通間。梵師智藥三藏。𢹂菩提樹植于壇側。記曰。百七十年。有大智人於此出家。及我六祖大師。出黃梅衣缽。剃髮菩提樹下。實應其讖。遂從智光律師。登䟦陀壇。受滿分戒。乃歸曹溪。禪宗實自此發源也。戒為成佛之本。大師開化于曹溪。則以戒壇為根本地。弟子往來於其中。故今寺僧。皆從衣缽中出。千百年來。香燈供奉如生。造化密移。世道不古。久之僧不知有戒。人不知有壇。清凈覺地。化為狐堀。歲月更歷。幾易其主矣。萬曆丙申春。予蒙 恩。徙海外。開法于壘壁間。樹下弟子通炯。超逸數十輩。皆從授教。博士弟子亦多歸焉。越七年壬
【現代漢語翻譯】 現代漢語譯本：善根深厚。新安佛剎（佛教寺廟）的興盛，特別是在仰山。僧寶（指僧團）最初顯現於暄公。而志公的畫像完整地迴歸，則是在玉覺二公和靜光等後輩。梵剎（佛教寺廟）重新興建之日，哪一樣不是我大士（指觀世音菩薩）法身常住，慈悲威神攝受的力量呢？所以我特此詳細記載，以昭示永久，使觀者因三像（指三尊佛像）的因緣，瞭解大士感應的奇妙，或許能夠由此引發信心，而延續慧命。
廣東光孝禪寺重興六祖戒壇碑銘（並序）
佛法傳入中國，教義從白馬寺（位於洛陽的中國第一座佛教寺廟）向西傳來，從陸路到達雒陽（洛陽古稱）。禪宗漂洋過海，由水路到達五羊（廣州古稱）。難道是因為性海（比喻佛性廣大如海）的一脈，潛流於大地嗎？自從晉代的耶舍尊者，乘坐外國商船，抵達仙城（廣州別稱），建造梵剎（佛教寺廟），種植訶子樹成林，所以叫做訶林。宋代的求那跋陀，攜帶《楞伽經》四卷來到，住在訶林，在林中建立戒壇。預言說：『後來有肉身大士（指六祖慧能），在這裡受戒。』梁朝普通年間，梵僧智藥三藏，攜帶菩提樹種植在戒壇旁邊，記載說：『一百七十年後，有大智慧的人在這裡出家。』等到我六祖大師，從黃梅（指黃梅五祖弘忍）那裡得到衣缽，在菩提樹下剃髮，實在應驗了那個預言。於是跟隨智光律師，登上跋陀壇，受了圓滿的戒律，然後回到曹溪（六祖慧能弘法之地）。禪宗實際上從此發源。戒是成佛的根本。大師在曹溪開化，就以戒壇為根本之地。弟子們往來於其中。所以現在寺里的僧人，都是從衣缽中出來的。千百年來，香燈供奉如同大師還活著一樣。造化暗中轉移，世道已經不同於古代。時間長了，僧人不知道有戒律，人們不知道有戒壇。清凈的覺悟之地，變成了狐貍的洞穴。歲月更替，幾經易主。萬曆丙申年春天，我蒙受皇恩，遷徙到海外，在壘壁之間弘揚佛法。樹下的弟子通炯、超逸等幾十人，都跟隨我學習。博士弟子也有很多歸附。 越七年壬
【English Translation】 English version: The roots of goodness are profound. The flourishing of the Xin'an Buddhist temple, especially at Yangshan, began with the appearance of the Sangha Jewel (referring to the monastic community) through Venerable Xuan. The complete return of the portrait of Zhi Gong occurred during the time of Venerable Yu Jue, Venerable Er Gong, and Jing Guang's descendants. On the day of the temple's reconstruction, was there anything that was not due to the constant presence of the Dharma body of the Great Bodhisattva (referring to Avalokiteśvara), and the power of compassionate majesty that gathers and receives all beings? Therefore, I record this in detail to show it permanently, so that viewers, through the causes and conditions of the three images (referring to three Buddha statues), may understand the wondrous responses of the Great Bodhisattva, and perhaps thereby arouse faith and continue the life of wisdom.
Inscription on the Re-establishment of the Sixth Patriarch's Ordination Platform at Guangxiao Chan Monastery in Guangdong (with Preface)
The Buddha-dharma entered China, with the teachings coming westward from the White Horse Temple (the first Buddhist temple in China, located in Luoyang), arriving in Luoyang by land. Chan (Zen) Buddhism crossed the vast ocean, arriving in Wuyang (ancient name for Guangzhou) by water. Could it be that a single stream of the nature-sea (an analogy for the vastness of Buddha-nature) flows secretly through the great earth? Since the Jin dynasty, when Venerable Yeshe arrived in Xiancheng (another name for Guangzhou) on a foreign ship, building a Buddhist temple and planting Terminalia trees that grew into a forest, it was named Helin. During the Song dynasty, Gunabhadra brought four volumes of the Laṅkāvatāra Sūtra, residing in Helin and establishing an ordination platform in the forest. A prophecy stated: 'Later, a Great Bodhisattva in the flesh (referring to Huineng, the Sixth Patriarch) will receive ordination here.' During the Putong era of the Liang dynasty, the Indian monk Zhiyao Tripitaka brought a Bodhi tree and planted it beside the platform, recording: 'One hundred and seventy years later, a person of great wisdom will leave home here.' When our Great Master, the Sixth Patriarch, received the robe and bowl from Huangmei (referring to Hongren, the Fifth Patriarch at Huangmei Mountain), and shaved his head under the Bodhi tree, it truly fulfilled that prophecy. Thus, he followed the Vinaya Master Zhiguang, ascended the Bhadra Platform, and received the full precepts, then returned to Caoxi (where Huineng propagated the Dharma). Chan Buddhism truly originated from here. Precepts are the foundation for becoming a Buddha. The Great Master enlightened beings at Caoxi, thus taking the ordination platform as the fundamental ground. Disciples came and went within it. Therefore, the monks of the temple today all come from the lineage of the robe and bowl. For thousands of years, the incense and lamps have been offered as if the Great Master were still alive. Creation secretly shifts, and the world is no longer as it was in ancient times. Over time, monks no longer knew about precepts, and people no longer knew about the ordination platform. The pure land of awakening transformed into a fox den. Years passed, and it changed hands several times. In the spring of the Bing Shen year of the Wanli era, I received imperial grace and moved overseas, propagating the Dharma among the ramparts. Dozens of disciples under the trees, such as Tongjiong and Chaoyi, all followed me in learning. Many doctoral disciples also returned. After seven years, in the Ren
寅。諸弟子相聚而嘆曰。戒壇乃吾祖師根本地。奈何湮沒蕪穢。忍坐視乎。炯逸募資鳩材。居士王安舜等。相率而謀。贖壇基一隅。不期年而落成。予去五羊。越八年。逸老匡山。炯逸從游未離。猶然依棲樹下時也。一日二子作禮請曰。戒壇因緣。賴師始終之。師老矣。愿惠一言以記之。予為之言曰。法性海中。本無出沒。常寂光土。安有去來。人世變遷任運。佛國凈穢隨心。所謂道在人弘。法因機感。此千載一時。起廢光前。自有不期而會者矣。安知今之興者。詎非在昔之人。后之來者。寧無今日之眾耶。此佛種從緣。塵劫不昧。燈燈相續而無盡者也。乃為銘曰。
大海潛流。四天下地。禪宗一脈。自南而至。爰有至人。訶林肇開。戒壇創立。待聖人來。菩提無樹。根栽于戒。佛種從緣。枝葉是賴。百七十年。符讖不虛。從獵隊出。培此根株。袈裟出現。鬚髮自落。堂堂應真。光明透脫。法雷一震。法雨霶𩃱。流潤大千。重長枝柯。覆蔭既繁。集者益盛。聖凡不分。龍蛇乃混。枝柯既枇。根本不固。故金剛地。棲此狐兔。大運循環。無往不復。昔人適來。還我故物。寶掌一開。取如探囊。法幢重建。斯道用光。葉落歸根。來時無口。實我祖師。將心自剖。此壇既復。如出礦金。盡未來際。將傳此心。虛空可殞
【現代漢語翻譯】 現代漢語譯本： 寅。諸位弟子相聚感嘆道：『戒壇（Sila-mandala，受戒的場所）乃是吾等祖師的根本之地，奈何如今卻湮沒荒廢，難道能忍心坐視不管嗎？』炯逸（Jiong Yi，人名）募集資金，籌備木材，居士王安舜（Wang Anshun，人名）等人，也相互商議，贖回了戒壇基址的一角。不到一年就落成了。我離開五羊（Guangzhou的別稱）后，過了八年。逸老（Yi Lao，人名）在匡山（Kuangshan，山名）。炯逸跟隨他遊歷，未曾離開。仍然像過去一樣棲身樹下。有一天，他們二人行禮請求說：『戒壇的因緣，依賴老師您始終如一的幫助。老師您年事已高，希望您能賜予一言來記錄此事。』我為他們說道：『法性之海中，本來就沒有出現和消失。常寂光土（Eternal Still Light Land，佛的境界），哪裡會有來和去。人世間的變遷任其自然，佛國的清凈與污穢隨心而定。所謂道在於人弘揚，佛法因機緣而感應。這千載難逢的時機，復興廢棄的事業，光大前人的功績，自有不期而遇的因緣。怎麼知道今天興建戒壇的人，不就是過去的人呢？後來的修行者，難道就沒有今天在座的各位嗎？這佛種（Buddha-nature，成佛的種子）從因緣而生，經歷無數劫也不會泯滅，像燈一樣一盞盞相續傳承而沒有窮盡。』於是為之銘文曰：
『大海潛流，遍及四天下之地。禪宗（Chan Buddhism，禪宗）一脈，從南方而來。有德之人，在訶林（Helin，地名）開始弘揚禪法，創立戒壇，等待聖人到來。菩提（Bodhi，覺悟）本無樹，但根卻要栽在戒律之中。佛種從因緣而生，枝葉要依賴戒律才能生長。一百七十年後，預言應驗不虛。從打獵的隊伍中出現，培植這株根苗。袈裟（Kasaya，僧侶的法衣）顯現，鬚髮自然脫落。光明磊落的應真（Arhat，阿羅漢），光明透徹。法雷一震，法雨普降，滋潤整個大千世界，重新生長枝條。樹蔭繁茂，聚集的人越來越多。聖凡不分，龍蛇混雜。枝條凋零，根本不穩固。所以金剛地（Vajra ground，堅固不壞之地），卻成了狐兔棲息之所。大運循環，沒有一去不復返的。過去的人來了，歸還我原來的東西。寶掌（Baozhang，人名）一旦開啟，取物就像探囊取物一樣容易。法幢（Dharma banner，佛法的旗幟）重新建立，佛法得以發揚光大。落葉歸根，來時沒有口。實在是我祖師，將心剖開。此戒壇既然恢復，就像從礦中採出的金子。直到未來無盡之時，將傳承此心。虛空都可以隕滅。』
【English Translation】 English version: In the year Yin, the disciples gathered and lamented, 'The Sila-mandala (戒壇, platform for receiving precepts) is the fundamental ground of our ancestral teachers. How can we bear to watch it become submerged and desolate?' Jiong Yi (炯逸, a name) raised funds and prepared materials. Layman Wang Anshun (王安舜, a name) and others consulted together to redeem a corner of the platform's foundation. It was completed in less than a year. Eight years after I left Wu Yang (五羊, another name for Guangzhou), Yi Lao (逸老, a name) was at Kuangshan (匡山, a mountain name). Jiong Yi followed him, never leaving, still dwelling under the trees as before. One day, the two men bowed and requested, 'The cause of the Sila-mandala depends on your consistent help, Master. You are old now; we hope you will grant us a word to record this event.' I said to them, 'In the sea of Dharma-nature, there is originally no arising or ceasing. In the Eternal Still Light Land (常寂光土, the realm of the Buddha), how can there be coming and going? The changes of the human world are left to their own course, and the purity and defilement of the Buddha-land depend on the mind. As it is said, the Way is propagated by people, and the Dharma is felt through conditions. This is a rare opportunity in a thousand years, to revive what has been abandoned and to glorify the achievements of the predecessors. There are causes that will meet unexpectedly. How do we know that those who are building the platform today are not the people of the past? Will those who come later not include those present today? This Buddha-nature (佛種, the seed of Buddhahood) arises from conditions and will not be obscured through countless kalpas, like lamps passed on one after another without end.' So I wrote an inscription for them:
'The great sea flows secretly, reaching the lands of the four continents. The lineage of Chan Buddhism (禪宗, Zen Buddhism) came from the South. There was a virtuous person who began to propagate Chan in Helin (訶林, a place name), establishing the Sila-mandala, awaiting the arrival of a sage. Bodhi (菩提, enlightenment) originally has no tree, but its roots must be planted in the precepts. The Buddha-nature arises from conditions, and the branches and leaves depend on the precepts for growth. After one hundred and seventy years, the prophecy has been fulfilled. Emerging from the hunting party, cultivate this rootstock. The Kasaya (袈裟, a monk's robe) appears, and the hair naturally falls off. The dignified Arhat (應真, a perfected being), radiant and transparent. The thunder of Dharma shakes, and the rain of Dharma falls abundantly, nourishing the entire universe, regrowing branches. The shade is lush, and more and more people gather. Saints and mortals are not distinguished, and dragons and snakes are mixed together. The branches wither, and the roots are not firm. Therefore, the Vajra ground (金剛地, indestructible ground) becomes a dwelling place for foxes and rabbits. The great cycle revolves, and nothing goes without returning. The people of the past have come and returned my old things. Once Baozhang (寶掌, a name) opens it, taking things is as easy as taking them from a bag. The Dharma banner (法幢, the banner of Dharma) is rebuilt, and the Dharma is used to shine brightly. Fallen leaves return to the root, coming without a mouth. Truly, it is my ancestral teacher, laying bare his heart. Since this platform has been restored, it is like gold extracted from a mine. Until the endless future, this heart will be transmitted. Even the void can perish.'
。心光不昧。惟此道場。如是如是。
武昌府雙峰接待寺大光月公道行碑記
楚為漢南一大都會。當天下之沖。方外瓶錫。往來四大名山之所必由。向無息景之地。則長途困頓。風雨飢寒。孰得而問焉。非月公以身命佈施。則曷能為此傳舍哉。公諱真月。晉之汾陽人也。姓燕氏。父維時。母宋氏。感異兆而娠。年三十。頓棄妻子。出遊方外。先至武當。參不二和尚。開示唸佛法門。遂剃髮。詔名真月。執侍未久。即入終南百草坪。巖居菜羹飲水。面壁九年。未有所悟入。尋出山行腳。遍歷諸方。參請知識者二十二年。復之伏牛煉魔場。打長七三月。至是心有發明。乃乞印證諸方。萬曆乙未。至襄陽潭溪。遇無聞和尚。心相契可。以大光字之。時歸依焉。公自以為行不踐實。仍打餓七者三。不米食者期年。已而隨師禮普陀。歲丁酉。至武昌。因見十方衲子。往來無所棲泊。遂志建接待處。乃持缽行乞。至東郭雙峰之下。有古剎盡廢。唯白衣大士像。壅泥土中。公悲痛良久。即稱名祈禱。愿興復焉。於是坐荒榛中。不食者二七日。絕而復穌。覆水齋百日。人見其精誠。無不警動。公律己甚嚴。自甘淡薄。粒米莖菜。與眾同之。接納無倦。出入施利。因果皎然。毫髮無爽。一方檀越。日益信重。不十年間。遂成
【現代漢語翻譯】 現代漢語譯本：心光不昧（xīn guāng bù mèi）：內心的光明不會被遮蔽。惟此道場（wéi cǐ dào chǎng）：只有這個道場。如是如是（rú shì rú shì）：就是這樣，就是這樣。
武昌府雙峰接待寺大光月公道行碑記
楚地是漢南地區的一大都會，正當天下交通要衝。出家修行的僧侶，往來於各大名山，這裡是必經之地。一直沒有一個可以休息的地方，長途跋涉的人們困頓疲憊，風雨交加，飢寒交迫，有誰來關心他們呢？如果不是月公（Yuè Gōng）以身命來佈施，又怎麼能有這個旅舍呢？月公，法名真月（Zhēn Yuè），是晉朝汾陽人，姓燕。父親叫燕維時（Yàn Wéi Shí），母親姓宋，因為感應到奇異的徵兆而懷孕。三十歲時，毅然拋棄妻子，出遊四方。先到武當山，參拜不二和尚（Bù È Héshàng），和尚開示他念佛法門，於是剃度出家，賜名真月。侍奉不二和尚不久，就進入終南山的百草坪，在巖洞中居住，以野菜和清水為食，面壁九年，沒有領悟。於是出山行腳，遍訪各地，參拜求教於二十二年。又到伏牛山的煉魔場，打長七（dǎ cháng qī，連續七天禪修）三個月，到這時心中有所領悟。於是請求各方印證。萬曆乙未年，到襄陽潭溪，遇到無聞和尚（Wú Wén Héshàng），兩人心意相合，無聞和尚賜予他大光（Dà Guāng）的法號，他於是歸依無聞和尚。大光月公自己認為修行不踏實，仍然打了三次餓七（è qī，七天不進食的禪修），一年不吃米飯。之後跟隨師父朝禮普陀山。丁酉年，到達武昌，因為看到四方僧侶往來沒有地方可以棲身，於是立志建立接待處。於是拿著缽去乞討，到東郭雙峰山下，有一座古寺已經荒廢，只有白衣大士（Báiyī Dàshì，觀音菩薩的化身）的塑像，被埋在泥土中。大光月公悲痛了很久，就稱念名號祈禱，發願要興復這座寺廟。於是在荒草叢中打坐，不吃不喝十四天，氣息斷絕後又甦醒。又進行了百日的水齋（shuǐ zhāi，只飲水的齋戒），人們看到他的精誠，沒有不被警醒感動的。大光月公約束自己非常嚴格，甘於清淡簡樸的生活，米飯蔬菜，都和大家一樣。接待來者不知疲倦，出入施捨利益，因果報應非常明顯，絲毫沒有差錯。一方的施主，日益信任敬重他。不到十年時間，就建成了寺廟。
【English Translation】 English version: The light of the mind is never obscured. Only this Bodhimanda (dào chǎng, place of enlightenment). Thus it is, thus it is.
Record of the Daoguang Yuegong's Deeds at Shuangfeng Reception Temple in Wuchang Prefecture
Chu is a major metropolis in the south of Hubei, located at a crucial transportation hub. Monks traveling to and from the four famous mountains must pass through here. There has never been a place to rest, so travelers on long journeys are exhausted, exposed to wind and rain, and suffer from hunger and cold. Who would care for them? If not for Yuegong (Yuè Gōng) giving his life to provide charity, how could this hostel have been built? Yuegong, whose Dharma name was Zhenyue (Zhēn Yuè), was a native of Fenyang in Jin. His surname was Yan. His father was Yan Weishi (Yàn Wéi Shí), and his mother was surnamed Song. She conceived after sensing an unusual omen. At the age of thirty, he resolutely abandoned his wife and children and traveled to various places. He first went to Wudang Mountain and visited the Venerable Bu'er (Bù È Héshàng), who taught him the Pure Land Dharma method of reciting the Buddha's name. He then shaved his head and was given the name Zhenyue. After serving Venerable Bu'er for a short time, he entered the Baicaoping (Hundred Herb Meadow) of Zhongnan Mountain, living in a cave, eating vegetables and drinking water, facing the wall for nine years, without any enlightenment. He then left the mountain and traveled, visiting and seeking guidance from teachers for twenty-two years. He returned to the Lianmochang (Demon Subduing Ground) of Funiu Mountain and practiced a 'long seven' (dǎ cháng qī, a continuous seven-day meditation retreat) for three months. At this point, he had some understanding in his mind. He then sought confirmation from various teachers. In the year Yiwei of the Wanli era, he arrived at Tanxi in Xiangyang and met the Venerable Wuwén (Wú Wén Héshàng). Their minds resonated, and Venerable Wuwén gave him the Dharma name Daguang (Dà Guāng). He then took refuge in Venerable Wuwén. Daguang Yuegong felt that his practice was not grounded, so he practiced 'hunger sevens' (è qī, seven-day fasts) three times and abstained from rice for a year. Later, he followed his teacher to pay homage to Mount Putuo. In the year Dingyou, he arrived in Wuchang. Seeing that monks traveling from all directions had no place to stay, he vowed to build a reception center. He then went begging with his alms bowl and arrived at the foot of Shuangfeng Mountain in Dongguo. There was an ancient temple there that had been completely abandoned, with only a statue of the White-Robed Avalokiteśvara (Báiyī Dàshì) buried in the mud. Daguang Yuegong was deeply saddened and prayed, vowing to restore the temple. He then sat in the wilderness, fasting for fourteen days, and after losing consciousness, he revived. He then observed a hundred-day water fast (shuǐ zhāi, a fast where only water is consumed). People saw his sincerity and were all awakened and moved. Daguang Yuegong was very strict with himself, content with a simple life, sharing rice and vegetables with everyone. He received guests tirelessly, giving generously, and the law of cause and effect was clearly evident, without the slightest error. The local patrons increasingly trusted and respected him. In less than ten years, the temple was built.
叢林。予丙辰夏。自南嶽之雙徑。舟次江上。見其為人。端嚴誠愨。信其為四眾依歸也。予嘗閱華嚴。知菩薩利生。行非一種。率以廣大深心。視物同己。以身為大地。荷負眾生。以身為橋樑。濟渡眾生。乃至頭目髓腦而無吝惜。雖百千劫而無疲厭。始而驚異。終則信其為真實行也。原夫眾生所以常寢生死者。以其有我而為障也。菩薩度生。須先度我。我度而眾生自度矣。我人既空。則眾生界盡。眾生界盡。則煩惱業果。何從而寄耶。成就妙行。無逾此也。一切聖凡因果。依心建立。隨愿所成。心空愿固。則應念現前。凈土莊嚴。本非分外故。如公者始以如絲一命。以愿系之。而竟成如許廣大佛事。豈非從空建立。由是觀之。則此有作幻化因緣。又何足以盡法界之量耶。雖然嘗一滴以知大海。睹一隙以見太虛。由是有以知公矣。因感公之行。遂記之。以勒貞石。為法門將來者勸。
都昌縣重興佛殿山長慶寺記
都昌治東七十里許。有山名佛殿。奇絕處也。有寺名長慶。創始於唐。長慶楞禪師過化於此。遂為名剎。相沿至胡元。毀於兵。久廢為民業。我明萬曆己酉。有僧名性念者。遊方至此。睹其山境清絕。發心重興。比有塘西劉氏。舍其基園。洎棠山劉氏。施材鳩工。始創蘭若。為藏修所。越四年壬子。
【現代漢語翻譯】 現代漢語譯本：叢林中。我在丙辰年夏天，從南嶽的雙徑出發，乘船停靠在江邊。我看到他的為人，端莊嚴肅，誠實篤厚，相信他是四眾弟子的歸宿。我曾經閱讀《華嚴經》，知道菩薩利益眾生，所行並非只有一種方式。他們通常以廣大的深心，看待萬物如同自己，以自身為大地，承載負擔眾生，以自身為橋樑，救濟渡化眾生，乃至對於頭目髓腦都毫不吝惜，即使經歷百千劫也毫不疲倦厭煩。起初我感到驚訝詫異，最終則相信這是真實的修行。探究眾生之所以常常沉睡于生死輪迴的原因，是因為他們有『我』的執念而成為障礙。菩薩度化眾生，必須先度化自己這個『我』。『我』被度化了，眾生自然也就被度化了。『我』與『人』既然都空了，那麼眾生界也就窮盡了。眾生界窮盡了，那麼煩惱業果又從哪裡寄託呢？成就妙行，沒有超過這個的了。一切聖凡的因果，都是依據心而建立，隨著願望而成就。心空了，願望堅固，那麼一切就會應念而現前。凈土的莊嚴，本來就不是分外之物。像這位法師，開始時以如絲般微弱的生命，用願力維繫著，最終竟然成就瞭如此廣大的佛事。這難道不是從空而建立的嗎？由此看來，那麼這有為的幻化因緣，又怎麼能夠窮盡法界的量呢？雖然可以嘗一滴水來了解大海，看一道縫隙來了解太虛，由此就可以瞭解這位法師了。因此我感嘆法師的德行，於是記錄下來，刻在堅固的石頭上，用來勸勉法門未來的修行者。
都昌縣重興佛殿山長慶寺記
都昌縣城東七十里左右，有座山名叫佛殿山，是奇特絕妙的地方。有座寺廟名叫長慶寺，建立于唐朝。長慶楞禪師（Changqing Leng Chan Master）曾在此地教化，於是這裡成為著名的寺廟。相沿到胡元時期，寺廟毀於戰火，長期荒廢成為民用土地。我朝明朝萬曆己酉年，有位僧人名叫性念（Xingnian），雲遊到此，看到這裡的山水清幽絕美，發心重新興建寺廟。恰好有塘西劉氏（Tangxi Liu family），捐捨出他們的基地園林，以及棠山劉氏（Tangshan Liu family），捐獻木材招募工匠，開始建立蘭若（Aranya，寂靜處），作為藏經修行的場所。過了四年壬子年。
【English Translation】 English version: In the jungle. In the summer of the year Bingchen, I departed from Shuangjing (Double Path) in Nan Yue (Southern Mountain) and stopped by the river on a boat. I saw his demeanor, dignified and solemn, honest and sincere, and believed that he was the refuge for the fourfold Sangha (Buddhist community). I once read the Avatamsaka Sutra (Flower Garland Sutra) and knew that Bodhisattvas benefit sentient beings in more than one way. They usually regard all things as themselves with a vast and profound mind, taking their own bodies as the earth to bear the burden of sentient beings, and taking their own bodies as bridges to save and deliver sentient beings, even without being stingy with their heads, eyes, marrow, and brains, and without being tired or bored even after hundreds of thousands of kalpas (eons). At first, I was surprised and astonished, but in the end, I believed that this was a true practice. Exploring the reason why sentient beings often sleep in the cycle of birth and death is because they have the attachment to 'self' which becomes an obstacle. Bodhisattvas who liberate sentient beings must first liberate their own 'self'. When the 'self' is liberated, sentient beings will naturally be liberated. Since 'self' and 'others' are both empty, then the realm of sentient beings will be exhausted. When the realm of sentient beings is exhausted, where will the afflictions of karma and its consequences be entrusted? There is no greater achievement of wonderful practice than this. All the causes and effects of sages and ordinary beings are established according to the mind and accomplished according to vows. When the mind is empty and the vows are firm, then everything will appear in response to thought. The adornment of the Pure Land is not something external. Like this Dharma master, he began with a life as weak as a thread, maintaining it with vows, and eventually accomplished such a vast Buddhist undertaking. Isn't this established from emptiness? From this perspective, how can this conditioned and illusory cause exhaust the measure of the Dharma realm? Although one can know the ocean by tasting a drop of water, and see the vastness of space by looking at a crack, one can understand this Dharma master from this. Therefore, I admire the Dharma master's virtue, and so I record it and engrave it on a solid stone to encourage future practitioners of the Dharma.
A Record of the Rebuilding of Changqing Temple on the Buddha Hall Mountain in Duchang County
About seventy li (Chinese miles) east of Duchang County, there is a mountain called Buddha Hall Mountain, which is a unique and wonderful place. There is a temple called Changqing Temple, which was founded in the Tang Dynasty. Changqing Leng Chan Master once taught here, so it became a famous temple. Continuing to the Hu Yuan period, the temple was destroyed by war and was abandoned for a long time and became civilian land. In the year Jiyou of the Wanli period of our Ming Dynasty, there was a monk named Xingnian who traveled here and saw that the mountains and rivers were quiet and beautiful, and he made a vow to rebuild the temple. It happened that the Tangxi Liu family donated their base garden, and the Tangshan Liu family donated wood and recruited craftsmen to start building the Aranya (a quiet place) as a place for storing scriptures and practicing. After four years, in the year Renzi.
念請達觀禪師之法孫古愚拙公。遂禮為師。公竭志重建。即率其徒性聽等。苦心戮力。募化資佐。頃之。拙公之父。與其弟。素業儒。一旦發出世心。盡舍其家資數百金。以助莊嚴。遂成道場。佛殿禪堂。齋廚山門。無不畢備。既而公之父弟俱剃髮披緇。父名本能。字學南。弟名大哲。字安行。相與精修白業。而歸依拙公者。日亦至。若性愍。悠。感。忠。懋。忞。想等。皆其徒也。咸有力焉。寺成。予至匡山。拙公來參問法要。仍樂單棲。誅茅結廬於五老峰下。獅子嚴。望五乳眉目間也。以不時得扣謁焉。一日拈香作禮。具述因緣。乞予為記。予喟然嘆曰。法界皆從緣起也。故曰。一切諸法緣會而生。緣會而生。則未生無有。未生無有。則生本無也。世出世法莫不皆然。是知大地山河。皆一真法界。處處無非道場。唯在緣之會不會耳。茲山當長慶未至時。奇峰絕壑。唯草木蒙茸。猿鶴嘯唳。蛇虎縱橫而已。及長慶一過。遂即建法幢。使見聞瞻禮。頓發無上菩提之心。向之山林草木。一切音聲。皆為廣長舌相。演說無生無二佛法矣。及緣散而滅。猶然長慶未至時也。今此道場之興。創始由於性念。緣會由於拙公。克成則實資于學南父子。一家際會。豈小緣哉。經云。想澄成國土。今之興者。施者。助者。居間而效力者
{ "translations": [ "達觀禪師的法孫古愚拙公，於是（性念）行禮拜他為師。拙公竭盡心力重建寺廟，立即率領他的弟子性聽等人，艱苦努力，四處募捐資助。不久，拙公的父親和他的弟弟，原本是讀書人，突然發出世之心，全部捨棄家產數百金，用來幫助寺廟的莊嚴建設，於是成就了這座道場。佛殿、禪堂、齋廚、山門，沒有不完備的。之後拙公的父親和弟弟都剃髮穿上僧衣。父親法名本能（指原本具有佛性），字學南（指學習南方禪宗），弟弟法名大哲（指具有大智慧），字安行（指安心修行），他們互相勉勵精進修行清凈的行業。而歸依拙公的人，一天天增多，像性愍、悠、感、忠、懋、忞、想等人，都是他的弟子，都出了力。寺廟建成后，我來到匡山（指廬山），拙公來參拜請教佛法要義，仍然喜歡獨自隱居，在五老峰下的獅子嚴（地名）砍伐茅草建造房屋，（他的茅廬）在望五乳峰的眉目之間。因此我不時能夠去拜訪他。一天，他點燃香，行作禮，詳細敘述了事情的因緣，請求我為這件事寫一篇記。我感嘆地說，一切法界都是從因緣而生起的。所以說，『一切諸法因緣和合而生，因緣和合而生，那麼未生之前本來就沒有，未生之前本來就沒有，那麼生本來就是沒有的。』世間法和出世間法沒有不是這樣的。由此可知大地山河，都是一真法界（指不虛妄的真如實性），處處沒有不是道場的，只在于因緣的會合與不會合罷了。這座山在長慶禪師（人名）沒有來的時候，奇特的山峰和陡峭的山谷，只有草木茂盛，猿猴和仙鶴鳴叫，蛇和老虎縱橫出沒罷了。等到長慶禪師一來，於是就建立了法幢（指弘揚佛法的場所），使見到、聽到、瞻仰、禮拜的人，立刻發起無上的菩提之心。之前的山林草木，一切音聲，都成為廣長舌相（指佛的說法），演說無生無二的佛法了。等到因緣散去而滅，仍然和長慶禪師沒有來的時候一樣。現在這座道場的興建，開始是由於性念（比丘），因緣會合是由於拙公（禪師），能夠成功確實是依靠學南父子。一家人的際遇會合，難道是小的因緣嗎？經書上說，『想念清凈就能成就國土』，現在興建寺廟的人，佈施的人，幫助的人，在中間效力的人" ], "english_translations": [ 'The Dharma grandson of Chan Master Daguan was Gu Yu Zhuogong (an honorific title), so (Xingnian) paid respects and took him as his teacher. Zhuogong devoted himself to rebuilding the temple, immediately leading his disciples Xingting and others, working hard and diligently, soliciting donations and assistance. Soon after, Zhuogong\'s father and his younger brother, who were originally scholars, suddenly developed a desire to renounce the world, giving up all their family property of several hundred gold to help with the solemn construction of the temple, thus completing this Daocang (place of enlightenment). The Buddha hall, meditation hall, dining hall, and mountain gate were all fully equipped. Afterwards, Zhuogong\'s father and younger brother both shaved their heads and donned monastic robes. The father\'s Dharma name was Ben Neng (original capability), styled Xuena (learning the south), and the younger brother\'s Dharma name was Dazhe (great wisdom), styled Anxing (peaceful practice). They encouraged each other to diligently cultivate pure karma. And those who took refuge in Zhuogong increased day by day, such as Xingmin, You, Gan, Zhong, Mao, Min, Xiang, etc., all of whom were his disciples and contributed their efforts. After the temple was completed, I came to Kuangshan (Mount Lu). Zhuogong came to pay respects and ask for the essentials of the Dharma, still preferring to live in solitude, cutting thatch to build a hut at the Lion Cliff (place name) below the Five Old Men Peak, between the eyebrows of looking at the Five Breasts Peak. Therefore, I was able to visit him from time to time. One day, he lit incense, paid respects, and described the causes and conditions in detail, requesting me to write a record of this matter. I sighed and said, \'All Dharmadhatu (realm of reality) arise from conditions. Therefore, it is said, \'All dharmas arise from the assembly of conditions. If they arise from the assembly of conditions, then before they arise, they do not exist. If they do not exist before they arise, then birth is originally non-existent.\' Worldly and transcendental dharmas are all like this. From this, we know that the great earth, mountains, and rivers are all the One True Dharmadhatu (the non-illusory true suchness), and there is no place that is not a Daocang (place of enlightenment), it only depends on whether the conditions come together or not. When Chan Master Changqing (person\'s name) had not yet arrived at this mountain, the strange peaks and steep valleys were only covered with lush vegetation, with monkeys and cranes calling, and snakes and tigers roaming freely. Once Chan Master Changqing arrived, he immediately established the Dharma banner (place for promoting Buddhism), causing those who saw, heard, contemplated, and paid respects to instantly generate the supreme Bodhi mind. The previous mountain forests, vegetation, and all sounds became the long, broad tongue (the Buddha\'s teaching) to expound the unborn and non-dual Buddha-dharma. When the conditions disperse and cease, it is still the same as when Chan Master Changqing had not yet arrived. Now, the construction of this Daocang (place of enlightenment) began with Xingnian (bhikkhu), the assembly of conditions was due to Zhuogong (Chan Master), and its success was indeed due to the Xuena father and son. The meeting of a family, is it a small cause?\'. The scriptures say, \'Pure thoughts can create a Buddha land.\' Now, those who build the temple, those who donate, those who help, and those who work in between'" ] }
。茍非同一金剛心地。安能頓成不朽之勝事。使山林草木同放光明。超越前修而若是耶。后之居者。守者。能知建立之心。一草一葉。盡為金剛種子。則此山此地。松聲泉響皆演法音。永為菩提道場。晨鐘夕梵。永祝 聖壽無疆矣。如是建立。又豈可人天有漏而擬議耶。因述其始末因緣。以昭來者。
吳江接待寺十方常住記
雜花云。毗盧遮那。遍法界身。以智悲行。而為莊嚴。我震旦五臺。峨嵋。補陀三山。為三大士攝化地。舉國男女之有知者。靡不歸心為寶所。其南海又近而易至者。是以十方僧徒。往來繩繩。不絕如縷。而中途疲乏。非化城暫息。無以濟其飢渴勞苦。此接待之設。尤為第一最勝行也。吳江為南北孔道津口。接待寺適當其沖。寺建於宋紹熈間。僧寂照開山。額承天萬壽。元至正間。僧正壽增修。改名接待。萬曆初。僧了空重開接待院。尚書五臺陸公。中丞太素沈公。善士吳氏等。損資建禪堂。立永遠十方常住。了空后得無邊海公繼之。至庚戌海遷化。邑縉紳居士。延念云勤公居之。勤乃達觀禪師之法孫。密藏開公之上首也。以禪師久過化於此。法緣最熟。勤公立行端確。不忝其嗣。一方雅重之。叢林日益振。念法門之老者。無所歸。乃設養老。延壽二堂。建普同塔。此為最勝悲行也。
【現代漢語翻譯】 現代漢語譯本：如果不是同一顆金剛般堅固的心，怎麼能立刻成就這不朽的盛事，使得山林草木都一同放出光明，超越前代的修行者達到這樣的境界呢？後來的居住者、守護者，如果能明白當初建立寺廟的心意，那麼即使是一草一葉，都可成為金剛種子。這樣，這座山、這塊土地，松濤聲、泉水響，都將演奏佛法之音，永遠成為菩提道場。早晨的鐘聲、傍晚的梵唱，永遠祝願聖上萬壽無疆。這樣的建立，又怎麼可以用人天有漏的福報來衡量呢？因此記述其始末因緣，以昭示後人。
吳江接待寺十方常住記
雜花云：毗盧遮那（Vairocana，佛名），遍滿法界之身，以智慧、慈悲、行動作為莊嚴。我們震旦（古代中國的稱謂）的五臺山（Mount Wutai）、峨嵋山（Mount Emei）、補陀山（Mount Putuo）三座山，是三大士（指文殊菩薩、普賢菩薩、觀音菩薩）攝化眾生之地。全國男女，只要有知識的人，沒有不歸心向往，視之為珍寶之所。而南海（South China Sea）又近便容易到達，因此十方僧徒，往來絡繹不絕。但路途疲乏，如果沒有化城（幻化出來的城市，比喻休息的地方）暫作休息，就無法救濟他們的飢渴勞苦。因此，接待寺的設立，尤其是一種第一殊勝的善行。吳江（Wujiang）是南北交通的要道口岸，接待寺正好處在這個要衝之地。寺廟建於宋紹熙年間，僧人寂照（Jizhao）開山，匾額上寫著『承天萬壽』。元至正年間，僧人正壽（Zhengshou）增修，改名為接待寺。萬曆初年，僧人了空（Liao Kong）重新開創接待院。尚書五臺陸公（Lord Lu of Wutai，官名+人名），中丞太素沈公（Lord Shen of Taisu，官名+人名），善士吳氏（Wu，姓氏）等，捐資建造禪堂，設立永遠的十方常住。了空之後，由無邊海公（Wubian Hai，法號）繼承。到庚戌年，海公圓寂，吳江的縉紳居士，延請念云勤公（Nianyun Qin，法號）來主持。勤公是達觀禪師（Daguan Chanshi，法號）的法孫，密藏開公（Micang Kai，法號）的上首弟子。因為禪師曾長期在此弘法，法緣最為成熟。勤公立身行事端正可靠，沒有辜負他的傳承，一方人士都非常敬重他，叢林也日益興盛。考慮到年老的唸佛修行者無處安身，於是設立養老堂、延壽堂，建造普同塔。這是一種最殊勝的慈悲行為。
【English Translation】 English version: If it were not for the same Vajra-like (diamond-like) mind, how could one instantly accomplish such an imperishable and magnificent deed, causing the mountains, forests, grasses, and trees to emit light together, surpassing the previous practitioners to reach such a state? If the subsequent residents and guardians can understand the original intention of establishing the temple, then even a single blade of grass or leaf can become a Vajra seed. In this way, this mountain and this land, the sound of the pines and the echo of the springs, will all play the Dharma sound, forever becoming a Bodhi (enlightenment) sanctuary. The morning bell and evening chants will forever wish the Emperor boundless longevity. How can such an establishment be measured by the limited merits of humans and devas (gods)? Therefore, I record its beginning and ending causes and conditions to enlighten future generations.
Record of the Everlasting Abode of the Ten Directions at the Jiedai Temple in Wujiang
The Garland Sutra says: Vairocana (the universal Buddha), whose body pervades the entire Dharma realm, uses wisdom, compassion, and action as adornments. Our Mount Wutai, Mount Emei, and Mount Putuo in China are the places where the three great Bodhisattvas (Manjusri, Samantabhadra, and Avalokitesvara) transform sentient beings. All men and women in the country who have knowledge, without exception, turn their hearts towards them, regarding them as precious places. And the South China Sea is close and easy to reach, so monks from the ten directions come and go in an endless stream. But the journey is tiring, and without a 'transformation city' (an illusory city, a metaphor for a place of rest) to rest temporarily, there is no way to relieve their hunger, thirst, and fatigue. Therefore, the establishment of Jiedai Temple is especially a first and foremost excellent deed. Wujiang is a vital transportation hub between the north and south, and Jiedai Temple is located right in this strategic position. The temple was built during the Shaoxi era of the Song Dynasty, and the monk Jizhao founded it, with the plaque reading 'Bearing Heaven's Boundless Longevity'. During the Zhizheng era of the Yuan Dynasty, the monk Zhengshou renovated it and renamed it Jiedai Temple. In the early Wanli era, the monk Liao Kong re-established the Jiedai Courtyard. Lord Lu of Wutai (a title + name), the Minister of the Ministry of War, Lord Shen of Taisu (a title + name), the Vice Minister, and the virtuous layman Wu (surname) and others, donated funds to build a meditation hall and establish a permanent abode for the ten directions. After Liao Kong, Wubian Hai (Dharma name) succeeded him. In the year of Gengxu, when Hai passed away, the gentry and lay Buddhists of Wujiang invited Nianyun Qin (Dharma name) to preside over the temple. Qin was the Dharma grandson of Chan Master Daguan (Dharma name) and the foremost disciple of Micang Kai (Dharma name). Because the Chan Master had long taught the Dharma here, the Dharma connection was the most mature. Qin's conduct was upright and reliable, and he did not disgrace his lineage. The people of the region respected him greatly, and the monastery flourished day by day. Considering that elderly practitioners of mindfulness of the Buddha had nowhere to settle, he established the Old Age Care Hall and the Longevity Hall, and built a Universal Pagoda. This is a most excellent act of compassion.
諸護法者。為久遠議。設長生田。歲計三百六十畝。於是寺有恒產。以供來者。緣既具。勸公走書乞予以記之曰。自古叢林。非建立之難。而守業之為難也。以佛教菩薩。專以利他為任。故百丈立清規。凡在伽藍眾僧之物。秋毫皆為十方常住設非若世俗子孫之業比。其戒亦何森嚴也。乃曰。十方僧物。幾如鴆毒。才沾著則通身潰爛。極言其不可輕易染指也。粒米莖菜。尚不敢私。況其多乎。以乞者初心。元為眾僧。而施者發心。本為福田種子。佛說食者。茍非良田。則不免復身酬償之苦。況以養貪毒。滋泥犁之業乎。此因果皎然之不爽者。可不為之寒心乎。惟此道場之建立也。茍勤公之心不普。必不能成此業。后之守者。非若勤公之心。必不能繼其緒。若果潔己盡力。以奉佛戒。則使往來雲水。饑者食。勞者息。病者安。老者佚。死者歸。豈不為永永福田。為苦海之津樑乎。若明察秋毫。不昧因果。則為文殊之大智守。之勿失。行之無倦。則為普賢之大行。利濟無窮。悲田益廣。則為觀音之大悲。三者具足為因。圓滿毗盧法身之果。是則成佛妙行。無越於是矣。又何庸登山涉水。廣參知識。別求玄妙佛法乎。予昔東遊吊達師。信宿其地。且知勤公之操心立行。嘆此功德最勝。故詳為之記。
普度庵記
番
【現代漢語翻譯】 現代漢語譯本： 諸位護法者，爲了長遠的考慮，設立了長生田（指寺院的田產），每年計劃耕種三百六十畝。這樣寺院就有了固定的產業，用來供給來往的僧人。因緣已經具備，勸請勤公寫信請求我為這件事作一篇記。我說，自古以來建立寺院叢林，不是難事，而守護這份產業才是難事。因為佛教的菩薩，專門以利益他人為己任，所以百丈禪師制定了清規，凡是在伽藍（寺院）中屬於眾僧的物品，即使是細微如秋毫，都是爲了十方常住僧人而設，並非像世俗子孫的產業可以隨意支配。其中的戒律是多麼森嚴啊！所以說，十方僧人的財物，幾乎就像鴆毒（劇毒），只要稍微沾染上，就會全身潰爛。極力說明不可以輕易染指。即使是一粒米、一根菜，尚且不敢私自享用，更何況是大量的財物呢？因為佈施者的初心，原本是爲了眾僧，而施捨者的發心，本來是爲了種福田的種子。佛說，接受供養的人，如果不是良田，那麼就免不了將來償還的痛苦。更何況是用這些供養來滋養貪慾，增長地獄的惡業呢？這因果報應是如此明顯而不會有差錯的，難道不應該為此感到寒心嗎？ 只有這個道場的建立，如果勤公的心不普遍，就一定不能成就這份事業。後來的守護者，如果不是像勤公一樣的心，一定不能繼承他的事業。如果能夠潔身自好，竭盡全力，來奉行佛的戒律，那麼就能使來往的雲遊僧人，飢餓的人有飯吃，勞累的人有地方休息，生病的人得到安寧，年老的人得到安逸，去世的人有所歸宿。這豈不是永遠的福田，是苦海的津樑（渡口）嗎？如果能夠明察秋毫，不迷惑于因果，那麼就是用文殊菩薩的大智慧來守護它，不要失去它。如果能夠堅持不懈地實行它，那就是普賢菩薩的大行。利益救濟無窮無盡，悲田（指救濟貧苦的田地）越來越廣，那就是觀音菩薩的大悲。具備這三者作為因，就能圓滿毗盧遮那佛的法身之果。這就是成就佛的妙行，沒有超過這個的了。又何必登山涉水，廣泛參訪善知識，另外尋求玄妙的佛法呢？我以前東遊時，拜謁了達師（指某位法師），在他那裡住了幾晚，並且瞭解了勤公的操守和行為，讚歎這份功德最為殊勝，所以詳細地為這件事作一篇記。
《普度庵記》
番
【English Translation】 English version: O protectors of the Dharma, for the sake of long-term planning, a 'Long Life Field' (referring to the temple's land) was established, with a planned cultivation of three hundred and sixty acres annually. Thus, the temple would have a permanent estate to provide for visiting monks. With the conditions now met, I urge Master Qin to write a letter requesting me to compose a record of this event. I say, since ancient times, establishing monasteries has not been difficult, but maintaining the enterprise is the true challenge. Because Buddhist Bodhisattvas are dedicated to benefiting others, Baizhang (a Chan master) established the Pure Rules, stating that everything belonging to the Sangha (monastic community) within the Sangharama (monastery), even as minute as an autumn hair, is intended for the resident monks of the ten directions, and is not to be treated like the property of worldly descendants to be disposed of at will. How strict are the precepts! Therefore, it is said that the possessions of the Sangha of the ten directions are almost like '鴆毒' (zhen du, a highly poisonous bird), and even a slight touch will cause the entire body to fester. It is strongly emphasized that one should not lightly lay hands on them. Even a grain of rice or a stalk of vegetable should not be privately consumed, let alone a large amount of wealth. Because the initial intention of the donors was for the Sangha, and the aspiration of the givers was to plant seeds of blessed fields. The Buddha said that if the recipient of offerings is not a 'good field', then one cannot avoid the suffering of future repayment. How much more so if these offerings are used to nourish greed and increase the karma of hell? This cause and effect is so clear and without error, should one not be chilled to the bone by it? Only with the establishment of this monastery, if Master Qin's heart is not universal, this undertaking cannot be accomplished. Future guardians, if they do not have a heart like Master Qin, will not be able to continue his work. If one can maintain purity and exert all efforts to uphold the Buddha's precepts, then wandering monks will have food when hungry, rest when tired, peace when sick, comfort when old, and a place to return when dead. Would this not be an eternal field of blessings, a ferry across the sea of suffering? If one can discern the slightest detail and not be deluded by cause and effect, then one is guarding it with the great wisdom of Manjushri (Bodhisattva of Wisdom), not losing it. If one can persistently practice it without weariness, then that is the great practice of Samantabhadra (Bodhisattva of Universal Virtue). Benefiting and aiding endlessly, expanding the field of compassion (referring to fields for relieving the poor), then that is the great compassion of Avalokiteshvara (Bodhisattva of Compassion). Possessing these three as the cause, one can perfect the Dharmakaya (Dharma Body) fruit of Vairocana Buddha. This is the wonderful practice of attaining Buddhahood, and there is nothing beyond it. Why then bother climbing mountains and crossing rivers, widely visiting knowledgeable teachers, and seeking other mysterious Buddhist teachings? When I traveled east in the past, I visited Master Da (referring to a certain Dharma master), stayed there for a few nights, and learned about Master Qin's conduct and behavior, praising this merit as the most supreme. Therefore, I have written this detailed record of this event.
'Record of Pudu Hermitage'
Fan
禺之東。南沙灣。宋丞相李忠簡公之故里也。居族最鉅。煙火萬餘家。居士李宜楨。字彥周。幼業儒。懷材不售。每念人生虛幻。徒碌碌耳。思所以求出苦之方。發心向道。歸依三寶。見龍舒凈土文。嘆曰。此迷方指南也。隨得云棲彌陀疏。披閱再三。益諦信不疑。即發願長齋繡佛。屏絕家緣。專修凈業。三年于茲矣。因思法門廣大。以普度為心。建精藍一所。奉觀音大士像。顏曰普度。愿同里長幼。各各發隨喜心。同結出苦之緣。非漫爾也。予初至曹溪。居士遠來參禮。請為之記。予聞而贊曰。善哉。廣大之心也。惟此佛性。聖凡同稟。蠢動含靈皆共有之。第迷之不覺。日用而不知。將此佛性。變為妄想。造貪眼癡。盜殺盜淫妄。種種惡業。自取三途惡道之劇苦。百千萬劫。無由出離。且如殺他生命。取其血肉。以資口腹。即一食之間。一器之內。傷百千命。若計酬償。因果不爽。其一日之業。已招百千萬生之苦矣。何況一生所作耶。殺業一種。已無涯矣。況多業乎。積業既深且廣。是為苦海。茍無舟航濟度。何由而至彼岸耶。誠可哀矣。是以諸佛菩薩。悲愍愚迷。出於世間。現種種身而為度脫。我觀音大土。三十二應。隨類現身。應以何身度。即現其身而為說法。令其出苦。由是觀之。居士之心。即大士之心。以
慈悲而度眾生。即大士之應身也。此方居人不下十餘萬。儻因此庵而得度脫。即佛法化一里。由此擴而充之。連鄉比邑。至於通都。將週一國。以及天下。若使人人改惡遷善。皆為極樂國土矣。則此普度之設。如陽春一葉耳。人同此心。凡見聞隨喜者。豈不躍然從之耶。此亦一大事因緣也。是為記。
寧都金蓮庵記
章貢之寧邑。當三省都會。山水奧區。去邑之西四十里。有山最高者。曰蓮花峰。逶迤而下。突起一巒。曰寶峰。林木蓊鬱。清泉繞帶。千峰環翠。居然最勝處也。其地高廠。先是父老傳聞。忽生金蓮數朵。知可為道場。萬曆丁未。了此曉公。愛其幽寂。因建蘭若於上。額曰金蓮。公一日感病。恍然如夢。忽見地獄種種變相。頃即化為西方凈土境。覺而嘆曰。天宮地獄。善惡隨心感變耳。因而發大誓願。切志修持。專心持誦華嚴大經。日夜精勤無倦。由是一方感化。予居匡廬之四年庚申冬。公同難名道公來謁。乞一言以紀其事。予謂之曰。山河大地觸目道場。凈土娑婆隨心轉變。故古人拈一莖即建梵剎。況修崇殿宇僧坊。種種具足者乎。此實從金剛心之所建立也。然既能以一心變荊棘而成寶坊。亦可以變道場而為業海。若后之守者。能體作者之心。于中精勤三業。專凈一心。則是其地堅固金剛
【現代漢語翻譯】 現代漢語譯本：以慈悲之心普度眾生，這正是大菩薩應化之身所為。此地居住的人不下十餘萬，倘若能因此金蓮庵而得到度脫，便是佛法教化了一里之地。由此推廣開來，連線鄉鄰，遍及通都大邑，乃至整個國家，以至天下。如果能使人人改惡從善，那麼整個世界就都是極樂國土了。那麼，這種普度眾生的設施，就如同春天裡的一片嫩葉罷了。人們都有這樣的心願，凡是見到、聽到並隨喜讚歎的人，難道不會欣然響應嗎？這也是一件重大的因緣啊。謹此作為記述。
寧都金蓮庵記
章貢的寧都縣，正處在江西、福建、廣東三省交界的地方，山水秀麗。從縣城向西四十里，有一座最高的山，叫做蓮花峰（Lianhua Peak）。山勢蜿蜒而下，突然隆起一座山巒，叫做寶峰（Baofeng Peak）。那裡林木茂盛，清泉環繞，群山環抱著一片翠綠，儼然是一處最殊勝的地方。那裡的地勢高而開闊。先前，父老鄉親們相傳，忽然生長出幾朵金蓮（Golden Lotus）。知道這裡可以作為修道的場所。萬曆丁未年，了此曉公（Liao Ci Xiaogong）喜愛這裡的幽靜，因此在上面建造了蘭若（Aranya，寂靜處），題名為金蓮（Golden Lotus）。曉公有一天感到生病，恍惚如夢，忽然看見地獄種種變相，頃刻間又化為西方凈土的景象。醒來後感嘆道：『天宮地獄，善惡都隨著心念而感應變化啊！』因而發下大誓願，立志精進修行，專心持誦《華嚴大經》（Avatamsaka Sutra），日夜精勤，沒有懈怠。因此感化了一方百姓。我在匡廬居住的第四年庚申年冬天，曉公和難名道公（Nan Ming Daogong）一同來拜訪，請求我寫一篇文章來記述這件事。我告訴他們說：『山河大地，處處都是道場；凈土娑婆，隨著心念而轉變。所以古人拈起一根草，就能建立梵剎（Brahma-deva-ksetra，寺廟），更何況是修建殿宇僧房，種種設施都完備的呢？這實在是出自金剛之心所建立的啊！』然而，既然能以一心將荊棘之地變為寶坊，也可以將道場變為充滿業力的苦海。如果後來的守護者，能夠體會建立者的心意，在這裡精勤于身、口、意三業，專心清凈一心，那麼這塊地方就是堅固的金剛之地。
【English Translation】 English version: To liberate sentient beings with compassion is the manifestation of a great Bodhisattva. There are more than ten thousand residents in this area. If they can be liberated through this Golden Lotus Hermitage, it means that the Buddha's teachings have transformed one 'li' (a Chinese unit of distance). Expanding and extending from this, connecting villages and towns, reaching major cities, and even the entire country and the world. If everyone can change from evil to good, then the whole world will be the Land of Ultimate Bliss. Then, this establishment for universal salvation is like a single leaf in spring. People share this aspiration, and those who see, hear, and rejoice in it, how could they not eagerly follow? This is also a major cause and condition. This serves as a record.
A Record of the Golden Lotus Hermitage in Ningdu
Ningdu County in Zhanggong is located at the intersection of the three provinces of Jiangxi, Fujian, and Guangdong, with beautiful mountains and rivers. Forty 'li' west of the county, there is a highest mountain called Lotus Peak (Lianhua Peak). Its mountain range undulates downwards, suddenly rising into a peak called Treasure Peak (Baofeng Peak). There, the forests are lush, clear springs surround it, and thousands of peaks embrace the greenery, truly a most excellent place. The terrain there is high and open. Previously, the elders passed down the story that several Golden Lotuses (Golden Lotus) suddenly grew there, knowing that it could be a place for spiritual practice. In the Dingwei year of the Wanli era, Liao Ci Xiaogong, loving its tranquility, built an Aranya (Aranya, a quiet place) on it, naming it Golden Lotus (Golden Lotus). One day, Xiaogong felt ill and had a dreamlike experience, suddenly seeing various transformations of hell, which instantly turned into the Western Pure Land. Awakening, he exclaimed: 'Heaven and hell, good and evil, change according to the mind!' Therefore, he made a great vow, determined to cultivate diligently, focusing on reciting the Avatamsaka Sutra (Avatamsaka Sutra), diligently day and night without weariness. Thus, he transformed the local people. In the winter of the Gengshen year, the fourth year of my residence in Kuanglu, Xiaogong and Nan Ming Daogong came to visit, requesting me to write an article to record this event. I told them: 'Mountains, rivers, and the great earth are all places of practice; the Pure Land and the Saha world change according to the mind. Therefore, the ancients could establish a Brahma-deva-ksetra (Brahma-deva-ksetra, temple) by picking up a single blade of grass, let alone building halls and monks' quarters with all kinds of facilities? This is truly established from the Vajra (Diamond) mind!' However, since one can transform a thorny land into a precious hermitage with a single mind, one can also transform a place of practice into a sea of karma. If the subsequent guardians can understand the intention of the founder, diligently cultivate the three karmas (body, speech, and mind) within it, and purify the mind with single-mindedness, then this place will be a solid Vajra ground.
所成。永永常住。不動不壞。若以安居如意。四事現成。縱放身心。夤緣俗業。以致外侮見侵。損壞常住者。是以袈裟換毛角。以寶地易泥犁。可不懼哉。了此。俗姓廖氏。為邑之望族。十八出家。法名如曉。其弟子某等。並記之。
揚州府興教寺放生社建接引佛閣
維揚東南一大都會也。法門之創。自晉謝安舍宅為寺。延覺賢尊者。譯華嚴經。故名小興嚴。比尊者翻譯時。感二童子日送水。問之曰。龍孫也。由是道場始開。相沿時代。改名興教。嘉隆間。我先師無極和尚。弘法于江南。四方學者多往來。首座寶堂璋公。掛錫於此。璋法孫靈裔燈公。往受業于先法兄雪浪之門。精修白業。一時鄉薦紳先生雅重之。由是引攝於慈悲之行。結唸佛放生社。以月八日為期。建接引佛閣。以示歸心有地。冀且垂化于永久也。乞予為記。予聞而讚歎曰。此吾佛所設。自利利他。最勝之行也。聞之佛者。覺也。即吾人本有知覺之性。上與諸佛。下及眾生。均賦而同稟者。裴休曰。血氣之屬必有知。凡有知者。必同體。所謂真凈妙明。虛徹靈通。卓然而獨存者也。此性不迷而為佛。迷之而為人。顛倒而為物。惟吾佛證此。愍物迷之。特現世間。普為開示。使令悟入。方便多門。唯唸佛最為簡捷。然唸佛非他。乃呼自性天
【現代漢語翻譯】 現代漢語譯本：這些都是已經成就的，永遠常住，不動不壞。如果憑藉安居的如意條件，四事供養現成，就放縱身心，攀緣世俗事務，以至於招致外來侵擾，損壞常住的財產，這就是用袈裟換取畜生的毛角，用寶地換取地獄，難道不應該感到恐懼嗎？瞭解了這些，俗家姓廖，是當地的望族。十八歲出家，法名如曉。他的弟子某某等，都記住了這些話。
揚州府興教寺放生社建造接引佛閣
揚州是東南方的一大都會。佛法的開創，始於晉朝謝安舍宅為寺廟，邀請覺賢尊者翻譯《華嚴經》，因此得名小興嚴。當尊者翻譯經書時，感應到有兩位童子每天送水。詢問他們，回答說是龍孫。由此道場開始興盛。隨著時代變遷，改名為興教。嘉靖隆慶年間，我的先師無極和尚在江南弘揚佛法，四方學者多來往。首座寶堂璋公在此掛單。璋公的法孫靈裔燈公，前往先師法兄雪浪的門下接受教誨，精進修習清凈的行業。一時之間，鄉里的薦紳先生們都非常看重他。因此引導大家行慈悲之事，結成唸佛放生社，以每月初八為期，建造接引佛閣，以此來表明歸心有所寄託，希望能夠將教化流傳到永久。請求我為這件事作一篇記。我聽了之後讚歎說，這是我佛所設立的，自利利他的最殊勝的修行。所謂『佛』，就是覺悟。就是我們人本有的知覺之性，上與諸佛相同，下與眾生一樣，都是被賦予而共同稟有的。裴休說：『凡是有血氣的生物必定有知覺，凡是有知覺的，必定是同爲一體。』所說的就是真凈妙明，虛徹靈通，卓然而獨立存在的本性。這個本性不迷惑就是佛，迷惑了就是人，顛倒了就是物。只有佛證悟了這個本性，憐憫眾生的迷惑，特意顯現在世間，普遍地為大家開示，使大家能夠覺悟而證入。方便的法門有很多，唯有唸佛最為簡便快捷。然而唸佛不是別的，乃是呼喚自性天真
【English Translation】 English version: These are what has been accomplished, eternally abiding, unmoving and indestructible. If one relies on the ease and comfort of dwelling, with the four requisites readily available, and then indulges the body and mind, engaging in worldly affairs, to the point of inviting external insults and damaging the permanent property, this is like exchanging a Kesa (袈裟, monk's robe) for the horns and fur of an animal, exchanging a precious land for Naraka (泥犁, hell). How can one not be afraid? Having understood this, his secular surname was Liao, from a prominent family in the district. He left home at eighteen, his Dharma name being Ruxiao (如曉). His disciples, so-and-so, should all remember this.
The Release Life Society of Xingjiao Temple (興教寺) in Yangzhou Prefecture Builds the Amitabha Reception Pavilion
Yangzhou is a major metropolis in the southeast. The founding of the Dharma gate began when Xie An (謝安) of the Jin Dynasty donated his residence to become a temple, inviting Venerable Juexian (覺賢) to translate the Avatamsaka Sutra (華嚴經), hence the name Little Xingyan. When the Venerable was translating the scriptures, he sensed two boys delivering water daily. Upon inquiring, they replied that they were grandsons of the Dragon King. From this, the Dharma site began to flourish. Over time, the name was changed to Xingjiao. During the Jiajing and Longqing periods, my late teacher, the Monk Wuji (無極), propagated the Dharma in Jiangnan, and scholars from all directions came and went. The head seat Baotang Zhang (寶堂璋) hung his staff here. Zhang's Dharma grandson, Lingyi Deng (靈裔燈), went to study under the door of my late Dharma brother Xuelang (雪浪), diligently cultivating pure karma. For a time, the local gentry and gentlemen highly respected him. Therefore, he led everyone to engage in compassionate acts, forming a Buddha Recitation and Life Release Society, with the eighth day of each month as the date, building the Amitabha Reception Pavilion to show that there is a place to return the heart to, hoping to extend the teachings to eternity. He requested me to write a record of this event. Upon hearing this, I praised and said, 'This is the most excellent practice of benefiting oneself and others established by our Buddha.' The term 'Buddha' (佛) means 'awakening.' It is the inherent nature of awareness that we humans possess, which is the same as that of all Buddhas above and all sentient beings below, all endowed and commonly possessing it. Pei Xiu (裴休) said, 'All beings with blood and breath must have awareness, and all who have awareness must be of the same body.' What is referred to is the truly pure, wondrously bright, empty, thoroughly penetrating, and spiritually efficacious nature that stands alone. This nature, when not deluded, is Buddha; when deluded, it is man; when inverted, it is things. Only the Buddha realized this nature, and out of compassion for the delusion of beings, specially appeared in the world to universally enlighten them, enabling them to awaken and enter. There are many expedient methods, but reciting the Buddha's name is the simplest and quickest. However, reciting the Buddha's name is none other than calling upon the true nature of one's own being.
真之佛也。一念覺而一念佛。唸唸覺則唸唸佛。若常覺不昧。則為常住佛矣。自利之功。無越此者。然而自既覺矣。愍物更迷。若夫飛潛蠢蠕。何能使其自覺耶。故推我同體之悲以拔之。仗佛真慈以攝之。故念多佛以故多生。然放一生。即成一佛。是則頓使胎卵濕化。無量無數無邊眾生。皆悉入于無餘涅槃。實無有一眾生得滅度者。如此豈不為最勝二利之行耶。是則以我之愿。仰憑佛力。故設接引之像。建閣以奉之。令見聞隨喜者。一瞻一禮。興起普濟之心。則同體之悲益廣。而成佛之真種益深。如是功德。豈可得而思議耶。是為記。
高郵州北海臺庵接待十方常住記
惟三大士現身十方。普度眾生。無處不遍。在我震旦國中。以三大名山。為法身常住道場。而峨嵋僻處西蜀。遠在一隅。唯五臺普陀。對峙南北。為十方眾僧之所歸宿。往來道路。不絕如縷。當淮揚之沖。高郵之間。運河之畔。縣絕中途。雲水所過。足無停景。路長人倦。日莫途窮。風晨雨夕。躡雪履冰。有漏之軀。飢渴所逼。形骸所苦者。不可勝紀。行腳之無告者。非一人一日也。有居士陸黌者。發心建接待庵一座。為暫息之所。慮供瞻無恒。募眾置田百八十畝。取所獲以充缽盂。於是來往緇流。勞者得息。饑者得食。渴者得飲。故至者
【現代漢語翻譯】 現代漢語譯本： 真正的佛是什麼？一個念頭覺悟，就是一個念頭的佛。唸唸覺悟，就是念唸的佛。如果能經常覺悟而不迷惑，那就是常住佛了。自我利益的功德，沒有超過這個的。然而自己既然覺悟了，憐憫眾生還在迷惑。至於那些飛的、潛的、蠢動的、蠕動的生物，怎麼能使它們自己覺悟呢？所以推行我與眾生同體的悲憫之心來救拔它們，憑藉佛的真實慈悲來攝受它們。所以唸誦許多佛的名號，因此產生許多化身。然而放生一個生命，就成就一尊佛。這樣就能立刻使胎生、卵生、濕生、化生的無量無數無邊的眾生，都進入沒有剩餘的涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）。實際上沒有一個眾生真正被度化。這樣難道不是最殊勝的自利利他的行為嗎？這就是用我的願力，仰仗佛的力量，所以設立接引的佛像，建造樓閣來供奉它，讓見到和聽到並隨喜的人，一次瞻仰一次禮拜，興起普遍救濟眾生的心，那麼同體的悲憫之心就更加廣大，而成佛的真實種子就更加深厚。這樣的功德，怎麼可以用心思來衡量呢？這就是記。
高郵州北海臺庵接待十方常住記
只有三大士（Mahasattva，指具有大智慧和大慈悲的菩薩）顯現在十方世界，普遍度化眾生，沒有哪個地方不遍及。在我們震旦國（Cinastana，中國的古稱）中，以三大名山，作為法身（Dharmakaya，佛教術語，指佛的真身）常住的道場。而峨嵋山偏僻地處西蜀，遠在一個角落。只有五臺山和普陀山，南北對峙，是十方眾僧所歸宿的地方。往來的道路，絡繹不絕。當淮揚的要衝，高郵之間，運河的旁邊，縣城正好處在中間。雲遊僧人所經過的地方，腳步沒有停留的景色。路途遙遠，人們疲倦，太陽落山，道路走到了盡頭。風晨雨夕，踩著雪，踏著冰。有漏的身體（Samsara，佛教術語，指在生死輪迴中的身體），被飢餓和口渴所逼迫，形體所受的痛苦，數不勝數。行腳僧的無助，不是一個人一天的事情。有位居士陸黌，發心建造接待庵一座，作為暫時休息的地方。考慮到供養沒有恒定，募集眾人購置田地一百八十畝，用所獲得的收成來充當僧人的飲食。於是來往的僧人，疲勞的得到休息，飢餓的得到食物，口渴的得到飲用。所以到達的人
【English Translation】 English version: Truly, what is Buddha? A single thought of awakening is a single thought of Buddha. Every thought of awakening is every thought of Buddha. If one is constantly aware and not deluded, then one is a permanent Buddha. There is no greater merit for self-benefit than this. However, since one has awakened oneself, one pities beings who are still deluded. As for those flying, diving, wriggling, and crawling creatures, how can they be made to awaken themselves? Therefore, one promotes the compassion of being one with all beings to rescue them, and relies on the true compassion of the Buddha to embrace them. Therefore, one recites the names of many Buddhas, thus generating many incarnations. However, releasing one life is equivalent to becoming a Buddha. Thus, one can immediately cause countless, immeasurable, and boundless beings born from wombs, eggs, moisture, and transformation to all enter into Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death) without remainder. In reality, not a single being is truly liberated. Is this not the most supreme act of benefiting oneself and others? This is using my vows and relying on the power of the Buddha, so I set up an image of reception and build a pavilion to enshrine it, so that those who see and hear and rejoice can offer one gaze and one bow, arousing the heart of universal salvation. Then the compassion of being one with all beings will be even greater, and the true seed of becoming a Buddha will be even deeper. How can such merit be conceived? This is the record.
Record of the Reception of the Ten Directions' Permanent Residence at Beihai Terrace Hermitage in Gaoyou Prefecture
Only the Three Great Bodhisattvas (Mahasattva, referring to Bodhisattvas with great wisdom and great compassion) appear in the ten directions, universally saving sentient beings, reaching everywhere. In our country of Cinastana (Cinastana, an ancient name for China), the three famous mountains are taken as the permanent Dharma body (Dharmakaya, a Buddhist term referring to the true body of the Buddha) practice place. And Mount Emei is remotely located in Western Sichuan, far in a corner. Only Mount Wutai and Mount Putuo face each other north and south, as the place where monks from the ten directions return. The roads to and from are endless. At the crossroads of Huaiyang, between Gaoyou, beside the Grand Canal, the county is right in the middle. Where the wandering monks pass, their feet have no scenery to stop at. The road is long, people are tired, the sun sets, and the road comes to an end. In the windy mornings and rainy evenings, stepping on snow and treading on ice, the leaky body (Samsara, a Buddhist term referring to the body in the cycle of birth and death), is forced by hunger and thirst, and the suffering of the body is countless. The helplessness of the wandering monks is not a matter of one person for one day. There is a layperson named Lu Hong who has vowed to build a reception hermitage as a place for temporary rest. Considering that the offerings are not constant, he raised money from the public to purchase 180 acres of land, using the proceeds to provide for the monks' meals. Thus, the monks who come and go, the tired get rest, the hungry get food, and the thirsty get drink. Therefore, those who arrive
如歸家想。此人間世。第一殊勝福田也。予逸老匡山。居士來歸。乞為之記。予欣然為之言曰。一切眾生皆執我相。唯以利己為心。雖草芥縷葉。視如九鼎。靡不為子孫計。孰能存一念利濟之心乎。惟吾佛說菩薩大心。純以利他為任。所行六度。以佈施為第一。其所施。有內外。竭盡。三等之別。外則資財。內則身命。竭盡則無遺余。此非無我之至。孰能為之。方今末法。眾生薄福。慳貪日重。此行為難。有能一念推及於此者。則為大心菩薩矣。予謂三等之施。皆一心也。以眾生視財為命。故舍財即捨命。茍貪心不竭。則一毛難拔。舍心才發。則為竭盡無遺矣。然心佛與眾生。是三無差別。故一念舍心。則盡法界之量。而為成佛之體。能令受者。一念歡喜之心。亦入法界。是則此心與佛。及眾生界皆平等矣。所以施為成佛之本也。茍能以此舍心利物。唸唸不斷。則唸唸中。與一切眾生。皆成佛之時。大經云。我今於一切眾生心中。成等正覺。謂是故也。故菩薩萬行。攝於六度。又以施為總持。以其心大而難能。故德廣而益大。所以文殊之智。普賢之行。觀音之悲。皆與法界等者。蓋推無我之心之極致也。是則此庵雖小。足含法界。即三大士常住此中。而福田利益。豈可得而思議哉。故予詔居士之名福田。志其行也。是
【現代漢語翻譯】 現代漢語譯本：如同歸家一般的嚮往。這人間世界，是第一等殊勝的福田啊。逸老從匡山回來，居士前來拜訪，希望我為他寫一篇記。我欣然為他寫道：一切眾生都執著于『我』的觀念，只以利己為中心。即使是小草、細葉，也看得像九鼎一樣珍貴，無不為子孫後代著想。誰能存有一念利他濟世之心呢？只有我們佛陀所說的菩薩大心，純粹以利益他人為己任。所修行的六度，以佈施為第一。而佈施，又有內外、竭盡三種區別。外佈施是資財，內佈施是身命，竭盡佈施則是毫無保留。如果不是無我的極致境界，誰能做到這樣呢？如今是末法時代，眾生福薄，慳吝貪婪日益加重，這種行為很難做到。如果有人能有一念想到並做到這些，那就是大心菩薩了。我認為這三種佈施，都是一心所為。因為眾生把錢財看得比生命還重要，所以舍財就等於捨命。如果貪心不停止，那麼一根毫毛都難以拔出。舍心一旦發起，那就是竭盡無遺了。然而心、佛與眾生，這三者是沒有差別的。所以一念舍心，就具有盡法界的量，而成為成佛的本體。能讓接受佈施的人，生起一念歡喜之心，也進入法界。這樣，此心與佛，以及眾生界都是平等的。所以佈施是成佛的根本啊。如果能用這種舍心利益眾生，唸唸不斷，那麼唸唸之中，就與一切眾生，都在成佛之時。《大經》說：『我今於一切眾生心中，成等正覺。』說的就是這個道理。所以菩薩的萬行，都包含在六度之中，又以佈施為總持，因為它心量廣大而難以做到，所以功德廣大而利益巨大。所以文殊（Manjusri）的智慧、普賢（Samantabhadra）的行愿、觀音（Avalokitesvara）的慈悲，都與法界相等，就是因為推行無我之心的極致啊。這樣說來，這庵雖然小，卻足以包含法界。即使三大士常住其中，而福田的利益，又怎麼可以用思議來衡量呢？所以我用『福田』來命名居士的住所，以此來記述他的行為。就是這樣。 English version: It is like longing for home. This human world is the foremost and most excellent field of merit. Yi Lao returned from Mount Kuang, and a layperson came to visit, requesting me to write a record for him. I gladly wrote for him, saying: All sentient beings are attached to the notion of 'self,' and only focus on benefiting themselves. Even a blade of grass or a tiny leaf is regarded as precious as the nine tripods, and they invariably plan for their descendants. Who can harbor a single thought of benefiting and helping others? Only the great Bodhi-mind spoken of by our Buddha is purely dedicated to benefiting others. The six perfections they practice begin with generosity. And generosity has three distinctions: internal, external, and exhaustive. External generosity is material wealth, internal generosity is one's own life, and exhaustive generosity is without any remainder. If it is not the ultimate state of no-self, who can do this? Now is the Dharma-Ending Age, sentient beings have little merit, and stinginess and greed increase daily, making this practice difficult. If someone can have a single thought and act upon it, they are a Bodhisattva with a great mind. I believe that these three types of generosity all come from one mind. Because sentient beings value wealth more than life, giving away wealth is like giving away life. If greed does not cease, then it is difficult to pull out even a single hair. Once the mind of giving arises, it is exhaustive and without remainder. However, the mind, the Buddha, and sentient beings are not different. Therefore, a single thought of generosity has the measure of the entire Dharma realm and becomes the essence of Buddhahood. It can cause the recipient to have a single thought of joy, which also enters the Dharma realm. In this way, this mind, the Buddha, and the realm of sentient beings are all equal. Therefore, generosity is the foundation of becoming a Buddha. If one can use this mind of generosity to benefit sentient beings, constantly and continuously, then in every thought, one is with all sentient beings at the time of becoming a Buddha. The Great Sutra says: 'I now, in the minds of all sentient beings, attain perfect enlightenment.' This is what it means. Therefore, the myriad practices of Bodhisattvas are contained within the six perfections, and generosity is the all-encompassing principle, because its mind is vast and difficult to achieve, so its merit is vast and its benefits are great. Therefore, the wisdom of Manjusri (Manjusri), the vows of Samantabhadra (Samantabhadra), and the compassion of Avalokitesvara (Avalokitesvara) are all equal to the Dharma realm, because they promote the ultimate state of no-self. In this way, although this hermitage is small, it is sufficient to contain the Dharma realm. Even if the three great Bodhisattvas constantly reside within it, how can the benefits of the field of merit be measured by thought? Therefore, I named the layperson's residence 'Field of Merit' to record his actions. That is all.
【English Translation】 Like returning home with longing. This human world is the foremost and most excellent field of merit. Layman Yi Lao returned from Mount Kuang and requested me to write a record for him. I gladly wrote for him, saying: All sentient beings cling to the notion of 'self,' focusing solely on self-interest. Even a blade of grass or a tiny leaf is valued like the nine tripods, and they invariably plan for their descendants. Who can harbor a single thought of benefiting and helping others? Only the great Bodhi-mind spoken of by our Buddha is purely dedicated to benefiting others. The six perfections they practice begin with generosity. And generosity has three distinctions: internal, external, and exhaustive. External generosity is material wealth, internal generosity is one's own life, and exhaustive generosity is without any remainder. If it is not the ultimate state of no-self, who can do this? Now is the Dharma-Ending Age, sentient beings have little merit, and stinginess and greed increase daily, making this practice difficult. If someone can have a single thought and act upon it, they are a Bodhisattva with a great mind. I believe that these three types of generosity all come from one mind. Because sentient beings value wealth more than life, giving away wealth is like giving away life. If greed does not cease, then it is difficult to pull out even a single hair. Once the mind of giving arises, it is exhaustive and without remainder. However, the mind, the Buddha, and sentient beings are not different. Therefore, a single thought of generosity has the measure of the entire Dharma realm and becomes the essence of Buddhahood. It can cause the recipient to have a single thought of joy, which also enters the Dharma realm. In this way, this mind, the Buddha, and the realm of sentient beings are all equal. Therefore, generosity is the foundation of becoming a Buddha. If one can use this mind of generosity to benefit sentient beings, constantly and continuously, then in every thought, one is with all sentient beings at the time of becoming a Buddha. The Great Sutra says: 'I now, in the minds of all sentient beings, attain perfect enlightenment.' This is what it means. Therefore, the myriad practices of Bodhisattvas are contained within the six perfections, and generosity is the all-encompassing principle, because its mind is vast and difficult to achieve, so its merit is vast and its benefits are great. Therefore, the wisdom of Manjusri (Manjusri), the vows of Samantabhadra (Samantabhadra), and the compassion of Avalokitesvara (Avalokitesvara) are all equal to the Dharma realm, because they promote the ultimate state of no-self. In this way, although this hermitage is small, it is sufficient to contain the Dharma realm. Even if the three great Bodhisattvas constantly reside within it, how can the benefits of the field of merit be measured by thought? Therefore, I named the layperson's residence 'Field of Merit' to record his actions. That is all.
為記。
憨山老人夢遊集卷第二十六 卍新續藏第 73 冊 No. 1456 憨山老人夢遊集
憨山老人夢遊集卷第二十七
侍 者 福 善 日錄
門 人 通 炯 編輯
嶺南弟子 劉起相 重較
塔銘
徑山達觀可禪師塔銘
夫大地生死。顛瞑長夜。情關固閉。識鎖難開。有能蹶起一擊碎之。掉臂獨往者。自非雄猛丈夫。具超世之量者。未易及也。歷觀傳燈諸老。咸其人哉。余今于達觀禪師見之矣。師諱真可。字達觀。晚號紫柏。門人稱尊者。重法故也。其先。句曲人。父沈連。世居吳江。太湖之灘缺。師其季子也。母夢異人授其附葉大鮮桃。寤而香滿室。遂有娠。師生。五歲不語。有異僧過其門。摩頂。謂其父曰。此兒出家。當爲人天師。言訖。忽不見。師遂能語。先時見巨人跡下於庭。自是不復見。髫年性雄猛。慷慨激烈。貌偉不群。弱不好弄。生不喜見婦人。浴不許先。一日。姊誤前就浴。師大怒。自後。至親戚婦女。無敢近者。長志日益大。父母不能拘。嘗有詩曰。屠狗雄心未易消。蓋實錄也。年十七。方仗劍遠遊塞上。行至蘇州閶門。游市中。天大雨。值虎邱僧明覺。相顧盻。壯其貌。因以傘蔽之。遂同歸寺。具晚餐歡甚。聞僧夜誦
【現代漢語翻譯】 為記。
憨山老人夢遊集卷第二十六 卍新續藏第 73 冊 No. 1456 憨山老人夢遊集
憨山老人夢遊集卷第二十七
侍 者 福 善 日錄
門 人 通 炯 編輯
嶺南弟子 劉起相 重較
塔銘
徑山達觀可禪師塔銘
大地的生死流轉，如同長久的黑夜，充滿迷惑。情感的關隘牢固閉鎖，意識的枷鎖難以打開。如果有人能夠奮起一擊，將它們全部擊碎，然後瀟灑地獨自前行，那麼，如果不是雄猛剛毅的丈夫，不具備超越世俗的器量，是很難做到的。縱觀歷代傳燈的祖師大德，都是這樣的人啊！如今我在達觀禪師（Daguan Chanshi）身上看到了這樣的人。禪師法名真可（Zhenke），字達觀（Daguan），晚年自號紫柏（Zibo）。門人弟子們尊稱他為尊者，這是因為他們尊重佛法的緣故。他的祖籍是句曲（Guju）人，父親沈連（Shen Lian），世代居住在吳江（Wujiang）。太湖（Taihu）的灘地崩塌，禪師是他的小兒子。他的母親夢見有奇異之人授予她帶著葉子的大鮮桃，醒來后滿屋都是香氣，於是就懷了身孕。禪師出生后，五歲不會說話。有奇異的僧人經過他家門前，撫摸他的頭頂，對他的父親說：『這個孩子如果出家，應當成為人天導師。』說完，忽然不見了。禪師於是就能說話了。先前曾經看見巨人的腳印出現在庭院中，從那以後就不再看見了。他年幼時性格雄猛，慷慨激昂，相貌偉岸不凡。年少時不愛玩耍，生來就不喜歡見到婦女。洗澡的時候不允許別人先洗。有一天，他的姐姐不小心先去洗澡了，禪師非常生氣。從那以後，即使是至親的親戚婦女，也沒有人敢靠近他。長大后志向日益遠大，父母也無法拘束他。他曾經寫詩說：『屠狗的雄心不容易消磨。』這確實是他的真實寫照。十七歲時，他曾經佩劍遠遊到塞外。走到蘇州（Suzhou）閶門（Changmen）的時候，在街市中游玩，天降大雨。遇到了虎邱（Huqiu）的僧人明覺（Mingjue），兩人互相看著對方，明覺（Mingjue）很欣賞他的相貌，於是用傘為他遮雨，就一起回到了寺廟。一起吃晚餐，非常高興。聽到僧人晚上誦經
【English Translation】 A record.
Hanshan Laoren Mengyou Ji Volume 26 Wan Xu Zang, Volume 73, No. 1456, Hanshan Laoren Mengyou Ji
Hanshan Laoren Mengyou Ji Volume 27
Attendant: Fushan (Fushan)
Disciple: Tongjiong (Tongjiong), edited
Lingnan Disciple: Liu Qixiang (Liu Qixiang), revised
Pagoda Inscription
Pagoda Inscription for Chan Master Daguan Ke of Jingshan
The cycle of birth and death in this great earth is like a long, dark night filled with delusion. The gates of emotion are firmly closed, and the locks of consciousness are difficult to open. If someone can rise up and shatter them all with a single blow, and then stride forward alone with ease, it would be difficult unless they were a heroic and valiant person possessing extraordinary qualities that surpass the world. Looking back at the venerable elders who transmitted the lamp throughout history, they were all such individuals! Now, I see such a person in Chan Master Daguan (Daguan Chanshi). The Chan Master's dharma name was Zhenke (Zhenke), his style name was Daguan (Daguan), and in his later years, he called himself Zibo (Zibo). His disciples respectfully referred to him as 'Revered One,' because they revered the Dharma. His ancestral home was Guju (Guju). His father, Shen Lian (Shen Lian), lived in Wujiang (Wujiang) for generations. The beach of Taihu (Taihu) Lake collapsed, and the Chan Master was his youngest son. His mother dreamed that a strange person gave her a large, fresh peach with leaves attached. Upon waking, the room was filled with fragrance, and she became pregnant. When the Chan Master was born, he did not speak until he was five years old. A strange monk passed by his door, touched his head, and said to his father, 'If this child leaves home, he should become a teacher of humans and devas.' After speaking, he suddenly disappeared. The Chan Master was then able to speak. Previously, giant footprints had been seen in the courtyard, but they were never seen again after that. In his youth, he was heroic and valiant, generous and passionate, and his appearance was extraordinary. He did not like to play as a child and disliked seeing women from birth. He did not allow others to bathe before him. One day, his sister mistakenly went to bathe first, and the Chan Master was very angry. After that, even close female relatives did not dare to approach him. As he grew older, his ambitions grew greater, and his parents could not restrain him. He once wrote a poem saying, 'The heroic heart of a dog butcher is not easily extinguished.' This was indeed a true reflection of him. At the age of seventeen, he once traveled far beyond the border with a sword. When he arrived at Changmen (Changmen) in Suzhou (Suzhou), he was strolling through the market when it started to rain heavily. He met the monk Mingjue (Mingjue) of Huqiu (Huqiu) Temple. They looked at each other, and Mingjue (Mingjue) admired his appearance, so he sheltered him with an umbrella, and they returned to the temple together. They had dinner together and were very happy. He heard the monks chanting sutras at night.
八十八佛名。心大快悅。侵晨。入覺室。曰吾兩人有大寶。何以污在此中耶。解腰纏十餘金授覺。令設驚請剃髮。遂禮覺為師。是夜即兀坐達旦。每私語三嘆曰。視之無肉。吃之有味。覺欲化鐵萬斤。造大鐘。師曰。吾助之。遂往平湖巨室。門外趺坐。主人進食。師不食。主問何所須。師曰。化鐵萬斤造大鐘。有即受食。主人立出鐵萬斤于門外。師笑。食畢。徑載回虎邱。歸即閉戶讀書。年半不越閫。見僧有飲酒茹葷者。師曰。出家兒如此。可殺也。僧咸畏憚之。年二十。從講師受具戒。嘗至常熟。遇相國嚴養齋翁。識為奇器。留月餘。之嘉興東塔寺。見僧書華嚴經。跪看良久。嘆曰。吾輩能此足矣。遂之武塘景德寺。掩關三年。復回吳門辭覺曰。吾當去行腳諸方。歷參知識。究明大事。遂策杖去。一日聞僧誦張拙見道偈。至斷除妄想重增病。趨向真如亦是邪。師曰。錯也。當云方無病。不是邪。僧云。你錯他不錯。師大疑之。到處書二語于壁間。疑至頭面俱腫。一日齋次忽悟。頭面立消。自是凌躒諸方。嘗曰使我在臨濟德山座下。一掌便醒。安用如何如何。過匡山。窮相宗奧義。一日行二十里。足痛。師以石砥腳底至日行二百里乃止。游五臺。至峭壁空巖。有老宿孤坐。師作禮。因問一念未生時如何。宿豎一指。又
【現代漢語翻譯】 八十八佛名后，心中感到無比歡快。第二天清晨，（師）進入覺（Jue，人名，下同）的房間，說：『我們兩人身懷巨大的寶藏，為何卻讓自己污濁地待在這裡呢？』於是解下腰間的十幾兩銀子交給覺，讓他準備齋飯併爲自己剃度。隨後，（師）拜覺為師。當晚，（師）便整夜兀自靜坐。常常私下感嘆三次說：『看它好像沒有肉，吃起來卻很有滋味。』覺想要化一萬斤鐵，鑄造一口大鐘。（師）說：『我來幫助你。』於是前往平湖一位富豪的家。在門外盤腿而坐。主人端來食物，（師）不吃。主人問他需要什麼。（師）說：『化一萬斤鐵鑄造大鐘，有的話我就接受食物。』主人立刻在門外拿出了一萬斤鐵。（師）笑著吃完飯，直接把鐵運回虎邱。回去后便閉門讀書，半年都不曾出門。見到僧人有飲酒吃肉的，（師）說：『出家人竟然如此，真是該殺！』僧人們都非常畏懼他。二十歲時，（師）跟隨講師受了具足戒。曾經到常熟，遇到相國嚴養齋（Yan Yangzhai，人名），嚴養齋認為（師）是難得的人才，留住了他一個多月。之後（師）去了嘉興東塔寺，看到僧人在書寫《華嚴經》，跪著看了很久，感嘆道：『我們這些人能做到這樣就足夠了。』於是去了武塘景德寺，閉關三年。之後回到吳門向覺告別說：『我應當去四處遊歷，參訪各位知識，徹底明白人生大事。』於是拄著枴杖離去。一天，聽到僧人誦讀張拙（Zhang Zhuo，人名）的見道偈，讀到『斷除妄想重增病，趨向真如亦是邪。』（師）說：『錯了。應當說方無病，不是邪。』僧人說：『你錯了他沒錯。』（師）對此感到非常疑惑，到處把這兩句話寫在墻壁上，疑惑到頭面都腫了起來。一天齋飯時忽然領悟，頭面立刻消腫。從此便四處遊歷。曾經說：『如果我在臨濟（Linji，禪宗大師）德山（Deshan，禪宗大師）座下，一巴掌就打醒了，哪裡用得著這樣這樣。』經過匡山，窮盡相宗的奧義。一天走了二十里路，腳很痛。（師）用石頭磨腳底，直到每天能走二百里路才停止。遊歷五臺山，到達峭壁空巖，有一位老修行獨自坐在那裡。（師）向他行禮，於是問道：『一念未生時如何？』老修行豎起一根手指，又...
【English Translation】 After hearing the names of the Eighty-Eight Buddhas, his heart felt immense joy. The next morning, he entered Jue's (Jue, a person's name, same below) room and said, 'We two possess great treasures, why do we defile ourselves by staying here?' He then untied the ten-odd taels of silver from his waist and gave them to Jue, asking him to prepare a vegetarian meal and shave his head. Subsequently, he took Jue as his teacher. That night, he sat upright in meditation until dawn. He often sighed three times in private, saying, 'Looking at it, it seems to have no meat, but it tastes delicious.' Jue wanted to melt down ten thousand catties of iron to cast a large bell. He said, 'I will help you.' So he went to the home of a wealthy man in Pinghu. He sat cross-legged outside the door. The master brought food, but he did not eat. The master asked what he needed. He said, 'To melt down ten thousand catties of iron to cast a large bell, if you have it, I will accept the food.' The master immediately brought ten thousand catties of iron outside the door. He smiled, finished the meal, and directly transported the iron back to Huqiu. After returning, he closed the door and studied, not leaving the house for half a year. Seeing monks drinking alcohol and eating meat, he said, 'How can a monk be like this? It's worthy of being killed!' The monks were all very afraid of him. At the age of twenty, he received the full precepts from a lecturer. He once went to Changshu and met the State Minister Yan Yangzhai (Yan Yangzhai, a person's name), who considered him a rare talent and kept him for more than a month. After that, he went to Dongta Temple in Jiaxing, saw monks writing the Avatamsaka Sutra, knelt and watched for a long time, and sighed, 'It is enough for us to be able to do this.' So he went to Jingde Temple in Wutang and secluded himself for three years. After returning to Wumen, he bid farewell to Jue, saying, 'I should go and travel around, visit various teachers, and thoroughly understand the great matter of life.' So he left with a staff. One day, he heard a monk reciting Zhang Zhuo's (Zhang Zhuo, a person's name) verse on seeing the Tao, reading 'Cutting off delusions increases illness, and moving towards Suchness is also evil.' He said, 'Wrong. It should be said that there is no illness, not evil.' The monk said, 'You are wrong, he is not wrong.' He was very doubtful about this, and wrote these two sentences on the wall everywhere, doubting until his head and face were swollen. One day, during a vegetarian meal, he suddenly realized, and his head and face immediately subsided. From then on, he traveled around. He once said, 'If I were under the seat of Linji (Linji, a Zen master) and Deshan (Deshan, a Zen master), I would be awakened with a slap, why would I need to do this and that.' Passing through Kuangshan, he exhausted the profound meaning of the Yogacara school. One day he walked twenty miles, and his feet hurt. He used a stone to grind the soles of his feet until he could walk two hundred miles a day before stopping. Traveling to Mount Wutai, he arrived at a steep cliff and empty cave, where an old practitioner was sitting alone. He bowed to him and asked, 'What is it like when a single thought has not yet arisen?' The old practitioner raised one finger, and then...
問既生后如何。宿展兩手。師于言下領旨。尋跡之。失其處。至京師。參遍融大老。融問從何來。曰江南來。又問來此作么。曰習講。又問習講作么。曰貫通經旨。代佛揚化。融曰。你須清凈說法。師曰只今不染一塵。融命褫師直裰。施傍僧。顧謂師曰。脫了一層還一層。師笑領之。遂留掛塔。知識嘯巖法主。暹理諸大老師。皆及門去。九年復歸虎邱省覺。乃之淞江。掩關百日。之吳縣。聊城傅君光宅為縣令。其子利根。命禮師。子不懌。子一日。搦二花問師云。是一是二。師曰是一。子開手曰。此花是二。師何言一。師曰。我言其本。汝言其末。子遂作禮。之天池。遇管公東溟。聞其語。深器之。師因拈薔薇一蒂二花問公。公曰。此花同本生也。師分為二。德問公。公無語。因罰齋一供。遂相與莫逆。時 上御極之三年。大千潤公開堂于少林。師結友巢林介如輩。往參叩。及至。見上堂講公案。以口耳為心印。以帕子為真傳。師恥之。嘆曰。西來意固如是邪。遂不入眾。尋即南還。至嘉禾。見太宰陸五臺翁。心大相契。先是有密藏道開者。南昌人。棄青衿出家。披剃于南海。聞師風。往歸之。師知為法器。留為侍者。郡城楞嚴寺。為長水疏經處。久廢。有力者侵為園亭。師有詩吊之曰。明月一輪簾外冷。夜深曾照坐
【現代漢語翻譯】 現代漢語譯本 問：『既然已經出生，那之後會如何？』 宿展（音譯，含義未知）伸出雙手。老師當即領悟了他的意思。尋找他的軌跡，卻找不到他的去處。後來到了京師，參拜了遍融（法號）大老。遍融問：『從哪裡來？』 回答說：『從江南來。』 又問：『來這裡做什麼？』 回答說：『學習講經。』 又問：『學習講經做什麼？』 回答說：『爲了貫通經書的要旨，代替佛陀弘揚教化。』 遍融說：『你必須清凈說法。』 老師說：『如今不染一絲塵埃。』 遍融命人脫去老師的直裰（僧衣），施捨給旁邊的僧人，回頭對老師說：『脫了一層還有一層。』 老師笑著領會了他的意思，於是留在寺院掛單。知識淵博的嘯巖（法號）法主，暹理（法號）等各位大老師，都來登門拜訪。九年後，老師回到虎邱（地名）省視覺照寺。之後去了淞江（地名），閉關百日。又去了吳縣（地名）。聊城（地名）的傅君光宅（人名）擔任縣令，他的兒子很有慧根，命他拜老師為師。他的兒子不太高興。有一天，他的兒子拿著兩朵花問老師說：『這是一朵還是兩朵？』 老師說：『是一朵。』 他的兒子張開手說：『這花明明是兩朵，老師為什麼說是一朵？』 老師說：『我說的是它的根本，你說的是它的末梢。』 他的兒子於是行禮拜師。老師又去了天池（地名），遇到了管公東溟（人名），聽了他的話，非常器重他。老師於是拿起一枝薔薇，上面有兩朵花，問管公。管公說：『這花是同根生的。』 老師將花分開，問管公。管公無話可說，於是被罰齋飯一頓，兩人於是成了好朋友。當時皇上登基的第三年，大千潤公（法號）在少林寺開堂講法，老師與巢林介如（人名）等人結伴前往參拜。到了之後，看到潤公上堂講公案，以口耳相傳為心印，以帕子為真傳，老師對此感到羞恥，嘆息說：『西來（指達摩祖師從西方來到中國）的真意難道就是這樣嗎？』 於是沒有加入大眾，隨即南還。到了嘉禾（地名），見到了太宰陸五臺翁（人名），兩人非常投緣。先前有個密藏道開（法號）的人，南昌（地名）人，放棄了讀書人的身份出家，在南海（地名）剃度。聽說了老師的聲名，前往歸附。老師知道他是法器，留他做了侍者。郡城的楞嚴寺，是長水（法號）疏解經書的地方，荒廢已久，被有權勢的人侵佔作為園林。老師有詩弔唁此事，詩中寫道：『明月一輪簾外冷，夜深曾照坐』
【English Translation】 English version Asked: 'After being born, what will happen?' Su Zhan (transliteration, meaning unknown) stretched out both hands. The teacher immediately understood his meaning. Searching for his whereabouts, he could not find where he had gone. Later, he went to the capital and paid homage to the elder Bian Rong (Dharma name). Bian Rong asked: 'Where do you come from?' He replied: 'From Jiangnan.' He asked again: 'What are you doing here?' He replied: 'Studying the scriptures.' He asked again: 'What are you studying the scriptures for?' He replied: 'To understand the essence of the scriptures and propagate the teachings on behalf of the Buddha.' Bian Rong said: 'You must preach purely.' The teacher said: 'Now I am not stained by a speck of dust.' Bian Rong ordered someone to take off the teacher's straight robe (monk's robe) and give it to the monks beside him, and turned to the teacher and said: 'Take off one layer and there is another layer.' The teacher smiled and understood his meaning, so he stayed in the temple. The knowledgeable Master Xiaoyan (Dharma name), Xianli (Dharma name) and other great teachers all came to visit. Nine years later, the teacher returned to Huqiu (place name) to visit Jue Zhao Temple. After that, he went to Songjiang (place name) and secluded himself for a hundred days. He also went to Wuxian (place name). Fu Jun Guangzhai (person's name) from Liaocheng (place name) was the magistrate, and his son was very intelligent, so he ordered him to worship the teacher as his teacher. His son was not very happy. One day, his son took two flowers and asked the teacher: 'Is this one or two?' The teacher said: 'It is one.' His son opened his hand and said: 'These flowers are clearly two, why does the teacher say it is one?' The teacher said: 'I am talking about its root, you are talking about its tip.' His son then bowed and became a disciple. The teacher went to Tianchi (place name) and met Guan Gong Dongming (person's name), who admired him very much after hearing his words. The teacher then picked up a rose with two flowers on one stem and asked Guan Gong. Guan Gong said: 'These flowers are born from the same root.' The teacher separated the flowers and asked Guan Gong. Guan Gong had nothing to say, so he was fined a vegetarian meal, and the two became good friends. At that time, in the third year of the emperor's reign, Daqian Rungong (Dharma name) opened a lecture hall in Shaolin Temple, and the teacher went to pay homage with Chao Lin Jieru (person's name) and others. When they arrived, they saw Rungong lecturing on the case in the hall, using oral transmission as the mind seal and a handkerchief as the true transmission. The teacher was ashamed of this and sighed: 'Is this really the intention of the West (referring to Bodhidharma's arrival in China from the West)?' So he did not join the crowd and immediately returned south. When he arrived in Jiahe (place name), he met Taizai Lu Wutai Weng (person's name), and the two got along very well. Previously, there was a person named Mi Zang Daokai (Dharma name), a native of Nanchang (place name), who gave up his status as a scholar and became a monk, and was ordained in the South China Sea (place name). Hearing of the teacher's reputation, he went to join him. The teacher knew that he was a vessel of Dharma and kept him as an attendant. The Lengyan Temple in the county seat was where Changshui (Dharma name) explained the scriptures, but it had been abandoned for a long time and was occupied by powerful people as a garden. The teacher wrote a poem to mourn this event, which read: 'A round bright moon is cold outside the curtain, in the deep night it once illuminated the seat.'
禪人。志欲恢復。乃囑開公任恢復之事。而屬太宰為護法。太宰公弟。雲臺公。施建禪堂五楹。既成。請師題其柱。師為聯語曰。若不究心。坐禪徒增業苦。如能護念。罵佛猶益真修。遂引錐刺臂。流血盈碗書之。自是接納往來。后二十餘年。太守槐亭蔡公。始克修復。蓋師願力所持也。師見象季法道陵遲。惟以弘法利生為家務。念大藏卷帙重多。遐方僻陬。有終不聞佛法名字者。欲刻方冊。易為流通。普使見聞作金剛種子。即有謗者。罪當自代。遂與太宰公。及司成馮公夢禎。廷尉曾公同亨。冏卿瞿公汝稷等定議。命開公董其事。萬曆己丑。創刻於五臺。居四年。以冰雪苦寒。復移于徑山寂照庵。工既行。開公以病隱去。續蕆其役者。弟子寒灰如奇。奇子幻予本及。最後弟子澹居鎧也。初桐城吳公用先。為儀曹郎。參師入室。從容及刻藏事。師遽曰。君與此法。有大因緣。師化后。吳公出長浙藩。用馮司成初議。修復化城。為徑山下院。藏貯經版。固吳公信力。亦師預讖云。師于嘉禾刻藏有成議。乃返吳門。省得度師覺公。覺已還俗。以醫名。聞師來。懾甚。師偽為賈人裝。僵臥小舟中。請覺診視。覺見師大驚。師涕泣曰。爾何迷至此耶。今且奈何。覺曰。唯命是聽。師立命剃髮載去。覺慚服。愿執弟子禮親近之。
師來之日。覺夕餐。飯盂忽墮地迸裂。其誠感如此。師初過吳江。沈周二氏。聚族而歸之。至曲阿金沙。賀孫于王四氏。合族歸禮。師于于園。書法華經以報二親。顏書經處。曰墨光亭。今在焉。聞妙峰師建鐵塔于蘆芽。乃送經安置塔中。且與計藏事。復之都門。乃訪予于東海。萬曆丙戌秋七月也。予以五臺因緣。有聞于內。避名于東海那羅延窟。慈聖皇大后。為保聖躬。延國祚。印施大藏十五部。皇上頒降海內名山。首及東海。予以謝 恩入長安。師攜開公走海上。至膠西。秋水泛漲。眾度必不能渡。師解衣先涉。疾呼眾。水已及肩。師躍然而前。既渡。顧謂弟子曰。死生關頭。須直過為得耳。眾心欽服。予在長安聞之。亟促裝歸。兼程至即墨。師已出山。在腳院。詰朝將長髮。是夜。一見大歡笑。明發。請還山。留旬日。心相印契。師即以予為知言。許生平矣。師返都門。訪石經山。禮隋琬公塔。念琬公慮三災劫壞。正法澌滅。創刻石藏經。藏於巖洞。感其護法深心。淚下如雨。琬公塔院地。已歸豪右。矢復之而未果。乃決策西遊峨嵋。由三晉。歷關中。跨棧道至蜀。禮普賢大士。順流下瞿塘。過荊襄。登太和。至匡廬。尋歸宗故址。唯古松一株。寺僧售米五斗。匠石將伐之。丐者憐而乞米贖之。以存寺跡。師聞
而興感。樹根為樵斧剝斫。勢將折。師砌石填土。咒愿復生。以卜寺重興兆。后樹日長。寺竟復。其願力固如此。江州孝廉邢懋學。延居長松館。師為說法語。名長松茹退。鄒給諫爾瞻。丁大參勺原。留駐錫匡山未果。遂行。過安慶。阮君自華。請游皖公山馬祖庵。師喜其境超絕。屬建梵剎。江陰居士趙我聞。謁請出家。遂剃髮于山中。師詺名曰法鎧。所謂最後弟子也。師復北遊至潭柘。 慈聖聖母聞師至。命近侍陳儒致齋供。特賜紫伽黎。師固讓曰。自慚貧骨難披紫。施與高人福倍增。儒隨師過云居。禮石經于雷音寺。啟石室。佛座下得金函。貯佛舍利三枚。光燭巖壑。因請舍利入 內。供三日。出帑金。重藏於石窟。以 聖母齋襯余金。贖琬公塔。遂拉予偕往瞻禮。屬予作記。回寓慈壽。同居西郊園中。對談四十晝夜。目不交睫。信為生平至快事。遍融老已入滅。為文吊之。有嗣德不嗣法之語。師在潭柘。居常禮佛後方食。一日客至。誤先舉一食。乃對知事曰。今日有犯戒者。命爾痛責三十棒。輕則陪之。知事愕。不知為誰。頃師授杖。自伏地。于佛前受責如數。兩股如墨。乃云。眾生無始習氣。如油入面。牢不可破。茍折情不痛。未易調伏也。師與予計。修我 朝傳燈錄。予以禪宗凋敝。與師約。往𤀹曹溪。以
開法脈。師先至匡山以待。癸巳秋七月也。越三年乙未。予供奉 聖母賜大藏經。建海印寺成。以別緣觸 聖怒。詔逮下獄。鞫無他辭。蒙 恩免死。遣戍雷陽。毀其寺。師在匡山聞報。許誦法華經百部。冀祐不死。即往探曹溪回。將赴都下救予。聞予南放。遂待于江滸。是年十一月。會師于下關旅泊庵。師執予手嘆曰。公以死荷負大法。古人為法。有程嬰公孫杵臼之心。我何人哉。公不生還。吾不有生日。予慰之再三。瀕行。師囑曰。吾他日即先公死。後事屬公。遂長別。予度嶺之五年。庚子。上以三殿工。榷礦稅。中使者駐湖口。南康太守吳寶秀劾 奏被逮。其夫人哀憤。以繯死。師在匡山聞之曰。時事至此。其如世道何。遂䇿杖赴都門。吳入獄。師多方調護。授以毗舍浮佛半偈。囑誦滿十萬。當出獄。吳持至八萬。蒙 上意解。得末減。師以予未歸初服。每嘆曰。法門無人矣。若坐視法幢之摧。則紹隆三寶者。當於何處用心耶。老憨不歸。則我出世一大負。礦稅不止。則我救世一大負。傳燈未續。則我慧命一大負。若釋此三負。當不復走王舍城矣。癸卯秋。予在曹溪飛書屬門人計偕者。招師入山中。報書。直云舍此一具貧骨。居無何。忽妖書發。震動中外。忌者乘閑劾師。師竟以是罹難。先是 聖上以輪主乘愿
【現代漢語翻譯】 現代漢語譯本： 開創法脈。我先到匡山等候。（師）癸巳年秋七月。過了三年乙未年，我供奉聖母賜予的《大藏經》，建成海印寺。因為其他事情觸犯了聖怒，被下詔逮捕入獄。審問沒有其他辯解，蒙受皇恩免於死罪，被流放到雷陽，海印寺也被毀了。師父在匡山聽到訊息，發願誦讀《法華經》一百部，希望保佑我不死。隨即前往曹溪探望我，又返回準備到都城營救我。聽說我被南放，於是在江邊等候。這年十一月，在下關旅泊庵與師父相會。師父握著我的手嘆息說：『您以死來承擔大法，古人為法，有程嬰、公孫杵臼之心。我算什麼呢？您不能生還，我也不茍活於世。』我再三安慰他。臨行時，師父囑咐說：『我將來一定先您而死，後事就託付給您了。』於是長久分別。我被貶謫到嶺南的第五年，庚子年，皇上因為修建三大殿，徵收礦稅，派中使駐紮湖口。南康太守吳寶秀彈劾上奏，被逮捕。他的夫人悲憤，自縊而死。師父在匡山聽到這件事說：『時事到了這種地步，世道會變成什麼樣啊！』於是拄著枴杖前往都城。吳寶秀入獄后，師父多方照料，傳授他毗舍浮佛的半偈，囑咐他誦滿十萬遍，就能出獄。吳寶秀唸到八萬遍，蒙皇上開恩赦免，罪行減輕。師父因為我沒有恢復官職，常常嘆息說：『佛門沒有人了啊！如果眼睜睜地看著法幢倒下，那麼紹隆三寶的人，應當在哪裡用心呢？老憨不回來，就是我出世的一大罪責；礦稅不止，就是我救世的一大罪責；傳燈沒有延續，就是我慧命的一大罪責。如果不能解除這三大罪責，我就不再去王舍城了。』癸卯年秋天，我在曹溪寫信給參加科舉考試的門人，招師父入山中。回信說，只說捨棄這副貧骨，住在哪裡都可以。忽然妖書事發，震動朝野。忌恨師父的人趁機彈劾他，師父最終因此罹難。此前，皇上認為輪王乘愿（再來）。
【English Translation】 English version: To initiate the Dharma lineage. The Master first went to Mount Kuang to await. It was the seventh month of the Gui Si year in autumn. After three years, in the Yi Wei year, I provided the Holy Mother with the Great Treasury Sutra and completed the Haiyin Temple. Due to other matters that offended the Holy Wrath, an edict was issued for my arrest and imprisonment. Under interrogation, there were no other defenses. I was spared from death by the grace of the Emperor and exiled to Leiyang. The temple was destroyed. Upon hearing the news at Mount Kuang, the Master vowed to recite the Lotus Sutra one hundred times, hoping to protect me from death. He then went to Caoxi to visit me and returned to prepare to rescue me in the capital. Hearing that I had been exiled to the south, he waited on the riverbank. In the eleventh month of that year, I met the Master at the Lubo Nunnery in Xiaguan. The Master held my hand and sighed, saying, 'You bear the great Dharma with your life. The ancients, for the sake of the Dharma, had the hearts of Cheng Ying and Gongsun Chujiu. What am I? If you cannot return alive, I will not live on.' I comforted him repeatedly. Before departing, the Master instructed, 'I will surely die before you in the future, and I entrust the affairs after my death to you.' Thus, we parted for a long time. In the fifth year of my exile to Lingnan, the Geng Zi year, the Emperor, due to the construction of the Three Great Halls, levied mineral taxes and sent an envoy to reside in Hukou. Wu Baoxiu, the prefect of Nankang, impeached and reported, and was arrested. His wife, in grief and indignation, hanged herself. Upon hearing this at Mount Kuang, the Master said, 'The affairs of the time have reached this point. What will become of the world?' He then went to the capital with his staff. After Wu Baoxiu was imprisoned, the Master took care of him in many ways, imparting to him half a verse of the Vipashyin Buddha, instructing him to recite it one hundred thousand times, and he would be released from prison. Wu Baoxiu recited it eighty thousand times, and by the grace of the Emperor, he was pardoned and his sentence was reduced. Because I had not yet been restored to my official position, the Master often sighed, saying, 'There is no one in the Buddhist community! If we were to watch the Dharma banner fall, where should those who carry on the Three Jewels put their minds?' If Old Han does not return, it is a great fault of my coming into the world; if the mineral tax does not stop, it is a great fault of my saving the world; if the transmission of the lamp is not continued, it is a great fault of my wisdom life. If I cannot resolve these three faults, I will no longer go to Rajagriha.' In the autumn of the Gui Mao year, I wrote a letter from Caoxi to a disciple who was participating in the imperial examination, inviting the Master to come into the mountains. The reply simply said to abandon this poor bone and live wherever. Suddenly, a seditious book was published, shaking the court and the countryside. Those who were jealous of the Master took the opportunity to impeach him, and the Master eventually suffered misfortune because of this. Previously, the Emperor considered the Wheel-Turning King to have come by vow.
力。敬重大法。手書金剛般若。偶汗下漬紙。疑當更易。遣近侍曹公質于師。師以偈進曰。御汗一滴。萬世津樑。無窮法藏。從此放光。上覽之大悅。由是注意。適見章奏。意甚憐之。在法不能免。因逮及。 旨下云。著審而已。金吾訊鞫。但以三負事對。絕無他辭。送司寇。時執政欲死師。師聞之曰。世法如此。久住何為。乃索浴罷。囑侍者小道人性田曰。吾去矣。幸謝江南諸護法。道人哭。師叱之曰。爾侍予二十年。仍作這般去就耶。乃說偈訖。端坐安然而逝。御史曹公學程。以建言逮繫。問道于師。聞之急趨至。撫之曰。師去得好。師復開目微笑而別。癸卯十二月十七日也。師生於癸卯六月十二日。世壽六十有一。法臘四十有奇。師生平行履。疑信相半。即此末後快便一著。上下聞之。無不歎服。於戲。師于死生。視四大如脫敝屣。何法所致哉。師常以毗舍浮佛偈示人。予問曰。師亦持否。師曰。吾持二十餘年。已熟句半。若熟兩句。吾于死生無慮矣。豈其驗耶。師化后。待 命六日。顏色不改。及出。徙身浮葬于慈慧寺外。次年春夏霖雨。及秋。陸長公西源。欲致師肉身南還。啟之。安然不動。予弟子大義。奉師龕至。經潞河。馬侍御經綸。以感師與李卓吾事。心最慟。因啟龕拂面。痛哭之。至京口。金沙曲
【現代漢語翻譯】 現代漢語譯本： 他敬重佛法，手抄《金剛般若經》。偶爾汗水浸濕紙張，擔心應該更換重寫，便派遣近侍曹公向大師請示。大師以偈語進獻說：『御筆汗水一滴，乃萬世之津樑。無窮的佛法寶藏，從此綻放光芒。』皇上看了非常高興，因此開始關注他。恰巧看到奏章，對其中內容非常憐憫，但在佛法面前不能免罪，因此被逮捕。 聖旨下達：『只需審問即可。』金吾衛審訊，他只以三樁罪責應對，絕無其他辯解，被送往司寇。當時執政者想要處死大師，大師聽聞后說：『世間法律如此，久住世間又有何意義？』於是要求沐浴，完畢后囑咐侍者小道人田說：『我要走了，替我感謝江南的各位護法。』道人哭泣，大師斥責他說：『你侍奉我二十年，仍然是這般不知去就嗎？』於是說完偈語，端坐安然而逝。御史曹公學程，因進諫而被逮捕關押，向大師問道，聽聞大師將逝，急忙趕來，撫摸著他說：『大師走得好！』大師再次睜開眼睛微笑告別。這天是癸卯年十二月十七日。大師生於癸卯年六月十二日，世壽六十一歲，法臘四十餘年。大師一生的行為，人們半信半疑，但就這臨終時快速便捷的一著，上下聽聞，無不歎服。唉！大師對於生死，視四大如脫掉破鞋，這是什麼佛法所致呢？大師常常用毗舍浮佛的偈語開示他人，我問道：『大師您也持誦嗎？』大師說：『我持誦二十餘年，已經熟悉了一句半。如果熟悉了兩句，我對生死就沒有憂慮了。』難道是應驗了嗎？大師圓寂后，等待聖旨六日，顏色沒有改變。等到出殯時，將身體移到慈慧寺外浮葬。第二年春夏霖雨，到了秋天，陸長公西源想要將大師的肉身運回南方，打開棺木，安然不動。我的弟子大義，護送大師的靈龕到達潞河，馬侍御經綸，因為感念大師與李卓吾的事情，心中最為悲痛，於是打開靈龕拂拭大師的面容，痛哭了一場。到達京口金沙曲。
【English Translation】 English version: He revered the Dharma and hand-copied the 'Vajra Prajna Sutra' (Diamond Sutra). Occasionally, sweat would soak the paper, and he worried about having to rewrite it, so he sent his close attendant, Cao Gong, to consult the master. The master presented a verse, saying, 'A drop of sweat from the imperial hand is a ferry for ten thousand generations. The endless treasure of the Dharma will shine forth from this.' The emperor was very pleased upon seeing it and began to pay attention to him. It happened that he saw a memorial and felt great pity for its contents, but he could not excuse it in the face of the Dharma, so he was arrested. The imperial decree stated, 'Just interrogate him.' The Jinwu Guard interrogated him, but he only responded with three charges against him, without any other defense, and he was sent to the Siko (Minister of Justice). At that time, the ruling officials wanted to execute the master. Upon hearing this, the master said, 'The laws of the world are such, what is the point of staying in the world for long?' So he requested a bath, and after finishing, he instructed his attendant, the young Daoist Tian, saying, 'I am leaving, please thank all the Dharma protectors in Jiangnan for me.' The Daoist wept, and the master scolded him, saying, 'You have served me for twenty years, and you still don't know how to handle this?' Then, after reciting a verse, he sat upright and passed away peacefully. The censor Cao Gong Xuecheng, who had been arrested and imprisoned for remonstrating, asked the master about the Dao, and upon hearing that the master was about to pass away, he rushed over and stroked him, saying, 'Master, you have departed well!' The master opened his eyes again, smiled, and bid farewell. This day was the seventeenth day of the twelfth month of the year Gui Mao. The master was born on the twelfth day of the sixth month of the year Gui Mao, and his worldly age was sixty-one, and his Dharma age was over forty years. People were half in doubt and half in belief about the master's life and conduct, but this quick and convenient move at the end of his life was heard by all, high and low, and they all sighed in admiration. Alas! The master regarded life and death, and the four elements (earth, water, fire, wind) as discarding worn-out shoes. What Dharma caused this? The master often used the verse of Vipashyin Buddha (one of the previous Buddhas) to instruct others. I asked, 'Master, do you also recite it?' The master said, 'I have recited it for more than twenty years, and I am already familiar with one and a half lines. If I am familiar with two lines, I will have no worries about life and death.' Could it be that it was fulfilled? After the master passed away, he waited for the imperial decree for six days, and his complexion did not change. When it was time for the funeral, his body was moved to be buried in a floating coffin outside Cihui Temple. The following spring and summer were rainy, and in the autumn, Lu Changgong Xiyuan wanted to transport the master's body back to the south. When the coffin was opened, it remained still and undisturbed. My disciple Dayi escorted the master's reliquary to Luhe, and the attendant Ma Jinglun, because he was moved by the master's affairs with Li Zhuowu (a philosopher), was most grieved in his heart, so he opened the reliquary and wiped the master's face, and wept bitterly. Arriving at Jinshaqu in Jingkou.
阿諸弟子。奉歸徑山。供寂照庵。師臨終有偈云。怪來雙徑為雙樹。貝葉如雲日自屯。以是故耳。時甲辰秋九月也。越十一年乙卯。弟子葬師全身於雙徑山後。司成朱公國禎。禮師塔。知有水。囑弟子法鎧啟之。俗弟子繆希雍。相得五峰內大慧塔后。開山第二代之左。曰文殊臺。卜于丙辰十一月十九日茶毗。廿三日歸靈骨。塔於此。予始在行間。聞師訃。欲親往吊。因循一紀。未遂本懷。頃從南嶽數千里來。無意與期會。而預定祭日。蓋精神感孚亦奇矣。師後事。予幸目擊。得以少盡心焉。於戲。師生平行履。豈易及哉。始自出家。即脅不至席。四十餘年。性剛猛精進。律身至嚴。近者不寒而慄。常露坐不避風霜。幼奉母訓不坐閾。則盡命立不近閫。秉金剛心。獨以荷負大法為懷。每見古剎荒廢。必至恢復。始從楞嚴。終至歸宗云居等。重興梵剎一十五所。除刻大藏。凡古名尊宿語錄。若寂音尊者。所著諸經論文集。及蘇長公易解。盡搜出刻行於世。性耽山水。生平云行鳥飛。一衲無餘。無容足地。嚴重君親忠孝之大節。入佛殿。見 萬歲牌。必致敬。閱歷書。必加額而後覽。偶讀長沙志。見忠臣李芾。城垂陷。不欲死於賊。授部將一劍。令斬其全家。部將慟哭奉命。既推刃。因復自殺。師至此。淚直迸灑。弟子有傍
【現代漢語翻譯】 現代漢語譯本：阿，諸位弟子，護送（老師的遺體）返回徑山（地名），安放在寂照庵（寺廟名）。老師臨終時有偈語說：『奇怪雙徑（地名）為何是雙樹（指佛祖涅槃之處），貝葉經（佛教經典）多如雲，陽光依舊照耀。』就是因為這個緣故啊。當時是甲辰年秋九月。過了十一年，乙卯年，弟子們將老師的全身葬在雙徑山後。司成（官職名）朱國禎（人名），祭拜老師的塔，得知塔內有水，囑咐弟子法鎧（人名）開啟它。俗家弟子繆希雍（人名），在五峰內大慧塔（塔名）后找到了（墓地），在開山第二代（祖師）的左邊，叫做文殊臺（地名）。選定在丙辰年十一月十九日火化，二十三日安放靈骨於此塔中。我最初在路上，聽到老師去世的訊息，想親自前往弔唁，因為種種原因耽擱了十二年，未能實現心願。最近從南嶽（山名）數千里而來，沒想到能與（老師的後事）相遇，而且預先定好了祭奠的日子，這大概是精神感應的奇妙之處吧。老師的後事，我幸運地親眼目睹，得以略盡心意。唉！老師一生的行為，哪裡容易趕得上啊。從出家開始，就脅不著席（形容精進修行），四十多年來，性格剛強勇猛精進，約束自己極其嚴格，使人敬畏。常常露天而坐，不避風霜。小時候奉母親的教誨，不坐在門檻上，所以寧願站著也不靠近內室。秉持金剛之心，一心以承擔大法為己任。每當見到古寺荒廢，必定要恢復。最初從楞嚴寺（寺廟名）開始，最終到歸宗寺（寺廟名）、云居寺（寺廟名）等，重新興建梵剎一十五所。除了刻印大藏經（佛教經典總集），凡是古代著名尊宿（高僧）的語錄，如寂音尊者（人名）所著的諸經論文集，以及蘇長公（蘇軾）的《易經》註解，都蒐集出來刻印刊行於世。老師喜愛山水，一生像云一樣飄行，像鳥一樣飛翔，一件袈裟之外一無所有，沒有容身之地。老師非常重視君親忠孝的大節，進入佛殿，見到萬歲牌（皇帝的牌位），必定致敬。閱讀歷史書籍，必定先加以敬重然後才看。偶然讀到《長沙志》（地方誌），看到忠臣李芾（人名），城池將要陷落，不願死在賊人手中，交給部將一把劍，命令他殺死自己的全家，部將痛哭著接受命令。已經推刀行刑，因此又自殺。老師看到這裡，眼淚直流。弟子在旁邊 問曰。安得有此忍心。師曰。此忠臣孝子之心。汝輩何得知耶。
【English Translation】 English version: Ah, all disciples, escort (the teacher's remains) back to Jingshan (place name) and place them in Jizhao Nunnery (temple name). The teacher had a verse on his deathbed saying: 'Strange why Shuangjing (place name) is Shuangshu (referring to the place where the Buddha attained Nirvana), the palm-leaf scriptures (Buddhist scriptures) are as numerous as clouds, and the sun still shines.' It is for this reason. At that time, it was the ninth month of the Jia Chen year in autumn. Eleven years later, in the Yi Mao year, the disciples buried the teacher's whole body behind Shuangjing Mountain. Si Cheng (official title) Zhu Guozhen (person's name) paid homage to the teacher's pagoda and learned that there was water inside, instructing the disciple Fa Kai (person's name) to open it. The lay disciple Miao Xiyong (person's name) found (the burial place) behind the Dahui Pagoda (pagoda name) in Wufeng, on the left of the second generation of the founder, called Wenshu Terrace (place name). It was decided to cremate on the nineteenth day of the eleventh month of the Bing Chen year, and on the twenty-third day, the spiritual bones were placed in this pagoda. I was originally on the road when I heard the news of the teacher's death and wanted to go to pay my respects in person, but I was delayed for twelve years for various reasons and could not fulfill my wish. Recently, I came from Nanyue (mountain name) thousands of miles away, unexpectedly meeting (the teacher's funeral arrangements), and the memorial day was predetermined, which is probably the wonder of spiritual induction. I was fortunate enough to witness the teacher's funeral arrangements and was able to do my best. Alas! How easy is it to catch up with the teacher's life and deeds. From the beginning of becoming a monk, he never rested his side on the mat (describing diligent practice). For more than forty years, he was strong, brave, and diligent, and he disciplined himself extremely strictly, making people awe-stricken. He often sat in the open air, not avoiding wind and frost. When he was young, he obeyed his mother's teachings and did not sit on the threshold, so he would rather stand than approach the inner room. Holding the Vajra heart, he was determined to take on the great Dharma as his responsibility. Whenever he saw an ancient temple abandoned, he would definitely restore it. Starting from Lengyan Temple (temple name), he eventually rebuilt fifteen monasteries, including Guizong Temple (temple name) and Yunju Temple (temple name). In addition to engraving the Tripitaka (collection of Buddhist scriptures), he collected and engraved the recorded sayings of ancient eminent monks, such as the collected works of scriptures and essays written by Venerable Jiyin (person's name), as well as Su Changgong's (Su Shi's) annotations on the Book of Changes, and published them to the world. The teacher loved mountains and rivers, traveling like clouds and flying like birds throughout his life, with nothing but a kasaya, without a place to stand. The teacher attached great importance to the great virtues of loyalty to the ruler and filial piety to parents. When entering the Buddha hall, he would pay his respects to the 'Long Live Tablet' (the emperor's tablet). When reading historical books, he would first show respect before reading them. He happened to read the 'Changsha Zhi' (local chronicle) and saw the loyal minister Li Fu (person's name), whose city was about to fall, unwilling to die at the hands of the bandits, handed a sword to his subordinate and ordered him to kill his entire family. The subordinate accepted the order with tears. After executing the order, he committed suicide. The teacher shed tears when he saw this. A disciple beside him asked: 'How could he have such a heart of endurance?' The teacher said: 'This is the heart of a loyal minister and filial son. How can you understand it?'
。侍者不哭。師呵曰。當推墮汝于崖下。其忠義感激。類如此。師氣雄體豐。面目嚴冷。其立心最慈。每示弟子。必令自參。以發其悟。直至疑根盡拔而後已。接人不以常情為法。求人如蒼鷹攫兔。一見即欲生擒。故凡入室不契者。心愈慈而恨愈深。一棒之下。直欲頓斷命根。故親近者希。悽然暖然。師實有焉。於戲。師豈常人哉。即其見地直捷穩密。當上追古人。其悲願利生。弘護三寶。是名應身大士。有人問師何如人。予曰。正法可無臨濟德山。末法不可無此老也。師每慨五家綱宗不振。常提此示人。予嘗嘆曰。綱宗之不振。其如慧命何。原其曹洞。則專主少林。溈仰圓相久隱。雲門自韓大伯后。則難見其人。法眼大盛于永明。后則流入高麗。獨臨濟一派。流佈寰區。至宋大慧。中興其道。及國初楚石無念諸大老。後傳至弘正末。有濟關主。其門人。為先師雲谷和尚。典則尚存。五十年來。師弦絕響。近則蒲團未穩。正眼未明。遂妄自尊稱。臨濟幾十幾代。於戲。邪魔亂法。可不悲乎。予以師之見地。誠可遠追臨濟。上接大慧。以前無師派。未敢妄推。若據堯舜之道。傳至孔子孟軻。軻死不得其傳。至宋濂雒諸儒。遙續其脈。以此證之。師固不忝為轉輪真子矣。姑錄大略。以俟后之明眼宗匠。續傳燈者采焉。以師
【現代漢語翻譯】 侍者沒有哭泣。老師呵斥說：『應當把你從懸崖下推下去！』他忠義的感激之情，大概就是這樣。老師氣魄雄偉，體格豐滿，面容嚴肅冷峻，但他內心最為慈悲。每次教導弟子，必定讓他們自己參悟，以啓發他們的覺悟，直到疑根完全拔除才停止。他接引人不以常情為準則，求人就像蒼鷹捕捉兔子一樣，一見到就想生擒。所以凡是入室而不契合的人，老師的心越慈悲，恨意也越深。一棒打下去，簡直想要立刻斷絕他的命根。因此親近他的人很少。淒涼和溫暖，老師確實都有。唉！老師難道是普通人嗎？就他的見地而言，直接而穩妥周密，應當可以追趕古人。他的悲願是利益眾生，弘揚和護持三寶（佛、法、僧），這真是應身大士（為救度眾生而示現各種化身的大菩薩）。有人問老師是什麼樣的人，我說：『正法或許可以沒有臨濟（Linji，禪宗大師）和德山（Deshan，唐代禪宗大師），但末法時代不能沒有這位老人家啊！』老師常常慨嘆五家宗派（禪宗五家：溈仰宗、臨濟宗、曹洞宗、雲門宗、法眼宗）不興盛，常常提起這件事來開示人們。我曾經感嘆說：『綱宗（宗派的根本宗旨）不興盛，那慧命（智慧的生命）又該怎麼辦呢？』考察曹洞宗，則專門以少林寺為主。溈仰宗的圓相（一種禪宗的教學方法）已經隱沒很久了。雲門宗自從韓大伯（Han Dabo，人名）之後，就很難見到那樣的人了。法眼宗在永明寺（Yongming，寺名）非常興盛，後來則流入高麗（Korea）。只有臨濟宗一派，流佈于整個世界。到了宋朝的大慧（Dahui，禪宗大師），中興了臨濟宗的道統。以及國初的楚石（Chushi，元末明初僧人）、無念（Wunian，元末明初僧人）等大老，後來傳到弘正末年，有濟關主（Jiguanzhu，人名），他的門人，是先師雲谷和尚（Yungu，人名），典章制度還存在。五十年來，老師的琴絃已經斷絕了聲響。近來則蒲團（putuan，蒲草編織的坐墊，僧人打坐用）還沒有坐穩，正眼（zheng yan，正確的見地）還沒有明瞭，就妄自尊稱自己是臨濟宗第幾十幾代。唉！邪魔擾亂佛法，怎能不悲哀呢？我認為老師的見地，確實可以遠追臨濟，上接大慧。因為以前沒有老師的派系，未敢妄自推崇。如果根據堯舜（Yao and Shun，古代聖賢君主）的道統，傳到孔子（Confucius）孟軻（Mencius），孟軻死後就得不到傳承了，到了宋朝的濂洛（Lianluo，指周敦頤、程顥、程頤等理學家）諸儒，遙遠地延續了那個脈絡。用這個來驗證，老師確實不愧為轉輪真子（zhuanlun zhenzi，轉輪聖王的真實後裔）。姑且記錄一個大概，以等待後來的明眼宗匠，來採納它以繼續傳燈（chuandeng，比喻傳承佛法）的事業。以老師 現代漢語譯本
【English Translation】 The attendant did not weep. The master scolded, 'I should throw you down from the cliff!' His loyalty and gratitude were probably like this. The master had a majestic spirit and a full physique, with a stern and cold face, but his heart was most compassionate. Whenever he instructed his disciples, he would always have them contemplate for themselves, in order to inspire their enlightenment, until the root of doubt was completely eradicated. He did not guide people according to ordinary conventions, seeking people like a hawk seizing a rabbit, wanting to capture them alive at first sight. Therefore, for those who entered the room but did not resonate, the more compassionate the master's heart, the deeper his hatred. With one strike of the staff, he wanted to sever their life force immediately. Therefore, few were close to him. Coldness and warmth, the master truly possessed both. Alas! Is the master an ordinary person? In terms of his insight, it was direct, steady, and thorough, and he should be able to catch up with the ancients. His compassionate vow was to benefit sentient beings, promote and protect the Three Jewels (Buddha, Dharma, Sangha), and this is truly an emanation body Bodhisattva (a Bodhisattva who manifests various forms to save sentient beings). Someone asked what kind of person the master was, and I said, 'The orthodox Dharma may be able to do without Linji (a Zen master) and Deshan (a Tang Dynasty Zen master), but the Dharma-ending age cannot do without this old man!' The master often lamented that the five houses of Zen (the five schools of Zen: Guiyang, Linji, Caodong, Yunmen, Fayan) were not flourishing, and often brought this up to instruct people. I once sighed and said, 'If the fundamental tenets of the schools are not flourishing, then what will happen to the wisdom-life?' Examining the Caodong school, it specializes in Shaolin Temple. The circular symbol of the Guiyang school has been hidden for a long time. Since Han Dabo of the Yunmen school, it has been difficult to see such a person. The Fayan school was very prosperous in Yongming Temple, and later flowed into Korea. Only the Linji school has spread throughout the world. During the Song Dynasty, Dahui (a Zen master) revived the Linji school's lineage. And the great elders of the early dynasty, such as Chushi and Wunian, later passed it on to the end of Hongzheng, and there was Jiguanzhu, whose disciples were the late master Yungu, and the codes and systems still exist. For fifty years, the master's zither strings have been silent. Recently, the futon (a cushion woven from cattails, used by monks for meditation) has not yet been firmly seated, and the true eye (correct view) has not yet been clarified, so they presumptuously call themselves the nth generation of the Linji school. Alas! How can one not be saddened by demons disturbing the Dharma? I believe that the master's insight can indeed trace back to Linji and connect to Dahui. Because there was no school of the master before, I did not dare to presumptuously praise it. If based on the tradition of Yao and Shun (ancient sage rulers), passed down to Confucius and Mencius, Mencius could not get the inheritance after his death, and the scholars of Lianluo in the Song Dynasty remotely continued that lineage. Using this to verify, the master is indeed worthy of being a true descendant of the Chakravartin (a universal ruler). Let's record a rough outline for now, to wait for later clear-eyed masters to adopt it to continue the work of transmitting the lamp (a metaphor for transmitting the Dharma). With the master English version
未出世。故無上堂普說示眾諸語。但就參請機緣開示。門人緝之。有內外集若干卷。行於世。入室緇白弟子甚多。而宰官居士尤眾。師生平行履。不能具載。別有傳。乃為之銘。銘曰。
佛未出世。祖未西來。擊涂毒鼓。誰其人哉。鷲嶺拈花。少室面壁。只道快便。翻成狼籍。黃梅夜半。老盧竊逃。誰料嶺南。有此獦獠。南嶽青原。擦膿涕漢。多少癡人。被他誆賺。五家手快。如撫舜琴。南熏倏至。辨者知音。兒孫惡辣。觸者先亡。但放一線。其家永昌。門戶孤單。命在一絲。有救之者。定是嫡兒。如漢張良。為韓報仇。縱然國破。宗祧可求。是生吾師。如石迸筍。出則凌霄。孰知其本。為法力戰。通身汗血。大似李陵。空拳不怯。身雖陷虜。其心不亡。千秋之下。畢竟歸王。師金剛心。盡化為骨。逼塞虛空。豈在山麓。師不知我。誰當知師。一死一生。春在花枝。
云棲蓮池宏大師塔銘
師諱袾宏。字佛慧。別號蓮池。志所歸也。俗姓沈氏。古杭仁和人。世為名族。父德鑒。號明齋先生。母周氏。師生而穎異。世味澹如。年十七。補邑庠。試屢冠諸生。以學行重一時。于科第猶掇之也。顧志在出世。每書生死事大四字于案頭。從游講藝。必折歸佛理。業已棲心凈土矣。家戒殺生。祭必素。居常太
【現代漢語翻譯】 現代漢語譯本： （禪師）未出世，所以沒有上堂普說開示眾人的話語，只是就著參學請法的機緣進行開示。門人編輯整理，有內外集若干卷，流傳於世。入門的僧人和在家弟子非常多，其中做官的居士尤其多。禪師一生的修行事蹟，不能全部記載，另有傳記。於是為他作銘文，銘文說： 佛未出世，祖師未從西方來。擊打塗有毒藥的鼓，是誰在做這件事呢？（佛在）鷲峰山拈花示眾，（達摩祖師在）少室山面壁。只說（這樣）快速簡便，反而變得雜亂不堪。（五祖）黃梅夜半，老盧（慧能）偷偷逃走，誰料到嶺南，有這樣的鄉巴佬（指慧能）。南嶽（懷讓）、青原（行思），是擦鼻涕的漢子，多少癡人，被他們欺騙。五家（禪宗五家）手法快速，如同彈奏舜的琴，南風忽然吹來，辨識的人是知音。兒孫兇狠毒辣，觸碰的人先滅亡，但放一線生機，他的家業才能永遠昌盛。門戶孤單，性命危在旦夕，有救他的人，一定是嫡親的兒子。如同漢朝的張良，為韓國報仇，縱然國家滅亡，宗廟祭祀還可以尋求。（慧宏）禪師的出生，如同石頭裡迸出的竹筍，出來就高聳入雲，誰知道它的根本？爲了佛法奮力戰鬥，全身汗如血流，很像李陵，空手也不怯懦。身體雖然陷入敵方，他的心沒有滅亡，千年之後，畢竟歸順漢王。 禪師的金剛之心，全部化為骨骼，充滿整個虛空，難道只在山腳下？禪師不瞭解我，誰應當瞭解禪師？一死一生，春天就在花枝上。
云棲蓮池宏大師塔銘
禪師名諱袾宏（Zhuhong），字佛慧（Fohui），別號蓮池（Lianchi），這是他志向的歸宿。俗姓沈（Shen）氏，是古杭仁和（Renhe）人。世代是名門望族。父親德鑒（Dejian），號明齋先生（Mingzhai Xiansheng），母親周（Zhou）氏。禪師出生就聰慧穎異，對世俗的滋味看得很淡。十七歲時，成為縣學的學生，考試多次在學生中名列前茅，以學問和品行被當時的人所看重，對於科舉考試就像拾取東西一樣容易。只是志向在於出世修行，常常在書案上書寫『生死事大』四個字。跟從別人遊學講習，必定迴歸到佛理。早已棲心於凈土法門了。家裡戒殺生，祭祀必定用素食。平時生活也大多如此。
【English Translation】 English version: He (the Chan master) had not yet appeared in the world, so there were no public sermons or instructions to the assembly. He only gave instructions based on the opportunities presented by those who came to study and seek guidance. His disciples compiled and edited his teachings, resulting in several volumes of internal and external collections, which circulated in the world. There were many monastic and lay disciples who entered his room for personal instruction, especially laypeople who were officials. The master's life and practices cannot be fully recorded; there is a separate biography. Therefore, a memorial inscription was written for him, which says: The Buddha had not yet appeared in the world, and the Patriarch had not yet come from the West. Who is beating the drum coated with poison? (The Buddha) held up a flower at Vulture Peak, (Bodhidharma) faced the wall at Shaolin. Saying it was quick and convenient, it turned into a mess. In the middle of the night at Huangmei, old Lu (Huineng) secretly fled. Who would have thought that in Lingnan, there would be such a rustic (referring to Huineng)? Nanyue (Huairang) and Qingyuan (Xingsi) are men who wipe their snot. How many fools have been deceived by them. The five houses (the five schools of Chan) are quick-handed, like playing the zither of Shun. When the southern breeze suddenly arrives, the one who recognizes it is a connoisseur. The descendants are fierce and ruthless; whoever touches them will perish first. But if you leave a thread of life, their family will prosper forever. The gate is solitary, and life hangs by a thread. The one who saves him must be a direct son. Like Zhang Liang of the Han Dynasty, avenging the state of Han, even if the country is destroyed, the ancestral temples can still be sought. The birth of Master (Zuhong) is like a bamboo shoot bursting from a rock, soaring into the sky as soon as it emerges. Who knows its origin? Fighting fiercely for the Dharma, his whole body sweats blood, much like Li Ling, not afraid even with empty hands. Although his body is trapped by the enemy, his heart is not destroyed. After a thousand years, he will ultimately return to the king. The master's diamond heart has completely transformed into bone, filling the entire void. Is it only at the foot of the mountain? The master does not understand me; who should understand the master? One death, one life, spring is on the flower branch.
Epitaph for Great Master Lianchi Hong of Yunqi
The master's name is Zhuhong, his courtesy name is Fohui, and his other name is Lianchi, which is where his aspiration lies. His secular surname is Shen, and he is from Renhe in Hangzhou. His family has been a prominent clan for generations. His father was Dejian, known as Mr. Mingzhai, and his mother was Zhou. The master was born intelligent and extraordinary, and he had a faint taste for worldly matters. At the age of seventeen, he became a student of the county school, and he repeatedly topped the list of students in examinations. He was highly regarded by the people of the time for his learning and conduct, and passing the imperial examinations was as easy as picking up something. However, his aspiration was to leave the world and practice, and he often wrote the four characters 'birth and death are great matters' on his desk. When he followed others to study and lecture, he would always return to Buddhist principles. He had already settled his mind in the Pure Land Dharma. His family abstained from killing, and sacrifices were always vegetarian. His daily life was mostly like this.
息曰。人命過隙耳。浮生幾何。吾三十不售。定超然長往。何終身事齷齪哉。前婦張氏。生一子殤。婦亡。即不欲娶。母強之。議婚湯氏。湯貧女齋蔬。有富者。欲得師為佳婿。陰間之。師竟納湯。然意不欲成夫婦禮。年二十七。父喪。三十一。母喪。因涕泣曰。親恩罔極。正吾報答時也。至是。長往之志決矣。嘉靖乙丑。除日。師命湯點茶。捧至案。盞裂。師笑曰。因緣無不散之理。明年丙寅。訣湯曰。恩愛不常。生死莫代。吾往矣。汝自為計。湯亦灑然曰。君先往。吾徐行耳。師乃作一筆勾詞。竟投性天理和尚祝髮。乞昭慶寺無塵玉律師。就壇受具。居頃。即單瓢只杖游諸方。遍參知識。北遊五臺。感文殊放光。至伏牛隨眾煉廣。入京師。參遍融笑巖二大老。皆有開發。過東昌。忽有語。作偈曰。二十年前事可疑。三千里外遇何奇。焚香擲戟渾如夢。魔佛空爭是與非。師以母服未闋。乃懷木主以游。每食必供。居必奉。其哀慕如此。至金陵瓦官寺。病幾絕。時即欲就茶毗。師微曰。吾一息尚存耳。乃止。病間歸。越中多禪期。師與會者五。終不知鄰單性字。隆慶辛未。師乞食梵村。見云棲山水幽寂。遂有終焉之志。山故伏虎禪師剎也。楊國柱陳如玉等。為結茅三楹以棲之。師弔影寒巖。曾絕糧七日。倚壁危坐而已
。村多虎。環山四十里。歲傷不下數十人。居民最苦之。師發悲懇。為諷經施食。虎患遂寧。歲亢旱。村民乞師禱雨。師笑曰。吾但知唸佛。無他術也。眾堅請。師不得已出。乃擊木魚循田唸佛。時雨隨注。如是所及。民異之。相與纍纍然。挈材木。荷鋤钁。競發其地。得柱礎而指之曰。此云棲寺故物也。師福吾村。吾愿鼎新之。以永吾福。不日成蘭若。外無崇門。中無大殿。惟禪堂安僧。法堂奉經像。余取蔽風雨耳。自此法道大振。海內衲子歸心。遂成叢林。師悲末法。教網滅裂。禪道不明。眾生業深垢重。以醍醐而貯穢器。吾所懼也。且佛設三學以化群生。戒為基本。基不立。定慧何依。思行利導。必固本根。第 國制。南北戒壇久禁不行。予即愿振頹綱。亦何敢違憲令。因令眾半月半月。誦梵網戒經。及比丘諸戒品。由是遠近皆歸。師以精嚴律製爲第一行。著沙彌要略。具戒便蒙。梵網經疏發隱。以發明之。初師發足參方。從參究唸佛得力。至是遂開凈土一門。普攝三根。極力主張。乃著彌陀疏鈔十萬余言。融會事理。指歸唯心。又憶昔見高峰語錄。謂自來參究此事。最極精銳。無逾此師之純鋼鑄就者。向懷之行腳。惟時師意。並匡山永明而一之。更錄古德機緣中吃緊語。編之曰禪關䇿進。並刻之。以示參究之
訣。蓋顯禪凈雙修。不出一心。是知師之化權微矣。萬曆戊子。歲大疫。日斃千人。太守余公良樞。請公詣靈芝寺禳之。疫遂止。梵村舊有朱橋。潮汐沖塌。行者病涉。余公請師倡造。師云。欲我為者。無論貧富貴賤。人施銀八分而止。獨用八者。意取坤土以制水也。或言工大施微。恐難峻事。師云。心力多。則功自不朽。不日累千金。鳩工筑基。每下一樁。持咒百遍。潮汐不至者數日。橋竟成。昔錢王以萬弩射潮。師以一心力當之。何術哉。師道價日增。十方衲子如歸。師一以慈接之。弟子日集。居日隘。師意不莊嚴屋宇。取安適。支閣而已。其設清規益肅。眾有通堂。若精進。若老病。若十方。各別有堂。百執事各有寮。一一具鎖鑰。啟閉以時。各有警䇿語。依期宣說。夜有巡警。擊板唸佛。聲傳山谷。即倦者。眠不安。寢不夢。布薩羯磨。舉功過。行賞罰。凜若冰霜。即佛住祇桓。尚有六群擾眾。此中無一敢諍而故犯者。不盡局百丈規繩。而適時救獘。古今叢林。未有如今日者。具如僧規約。及諸警語。赫如也。極意戒殺生。崇放生。著文久行於世。海內多奉尊之。曾講圓覺經于凈慈。聽者日數萬指。如屏四匝。因贖寺前萬工池為放生池。師八十誕辰。又增拓之。今城中上方長壽兩池。歲費計百餘金。山中設放
生所。救贖飛走諸生物。充牣于中。眾僧減口以養之。歲約費栗二百石。亦有警䇿守者。依期往宣白。即羽族善鳴噪者。聞木魚聲。悉寂然而聽。宣罷。乃鼓翅暄鳴。非佛性哉。噫。佛說孝名為戒。儒呵有養無敬。師於物養而敬。且有禮者也。非達孝哉。師道風日播。海內賢豪。無論朝野。靡不歸心感化。若大司馬宋公應昌。大宰陸光公祖。宮諭張公元忭。司成馮公夢禎。陶公望齡。次第及門問道者。以百計。皆扣關擊節。徴究大事。靡不心折。盡入陶鑄。監司守相。下車伏謁。及賢豪候參者。無加禮。不設饌。皆甘糲飯。臥敗席。任蜥緣蚊嘬。無改容。皆忘形屈勢。至則空其所有。非精誠感物。何能至是哉。侍郎王公宗沐。問夜來老鼠唧唧。說盡一部華嚴經。師云。貓兒突出時如何。王無語。師自代云。走卻法師。留下講案。又書頌曰。老鼠唧唧。華嚴歷歷。奇哉王侍郎。卻被畜生惑。貓兒突出畫堂前。床頭說法無訊息。無訊息。大方廣佛華嚴經。世主妙嚴品第一。侍御左公宗郢。問唸佛得悟否。師曰。返聞聞自性。性成無上道。又何疑返唸唸自性耶。仁和令樊公良樞。問心雜亂如何得靜。師曰。置之一處。無事不辦。坐中一士曰。專格一物。是置之一處。辦得何事。師曰。論格物。只當依朱子豁然貫通去。何事不
【現代漢語翻譯】 現代漢語譯本： 寺廟裡有一個放生池，用來救贖那些飛走的各種生物，池中充滿了它們。眾僧侶節省自己的口糧來餵養這些生物，每年大約花費糧食二百石。也有人負責警戒和看守。按照約定的時間去宣講佛法，那些羽毛族類中善於鳴叫的鳥兒，聽到木魚的聲音，全都安靜下來聽講。宣講完畢，它們就拍打翅膀喧鬧鳴叫，這難道不是佛性嗎？ 唉！佛說孝順是最大的戒律，儒家批評只供養而不尊敬。這位禪師對動物既供養又尊敬，而且合乎禮儀，這難道不是真正通達孝道嗎？ 禪師的道風日益傳播，海內外的賢士豪傑，無論是朝廷官員還是民間人士，沒有不歸心向往，被其感化的。像大司馬宋公應昌（官名），大宰陸光公祖（官名），宮諭張公元忭（官名），司成馮公夢禎（官名），陶公望齡（人名）等人，陸續來到門下問道的人，數以百計。他們都敲門求教，擊節讚歎，探究人生大事，沒有不心悅誠服的，全都接受禪師的教誨。各地的監司和地方長官，下車后前來拜見，以及其他賢士豪傑前來拜訪，禪師都不增加禮節，也不設宴款待，大家都甘心吃粗糧，睡破舊的蓆子，任憑蜥蜴爬行，蚊蟲叮咬，也不改變容色。大家都忘記了自己的身份和地位，來到這裡就放下自己的一切。如果不是精誠之心感動萬物，怎麼能達到這種程度呢？ 侍郎王公宗沐（官名）問：『夜裡老鼠唧唧叫，好像在說一部《華嚴經》。』禪師說：『貓兒突然出現時怎麼樣呢？』王公無話可說。禪師自己回答說：『跑掉了法師，留下了講經的桌子。』又寫了一首偈頌說：『老鼠唧唧，《華嚴》歷歷，奇怪啊王侍郎，竟然被畜生迷惑。貓兒突然出現在畫堂前，床頭說法沒有訊息。沒有訊息，《大方廣佛華嚴經》，世主妙嚴品第一。』 侍御左公宗郢（官名）問：『唸佛能夠開悟嗎？』禪師說：『反過來聽聽自己的本性，本性成就了無上的道，又何必懷疑反過來念念自己的本性呢？』 仁和縣令樊公良樞（官名）問：『心中雜亂，如何才能平靜下來？』禪師說：『把心放在一處，沒有辦不成的事。』坐中一位士人說：『專門研究一件事物，就是把心放在一處，能辦成什麼事呢？』禪師說：『談到研究事物，只應當按照朱熹所說的豁然貫通的道理去做，還有什麼事不能辦成呢？』
【English Translation】 English version: In the temple, there was a liberation pond to redeem all kinds of flying creatures, and it was filled with them. The monks reduced their own food to feed these creatures, spending about two hundred shi of grain each year. There were also people responsible for guarding and watching. According to the agreed time, they would go to proclaim the Dharma. Those birds of the feathered tribe who were good at chirping, upon hearing the sound of the wooden fish, would all quiet down to listen. After the proclamation, they would flap their wings and chirp noisily. Isn't this Buddha-nature? Alas! The Buddha said that filial piety is the greatest precept, and Confucianism criticized only providing for without respect. This Chan master both provided for and respected animals, and was also in accordance with etiquette. Isn't this truly understanding filial piety? The Chan master's Daoist influence spread day by day, and the virtuous and heroic people from home and abroad, whether they were court officials or common people, all yearned to be transformed by him. People like Grand Marshal Song Gong Yingchang (official title), Grand Minister Lu Guang Gongzu (official title), Palace Instructor Zhang Gong Yuanbian (official title), Director Feng Gong Mengzhen (official title), Tao Gong Wangling (personal name), and others, came to his door to ask questions, numbering in the hundreds. They all knocked on the door to seek instruction, praised and admired, and explored the great events of life. None were not sincerely convinced, and all accepted the Chan master's teachings. The supervisors and local officials from various places came to pay their respects after getting off their carriages, as well as other virtuous and heroic people who came to visit. The Chan master did not add any extra etiquette, nor did he set up banquets to entertain them. Everyone was willing to eat coarse grains and sleep on worn-out mats, allowing lizards to crawl and mosquitoes to bite without changing their expressions. Everyone forgot their status and position, and put down everything they had when they came here. If it were not for the sincere heart that moved all things, how could it have reached this level? Attendant Minister Wang Gong Zongmu (official title) asked: 'At night, the mice squeak, as if they are reciting a complete Avatamsaka Sutra.' The Chan master said: 'What happens when the cat suddenly appears?' Wang Gong had nothing to say. The Chan master answered himself: 'The Dharma master runs away, leaving behind the sutra-teaching table.' He also wrote a verse saying: 'Mice squeak, the Avatamsaka Sutra is clear, strange is Attendant Minister Wang, actually being confused by animals. The cat suddenly appears in front of the painted hall, there is no news of Dharma teaching by the bed. No news, the Great Expansive Buddha Avatamsaka Sutra, the first chapter, Wondrous Adornments of World Rulers.' Attendant Censor Zuo Gong Zongying (official title) asked: 'Can reciting the Buddha's name lead to enlightenment?' The Chan master said: 'Turn around and listen to your own nature, and your nature will achieve the unsurpassed Dao. Why doubt turning around and reciting your own nature?' Renhe County Magistrate Fan Gong Liangshu (official title) asked: 'How can one calm down when the mind is cluttered?' The Chan master said: 'Put your mind in one place, and there is nothing that cannot be accomplished.' A scholar in the audience said: 'Focusing on studying one thing is putting the mind in one place, but what can be accomplished?' The Chan master said: 'When it comes to studying things, one should follow Zhu Xi's principle of sudden and thorough understanding. What is there that cannot be accomplished?'
辦得。或問師。何不貴前知。師云。譬如兩人觀琵琶記。一人不曾經見。一人曾見而預道之。畢竟同觀。終場能增減一出否。 今上慈聖皇太后。崇重三寶。偶見師放生文。甚嘉嘆。遣內侍赍紫袈裟齋資往供。問法要。師拜受。以偈答之。師極意悲幽冥苦趣。自習焰口。時親設放。嘗有見師座上。現如來相者。蓋觀力然也。師天性樸實簡淡。無緣飾。虛懷應物。貌溫粹。弱不勝衣。而聲若洪鐘。胸無崖岸。而守若嚴城。御若堅兵。善藏其用。文理密察。經濟洪纖。不遺針芥。即畫叢林日用。量施利。酌厚薄。核因果。明罪福。養老病。公眾僧。不滲滴水。自有叢林以來。五十年中。未嘗妄用一錢。居常數千指。不設化主。聽其自至。稍有盈餘。輒散施諸山。庫無儲蓄。凡設齋外。別持金銀作供者。隨手散去。施衣藥。救貧病。略無虛日。偶檢私記。近七載中。實用五千余金。不屬常住。則前此歲歲可知已。師生平惜福。嘗著三十二條自警。垂老自浣濯。出溺器。亦不勞侍者。終身衣布素。一麻布幃。乃丁母艱時物。今尚存。他可知已。總師之操履。以平等大悲。攝化一切。非佛言不言。非佛行不行。非佛事不作。佛囑末世護持正法者。依四安樂行。師實以之。歷觀從上諸祖。單提正令。未必盡修萬行。若夫即萬行以彰
【現代漢語翻譯】 現代漢語譯本：有人問：『為什麼不重視預知？』 師父說：『比如兩個人看《琵琶記》，一個人沒看過，一個人看過並預先說出劇情。但最終都是一起觀看，演完后能增加或刪減一齣戲嗎？』 當今皇太后（慈聖皇太后）崇敬三寶（佛、法、僧）。偶然看到師父的放生文，非常讚賞，派遣內侍送來紫袈裟和齋飯供養，並詢問佛法要義。師父拜謝接受，並用偈語回答。師父極度悲憫幽冥地獄的苦難，親自學習焰口（一種超度儀式）。每次親自設立放生儀式。曾有人看到師父的座位上，顯現如來佛的相貌，這大概是觀想的力量所致。師父天性樸實，不事修飾，虛懷若谷，待人溫和。身形瘦弱，但聲音洪亮。胸懷寬廣，但操守嚴謹，如同堅固的城墻和精銳的士兵。善於隱藏自己的才能。文章條理清晰，對經濟事務，無論大小，都處理得井井有條。即使是規劃叢林寺院的日常用度，衡量佈施的多少，斟酌厚薄，覈查因果，明辨罪福，贍養老人和病人，供養僧眾，也一絲不茍。自從建立叢林以來，五十年中，從未胡亂用過一文錢。寺中常住數千人，不設化緣的負責人，聽任信眾自願捐助。稍有盈餘，就分散佈施給其他寺院。庫房沒有積蓄。凡是設立齋飯以外，另外拿金銀來供養的人，師父都隨手分發出去，用來施捨衣物和藥物，救濟貧困和病人，幾乎沒有一天停止。偶爾檢查自己的私人記錄，近七年中，實際花費了五千多兩金子，這些不屬於寺院常住的開支，那麼此前每年的花費就可以知道了。師父一生珍惜福報，曾經寫下三十二條自警的條文。年老時親自洗衣服，倒尿壺，也不麻煩侍者。終身穿著粗布衣服，一件麻布的帷帳，是為母親守喪時用的，現在還儲存著，其他事情可以想見了。總而言之，師父的操守，是以平等大悲心，攝受教化一切眾生。不是佛說的話不說，不是佛做的事不做，不是佛事不做。佛陀囑咐末法時代的護持正法者，要依四安樂行（常樂我凈），師父實際上就是這樣做的。縱觀歷代祖師，有的只是單獨提倡正法，未必全部修行各種善行。至於通過各種善行來彰顯正法，師父就是這樣的人。
【English Translation】 English version: Someone asked the Master, 'Why don't you value foreknowledge?' The Master said, 'It's like two people watching the play 'The Story of the Pipa'. One has never seen it before, and the other has seen it and predicts the plot in advance. But in the end, they watch it together. After the performance, can they add or subtract a scene?' The current Empress Dowager (Empress Dowager Cisheng) reveres the Three Jewels (Buddha, Dharma, Sangha). She happened to see the Master's essay on releasing living beings and greatly praised it. She sent a eunuch to offer a purple kasaya (robe) and alms for the vegetarian meal and to ask for the essence of the Dharma. The Master bowed and accepted, and replied with a verse. The Master deeply grieved for the suffering of the dark realms of hell and personally studied the 'Flame Mouth' (a ritual for delivering souls). He personally established release ceremonies every time. Someone once saw the appearance of the Tathagata (Buddha) manifested on the Master's seat, which was probably due to the power of contemplation. The Master was naturally simple and unadorned, with a humble heart and gentle demeanor. He was physically weak, but his voice was loud. He had a broad mind, but his conduct was strict, like a strong city wall and elite soldiers. He was good at concealing his talents. His writing was clear and logical, and he handled economic affairs, both large and small, with great care. Even when planning the daily expenses of the monastery, measuring the amount of donations, considering the thickness and thinness, verifying cause and effect, distinguishing between sin and merit, caring for the elderly and sick, and supporting the monastic community, he was meticulous. Since the establishment of the monastery, he had never misused a single penny in fifty years. The monastery often housed thousands of people, without a designated alms collector, allowing believers to donate voluntarily. Any surplus was distributed to other monasteries. The treasury had no savings. Anyone who offered gold and silver in addition to the vegetarian meal was immediately distributed by the Master to provide clothing and medicine and to relieve the poor and sick, almost without a day's break. Occasionally checking his private records, he had actually spent more than five thousand taels of gold in the past seven years, which were not part of the monastery's regular expenses, so the annual expenses before that could be known. The Master cherished blessings throughout his life and wrote thirty-two articles of self-admonishment. In his old age, he personally washed clothes and emptied the chamber pot, without troubling the attendants. He wore coarse cloth clothes throughout his life. A hemp curtain, which was used during the mourning period for his mother, is still preserved today, and other things can be imagined. In short, the Master's conduct was to embrace and transform all beings with equal great compassion. He did not speak what the Buddha did not say, did not do what the Buddha did not do, and did not do what was not a Buddha's work. The Buddha instructed those who uphold the Dharma in the Dharma-ending Age to rely on the Four Practices of Peace and Joy (constant, joyful, true self, pure), and the Master actually did so. Looking at the patriarchs of the past, some only advocated the Dharma, and did not necessarily practice all kinds of good deeds. As for manifesting the Dharma through all kinds of good deeds, the Master was such a person.
一心。即塵勞而見佛性者。古今除永明。惟師一人而已。先儒稱寂音為僧中班馬。予則謂師為法門之周孔。以荷法即任道也。惟師之才。足以經世。悟。足以傳心。教。足以契機。戒。足以護法。操。足以勵世。規。足以救獘。至若慈能與樂。悲能拔苦。廣運六度。何莫而非妙行耶。出世始終。無一可議者。可謂法門得佛之全體大用者也。非夫應身大士。朗末法之重昏者。何能至此哉。臨終時。預於半月前。入城別諸弟子。及故舊。但曰。吾將他往矣。還山。連下堂。具茶湯設供。與眾話別。云此處吾不住。將他往矣。中元設盂蘭盆。各薦先宗。師曰。今歲我不與會矣。有簿記。師密題曰。云棲寺直院僧。代為堂上蓮池和尚。追薦沈氏宗親云。過後始知其懸祀也。七月朔晚。入堂坐。囑大眾曰。我言眾不聽。我如風中燭。燈盡油干矣。只待一撞一跌。才信我也。明日要遠行。眾留之。師作三可惜。十可嘆。以警眾。淞江居士徐琳等。五人在寺。令侍者送遺囑五本。次夜入丈室。示微疾。瞑目無語。城中諸弟子至。圍繞。師復開目云。大眾老實唸佛。毋捏怪。毋壞我規矩。眾問誰可主叢林。師曰。戒行雙全者。又問目前。師曰。姑依戒次。言訖面西唸佛。端然而逝。萬曆四十三年七月初四日午時也。師生於嘉靖乙未。世
【現代漢語翻譯】 現代漢語譯本 一心（指專心一意）。能從塵世煩惱中徹見佛性的人，古往今來除了永明延壽禪師，只有蓮池大師您一人而已。過去的儒者稱讚寂音法師是僧人中的司馬遷、班固（都是著名的史學家），我認為大師您是佛門中的周公、孔子。因為弘揚佛法就是擔當道義啊！只有大師您的才能，才足以治理世事；您的覺悟，才足以傳承佛法心印；您的教誨，才足以契合眾生的根機；您的戒律，才足以守護佛法；您的操守，才足以激勵世人；您的規範，才足以匡正時弊。至於慈愛能給予眾生快樂，悲憫能解除眾生的痛苦，廣泛地實行六度萬行（佈施、持戒、忍辱、精進、禪定、般若），哪一樣不是精妙的修行呢？大師您從出家到圓寂，沒有一件事情可以指責的，真可以說是佛門中得到佛陀全部的體性和大用的人啊！如果不是應化身的大菩薩，來照亮末法時代的重重昏暗，怎麼能達到這樣的境界呢？ 臨終的時候，大師在半個月前，進入城裡與各位弟子以及老朋友告別，只是說：『我將要到別處去了。』回到云棲寺，連續進入佛堂，準備茶水齋飯，與大眾話別，說：『我不會住在這裡了，將要到別處去了。』中元節設定盂蘭盆會，各自為先祖薦拔超度，大師說：『今年我不參加法會了。』有一本賬簿，大師秘密地題寫道：『云棲寺直院僧人，代為堂上的蓮池和尚，追薦沈氏宗親。』事後才知道大師是預先祭祀。七月初一晚上，進入佛堂打坐，囑咐大眾說：『我說的話，你們不聽，我就像風中的蠟燭，燈光將盡，燈油將幹了。只有等到我倒下的時候，你們才會相信我的話啊。』明天要遠行，大眾挽留他。大師說了三個可惜，十個可嘆，來警醒大眾。淞江的居士徐琳等五個人在寺里，大師讓侍者送去遺囑五本。第二天晚上進入方丈室，示現輕微的疾病，閉上眼睛不說話。城裡的各位弟子趕到，圍繞著大師。大師又睜開眼睛說：『大眾老老實實唸佛，不要胡思亂想，不要破壞我的規矩。』大眾問誰可以主持叢林，大師說：『戒行雙全的人。』又問目前的情況，大師說：『暫且按照戒臘的次序。』說完面向西方唸佛，端坐而逝。那是萬曆四十三年七月初四日午時。大師生於嘉靖乙未年。
【English Translation】 English version With one mind (meaning wholeheartedly). To see the Buddha-nature directly from the defilements of the world, throughout history, besides Yongming Yanshou Chan Master, only Master Lianchi is the one. Past Confucian scholars praised Master Jiyin as the Sima Qian and Ban Gu (both famous historians) among monks. I would say that Master is the Duke of Zhou and Confucius of the Buddhist Dharma. Because to shoulder the Dharma is to take on the responsibility of the Way! Only Master's talent is sufficient to manage the world; Master's enlightenment is sufficient to transmit the Dharma mind-seal; Master's teachings are sufficient to accord with the capacities of sentient beings; Master's precepts are sufficient to protect the Dharma; Master's integrity is sufficient to encourage the world; Master's regulations are sufficient to remedy malpractices. As for compassion that can give joy, and sorrow that can relieve suffering, extensively practicing the Six Paramitas (generosity, morality, patience, diligence, concentration, wisdom), which one is not a wonderful practice? From Master's renunciation to Master's passing, there is nothing that can be criticized. It can be said that Master is the one in the Buddhist Dharma who has obtained the entire essence and great function of the Buddha! If not for a manifested Bodhisattva, illuminating the heavy darkness of the Dharma-ending age, how could one achieve such a state? At the time of his passing, half a month prior, the Master entered the city to bid farewell to his disciples and old friends, only saying, 'I am going elsewhere.' Returning to Yunqi Temple, he continuously entered the Buddha hall, prepared tea and vegetarian meals, and bid farewell to the assembly, saying, 'I will not stay here, I am going elsewhere.' During the Ghost Festival, setting up the Ullambana Festival, each person recommended and liberated their ancestors, the Master said, 'I will not participate in the Dharma assembly this year.' There was an account book, the Master secretly wrote: 'The monk of the Directorship of Yunqi Temple, on behalf of the Abbot Lianchi of the hall, posthumously recommends the Shen family relatives.' Only afterward did they know that the Master was pre-sacrificing. On the evening of the first day of the seventh month, he entered the hall to sit in meditation, instructing the assembly, 'My words, you do not listen to, I am like a candle in the wind, the light is about to be extinguished, the oil is about to dry up. Only when I fall, will you believe my words!' Tomorrow I will travel far, the assembly tried to persuade him to stay. The Master spoke of three pities and ten sighs to warn the assembly. Xu Lin, a layperson from Songjiang, and five others were in the temple, the Master had the attendant send five copies of his will. The next night, he entered his abbot's room, manifested a slight illness, closed his eyes and did not speak. The disciples from the city arrived and surrounded the Master. The Master opened his eyes again and said, 'The assembly should honestly recite the Buddha's name, do not speculate wildly, do not break my rules.' The assembly asked who could preside over the monastery, the Master said, 'One who is complete in both precepts and practice.' They asked about the current situation, the Master said, 'For the time being, follow the order of seniority in precepts.' After speaking, he faced west and recited the Buddha's name, passing away peacefully in a seated posture. That was at noon on the fourth day of the seventh month of the forty-third year of Wanli. The Master was born in the year of Yiwei during the Jiajing reign.
壽八十有一。僧臘五十。師自卜寺左嶺下。遂全身塔於此。其先耦湯氏。后師祝髮。建孝義庵。為女叢林主。先一載而化。亦塔于寺外之右山。師得度弟子廣孝等。為最初上首。其及門授戒得度者。不下數千計。在家無與焉。縉紳士君子。及門者亦以千計。私淑者無與焉。其所著述。除經疏。余雜錄如竹窗三筆等。二十餘種。行於世。率皆警發語。師素誡弟子。貴真修。勿顯異。故多靈異不具載。嗚呼。我聞世尊。深念末法眾生雖度。恐斷慧命。靈山會上。求護正法者。即親蒙授記。亦不敢入。惟地涌之眾力任之。且曰。我等末世持經。當具大忍力。大精進力。即有現身此中。亦不自言其本。泄佛密因。但臨終陰有以示之耳。觀師之行事。潛神密用。安忍精進之力。豈非地涌之一乎。抑自凈土而來乎。不然。從凡夫地。求自利尚不足。安能廣行利他。護持正法。始終無缺者乎。予有感而來。略拾師之行事。以昭來世。其他具諸別傳。乃為之銘曰。
三毒焰熾。五熱周章。孰能藥石。頓使清涼。慾海橫流。波浪滔天。誰能濟度。駕大法船。惟我大師。實乘願力。放身其中。隨宜調適。蚤斷愛根。如獅脫索。才出塵勞。便露頭角。開凈土門。張法界網。撈漉三根。其赴如響。以金剛鎞。刮翳眼膜。根本不生。枝葉自
【現代漢語翻譯】 現代漢語譯本： 師父享年八十一歲，僧臘五十年。師父自己選擇在寺廟左邊的山嶺下作為圓寂之地，最終全身舍利塔也建在那裡。師父俗家姓耦，名湯。後來師父剃度出家，建立了孝義庵，作為比丘尼的道場，比師父早一年圓寂，舍利塔也建在寺廟外右邊的山上。師父的得度弟子廣孝等，是最早的上首弟子。師父親自授戒並度化的弟子，不下數千人，在家信徒不計其數。縉紳士大夫，登門求教的也有數千人，私下仰慕師父教誨的人更是不計其數。師父的著作，除了經書的疏解，其餘的雜錄如《竹窗三筆》等，有二十餘種流傳於世，都充滿了警醒人心的語言。師父平時告誡弟子，要注重真修實證，不要顯露奇異。所以很多靈異事蹟沒有詳細記載。唉！我聽說世尊，深切地考慮到末法時代的眾生雖然得度，但恐怕斷了慧命，所以在靈山法會上，尋求護持正法的人。即使是親自蒙受佛陀授記的人，也不敢輕易承擔，只有地涌菩薩大眾才能勝任。並且說：『我們末世持經的人，應當具有大忍辱力，大精進力。即使有現身說法的人，也不會自稱其來歷，泄露佛的秘密因緣，只是在臨終時稍微暗示一下罷了。』觀察師父的行事，潛藏神力，秘密運用，安忍精進的力量，難道不是地涌菩薩之一嗎？還是從凈土而來呢？不然的話，從凡夫的地位，求自利尚且不足，怎麼能夠廣泛地行利他之事，護持正法，始終沒有缺失呢？我有所感觸而來，略微收集師父的行事，以昭示後世。其他的詳細事蹟都在別的傳記中。因此為師父銘曰： 三毒（貪嗔癡）的火焰熾盛，五熱（五蘊熾盛）令人焦躁不安。誰能用藥物來治療，使人立刻清涼？慾望的海洋橫流，波浪滔天。誰能救濟眾生，駕馭大法船？只有我的大師，實在是因為願力而來。投入到眾生之中，隨順眾生的根器進行調伏。早早地斷除愛慾的根本，就像獅子掙脫了束縛。剛一脫離塵世的勞苦，就顯露出非凡的才能。開創凈土法門，張開法界之網。救撈眾生的三種根性（善根、惡根、無記根），應者如響。用金剛寶鎞，颳去眼睛上的翳膜。根本不再生起，枝葉自然凋零。
【English Translation】 English version: The master lived to the age of eighty-one, with fifty years in monastic life. The master himself chose the foothills to the left of the temple as his final resting place, and his complete body stupa was eventually built there. The master's lay surname was Ou, and his given name was Tang. Later, the master was tonsured and ordained, establishing the Xiaoyi Hermitage as a nunnery, which preceded the master's passing by one year. Her stupa was also built on the mountain to the right outside the temple. The master's ordained disciples, such as Guangxiao and others, were the foremost disciples. The number of disciples personally ordained and guided by the master was no less than several thousand, not counting lay followers. Gentry and scholars who came to seek instruction numbered in the thousands, and those who admired the master's teachings in private were countless. The master's writings, in addition to commentaries on scriptures, included miscellaneous records such as 'Three Brushstrokes from a Bamboo Window,' totaling more than twenty kinds that circulated in the world, all filled with awakening words. The master usually admonished disciples to value genuine practice and not to display extraordinary abilities. Therefore, many miraculous events were not recorded in detail. Alas! I have heard that the World Honored One, deeply concerned that sentient beings in the Dharma-ending Age, although liberated, might have their wisdom-life cut short, sought protectors of the true Dharma at the Vulture Peak Assembly (Ling Shan Hui Shang). Even those who had personally received predictions from the Buddha did not dare to easily undertake this task, only the multitude of Bodhisattvas emerging from the earth (Di Yong) were capable. And it was said: 'We who uphold the sutras in the Dharma-ending Age should possess great forbearance and great diligence. Even if there are those who manifest in this world, they will not speak of their origins or reveal the Buddha's secret causes, but will only hint at them at the time of death.' Observing the master's actions, concealing spiritual power, secretly employing it, and the power of endurance and diligence, could he not be one of the Bodhisattvas emerging from the earth? Or did he come from the Pure Land? Otherwise, from the position of an ordinary person, seeking self-benefit is not enough, how could one broadly practice benefiting others, uphold the true Dharma, and be without deficiency from beginning to end? I have come with feelings and have slightly collected the master's actions to reveal them to future generations. Other detailed events are in other biographies. Therefore, I inscribe for the master: The flames of the three poisons (greed, hatred, and delusion) are blazing, and the five heats (the five aggregates) cause restlessness. Who can use medicine to cure, instantly bringing coolness? The ocean of desire flows horizontally, and the waves are滔天. Who can save sentient beings, steering the great Dharma boat? Only my master, truly came because of vows. Throwing himself into the midst of sentient beings, adapting to their capacities to tame them. Early cutting off the root of love and desire, like a lion breaking free from its shackles. As soon as he escaped the suffering of the mundane world, he revealed extraordinary talents. Opening the Pure Land Dharma gate, spreading the net of the Dharma realm. Rescuing the three natures of sentient beings (good roots, evil roots, and neutral roots), the response is like an echo. Using the Vajra awl, scraping off the cataract on the eye. The root no longer arises, and the branches and leaves naturally wither.
落。大冶紅爐。慈悲忍力。入此陶镕。癡狂頓息。毛孔光明。通身手眼。從無用中。法輪常轉。若非付囑。定是地涌。豈屬尋常。具大勇猛。師徒空來。亦從空去。雖善藏身。欲隱彌露。鐘鼓交參。雲霞綺互。塔影高標。法身常住。
敕賜清涼山竹林寺空印澄法師塔銘
諸佛法身。托于文字般若。故如來應世。獨重持經法師。欲其慧命不斷故也。爰自白毫斂耀。像季弘經。則馬鳴龍樹無著天親。性相標宗。各擅其美。及大法東流。惟清涼大師。浚法界之源。綱維教網。撈捷人天。以其自性宗通。而弘四辨之說。無礙圓融。圭山而下。難其人矣。近代遠紹芳規。杰然師表者。惟我竹林空印澄公大師。師諱鎮澄。別號空印。金臺宛平桑峪李氏子。父仲武。母呂氏。初夢一僧持錫入室。覺而遂生。幼聰慧不群。為兒嬉喜佛事。蚤有出世志。年十五。即投禮西山廣應寺引公為師。得度為沙彌。服勤三年。登壇受具。一江澧。西峰深。守庵中。諸大法師。弘教於大都。師尋依講肆。參窮性相宗旨。融貫華嚴。靡不該練。如是者十餘年。復從小山笑巖二大知識。究西來密意。妙契心印。一時義學推為上首。先是予游京師。法會眾中。獨目師當爲法匠。既而同妙峰禪師。結隱五臺。將建無遮法會。集海內耆碩。囑妙峰力
【現代漢語翻譯】 現代漢語譯本：
落。大冶紅爐。慈悲忍力。入此陶镕。癡狂頓息。毛孔光明。通身手眼。從無用中。法輪常轉。若非付囑。定是地涌。豈屬尋常。具大勇猛。師徒空來。亦從空去。雖善藏身。欲隱彌露。鐘鼓交參。雲霞綺互。塔影高標。法身常住。
敕賜清涼山竹林寺空印澄法師塔銘
諸佛法身（Dharmakāya，佛的法性之身），托于文字般若（Prajna，智慧）。故如來（Tathagata，佛的稱號之一）應世，獨重持經法師。欲其慧命不斷故也。爰自白毫斂耀，像季弘經。則馬鳴（Asvaghosa，佛教哲學家）、龍樹（Nagarjuna，佛教哲學家）、無著（Asanga，瑜伽行唯識學派創始人之一）、天親（Vasubandhu，瑜伽行唯識學派創始人之一）。性相標宗，各擅其美。及大法東流，惟清涼大師。浚法界之源，綱維教網。撈捷人天。以其自性宗通，而弘四辨之說。無礙圓融。圭山而下，難其人矣。近代遠紹芳規，杰然師表者，惟我竹林空印澄公大師。師諱鎮澄，別號空印。金臺宛平桑峪李氏子。父仲武。母呂氏。初夢一僧持錫入室。覺而遂生。幼聰慧不群。為兒嬉喜佛事。蚤有出世志。年十五。即投禮西山廣應寺引公為師。得度為沙彌（Sramanera，佛教出家男子），服勤三年。登壇受具。一江澧。西峰深。守庵中。諸大法師。弘教於大都。師尋依講肆。參窮性相宗旨。融貫華嚴。靡不該練。如是者十餘年。復從小山笑巖二大知識。究西來密意。妙契心印。一時義學推為上首。先是予游京師。法會眾中。獨目師當爲法匠。既而同妙峰禪師。結隱五臺。將建無遮法會。集海內耆碩。囑妙峰力 English version:
Fell. The great furnace of Daye. Compassionate endurance. Entering this mold. Delusions cease instantly. Pores radiate light. The whole body becomes hands and eyes. From the midst of uselessness. The Dharma wheel turns constantly. If not for entrustment. Surely it is earth-sprung. How could it be ordinary? Possessing great courage. Teacher and disciples come from emptiness. And also depart into emptiness. Though skilled at concealing oneself. The more one tries to hide, the more one is revealed. Bells and drums intermingle. Clouds and mists weave together. The pagoda's shadow stands tall. The Dharmakāya (Buddha's Body of Essence) abides eternally.
Imperial Decree: Inscription for the Pagoda of Dharma Master Kongyin Cheng of Zhulin Temple on Mount Qingliang
The Dharmakāya (Buddha's Body of Essence) of all Buddhas relies on the Prajna (Wisdom) of written words. Therefore, the Tathagata (Thus Come One) appearing in the world, especially values Dharma Masters who uphold the scriptures. This is to ensure that their wisdom-life continues without interruption. Since the white hair-curl ceased its radiance, in the Dharma-image age, propagating the scriptures, there were Asvaghosa (Buddhist philosopher), Nagarjuna (Buddhist philosopher), Asanga (founder of the Yogacara school), and Vasubandhu (founder of the Yogacara school). Each established their own school based on the characteristics of reality, each excelling in their own way. When the Great Dharma flowed eastward, only the Great Master Qingliang, dredged the source of the Dharma realm, maintained the framework of the teachings, and swiftly rescued humans and devas. Because of his understanding of the self-nature and mastery of the teachings, he propagated the doctrine of the Four Eloquences. Unobstructed and perfectly integrated. After Guishan, it is difficult to find such a person. In modern times, one who remotely inherited the virtuous model and is an outstanding teacher is only the Great Master Kongyin Cheng of Zhulin Temple. The Master's given name was Zhencheng, with the alias Kongyin. He was a son of the Li family of Sangyu, Wanping, Jintai. His father was Zhongwu, and his mother was née Lü. Initially, his mother dreamed of a monk entering her room holding a staff. Upon awakening, she gave birth to him. As a child, he was intelligent and stood out from the crowd. As a child, he delighted in Buddhist activities. Early on, he had the aspiration to leave the world. At the age of fifteen, he went to Guangying Temple in Xishan to pay respects to Yin Gong as his teacher. He was ordained as a Sramanera (Buddhist novice monk) and served diligently for three years. He ascended the altar to receive the full precepts. One river, the Li. Deep in the Western Peak. Residing in the hermitage. Many great Dharma Masters. Propagated the teachings in the capital. The Master then relied on the lecture halls. Exhaustively studied the doctrines of characteristics and essence. Thoroughly integrated the Avatamsaka (Flower Garland) Sutra. There was nothing he did not extensively practice. For more than ten years, he further studied the secret intentions from the two great wise men, Xiaoshan and Xiaoyan. Subtly attuned to the mind-seal. For a time, he was regarded as the foremost in doctrinal learning. Previously, when I traveled to the capital, in the assembly of the Dharma gathering, I uniquely recognized the Master as a Dharma artisan. Later, together with Chan Master Miaofeng, we secluded ourselves on Mount Wutai. We were about to establish an unobstructed Dharma assembly. Gathering eminent elders from across the country. Entrusting Miaofeng with the task
【English Translation】 Fell. The great furnace of Daye. Compassionate endurance. Entering this mold. Delusions cease instantly. Pores radiate light. The whole body becomes hands and eyes. From the midst of uselessness. The Dharma wheel turns constantly. If not for entrustment. Surely it is earth-sprung. How could it be ordinary? Possessing great courage. Teacher and disciples come from emptiness. And also depart into emptiness. Though skilled at concealing oneself. The more one tries to hide, the more one is revealed. Bells and drums intermingle. Clouds and mists weave together. The pagoda's shadow stands tall. The Dharmakāya (Buddha's Body of Essence) abides eternally. Imperial Decree: Inscription for the Pagoda of Dharma Master Kongyin Cheng of Zhulin Temple on Mount Qingliang The Dharmakāya (Buddha's Body of Essence) of all Buddhas relies on the Prajna (Wisdom) of written words. Therefore, the Tathagata (Thus Come One) appearing in the world, especially values Dharma Masters who uphold the scriptures. This is to ensure that their wisdom-life continues without interruption. Since the white hair-curl ceased its radiance, in the Dharma-image age, propagating the scriptures, there were Asvaghosa (Buddhist philosopher), Nagarjuna (Buddhist philosopher), Asanga (founder of the Yogacara school), and Vasubandhu (founder of the Yogacara school). Each established their own school based on the characteristics of reality, each excelling in their own way. When the Great Dharma flowed eastward, only the Great Master Qingliang, dredged the source of the Dharma realm, maintained the framework of the teachings, and swiftly rescued humans and devas. Because of his understanding of the self-nature and mastery of the teachings, he propagated the doctrine of the Four Eloquences. Unobstructed and perfectly integrated. After Guishan, it is difficult to find such a person. In modern times, one who remotely inherited the virtuous model and is an outstanding teacher is only the Great Master Kongyin Cheng of Zhulin Temple. The Master's given name was Zhencheng, with the alias Kongyin. He was a son of the Li family of Sangyu, Wanping, Jintai. His father was Zhongwu, and his mother was née Lü. Initially, his mother dreamed of a monk entering her room holding a staff. Upon awakening, she gave birth to him. As a child, he was intelligent and stood out from the crowd. As a child, he delighted in Buddhist activities. Early on, he had the aspiration to leave the world. At the age of fifteen, he went to Guangying Temple in Xishan to pay respects to Yin Gong as his teacher. He was ordained as a Sramanera (Buddhist novice monk) and served diligently for three years. He ascended the altar to receive the full precepts. One river, the Li. Deep in the Western Peak. Residing in the hermitage. Many great Dharma Masters. Propagated the teachings in the capital. The Master then relied on the lecture halls. Exhaustively studied the doctrines of characteristics and essence. Thoroughly integrated the Avatamsaka (Flower Garland) Sutra. There was nothing he did not extensively practice. For more than ten years, he further studied the secret intentions from the two great wise men, Xiaoshan and Xiaoyan. Subtly attuned to the mind-seal. For a time, he was regarded as the foremost in doctrinal learning. Previously, when I traveled to the capital, in the assembly of the Dharma gathering, I uniquely recognized the Master as a Dharma artisan. Later, together with Chan Master Miaofeng, we secluded ourselves on Mount Wutai. We were about to establish an unobstructed Dharma assembly. Gathering eminent elders from across the country. Entrusting Miaofeng with the task
招。師果至。予大喜。為臺山得人。時萬曆壬午歲也。法會罷。予與妙師分攜。瀕行。不忍與師別。夜談連宵。力勸師曰。時當末運。法門寥落。撐持者難得其人。公慎勿住人間。當留心此山。深畜利器。他時當爲金色主人。師問其故。予曰。昔司馬頭陀相溈山。以形與山相稱耳。師欣然應諾。予即以所居紫霞蘭若居之。師住此壁觀三年。大有開悟。塔院主人大方廣公。請修清涼傳。隨留講諸經。聲光赫奕。四方學者日益集。未幾與雪峰創獅子窟。建萬佛琉璃塔。遂成叢林。于中講演華嚴大經。學者數千指。坐寒巖冰雪。儼在金剛窟中也。聖母 皇上為國祈福。注意臺山。聞師風雅重之。 特賜大藏尊經安供。尋覆命師。于都城千佛寺。講師自著楞嚴正觀。復于慈因寺。講演諸經。時妙師造千佛銅殿。安置大顯通寺。 上嘉其功行。命重修。改賜額永明。建七處九會道場。延諸大法師。講演華嚴。以師主第一座會罷。師以古竹林寺。文殊現身處也。廢久復緝。所用多出內帑。未幾幻出一大道場。乃集諸弟子。重講華殿疏一週。復修南臺。為文殊化境。師自是疲於津樑矣。遂謝諸弟子。單提末後一著。默然兀坐。眾有請說法者。師曰。吾隨幻緣。力任大法。恒以生死大事爲念。今老矣。人世幾何。學者以究心為要。豈復
【現代漢語翻譯】 招。師果至。予大喜。為臺山得人。時萬曆壬午歲也。（我邀請他，這位法師果真來了。我非常高興，因為臺山終於有了合適的人才。那時是萬曆壬午年。） 法會罷。予與妙師分攜。瀕行。不忍與師別。夜談連宵。力勸師曰。時當末運。法門寥落。撐持者難得其人。公慎勿住人間。當留心此山。深畜利器。他時當爲金色主人。（法會結束后，我與妙師分別。臨行之際，我不忍與他分別，徹夜長談，極力勸他說：『現在正值末法時期，佛法衰微，能夠支撐局面的人很難找到。您千萬不要住在人世間，應當留心這座臺山，深深地積蓄弘法的能力，將來必定能成為金色世界的領導者。』） 師問其故。予曰。昔司馬頭陀相溈山。以形與山相稱耳。師欣然應諾。予即以所居紫霞蘭若居之。師住此壁觀三年。大有開悟。塔院主人大方廣公。請修清涼傳。隨留講諸經。聲光赫奕。四方學者日益集。（法師問我原因。我說：『過去司馬頭陀相中了溈山，是因為它的地形與溈山非常相稱。』法師欣然答應。我便將我所居住的紫霞蘭若讓他居住。法師住在這裡面壁觀修三年，大有開悟。塔院的主人大方廣公，請他修訂《清涼傳》，隨後留下來講解各種經典，聲名遠播，四方的學者日益聚集。） 未幾與雪峰創獅子窟。建萬佛琉璃塔。遂成叢林。于中講演華嚴大經。學者數千指。坐寒巖冰雪。儼在金剛窟中也。聖母 皇上為國祈福。注意臺山。聞師風雅重之。（不久，他與雪峰一起建立了獅子窟，建造了萬佛琉璃塔，於是形成了一座叢林。在那裡講演《華嚴大經》，學者有數千人。他們坐在寒冷的巖石和冰雪之中，就像在金剛窟中一樣。聖母和皇上爲了國家祈福，關注著臺山，聽聞法師的風采，非常器重他。） 特賜大藏尊經安供。尋覆命師。于都城千佛寺。講師自著楞嚴正觀。復于慈因寺。講演諸經。時妙師造千佛銅殿。安置大顯通寺。 上嘉其功行。命重修。改賜額永明。建七處九會道場。延諸大法師。講演華嚴。以師主第一座會罷。（特別賜予大藏尊經供奉。不久又命令法師在都城的千佛寺講法。法師親自撰寫了《楞嚴正觀》。又在慈因寺講演各種經典。當時妙師建造了千佛銅殿，安置在大顯通寺。皇上嘉獎他的功德和行為，命令重新修繕，改賜匾額為『永明』，建立了七處九會道場，邀請各位大法師講演《華嚴經》，由法師主持第一座法會。） 師以古竹林寺。文殊現身處也。廢久復緝。所用多出內帑。未幾幻出一大道場。乃集諸弟子。重講華殿疏一週。復修南臺。為文殊化境。師自是疲於津樑矣。（法師認為古竹林寺是文殊菩薩顯現的地方，荒廢已久，於是重新修繕，所用的資金大多出自國庫。不久，幻化出一個大道場。於是召集各位弟子，重新講解《華嚴經》疏一週。又修繕南臺，作為文殊菩薩教化的場所。法師從此疲於奔波。） 遂謝諸弟子。單提末後一著。默然兀坐。眾有請說法者。師曰。吾隨幻緣。力任大法。恒以生死大事爲念。今老矣。人世幾何。學者以究心為要。豈復（於是辭別各位弟子，獨自參究最後的一著，默默地端坐。眾人有請他講法的，法師說：『我隨順因緣，盡力承擔弘揚佛法的大事，一直以生死大事爲念。現在老了，人世間還有多少時間呢？學習的人應該以探究內心為要務，難道還要…）
【English Translation】 Recruited. The master indeed arrived. I was overjoyed, for Taishan had finally found its man. It was the year Renwu of the Wanli reign. (I invited him, and the master indeed came. I was very happy because Taishan finally had a suitable talent. That was the year Renwu of the Wanli reign.) The Dharma assembly concluded. I parted ways with Master Miao. As we were about to leave, I couldn't bear to part with the master. We talked through the night, and I earnestly advised him, saying, 'Now is the time of the Dharma's decline. The Dharma gate is desolate, and it's difficult to find someone to uphold it. You must not dwell in the human world. You should focus on this mountain, deeply cultivate your abilities, and in the future, you will surely become the leader of the golden world.' The master asked the reason. I said, 'In the past, Sima Toutuo assessed Mount Gui, finding its shape to be fitting for the mountain.' The master gladly agreed. I then let him reside in the Zixia Lanruo where I lived. The master stayed here, contemplating the wall for three years, and had a great awakening. Abbot Dafangguang of the Pagoda Courtyard invited him to revise the 'Qingliang Biography,' and then stayed to lecture on various sutras. His reputation spread far and wide, and scholars from all directions gathered in increasing numbers. Before long, he and Xuefeng founded the Lion's Cave and built the Ten Thousand Buddhas Crystal Pagoda, thus forming a monastery. There, he lectured on the 'Great Avatamsaka Sutra,' with thousands of scholars listening. They sat on cold rocks and snow, as if in the Vajra Cave. The Holy Mother and the Emperor, praying for the country's well-being, paid attention to Taishan and greatly valued the master's elegance and virtue. They specially bestowed the Great Treasury of Venerable Scriptures for offering. Soon after, they ordered the master to lecture at the Thousand Buddhas Temple in the capital. The master himself wrote 'Correct Contemplation of the Surangama Sutra.' He also lectured on various sutras at Ci'en Temple. At that time, Master Miao built the Bronze Hall of a Thousand Buddhas and placed it in the Great Xiantong Temple. The Emperor praised his merits and deeds, ordered its renovation, and renamed it 'Yongming,' establishing seven locations and nine assemblies for Dharma practice, inviting various great Dharma masters to lecture on the 'Avatamsaka Sutra,' with the master presiding over the first assembly. The master considered the ancient Zhulin Temple to be the place where Manjushri Bodhisattva manifested. Having been abandoned for a long time, he restored it, with most of the funds coming from the imperial treasury. Before long, a great Dharma site emerged. He then gathered his disciples and re-lectured on the 'Avatamsaka Sutra' commentary for a week. He also renovated the South Terrace as a place for Manjushri Bodhisattva's teachings. From then on, the master was exhausted from his efforts. He then bid farewell to his disciples, focusing solely on the final point, sitting silently in meditation. When the assembly asked him to preach the Dharma, the master said, 'I follow the illusory conditions, striving to undertake the great Dharma, always mindful of the great matter of life and death. Now I am old. How much time is left in this human world? Learners should focus on investigating their minds as the most important task. How could I possibly...'
以播弄唇吻為得耶。爾輩當以此自勉。吾將行矣。居頃之。示微恙。危坐三日夜。談笑如常。中夜寂然而逝。萬曆丁巳六月十四日也。師生而安重。寡言笑。律身嚴。御眾寬。不肅而威。說法三十餘年。三演華嚴。雖登華座。萬指圍繞。意若無人。天廚日至。而粗糲自如。居嘗專注理觀。脅不至席。淵沉靜默。老無惰容。受法弟子。以千百計。出其門者。率皆質樸無浮習。蓋有以師表之。其于講演。提綱挈要。時出新意。北方法席之盛。稽之前輩。無有出其右者。所著有楞嚴正觀。金剛正眼。般若照真論。因明。起信。攝論。永嘉集諸解。行於世。師生於嘉靖丁未。世壽七十有一。僧臘五十有奇。全身葬于竹林之左。 上聞師遷化。賜帑金建窣堵波。額曰空印大法師應身之塔。惟我 國初。禪講諸師。多啟宸衷。膺 寵渥。二百年來。未有福德深厚。上致 眷顧隆恩之若此者。豈非曼室應身而來者耶。抑清涼之影響耶。師得度弟子。惟棟等七人。受法門人。遠清等數百人。多能開化一方。明年戊午冬。法孫方茂。門人大謙。持師行狀。遠來匡山。求為塔上之銘。予與師稱法門知己。銘舍予孰為之。乃為銘曰。
法身無形。遇物而彰。文字煥發。般若之光。故持經者。慧命是托。了達性空。說不可說。西天此土。
【現代漢語翻譯】 現代漢語譯本： 以播弄唇舌為得道的方法嗎？你們應當以此自勉。我將要走了。過了不久，示現輕微的疾病，端坐三日三夜，談笑如平常。半夜寂靜地圓寂了，時間是萬曆丁巳年六月十四日。大師生性安詳穩重，很少說話和笑容，約束自己嚴格，對待大眾寬厚，不嚴厲卻有威嚴。說法三十多年，三次演說《華嚴經》，即使登上華麗的法座，被眾人圍繞，也好像沒有人在一樣。天廚每天送來美食，而大師粗茶淡飯依然如常。平時專注于理觀，身體不靠著蓆子休息。深沉安靜，年老也沒有懈怠的樣子。接受大師傳法的弟子，有成千上百人。從他門下出來的，大都質樸沒有浮華的習氣，大概是因為大師以身作則的緣故。大師在講演時，提綱挈領，時常有新的見解。北方弘揚佛法的盛況，考察之前的僧人，沒有能超過他的。所著有的《楞嚴正觀》、《金剛正眼》、《般若照真論》、《因明》、《起信》、《攝論》、《永嘉集》等註解，流傳於世。大師生於嘉靖丁未年，世壽七十一歲，僧臘五十多年。全身葬于竹林的左邊。 皇上聽聞大師圓寂，賜予帑金建造窣堵波（佛塔），題額為『空印大法師應身之塔』。只有我國開國之初，禪宗和講經的法師，大多開啟皇帝的聖心，受到寵愛和恩惠。二百年來，沒有福德如此深厚，以至於皇上如此眷顧和隆重恩賜的。難道不是曼殊室利菩薩應身而來嗎？或者是清涼寺的賢首國師的影響呢？大師得度的弟子，只有惟棟等七人，接受傳法的門人，遠清等數百人，大多能開化一方。明年戊午年冬天，法孫方茂，門人大謙，拿著大師的行狀，遠道來到匡山，請求為塔撰寫銘文。我與大師是法門知己，不讓我來寫銘文，誰來寫呢？於是寫銘文說： 法身沒有形狀，遇到事物而顯現。文字煥發，般若（智慧）的光芒。所以持誦經典的人，慧命就寄託於此。了達諸法性空，說那不可說的道理。西天（印度）此土（中國）。
【English Translation】 English version: Is manipulating lips and tongue the way to attain enlightenment? You should encourage yourselves with this. I am about to depart. After a short while, he showed a slight illness, sat upright for three days and nights, talking and laughing as usual. In the middle of the night, he passed away quietly, on the fourteenth day of the sixth month of the Ding Si year of the Wanli era. The Master was by nature peaceful and steady, rarely spoke or smiled, disciplined himself strictly, and treated the public with generosity. He was not stern but had authority. He lectured on the Dharma for more than thirty years, expounding the Avatamsaka Sutra three times. Even when he ascended the magnificent Dharma seat, surrounded by crowds, he seemed as if no one was there. Heavenly cuisine arrived daily, yet he remained content with coarse food. He usually focused on the contemplation of principle, his body never resting on the mat. Profoundly silent, he showed no signs of laziness even in old age. The disciples who received the Dharma from the Master numbered in the thousands. Those who came from his school were mostly simple and without frivolous habits, probably because the Master set an example. In his lectures, he grasped the essentials and often presented new ideas. The flourishing of Dharma in the north, examining previous monks, none surpassed him. His writings include 'Correct Contemplation of the Shurangama Sutra', 'Correct Eye of the Diamond Sutra', 'Treatise on Prajna Illuminating Truth', 'Hetu-vidya', 'Awakening of Faith', 'Compendium of the Mahayana', and commentaries on the 'Yongjia Collection', which are circulated in the world. The Master was born in the Ding Wei year of the Jiajing era, his lifespan was seventy-one years, and his monastic life was more than fifty years. His whole body was buried to the left of the Bamboo Forest. The Emperor, upon hearing of the Master's passing, bestowed treasury funds to build a stupa (Buddhist pagoda), with the inscription 'Stupa of the Manifestation Body of the Great Dharma Master Kongyin'. Only at the beginning of our country, Chan (Zen) and Sutra-lecturing masters mostly opened the Emperor's sacred heart and received favor and grace. For two hundred years, there has been no one with such profound merit and virtue, to the extent that the Emperor bestowed such care and great favor. Could it be that he was a manifestation body of Manjushri Bodhisattva? Or was it the influence of National Teacher Qingliang of Qingliang Temple? The disciples who were ordained by the Master were only seven, including Weidong, etc. The Dharma heirs who received the transmission numbered in the hundreds, including Yuanqing, etc., most of whom were able to enlighten a region. In the winter of the following year, the Wu Wu year, the Dharma grandson Fangmao, and the disciple Daqian, holding the Master's biography, came from afar to Mount Kuang, requesting an inscription for the pagoda. I and the Master were Dharma friends, if I do not write the inscription, who will? Therefore, I wrote the inscription saying: The Dharma body has no form, it manifests when encountering things. The words shine forth, the light of Prajna (wisdom). Therefore, those who uphold the scriptures, their wisdom-life is entrusted to it. Understanding the emptiness of all dharmas, speaking the unspeakable truth. Western Heaven (India), this land (China).
代不乏人。爰有清涼。曼室化身。性海波翻。義天星燦。法界圓融。炳然齊現。居金色界。據寶華座。出廣長舌。雜華紛播。千載而下。適生大師。芳規遠紹。獅子的兒。高踞窟中。發大哮吼。百獸震驚。聞聲奔走。雙提性相。大開寶藏。一雨普滋。三根應量。名聞九重。隆恩眷顧。梵剎聿興。法幢高豎。三十餘年。誨人不倦。以知見力。隨順方便。律身精嚴。潛神澹泊。回彼狂飆。還醇返樸。示幻此身。人天師表。于末法中。實為僧寶。塔影撐空。法身獨露。風動水流。圓音彌布。千尺寒巖。萬年冰雪。日月無窮。光明不滅。
憨山老人夢遊集卷第二十七 卍新續藏第 73 冊 No. 1456 憨山老人夢遊集
憨山老人夢遊集卷第二十八
侍 者 福 善 日錄
門 人 通 炯 編輯
嶺南弟子 劉起相 重較
塔銘
新城壽昌無明經禪師塔銘
佛祖之道。若太虛空。亙古嘗然。非晝夜代謝之可明昧。唯得之者。若獲如意寶。應用無窮。其不思議力。性自具足。稟明於心。不假外也。從上諸祖。莫不皆然。何近代寥寥。不曰無禪。直是無師。其果無也。予于壽昌禪師見其人矣。按狀。師諱慧經。號無明。撫州崇仁裴氏子。父某。母某氏。初
【現代漢語翻譯】 現代漢語譯本 時代更迭，人才輩出。清涼之地，涌現曼殊室利（Manjusri，文殊菩薩）的化身。如性海般深邃的智慧翻涌，如義理天空般燦爛的星辰閃耀，法界圓融無礙的境界炳然顯現。大師安居金**（Golden Chamber），端坐寶華座，伸出廣長舌（象徵說法無礙），如雜華般散播妙法。千年之後，適逢大師降生。芳美的德行遠紹先賢，如同獅子的幼崽，高踞洞穴之中，發出洪亮的吼聲，百獸為之震驚，聞聲奔走逃散。大師同時提倡性宗和相宗，大開如來寶藏，以法雨普滋一切眾生，使上、中、下三根之人都能得到相應的利益。大師的名聲傳遍九重天，受到皇帝的隆恩眷顧，興建梵剎，高豎法幢。三十餘年間，誨人不倦，以其深刻的知見力，隨順眾生的根器而善巧方便地教化。大師嚴於律己，精神境界恬淡泊遠。他使狂放的風氣得以轉變，使人返璞歸真。大師示現這虛幻之身，堪為人天師表，在末法時代，實為僧寶。塔影高聳入雲，法身獨自顯露。風聲水流，皆是圓滿的音聲在瀰漫。千尺寒巖，萬年冰雪，日月執行無窮無盡，光明永不熄滅。
憨山老人夢遊集卷第二十七 卍新續藏第 73 冊 No. 1456 憨山老人夢遊集
憨山老人夢遊集卷第二十八
侍 者 福 善 日錄
門 人 通 炯 編輯
嶺南弟子 劉起相 重較
塔銘
新城壽昌無明經禪師塔銘
佛祖的道，如同太虛空一般，亙古以來就是如此，並非晝夜交替所能說明其明昧。唯有得道之人，如同獲得瞭如意寶珠，應用無窮無盡。這種不可思議的力量，本性自具足，從內心顯現光明，不依賴外在。從古至今的諸位祖師，沒有不是這樣的。為何近代寥寥無幾，人們都說沒有禪了呢？實在是由於沒有明師的緣故，果真如此啊！我在壽昌禪師身上見到了這樣的人。按照傳記所記載，禪師法諱慧經，號無明，是撫州崇仁裴氏之子。父親是某某，母親是某氏。最初...
【English Translation】 English version Ages never lack for talent. In the land of Qingliang (Clear and Cool Mountain, another name for Mount Wutai), appeared an incarnation of Manjusri (Bodhisattva of Wisdom). Wisdom as deep as the sea of nature surged, and principles as brilliant as the stars in the sky shone. The perfectly integrated realm of the Dharma realm was clearly manifested. The master resided in the Golden Chamber, sat upon the jeweled lotus seat, and extended his broad and long tongue (symbolizing unimpeded speech), scattering wonderful Dharma like a profusion of flowers. A thousand years later, the master was born at the right time. His fragrant virtues were inherited from afar, like the cub of a lion, he sat high in the cave, roaring loudly, causing all beasts to be shocked and flee upon hearing the sound. He simultaneously promoted the doctrines of inherent nature and phenomenal appearances, greatly opening the treasure trove of the Tathagata, universally nourishing all beings with the rain of Dharma, so that those of superior, middling, and inferior capacities could receive benefits accordingly. The master's name spread throughout the nine heavens, and he received the gracious favor of the emperor, who built monasteries and erected high Dharma banners. For more than thirty years, he taught tirelessly, using his profound power of knowledge and insight, skillfully adapting his teachings to the capacities of sentient beings. He disciplined himself rigorously, and his spiritual realm was tranquil and detached. He transformed the wild winds, returning people to purity and simplicity. He manifested this illusory body, serving as a teacher for humans and devas, and in the Dharma-ending age, he was truly a treasure of the Sangha. The pagoda's shadow supports the sky, and the Dharma body alone is revealed. The sound of the wind and the flow of water are filled with perfect sound. The thousand-foot cold cliff, the ten-thousand-year ice and snow, the sun and moon revolve endlessly, and the light never fades.
Dream Roaming Collection of Old Man Hanshan, Volume 27 Supplement to the Buddhist Canon, Volume 73, No. 1456, Dream Roaming Collection of Old Man Hanshan
Dream Roaming Collection of Old Man Hanshan, Volume 28
Attendant: Fu Shan, Daily Record
Disciple: Tong Jiong, Editor
Lingnan Disciple: Liu Qixiang, Revised
Pagoda Inscription
Pagoda Inscription for Chan Master Wuming Jing of Shouchang, Xincheng
The Buddha's Way is like the great void, eternally so, not to be understood by the alternation of day and night. Only those who attain it are like obtaining a wish-fulfilling jewel, with endless applications. This inconceivable power is inherently complete, manifesting brightness from within the heart, not relying on the external. All the patriarchs from above were like this. Why are there so few in modern times, and people say there is no Chan? It is truly because there are no enlightened teachers, truly so! I have seen such a person in Chan Master Shouchang. According to the biography, the master's Dharma name was Huijing, his style name was Wuming, and he was a son of the Pei family of Chongren, Fuzhou. His father was so-and-so, and his mother was Madam so-and-so. Initially...
產難。祖父誦金剛經。遂得娩。因名經。師生而穎異不群。形儀蒼古。若逸鶴凌空。天性澹然。無嗜好。九歲入鄉校。便問浩然之氣。是個甚麼。師異之。居恒。若無意於人世者。年十七。遂棄筆硯。慨然有向道志。年二十。遇入居士舍。見案頭金剛經。閱之輒終卷。欣然若獲故物。即與士言其意。士奇之。由是斷葷酒。決出世志。父母亦聽之。蘊空忠禪師。說法于廩山。遂往依之。詢其本名。曰慧經。執侍三載。凡聞所教。不違如愚。嘗疑金剛經四句偈。一日。見傅大士頌曰。若論四句偈。應當不離身。師不覺灑然。因述偈。有遍界放光明之句。以是知為夙習般若熏發也。時年二十有四。一日閱大藏。至宗眼品。始知有教外別傳之旨。至於五宗差別。竊疑之。迷悶八閱月。若無聞見。時以為患癡。久之有省。於是切有參究志。遂辭廩山。欲隱遁。乃訪峨峰。見其林壑幽邃。誅茅以居。誓不發明大事。決不下此山。居三年。人無知者。因閱傳燈。見僧問興善如何是道。善曰。大好山。師罔措。疑情頓發。日夜提撕至忘寢食。一日因搬石。堅不可舉。極力推之。豁然大悟。即述偈曰。欲參無上菩提道。急急疏通大好山。知道始知山不好。翻身跳出祖師關。因呈廩山。山知為法器。師生而孱弱。若不勝衣。及住山。極力砥
【現代漢語翻譯】 難產。祖父誦讀《金剛經》（Vajra Sutra，金剛般若波羅蜜經），於是順利生產。因此取名為經。慧經禪師天生聰穎，與衆不同，形態氣度古樸，像脫逸的鶴在空中飛翔。天性恬淡，沒有嗜好。九歲進入私塾，便問『浩然之氣』是什麼。老師對他感到驚異。平時，好像對人世間的事情漠不關心。十七歲，於是放棄學業，慨嘆著有了向佛修道的志向。二十歲時，在一位居士家中，看到案頭上的《金剛經》，閱讀之後便讀完了整卷，欣喜得好像得到了舊物。立即向居士表達了自己的想法，居士對他感到驚奇。從此斷絕葷腥和酒，決心出家。父母也聽從了他的意願。蘊空忠禪師在廩山說法，於是前往依止他。詢問他的本名，回答說叫慧經。侍奉了三年，凡是聽到的教誨，都像愚人一樣不違背。曾經對《金剛經》的四句偈感到疑惑。一天，見到傅大士的頌詞說：『若論四句偈，應當不離身。』慧經禪師不覺灑然開悟。因此寫了一首偈，有『遍界放光明』的句子，由此可知是前世修習般若智慧的薰陶引發。當時二十四歲。一天閱讀大藏經，讀到《宗眼品》，才知道有教外別傳的宗旨。至於五宗的差別，私下感到疑惑，迷悶了八個月，好像沒有聽見看見一樣，當時認為他得了癡病。很久之後有所省悟，於是更加有參究的志向，於是告別廩山，想要隱遁。於是尋訪峨峰，見到那裡的山林幽深，便砍伐茅草居住，發誓不發明大事，決不下這座山。住了三年，沒有人知道他。後來閱讀《傳燈錄》，見到僧人問興善禪師什麼是道，興善禪師回答說：『大好山。』慧經禪師感到茫然不知所措，疑情頓發，日夜提撕，甚至忘記了睡覺吃飯。一天因為搬石頭，石頭堅固不可舉起，用盡力氣去推它，豁然大悟。立即寫了一首偈說：『欲參無上菩提道，急急疏通大好山。知道始知山不好，翻身跳出祖師關。』因此呈給廩山禪師，廩山禪師知道他是法器。慧經禪師天生孱弱，好像不能勝任衣服的重量，等到住在山上，極力磨礪自己。
【English Translation】 Difficult labor. The grandfather recited the Vajra Sutra (Diamond Sutra), and she was delivered smoothly. Therefore, he was named Jing (經, Sutra). The master was born intelligent and outstanding, with an ancient and simple demeanor, like a free crane soaring in the sky. His nature was calm and he had no hobbies. At the age of nine, he entered the village school and asked what 'the great cosmic energy' (浩然之氣) was. The teacher was surprised by him. Usually, he seemed indifferent to the affairs of the world. At the age of seventeen, he abandoned his studies and sighed with the ambition to pursue the path of Buddhism. At the age of twenty, he encountered a layman's house and saw the Vajra Sutra on the desk. After reading it, he finished the entire scroll and was delighted as if he had found something old. He immediately told the layman his thoughts, and the layman was amazed by him. From then on, he abstained from meat and wine and resolved to renounce the world. His parents also listened to his wishes. Chan Master Yun Kong Zhong was preaching at Lin Mountain, so he went to rely on him. When asked his original name, he replied that it was Huijing (慧經, Wisdom Sutra). He served for three years, and whatever teachings he heard, he did not disobey like a fool. He once doubted the four-line verse of the Vajra Sutra. One day, he saw the verse of Great Scholar Fu, saying: 'If you talk about the four-line verse, it should not be separated from the body.' Chan Master Huijing suddenly felt enlightened. Therefore, he wrote a verse with the line 'radiating light throughout the world,' from which it can be known that it was the influence of previous cultivation of Prajna wisdom that triggered it. At that time, he was twenty-four years old. One day, while reading the Tripitaka, he came to the 'Zongyan Chapter' and realized that there was a purpose of special transmission outside the teachings. As for the differences between the five schools, he secretly felt doubtful and was confused for eight months, as if he had not heard or seen anything. At that time, it was thought that he had a mental illness. After a long time, he realized something, and then he had a stronger ambition to study. So he bid farewell to Lin Mountain and wanted to live in seclusion. So he visited Emei Peak and saw that the mountains and forests there were secluded, so he cut thatch to live in, vowing not to reveal major events and never to descend from this mountain. He lived there for three years, and no one knew him. Later, he read the 'Transmission of the Lamp' and saw a monk asking Zen Master Xingshan what the Dao (道, the Way) was. Zen Master Xingshan replied: 'A great mountain.' Chan Master Huijing felt at a loss and confused, and his doubts arose suddenly. He pondered day and night, even forgetting to sleep and eat. One day, while moving a stone, the stone was firm and could not be lifted. He tried his best to push it, and he suddenly realized enlightenment. He immediately wrote a verse saying: 'To participate in the supreme Bodhi path, quickly dredge the great mountain. Knowing the Dao, I know that the mountain is not good, and I jump out of the ancestral gate.' Therefore, he presented it to Chan Master Linshan, who knew that he was a vessel of Dharma. Chan Master Huijing was born weak, as if he could not bear the weight of his clothes, and when he lived on the mountain, he tried his best to temper himself.
礪。躬自耕作。鑿石開田。不憚勞苦。不事形骸。每聞空山境喧。乃曰。老僧不辨無窮。遂居不閉門。夜獨山行。年二十有七。向未剃髮。人或勸之。師曰。待具僧相乃爾。至是始剃染受具。影不出山者。二十有四年如一日也。邑之寶方。乃宋師寶禪師故剎也。請師重興。乃應命。先之廩山。掃師塔而後往。有倏然三十載忘卻來時道之句。時師年五十有一。萬曆戊戌歲也。師住寶方。日益增精進力。凡作務必以身先。形枯骨立。不厭其勞。不數年。百堵維新。開田若干。佛殿三門。堂廚畢具。四方衲子聞風而至者。日漸集。有僧問師。住此山。曾見何人。師曰。總未行腳。僧激之曰。豈以一隅而小天下乎。師善其言。遂荷錫遠遊。乃過南海。訪云棲。復之中原。入少林。禮初祖塔。問西來單傳之旨。尋往京都。謁達觀禪師。深器重之。入五臺。參端峰和尚。峰門庭孤峻。師一見而契。乃請益曰。某甲于古德公案。數則有疑。乞師指示。峰曰。請道。師曰。臨濟道佛法無多子。畢竟是個甚麼。峰云。向道無多子。又是個甚麼。師曰。玄沙謂靈云。敢保老兄未徹在。何處是他未徹處。峰云。大是玄沙未徹。師曰。趙州云。臺山婆子我為汝看破了也。勘破在甚麼處。峰云。卻是婆子勘破趙州。師更請益。峰云。知是般事便休
【現代漢語翻譯】 現代漢語譯本： 礪（Li，人名）。親自耕種，鑿石開田，不害怕勞累辛苦，不修飾外表儀容。每當聽到空曠山林中有喧鬧的聲音，就說：『老僧無法分辨無窮無盡的聲音。』於是居住在不關門的地方，夜晚獨自在山中行走。二十七歲時，還未剃髮。有人勸他剃髮，師父說：『等到具備僧人的相貌再說。』到這時才剃髮、染衣、受具足戒。身影不出山，二十四年如一日。縣裡的寶方（Baofang），是宋代師寶禪師（Shibao Chanshi）以前的寺廟。請師父重新興建，於是應命前往。先到廩山（Linshan），打掃師寶禪師的塔，然後才去寶方。有『忽然三十年，忘記來時的路』的詩句。當時師父五十一歲，是萬曆戊戌年。師父住在寶方，日益精進努力。凡是勞作事務，必定親自帶頭。形體枯瘦，卻不厭倦勞累。沒過幾年，所有房屋都煥然一新，開墾了許多田地，佛殿、山門、齋堂、廚房全部具備。四方的僧人聽到他的名聲而來的，一天天聚集。有僧人問師父：『住在這座山裡，曾經見過什麼人？』師父說：『總沒有出去行腳。』僧人激勵他說：『難道因為一個角落而小看了天下嗎？』師父認為他的話很有道理，於是拿著錫杖遠遊，經過南海，拜訪云棲（Yunqi，地名），又到中原，進入少林寺，禮拜初祖塔，詢問西來單傳的宗旨。之後前往京都，拜見達觀禪師（Daguan Chanshi），達觀禪師非常器重他。進入五臺山，參拜端峰和尚（Duanfeng Heshang）。端峰和尚的門庭孤高嚴峻，師父一見就心意相合，於是請教說：『弟子對於古德的公案，有幾則存在疑問，懇請師父指示。』端峰和尚說：『請說。』師父說：『臨濟（Linji，人名）說佛法沒有多少，到底是個什麼？』端峰和尚說：『說沒有多少，又是個什麼？』師父說：『玄沙（Xuansha，人名）說靈云（Lingyun，人名），敢保證老兄沒有徹悟。哪裡是他沒有徹悟的地方？』端峰和尚說：『正是玄沙沒有徹悟。』師父說：『趙州（Zhaozhou，人名）說，五臺山的婆子，我為你勘破了。勘破在什麼地方？』端峰和尚說：『卻是婆子勘破了趙州。』師父再次請教，端峰和尚說：『知道是這件事就停止吧。』
【English Translation】 English version: Li (name). He personally cultivated the land, carved stones to open up fields, not fearing hardship or toil, and not caring about his appearance. Whenever he heard noisy sounds in the empty mountains, he would say, 'This old monk cannot distinguish the endless sounds.' So he lived in a place without closed doors, walking alone in the mountains at night. At the age of twenty-seven, he had not yet shaved his head. Someone advised him to shave, and the master said, 'Wait until I have the appearance of a monk.' Only then did he shave his head, dye his robes, and receive the full precepts. His shadow did not leave the mountain for twenty-four years, as if it were just one day. Baofang (place name) in the county was formerly the temple of Zen Master Shibao (Shibao Chanshi) of the Song Dynasty. He was invited to rebuild it, and he accepted the mission. First, he went to Linshan (place name) to sweep Zen Master Shibao's pagoda before going to Baofang. There is a line of poetry, 'Suddenly thirty years, forgetting the way I came.' At that time, the master was fifty-one years old, in the year of Wuxu in the Wanli era. The master lived in Baofang, increasingly diligent and striving. In all his work, he always took the lead. His body was thin and bony, but he did not tire of the labor. In a few years, all the buildings were renewed, many fields were opened up, and the Buddha hall, mountain gate, dining hall, and kitchen were all complete. Monks from all directions, hearing of his reputation, gathered day by day. A monk asked the master, 'Living in this mountain, whom have you ever seen?' The master said, 'I have never gone on pilgrimage.' The monk encouraged him, saying, 'How can you underestimate the world because of one corner?' The master thought his words were reasonable, so he carried his staff and traveled far away, passing through the South Sea, visiting Yunqi (place name), and then going to the Central Plains, entering Shaolin Temple, paying homage to the First Ancestor's Pagoda, and inquiring about the single transmission of the West. Later, he went to the capital to visit Zen Master Daguan (Daguan Chanshi), who greatly valued him. He entered Mount Wutai and visited Monk Duanfeng (Duanfeng Heshang). Monk Duanfeng's gate was solitary and stern, and the master's mind resonated with him at first sight. So he asked for instruction, saying, 'This disciple has doubts about several cases of the ancient masters, and I beg the master to instruct me.' Monk Duanfeng said, 'Please speak.' The master said, 'Linji (name) said that there is not much to the Buddha-dharma, what exactly is it?' Monk Duanfeng said, 'Saying there is not much, what is it?' The master said, 'Xuansha (name) said of Lingyun (name), I dare to guarantee that you have not thoroughly understood. Where is it that he has not thoroughly understood?' Monk Duanfeng said, 'It is precisely that Xuansha has not thoroughly understood.' The master said, 'Zhaozhou (name) said, the old woman of Mount Wutai, I have seen through you. Where is the seeing through?' Monk Duanfeng said, 'It is precisely that the old woman has seen through Zhaozhou.' The master asked again for instruction, and Monk Duanfeng said, 'Knowing it is this matter, then stop.'
。師作禮。遂相印契。峰返詰。師各以頌答。語載別錄。末後趙州頌云。暗藏春色。明露秋光。有眼莫鑒。縱智難量。到家不上長安路。一任風花雪月揚。峰深肯之。觀師語忌十成。機貴回互。妙葉五位。是知洞上宗風。由此必振。自是師心亦倦遊矣。乃返錫寶方。始開堂說法。以博山來公為第一座。師資雅合。簧鼓此道。激揚宗旨。四方衲子望風而至者益眾。戊申。邑之壽昌。乃西竺禪師所創也。久頹。眾請師居之。舊傳有讖。師與竺同鄉。同姓。咸以師為竺再來云。師住壽昌。不攀外援。不發化主。隨緣任用。數年之間。所費萬計。道場莊嚴。煥然鉅麗。叢林所宜。纖悉畢具。不十年間。千指圍繞。豈師以無作妙力。而幻成者耶。惟師之生也。賦性直質。氣柔而志剛。心和而行峻。雖邊幅不修。而容儀端肅。嚴霜加日。不怒而威。衲子一見失其故。又隨機善誘。各得其宜。每遇病僧。必親調藥餌。遷化則躬負薪茶毗。凡叢林鉅細。必自究心。不謀而合度。不擇凈穢。必盡心力而為之。胸次浩然。耳目若無所睹聞者。迨七旬。尚混勞侶。耕鑿不息。必先出后歸。躬率開田。三剎歲入。可供三百眾。故生平佛法。未離钁頭邊也。四十餘年。曾無一息以便自安。雖臨廣眾。未嘗以師道自居。至於應酬。偈誦法語。川流雲
涌。誠所謂般若光明。如摩尼圓照。無思而應者耶。自古傳燈諸老。雖各具無礙解脫。其不疲萬行者。獨永明一人。然未及其粗。若師者。可謂道契單傳。心融萬法。何發強精進之若此耶。益王向師道德。深加褒美。因嘆曰。去聖時遙。幸遺此老。其見重若此。丁巳臘月七日。自田中歸。語大眾曰。吾自此不復砌石矣。眾愕然。除夕上堂曰。今年只有此時在。試問諸人知也無。誡語諄諄。后云。此是老僧最後一著。分付大眾。切宜珍重。戊午元旦三日。示微恙。遂不食。云。老僧非病。會當行矣。大眾環侍。欣若平昔。眾不安。以偈諭之曰。人生有受非償。莫為老病死慌。七日以偈示博山。次第寫寶方壽昌遺囑。乃曰。古人護惜常住如命根。老僧不惜命根為安常住。十四日寫書遠近道俗。且勉進道。十五日。吉水蕭孝廉來參。師開示。但看個萬法歸一。勉其力究。十六日。分付茶毗。自作舉火偈。命侍者徹宗唱偈舉火。次辰。取水漱口。洗面拭身。囑曰。不必再浴。費常住薪水也。誡眾無得效俗變孝。違者非吾弟子。乃索筆大書。今日分明指示。擲筆端坐而逝。萬曆戊午正月十有七日未時也。茶毗火光五色。心𦦨如蓮花。其細瓣如竹葉。頂骨諸牙不壞。餘者其白如玉。重如金。文五色。葬于某。建窣堵波。師生於嘉靖
【現代漢語翻譯】 涌。誠可謂般若光明（Prajna，智慧之光）。如摩尼（Mani，寶珠）圓照。無思而應者耶。自古傳燈諸老。雖各具無礙解脫。其不疲萬行者。獨永明一人。然未及其粗。若師者。可謂道契單傳。心融萬法。何發強精進之若此耶。 益王向師道德。深加褒美。因嘆曰。去聖時遙。幸遺此老。其見重若此。丁巳臘月七日。自田中歸。語大眾曰。吾自此不復砌石矣。眾愕然。除夕上堂曰。今年只有此時在。試問諸人知也無。誡語諄諄。后云。此是老僧最後一著。分付大眾。切宜珍重。 戊午元旦三日。示微恙。遂不食。云。老僧非病。會當行矣。大眾環侍。欣若平昔。眾不安。以偈諭之曰。人生有受非償。莫為老病死慌。七日以偈示博山。次第寫寶方壽昌遺囑。乃曰。古人護惜常住如命根。老僧不惜命根為安常住。 十四日寫書遠近道俗。且勉進道。十五日。吉水蕭孝廉來參。師開示。但看個萬法歸一。勉其力究。十六日。分付茶毗（荼毗，火葬）。自作舉火偈。命侍者徹宗唱偈舉火。次辰。取水漱口。洗面拭身。囑曰。不必再浴。費常住薪水也。誡眾無得效俗變孝。違者非吾弟子。乃索筆大書。今日分明指示。擲筆端坐而逝。萬曆戊午正月十有七日未時也。 茶毗火光五色。心𦦨如蓮花。其細瓣如竹葉。頂骨諸牙不壞。餘者其白如玉。重如金。文五色。葬于某。建窣堵波（Stupa，佛塔）。師生於嘉靖（Jiajing，明世宗年號）
【English Translation】 It surges forth. Truly, it can be called the light of Prajna (wisdom light), like the perfect illumination of a Mani (jewel), responding without thought. Among the elders who have transmitted the lamp throughout history, each possessed unobstructed liberation, but only Yongming tirelessly practiced myriad deeds. Yet, he did not reach its essence. This master can be said to have directly inherited the Dao and merged his mind with all dharmas. Why is his vigorous diligence so strong? Prince Yi deeply admired the master's morality and greatly praised him, lamenting, 'So far removed from the sages, fortunately, this elder remains.' Such was the esteem in which he was held. On the seventh day of the twelfth month of Ding Si, returning from the fields, he told the assembly, 'From now on, I will no longer lay stones.' The assembly was astonished. On New Year's Eve, he ascended the hall and said, 'This year, only this moment exists. I ask you all, do you know this?' His admonitions were earnest. Later, he said, 'This is the old monk's final move. Entrust it to the assembly, cherish it well.' On the third day of the first month of Wu Wu, he showed slight illness and then stopped eating, saying, 'The old monk is not sick; I will soon depart.' The assembly surrounded him, joyful as usual. The assembly was uneasy. He instructed them with a verse, 'Life has debts to repay, do not panic over old age, sickness, and death.' On the seventh day, he showed a verse to Boshan and successively wrote the will of Baofang Shouchang, saying, 'The ancients protected the monastery as their lifeblood. The old monk does not spare his life to secure the monastery.' On the fourteenth day, he wrote letters to distant and nearby Daoists and laity, urging them to advance in the Dao. On the fifteenth day, Xiao Xiaolian of Jishui came to visit. The master instructed him, 'Just look at the return of all dharmas to one, and strive to investigate it thoroughly.' On the sixteenth day, he arranged for cremation (荼毗, Chá pí). He composed a verse for lighting the fire and ordered the attendant Chezong to chant the verse and light the fire. The next morning, he took water to rinse his mouth, wash his face, and wipe his body, instructing, 'There is no need to bathe again, wasting the monastery's firewood and water.' He warned the assembly not to imitate worldly customs of mourning, for those who disobey are not my disciples. Then he took a brush and wrote in large characters, 'Today, I clearly instruct.' He threw down the brush, sat upright, and passed away. It was the hour of Wei on the seventeenth day of the first month of Wu Wu in the Wanli (year of the Ming Dynasty). The cremation fire was five-colored. His heart 𦦨 was like a lotus flower, its fine petals like bamboo leaves. His skull and teeth remained intact. The rest was as white as jade, heavy as gold, with five-colored patterns. He was buried at a certain place, and a Stupa (佛塔, Fó tǎ) was built. The master was born in the Jiajing (嘉靖, Jiā jìng) era.
戊申。世壽七十有一。僧臘四十有奇。得法弟子若干人。其上首元來。今開法博山。其餘守三山常住。有三會語錄。予向聞師風。丙辰避暑匡山。有門人持師圓相真者。予展之。即知師為格外人。而恨未及見也。因為之贊。有突出大好山。千里遙相見之語。博山見之。以予為法門知師之深者。乃具述師行狀。請為塔上之銘。予痛念禪門寥落。向未有以振起者。獅弦將絕響矣。今師之行履。其見地穩密。機辨自在。不唯法眼圓明。一振頹綱。而峻節孤風。誠足以起末俗。至其大精進忍力。又當求之古人。雖影不出山。而聲光遠及。豈非尸居龍見。淵默雷聲者耶。觀其昭然生死。實踐可知。因次序其實行。乃為之銘。銘曰。
大道廓然。如太虛空。聖凡幻葉。影落其中。即有求者。竟不可得。擬議思量。棹棒打月。瞿曇熱亂。達摩忙來。到頭落得。一隻皮鞋。建涂毒鼓。全彰正令。如有擊者。喪身失命。不用命者。時來一擊。三日耳聾。晴空霹靂。身心俱碎。魔佛潛蹤。摩尼光耀。八面虛通。惟我壽昌。誤中其毒。遍身毛孔。三昧出沒。化生死窟。作光明聚。日用頭頭。無處不是。提起钁頭。似金剛劍。煩惱稠林。佛祖出現。四十餘年。墾土掘地。瓦礫荊棘。純七寶砌。身心世界。碎為微塵。塵塵佛剎。坐臥經行。
【現代漢語翻譯】 現代漢語譯本 戊申年，世壽七十一歲，僧臘四十餘年。得法弟子若干人，其中上首弟子是元來，如今在博山開法。其餘弟子守護三山常住。有《三會語錄》傳世。我之前就聽聞過壽昌禪師的德風，丙辰年我在匡山避暑時，有門人拿著禪師的圓相真像給我看，我一看就知道禪師是位不落俗套的人，只恨未能得見。因此為他作贊，有『突出大好山，千里遙相見』的句子。博山禪師見到后，認為我是法門中深知禪師的人，於是詳細敘述了禪師的行狀，請我為塔上題銘。我深感禪門衰落，一直沒有能夠振興的人，佛法的絃音將要斷絕了。如今禪師的行持，他的見地穩固周密，機鋒辯才運用自如，不僅法眼圓明，能夠重振衰敗的綱紀，而且高尚的節操和孤高的風骨，確實足以匡正末世的流弊。至於他精進的毅力和忍辱的力量，又應當從古人那裡去尋求。雖然禪師的身影不輕易出山，但他的聲名和光輝卻遠播四方，這難道不是像屍體一樣靜默卻如龍一般顯現，像深淵一樣沉寂卻如雷霆一般發聲嗎？觀察他昭然於世的生死，實踐便可知曉。因此按順序記述他的實際修行，於是為他作銘。銘文如下： 大道空曠寂寥，如同太虛空一般，聖人凡人的幻影，都落入其中。即使有人去尋求它，最終也是不可得的。如果用擬議思量去揣測它，就像用船槳敲打月亮一樣徒勞。瞿曇（釋迦牟尼佛）熱衷於此而生出擾亂，達摩（菩提達摩）為此而忙碌奔波，到頭來卻只落得一隻破舊的皮鞋。建立涂毒鼓（比喻說法），完全彰顯正令，如果有人去敲擊它，就會喪身失命。不用自己的性命去敲擊它的人，時機到來時也會被敲擊，三天都會耳聾，如同晴空中突然響起霹靂，身心都會破碎，魔和佛都潛藏軌跡。摩尼寶珠的光芒，向四面八方通透照耀。只有我的壽昌禪師，誤中了這毒，全身的毛孔，都顯現出三昧（正定）的境界。他將生死窟穴，化作光明聚集之地，日常應用中處處都是光明，沒有一處不是光明。提起鋤頭，就像金剛寶劍一樣，在煩惱稠密的叢林中，佛祖顯現出來。四十餘年來，禪師墾土掘地，將瓦礫荊棘，全部砌成七寶。身心世界，粉碎為微塵，每個微塵都是佛剎，禪師在其中坐臥經行。
【English Translation】 English version In the year Wushen, his worldly life was seventy-one years, and his monastic life was over forty years. He had several Dharma heirs, among whom the foremost was Yuanlai, who is now propagating the Dharma at Boshan. The others guard the Changzhu (ever-abiding) monasteries of the Three Mountains. He has the 'Three Assemblies Sayings' that have been passed down. I had previously heard of the virtuous reputation of Zen Master Shouchang. In the year Bingchen, when I was escaping the summer heat at Mount Kuang, a disciple brought me a true image of the Zen Master's 'perfect circle'. As soon as I saw it, I knew that the Zen Master was an extraordinary person, and I regretted not having met him. Therefore, I composed a eulogy for him, with the lines 'Towering above the great and beautiful mountain, we see each other from a thousand miles away.' When Zen Master Boshan saw it, he considered me to be someone in the Dharma gate who deeply understood the Zen Master. So he described the Zen Master's conduct in detail and asked me to inscribe a memorial on the pagoda. I deeply lament the decline of the Zen school, and that there has been no one to revive it. The string of the lion's roar is about to be silenced. Now, the Zen Master's conduct, his stable and thorough understanding, and his skillful and unhindered eloquence, not only make his Dharma eye perfectly clear, enabling him to revive the declining discipline, but also his lofty integrity and solitary spirit are truly sufficient to correct the abuses of the degenerate age. As for his great diligence and endurance, one should seek them from the ancients. Although the Zen Master's shadow rarely leaves the mountain, his reputation and glory spread far and wide. Is this not like a corpse dwelling but a dragon appearing, a silent abyss but a thunderous sound? Observing his clear birth and death, one can know through practice. Therefore, I record his actual practice in order, and then compose a memorial for him. The inscription reads: The Great Way is vast and boundless, like the great void, and the illusory shadows of saints and ordinary beings all fall within it. Even if someone seeks it, it is ultimately unattainable. If one tries to fathom it with conjecture and deliberation, it is like striking the moon with an oar in vain. Gautama (Shakyamuni Buddha) was enthusiastic about this and created disturbances, and Bodhidharma (Bodhidharma) was busy running around for it, but in the end, he only ended up with a pair of worn-out shoes. Establishing the poisoned drum (a metaphor for Dharma teaching), fully manifests the correct decree. If someone strikes it, they will lose their life. Those who do not use their lives to strike it will also be struck when the time comes, and they will be deaf for three days, like a thunderbolt suddenly sounding in the clear sky, and their body and mind will be shattered, and demons and Buddhas will hide their traces. The light of the Mani jewel shines through in all directions. Only my Zen Master Shouchang mistakenly took this poison, and all the pores of his body manifested the realm of Samadhi (right concentration). He transformed the cave of birth and death into a gathering place of light, and in daily use, everywhere is light, and there is no place that is not light. Picking up the hoe is like a Vajra sword, and in the dense forest of afflictions, the Buddhas appear. For more than forty years, the Zen Master has cultivated the land, digging and turning the rubble and thorns into seven treasures. The world of body and mind is shattered into fine dust, and each dust is a Buddha land, in which the Zen Master sits, lies down, walks, and practices.
佛法禪道。拈向一邊。有來問者。直指目前。如大圓鏡。五色齊至。不出不入。死生遊戲。自墮其中。未常住世。即今便行。亦未曾去。不信但看。草芥纖塵。何有一物。不是全身。青山塔影。松風長舌。說法音聲。常無間歇。
九華山無垢蓮公塔銘
公諱性蓮。字無垢。太平仙源王氏子。生而不群。幼喜為佛事。蚤有出世志。初其地佛法未流時。諸外道群聚。宣揚其說。公每往觀聽。一日謂眾曰。此夢語也。其如生死何。因決志出俗。年二十有二。遂棄妻子。破家散產而去。之金陵攝山棲霞寺。從素庵節法師剃染受具。依棲講席。習諸經論義。置卷嘆曰。吾為生死大事。故出家。此豈能了大事乎。遂棄去。復得故鄉之牛頭山。誅茆以休。刀耕火種。專以己躬下事爲念。久之未有所入。遂棄去。至清河謁法堂和尚。授以唸佛三昧。乃深信入。尋參遍融老於都下。融一見而器之。遂留入室。久之。妙峰和尚開法于蘆芽。公特往見。大有所陶冶。復歸故鄉之大山。四方緇白。聞風而至。嘆曰。吾出家兒。豈為滴水波流把茆。遮障此生平乎。復棄去。誓歷盡名山。遍參善知識。多方行腳。備嘗辛苦。如是者七年。偶冬日涉河。冰裂作聲。墮水寒徹。忽然有省。乃曰。眉元來橫。鼻元來直。渴飲飢餐。更有何事。
【現代漢語翻譯】 現代漢語譯本： 佛法禪道，姑且放到一邊。如果有人來問，就直接指著眼前，就像一面巨大的圓鏡，各種顏色同時顯現，不向外也不向內。生死就像一場遊戲，人們自己陷入其中。從未真正停留在世間，當下就走，也從未真正離開。不相信的話，看看那草芥纖塵，哪一樣不是全體的顯現？青山的塔影，松樹的風聲，都在用長長的舌頭，不停歇地說法。
九華山無垢蓮公塔銘
蓮公，法名性蓮，字無垢，是太平仙源的王氏之子。他生來就與衆不同，從小就喜歡做佛事，很早就立下了出世的志向。起初，他的家鄉佛法還不流行，各種外道聚集在一起，宣揚他們的學說。蓮公每次都去觀看聆聽，有一天對眾人說：『這些都是夢話啊，對生死有什麼用呢？』於是下定決心出家。二十二歲時，就拋棄妻子，變賣家產離家而去。他去了金陵的攝山棲霞寺，跟隨素庵節法師剃度受戒，依靠講席，學習各種經論的意義。放下書卷，嘆息道：『我是爲了生死大事才出家的，這些怎麼能了生死大事呢？』於是離開了。他又回到故鄉的牛頭山，砍伐茅草來休息，親自耕種，專心致志地修行。很久都沒有什麼領悟，於是又離開了。他到清河拜見法堂和尚，法堂和尚傳授給他念佛三昧，他深深地相信並進入其中。不久，他又在都城參拜了遍融老和尚，遍融老和尚一見到他就很器重他，於是留他在室內。過了很久，妙峰和尚在蘆芽山開法，蓮公特地前去拜見，受到了很大的啓發。之後又回到故鄉的大山，四面八方的僧人和居士，聽到他的名聲都趕來。他嘆息道：『我是一個出家人，難道是爲了像水滴一樣隨波逐流，用茅草遮蔽此生嗎？』於是又離開了。他發誓要走遍名山，參拜各位善知識，四處遊歷，嚐盡辛苦。這樣過了七年，偶然在冬天過河，冰裂發出聲響，他掉進水裡，寒冷刺骨。忽然有所領悟，於是說：『眉毛本來就是橫著的，鼻子本來就是直的，渴了就喝，餓了就吃，還有什麼別的事呢？』
【English Translation】 English version: The Dharma and Zen path, let's set it aside for now. If someone comes to ask, point directly to what's before their eyes, like a great round mirror, where all colors appear simultaneously, neither going out nor coming in. Birth and death are like a game, and people fall into it themselves. Never truly abiding in the world, they leave in this very moment, and yet they have never truly left. If you don't believe it, just look at the grasses and dust motes; is there anything that isn't the whole body manifesting? The pagoda's reflection on the green mountains, the wind in the pines, with its long tongue, constantly and ceaselessly speaks the Dharma.
Epitaph for the Stupa of the Venerable Xinglian Wugou of Jiuhua Mountain
The Venerable's name was Xinglian (性蓮), his style name was Wugou (無垢), and he was the son of the Wang family of Taiping Xian Yuan. He was born different from others, and from a young age, he liked to perform Buddhist rituals, and he had early aspirations to transcend the world. Initially, when Buddhism was not yet prevalent in his area, various heretics gathered and propagated their teachings. The Venerable would often go to observe and listen. One day, he said to the crowd, 'These are all dream-like words; what use are they for birth and death?' Thereupon, he resolved to leave the secular world. At the age of twenty-two, he abandoned his wife and children, sold his property, and left home. He went to Qixia Temple on Sheshan Mountain in Jinling, where he was tonsured and received the precepts from Dharma Master Su'an Jie, relying on the teaching seat to study the meanings of various sutras and treatises. Putting down the books, he sighed and said, 'I left home for the great matter of birth and death; how can these resolve the great matter?' Thereupon, he left. He returned to his hometown's Niutou Mountain, where he cut thatch to rest, tilling the soil and planting seeds, focusing solely on the matter of his own body. After a long time without any insight, he left again. He went to Qinghe to visit the Venerable Fatang, who imparted to him the Samadhi of Buddha Recitation, which he deeply believed in and entered into. Soon after, he visited the Elder Bianrong in the capital. Bianrong was impressed with him at first sight and kept him in his room. After a long time, the Venerable Miaofeng opened the Dharma at Luya Mountain, and the Venerable Xinglian went specifically to see him, receiving great inspiration. Afterwards, he returned to the great mountains of his hometown, and monks and laypeople from all directions came upon hearing his reputation. He sighed and said, 'Am I a renunciant, only to drift like a drop of water, using thatch to obscure this life?' Thereupon, he left again. He vowed to travel to all the famous mountains, visit all the good teachers, travel in many directions, and taste all kinds of hardships. After seven years of this, one winter day, while crossing a river, the ice cracked and made a sound, and he fell into the water, feeling the cold to the bone. Suddenly, he had an awakening, and he said, 'The eyebrows are originally horizontal, the nose is originally vertical, drink when thirsty, eat when hungry, what else is there?'
於是生平之疑。泮然冰釋。即歸卓錫于池陽之杉山。十方衲子日益至。公遂開梵剎。以接待為事。至者無他技。但精潔粥飯茶湯而已。了無禪道佛法。觀者諦信不疑。九華聖道場地。迎公為叢林主。公治己精苦。忘身為眾。凡化惡性。必委曲方便。跪拜周旋。甚至詈罵。必俟大信而後已。時人稱為常不輕。如是幾廿年。遠近緇白傾心如佛祖。故凡所須。未常發一街坊化主。應時如響。凡足跡所至。或一食一宿之所。皆為道場。若池陽之杉山。九華之金剛峰。觀音山之金堂。大山之草菴。蓮嶺之靜室。金陵之花山。余若秦頭峰。婆娑壟。岑峰洞。白沙山。吉祥諸天。隨地各建蘭若數十所。以修隱靜者居之。咸有其徒主其業。豈非忘身為物。無心而成化者耶。丙申仲春二月應眾請。於三祖之皖山。不數月。百廢俱舉。遠近風動。公復歸九華。越明年。皖山四眾固請公去。公首肯曰。去即去矣。尚須三日。明日偶過九龍。訪一庵主。四顧欣然。乃謂眾曰。吾至此山大事畢矣。眾不解其意。二日示微疾。竟終於此。全身塔于蘭若之右。萬曆丁酉九月三日也。公生於甲辰之四月八日。世壽五十有四。僧臘二十有五。公弟子甚眾。各領其叢林事。其優婆塞。就乞佛法者。獨邵季公兄弟。查汝定蕭伯谷。相與莫逆。為方外死生交。公
【現代漢語翻譯】 於是，他一生中的疑惑，像冰雪消融般徹底消失。隨即回到池陽的杉山，在那裡安頓下來。來自各地的僧人日益增多，於是他開創了寺廟，專門從事接待工作。來的人沒有什麼特別的技能，只是精於準備乾淨的粥飯茶水而已。他沒有講授任何禪宗道理或佛法，但觀察到他的人都深信不疑。九華山（Jiuhua Mountain，中國佛教四大名山之一）的聖道場地，邀請他擔任叢林（Buddhist monastery）的住持。他嚴格要求自己，爲了大眾而忘我工作。凡是感化那些惡劣習性的人，必定委婉方便，甚至不惜跪拜周旋，即使遭受辱罵，也一定要等到對方真正信服才停止。當時的人們稱他為『常不輕』（Sadāparibhūta，總是謙卑恭敬待人的人）。像這樣過了幾十年，遠近的僧俗都像對待佛祖一樣傾心於他。因此，凡是他所需要的，從來不需要向街坊化緣，總是能及時得到響應。凡是他足跡所到之處，或者僅僅是一餐一宿的地方，都成爲了道場。例如池陽的杉山，九華的金剛峰（Jingang Peak），觀音山（Guanyin Mountain）的金堂（Jintang），大山的草菴（Cao'an），蓮嶺（Lianling）的靜室（Jingshi），金陵（Jinling，南京的舊稱）的花山（Hua Mountain）。其餘像秦頭峰（Qintou Peak），婆娑壟（Posuo Mound），岑峰洞（Cen Peak Cave），白沙山（Baisha Mountain），吉祥諸天（Auspicious Devas），他隨處都建立了數十所蘭若（Aranya，寂靜處），讓那些修習隱居的人居住。每個地方都有其弟子主持事務。這難道不是忘我為眾，無心而自然感化的體現嗎？丙申年仲春二月，應大眾的請求，前往三祖的皖山（Wan Mountain）。不到幾個月，所有荒廢的事業都重新興起，遠近都為之震動。他又回到九華山。第二年，皖山的四眾弟子堅決請求他前去。他點頭答應說：『去就去吧，還需要三天。』第二天，他偶然經過九龍（Jiulong），拜訪了一位庵主。四處觀看，非常高興，於是對眾人說：『我到這座山，大事就完成了。』眾人不理解他的意思。兩天後，他略微示現疾病，最終在這裡圓寂。全身被安葬在蘭若的右側。那是萬曆丁酉年九月初三。他生於甲辰年四月初八，世壽五十四歲，僧臘二十五年。他的弟子非常眾多，各自主持著叢林事務。那些向他求教佛法的在家弟子，只有邵季公（Shao Jigong）兄弟、查汝定（Zha Ruding）、蕭伯谷（Xiao Bogu）彼此關係密切，是方外（beyond the mundane world）的生死之交。 公
【English Translation】 Then, the doubts he had in his life vanished completely like melting ice. He immediately returned to the Fir Mountain (Shan Mountain) in Chiyang (a place name), where he settled down. The number of monks from all directions increased daily, so he established a monastery, dedicated to receiving guests. Those who came had no special skills, but were skilled in preparing clean porridge, rice, and tea. He did not teach any Zen doctrines or Buddhist teachings, but those who observed him deeply believed in him without doubt. The sacred site of Jiuhua Mountain (Jiuhua Mountain, one of the four famous Buddhist mountains in China) invited him to serve as the abbot of the monastery (Buddhist monastery). He was strict with himself, working selflessly for the sake of the community. Whenever he transformed those with evil habits, he would be tactful and accommodating, even kneeling and circumambulating, and even if he was scolded, he would not stop until the other person truly believed. People at that time called him 'Sadāparibhūta' (Sadāparibhūta, one who always treats others with humility and respect). After several decades like this, monks and laypeople from far and near were devoted to him as if he were the Buddha. Therefore, whatever he needed, he never had to beg from the neighborhood, and he always received a timely response. Wherever his footsteps reached, or even just a place for a meal and a night's stay, became a sacred site. For example, the Fir Mountain (Shan Mountain) in Chiyang, the Vajra Peak (Jingang Peak) of Jiuhua, the Golden Hall (Jintang) of Guanyin Mountain (Guanyin Mountain), the Thatched Hut (Cao'an) of Da Mountain, the Quiet Room (Jingshi) of Lianling (Lianling), and the Flower Mountain (Hua Mountain) of Jinling (Jinling, the old name of Nanjing). In addition, places like Qintou Peak (Qintou Peak), Posuo Mound (Posuo Mound), Cen Peak Cave (Cen Peak Cave), Baisha Mountain (Baisha Mountain), and the Auspicious Devas (Auspicious Devas), he established dozens of Aranyas (Aranya, a quiet place) everywhere, for those who practiced seclusion to live in. Each place had its disciples in charge of affairs. Isn't this a manifestation of selflessness for the sake of others, and natural transformation without intention? In the second month of mid-spring in the year of Bingshen, in response to the request of the masses, he went to Wan Mountain (Wan Mountain) of the Third Patriarch. In less than a few months, all the abandoned undertakings were revived, and the surrounding areas were shaken. He returned to Jiuhua Mountain again. The following year, the fourfold assembly of Wan Mountain firmly requested him to go. He nodded and said, 'I will go, but I still need three days.' The next day, he happened to pass by Jiulong (Jiulong) and visited a hermitage master. Looking around, he was very happy, so he said to the crowd, 'My great task is completed when I come to this mountain.' The crowd did not understand what he meant. Two days later, he showed a slight illness and finally passed away here. His whole body was buried to the right of the Aranya. That was the third day of the ninth month of the year Dingyou in the Wanli era. He was born on the eighth day of the fourth month of the year Jiachen, with a lifespan of fifty-four years and twenty-five years as a monk. He had a large number of disciples, each in charge of monastery affairs. Among the lay disciples who sought Buddhist teachings from him, only the Shao Jigong (Shao Jigong) brothers, Zha Ruding (Zha Ruding), and Xiao Bogu (Xiao Bogu) were close to each other, and were friends beyond the mundane world (beyond the mundane world) who shared life and death. Gong
遷化月餘。汝定即走嶺南。訪余於行間。持公行實乞為銘。以餘三復。感公之操存。可謂精於忘己者也。故為銘曰。
忘身為物。如蟲御木。視物為己。水不洗水。物我兩忘。不犯鋒芒。石人晝舞。金烏夜光。惟公之身。飄若行雲。惟公之心。止若穀神。不來不去。誰死誰生。九華參天。觀者耳聾。皖山戛漢。聽者眼盲。亭亭一塔。卓彼虛空。覓公行處。問取九峰。
棲霞影齋珠公塔銘
攝山自梁武開山。至唐而盛。往諸名德說法其中。荒廢久矣。嘉靖中。五臺陸公遊目慨然。屬僧統。請先雲谷大師習靜其中。嵩山善公重興其寺。延素庵法師大開法席。海內學者一時雲集。座下弟子若干人。其上首。則影齋珠公也。公安陸李氏子。生而穎異。父敬事三寶。公幼從父入寺。聞僧誦華嚴經有感。遂請出家。禮邑之月公為弟子。執事數載。有遠遊志。乃棄去。之金陵棲霞。從素庵弟子錫法師受具戒。聽講諸經論。窮性相宗旨。精心教觀十有五年。一日向師請問教外別傳之旨。師曰。此向上事。自有師承。幻休老人正主法少林。汝可往參。公遂之少室見休。即問如何是向上事。休曰。五乳峰頭月。單傳殿內燈。公不契。乃請掛搭。同眾久參入室。一日舉石霜公案有省。呈偈曰。出門便是草。寒林花發春歸早
【現代漢語翻譯】 現代漢語譯本：
逝世一個多月后，你一定就要前往嶺南，在旅途中拜訪我，拿著珠公的行狀來請求我為他寫墓誌銘。我反覆閱讀，感佩珠公的操守，真可謂是精於忘我的人啊。所以為他寫銘文如下：
忘卻自身爲了大眾，就像蟲子依附樹木。把外物看作自己，水不會清洗水。物我兩相忘懷，不觸犯任何鋒芒。石人白天跳舞，金烏夜晚發光。珠公的身影，飄忽如行雲；珠公的心境，寧靜如山谷之神。不來不去，誰死誰生？九華山高聳入雲，觀看的人耳朵都聾了；皖山直插雲霄，聽見的人眼睛都瞎了。高聳的一座塔，挺立在那虛空之中。尋找珠公的行跡，去問九峰山吧。
《棲霞影齋珠公塔銘》
攝山（地名）自梁武帝開山以來，到唐朝達到鼎盛時期。往昔許多名僧大德在此說法。荒廢很久了。嘉靖年間，五臺山的陸公（人名）遊覽至此，感慨萬分，於是囑咐僧官，先請雲谷大師（法號）在此靜修。嵩山的善公（法號）重新興建了這座寺廟，延請素庵法師（法號）大開講壇。海內外的學者一時雲集於此。素庵法師座下弟子有很多，其中最傑出的就是影齋珠公（法號）。珠公是公安陸李氏的兒子，天生聰慧穎悟。他的父親敬奉三寶。珠公小時候跟隨父親進入寺廟，聽到僧人誦讀《華嚴經》後有所感悟，於是請求出家。拜邑中的月公（法號）為師。服侍了幾年，有了遠遊的志向，於是離開了。前往金陵（地名）棲霞山，跟隨素庵法師的弟子錫法師（法號）受了具足戒。聽講各種經論，窮究性相宗的宗旨，專心致志地研究教觀長達十五年。有一天，他向素庵法師請問教外別傳的宗旨。素庵法師說：『這是向上之事，自有師承。幻休老人（法號）正在少林寺主持佛法，你可以前去參訪。』珠公於是前往少室山拜見幻休。隨即問道：『如何是向上之事？』幻休說：『五乳峰頭月，單傳殿內燈。』珠公沒有領悟，於是請求留在寺中，跟隨大眾長期參禪入室。有一天，他舉起石霜（法號）的公案，有所領悟，呈上偈語說：『出門便是草，寒林花發春歸早。』
【English Translation】 English version:
More than a month after your passing, you will surely travel to Lingnan, visiting me on your journey, carrying Master Zhu's (Zhu Gong) deeds and requesting me to write his epitaph. I have read it repeatedly, admiring Master Zhu's integrity, truly a person skilled in selflessness. Therefore, I write this inscription for him:
Forgetting oneself for the sake of others, like a worm clinging to wood. Seeing external things as oneself, water does not wash water. Forgetting both self and things, not offending any sharpness. Stone men dance in the daytime, golden crows shine at night. Master Zhu's form, floats like passing clouds; Master Zhu's heart, is as still as the valley spirit. Neither coming nor going, who dies, who lives? Mount Jiuhua (Jiuhua Mountain) soars into the sky, those who look are deafened; Mount Wan (Wan Mountain) pierces the heavens, those who listen are blinded. A towering pagoda, stands upright in that emptiness. To find Master Zhu's path, ask the Nine Peaks (Jiufeng Mountains).
Epitaph for Master Zhu of Yingzhai, Qixia Temple
Mount She (She Mountain) since Emperor Wu of Liang (Liang Wudi) opened the mountain, flourished in the Tang Dynasty. In the past, many eminent monks and virtuous ones preached the Dharma there. It has been desolate for a long time. During the Jiajing era, Lu Gong (Lu Gong) of Mount Wutai (Wutai Mountain) toured here, sighing with emotion, and instructed the monastic official to first invite Great Master Yungu (Yun Gu) to practice meditation here. Master Shan (Shan Gong) of Mount Song (Song Mountain) rebuilt the temple, inviting Dharma Master Su'an (Su An) to open the Dharma seat widely. Scholars from home and abroad gathered here at that time. Dharma Master Su'an had many disciples, the most outstanding of whom was Master Zhu of Yingzhai (Yingzhai Zhu Gong). Master Zhu was the son of the Lu Li family of Gong'an (Gong'an), born intelligent and perceptive. His father revered the Three Jewels. Master Zhu entered the temple with his father as a child, and after hearing the monks recite the Avatamsaka Sutra (Huayan Jing), he had an epiphany, so he requested to become a monk. He took Master Yue (Yue Gong) of the county as his teacher. After serving for several years, he had the ambition to travel far, so he left. He went to Qixia Mountain (Qixia Mountain) in Jinling (Jinling), and received the full precepts from Dharma Master Xi (Xi Fashi), a disciple of Dharma Master Su'an. He listened to lectures on various sutras and treatises, exhaustively studying the tenets of the nature and characteristics school, and devoted himself to the study of doctrine and contemplation for fifteen years. One day, he asked Dharma Master Su'an about the meaning of the special transmission outside the teachings. Dharma Master Su'an said, 'This is a matter of upward striving, with its own lineage. Elder Huanxiu (Huanxiu Laoren) is currently presiding over the Dharma at Shaolin Temple (Shaolin Si), you can go and visit him.' Master Zhu then went to Mount Shaoshi (Shaoshi Mountain) to see Huanxiu. He immediately asked, 'What is the matter of upward striving?' Huanxiu said, 'The moon at the peak of the Five Breasts, the single transmission lamp in the hall.' Master Zhu did not understand, so he requested to stay in the temple, following the assembly in long-term Chan practice in the room. One day, he raised the case of Shishuang (Shishuang), and had an epiphany, presenting a verse saying, 'Going out the door is grass, in the cold forest flowers bloom, spring returns early.'
。堪笑無足人解行。卻把須彌橫踏倒。休曰。聲前一句。妙葉潛通。劫外真風。幽微綿密。從上佛祖授手之事。非思量意識可到。又非玄路可通。子無以世諦流佈也。公作禮。凡執事四年。復歸棲霞。自爾心不涉緣。跡不入俗。日夜精修。一心無懈。一日無疾。索浴更衣儼然而逝。萬曆某年某月某日也。公世壽幾十幾歲。法臘幾十夏。得度弟子若干人。全身塔于山之某處。予少事雲谷大師。每過棲霞。愛公道骨崚嶒。知為法器。竟不負生平。得向上巴鼻。是豈可以尋常學解。束縛死生者。同日語哉。乃為銘之曰。
山川精英。人文斯著。道脈潛流。云來壑赴。茲攝之靈。久蘊其妙。爰有哲人。鑿開一竅。法化斯彰。玄風日扇。適生珠公。高標霞燦。教海義龍。宗門神駒。顧盼千里。電卷星馳。握向上符。執言前幟。匿耀韜光。深入無際。抱道凝神。蒼巖翠壁。坐脫其中。孤光赫奕。塔影撐空。真風披拂。法身堂堂。雲霞出沒。
耶溪若法師塔銘
公諱志若。字耶溪。山陰姚氏子。母晏氏。初禱白衣觀音。夢洗足頭陀謂曰。吾與汝作獅子兒。覺而有娠。生而機穎。幼喜趺坐唸佛。父早喪。母孀居。甫七歲。母病。日夜悲泣。母臨危。囑曰。汝宿僧也。無負本願。言訖而逝。師以母遺命。尋禮會稽華嚴
【現代漢語翻譯】 現代漢語譯本： 可笑那些沒有真正修行的人，卻自以為理解了修行，竟然想要把須彌山（Sumeru，佛教宇宙觀中的中心山）都橫著踢倒。休禪師說：『在言語表達之前的那一句，微妙的真理已經悄然貫通，超越時間之外的真正風範，幽深而細密。』這是歷代佛祖親自傳授的真諦，不是靠思量意識可以達到的，也不是靠玄妙的道路可以通達的。你不能用世俗的言論來傳播它啊！』珠公聽後行禮。此後擔任執事四年，又回到棲霞寺。從此以後，他的心不再被外物所牽絆，他的足跡也不再進入世俗。日夜精進修行，一心一意，從不懈怠。有一天，他沒有生病，沐浴更衣后安詳地去世了。那是萬曆某年某月某日。珠公的世俗年齡是幾十幾歲，僧侶生涯是幾十個夏天。得度的弟子有若干人。他的全身被安葬在山上的某個地方的塔里。我年輕的時候侍奉雲谷大師，每次經過棲霞寺，都喜愛珠公的道骨嶙峋，知道他是可以弘揚佛法的器皿。他最終沒有辜負此生，得到了最高的真理。這難道是可以和那些用尋常的學問見解，束縛于生死的人，同日而語的嗎？於是為他寫下銘文說：
山川的精華，人文在此顯著。佛法的脈絡，潛藏地流動，像雲朵匯聚山谷一樣。棲霞寺的靈氣，長久地蘊藏著它的奧妙。於是有位哲人，鑿開了一個竅穴，使得佛法教化得以彰顯，玄妙的風範日益盛行。恰好有珠公出生，他的高尚品格像霞光一樣燦爛。他是教海中的義龍，宗門中的神駒。顧盼之間，能看到千里之外，像閃電一樣迅速，像星星一樣飛馳。他掌握著最高的真理，執掌著言語之前的旗幟。他隱藏光芒，韜光養晦，深入到無邊無際的境界。他抱持著真理，凝聚精神，在蒼翠的巖石山壁之間，坐化而去。他留下的孤光，是如此的明亮。塔的影子，支撐著天空，真正的風範，吹拂著大地。他的法身，是如此的莊嚴，在雲霞之中，時隱時現。
耶溪若法師塔銘
法師的法號是志若，字耶溪，是山陰姚氏的兒子。他的母親晏氏，最初向白衣觀音（White-robed Guanyin，觀音菩薩的化身之一）祈禱，夢見一位洗腳的頭陀（ascetic monk）對她說：『我將與你作獅子兒。』醒來后就懷孕了。出生后就顯得聰慧穎悟。小時候喜歡跏趺坐唸佛。父親早逝，母親守寡。剛滿七歲，母親生病，他日夜悲傷哭泣。母親臨終時，囑咐他說：『你前世是僧人，不要辜負你原本的誓願。』說完就去世了。法師遵照母親的遺命，尋找並禮拜會稽華嚴寺（Huayan Temple of Kuaiji）……
【English Translation】 English version: How laughable are those who understand practice without truly practicing, yet presumptuously attempt to topple Mount Sumeru (Sumeru, the central mountain in Buddhist cosmology). Zen Master Xiu said: 'The phrase before speech, the subtle truth has already quietly permeated, the true demeanor beyond time, profound and meticulous.' This is the true essence personally transmitted by Buddhas and Patriarchs of all generations, which cannot be reached by thinking consciousness, nor can it be accessed by mysterious paths. You cannot spread it with worldly words!' After hearing this, Master Zhu bowed. He then served as a steward for four years, and returned to Qixia Temple. From then on, his heart was no longer bound by external things, and his footsteps no longer entered the secular world. He diligently practiced day and night, wholeheartedly and without懈怠. One day, he was not ill, bathed and changed his clothes, and passed away peacefully. That was on a certain day of a certain month in the Wanli year. Master Zhu's worldly age was several decades, and his monastic life was several summers. He had several disciples who attained liberation. His whole body was buried in a pagoda somewhere on the mountain. When I was young, I served Master Yungu, and every time I passed Qixia Temple, I loved Master Zhu's prominent Dao bones, knowing that he was a vessel for propagating the Dharma. He ultimately did not fail in this life, and obtained the highest truth. Can this be compared to those who are bound by birth and death with ordinary learning and understanding? Therefore, I wrote an inscription for him, saying:
The essence of mountains and rivers, humanity is evident here. The vein of the Dharma, flowing secretly, like clouds gathering in valleys. The spirituality of Qixia Temple, has long contained its mysteries. Then there was a philosopher, who opened a hole, so that the Dharma teaching could be manifested, and the mysterious demeanor flourished. It happened that Master Zhu was born, his noble character was as bright as the rosy clouds. He is a righteous dragon in the sea of teachings, a divine steed in the gate of the sect. With a glance, he can see thousands of miles away, as fast as lightning, as fast as stars. He holds the highest truth, holding the banner before words. He hides his light,韜光養晦, and delves into the boundless realm. He embraces the truth, concentrates his spirit, and sits and transforms among the green rocks and cliffs. The solitary light he left behind is so bright. The shadow of the pagoda supports the sky, the true demeanor blows across the earth. His Dharmakaya is so solemn, appearing and disappearing in the clouds.
Epitaph for Dharma Master Yexi Ruo
The Dharma Master's Dharma name is Zhiruo, courtesy name Yexi, son of the Yao family of Shanyin. His mother, Yan, initially prayed to the White-robed Guanyin (White-robed Guanyin, one of the incarnations of Guanyin Bodhisattva), and dreamed that a foot-washing ascetic monk said to her: 'I will be a lion child with you.' She woke up and became pregnant. He was born intelligent and perceptive. As a child, he liked to sit in the lotus position and recite the Buddha's name. His father died early, and his mother was widowed. When he was just seven years old, his mother fell ill, and he cried sadly day and night. On her deathbed, his mother instructed him: 'You were a monk in your previous life, do not fail your original vows.' After saying that, she passed away. The Dharma Master followed his mother's last words, and sought out and paid homage to Huayan Temple of Kuaiji (Huayan Temple of Kuaiji)……
寺賢和尚出家。年十七。始剃染。居常切念生死大事。即之牛頭山。立志參究。未幾從荊山法師。聽法華經于天臺。即隱山中。憤力向上事。單棲六載。偶觸境有省。年二十六。聞雪浪恩公開法于南都。乃瓢笠而往。先從棲霞素庵法師受具。遂依雪浪座下。執業十有二載。研窮諸經論。深造玄奧。萬曆己丑。槜李創慧華庵。沈司馬。岳水部。延公居之。庚寅。公年三十六。陸太宰五臺。管僉憲東溟。劉柱史子威。請講楞嚴於吳門。壬辰。講法華于杭之靈隱。明年講楞伽于凈慈。壬寅。棲息武林之飛來峰北。有永福寺故址。廢入民間。潘太常贖建佛閣禪堂。以成庵居。三吳兩浙。皆宗公教化。隨在列剎。開演諸經論者。三十餘處。會五十餘期。稱一代師匠云。予與雪浪為同門兄弟。恩兄開法南都。公為上首弟子。予聞其夙解有年矣。丁巳。予以雙徑因緣。過吳門。晤公于如意。睹其蒼然道骨。喜法門尚有典刑也。及公歸。予往吊云棲。抵武林。月之九日。公先示微疾。手予書曰。本意追大師歸。今予將長往。不能待矣。囑弟子曰。我留最後供。必為獻之。明日索浴。自起更衣。端坐而逝。嗚呼。公秉夙慧。童真出家。即志向上事。及有發明。力窮教典。為人天師。豈非願力然哉。生平清節自守。應世皭然。三衣之外無長
【現代漢語翻譯】 現代漢語譯本： 寺賢和尚（Sìxián héshàng）出家，十七歲開始剃度。他經常深切地思考生死大事，於是前往牛頭山（Niútóu Shān），立志參究佛法。不久，他跟隨荊山法師（Jīngshān Fǎshī）在天臺山（Tiāntái Shān）聽聞《法華經》。之後便隱居山中，奮力向上求道，獨自修行了六年。一次偶然觸景生情，有所領悟。二十六歲時，聽說雪浪恩公（Xuělàng Ēngōng）在南都（Nándū）弘揚佛法，便帶著簡單的行囊前往。他先在棲霞寺（Qīxiá Sì）從素庵法師（Sù'ān Fǎshī）處受具足戒，然後依止雪浪恩公座下，執事十二年，深入研究各種經論，對玄奧的佛理有了深刻的造詣。萬曆己丑年，槜李（Zuìlǐ）建立了慧華庵（Huìhuá Ān），沈司馬（Shěn Sīmǎ）和岳水部（Yuè Shuǐbù）邀請他前去主持。庚寅年，他三十六歲，陸太宰（Lù Tàizǎi）五臺（Wǔtái），管僉憲（Guǎn Qiānxiàn）東溟（Dōngmíng），劉柱史（Liú Zhùshǐ）子威（Zǐwēi）邀請他在吳門（Wúmén）講解《楞嚴經》。壬辰年，他在杭州（Hángzhōu）的靈隱寺（Língyǐn Sì）講解《法華經》，第二年在凈慈寺（Jìngcí Sì）講解《楞伽經》。壬寅年，他居住在武林（Wǔlín）的飛來峰（Fēilái Fēng）北面，那裡有永福寺（Yǒngfú Sì）的舊址，已經荒廢並歸於民間。潘太常（Pān Tàicháng）出資贖回並建造了佛閣禪堂，以此作為庵居。三吳（Sān Wú）兩浙（Liǎng Zhè）地區都尊奉他的教化，他隨緣在各處寺院開講各種經論，有三十多處，舉辦了五十多期法會，被稱為一代師匠。我和雪浪恩公是同門師兄弟，恩兄在南都弘揚佛法時，他是座下最傑出的弟子。我聽說他早就對佛法有深刻的理解。丁巳年，我因為雙徑（Shuāngjìng）的因緣，路過吳門，在如意（Rúyì）拜訪了他，看到他清癯的道骨，很高興佛門還有這樣的典範。等到他回去后，我前往云棲（Yúnqī）弔唁，到達武林。九月，他先是稍微感到不適，親手寫信給我說：『我本來的意思是追隨大師歸去，現在我將要長久離去，不能等待了。』他囑咐弟子說：『我留下最後一份供養，一定要獻給他。』第二天，他要求沐浴，自己起身更換衣服，端坐而逝。唉！他秉持著宿世的智慧，童真出家，就立志向上求道，等到有所發明后，又竭力研究教典，成為人天師表，這難道不是願力所致嗎？他一生清廉自守，應世光明磊落，除了三衣之外沒有多餘的財物。
【English Translation】 English version: The monk Sixian (Sìxián héshàng) renounced the world and began his monastic life at the age of seventeen. He constantly contemplated the great matter of life and death, so he went to Niutou Mountain (Niútóu Shān), determined to investigate the Dharma. Before long, he followed Dharma Master Jingshan (Jīngshān Fǎshī) and listened to the Lotus Sutra at Tiantai Mountain (Tiāntái Shān). Then he secluded himself in the mountains, striving vigorously for enlightenment, and practiced alone for six years. Once, he was enlightened by encountering a scene. At the age of twenty-six, he heard that En Gong Xuelang (Xuělàng Ēngōng) was propagating the Dharma in Nandu (Nándū), so he went there with simple belongings. He first received the full precepts from Dharma Master Su'an (Sù'ān Fǎshī) at Qixia Temple (Qīxiá Sì), and then relied on En Gong Xuelang's seat, serving for twelve years, deeply studying various scriptures and treatises, and gaining a profound understanding of the profound Buddhist principles. In the year Ji Chou of the Wanli era, Zuili (Zuìlǐ) established Huihua Hermitage (Huìhuá Ān), and Sima Shen (Shěn Sīmǎ) and Yue Shuibu (Yuè Shuǐbù) invited him to preside over it. In the year Gengyin, when he was thirty-six years old, Taizai Lu (Lù Tàizǎi) of Wutai (Wǔtái), Qianxian Guan (Guǎn Qiānxiàn) of Dongming (Dōngmíng), and Zhushi Liu (Liú Zhùshǐ) Ziwei (Zǐwēi) invited him to lecture on the Shurangama Sutra in Wumen (Wúmén). In the year Renchen, he lectured on the Lotus Sutra at Lingyin Temple (Língyǐn Sì) in Hangzhou (Hángzhōu), and the following year he lectured on the Lankavatara Sutra at Jingci Temple (Jìngcí Sì). In the year Renyin, he resided north of Feilai Peak (Fēilái Fēng) in Wulin (Wǔlín), where the old site of Yongfu Temple (Yǒngfú Sì) was located, which had been abandoned and belonged to the people. Taichang Pan (Pān Tàicháng) redeemed it and built Buddhist pavilions and meditation halls to serve as a hermitage. The areas of San Wu (Sān Wú) and Liang Zhe (Liǎng Zhè) all revered his teachings, and he gave lectures on various scriptures and treatises in various temples, in more than thirty places, and held more than fifty Dharma assemblies, and was called a master of his generation. I and En Gong Xuelang were fellow disciples, and when my brother En was propagating the Dharma in Nandu, he was the most outstanding disciple under his seat. I heard that he had a deep understanding of the Dharma for a long time. In the year Dingsi, because of the cause of Shuangjing (Shuāngjìng), I passed by Wumen and visited him in Ruyi (Rúyì), and seeing his gaunt and venerable appearance, I was very happy that there was still such a model in Buddhism. After he returned, I went to Yunqi (Yúnqī) to offer condolences and arrived in Wulin. In September, he first felt slightly unwell, and wrote to me by hand, saying: 'My original intention was to follow the master to return, but now I am about to leave for a long time and cannot wait.' He instructed his disciples: 'I leave the last offering, be sure to dedicate it to him.' The next day, he asked to bathe, got up by himself to change clothes, and passed away in a seated posture. Alas! He possessed innate wisdom, renounced the world as a child, and was determined to seek enlightenment, and after he had some understanding, he tried his best to study the scriptures and became a teacher of humans and gods, is this not due to his vows? He maintained a clean and upright life, and was upright and bright in the world, and had no extra possessions other than his three robes.
物。臨終脫然無掛礙。蓋般若根深。人未易察識也。嗟予老朽。三十餘年。慕公止一面。且末後不忘。非宿緣哉。乃敘公行履之概。而為之銘曰。
死生膠固。靡不牽纏。公何視之。如此脫然。以般若種。生生熏習。是故去來。全不著力。戒月悲華。慈雲法雨。自利利他。潔無塵滓。洞契佛心。播廣長舌。法音經耳。功報彌劫。嗟哉末法。公為法幢。愿久住世。魔外自降。生死去來。法身寂滅。公實灑然。是真解脫。塔倚孤峰。松聲不絕。日夜圓音。熾然常說。
雲中普興禪院開山第一代住持古鏡玄公塔銘
日月麗天。生盲獲益。春回大地。幽谷陽生。故吾佛世尊法身彌綸。凡在有情。無不具足。雖邊地篾戾。茍因緣會遇。無不使令入佛知見。轉腥膻而為凈土者。是在開化之功何如耳。予于玄公深有感焉。公諱義玄。別號古鏡。雲中賈氏子。父林。母李氏。生有異徴。髫年厭俗。禮郡定盛和尚出家。志向上事。長辭師操方。初至京師。于萬壽戒壇受具足戒。遍禮海內名山。參訪知識。決䇿己躬下事。有所發明。念福慧未圓。功行不具。中年還鄉。廣作佛事。結飯僧緣。不以數計。造滲金像。莊嚴佛土。繪水陸以拔幽冥。修橋樑以濟厲揭。建窣堵以標人天。跪誦往生咒三十六萬遍。以資凈業。凡在利
【現代漢語翻譯】 現代漢語譯本： 這個人臨終時，能夠徹底擺脫一切牽掛，這大概是因為他般若智慧的根基深厚，一般人不容易察覺和認識到。唉，我這個老朽之人，三十多年來，仰慕古鏡玄公，卻只見過一面，而且他臨終還不忘我，這難道不是前世的緣分嗎？於是我敘述古鏡玄公的生平行跡，併爲他作銘文如下：
生死牢固地糾纏著我們，沒有誰能擺脫牽連。古鏡玄公您為何看待生死，如此灑脫？因為您以般若的種子，生生世世熏習，所以無論去還是來，都不費吹灰之力。您持守戒律如同明月，慈悲如同蓮花，慈雲普降，法雨滋潤。您自利利他，清凈無染。您深刻地契合佛心，廣為宣揚佛法。聽聞您法音的人，所獲功德無量無邊。可嘆如今是末法時代，您是佛法的旗幟。愿您長久住世，邪魔外道自然降伏。生死去來，法身寂滅，您是如此灑脫，這才是真正的解脫。您的塔倚靠著孤峰，松濤聲聲不絕。日夜都在宣說著圓滿的佛音，熾盛而恒常。
雲中普興禪院開山第一代住持古鏡玄公塔銘
太陽和月亮照耀天空，讓天生的盲人也能獲得光明；春天回到大地，讓幽暗的山谷也充滿生機。所以我們佛陀世尊的法身遍佈一切，凡是有情眾生，沒有誰不具備佛性。即使是邊遠地區的野蠻人，只要因緣際會，沒有不能讓他們進入佛的知見，將腥臭污穢之地轉變為清凈佛土的。這全在於開化教導的功勞啊！我對古鏡玄公深有感觸。古鏡玄公，名義玄，別號古鏡，是雲中賈氏的兒子。父親是賈林，母親是李氏。他出生時就有奇異的徵兆，從小就厭惡世俗。他拜郡里的定盛和尚為師，出了家。他立志向上，長大后辭別師父，開始遊方。他先到京師，在萬壽戒壇受了具足戒。然後遍禮國內的名山，參訪有學識的僧人，決心解決自己修行上的問題，並有所領悟。他考慮到自己的福慧還不圓滿，功行還不具足，中年時回到家鄉，廣泛地做佛事，廣結供養僧人的善緣，數量多得數不清。他建造滲金佛像，莊嚴佛土。他繪製水陸畫，超度幽冥界的眾生。他修建橋樑，救濟困苦的人。他建造佛塔，作為人天的標誌。他跪誦往生咒三十六萬遍，以此來積攢往生凈土的資糧。凡是利益
【English Translation】 English version: He was utterly free from attachments at the moment of death. This is probably because the roots of his Prajna (wisdom) were deep, which is not easily perceived by ordinary people. Alas, I, an old and decaying man, have admired him for more than thirty years, yet only met him once. Moreover, he did not forget me at the end of his life. Is this not a predestined connection? Therefore, I narrate the outline of his conduct and inscribe the following:
Life and death are firmly intertwined, with no one escaping their entanglement. How did you, Venerable Gujing Xuan, view them with such detachment? Because you cultivated the seed of Prajna (wisdom) life after life, you effortlessly came and went. You upheld the precepts like a bright moon, possessed compassion like a lotus flower, spread compassionate clouds, and showered the rain of Dharma. You benefited yourself and others, being pure and free from defilement. You deeply resonated with the Buddha's mind and widely proclaimed the Dharma. Those who heard your Dharma sound gained immeasurable merit. Alas, in this Dharma-ending age, you are the banner of the Dharma. May you reside in the world for a long time, so that demons and heretics will naturally submit. In the coming and going of life and death, the Dharmakaya (Dharma body) is in serene extinction. You are truly unburdened, and this is true liberation. Your pagoda leans against a solitary peak, and the sound of pines never ceases. Day and night, the perfect sound is constantly and fervently proclaimed.
Inscription for the Pagoda of Venerable Gujing Xuan, the First Abbot of Puxing Chan Monastery in Yunzhong
The sun and moon illuminate the sky, benefiting those born blind. Spring returns to the earth, bringing life to the dark valleys. Therefore, the Dharmakaya (Dharma body) of our Buddha, the World Honored One, pervades everything. All sentient beings are fully endowed with it. Even the barbarians in remote regions, if they encounter the right conditions, can be led to enter the Buddha's knowledge and vision, transforming the foul and impure into a pure land. This is all due to the merit of enlightenment and guidance! I have deep feelings for Venerable Gujing Xuan. He was named Yi Xuan, with the alias Gujing (Ancient Mirror), and was the son of the Jia family in Yunzhong. His father was Jia Lin, and his mother was Madam Li. He was born with extraordinary signs and disliked worldly life from a young age. He took refuge with Venerable Dingsheng in the prefecture and became a monk. Aspiring to higher matters, he bid farewell to his teacher and began his travels. He first went to the capital and received the complete precepts at the Wanshou Ordination Platform. Then, he paid homage to famous mountains throughout the country and visited knowledgeable monks, determined to resolve his own practice issues and gain insights. Considering that his blessings and wisdom were not yet complete, and his merits and practices were insufficient, he returned to his hometown in middle age and extensively performed Buddhist activities, forming numerous connections for offering meals to monks, without counting the number. He built gilded statues, adorning the Buddha's land. He painted Water and Land paintings to liberate beings in the dark realms. He built bridges to help those in distress. He built stupas as a symbol for humans and gods. He knelt and recited the Rebirth Mantra 360,000 times to accumulate resources for rebirth in the Pure Land. All acts of benefit
益。靡不精心竭力。以導利多人。由是四眾歸依。王臣敬仰。雲中邊地逼虜。民情剽悍。以公之教化。轉殺機為善種。詎非現比丘身說法者耶。公體豐厚而性柔和。見者欣說景從。內典外書。無不該涉。學富而行高。故感 代藩國主。三世崇重。吉陽端惠諸王。咸為外護。建普興禪院。遂為開山第一代住持。公生於嘉靖丁亥。入滅于萬曆乙巳。世壽八十。僧臘四十有奇。塔于雲中郊外。予于丙辰長至月。吊紫柏老人于雙徑。大都龍華故人月清潭公。走書持狀乞銘。乃為之銘曰。
法身普遍。無處不周。如月現水。清濁同流。是故眾生。有情皆具。善惡雖殊。其性不二。轉化之機。繫於善導。以水投水。不妙自妙。是故至人。隨處示現。若是無緣。對面不見。倘以妙用。入眾生心。如月在水。愈清愈深。能以善化。轉彼殺機。以無我故。知之者希。日照中天。春回大地。時若至時。無處不是。公以緣現。而以緣滅。生滅去來。了不可說。表剎凌空。法身常住。是知我公。真機獨露。
敕賜龍岡寺大方遷禪師塔銘
禪宗傳燈所載。皆本五家。法脈修短。不一其系。自有元雪庭禪師。揭洞上一宗。于少林二十四傳。至大章書禪師。中興其道。今遷公為的嗣也。師諱如遷。字大方。別號松谷。陜西鳳翔岐山
【現代漢語翻譯】 現代漢語譯本： 益處。沒有不精心竭力，用來引導利益更多的人。因此四眾弟子都來歸依，王公大臣敬重仰慕。雲中邊地，民風剽悍。因為您的教化，把殺戮的念頭轉變為善良的種子。難道不是示現比丘身來說法的人嗎？您的體態豐厚而性格柔和，見到的人都欣喜讚歎，紛紛跟隨。無論是內典還是外書，沒有不廣泛涉獵的。學識淵博而品行高尚，所以感動了代藩國主，三世都崇敬重視。吉陽端惠等各位王爺，都成為外在的護法。建立普興禪院，於是成為開山第一代住持。您生於嘉靖丁亥年，圓寂于萬曆乙巳年，世壽八十歲，僧臘四十多年。塔在雲中郊外。我在丙辰年冬至月，在雙徑憑弔紫柏老人。大都龍華的老朋友月清潭公，派人送來書信和狀子請求我撰寫銘文，於是為他寫銘文說： 法身普遍，無處不在。如同月亮顯現在水中，無論水清澈還是渾濁都一樣顯現。因此眾生，有情識的生命都具備（佛性）。善與惡雖然不同，它們的本性卻沒有兩樣。轉化的機會，在於善的引導。用水倒入水中，沒有特別的技巧，自然而然地融合。因此達到極高境界的人，隨處示現。如果（你我）沒有緣分，即使面對面也看不見。如果用巧妙的方法，進入眾生的內心，就像月亮在水中，越發顯得清澈而深邃。能夠用善良來教化，轉變那些殺戮的念頭。因為沒有自私的念頭，所以瞭解（這個道理）的人很少。太陽照耀在天空正中，春天回到大地。時機如果到來，沒有哪個地方不是（充滿生機）。您因為緣分而顯現，又因為緣分而滅寂。生滅去來，完全無法用言語表達。高聳的塔剎直插天空，法身永遠存在。由此可知我的老朋友，真正的機鋒獨自顯露。 敕賜龍岡寺大方遷禪師塔銘 禪宗傳燈所記載的，都是依據五家宗派。法脈的傳承有長有短，不盡相同。自從元朝雪庭禪師，揭示洞上一宗，在少林傳承二十四代，到大章書禪師，中興了這個宗派。如今遷公就是這個宗派的嫡傳弟子。禪師法名如遷，字大方，別號松谷，是陜西鳳翔岐山人。
【English Translation】 English version: Benefit. There is no one who does not devote their heart and strength to guide and benefit more people. Therefore, the fourfold assembly takes refuge, and kings and ministers respect and admire him. The borderlands of Yunzhong are inhabited by fierce people. Because of your teachings, the intention to kill is transformed into seeds of goodness. Are you not a person who manifests as a Bhikshu to preach the Dharma? Your physique is generous and your nature is gentle. Those who see you are delighted and follow you. Whether it is internal scriptures or external books, there is nothing that you do not extensively study. Your knowledge is rich and your conduct is noble, so you have moved the Prince of the Dai principality, who has revered and valued you for three generations. The princes of Jiyang and Duanhui have all become external protectors. The Puxing Zen Monastery was built, and you became the first abbot to open the mountain. You were born in the Dinghai year of the Jiajing era and passed away in the Yisi year of the Wanli era, with a lifespan of eighty years and more than forty years as a monk. Your stupa is located in the suburbs of Yunzhong. In the winter solstice month of the Bingchen year, I mourned the Elder Zibo at Shuangjing. My old friend Yue Qingtan, from Dadu Longhua, sent a letter and petition asking me to write an inscription, so I wrote the inscription for him: The Dharmakaya is universal and omnipresent. Like the moon appearing in water, it appears the same whether the water is clear or turbid. Therefore, all sentient beings, all beings with consciousness, possess (Buddha-nature). Although good and evil are different, their nature is not different. The opportunity for transformation lies in the guidance of goodness. Pouring water into water, there is no special skill, it naturally merges. Therefore, those who have reached the highest realm manifest everywhere. If (you and I) have no affinity, we cannot see each other even face to face. If we use skillful means to enter the hearts of sentient beings, it is like the moon in the water, becoming clearer and deeper. Able to use goodness to teach and transform those thoughts of killing. Because there is no selfish thought, few people understand (this principle). The sun shines in the middle of the sky, and spring returns to the earth. If the time comes, there is no place that is not (full of vitality). You appear because of conditions, and you disappear because of conditions. Birth, death, coming, and going cannot be expressed in words. The towering stupa soars into the sky, and the Dharmakaya is eternal. From this, we know that my old friend, the true opportunity is uniquely revealed. Imperial Decree: Stupa Inscription for Zen Master Dafang Qian of Longgang Temple The records of the Transmission of the Lamp in Zen Buddhism are all based on the five houses. The lineages of the Dharma are long and short, and not all are the same. Since Zen Master Xueting of the Yuan Dynasty revealed the Caodong school, it has been transmitted for twenty-four generations at Shaolin, until Zen Master Dazhangshu, who revived this school. Now, Master Qian is the direct disciple of this school. The Zen master's Dharma name is Ruqian, his style name is Dafang, and his alias is Songgu. He is from Qishan, Fengxiang, Shaanxi.
人。族李氏。父諱鐸。母張氏。師生於落星里。幼喜佛事。每至佛寺。則如舊居。愛戀忘歸。蚤入社學。肄儒業。心不喜。每向父母曰。兒聞佛教。乃出世因。志願出家。年十七。父母不能回其志。乃舍禮本郡無蹤本公為師。剃染。居三載。發志操方。遠訪知識。抉擇己躬下事。首參悅庵喜和尚授具。指示向上一路。尋入青峰山。弔影單棲。有所開悟。聞大章宗師開堂少林。往求印證。嘉靖辛酉。謁章于立雪庭。遂留依止。朝夕入室。陶镕從上機緣。乃蒙印可。有針頭玉線。海底鐵牛。日夜辛勤。記伊保守之囑。由是知洞上宗風。五位正偏之旨。至是猶未泯也。師得法已。腰包一缽。遍游海內名山。回至京師。歷諸講肆。深窮性相宗旨。后至懷慶。鄭世子讓國。潛修白業。聞師至。致禮參請。深相印契。乃建精舍于龍岡。延師晏寂。時四方學者。聞風遠至。萬曆丁亥。應大都慈雲庵請。舉揚宗旨。戊子。千佛寺請講諸經。日繞萬指。庚寅。奉 聖母慈聖皇太后懿旨。于慈壽寺。開凈土法門。在會者千二百眾。 欽造鍍金大佛像。 賜大藏經。護敕御書大法寶藏四字。甲午春。請回龍岡。創寺安供。戊戌。秋八月十有一日。先示微恙。端然而逝。師生於嘉靖戊戌。世壽六十有一。僧臘四十有奇。全身葬于寺之西原。師歿
后二十二年。萬曆己未。弟子海云。走匡廬謁予。求塔上之銘。予昔晤師于大都慈壽。見其孤標凜凜。如立雪長松。衲子參請。不假辭色。拈提宗教。必指向上為極則。應機接物。純一至誠。動止未嘗少怠。有先德典型。與予對談旬日夜。無不抵掌擊節。居恒謂學人。憨師當代宗門正眼也。予被放嶺外。師歸故山。時對弟子言有萬里之思。故其銘。待予有以也。予感師為法門知己。乃為之銘曰。
一花五葉。二派五宗。門庭施設。各擅家風。洞上真源。機貴回互。玉線金針。正偏不住。雪老重拈。書師繼業。至我遷公。親承骨血。海底鐵牛。當機印定。遇緣即宗。全提正令。隨方指示。明鏡當臺。妍𡟎不隱。八字打開。二十餘年。和泥入水。把手為人。渾忘自己。名達九重。道光末運。法藏自天。龍神欽敬。忘功罷業。休老林泉。身心寂滅。慧光渾圓。幻緣已盡。撒手便行。本來不滅。又何有生。塔鎖龍岡。法身常住。問末後句。天曉不露。
廬山千佛寺恭干敬公塔銘
公諱仁敬。字恭干。別號幻識。襄陽吳氏子。生而不群。髫年有出世志。於伏牛山福田寺。禮高庵法師祝髮受具。聽講經論。參窮性相宗旨。日夜無怠者三載。于教觀深有信受。師曰。學者志宜遠大。無以管窺蠡測。為自足也。遂如
【現代漢語翻譯】 現代漢語譯本 后二十二年，萬曆己未年，弟子海云來到匡廬山拜見我，請求為塔撰寫銘文。我過去在大都慈壽寺見過憨師（指海云的老師），見他孤高挺拔，像立在雪中的蒼松。僧人向他請教，他不假以辭色，提倡宗教，必定以向上為最高準則。應機接物，純一至誠，一舉一動沒有絲毫懈怠，具有先賢的典型。與我相對談論了十幾天，沒有不拍手稱讚的。憨師經常對學人說，憨師是當代宗門的正眼。我被貶謫到嶺南之外，憨師回到故鄉，時常對弟子說有萬里之思，所以他的銘文，等待我來寫。我感念憨師是佛法上的知己，於是為他撰寫銘文說：
一花開五葉（指禪宗由達摩祖師傳入中國后，發展爲五個主要宗派），二派分五宗（指禪宗內部的不同傳承和流派）。各宗門在設立道場、接引學人時，都各自擅長自己的家風。曹洞宗的真源，在於機鋒的靈活運用，貴在相互啓發。玉線金針（比喻精妙的教法），不執著于正或偏。雪巖欽（宋代禪師）重新拈出，書師（指恭干）繼承了他的事業，到了我遷公（作者自稱），親自繼承了他的骨血。海底鐵牛（比喻難以動搖的禪定），在當下印證確定，遇到機緣就隨順宗門，完全提倡正令。隨著不同的情況指示，像明鏡高懸，美好的和醜陋的都無法隱藏，將八字打開（比喻打開心扉，領悟真理）。二十多年來，和泥入水（比喻深入世俗，教化眾生），手把手地教導他人，完全忘記了自己。名聲傳達到朝廷，在末運時期，佛法從天而降，龍神都欽佩敬仰。忘記功勞，停止事業，在山林泉水中安度晚年。身心寂滅，智慧之光閃耀。虛幻的因緣已經結束，撒手而去，本來就不生不滅，又有什麼生呢？塔鎖在龍岡，法身永遠存在。要問最後的歸宿，天亮了也不顯露。
廬山千佛寺恭干敬公塔銘
恭干，法名仁敬，字恭干，別號幻識，是襄陽吳氏的兒子。天生與衆不同，從小就有出世的志向。在伏牛山福田寺，拜高庵法師剃度出家，受具足戒。聽講經論，參究性相宗旨，日夜不停地學習了三年，對教觀有了深刻的信受。他的老師說：『學習的人志向應該遠大，不要用管子看天，用瓢測量海水，就自以為滿足了。』於是如是。
【English Translation】 English version Twenty-two years later, in the year of Jiwei during the Wanli reign (1595), my disciple Haiyun came to Mount Kuanglu to visit me, requesting an inscription for a stupa. I had previously met Master Han (referring to Haiyun's teacher) at Cishou Temple in Dadu, where I saw his lofty and dignified presence, like a tall pine standing in the snow. Monks sought his guidance, and he did not mince words. In promoting religion, he always regarded upward progress as the ultimate principle. In responding to opportunities and interacting with people, he was pure, sincere, and never negligent in his actions, embodying the model of virtuous predecessors. We engaged in discussions for ten days and nights, and I couldn't help but applaud in admiration. Master Han often said to his students that Master Han was the true eye of the contemporary Zen school. I was exiled beyond the Lingnan region, and Master Han returned to his hometown, often telling his disciples that he missed me from afar. Therefore, his inscription awaited my writing. I cherished Master Han as a confidant in the Dharma, so I wrote the inscription for him, saying:
'One flower opens five petals (referring to the five major schools that Zen Buddhism developed into after being introduced to China by Bodhidharma), two branches divide into five sects (referring to the different lineages and schools within Zen Buddhism). Each sect, in establishing its monasteries and guiding students, excels in its own unique style. The true source of the Caodong school lies in the flexible application of koans, valuing mutual enlightenment. Jade thread and golden needle (metaphor for exquisite teachings), not clinging to right or wrong. Xueyan Qin (a Song dynasty Zen master) re-emphasized it, and Shushi (referring to Gonggan) continued his work. When it came to me, Qian Gong (the author referring to himself), I personally inherited his essence. Iron ox at the bottom of the sea (metaphor for unshakable samadhi), confirming and establishing it in the present moment, following the sect when encountering opportunities, fully promoting the correct decree. Instructing according to different situations, like a bright mirror hanging high, beautiful and ugly cannot be hidden, opening the eight characters (metaphor for opening the heart and realizing the truth). For more than twenty years, mixing with mud and entering the water (metaphor for immersing oneself in the secular world to teach sentient beings), teaching others hand in hand, completely forgetting oneself. Fame reached the imperial court, and in the late period of fortune, the Dharma descended from the heavens, revered and admired by dragons and gods. Forgetting merit, ceasing activities, spending old age in the mountains and streams. Body and mind extinguished, the light of wisdom shines. Illusory karmic conditions have ended, letting go and departing, originally neither born nor dying, so what birth is there? The stupa is locked on Longgang, the Dharmakaya exists forever. To ask about the final destination, it is not revealed even when dawn breaks.'
Inscription for the Stupa of Venerable Gonggan of Qianfo Temple on Mount Lu
Gonggan, Dharma name Renjing, courtesy name Gonggan, alias Huanshi, was the son of the Wu family of Xiangyang. Born extraordinary, he had the aspiration to renounce the world from a young age. At Futian Temple on Mount Funiu, he was tonsured by Dharma Master Gao'an and received the full precepts. Listening to lectures on scriptures and treatises, studying the principles of nature and appearance, he studied diligently day and night for three years, developing deep faith and acceptance in teachings and contemplation. His teacher said, 'Students should have lofty aspirations and not be content with limited views.' Thus, it was so.
京都。東園暹理諸大法師。皆一時師匠。公依講肆。盡得其奧義。大章宗師。開達摩單傳之旨于少林。公盡棄教義。復往參究。依棲十餘年。嘆曰。此口耳也。道在心證。奚事空言哉。遂棄去。之伏牛煉魔場。大爐鞲中。放捨身心。打長七者三年。有所悟入。隨遍參知識。以求印證。道過金陵。守心禪師隱居弘濟。操履密行。為一時推重。一見大奇之。乃為公曰。道在心悟。守在靜密。登山涉水。徒費草鞋錢耳。乃留公閉關。相與切磋。日造深奧。盡掃其玄解。如是者三年。及破關。即判然入廬山。將結隱以終身焉。時萬曆七年己卯歲也。公初入山。卜地至金竹坪。見其寬衍。嘆曰。此五百人安居處也。因與山靈誓。愿以身命佈施於此。以結十方衲子緣。遂誅茆縛廬。弔影居之。負舂執役。弟子智聯為之助。公得以絕跡者三年。明年庚辰。達觀可禪師來游。見而異之。曰公能安心寂寞如此。其所操進。當不可量。遂為莫逆。盤桓月餘而去。歲癸未。應黃梅五祖寺之請。演法華經。又三年。乙酉。應興國吳公國倫請。演楞嚴經。彼方素稱剽悍。人多感化焉。吳公首唱。為建殿堂。經營五年。歲己丑。三殿禪堂廚庫告成。公之南昌。募造千葉寶蓮毗盧大像。太史定宇鄧公為唱導。功未及半。公示微恙遷化。萬曆十九年。辛
【現代漢語翻譯】 現代漢語譯本 京都。東園暹理（Xianli，人名）諸大法師，都是當時的師匠。您依靠他們的講堂，盡得其中的奧義。大章宗師，在少林開示達摩（Damo，佛教禪宗始祖）單傳的心法。您完全拋棄了（之前的）教義，再次前往參究。依附在那裡十餘年，感嘆道：『這些都是口頭上的東西啊。道在於內心的證悟，哪裡需要空洞的言語呢？』於是離開了那裡，前往伏牛山的煉魔場。在大熔爐中，放下身心，持續打坐七年，有所領悟。隨後遍訪各地的知識分子，以求印證。路過金陵時，守心禪師隱居在弘濟寺，操守著秘密的修行，被當時的人們所推崇。他一見到您就感到非常驚奇，於是對您說：『道在於內心的領悟，守在於靜謐的修行。登山涉水，只是白白浪費草鞋錢罷了。』於是留下您閉關，相互切磋，每天都達到更深的境界，完全掃除了那些玄妙的解釋。像這樣過了三年，等到破關而出時，就毅然決然地進入了廬山，打算在那裡隱居終老。當時是萬曆七年己卯年。您剛入山時，選擇地點到了金竹坪，看到那裡寬闊平坦，感嘆道：『這裡是五百人可以安居的地方啊。』於是與山神發誓，願意將身命佈施於此，以結下與十方僧人的緣分。於是砍伐樹木，搭建茅屋，獨自居住在那裡。弟子智聯為您承擔舂米和勞役，您因此得以與世隔絕三年。第二年庚辰年，達觀可禪師前來遊玩，見到您後感到驚異，說您能夠如此安心寂寞，那麼您的修行，應當是不可估量的。於是成爲了知己，盤桓了一個多月后離去。癸未年，應黃梅五祖寺的邀請，演說《法華經》。又過了三年，乙酉年，應興國吳公國倫的邀請，演說《楞嚴經》。那個地方向來以民風彪悍著稱，很多人因此被感化。吳公首先倡議，為（寺廟）建造殿堂，經營了五年。己丑年，三殿、禪堂、廚房、倉庫建成。您前往南昌，募捐建造千葉寶蓮毗盧（Vairocana，佛教中普賢菩薩的化身）大像。太史定宇鄧公為您唱導。工程還沒完成一半，您就顯示出輕微的病癥，遷化了。萬曆十九年辛 卯年。
【English Translation】 English version Kyoto. The great Dharma masters of Higashiyama Senri (Xianli, a personal name) were all teachers of the time. You relied on their lecture halls and fully grasped their profound meanings. Great Master Dazhang revealed the essence of Bodhidharma's (Damo, the founder of Zen Buddhism) single transmission at Shaolin. You completely abandoned (previous) doctrines and went to study again. After relying on it for more than ten years, you sighed: 'These are all just words. The Way lies in inner realization, what need is there for empty words?' So you left there and went to the Demon-Refining Field of Funiu Mountain. In the great furnace, you let go of body and mind, and meditated continuously for seven years, gaining some insight. Then you visited scholars everywhere to seek confirmation. When passing through Jinling, Zen Master Shou Xin lived in seclusion in Hongji Temple, practicing secret cultivation, and was respected by the people of the time. As soon as he saw you, he was very surprised and said to you: 'The Way lies in inner understanding, and guarding lies in quiet cultivation. Climbing mountains and wading through water is just a waste of straw sandals.' So he kept you in seclusion, and they discussed with each other, reaching deeper realms every day, completely sweeping away those mysterious explanations. After three years like this, when you broke through the seclusion, you resolutely entered Mount Lu, intending to live in seclusion there for the rest of your life. It was the year Ji Mao in the seventh year of Wanli. When you first entered the mountain, you chose a place at Jinzhu Ping, and seeing it was wide and flat, you sighed: 'This is a place where five hundred people can live in peace.' So you swore an oath to the mountain spirit, willing to give your life to this place, in order to form a connection with monks from all directions. So you cut down trees, built a thatched hut, and lived there alone. The disciple Zhilian took on the tasks of husking rice and labor, so you were able to isolate yourself from the world for three years. In the second year, Gengchen, Zen Master Daguan Ke came to visit, and was surprised to see you, saying that you were able to be so peaceful and lonely, then your cultivation should be immeasurable. So they became confidants, lingered for more than a month and left. In the year Guiwei, in response to the invitation of the Fifth Ancestor Temple of Huangmei, you lectured on the Lotus Sutra. Three years later, in the year Yiyou, in response to the invitation of Wu Gong Guolun of Xingguo, you lectured on the Shurangama Sutra. That place has always been known for its fierce folk customs, and many people were thus moved. Wu Gong first advocated building halls for (the temple), and managed it for five years. In the year Jichou, the three halls, meditation hall, kitchen, and warehouse were completed. You went to Nanchang to raise funds to build the Thousand-Petaled Treasure Lotus Vairocana (Vairocana, the embodiment of Samantabhadra in Buddhism) statue. Grand Historian Dingyu Deng Gong chanted for you. Before the project was even half completed, you showed slight symptoms of illness and passed away. Xinmao in the nineteenth year of Wanli.
卯歲。六月初七日也。世壽五十有一。僧臘三十有奇。聯自山中奔赴。哀號不欲生。鄧公勉以繼志述事。卒乃師愿。乃完大像。負師靈骨還山。葬于寺后。時萬曆丙申某月某日也。公得度弟子九人。獨聯侍公最久。公之愿輪有所託焉。入滅二十八年。歲丁巳。諸孫各捐衣缽建窣堵波。請予為銘。銘曰。
大道如空。無處不通。但離窒礙。靡不包容。淵深若海。潛流大地。有鑿之者。必至實際。故載道者。在乎形器。心量若空。其道自備。我觀我公。忘己為物。布心如地。其愿乃足。相彼空山。誅茅一把。擬覆十方。任其來者。有愿未終。赍志而訣。有子克家。卒振其業。梵剎聿興。集者云赴。饑餐勞息。莫知其故。公心常住。法身不滅。直窮未來。石爛海竭。塔影高標。松聲泉響。如是法輪。在知音賞。
廬山雲中寺敬堂忠公塔銘
佛以無數方便。調伏眾生。菩薩以種種因緣。而求佛道。是知為佛弟子。續佛慧命者。非特踞華座。拈槌豎拂。為向上事。即抗志煙霞。潛行密用。未嘗不以泉響風聲。為廣長舌相也。若雲中忠公者。豈非白毫光中。晏坐山林。而求佛道者耶。師諱法忠。別號敬堂。新安歙縣曹氏子。母程氏。公生而穎異。齠年好端坐。不與群兒嬉。弱冠厭儒業。不喜治生產。蚤有出世志
。年十九。游錢塘靈隱寺。遇雲山僧大機和尚。即求出家。為剃染。執侍三年。二十一登壇受具。即依講肆。久之。多所參承。然未自信。遂行腳至少林。大千潤禪師開堂說法。師依之。扣單傳之旨。未幾。走長安。謁遍融月心二大老。指示心要。尋歸五臺。予同妙峰禪師。居北臺之龍門。師訪于冰雪中。一見而心相印契。乃留居期年。萬曆壬午。妙師與予別。之蘆芽。拉師同往。尋開叢林。諸所創立。師有力焉。居三載。棄去。入伏牛火場。調煉三業。南還。登匡廬。愛其幽勝。遂誅茅于講經臺。居三年。復還五老峰。弔影四年。一日登覽仰天坪。乃匡山絕頂。喜其高勝。遂居之。單丁數載。漸緝屋宇。久之衲子亦漸集。師手植松十餘萬本。冀成叢林。師居恒坦夷。無緣飾。御眾不立規矩。凡細務必以身先。至老不倦。隨緣自守。一衲之外。無長物。粒米莖菜。必與共之。視眾如一。平等行慈。無論智愚賢不肖。浸久默化。而不自知。故來者如歸家侍父母。凡出語句。慨切痛至。聽者無不心領神會。是以雖不上堂入室。而一眾森嚴。儼然一大爐鞲。蓋以身教也。予于丁巳歲。投老五乳。訪師于雲中。欣然道故。師一日過予。連床夜話。屬予撰十方常住記。越三年庚申秋。示微疾。臨終端坐。謂其徒曰。吾見紅日當空
【現代漢語翻譯】 十九歲時，他遊歷到錢塘的靈隱寺（Lingyin Temple）。在那裡，他遇到了雲山僧人大機和尚（Yunshan Monk Daji），便請求出家，並被剃度。他侍奉了三年，二十一歲時登壇受戒。之後，他跟隨講師學習，時間很久，也參與了很多事務，但仍然沒有自信。於是他開始遊方，來到了少林寺（Shaolin Temple）。當時，大千潤禪師（Daqianrun Chan Master）正在那裡開堂說法，他便依止大千潤禪師，探究單傳的宗旨。不久之後，他前往長安，拜見了遍融（Bianrong）和月心（Yuexin）兩位大老，得到了他們的心要指示。之後，他返回五臺山（Mount Wutai）。我和妙峰禪師（Miaofeng Chan Master）住在北臺的龍門。他冒著冰雪前去拜訪，一見如故，心意相通，於是便留下來住了一年。萬曆壬午年，妙峰禪師與我告別，前往蘆芽山（Luyashan Mountain），邀請他一同前往。之後，在那裡開創叢林，他出了很大的力。住了三年後，他離開了那裡，進入伏牛山的火場，調煉身口意三業。之後，他南下，登上匡廬山（Mount Kuanglu），喜愛那裡的幽靜秀美，便在講經臺（Jiangjingtai）附近砍伐茅草，在那裡住了三年。之後，他又回到五老峰（Five Elders Peak），獨自生活了四年。有一天，他登上仰天坪（Yangtianping），那是匡山的山頂，他喜歡那裡的高曠開闊，便在那裡住了下來。他獨自一人住了幾年，逐漸地建造房屋。時間久了，僧人也漸漸聚集起來。他親手種植了十幾萬棵松樹，希望能夠建成叢林。他平時為人坦誠平和，不事修飾。管理大眾不設立規矩，凡是細小的事情都一定以身作則，直到老年也不倦怠。他隨緣自守，除了一件僧袍之外，沒有多餘的物品。即使是一粒米、一根菜，也一定與大家分享。他視大眾如一，平等地行慈悲，無論是聰明還是愚笨，賢能還是不肖，時間久了，大家都在默默地受到感化，而不自覺。所以，來這裡的人都像回到家一樣，侍奉父母。他所說的話，都懇切痛切，聽的人沒有不心領神會的。因此，即使他不上堂入室，大眾也都很嚴肅認真，儼然像一個大熔爐。這都是因為他以身作則的緣故。丁巳年，我到五乳峰養老，在雲中拜訪了他，他很高興地和我敘舊。有一天，他來我這裡，我們連床夜話，他囑咐我撰寫《十方常住記》。過了三年，庚申年秋天，他稍微感到不適，臨終時端坐，對他的弟子們說：『我看見紅日當空。』 現代漢語譯本：十九歲時，他遊歷到錢塘的靈隱寺（Lingyin Temple）。在那裡，他遇到了雲山僧人大機和尚（Yunshan Monk Daji），便請求出家，並被剃度。他侍奉了三年，二十一歲時登壇受戒。之後，他跟隨講師學習，時間很久，也參與了很多事務，但仍然沒有自信。於是他開始遊方，來到了少林寺（Shaolin Temple）。當時，大千潤禪師（Daqianrun Chan Master）正在那裡開堂說法，他便依止大千潤禪師，探究單傳的宗旨。不久之後，他前往長安，拜見了遍融（Bianrong）和月心（Yuexin）兩位大老，得到了他們的心要指示。之後，他返回五臺山（Mount Wutai）。我和妙峰禪師（Miaofeng Chan Master）住在北臺的龍門。他冒著冰雪前去拜訪，一見如故，心意相通，於是便留下來住了一年。萬曆壬午年，妙峰禪師與我告別，前往蘆芽山（Luyashan Mountain），邀請他一同前往。之後，在那裡開創叢林，他出了很大的力。住了三年後，他離開了那裡，進入伏牛山的火場，調煉身口意三業。之後，他南下，登上匡廬山（Mount Kuanglu），喜愛那裡的幽靜秀美，便在講經臺（Jiangjingtai）附近砍伐茅草，在那裡住了三年。之後，他又回到五老峰（Five Elders Peak），獨自生活了四年。有一天，他登上仰天坪（Yangtianping），那是匡山的山頂，他喜歡那裡的高曠開闊，便在那裡住了下來。他獨自一人住了幾年，逐漸地建造房屋。時間久了，僧人也漸漸聚集起來。他親手種植了十幾萬棵松樹，希望能夠建成叢林。他平時為人坦誠平和，不事修飾。管理大眾不設立規矩，凡是細小的事情都一定以身作則，直到老年也不倦怠。他隨緣自守，除了一件僧袍之外，沒有多餘的物品。即使是一粒米、一根菜，也一定與大家分享。他視大眾如一，平等地行慈悲，無論是聰明還是愚笨，賢能還是不肖，時間久了，大家都在默默地受到感化，而不自覺。所以，來這裡的人都像回到家一樣，侍奉父母。他所說的話，都懇切痛切，聽的人沒有不心領神會的。因此，即使他不上堂入室，大眾也都很嚴肅認真，儼然像一個大熔爐。這都是因為他以身作則的緣故。丁巳年，我到五乳峰養老，在雲中拜訪了他，他很高興地和我敘舊。有一天，他來我這裡，我們連床夜話，他囑咐我撰寫《十方常住記》。過了三年，庚申年秋天，他稍微感到不適，臨終時端坐，對他的弟子們說：『我看見紅日當空。』
【English Translation】 At the age of nineteen, he traveled to Lingyin Temple (Lingyin Temple) in Qiantang. There, he met the Yunshan Monk Daji (Yunshan Monk Daji) and requested to become a monk, and was tonsured. He served for three years, and at the age of twenty-one, he ascended the altar to receive the precepts. After that, he followed lecturers to study for a long time, and also participated in many affairs, but he still lacked confidence. So he began to travel around, and came to Shaolin Temple (Shaolin Temple). At that time, Daqianrun Chan Master (Daqianrun Chan Master) was giving lectures there, so he relied on Daqianrun Chan Master to explore the tenets of single transmission. Soon after, he went to Chang'an and visited the two great elders, Bianrong (Bianrong) and Yuexin (Yuexin), and received their essential instructions. After that, he returned to Mount Wutai (Mount Wutai). I and Miaofeng Chan Master (Miaofeng Chan Master) lived in Longmen on the North Terrace. He visited in the snow and ice, and they hit it off at first sight, and their minds resonated, so he stayed for a year. In the Renwu year of the Wanli era, Miaofeng Chan Master bid farewell to me and went to Luyashan Mountain (Luyashan Mountain), inviting him to go together. After that, they founded a monastery there, and he contributed greatly. After living there for three years, he left and entered the fire field of Funiu Mountain to temper his body, speech, and mind. After that, he went south and ascended Mount Kuanglu (Mount Kuanglu), loving its tranquility and beauty, so he cut thatch near Jiangjingtai (Jiangjingtai) and lived there for three years. After that, he returned to Five Elders Peak (Five Elders Peak) and lived alone for four years. One day, he climbed Yangtianping (Yangtianping), which is the summit of Mount Kuang, and he liked its height and openness, so he lived there. He lived alone for several years, gradually building houses. Over time, monks gradually gathered. He personally planted more than 100,000 pine trees, hoping to build a monastery. He was usually honest and peaceful, and did not decorate himself. He did not establish rules for managing the public, and he always led by example in all small matters, and he was not tired even in his old age. He followed the circumstances and guarded himself, and had nothing extra besides a robe. Even a grain of rice or a vegetable stalk, he would share with everyone. He treated everyone as one, and practiced compassion equally, whether they were smart or foolish, virtuous or unworthy. Over time, everyone was silently influenced without realizing it. Therefore, those who came here felt like they were back home, serving their parents. His words were earnest and heartfelt, and everyone who heard them understood them. Therefore, even though he did not enter the hall or room, the public was very serious and earnest, like a large furnace. This was all because he led by example. In the Ding Si year, I went to Wuru Peak to retire, and visited him in the clouds. He was very happy to reminisce with me. One day, he came to me, and we talked all night in bed. He instructed me to write the 'Record of the Ten Directions Ever-Dwelling'. Three years later, in the autumn of the Gengshen year, he felt slightly unwell. On his deathbed, he sat upright and said to his disciples, 'I see the red sun in the sky.' English version: At the age of nineteen, he traveled to Lingyin Temple (Lingyin Temple) in Qiantang. There, he met the Yunshan Monk Daji (Yunshan Monk Daji) and requested to become a monk, and was tonsured. He served for three years, and at the age of twenty-one, he ascended the altar to receive the precepts. After that, he followed lecturers to study for a long time, and also participated in many affairs, but he still lacked confidence. So he began to travel around, and came to Shaolin Temple (Shaolin Temple). At that time, Daqianrun Chan Master (Daqianrun Chan Master) was giving lectures there, so he relied on Daqianrun Chan Master to explore the tenets of single transmission. Soon after, he went to Chang'an and visited the two great elders, Bianrong (Bianrong) and Yuexin (Yuexin), and received their essential instructions. After that, he returned to Mount Wutai (Mount Wutai). I and Miaofeng Chan Master (Miaofeng Chan Master) lived in Longmen on the North Terrace. He visited in the snow and ice, and they hit it off at first sight, and their minds resonated, so he stayed for a year. In the Renwu year of the Wanli era, Miaofeng Chan Master bid farewell to me and went to Luyashan Mountain (Luyashan Mountain), inviting him to go together. After that, they founded a monastery there, and he contributed greatly. After living there for three years, he left and entered the fire field of Funiu Mountain to temper his body, speech, and mind. After that, he went south and ascended Mount Kuanglu (Mount Kuanglu), loving its tranquility and beauty, so he cut thatch near Jiangjingtai (Jiangjingtai) and lived there for three years. After that, he returned to Five Elders Peak (Five Elders Peak) and lived alone for four years. One day, he climbed Yangtianping (Yangtianping), which is the summit of Mount Kuang, and he liked its height and openness, so he lived there. He lived alone for several years, gradually building houses. Over time, monks gradually gathered. He personally planted more than 100,000 pine trees, hoping to build a monastery. He was usually honest and peaceful, and did not decorate himself. He did not establish rules for managing the public, and he always led by example in all small matters, and he was not tired even in his old age. He followed the circumstances and guarded himself, and had nothing extra besides a robe. Even a grain of rice or a vegetable stalk, he would share with everyone. He treated everyone as one, and practiced compassion equally, whether they were smart or foolish, virtuous or unworthy. Over time, everyone was silently influenced without realizing it. Therefore, those who came here felt like they were back home, serving their parents. His words were earnest and heartfelt, and everyone who heard them understood them. Therefore, even though he did not enter the hall or room, the public was very serious and earnest, like a large furnace. This was all because he led by example. In the Ding Si year, I went to Wuru Peak to retire, and visited him in the clouds. He was very happy to reminisce with me. One day, he came to me, and we talked all night in bed. He instructed me to write the 'Record of the Ten Directions Ever-Dwelling'. Three years later, in the autumn of the Gengshen year, he felt slightly unwell. On his deathbed, he sat upright and said to his disciples, 'I see the red sun in the sky.'
。金蓮遍地。吾其行矣。言訖寂然而逝。時七月廿一日也。師生於嘉靖辛丑。世壽八十。法臘六十。晚年得度弟子三人。能幻能握皆歙人。能撐䖍州人。握奉師茶毗。收靈骨。塔葬于桃花峰下。持狀請銘。予撫然而嘆曰。當師訪於五臺時。見師飄然如凌風孤鶴。心甚愛其高舉。比即堅留。且云。能同埋此中乎。師曰。有緣必遂。自後別去。將謂無復再晤之期。豈意垂老同歸。且為述師之生平耶。銘曰。
大道如空。萬法體同。能善用者。遇緣即宗。逆順隨宜。了無虧欠。是在智者。種種方便。松聲泉響。出廣長舌。況復當機。豈非善說。是故至人。以身為教。密行全彰。事事皆妙。墾土掘地。搬柴運水。大用現前。何拘彼此。有緣而遇。無心而作。法法頭頭。都成解脫。弔影重巖。如臨廣眾。二十餘年。巍巍不動。通身毛孔。遍佈十方。有入之者。脫體清涼。剎建雲中。僧來世外。粥飯如從。香積世界。是在吾師。無作妙力。用而不藏。從空一擲。大愿未終。幻緣消歇。掉臂而行。了無言說。一塔撐空。靈蹟是寄。法身常住。盡未來際。
宣城華陽山道者法振鐸公塔銘
公諱大鐸。字法振。宛陵某氏子。生而超群。神清韻朗。幼從鄉校。讀論語。至朝聞道。夕死可矣。乃曰。道何物耶。聞而可死。
【現代漢語翻譯】 現代漢語譯本：『金蓮遍地。我該走了。』說完就寂然圓寂了。時間是七月二十一日。師父生於嘉靖辛丑年，世壽八十歲，僧臘六十年。晚年得度弟子三人，能幻、能握都是歙縣人，能撐是䖍州人。能握負責師父的荼毗（火化），收斂靈骨，在桃花峰下建塔安葬。持狀請我作銘文。我撫摸著石碑感嘆道：『當初師父在五臺山拜訪我時，我見他飄逸得像凌風的孤鶴，心裡非常喜愛他的高潔。當時就堅決挽留他，並且說，能否一同埋骨於此？』師父說：『有緣必定能實現。』自那以後分別，我以為不會再有相見之期了，沒想到垂暮之年一同歸來，並且為我講述師父的生平。銘文如下：
大道如虛空，萬法本體相同。能夠善於運用的人，遇到機緣就遵循它。順境逆境都隨順適宜，沒有絲毫虧欠。這在於有智慧的人，運用種種方便法門。松濤泉水的聲音，發出廣長舌相（說法）。何況是應機說法，難道不是善於解說嗎？因此，達到極高境界的人，以自身作為教導。秘密的修行完全彰顯，事事都巧妙。墾土掘地，搬柴運水，巨大的作用顯現在眼前，不拘泥於彼此的分別。有緣而相遇，無心而作為，一切法、一切事物，都成為解脫。獨自面對重重山巖，如同面對廣大的群眾，二十多年來，巍然不動。全身的毛孔，遍佈十方。有進入其中的人，脫離形體而清涼。寺廟建立在雲中，僧人來自世外。粥飯如同來自香積世界。這在於我的師父，無為而為的妙力。運用而不隱藏，從空中一擲（放下一切）。大愿沒有終結，幻化的因緣消散止息。甩開手臂而走，沒有留下任何言語。一座寶塔支撐天空，靈蹟寄託於此。法身永遠存在，直到未來的盡頭。
宣城華陽山道者法振鐸公塔銘
法振鐸公，名大鐸，字法振，是宛陵某氏的兒子。天生就超凡脫俗，精神清明，氣質爽朗。年幼時在鄉里的學校讀書，讀到《論語》中『早晨明白了道，晚上死去都可以』這句話，於是問道：『道是什麼東西呢？聽聞了就可以死去。』
【English Translation】 English version: 『Golden lotuses cover the ground. I shall depart.』 Having spoken these words, he passed away peacefully. The date was the 21st day of the seventh month. The Master was born in the Xin Chou year of the Jiajing reign, his earthly life spanned eighty years, and his monastic life sixty years. In his later years, he ordained three disciples: Neng Huan (capable of illusion), Neng Wo (capable of grasping), both from She County, and Neng Cheng (capable of supporting), from Qian Prefecture. Neng Wo oversaw the Master's cremation, collected his sacred remains, and built a pagoda for their enshrinement at the foot of Peach Blossom Peak. He presented a memorial requesting an inscription. I stroked the stone tablet and sighed, 『When the Master visited me at Mount Wutai, I saw him soaring like a solitary crane in the wind, and I deeply admired his nobility. I earnestly urged him to stay, and even asked, 'Could we be buried together in this place?' The Master replied, 'If there is affinity, it will surely be fulfilled.' After that parting, I thought there would be no chance of meeting again. Who would have thought that in our twilight years we would return together, and that I would be asked to recount the Master's life? The inscription reads:
The Great Way is like emptiness; the essence of all phenomena is the same. Those who are skilled in its application follow the circumstances they encounter. They adapt to favorable and unfavorable conditions, without any deficiency. This lies in the wisdom of employing various expedient means. The sound of pines and the murmur of springs emanate the broad and long tongue (of Dharma). Moreover, when speaking appropriately to the occasion, is it not skillful exposition? Therefore, the perfected person uses their body as a teaching. Secret practices are fully revealed, and everything is wondrous. Tilling the soil and digging the earth, carrying firewood and transporting water, great functions manifest before us, without being bound by distinctions of self and other. Meeting through affinity, acting without intention, every Dharma, every thing, becomes liberation. Contemplating one's shadow in the towering cliffs is like facing a vast assembly. For over twenty years, he stood firm and unmoving. The pores of his entire body permeated the ten directions. Those who enter it find liberation from the body and coolness. Temples are built in the clouds, monks come from beyond the world. Gruel and rice seem to come from the Fragrant Accumulation World. This lies in the wondrous power of non-action of my Master. Using without hoarding, casting everything away from emptiness. The great vow is not yet finished, the illusory conditions cease. He swings his arm and departs, without leaving any words. A pagoda supports the sky, a sacred trace is entrusted here. The Dharma body abides forever, until the end of the future.
Inscription for the Pagoda of the Taoist Fa Zhenduo of Huayang Mountain in Xuancheng
The Master's name was Da Duo, his style name was Fa Zhen. He was the son of a certain family from Wanling. He was born extraordinary, with a clear spirit and bright disposition. As a child, he studied at the village school, reading the Analects. Upon reaching the passage 'If one hears the Way in the morning, one can die content in the evening,' he asked, 'What is this Way? That hearing it allows one to die content?'
遂大疑之。每每以此問諸先達。皆不愜意。一日逢行腳僧。問曰。如何是道。僧曰。此吾佛氏無上妙道。非世之仁義禮智而已也。公由是篤信佛道。遂禮其僧剃髮。時年甫二十。其僧囑曰。吾非爾師。當往參云棲。公徑造焉。得沙彌戒。依眾未幾。即從雪浪法席。參諸教義。居恒求悟自心。不得其指。復歸云棲進具戒。請益修心之要。示以唸佛法門。以一心不亂為的旨。付禪關䇿進一書。為參究之訣。公佩服。還本郡石瀧巖。閉關三年。單提一念。久之有省。復往云棲求印可。遂依眾淘汰數年。辭歸本郡之華陽山。誅茅以居。華陽祖于黃山白岳。縱廣一由旬。周環四邑。庵當萬山之中。最為幽僻。公居之。唯種芋栽茶。拾橡栗。采松花。以充食。竟絕意人間。唯一沙彌智浩。執侍焉。浩讀楞嚴。至徴心處。問曰。七處徴心。皆不可得。畢竟心在甚麼處。公撫幾一下。良久問曰。會么。浩曰不會。乃示二祖公案。久之令浩參諸方去。公單居焉。緇白請公說金剛般若要義。公拈凡所有相。皆是虛妄。若見諸相非相。即見如來。問眾曰。會么。眾曰不會。公曰。一切有為法。如夢幻泡影。如露亦如電。應作如是觀。乃曰。大眾各自珍重。吾將行矣。即沐浴更衣。端坐唸佛而逝。時萬曆戊午七月十八日也。公生於萬曆甲戌。八
【現代漢語翻譯】 於是他對此產生了極大的疑惑，常常以此請教各位前輩，但都不滿意。一天，遇到一位雲遊僧人，他問道：『什麼是道？』僧人說：『這是我們佛家的無上妙道，不是世俗的仁義禮智可以比擬的。』 公因此更加篤信佛道，於是拜那位僧人為師剃度出家，當時他才二十歲。那位僧人囑咐他說：『我不是你的老師，你應該去參拜云棲。』 公直接前往云棲，受了沙彌戒。在僧眾中待了不久，就跟隨雪浪法師學習各種教義，經常尋求開悟自心的方法，但不得要領。於是又回到云棲受具足戒，請教修心的要訣。雪浪法師向他開示唸佛法門，以一心不亂為最終目標，並贈送《禪關策進》一書，作為參究的訣竅。 公非常佩服，回到本郡的石瀧巖，閉關三年，專心提持一句佛號，時間久了有所領悟，又前往云棲請求印證。之後在僧眾中修行數年，辭別云棲回到本郡的華陽山，砍伐茅草居住。華陽山位於黃山和白岳之間，縱橫一由旬（yóu xún，古代長度單位），周圍環繞四個縣，庵位於萬山之中，最為幽靜偏僻。 公居住在那裡，只是種植芋頭、栽種茶葉、拾取橡栗、採摘松花來充飢，完全斷絕了與世俗的聯繫，只有一位沙彌智浩侍奉他。智浩讀《楞嚴經》時，讀到征心之處，問道：『七處征心，都不可得，那麼心到底在哪裡呢？』 公拍了一下桌子，過了很久問道：『會么？（huì me，明白了嗎？）』 智浩說不明白。於是 公向他開示二祖慧可的公案，過了很久，讓智浩去各處參學。 公獨自居住在那裡，僧人和俗人請 公講解《金剛般若經》的要義。 公拈出『凡所有相，皆是虛妄，若見諸相非相，即見如來』。問大家：『會么？』 大家說不明白。 公說：『一切有為法，如夢幻泡影，如露亦如電，應作如是觀。』 於是說：『大眾各自珍重，我將要走了。』 隨即沐浴更衣，端坐唸佛而逝。當時是萬曆戊午年七月十八日。 公生於萬曆甲戌年，享年八十歲。 現代漢語譯本
【English Translation】 Thereupon, he harbored great doubts about it and frequently consulted various senior monks, but none satisfied him. One day, he encountered a traveling monk and asked, 'What is the Dao (dào, the Way)?' The monk replied, 'This is the supreme and wonderful Dao of our Buddha's teaching, which cannot be compared to the worldly virtues of benevolence, righteousness, propriety, and wisdom.' Consequently, the 公 (Gōng, honorific title) became even more convinced of the Buddhist path. He then paid homage to the monk and had his head shaved, becoming a monk himself. At that time, he was only twenty years old. The monk instructed him, 'I am not your teacher. You should go and visit Yunqi (Yúnqī, name of a place).' The 公 went directly to Yunqi and received the Śrāmaṇera (shā mí, novice monk) precepts. After staying among the monks for a short time, he followed Dharma Master Xuelang (Xuělàng, name of a monk) to study various teachings. He constantly sought a way to awaken his own mind, but he could not find the key. So he returned to Yunqi to receive the full Bhikṣu (bǐ qiū, fully ordained monk) precepts and asked for the essentials of cultivating the mind. Dharma Master Xuelang instructed him in the method of reciting the Buddha's name, with the ultimate goal of achieving single-mindedness without distraction. He also gave him the book 'Zen Barrier Encouragement' as a guide for investigation. The 公 was very impressed and returned to Shilongyan (Shílóngyán, name of a place) in his home county. He entered a three-year retreat, focusing solely on the single thought of Buddha-recitation. After a long time, he had some understanding and went back to Yunqi to seek endorsement. After practicing among the monks for several years, he bid farewell to Yunqi and returned to Huayang Mountain (Huáyáng Shān, name of a mountain) in his home county, where he built a thatched hut to live in. Huayang Mountain is located between Huangshan (Huángshān, Yellow Mountain) and Baiyue (Báiyuè, White Mountain), spanning one Yojana (yóu xún, ancient unit of measurement), surrounded by four counties. The hermitage was situated in the midst of ten thousand mountains, the most secluded and remote place. The 公 lived there, only planting taro, growing tea, gathering acorns, and collecting pine pollen to eat, completely cutting off contact with the world. Only one Śrāmaṇera named Zhihao (Zhìhào, name of a person) attended to him. When Zhihao was reading the Śūraṅgama Sūtra (Léngyán Jīng, name of a Buddhist scripture) and came to the part about investigating the mind, he asked, 'Investigating the mind in seven places, none can be found. So where exactly is the mind?' The 公 struck the table and after a long time asked, 'Do you understand?' Zhihao said he did not understand. So the 公 explained to him the case of the Second Patriarch Huike (Huìkě, name of a Zen patriarch). After a long time, he sent Zhihao to study in various places. The 公 lived there alone. Monks and laypeople asked the 公 to explain the essential meaning of the Diamond Sūtra (Jīngāng Bōrě Jīng, name of a Buddhist scripture). The 公 picked up the phrase 'All forms are illusory. If you see all forms as non-forms, then you will see the Tathāgata (Rúlái, the Thus Come One, Buddha).' He asked everyone, 'Do you understand?' Everyone said they did not understand. The 公 said, 'All conditioned dharmas are like dreams, illusions, bubbles, and shadows, like dew and lightning. You should contemplate them in this way.' Then he said, 'Everyone, take care of yourselves. I am about to depart.' Immediately, he bathed and changed his clothes, sat upright, and passed away while reciting the Buddha's name. It was the eighteenth day of the seventh month of the Wuwu year of the Wanli (Wànlì, reign period of the Ming Dynasty) era. The 公 was born in the Jiaxu year of the Wanli era and lived to be eighty years old. English version
月二十四日。世壽四十有五。僧臘二十有八。葬于庵之某處。智浩參方歸省。公已入寂三年矣。浩乃匍匐匡山。乞予為塔上銘。予覽狀。知公始以聞道可死一言發心。頓棄人間世。雖親教義。不尚名言。絕意于空山寂寞之濵。單提一念。以死生為大事。至其操行孤絕。超然似古隱山之流。此末法之難能者。嗟乎。若公之風。可使吾徒之貪者廉。狂者息。躁者靜也。又何事踞華座為說法哉。予有感於斯。乃為之銘曰。
般若靈根。如種在地。遇緣而發。若時雨溉。聞道一言。夙習固然。偶一觸之。應念現前。死既可矣。復生何戀。頓舍世緣。入山修練。不事語言。單提向上。一念孤明。吾我俱喪。橡栗松花。以療形枯。浮雲幻化。視之若無。寂寞空山。孤風絕侶。莫問其賓。看主中主。死生不變。太虛閃電。寂滅空中。超情離見。撩起便去。似不曾來。空花翳目。野馬塵埃。塔影團團。霞蒸霧鎖。問末後句。青山朵朵。
比丘性慈塔幢銘
比丘性慈。毗陵潘氏子。性愛離俗。童時聞月珠法師講楞嚴。遂發心出家。禮宇光法師于華山。求剃度。授以凈土法門。專心一志。雅修梵行。喜看老病。心無厭倦。習音聲佛事。后遇滇南僧性玉。結伴遊南海。誅茅同居十餘載。玉患病頻年。慈看侍慇勤。如事父母
。略無怠容。玉竟無恙。萬曆己未。同禮匡山授具戒。回普陀。而玉病復作。慈益加調護。庚申歲。慈感法乳。復來省匡山。舟次荻港。偶微恙。遂坐脫于舟中。囑同行三人。茶毗于紫沙州。萬曆庚申五月一日也。玉聞之。乃奔負靈骨。歸葬普陀。復走匡山具述其因緣。乞志之。予聞而感之曰。詩云。兄弟鬩於牆。世有骨肉而仇讎者多矣。況二姓乎。若慈與玉也。驀爾相逢。以道相親一心莫逆。看病十年如一日。慈能盡心力于生前。玉乃感恩義于身後。誠所謂一死一生。乃見交情者耶。予故次序其事。又以啟法門之義。當以看病為第一行也。慈生於癸巳年正月十七日。世壽二十八歲。玉為滇南昆明徐氏子。世業儒。故並記之。乃為銘曰。
宿具道緣。無心而遇。形異心同。難兄難弟。視身若己。死生不二。出情之情。故乃如是。骨埋白花。心凝實際。試問大士。果何來去。
新安黃山擲缽庵寓安寄公塔銘
公諱廣寄。字寓安。衢州開化余氏子。生而聰慧。有出塵志。年十五。白父母。聽出家。投郡張公山。無為法公為沙彌。好學多能。博雅游藝。恒往來於休婺之間。一時士大夫無不器重。樂與為忘年交。年二十四。嘆曰。人生過隙駒耳。泛泛若此。何以出家為。遂決志遊方。參訪知識。屢行為親知
【現代漢語翻譯】 現代漢語譯本：沒有絲毫懈怠的樣子。玉的病最終痊癒了。萬曆己未年，（慈）一同前往禮匡山（Lushan Mountain）受具足戒。回到普陀山（Mount Putuo）后，玉的病又復發了，慈更加盡心調養護理。庚申年，慈感念法乳之恩，再次來匡山探望。船停靠在荻港時，偶然得了小病，便在船中坐化圓寂。囑咐同行的三人，在紫沙州火化。時間是萬曆庚申年五月初一。玉聽到這個訊息，便奔赴前往，揹負著慈的靈骨，歸葬于普陀山。之後又前往匡山，詳細敘述了其中的因緣，請求我為他寫墓誌銘。我聽後感慨地說，詩經上說，『兄弟鬩於牆』，世上兄弟骨肉相殘的事情很多，更何況是異姓之人呢？像慈和玉這樣，偶然相遇，卻以道義互相親近，一心一意，情投意合。照顧病人十年如一日。慈能在生前盡心盡力，玉能在身後感恩重義。真可謂是一死一生，才能顯現出真正的交情啊。所以我按順序記述了這件事，又以此來啓發佛法的意義，應當以照顧病人為第一修行。慈生於癸巳年正月十七日，世壽二十八歲。玉是滇南昆明徐氏的兒子，世代以儒學為業，所以一併記錄下來。於是為他寫銘文說： 前世就具備了修道的因緣，無意之中相遇。形體不同，心意相同，情同手足。看待別人的身體就像看待自己一樣，把生死看作是一回事。超越了世俗的情感，所以才能做到這樣。骨灰埋在白花，心意凝聚在真如實際。試問觀世音菩薩（Avalokitesvara），究竟從哪裡來，又到哪裡去？ 新安黃山擲缽庵寓安寄公塔銘 （廣寄）法號廣寄，字寓安，衢州開化余氏之子。天生聰慧，有出世的志向。十五歲時，稟告父母，請求出家。投奔郡里的張公山，拜無為法公為沙彌。好學多才，博學多藝。經常往來於休寧和婺源之間。當時士大夫沒有不器重他的，都樂於和他結為忘年之交。二十四歲時，感嘆道，人生就像白駒過隙一樣短暫。如果這樣平庸度過，又何必出家呢？於是下定決心遊歷四方，參訪善知識。多次因為親友的緣故
【English Translation】 English version: He showed no sign of negligence. Yu's illness eventually subsided. In the year of Jiwei during the Wanli reign, (Ci) went to Lushan Mountain together to receive the complete precepts. After returning to Mount Putuo, Yu's illness relapsed, and Ci took even greater care in nursing him. In the year of Gengshen, Ci, grateful for the Dharma milk, came to visit Lushan again. While the boat was docked at Digang, he contracted a minor illness and passed away peacefully on the boat. He instructed the three companions to cremate him at Zisha Island. This occurred on the first day of the fifth month of the Gengshen year during the Wanli reign. Upon hearing this news, Yu rushed to carry Ci's spiritual remains and buried them on Mount Putuo. Afterwards, he went to Lushan and recounted the entire story, requesting me to write his epitaph. After hearing this, I exclaimed with emotion, as the Book of Songs says, 'Brothers quarrel within the walls,' and there are many instances in the world of siblings turning against each other, let alone those of different surnames. Yet, Ci and Yu, upon a chance encounter, became close through the Dharma, their hearts aligned and in perfect harmony. They cared for the sick for ten years as if it were a single day. Ci was able to devote himself wholeheartedly during his lifetime, and Yu was able to express his gratitude and righteousness after his death. Truly, it can be said that through one death and one life, true friendship is revealed. Therefore, I have recorded this event in order, and also to enlighten the meaning of the Dharma, that caring for the sick should be the foremost practice. Ci was born on the seventeenth day of the first month of the year of Guisi, and lived to the age of twenty-eight. Yu was the son of the Xu family of Kunming, Yunnan, whose family had been engaged in Confucianism for generations, so I have recorded this as well. Thus, I wrote the inscription for him: Having the karmic affinity from previous lives, they met unintentionally. Though different in form, their hearts were the same, like inseparable brothers. They regarded each other's bodies as their own, and saw life and death as one and the same. Transcending worldly emotions, that is why they were able to do this. The ashes are buried in Baihua, and the mind is concentrated on the true reality. I ask Avalokitesvara (Guanshiyin Pusa), where did he come from, and where did he go? Epitaph for Layman Yu'an of Zhibo Hermitage, Huangshan, Xin'an His Dharma name was Guangji, his courtesy name Yu'an, and he was the son of the Yu family of Kaihua, Quzhou. He was born intelligent and had a desire to transcend the world. At the age of fifteen, he informed his parents and requested to leave home. He went to Zhanggong Mountain in the prefecture and became a novice under Dharma Master Wuweifa. He was studious and talented, learned and skilled in the arts. He frequently traveled between Xiuning and Wuyuan. At that time, all the scholar-officials respected him and were happy to be his friends despite the age difference. At the age of twenty-four, he sighed and said, 'Life is as fleeting as a white horse passing through a crack. If I live so ordinary, why did I leave home?' So he resolved to travel around and visit knowledgeable teachers. Many times because of relatives and friends
羈留不果。乃宵遁。單瓢只杖。徑造云棲。大師見而器之。為授具戒。開示唸佛法門曰。唸佛無他伎倆。專在一心不亂。公服膺。遂以充維那。居常刻意精修。單持一念。謹束三業。嚴整威儀。調和內外。悅可眾心。大師一日臨眾曰。朝廷設官。以稱職為最。豈惟國家。叢林亦然。梵語維那。此云悅眾。若寄維那。可謂稱職矣。由是一眾咸推重之。一坐八年。以省師歸故山。閉關三年。萬曆庚戌。入黃山之丞相原。誅茅藏修。精進自䇿。一念不移。若忘人世。久之。一方緇白。歸信者眾。圖南汪公為結庵以居之。一坐十二年。偶嬰真疾。竟不言。動止如常。人莫知之。久之疾篤。鄉人請醫診視。公曰。死生如客耳。當行即行。又何為乎。竟勿藥。唯安然端坐。如不有身。一日召弟子曰。吾行矣。末後一事。汝等識之。言訖。跏趺而逝。時天啟元年辛酉二月二日也。初弟子不意公遽化。未理龕室。乃置坐于幾上。且恐形變。急積薪茶毗。值天大雪。不能動轉。如是者七日。遠近緇白。聞而破雪奔吊。見公顏色如生。喜容可掬。唇紅不改。手軟如綿。咸曰。此生人也。安忍化。固止之。乃借佛龕收斂。供于所整之丈室。雪乃止。弟子相謂曰。此豈末後事耶。於是亦不敢火。經夏秋炎熱。形氣不變。意欲奉三年乃葬。明年壬
【現代漢語翻譯】 現代漢語譯本 羈留沒有成功，於是連夜逃走，只帶著一個水瓢和一根枴杖，直接去了云棲寺。云棲大師見到他，非常器重，為他授了具足戒，並開示唸佛法門說：『唸佛沒有什麼其他技巧，關鍵在於一心不亂。』他牢記在心，於是擔任了維那（Vina，悅眾，執事僧）。平時總是刻意精進修行，一心持唸佛號，謹慎約束身口意三業，莊嚴整肅威儀，調和內外，使大眾喜悅。云棲大師有一天對大眾說：『朝廷設定官職，以稱職為最重要。豈止是國家如此，叢林（佛教寺院）也是一樣。梵語維那，翻譯成漢語就是悅眾。若寄擔任維那，真可謂稱職了。』從此，大眾都非常推重他。他擔任維那八年，因為想念師父，就回到故鄉的山裡，閉關三年。萬曆庚戌年，他進入黃山的丞相原，砍伐茅草，隱居修行，精進自勵，一心不亂，好像忘記了人世間的事情。時間久了，一方僧俗，歸信他的人很多。圖南汪公為他建造菴廬居住。他禪坐了十二年，偶然得了小病，始終不說話，行動起居如常，人們都不知道。時間久了，病情加重，鄉里人請醫生來診治。他說：『生死就像旅客一樣，該走就走，又何必用藥呢？』最終沒有用藥，只是安然端坐，好像沒有身體一樣。有一天，他召集弟子說：『我要走了，這最後的一件事，你們認識嗎？』說完，就結跏趺坐而逝。時間是天啟元年辛酉年二月初二。起初，弟子們沒有料到他會突然圓寂，沒有準備龕室，就讓他坐在幾案上。而且擔心他的身體會變化，急忙堆積柴火準備荼毗（火化）。正趕上天降大雪，無法移動柴火。這樣過了七天，遠近的僧俗，聽到訊息，冒著大雪前來弔唁，看到他的顏色像活著一樣，面帶喜色，笑容可掬，嘴唇紅潤沒有改變，手柔軟如棉。都說：『這是活人啊，怎麼忍心火化呢？』堅決阻止了火化。於是借來佛龕收斂遺體，供奉在他整理過的丈室裡。雪才停止。弟子們互相說：『這難道就是最後的一件事嗎？』於是也不敢火化。經過夏天秋天的炎熱，他的形體氣息沒有改變。打算供奉三年再安葬。明年壬
【English Translation】 English version His detention was unsuccessful, so he fled at night, carrying only a gourd dipper and a staff, heading straight to Yunqi Temple. The Great Master, seeing him, valued him greatly, ordained him with the full precepts, and instructed him in the Pure Land practice, saying, 'Reciting the Buddha's name has no other skill; it lies solely in single-mindedness without confusion.' He embraced this teaching and was appointed as Vina (Vina, one who pleases the assembly, a monastic officer). He constantly strived for diligent practice, holding single-mindedly to the Buddha's name, carefully restraining his three karmas (body, speech, and mind), solemnly maintaining his demeanor, harmonizing internal and external, and pleasing the hearts of the assembly. One day, the Great Master addressed the assembly, saying, 'The court establishes official positions, with competence being the most important. It is not only the country that is like this, but also the Sangha (Buddhist monastery). The Sanskrit word Vina translates to 'one who pleases the assembly.' If Ruoji serves as Vina, he can truly be called competent.' From then on, the assembly greatly respected him. After serving as Vina for eight years, he returned to his home mountain to visit his teacher and entered a three-year retreat. In the Gengxu year of the Wanli era, he entered the Prime Minister Yuan of Huangshan, cleared away thatch, and practiced in seclusion, diligently encouraging himself, with unwavering single-mindedness, as if forgetting the affairs of the world. Over time, many monastics and laypeople in the area came to believe in him. Duke Wang of Tunan built a hermitage for him to live in. After sitting in meditation for twelve years, he contracted a minor illness, but remained silent, his actions and movements as usual, unknown to others. After a long time, his illness worsened, and the villagers invited a doctor to examine him. He said, 'Life and death are like travelers; when it is time to go, one goes. Why bother with medicine?' In the end, he took no medicine, but sat peacefully in meditation, as if without a body. One day, he summoned his disciples and said, 'I am about to depart. Do you recognize this final matter?' After speaking, he sat in the lotus position and passed away. The time was the second day of the second month of the Xinyou year of the Tianqi era. Initially, the disciples did not expect him to suddenly pass away and had not prepared a reliquary, so they placed him on a table. Fearing that his body would decompose, they hastily piled up firewood to prepare for cremation. However, a heavy snow fell, making it impossible to move the firewood. After seven days, monastics and laypeople from near and far, hearing the news, braved the snow to come and pay their respects. They saw that his complexion was like that of a living person, his face filled with joy, his smile radiant, his lips red and unchanged, and his hands soft as cotton. They all said, 'This is a living person! How can we bear to cremate him?' They firmly stopped the cremation. They borrowed a Buddhist reliquary to collect his remains and enshrined them in his cleaned room. The snow then stopped. The disciples said to each other, 'Could this be the final matter?' Therefore, they did not dare to cremate him. After the heat of summer and autumn, his form and breath remained unchanged. They planned to enshrine him for three years before burial. The following Ren
戌三月。弟子大守。走匡山。具白其事。且請為銘。予聞而嘆曰。吾沙門之行。貴真修實證。不在炫名聞。立門庭為得也。以公之高明多藝。博識廣聞。一入法門。即盡情屏絕。精心為道。如愚若訥。居常一念。密密綿綿。見人不發一語。問者。唯唯一笑而已。至若處同袍忘人我。脫略形骸。無不愛而敬之。豈非威儀攝生。正容悟物無言而說法者耶。嗚呼。若公之於生死。神往形留。化臭腐為神奇。豈非戒定熏修。精心融貫而然耶。即佛祖之金剛不壞。常住不朽。亦由是而致。否則不崇朝。若豚子之食于死母也。予於是有感焉。乃為之銘曰。
三界萬法。為心所造。壞與不壞。總在一竅。螢火蚌珠。其光雖小。亦是精妙。圓明之寶。何況佛性。寶覺明心。在我固有。豈不甚深。戒定所熏。金剛種子。故舍利羅。其叢如蟻。既有幻形。寧免幻病。果縛現存。業由前定。如公形骸。久而不臭。想是其中。心光無垢。從此精練。生生不退。決定至於。金剛之地。或焚或存。無可不可。且待三年。再來報我。我作此銘。非為公立。普告諸人。大家努力。
憨山老人夢遊集卷第二十八 卍新續藏第 73 冊 No. 1456 憨山老人夢遊集
憨山老人夢遊集卷第二十九
侍 者 福 善 日
【現代漢語翻譯】 現代漢語譯本： 戌三月，弟子大守從匡山趕來，詳細地講述了這件事，並且請求我為他作銘文。我聽後感嘆道：『我們沙門（Śrāmaṇa，佛教出家修行者）的修行，貴在真實的修持和實際的證悟，不在於炫耀名聲，建立門庭來獲取利益。以您大守的高明才智和多才多藝，博學廣聞，一旦進入佛法之門，就完全地屏棄世俗，專心致志地修道，像愚笨的人一樣不善言辭。平時心中只有一個念頭，細密綿長，見到人也不說一句話，有人問話，也只是微微一笑而已。至於與同修相處，忘記人我之別，不拘小節，無不愛戴和尊敬他。這難道不是用威儀來約束身心，用端莊的容貌來啓發他人，用無言的方式來說法嗎？』 『唉！像您大守這樣對待生死，精神嚮往解脫，形體卻暫時留下，將腐臭轉化為神奇，這難道不是戒律和禪定的長期熏修，精心融會貫通的結果嗎？即使是佛祖的金剛不壞之身，常住不朽，也是由此而成就的。否則，不到一天，就會像小豬吃掉死去的母豬一樣。』我因此有所感觸，於是為他作銘文說： 『三界萬法，為心所造。壞與不壞，總在一竅（指心）。螢火蟲和蚌珠，它們的光芒雖然微小，也是精妙的，圓滿光明的寶物。何況是佛性，寶貴的覺悟和光明的本心，本來就在我們自身具有，難道不是非常深奧嗎？通過戒律和禪定的熏修，金剛種子得以生長。所以舍利（Śarīra，佛教高僧火化后留下的遺物）聚集在一起，像螞蟻一樣多。既然有了虛幻的形體，怎麼能免除虛幻的疾病呢？果報的束縛現在仍然存在，業力是由前世決定的。像您大守的形骸，很久都不會腐臭，想必是其中的心光沒有污垢。從此精進修習，生生世世都不會退轉，必定能夠到達金剛不壞的境界。或焚燒或儲存，沒有什麼不可以的。暫且等待三年，再來告訴我。我作這篇銘文，不是隻為您大守而作，而是普遍地告訴大家，都要努力修行。』 憨山老人夢遊集卷第二十八 卍新續藏第 73 冊 No. 1456 憨山老人夢遊集 憨山老人夢遊集卷第二十九 侍者 福善 日
【English Translation】 English version: In the third month of the year Xu, the disciple Dashou came from Mount Kuang and recounted the matter in detail, requesting me to write an inscription for him. Upon hearing this, I sighed and said, 'Our Śrāmaṇa (Buddhist monastic practitioner)'s practice values genuine cultivation and actual realization, not flaunting fame or establishing a lineage for personal gain. With your, Dashou's, great intelligence, talent, extensive knowledge, and broad learning, once entering the Dharma gate, you completely abandon worldly affairs, dedicating yourself wholeheartedly to the path, appearing as foolish and inarticulate. Constantly maintaining a single thought, subtle and continuous, you do not utter a word upon seeing people, and only offer a slight smile when asked. Furthermore, when interacting with fellow practitioners, you forget the distinction between self and others, disregard trivial matters, and are loved and respected by all. Is this not using dignified conduct to restrain the body and mind, using a solemn appearance to enlighten others, and teaching the Dharma without words?' 'Alas! The way you, Dashou, treat life and death, with your spirit yearning for liberation while your body remains temporarily, transforming decay into the miraculous, is this not the result of long-term cultivation of precepts and meditation, and a thorough integration of these practices? Even the Buddha's indestructible body, eternally abiding, is achieved through this. Otherwise, it would not last a day, like piglets devouring their dead mother.' Moved by this, I wrote an inscription for him, saying: 'The myriad dharmas of the Three Realms are created by the mind. Whether they decay or not depends entirely on this one aperture (referring to the mind). The firefly and the pearl in the oyster, though their light is small, are exquisite and precious, possessing perfect and luminous qualities. How much more so is the Buddha-nature, the precious awakening and luminous original mind, inherently present within us. Is it not profoundly deep? Through the cultivation of precepts and meditation, the Vajra (Diamond) seed grows. Therefore, Śarīra (relics of Buddhist monks after cremation) gather together, as numerous as ants. Since there is an illusory form, how can one avoid illusory illnesses? The bonds of karmic retribution still exist, and karma is determined by past lives. Like your, Dashou's, form, which will not decay for a long time, it must be because the light of the mind within is without defilement. From now on, cultivate diligently, never regressing in life after life, and you will surely reach the indestructible Vajra realm. Whether to cremate or preserve, nothing is impossible. Wait for three years and then come and tell me. I write this inscription not only for you, Dashou, but to universally tell everyone to strive diligently in their practice.' Hanshan Laoren Mengyou Ji (Dream Roamings Collection of Old Man Hanshan) Volume 28 Wan (卍) New Continued Collection Volume 73 No. 1456 Hanshan Laoren Mengyou Ji Hanshan Laoren Mengyou Ji (Dream Roamings Collection of Old Man Hanshan) Volume 29 Attendant Fushan Day
錄
門 人 通 炯 編輯
嶺南弟子 劉起相 重較
塔銘
徑山化城寺澹居鎧公塔銘
歷觀古今豪傑之士。有戡亂之才。而不能降心。有拔山之力。而不能割愛。是知能透情關。掉臂生死者。非宿種深根。雖丈夫亦未易為力也。予于鎧公有異焉。公諱法鎧。字忍之。別號澹居。江陰人。姓趙氏。世稱巨族。母夢僧趺坐于堂上。遂生公。公生而穎慧。為兒嬉喜佛事。倜儻逸群。長習舉子業。才名奕奕。乃塵視世榮。志性命之學。父母為聘。竟不願。父卒。乃杖䇿孤遊。登太和山。遇羽士授長生之術。過武昌。遇講良知學者。皆掉頭棄去。一日入僧舍。見金剛經。讀至如來說諸心皆為非心。忽有省。乃曰。是吾所歸也。還過浮山。坐三曲洞。瀝血寫孝經。癸巳。游皖城。達觀禪師過江上。公往參未面。門外作禮。再謁乃見。求度未許。師登馬祖庵。公偕阮公自華至。是夜師夢披白鎧人侍其側。及公至。著白衣懇求剃度。師許之。因命今名。剃髮授具戒。時年三十有三。師命參己躬下事。公即辭入天目。誅茅于分經臺。弔影藏修。單提向上。極力參究。蔬食不糝。單衣露肘。每降妄心。燃香爇臂。如是者三年。大有開發。石帆岳公入山。見公獘衣鬔頭。垢面跣足。腰鐮採薪。因問
【現代漢語翻譯】 現代漢語譯本 錄
門人 通炯 編輯
嶺南弟子 劉起相 重較
塔銘
徑山化城寺澹居鎧公塔銘
縱觀古往今來的英雄豪傑，有平定亂世的才能，卻不能放下執念；有拔山扛鼎的力量，卻不能割捨所愛。由此可知，能夠看透情關，視生死如無物的人，若非宿世種下深厚的善根，即使是大丈夫也難以做到。我認為鎧公與衆不同。鎧公，法名法鎧（Fǎ kǎi），字忍之（Rěn zhī），別號澹居（Dàn jū），是江陰（Jiāng yīn）人，姓趙（Zhào）氏，世代都是名門望族。他的母親夢見一位僧人跏趺坐在廳堂上，於是就生下了他。鎧公天資聰穎，小時候玩耍時就喜歡模彷彿事，灑脫不凡。長大後學習科舉，才華名聲顯赫，但他卻輕視世俗的榮華，立志于探究性命之學。父母為他聘娶，他最終都不願意。父親去世后，他拄著枴杖獨自遊歷，登上太和山（Tài hé shān），遇到道士傳授長生之術。路過武昌（Wǔ chāng），遇到講授良知之學的學者，他都搖頭離去。一天，他進入一座僧舍，看到《金剛經》（Jīngāng jīng），讀到『如來說諸心皆為非心』，忽然有所領悟，於是說：『這就是我所要歸宿的地方啊。』返回時路過浮山（Fú shān），坐在三曲洞（Sān qǔ dòng），瀝血書寫《孝經》（Xiào jīng）。癸巳年，遊歷皖城（Wǎn chéng），達觀禪師（Dá guān chánshī）路過江上，他前去參拜，但沒有見到。在門外行禮，再次拜謁才得以相見，請求剃度，但禪師沒有答應。禪師登上馬祖庵（Mǎ zǔ ān），鎧公與阮公（Ruǎn gōng）從華（Huá）地趕到。當晚，禪師夢見身披白色鎧甲的人侍立在身旁。等到鎧公到來，穿著白衣懇求剃度。禪師答應了他，於是給他取了現在的名字，剃髮並授予具足戒，當時他三十三歲。禪師命他參究『己躬下事』。鎧公隨即告辭前往天目山（Tiānmù shān），在分經臺（Fēn jīng tái）搭建茅屋，獨自隱居修行，一心向上，竭力參究。吃素不摻雜米飯，身穿單衣，露出胳膊。每當生起妄念，就燃香燒灼手臂。像這樣過了三年，大有開悟。石帆岳公（Shí fān yuè gōng）入山，看到鎧公衣衫襤褸，頭髮蓬亂，滿臉污垢，赤腳，腰間掛著鐮刀採柴，於是問道
【English Translation】 English version Record
Edited by Disciple Tong Jiong
Re-examined by Lingnan Disciple Liu Qixiang
Epitaph
Epitaph for Dharma Master Danju Kai of Huacheng Temple, Mount Jing
Throughout history, I have observed that heroes and outstanding individuals may possess the talent to quell chaos but lack the ability to subdue their minds; they may have the strength to uproot mountains but cannot relinquish their attachments. Thus, it is known that those who can see through the entanglements of emotion and regard life and death with indifference are not easily found, even among great men, unless they have cultivated deep roots of virtue in past lives. I find Dharma Master Kai to be different. Dharma Master Kai, whose given name was Fa Kai (法鎧), styled Renzhi (忍之), also known as Danju (澹居), was a native of Jiangyin (江陰), from the Zhao (趙) clan, a family renowned for generations. His mother dreamed of a monk sitting in the lotus position in the hall, and subsequently, he was born. Dharma Master Kai was intelligent from birth, and as a child, he enjoyed imitating Buddhist rituals, displaying an extraordinary and unconventional nature. As he grew older, he studied for the imperial examinations, and his talent and reputation flourished, but he regarded worldly glory as dust and aspired to study the nature of life. His parents arranged a marriage for him, but he ultimately refused. After his father passed away, he traveled alone with a staff, ascended Mount Taihe (太和山), and encountered a Taoist who taught him the art of immortality. Passing through Wuchang (武昌), he met scholars who lectured on the doctrine of innate knowledge, but he shook his head and departed. One day, he entered a monastery and saw the Diamond Sutra (金剛經). Upon reading the passage 'As the Tathagata said, all minds are non-minds,' he suddenly had an awakening and exclaimed, 'This is where I belong!' Returning, he passed by Mount Fu (浮山) and sat in the Three-Bend Cave (三曲洞), where he wrote the Classic of Filial Piety (孝經) in his own blood. In the year Gui Si, he traveled to Wancheng (皖城). Chan Master Daguan (達觀禪師) passed by the river, and he went to pay his respects but did not meet him. He bowed outside the gate and, upon a second visit, was finally received. He requested ordination, but the Chan Master did not grant it. The Chan Master ascended Mazu Hermitage (馬祖庵), and Dharma Master Kai, along with Ruangong (阮公), arrived from Hua (華). That night, the Chan Master dreamed of a person clad in white armor standing beside him. When Dharma Master Kai arrived, he wore white robes and earnestly requested ordination. The Chan Master granted his request and gave him his current name, shaved his head, and bestowed upon him the complete precepts. At that time, he was thirty-three years old. The Chan Master instructed him to investigate 'the matter beneath one's own feet.' Dharma Master Kai then took his leave and went to Mount Tianmu (天目山), where he built a thatched hut at the Sutra-Dividing Platform (分經臺), secluded himself to cultivate, focused his mind upward, and diligently investigated. He ate only vegetables without rice, wore a single layer of clothing, and exposed his elbows. Whenever a deluded thought arose, he would burn incense and cauterize his arm. After three years of this practice, he had a great awakening. Yuegong of Shifan (石帆岳公) entered the mountain and saw Dharma Master Kai with tattered clothes, disheveled hair, a dirty face, and bare feet, carrying a sickle to gather firewood, and asked
你是澹和尚甚麼人。應曰。我是他使的。岳公大笑曰。真道人也。久之下天目。復過宣城。掩關於西樂。乃習荷重負。肩試四十斤經行。以苦筋骨。調昏睡。其道益進。后出關行腳。至匡廬。每過叢林坐廊下。忽焉達旦。寤寐一如也。辛丑。至都門。省本師于慈壽。初入室。便問某甲為生死大事。愿師指示。師即痛棒。如是者再。一日又問曰。永嘉云。了即業障本來空。只如師子尊者。二祖。肇公等。是了得也未。聲未絕。師連棒曰。會么會么。公曰。不會。師曰。本來空是甚麼乾屎橛。公猛省。但點首而已。自是見地即穩密。壬寅秋。南還。入浮山。會聖巖。乃宋遠錄公。與歐陽六一。因棋說法處。久為俗業。皖城澹宇阮公。聚族復之。請公以居。重新遠公塔。瀝血書梵網經。日課金剛般若為母壽。戊申。應太史觀我吳公。請住持浮山大華嚴寺。居常以本分為佛事。四方衲子至者。唯示直捷處。乃集諸祖入道因緣梓之。初達師刻大藏以雙經寂照為刻場。師靈龕亦歸之。公欲滿本師愿。遂往。庚戌。公至山見多霧濕。下有化城故址。乃宋佛日宣禪師道場。太史具區馮公。議修復為藏板處。公簡得其手扎。示左方伯本如吳公。吳公按址畫界。奪諸豪右之手。仍為佛地。又贖臨安太平寺田百畝。供贍常住。於是藏事有歸焉
【現代漢語翻譯】 現代漢語譯本： 問：『你是澹和尚（指一位僧人）的什麼人？』 答：『我是他使喚的人。』 岳公（指一位官職）聽后大笑道：『真是個得道之人啊！』 之後，他前往天目山隱居很久，又經過宣城，在西樂閉關。他開始練習負重，肩上扛著四十斤重的物品行走，以此來鍛鍊筋骨，調整昏沉的睡眠，他的修行也因此更加精進。後來，他出關開始行腳雲遊，到達匡廬山。每次經過寺院叢林，他都坐在廊下，常常整夜不睡，醒著和睡著都一樣。辛丑年，他到達都城，在慈壽寺拜見他的本師（指老師）。剛進入房間，他就問：『弟子為生死大事而來，愿師父指示。』他的老師立刻用棍子痛打他。像這樣打了兩次。有一天，他又問道：『永嘉禪師說，『了即業障本來空』，那麼像師子尊者（指一位尊者），二祖（指禪宗二祖慧可），肇公（指僧肇）等人，是了悟了嗎？』話音未落，他的老師就連打幾棍，說：『會么？會么？（明白了嗎？明白了嗎？）』 他說：『不會。』 他的老師說：『本來空是什麼乾屎橛（指無用的東西）？』 他猛然醒悟，只是點頭而已。從此以後，他的見地就穩固而周密。壬寅年秋天，他南歸，進入浮山，來到會聖巖，這裡是宋朝遠錄公（指一位僧人）與歐陽六一（指歐陽修）因下棋而說法的地方，很久以來被俗事所佔據。皖城澹宇阮公（指阮姓人士）聚集族人重新修復了這裡，並請他來居住。他重新修建了遠公的塔，恭敬地書寫《梵網經》，每天誦讀《金剛般若經》為母親祈福。戊申年，應太史觀我吳公（指吳姓官員）的邀請，他擔任浮山大華嚴寺的住持。他平時以自己的本分作為佛事，四方前來的僧人，他只指示他們最直接的修行方法，於是收集了各位祖師的入道因緣並刊印出來。當初達師（指一位僧人）刻印大藏經，以雙經寂照寺作為刻經的場所，他的靈龕也歸於那裡。他想要完成本師的願望，於是前往。 庚戌年，他到達山中，看到那裡多霧潮濕，下面有化城寺的舊址，那是宋朝佛日宣禪師的道場。太史具區馮公（指馮姓官員）提議修復這裡作為藏經板的存放處。他找到了宣禪師的手札，展示給左方伯本如吳公（指吳姓官員）。吳公按照舊址劃定界限，從那些豪強手中奪回了這塊土地，仍然作為佛地。又贖回了臨安太平寺的田地一百畝，用來供養常住僧眾。於是刻經的事情有了歸宿。
【English Translation】 English version: Asked: 'What is your relationship to the monk Dan (Dan Heshang)?' Answered: 'I am his servant.' Lord Yue (Yue Gong) laughed loudly and said: 'Truly an enlightened person!' Afterward, he went to Tianmu Mountain and lived in seclusion for a long time, then passed through Xuancheng and closed himself in at Xile. He began to practice carrying heavy loads, walking with forty pounds on his shoulders, in order to strengthen his muscles and bones and adjust his drowsy sleep. His practice thus became more refined. Later, he left seclusion and began to travel, arriving at Mount Kuanglu. Every time he passed a monastery, he would sit in the corridor, often staying up all night, awake and asleep being the same. In the year of Xin Chou, he arrived in the capital and visited his root teacher (Ben Shi) at Cishou Temple. As soon as he entered the room, he asked: 'This disciple has come for the great matter of birth and death, I wish the master to instruct me.' His teacher immediately struck him hard with a stick. This happened twice. One day, he asked again: 'Yongjia (Yongjia Xuanjue) said, 'When understood, karmic obstacles are originally empty.' Then, were Venerable Shizi (Shizi Zunzhe), the Second Patriarch (of Zen, Er Zu Huike), and Zhao Gong (Sengzhao) enlightened?' Before the words were finished, his teacher struck him several times, saying: 'Do you understand? Do you understand?' He said: 'I do not understand.' His teacher said: 'What is originally empty but a dry shit stick?' He suddenly awakened, only nodding his head. From then on, his understanding was firm and thorough. In the autumn of the year of Ren Yin, he returned south, entered Fushan, and came to Huisheng Rock, where the Song Dynasty's Yuanlu Gong (Yuanlu Gong) and Ouyang Liuyi (Ouyang Xiu) discussed the Dharma while playing chess, which had long been occupied by secular affairs. Ruan Gong of Danyu in Wancheng (Ruan Gong) gathered his clan to restore it and invited him to live there. He rebuilt Yuan Gong's pagoda, respectfully transcribed the Brahma Net Sutra (Fanwang Jing), and recited the Diamond Prajna Sutra (Jingang Bore Jing) daily to pray for his mother's longevity. In the year of Wu Shen, at the invitation of Grand Historian Guanwo Wu Gong (Wu Gong), he became the abbot of Dahua Yan Temple on Fushan Mountain. He usually took his own duty as a Buddhist affair. To the monks who came from all directions, he only showed them the most direct method of practice, so he collected and printed the enlightenment stories of the various patriarchs. Initially, Master Da (Da Shi) engraved the Great Treasury Sutra, using Shuangjing Jizhao Temple as the engraving site, and his spirit niche was also returned there. He wanted to fulfill his root teacher's wish, so he went there. In the year of Geng Xu, he arrived at the mountain and saw that it was foggy and humid, and below was the old site of Huacheng Temple, which was the Daochang of Chan Master Foritsu Sen (Foritsu Sen Chanshi) of the Song Dynasty. Grand Historian Juqu Feng Gong (Feng Gong) proposed to restore it as a place to store the sutra printing plates. He found Chan Master Foritsu's handwritten notes and showed them to Zuo Fangbo Benru Wu Gong (Wu Gong). Wu Gong delineated the boundaries according to the old site, seized the land from those powerful people, and restored it as a Buddhist site. He also redeemed one hundred acres of land from Taiping Temple in Lin'an to support the resident monks. Thus, the matter of engraving the sutras had a place to return to.
。甲寅。吳公開府于蜀。公以刻藏因緣往議。遂登峨嵋禮普賢。乙卯春。同直指若谷徐公出蜀。是年秋還徑山。大師靈龕已入土。司成文寧朱公禮師塔。按形家言。知地有水。議改葬。公與師護法弟子仲淳繆公。行求善地。改卜于鵬摶峰之陽。丙辰冬。予自南嶽來赴吊。盡法門死生之義。至金沙為文以祭。預定於長至月十九日。及至會。是日茶毗。予因舉火。請靈骨入塔。以酬生平知己。達師末後一段光明。公之力也。諺曰。棒頭出孝子。公實以之。予歸匡山。公疲於津樑。以寂照付杲公。以化城為十方接待常住。囑諸弟子曰。汝等袈裟下。各有一坐具地。何戀戀於此耶。辛酉秋七月。遍辭諸檀越。過白門。以藏事托本如吳公。冬十月。歸雙徑。一日倚杖立堂下。顧謂眾曰。羚羊掛角。不出十二。眾罔測。至晚爇香禮佛。沐浴更衣。趺坐默然。至旦忽脫去。天啟辛酉十二月十三日也。弟子某某等。茶毗葬于某某處。公生於嘉靖辛酉三月二十一日。世壽六十有一。僧臘二十有八。予每見達師門庭峻絕。恒思后難其人。及至雙徑見公。貌粹骨剛。棱棱英氣。四方會葬者麇至。百凡猬集。公擘畫遊刃。指揮如意。意氣閑閑。不動聲色。其于以送死復生。盡形畢命。繼志述事。光前絕後。斯為達師末後弟子。無忝的骨者也。私
謂公之才足以應世。力足以荷擔。其為道也。艱難辛苦靡不備歷。其於事也。見義勇為。不避刀鋸。其視利養如空花水月。死生之際。超然如脫獘屣。噫。非大丈夫夙根披露。心契無生。寢處於有形之外者。曷能如此哉。公弟子元亮具狀。走匡山乞予為銘。予念法門之誼。乃為銘曰。
叢林秋晚。大法頹綱。歲寒霜雪。紫柏用光。其道既光。門庭益峻。壁立懸崖。大有逕庭。望之者栗。親之者退。棘棒一條。全無忌諱。窟中獅子。爪牙才露。是獅子兒。略無回互。一棒之下。翻身𨁝跳。大步遊行。回途復妙。渾身荷擔。不遺餘力。恒沙法藏。信手揮斥。法輪無窮。轉之未盡。津樑既疲。隨緣究竟。旅泊安居。干城行處。一切盡為。十方常住。生前不有。末後亦無。一塵不立。本自如如。羚羊掛角。分明指示。撩起便行。撒手歸去。一塔孤標。空中建立。法身彌露。風聲月色。
南嶽山主瑞光祥公銘
盡法界量。無一物而非法身。諸塵勞門。無一行而非佛事。況乎調練三業。精專一心。遠離世間。而勤凈土之行者乎。故吾佛白毫光。照東方萬八千界。光中菩薩。種種因緣而求佛道。若南嶽祥公者。豈非光中所現。攝念山林。一心勤求佛道者乎。按狀公諱法祥。字瑞光。別號隱南。越嵊縣周氏子。生而
【現代漢語翻譯】 現代漢語譯本： 說祥公的才能足以應付世事，力量足以承擔重任。他修道的過程中，艱難困苦無不經歷。對於事情，他見義勇為，不懼怕刀鋸。他看待利益供養如同虛幻的空花水月。面對生死關頭，他超脫得像丟棄破鞋一樣。唉！如果不是大丈夫宿世的根基顯露，內心與無生之理相契合，安身立命于有形之外，怎麼能做到這樣呢？祥公的弟子元亮詳細地敘述了祥公的事蹟，到匡山請求我為他寫銘文。我考慮到我們同是佛門弟子的情誼，於是寫銘文說：
叢林到了秋天，佛法的大綱開始衰頹。在寒冷的歲末，紫柏祥公用他的德行照亮了叢林。他的道行既然光明，門庭就更加嚴峻。像壁立的懸崖一樣，與世俗大相逕庭。遠望的人感到畏懼，想親近的人卻退縮了。他手持一條荊棘棒，完全沒有顧忌。像洞穴中的獅子，才露出爪牙。真是獅子之子，毫不含糊。一棒打下去，翻身跳躍，大步向前。迴歸的路途又多麼玄妙。渾身心地承擔重任，不遺餘力。對於像恒河沙一樣多的佛法寶藏，信手揮灑。法輪無窮無盡，轉動它還沒有停止。當渡船疲憊的時候，就隨順因緣達到究竟。像旅客一樣安頓下來，像衛士一樣守護著道場。一切都爲了十方常住。生前不執著于有，死後也不留下什麼。一塵不染，本來就是如如不動。像羚羊掛角一樣，分明地指示著真理。提起就走，撒手歸去。一座孤零零的塔，在空中建立起來。法身完全顯露，伴隨著風聲和月色。
南嶽山主瑞光祥公銘
窮盡法界，沒有一物不是法身所顯現。所有的塵勞之門，沒有一行不是佛事。更何況是那些調伏身口意三業，精進專一，遠離世間，而勤奮修習凈土法門的人呢？所以，我佛的白毫光，照耀東方萬八千世界，光中的菩薩，通過種種因緣而尋求佛道。像南嶽祥公這樣的人，難道不是佛光中所顯現，收攝心念于山林，一心勤求佛道的人嗎？根據祥公的行狀記載，祥公法名法祥，字瑞光，別號隱南，是越州嵊縣周氏的兒子，生來就...
【English Translation】 English version: It is said that Venerable Xiang's talent was sufficient to respond to the world, and his strength was sufficient to bear burdens. In his practice of the Way, he experienced all kinds of hardships. Regarding affairs, he acted bravely upon seeing righteousness, not fearing knives or saws. He viewed profit and offerings as illusory empty flowers and moon reflections in water. At the juncture of life and death, he was as detached as discarding worn-out shoes. Alas! If it were not for a great man's innate roots being revealed, his heart being in accord with the principle of non-birth, and his dwelling beyond the realm of form, how could he be like this? Venerable Xiang's disciple, Yuanliang, described his deeds in detail and went to Mount Kuang to request me to write an inscription for him. Considering our shared Dharma brotherhood, I wrote the inscription, saying:
In the late autumn of the monastery, the great principles of the Dharma begin to decline. In the cold end of the year, Zibo (Zibo, a monk's name) Xiang uses his virtue to illuminate the monastery. Since his path is bright, the gate becomes more stern. Like a cliff standing tall, it is very different from the world. Those who look at it from afar feel fear, and those who want to get close retreat. He holds a thorny stick, with no reservations at all. Like a lion in a cave, just revealing its claws. Truly a lion's son, without any ambiguity. With one strike of the stick, he somersaults and leaps forward, taking great strides. The path of return is so profound. He bears the burden with all his heart and mind, sparing no effort. For the Dharma treasures as numerous as the sands of the Ganges, he wields them freely. The Dharma wheel is endless, and turning it has not stopped. When the ferry is tired, it follows the conditions to reach the ultimate. Like a traveler settling down, like a guard protecting the monastery. Everything is for the ten directions' constant dwelling. He is not attached to having anything before life, nor does he leave anything behind after death. Not a speck of dust is established, originally it is suchness. Like a gazelle hanging its horns, clearly indicating the truth. Pick it up and go, let go and return. A solitary pagoda, built in the air. The Dharmakaya (Dharmakaya, the body of the Buddha's teachings) is fully revealed, accompanied by the sound of the wind and the color of the moon.
Inscription for Venerable Ruiguang Xiang, the Abbot of Mount Nanyue
Exhausting the realm of Dharma, there is nothing that is not a manifestation of the Dharmakaya. All the gates of worldly troubles, there is no action that is not a Buddha's deed. How much more so are those who tame their three karmas (body, speech, and mind), are diligent and single-minded, stay away from the world, and diligently practice the Pure Land Dharma? Therefore, the white hair light of my Buddha shines on the eighteen thousand worlds of the East, and the Bodhisattvas in the light seek the Buddha's path through various causes and conditions. Is Venerable Xiang of Mount Nanyue not one who is manifested in the Buddha's light, gathering his thoughts in the mountains and forests, and diligently seeking the Buddha's path with one mind? According to the record of Venerable Xiang's deeds, Venerable Xiang's Dharma name is Faxiang, his style name is Ruiguang, and his other name is Yinnan. He was the son of the Zhou family of Sheng County, Yue Prefecture, and was born...
超曠。業儒不第。慨然有出世志。從其叔游京師。往參嘯巖老人。巖示以向上。公曰。弟子塵勞中人。未敢承當。巖曰。即唸佛法門。最為捷要。公頷之。居頃南還。決志出家。禮本邑喜庵愷公剃髮。時年三十有二矣。謁棲霞素庵法師受具。依棲講肆。三年遂棄去。北遊大都。參遍融和尚。一見問曰。汝作么生。公曰。某甲為生死出家。一向修唸佛法門。不審是第一義諦否。融曰。更不容唸佛外。別求第一義諦。公領旨作禮。 慈聖皇太后大作佛事。建凈業期。請居首座。三年期罷。游五臺之伏牛。遍參諸老宿。時柏松和尚。牛山者舊也。公見與語心契。留住石室。弔影絕跡。木食三年。一日趺坐。雪積滿床。火絕衣濕。侍者往見。驚走報松。松往視。見公定。乃擊磬警覺。問曰。煙寒灰冷。作么境會。公曰。山原是石。冰原是水。雪飛滿崖。不知所以。松曰。此是暫息塵勞。得輕安耳。若耽著此境。即墮偏空。勿滯於此。宜行腳去。逢南即止。授以缽袋。囑曰。禪和往南走。報道七十九。我也不多時。大家相廝守。公遂瓢笠。徑造峨嵋禮普賢。住大峨石。八越月。苦切參究。心地未安。因憶松柏逢南之記。遂之南嶽。登祝融峰頂。望古大明。山林崇茂。即往卜居。未幾赤帝峰僧楚然。請主閱藏。公至一宿。夜半恍惚
【現代漢語翻譯】 現代漢語譯本：超曠，屢次參加科舉考試都未能中舉，於是慨嘆，立下了出世修行的志向。他跟隨叔父前往京師，拜訪了嘯巖老人。嘯巖老人開示他『向上』之法，超曠說：『弟子是身處塵世勞苦之人，不敢承擔如此高深的法門。』嘯巖老人說：『那麼唸佛法門最為簡便快捷。』超曠點頭應允。不久之後，他返回南方，決心出家，在本鄉喜庵拜愷公為師剃度，當時他三十二歲。之後，他前往棲霞拜見素庵法師受具足戒，依止棲霞寺學習經論。三年後，他離開棲霞寺，北遊大都，參訪了遍融和尚。遍融和尚一見面就問：『你作什麼？』超曠回答說：『弟子爲了了脫生死而出家，一直修習唸佛法門，不知是否是第一義諦？』遍融和尚說：『不必在念佛之外，另外尋求第一義諦。』超曠領悟了其中的旨意，向遍融和尚行禮。當時慈聖皇太后大辦佛事，設立凈業佛七，請超曠擔任首座。三年佛七結束后，超曠遊歷五臺山和伏牛山，遍參各位老修行。當時柏松和尚是伏牛山的舊識，超曠與他相見，談話非常投機，於是留在石室中，獨自修行，斷絕了與外界的聯繫，以樹木的果實為食，過了三年。有一天，他跏趺而坐，雪積滿了床，火熄滅了，衣服也濕了。侍者前去探望，驚慌地跑去告訴柏松和尚。柏松和尚前去檢視，看到超曠正在入定。於是敲擊磬聲警醒他，問道：『天氣寒冷，灰燼冰冷，這是什麼境界？』超曠回答說：『山原來是石頭，冰原來是水，雪花漫天飛舞，不知是什麼緣故。』柏松和尚說：『這只是暫時止息了塵世的勞苦，獲得了輕安而已。如果貪戀這種境界，就會墮入偏空。不要執著於此，應該繼續行腳參訪，遇到南方就停下來。』於是授予他缽和行囊，囑咐說：『禪和子往南走，預示著七十九歲。我也不久於人世了，大家在一起相守。』超曠於是帶著瓢和斗笠，直接前往峨嵋山禮拜普賢菩薩，住在峨嵋山的石頭上，苦苦地參究，但心地仍然沒有安定。於是想起了柏松和尚『逢南』的囑咐，於是前往南嶽。登上祝融峰頂，眺望古大明寺，山林茂盛，於是前往那裡選擇居住。不久之後，赤帝峰的僧人楚然，請超曠主持閱藏。超曠到達后住了一夜，半夜裡恍惚。
【English Translation】 English version: Chao Kuang (a name), repeatedly failed the imperial examinations, and thus lamented and resolved to renounce the world. He followed his uncle to the capital and visited the Elder Xiaoyan (嘯巖老人, Elder Xiaoyan). Xiaoyan instructed him on the 'upward' (向上, a higher spiritual path) method, but Chao Kuang said, 'This disciple is a person burdened by worldly affairs and dares not undertake such a profound method.' Xiaoyan said, 'Then the Pure Land (唸佛, Niànfó) method is the most convenient and quickest.' Chao Kuang nodded in agreement. Soon after, he returned to the south and resolved to become a monk. He took Kaigong (愷公, Master Kai) of Xi'an (喜庵, Temple of Joy) in his hometown as his teacher and was tonsured, at the age of thirty-two. After that, he went to Qixia (棲霞, Qixia Mountain) to see Dharma Master Su'an (素庵法師, Dharma Master Su'an) to receive the full precepts, and studied scriptures and treatises at Qixia Temple. Three years later, he left Qixia Temple and traveled north to Dadu (大都, Great Capital), where he visited the Venerable Bianrong (遍融和尚, Venerable Bianrong). As soon as Bianrong saw him, he asked, 'What are you doing?' Chao Kuang replied, 'This disciple has renounced the world to escape birth and death and has been practicing the Pure Land method. I don't know if it is the ultimate truth (第一義諦, dì yī yì dì).' Bianrong said, 'There is no need to seek the ultimate truth outside of Pure Land practice.' Chao Kuang understood the meaning and bowed to Bianrong. At that time, Empress Dowager Cisheng (慈聖皇太后, Empress Dowager Cisheng) was holding a grand Buddhist ceremony and established a Pure Land retreat, inviting Chao Kuang to be the head of the retreat. After the three-year retreat ended, Chao Kuang traveled to Mount Wutai (五臺山, Wǔtái Shān) and Mount Funiu (伏牛山, Fúniú Shān), visiting various old practitioners. At that time, Venerable Baisong (柏松和尚, Venerable Baisong) was an old acquaintance from Mount Funiu. Chao Kuang met him, and their conversation was very congenial, so he stayed in the stone chamber, practicing alone, cutting off contact with the outside world, and eating the fruits of the trees for three years. One day, he was sitting in the lotus position, and the snow had piled up on the bed, the fire had gone out, and his clothes were wet. The attendant went to check on him and ran in panic to tell Venerable Baisong. Venerable Baisong went to check and saw that Chao Kuang was in samadhi. So he struck the chime to awaken him and asked, 'The weather is cold, and the ashes are cold. What is this state?' Chao Kuang replied, 'The mountain was originally stone, the ice was originally water, and the snowflakes are flying all over the sky. I don't know why.' Venerable Baisong said, 'This is just a temporary cessation of worldly suffering and the attainment of ease and comfort. If you become attached to this state, you will fall into emptiness. Do not cling to this, you should continue to travel and visit, and stop when you encounter the south.' So he gave him a bowl and a bag and instructed him, 'The Chan (禪, Chán) monk goes south, predicting the age of seventy-nine. I will not be around for long either, let us stay together.' Chao Kuang then took his gourd and bamboo hat and went directly to Mount Emei (峨嵋山, Éméi Shān) to pay homage to Samantabhadra (普賢, Pǔxián), living on the rocks of Mount Emei, diligently investigating, but his mind was still not at peace. Then he remembered Venerable Baisong's instruction to 'encounter the south', so he went to Mount Heng (南嶽, Nányuè). Climbing to the top of Mount Zhurong (祝融峰, Zhùróng Fēng), he looked at the ancient Daming Temple (大明, Dàmíng), the mountains and forests were lush, so he went there to choose a place to live. Soon after, the monk Churan (楚然, Chǔrán) of Chidifeng (赤帝峰, Chìdì Fēng) Temple invited Chao Kuang to preside over the reading of the Tripitaka (閱藏, Yuèzàng). Chao Kuang arrived and stayed for one night, and in the middle of the night, he was in a daze.
夢中告曰。此非師所居。速去。詰朝將他往。適僧大寬。留住側刀峰。公應諾。行三日。藏經破毀。公以嘯巖開示唸佛法門。志終身從事。欲以豆為數。寬愿充化主。募豆四十八石。公從此放下身心。影不出山。日夜精勤。以豆為珠。凈念相繼。至終身焉。由是稱為豆兒佛云。公住山絕無外緣。聲光日露。十方衲子遠歸之。四事不思而至。叢林不作而成。南嶽寂寞多至。得公一振。起居常誡諸弟子。汝剃除鬚髮。不知有生死大事。但倚墻靠壁。業識茫茫。喚作甚麼。豈非吾佛所呵。衲衣在空閑。假名阿練若。茍不專心凈業。大限到來。將何抵對閻老子乎。聞者感泣。公雖絕意人世。當世君子聞風景仰。廣西方伯劉公謁廟。遣書請一見。力謝不往。衡州郡丞盧公祀廟。點失期者罰。約三十餘石送公。公曰。老僧豈以一缽飯。斂眾怨乎。竟不納。長沙吉王向公。差內使往請。公曰。山僧行腳倦遊。息肩於此。誓死效遠公。跡不入俗。不敢奉命。王遣前使。赍送華嚴經二部。大疏鈔一部。齋資百兩。公領令旨。以齋資散合山。以廣王惠。餘留鎮山門。王益加重焉。公接納往來。不擇臧否。一味平等慈悲。荊襄大盜。賈二唐九等七人。被捕急來歸。發露懺悔。哀乞活命。公憐其誠納之。冠以道巾。令隨眾作務。捕官至。見公慈
心藹然。又聞唸佛音聲有感。乃解腰纏三金。辦齋而去。其盜亦化為苦行僧。辛丑歲饑。大眾絕糧三日。采蕨而食。公日夜禱于護法神。有少年僧。于山下檀越家。化米豆百數十石送至。詢問前僧無有也。公自居側刀峰。精修凈業。三十餘年。未常暫輟。居常脅不至席。不設方丈。唯坐一龕于佛殿。不安庫戾。笥無長物。滅之日。唯胡椒一瓶。舊布數片而已。無勞侍者。不發化主。不結外援。不交權貴。所食麗糲。常以糠麩為餅充餐。僧有投之地者。公拾取煨而晱之。每經行唸佛。必荷鋤出遊。凡見遺穢。必以土掩之。或曰。師何過勞如此。公曰。一片清凈地。恐山神見穢矣。公生平隨眾。年七十餘。尚無法嗣。臨江居士傅某。向賈于江湖。一旦棄妻子。出家峨嵋。名同融。萬曆壬寅冬來參。心相印契。即付衣缽。偈曰。西來大意問如何。直至於今見也么。心上不生何有見。蘇嚕㗭唎娑婆訶。融即依棲以終焉。公向與眾。周旋無倦。一日索浴。禮佛告眾曰。瓜子孰也。正落蒂時。堂中無知之者。時融居毗佛洞。乃遣人往喚。融至峰前。聞音樂聲。入室寂然。公趺坐。融作禮。公曰。我行矣。先以缽袋累汝。今以念珠柱杖留別。善自護持。良久令首座領眾唸佛。公趺坐誡眾曰。毋得虛張捏怪。誑惑世人。獨一味老實唸佛
【現代漢語翻譯】 現代漢語譯本 心懷慈悲。又聽到唸佛的聲音有所感應，於是解下腰纏的三金，置辦齋飯而去。那盜賊也因此感化，成為苦行僧。辛丑年發生饑荒，大眾斷糧三天，只能采蕨菜充飢。他日夜向護法神祈禱，有一少年僧人，從山下施主家化緣來米豆百餘石送至。詢問之前來的僧人，卻無人知曉。他獨自居住在側刀峰，精進修習凈業，三十餘年從未間斷。平時睡覺從不躺臥，不設方丈室，只在佛殿里坐一個禪龕。不積蓄財物，箱子里沒有多餘的東西。圓寂之日，只有胡椒一瓶，舊布幾片而已。不勞煩侍者，不發起募捐，不結交外援，不與權貴交往。所吃的粗糧，常常用糠麩做餅充飢。僧人有將餅丟棄在地上的，他就撿起來煨熟吃掉。每次經行唸佛，必定扛著鋤頭出遊，凡是見到遺留的污穢，必定用土掩蓋起來。有人說：『師父為何如此勞累？』他說：『這是一片清凈的土地，恐怕山神見到污穢會不高興。』他一生隨順大眾，年過七十，尚沒有法嗣。臨江的居士傅某，過去在江湖上經商，有一天捨棄妻子，在峨嵋山出家，法名同融。萬曆壬寅年冬天來參拜，兩人心意相通，於是將衣缽傳給他。偈語說：『西來大意問如何？直至於今見也么？心上不生何有見？蘇嚕㗭唎娑婆訶。』同融於是依止他直到圓寂。他平時與大眾相處，周旋不倦。有一天要洗澡，禮佛后告訴大眾說：『瓜子熟了，正是瓜熟蒂落的時候。』堂中沒有人知道是什麼意思。當時同融住在毗佛洞，於是派人去叫他。同融來到峰前，聽到音樂聲，進入室內寂然無聲。他跏趺而坐，同融作禮。他說：『我要走了，先前用缽袋累贅你，現在用念珠和拄杖留作告別，好好地護持。』過了很久，讓首座帶領大眾唸佛。他跏趺而坐，告誡大眾說：『不要虛張聲勢，捏造怪異的事情，欺騙迷惑世人，只要一心老實唸佛。』
【English Translation】 English version With a compassionate heart, and moved by the sound of Buddha's name being recited, he unwound three gold coins from his waist to prepare a vegetarian meal. The thief was also transformed into an ascetic monk. In the year of Xin Chou, there was a famine, and the community was without food for three days, subsisting on ferns. He prayed to the Dharma-protecting deities day and night. A young monk brought over a hundred and several tens of 'shi' (a unit of dry measure) of rice and beans from the homes of donors at the foot of the mountain. When asked about the monk who came before, no one knew. He lived alone on Ce Dao Peak (Side Knife Peak), diligently cultivating Pure Land practices for over thirty years without interruption. He never lay down to sleep, did not have an abbot's chamber, but only sat on a meditation platform in the Buddha hall. He did not accumulate possessions, and his box contained nothing of value. On the day of his passing, there was only a bottle of pepper and a few pieces of old cloth. He did not trouble attendants, did not initiate fundraising, did not seek external support, and did not associate with powerful officials. His food was coarse, often making cakes from bran to satisfy his hunger. If monks threw the cakes on the ground, he would pick them up, roast them, and eat them. Every time he walked and recited the Buddha's name, he would carry a hoe and go out. Whenever he saw discarded filth, he would cover it with soil. Someone said, 'Master, why do you labor so much?' He said, 'This is a pure land, I am afraid the mountain gods will be displeased to see filth.' He lived his life in accordance with the community. At the age of seventy, he still had no Dharma heir. Fu, a layman from Linjiang, used to be a merchant in the world, but one day he abandoned his wife and children and became a monk on Mount Emei, with the Dharma name Tongrong. In the winter of Renyin year of the Wanli era, he came to visit, and their minds resonated. He then passed on his robe and bowl to him, with a verse saying: 'What is the meaning of the Westward Transmission? Have you seen it even now? If no thought arises in the mind, what is there to see? Su lu qi li suo po he.' Tongrong then relied on him until his death. He usually interacted with the community tirelessly. One day, he asked for a bath, paid homage to the Buddha, and told the community, 'The melon seeds are ripe, it is the time when the melon falls from the vine.' No one in the hall knew what he meant. At that time, Tongrong was living in the Pi Fo Cave (Cave of Critique Buddha), so he sent someone to call him. Tongrong came to the front of the peak, heard the sound of music, and entered the room in silence. He sat in the lotus position, and Tongrong paid his respects. He said, 'I am leaving. I burdened you with the bowl and bag before, and now I leave you with the prayer beads and staff as a farewell. Take good care of them.' After a long time, he asked the head monk to lead the community in reciting the Buddha's name. He sat in the lotus position and warned the community, 'Do not make false claims or fabricate strange things to deceive and confuse the world, but only single-mindedly and honestly recite the Buddha's name.'
。言訖。合掌端坐而逝。萬曆庚戌二月初六日寅時也。公生於嘉靖壬辰九月望日。世壽七十有九。法臘四十有三。大眾供于堂中。七日。顏色不變。全身葬于峰之右。建窣堵波。憶昔在東海時。儀部曾公。為言公苦行高操。不減古人。予時心識之矣。公入滅后。十有四年。癸亥。予歸曹溪。融公具狀。來乞塔上之銘。予撫狀喟然而嘆曰。嗟乎。去聖時遙。法門凋獘。叢林典刑。幾至埽地。泛泛波流。率汩汩于聲利。以喪本真。法道之衰。亦至於此。若夫清操苦節。一念終身。始終不易。如公者。可謂以身說法矣。又何俟登曲錄木。拈槌豎拂。為向上哉。觀公死生去來。了無掛礙。豈非以唸佛心入無生者耶。愧不能發公之蘊秘。乃為之銘。銘曰。
十方世界。法身普應。諸塵勞門。是為妙行。何況一心。凈念相繼。始終不移。日夜無替。嗟哉末法。逐物失真。何如我公。為道忘身。一入千峰。如履刀刃。故得三昧。名為無諍。回絕外緣。以豆為珠。光明歷歷。心境如如。影不出山。跡不入俗。苦節棱棱。清風拂拂。四眾來歸。隨緣粥飯。一味平懷。人人自辦。以唸佛心。直入無生。故末後句。撩起便行。赤律一身。寸絲不掛。七十九年。脫體放下。來無所粘。去不留跡。故我稱為。真善知識。塔影橫空。光流南嶽
【現代漢語翻譯】 言畢，合掌端坐而逝。時為萬曆庚戌年二月初六日寅時。公生於嘉靖壬辰年九月十五日。世壽七十九歲，法臘四十三年。大眾在堂中供奉七日，顏色不變。全身葬于山峰之右，並建窣堵波（佛塔）。 憶昔日于東海之時，儀部曾公曾言，公之苦行與高尚品德，不亞於古人。我當時便已銘記於心。公圓寂后十四年，癸亥年，我回到曹溪，融公呈上書狀，請求為塔撰寫銘文。我撫摸書狀，喟然長嘆道：『唉！去聖之時已遠，佛法衰敗，叢林規矩，幾乎蕩然無存。世人隨波逐流，紛紛追逐名利，喪失本真。佛法衰落，竟至於此。』 若如公這般，清廉自守，苦行卓絕，一念至終身，始終不改變，可謂以自身行為來宣揚佛法。又何須登上高座，拈槌豎拂，來求向上之道呢？觀公之生死去來，了無掛礙，豈非以唸佛之心進入無生之境者嗎？ 慚愧我不能發掘公之深奧秘密，乃為之作銘。銘曰： 十方世界，法身普遍應現。種種塵勞之門，即是微妙之行。何況一心，清凈之念相續不斷，始終不移，日夜不停。可嘆末法時代，世人追逐外物而喪失本真。怎如我公，為求佛道而忘卻自身。一旦進入千峰萬壑，如履刀刃般艱難。故能證得三昧（正定），名為無諍（沒有爭執）。 斷絕一切外緣，以豆為珍寶。光明歷歷在目，心境如如不動。身影不出山林，足跡不入世俗。苦行之節操棱角分明，清風之德行徐徐吹拂。四眾弟子前來歸依，隨緣佈施粥飯。一味平等之心懷，人人各自具備。以唸佛之心，直入無生之境。故在最後時刻，提起便走。 赤條條來去一身，不掛一絲牽絆。七十九年光陰，脫去肉身放下一切。來時無所執著，去時不留痕跡。所以我稱您為，真正的善知識。塔影橫空出世，光芒流照南嶽。
【English Translation】 Having spoken, he passed away in the lotus position with his palms together. It was the Yin hour on the sixth day of the second month of the Gengxu year of the Wanli reign. The master was born on the fifteenth day of the ninth month of the Renchen year of the Jiajing reign. His earthly life was seventy-nine years, and his monastic age was forty-three years. The assembly made offerings in the hall for seven days, and his complexion did not change. His whole body was buried to the right of the peak, and a stupa (Buddhist shrine) was built. I recall that when I was in the East Sea, Official Zeng of the Ministry of Rites said that the master's ascetic practices and noble conduct were no less than those of the ancients. I remembered it at that time. Fourteen years after the master's passing, in the Guihai year, I returned to Caoxi. Abbot Rong presented a petition, requesting an inscription for the stupa. I stroked the petition and sighed, saying, 'Alas! The time since the sages is distant, and the Dharma is declining. The monastic rules are almost swept away. People drift with the waves, rushing after fame and profit, losing their original nature. The decline of the Dharma has reached this point.' If one is like the master, pure and self-disciplined, with unwavering asceticism, maintaining a single thought throughout life, never changing, one can be said to teach the Dharma with one's own body. Why then is it necessary to ascend the high seat, raise the mallet and whisk, to seek the path of upward progress? Observing the master's coming and going in life and death, without any hindrance, is it not because he entered the realm of non-birth with the mind of mindfulness of the Buddha? Ashamed that I cannot reveal the master's profound secrets, I compose this inscription. The inscription reads: In the ten directions of the world, the Dharma body universally manifests. The various gates of worldly defilements are the wonderful practices. How much more so is it to maintain a single mind, with pure thoughts continuously succeeding one another, never changing, day and night without ceasing. Alas, in the Dharma-ending age, people pursue external things and lose their true nature. How can they compare to our master, who forgets himself for the sake of the Dharma? Once entering the thousands of peaks and valleys, it is as difficult as walking on the edge of a knife. Therefore, he attained samadhi (concentration), called non-contention (without dispute). Cutting off all external connections, he regarded beans as precious jewels. The light is clearly visible, and the state of mind is like Thusness, unmoving. His shadow does not leave the mountains, and his footprints do not enter the mundane world. The austerity of his discipline is distinct, and the pure breeze of his virtue gently blows. The fourfold assembly comes to take refuge, giving alms of congee and rice according to conditions. The taste of equanimity is inherent, and everyone possesses it themselves. With the mind of mindfulness of the Buddha, he directly enters the realm of non-birth. Therefore, at the final moment, he picked it up and left. Coming and going alone, without a single thread of attachment. Seventy-nine years of life, shedding the physical body and letting go of everything. Coming without attachment, leaving without a trace. Therefore, I call you a true good knowing advisor. The shadow of the stupa stretches across the sky, and its light flows over Mount Nan.
。廣長舌相。熾然常說。水流風動。唸佛念法。此是我公。迷津寶筏。
敕建大護國慈壽寺開山第一代住持古風淳公塔銘
世尊說法。三藏所談。則曰隨類現身皆為實相。拈花示眾。迦葉微笑。則曰觸物明心。單傳直指。古之學佛者。明此可謂具正法眼。若古風禪師者。始以居士身。終為比丘相。隨緣利物。人莫測其潛符。此豈可以二諦求之哉。謹按師狀。諱覺淳。保定新城人也。父宋欽。母張氏。師生。即性不茹葷酒。為兒好趺坐。及長。不喜治生產業。父母為娶。師雖強從。即善觀空。修離欲行。每集諸善男子。作般若圓覺法會。師為眾中長。天然穎悟。年二十七。棄家遠遊。如京師。登壇受白衣戒。大善知識寶藏成公。開法于王城。師往參謁。有所感契。即從披剃。執弟子業。師最居下板。雖執爨負舂。未嘗不以身先。成公有不可師事。志益堅。居三年。公方命其受具。從守心無礙二法師。聽華嚴圓覺楞嚴諸經。於四大分離妄身何處之語。有所領契。自爾隨處建立華嚴圓覺道場。歲無虛日。王城感化。若迦維改觀。洋洋中外。如此者。十餘年。嘉靖辛酉。司禮監黃公。錦衣焦公輩。重修普安寺。迎師居之。幾二十年。師唯據丈室。延一江大千止庵諸法師。弘天臺賢首兩宗旨。隆慶壬申。 先帝始崇
【現代漢語翻譯】 現代漢語譯本：廣長舌相（佛的三十二相之一，舌頭柔軟且長），熾盛地不斷宣說佛法。水流的聲音，風的吹動，都在念誦著佛，唸誦著法。這是我們的導師，是迷途中的珍貴木筏。
敕建大護國慈壽寺開山第一代住持古風淳公塔銘
世尊（釋迦牟尼佛）所說的法，三藏（經、律、論）所談論的，都說隨著不同眾生的類別而顯現不同的身形，這都是實相的顯現。佛陀拈花示眾，迦葉（佛陀的十大弟子之一）微笑領悟，這說明觸及事物就能明白心性，是單傳直指的教法。古代學佛的人，如果能明白這些，就可以說是具備了真正的正法眼。而古風禪師，最初以居士的身份，最終成為比丘的形象，隨順因緣利益眾生，人們無法測度他內在的契合。這難道可以用二諦（世俗諦和勝義諦）來探求嗎？
謹按禪師的行狀記載，法諱覺淳，是保定新城人。父親是宋欽，母親是張氏。禪師出生后，天性就不吃葷腥，小時候就喜歡跏趺坐。長大后，不喜歡經營產業。父母為他娶妻，禪師雖然勉強順從，卻善於觀察空性，修習遠離慾望的修行。他經常聚集各位善男子，舉辦般若（智慧）和圓覺（圓滿覺悟）的法會。禪師是眾人之中的領袖，天生聰穎。二十七歲時，他離家遠遊，來到京師，登壇受了白衣戒。大善知識寶藏成公，在王城開壇說法，禪師前去參拜，有所感悟和契合，於是就剃度出家，做弟子的工作。禪師總是身處最底層，即使是做燒火做飯、舂米之類的雜務，也總是以身作則。成公有難以讓人效仿的地方，禪師的志向更加堅定。過了三年，成公才讓他受具足戒。跟隨守心法師和無礙法師，聽聞《華嚴經》、《圓覺經》、《楞嚴經》等經典，對於『四大分離，虛妄之身在何處』這句話，有所領悟和契合。從此以後，他隨處建立華嚴和圓覺的道場，一年沒有空閑的日子。王城受到感化，如同迦維（迦毗羅衛國，釋迦牟尼佛的故鄉）改觀一樣，這樣的情況，持續了十餘年。嘉靖辛酉年，司禮監黃公、錦衣衛焦公等人，重修普安寺，迎請禪師居住。近二十年間，禪師只是住在丈室裡，延請一江法師、大千法師、止庵法師等，弘揚天臺宗和賢首宗的宗旨。隆慶壬申年，先帝開始推崇佛法。
【English Translation】 English version: The broad and long tongue (one of the thirty-two marks of the Buddha), constantly and fervently proclaims the Dharma. The sound of flowing water, the movement of the wind, all recite the Buddha, recite the Dharma. This is our teacher, a precious raft in the sea of delusion.
Edict to Build the Great Protectorate Ci Shou Temple, Commemorating the First Abbot, the Venerable Gu Feng Chun
What the World Honored One (Shakyamuni Buddha) taught, what the Tripitaka (Sutras, Vinaya, Shastras) discusses, all say that manifesting different forms according to the different categories of beings is the manifestation of true reality. The Buddha held up a flower, and Kashyapa (one of the Buddha's ten great disciples) smiled in understanding, which shows that touching things can illuminate the mind, a direct transmission of the teaching. Those who studied Buddhism in ancient times, if they could understand this, could be said to possess the true Dharma eye. As for Zen Master Gu Feng, he began as a layman and eventually became a Bhikshu, benefiting beings according to conditions, and people could not fathom his inner alignment. How could this be sought with the two truths (conventional truth and ultimate truth)?
According to the records of the Zen Master's life, his Dharma name was Jue Chun, and he was from Xincheng, Baoding. His father was Song Qin, and his mother was Zhang. From birth, the Zen Master was naturally vegetarian and did not drink alcohol. As a child, he liked to sit in the lotus position. When he grew up, he did not like to manage property. His parents married him a wife, and although the Zen Master reluctantly complied, he was good at observing emptiness and practicing detachment from desires. He often gathered virtuous men to hold Prajna (wisdom) and Yuanjue (perfect enlightenment) Dharma assemblies. The Zen Master was the leader among them, naturally intelligent. At the age of twenty-seven, he left home and traveled far, arriving in the capital, where he ascended the altar and received the white-robed vows. The great virtuous teacher Baozang Cheng, opened the Dharma in the royal city, and the Zen Master went to pay homage, feeling a sense of resonance and alignment, so he shaved his head and became a disciple. The Zen Master was always at the lowest level, even doing chores such as cooking and pounding rice, he always led by example. There were aspects of Cheng that were difficult for others to emulate, and the Zen Master's aspiration became even stronger. After three years, Cheng finally ordered him to receive the full precepts. He followed Dharma Master Shou Xin and Dharma Master Wu Ai, listening to the Huayan Sutra, the Yuanjue Sutra, the Lengyan Sutra, and other scriptures, and gained insight and alignment with the phrase 'Where is the illusory body when the four elements separate?' From then on, he established Huayan and Yuanjue monasteries everywhere, without a single day of idleness. The royal city was transformed, like Kavi (Kapilavastu, the hometown of Shakyamuni Buddha) changing its appearance, and this situation lasted for more than ten years. In the year of Jiajing Xinyou, Eunuch Huang of the Directorate of Ceremonial, Jiao of the Embroidered Uniform Guard, and others, rebuilt Puan Temple and invited the Zen Master to reside there. For nearly twenty years, the Zen Master only lived in his abbot's room, inviting Dharma Master Yi Jiang, Dharma Master Da Qian, Dharma Master Zhi An, and others, to promote the tenets of the Tiantai and Xianshou schools. In the year of Longqing Renshen, the late Emperor began to revere Buddhism.
佛道。就普安建吉祥道場。師主壇筵。精誠感格。 恩渥頒隆。齋饋盡從中出。 今上元年。 兩宮聖母。為社稷祈福。大作佛事。凡建立齋壇。多就師所。嘗賜千佛錦袈裟。凡內經廠。諸效為佛事者。率皆從之。萬曆丙子。今上奉 聖母慈聖宣文明肅皇太后德意。 敕建大慈壽寺成。即遷師為住持。命度沙彌一人為弟子。及 敕校續入大藏。師首領之。凡所弘闡佛事。無不稱 旨。是時海內法門。盡皆知師為大法幢矣。居常接納四眾。但舉圓覺。知幻即離。不作方便。離幻即覺。亦無漸次之偈。及楞嚴如幻三昧。或拈提古人向上公案。以警發之。暇則行住坐臥。每咄咄作私語。見聞即為之改容。舉莫識其為密行者。生平履歷。不離當處。而大播宗風。竟莫究其涯涘。多稱為肉身大士。一夕召諸弟子。告有微恙。端坐三日。熙然集眾唸佛。隨聲寂然而逝。萬曆九年四月十有七日也。師生於正德辛未。卒于萬曆辛巳。世壽七十有一。僧臘四十有奇。得度弟子十五人。孫八十餘人。本在為欽依僧錄善世。領今 慈壽住持。奉師全身葬于寺之後園。 聖母悼之。乃 賜金若干。建塔以表旌之。銘曰。
法身如空。非聲非色。應物現形。如水中月。觸處皆然。何真何俗。即比丘身。亦同空谷。伊維古風。聿生像季。卓爾
【現代漢語翻譯】 現代漢語譯本：普安（Pu'an，人名）在建立吉祥道場時，法師主持祭壇，以精誠之心感天動地，恩澤普降。齋飯供品都由內廷供給。萬曆元年，兩宮太后爲了國家社稷祈福，大辦佛事，凡是建立齋壇，大多由法師主持。皇上曾賜予千佛錦袈裟。凡是內經廠效力于佛事的人，都聽從法師的安排。萬曆丙子年，當今皇上奉慈聖宣文明肅皇太后（Cisheng Xuanwen Mingsu Huangtaihou，謚號）的懿旨，敕建大慈壽寺（Dacishou Temple）建成，隨即遷法師為住持，並命一位沙彌（Shami，佛教術語，意為小和尚）作為法師的弟子，並敕令校對續入大藏經（Dazangjing，佛教術語，意為佛教經書總集），由法師負責。凡是法師所弘揚的佛事，沒有不合皇上心意的。當時，全國佛教界都知道法師是佛法的大旗。法師平時接納僧俗四眾，只是舉出《圓覺經》（Yuanjue Sutra）中的『知幻即離，不作方便，離幻即覺，亦無漸次』的偈語，以及《楞嚴經》（Lengyan Sutra）中的如幻三昧（Ruhuan Sanmei，佛教術語，意為如夢如幻的禪定）。或者提點古人向上之公案（Gongan，佛教術語，意為禪宗的機鋒問答），以此來警醒啓發他們。空閑時，法師無論行走坐臥，常常自言自語，見到聽到的人都會為之動容，但沒有人知道這是法師的秘密修行。法師一生沒有離開過他所在的地方，卻將宗風廣為傳播，沒有人能知道它的邊際。人們大多稱法師為肉身大士（Roushen Dashi，佛教術語，意為修成正果的菩薩）。一天晚上，法師召集眾弟子，說自己有些不適，端坐了三天，然後高興地帶領大家唸佛，隨著唸佛的聲音寂然圓寂，時間是萬曆九年四月十七日。法師生於正德辛未年，卒于萬曆辛巳年，世壽七十一歲，僧臘四十多年。得度弟子十五人，孫八十多人。法師原本是欽依僧錄善世（Qin Yi Senglu Shanshi），現在主持慈壽寺。弟子們將法師的全身葬在寺廟的後花園。皇太后對此表示哀悼，於是賜予黃金若干，建造佛塔來表彰他。銘文是： 『法身如虛空，非聲亦非色。應物而現形，如水中之月。觸處皆是真，何來真與俗？即便是比丘之身，也如同空谷迴音。你繼承了古代的風範，出生于末法時代，如此卓越不凡！』
【English Translation】 English version: When Pu'an (person's name) established the auspicious Daochang (Taochang, a place for religious activities), the master presided over the altar, and his sincerity moved the heavens, bestowing abundant grace. The vegetarian meals and offerings were all supplied by the inner court. In the first year of the Wanli era, the two empress dowagers prayed for the well-being of the country and held grand Buddhist ceremonies. Whenever altars were established for these ceremonies, they were mostly presided over by the master. The emperor once bestowed upon him a brocade Kasaya (Jiasha, a Buddhist robe) adorned with a thousand Buddhas. All those serving in the inner scripture factory who worked for Buddhist affairs followed the master's arrangements. In the Bingzi year of the Wanli era, the current emperor, acting upon the decree of Empress Dowager Cisheng Xuanwen Mingsu (Cisheng Xuanwen Mingsu, posthumous title), ordered the construction of the Dacishou Temple (Dacishou Temple), and the master was immediately appointed as its abbot. He also ordered a Shami (Shami, a Buddhist term for a novice monk) to become the master's disciple and ordered the collation and continuation of the Dazangjing (Dazangjing, the Buddhist canon), which was overseen by the master. All the Buddhist affairs propagated by the master were in accordance with the emperor's wishes. At that time, the entire Buddhist community within the country knew that the master was a great banner of the Dharma. The master usually received the four assemblies (monks, nuns, laymen, and laywomen), simply citing the verse from the Yuanjue Sutra (Yuanjue Sutra): 'Knowing illusion is to leave it, without resorting to expedients; leaving illusion is to awaken, without gradual stages,' as well as the Illusory Samadhi (Ruhuan Sanmei, a Buddhist term for a meditation state like a dream) from the Lengyan Sutra (Lengyan Sutra). Or he would point out the upward Gongan (Gongan, a Zen koan) of the ancients to awaken and inspire them. In his spare time, whether walking, standing, sitting, or lying down, the master would often mutter to himself, and those who saw or heard him would be moved, but no one knew that this was the master's secret practice. Throughout his life, the master never left the place where he was, yet he widely propagated the teachings of his school, and no one could fathom its extent. People mostly called the master a 'Living Bodhisattva' (Roushen Dashi, a Buddhist term for a Bodhisattva who has attained enlightenment). One night, the master summoned his disciples and told them that he felt unwell. He sat upright for three days, then happily led everyone in chanting the Buddha's name, and passed away peacefully with the sound of chanting on the seventeenth day of the fourth month of the ninth year of the Wanli era. The master was born in the Xinwei year of the Zhengde era and passed away in the Xinsi year of the Wanli era, at the age of seventy-one, with over forty years as a monk. He had fifteen ordained disciples and over eighty grand-disciples. The master was originally Qin Yi Senglu Shanshi (Qin Yi Senglu Shanshi), now the abbot of Cishou Temple. The disciples buried the master's entire body in the temple's back garden. The Empress Dowager mourned his passing and bestowed a certain amount of gold to build a pagoda to honor him. The inscription reads: 『The Dharmakaya (Dharmakaya, the body of the Buddha's teachings) is like space, neither sound nor form. It manifests in response to beings, like the moon in water. Everywhere is true, so where is the distinction between true and false? Even the body of a Bhikkhu (Bhikkhu, a Buddhist monk) is like an echo in an empty valley. You inherited the ancient style and were born in the degenerate age, so outstanding and extraordinary!』
襟期。作大佛事。真俗雙彰。形神俱妙。不離市廛。而弘至道。感應昭昭。天人穆穆。默運環樞。龍降虎伏。精格 紫宸。誠回北斗。法道用昌。和盤珠走。梵剎才興。琳宮初建。風滿寰區。翕如雷電。一管春生。蒹葭灰起。大地揚輝。寔從茲始。師維何人。為化為幻。詎受密遺。來行方便。七十餘年。師如食頃。觀者癡疑。熱夢未醒。彈指歸空。破顏微笑。萬丈深潭。只垂一釣。表剎凌空。長松帶霧。月色風聲。真機獨露。
金臺龍華寺第八代住山瑞庵禎公塔銘
師諱廣禎。字瑞庵。金臺孫氏子。生性多奇譎。幼不齒群兒中。見者異之。心喜佛事。時喃喃作出家語。龍華榮庵茂公。居僧錄左闡教。有重行。偶從孫氏齋次。見師甫七歲。有奇氣。因乞為沙彌。遂命與上足繭公為弟子。少長。即喜以音聲為佛事。調練三業。精修六時。居常切志向上事。年三十。登壇受具。大通法師教化昌隆。勤事之。多聞法要。隆慶改元。大宗伯舉為龍華住持。師大開法社。延禪講宗師。集四方學士。披閱大藏。闡少室天臺兩宗旨。若大千潤禪師。中興曹洞。凡為諸方師匠者。多發跡於斯。妙峰登禪師微時。以大藏因緣謁師。師為引重於公卿間。道風大著。妙師為法門推漸。亦藉資焉 今上崇尚三寶。海內名藍知識。凡為
【現代漢語翻譯】 現代漢語譯本： 襟期（胸懷，氣度）。作大佛事（盛大的佛教活動）。真俗雙彰（真諦與俗諦同時彰顯）。形神俱妙（形體與精神都達到絕妙的境界）。不離市廛（不離開城市）。而弘至道（弘揚最高的佛法）。感應昭昭（感應非常明顯）。天人穆穆（天人和諧安寧）。默運環樞（默默地運轉著關鍵）。龍降虎伏（龍降伏，虎也降伏，比喻力量強大）。精格紫宸（精誠感動了皇宮）。誠回北斗（真誠感動了北斗星）。法道用昌（佛法因此而昌盛）。和盤珠走（像在盤子里滾動珠子一樣圓潤自如）。梵剎才興（寺廟剛剛興起）。琳宮初建（華麗的宮殿剛剛建立）。風滿寰區（聲名傳遍天下）。翕如雷電（迅速如雷電）。一管春生（像一管筆寫出了春天）。蒹葭灰起（用蒹葭做的灰復燃，比喻死灰復燃）。大地揚輝（大地煥發光彩）。寔從茲始（確實是從這裡開始）。師維何人（這位大師是誰）。為化為幻（是教化還是幻化）。詎受密遺（難道是接受了秘密的遺囑）。來行方便（來施行方便法門）。七十餘年（七十多年）。師如食頃（大師就像吃頓飯的時間一樣短暫）。觀者癡疑（觀看的人癡迷疑惑）。熱夢未醒（像在熱夢中沒有醒來）。彈指歸空（彈指間就歸於空性）。破顏微笑（綻開笑容）。萬丈深潭（萬丈深的潭水）。只垂一釣（只垂下一根釣竿）。表剎凌空（塔剎高聳入雲）。長松帶霧（高大的松樹籠罩著霧氣）。月色風聲（月光和風聲）。真機獨露（獨自顯露出真正的禪機）。
金臺龍華寺第八代住山瑞庵禎公塔銘
師諱廣禎（法號廣禎）。字瑞庵（字瑞庵）。金臺孫氏子（金臺孫氏的兒子）。生性多奇譎（天性多奇特）。幼不齒群兒中（小時候不與普通的孩子為伍）。見者異之（見到他的人都覺得他很特別）。心喜佛事（心裡喜歡佛教的事情）。時喃喃作出家語（時常喃喃自語說出家的話）。龍華榮庵茂公（龍華寺榮庵茂公）。居僧錄左闡教（擔任僧錄司左闡教）。有重行（有很高的德行）。偶從孫氏齋次（偶然在孫氏的齋飯上）。見師甫七歲（見到大師才七歲）。有奇氣（有奇異的氣質）。因乞為沙彌（因此請求收他為沙彌）。遂命與上足繭公為弟子（於是命令他和得意弟子繭公作為他的弟子）。少長（長大后）。即喜以音聲為佛事（就喜歡用音聲來做佛事）。調練三業（調伏身口意三業）。精修六時（精進地在六個時辰修行）。居常切志向上事（常常立志于追求更高的境界）。年三十（三十歲時）。登壇受具（登壇受具足戒）。大通法師教化昌隆（大通法師的教化非常昌盛）。勤事之（勤奮地侍奉他）。多聞法要（聽聞了很多佛法要義）。隆慶改元（隆慶年號更改的第一年）。大宗伯舉為龍華住持（大宗伯推薦他為龍華寺的住持）。師大開法社（大師大開法會）。延禪講宗師（邀請禪宗和講經的宗師）。集四方學士（聚集四方的學士）。披閱大藏（披閱大藏經）。闡少室天臺兩宗旨（闡述少室山和天臺宗的宗旨）。若大千潤禪師（像大千潤禪師）。中興曹洞（中興曹洞宗）。凡為諸方師匠者（凡是成為各方師匠的人）。多發跡於斯（大多從這裡發跡）。妙峰登禪師微時（妙峰登禪師在還不出名的時候）。以大藏因緣謁師（因為大藏經的因緣拜見大師）。師為引重於公卿間（大師在公卿之間為他引薦）。道風大著（他的道風因此大盛）。妙師為法門推漸（妙峰禪師為佛法所做的貢獻）。亦藉資焉（也藉助了大師的幫助）。今上崇尚三寶（當今皇上崇尚三寶）。海內名藍知識（國內著名的寺廟和知識分子）。凡為
【English Translation】 English version: Broad-mindedness. Performing great Buddhist ceremonies. Truth and convention both manifested. Form and spirit both wonderfully attained. Without leaving the marketplace, propagating the supreme Dharma. Responses and manifestations are clear. Heaven and humanity are harmonious and serene. Silently operating the central pivot. Dragons subdued and tigers tamed. Sincerity moves the imperial palace. Honesty turns the Big Dipper. The Dharma way flourishes. Like pearls rolling on a plate. The Buddhist temple is just beginning to thrive. The magnificent palace is newly built. Fame fills the world. Swift as thunder and lightning. A single brushstroke brings forth spring. The ashes of reeds revive. The earth shines brightly. Truly, it begins from here. Who is this master? Is it transformation or illusion? Did he receive a secret bequest? Coming to practice expedient means. For more than seventy years, the master is like a fleeting moment. Observers are foolish and doubtful, as if in a feverish dream, not yet awakened. Snapping fingers, returning to emptiness. Breaking into a smile. In the bottomless abyss, only casting a single fishing line. The pagoda soars into the sky. Tall pines carry the mist. Moonlight and wind sounds, the true essence is uniquely revealed.
Epitaph for Venerable Rui'an Zheng, the Eighth Abbot of Jintai Longhua Temple
The master's name was Guangzheng (廣禎), his courtesy name was Rui'an (瑞庵). He was a son of the Sun family of Jintai. He was naturally gifted with many unusual qualities. As a child, he did not associate with other children. Those who saw him considered him extraordinary. He delighted in Buddhist affairs. He often murmured words about leaving home. Venerable Rong'an Mao of Longhua Temple, who held the position of Left Explicator of Doctrine in the Sangha Registry, was a man of great virtue. He happened to be at the Sun family's vegetarian meal when he saw the master, who was only seven years old, possessing an extraordinary aura. Therefore, he requested to take him as a novice monk. He then ordered his foremost disciple, Jian Gong, to be his disciple. As he grew older, he delighted in using sound as a Buddhist practice. He disciplined the three karmas (body, speech, and mind), diligently cultivating the six periods (of the day). He constantly aspired to higher matters. At the age of thirty, he ascended the altar to receive full ordination. The teachings of Dharma Master Datong were flourishing. He diligently served him, hearing many essential Dharma teachings. In the first year of the Longqing era, the Grand Secretary recommended him to be the abbot of Longhua Temple. The master greatly opened Dharma assemblies, inviting Chan and Sutra masters, gathering scholars from all directions, perusing the Great Treasury (Tripitaka), expounding the doctrines of both Shaoshi (Zen) and Tiantai. Like Chan Master Daqianrun, who revived the Caodong (Soto Zen) school, many who became masters of various places originated from here. When Chan Master Miaofengdeng was still unknown, he visited the master because of the Great Treasury. The master introduced him to the high officials and nobles, and his reputation greatly increased. Master Miao's contributions to the Dharma were also due to the master's assistance. The current emperor reveres the Three Jewels. Famous monasteries and learned individuals throughout the country, all are
佛事者。多出師門。大都稱為功德藏。丁丑春。妙師與予隱居清涼。師傾心慕之。游五頂。搜訪于冰雪中。居無何。杖錫南遊。禮普陀大士。入天臺。隱於通玄峰頂。鳥棲𪅏食者三年。專精一行三昧。有所發悟。尋謝去。回䇿東吳。禮長干舍利。溯長江。陟九華。登匡廬。馴黃龍白鹿。揖五老而望香爐。繞文殊經臺三匝。滌除玄覽以休。過黃梅求印證焉。復遊目武當。抵南嶽。求悟法華三昧處。回入伏牛練磨眾中。居三月以歸。萬曆九年辛巳春。師年五十有四矣。居頃之。妙師與予建大會清涼。師與雙林平公。無遮允公。齊入法社。壬午春會罷。師復與予結隱太行。及冬初。師還故居。明年。予亦東蹈海上。且誓與師同歸。又明年甲申。奉 聖母慈聖皇太后命。同妙師飯僧秦晉伊洛諸名山。因出關走蘆芽。渡河登華岳。覽長安。閱雁塔留影。尋草堂羅什翻經處。結夏圭峰。望太白太乙。略崤函而東。再入伏牛。訪嵩少。參鼻祖單傳。哭潤公。扣白馬以歸。居無何。復奉 慈旨。赍大藏。往天臺廬岳。復遣清涼還報。師喟然嘆曰。一介微僧。數叨 慈命。撫心顧德。愧何以當。乃引疾獨居。屏人絕跡。山門事。久付弟子輩。居常自足。無意於世。生平后己先人。不以物為事。戒珠心月。秋露寒空。貌古神清。長松孤鶴。
悽然暖然。可親而不可近。可慢而不可忽。難非法眼之英。固一代叢林師表也。達觀可師。嘗謂予曰。吾門之龍華。猶如秦鏡。真能照人肝膽。又若絮裹如意。信手取之。無不足者。一時賞鑑如此。師抱疾期年。予從海上往問之。師把臂。泣謂予曰。死生夢幻。去來夜旦。非予所悲。但不能與公同歸。有負山海之盟。一旦長訣。當引領望公于凈土中。至若所棄土苴。諸弟子輩。屬當事公如我生。公其視我不死耶。又曰。法門寥落。重予所悲。妙達二師。密藏諸公輩。皆當代俊逸。爾我真期。愿當忘心為法。幸為我謝。居無何。召諸弟子曰。吾賴為佛子。愧無補法門。但生平此心。不敢辜負佛恩耳。生謂我不足。死當我有餘。爾其勉之。予行矣。爾其無忘東海也。為我裁衣以謝。言訖而逝。萬曆十有七年五月廿三日也。師生於嘉靖戊子。世壽六十有二。法臘三十有奇。得度弟子二人。孫智潭。奉師龕室。全身葬于京西北海店之隆禧寺左。是歲冬十月。智潭奉師命。持衲衣一襲。匍匐海上。訃予聞之。嗟乎。悲哉。生耶死耶。師何人耶。因具述行實如左。乃為銘曰。
盡法界身。修普賢行。海印威神。炳然齊映。或現頭陀。或居廛肆。塵市山林。無非佛事。曰惟我師。化比丘相。戒目悲華。為人榜樣。圓覺伽藍。十
【現代漢語翻譯】 悽然又溫暖。令人感到親切卻又難以接近，可以慢待卻不可忽視。實在是具有真正法眼的出色人物，確實是一代叢林的師表。達觀禪師可以作為我們的老師，曾經對我說：『我們禪門的龍華（指龍華寺），猶如秦代的鏡子，真正能夠照見人的肝膽。又像用棉絮包裹的如意寶珠，隨意取用，沒有不滿足的。』當時人們對他的讚賞就是如此。禪師抱病將近一年，我從海上前往探望他。禪師握著我的手臂，哭著對我說：『生死如同夢幻，去來如同晝夜，這不是我所悲傷的。只是不能與你一同迴歸（指一同弘揚佛法），辜負了我們山海之盟。一旦長久訣別，我當引領遙望你在凈土之中。至於我所拋棄的這些塵土一樣的東西，以及各位弟子們，我把他們託付給你，就像我活著一樣。你應當把我當做沒有死去一樣看待啊。』又說：『佛法衰落，這是我最悲傷的。妙達二師（指兩位精通佛法的禪師），密藏諸公（指其他精通佛法的賢士）等人，都是當代的俊傑，你我之間確實有約定。希望你能忘記私心，爲了佛法而努力，請你替我向他們致謝。』不久，禪師召集眾弟子說：『我僥倖成為佛子，慚愧沒有能夠補益佛法。只是我平生此心，不敢辜負佛恩罷了。活著的時候你們認為我不足，死後我當有餘。你們要努力啊。我走了。你們不要忘記東海啊。為我裁製衣服以表示感謝。』說完就去世了。時間是萬曆十七年五月二十三日。禪師生於嘉靖戊子年，世壽六十二歲，法臘三十多年。得度的弟子有二人，孫智潭。智潭供奉禪師的龕室，將全身葬于京西北海店的隆禧寺左側。這年冬天十月，智潭奉禪師的命令，拿著禪師的一件衲衣，匍匐前往海上，向我報喪。唉！悲傷啊！是生是死呢？禪師是什麼樣的人呢？因此詳細敘述禪師的生平行事如左，於是作銘文如下： 『盡法界身（指遍滿整個法界的身），修普賢行（指修習普賢菩薩的行愿）。海印威神（指海印三昧所顯現的威神力），明亮地相互輝映。或者顯現為苦行僧，或者居住在市井之中。塵世、城市、山林，無不是佛事。說的是我的老師，示現為比丘的形象，以持戒為眼目，以悲心為華，作為人們的榜樣。圓覺伽藍（指圓覺寺），十
【English Translation】 So sad and yet so warm. Approachable yet difficult to get close to, one can be slow to him but not neglectful. Truly a brilliant person with the true Dharma eye, indeed a model for the monastic community of his generation. Dharma Master Daguan is worthy of being our teacher, once said to me: 'Our Dragon Flower (referring to Longhua Temple) of the Chan school, is like the mirror of the Qin dynasty, truly able to illuminate people's hearts. It is also like a Ruyi jewel wrapped in cotton, take it at will, there is nothing that is not satisfied.' That was how people praised him at the time. The Chan master was ill for nearly a year, and I went to visit him from the sea. The Chan master held my arm and wept, saying to me: 'Life and death are like dreams, coming and going are like day and night, this is not what I am sad about. It's just that I can't return with you (referring to promoting the Dharma together), failing our alliance of mountains and seas. Once we part for a long time, I will lead and look forward to you in the Pure Land. As for these dust-like things that I have discarded, and the disciples, I entrust them to you, just as if I were alive. You should treat me as if I have not died.' He also said: 'The decline of the Dharma is what I am most sad about. Dharma Masters Miaoda (referring to two Chan masters who are proficient in the Dharma), the gentlemen of Michang (referring to other virtuous people who are proficient in the Dharma), and others, are all outstanding talents of the contemporary era, and there is indeed an agreement between you and me. I hope you can forget your selfishness and work hard for the Dharma, please thank them for me.' Soon after, the Chan master summoned the disciples and said: 'I am fortunate to be a disciple of the Buddha, ashamed that I have not been able to benefit the Dharma. It's just that this heart of mine in my life, I dare not fail the Buddha's grace. When I am alive, you think I am insufficient, after I die, I will have more than enough. You must work hard. I am leaving. Don't forget the East Sea. Make clothes for me to express your gratitude.' After saying that, he passed away. The time was the twenty-third day of the fifth month of the seventeenth year of Wanli. The Chan master was born in the year of Jiajing Wuzi, his worldly age was sixty-two years, and his Dharma age was more than thirty years. There were two disciples who were ordained, Sun Zhitan. Zhitan enshrined the Chan master's shrine and buried his whole body to the left of Longxi Temple in Beihai Store in the northwest of Beijing. In the tenth month of winter of that year, Zhitan, following the Chan master's order, crawled to the sea with a kasaya, to report the funeral to me. Alas! How sad! Is it life or death? What kind of person is the Chan master? Therefore, the Chan master's life deeds are described in detail as follows, and then an inscription is written as follows: 'Exhausting the Dharma Realm Body (referring to the body that pervades the entire Dharma Realm), cultivating the Samantabhadra practice (referring to practicing the vows of Samantabhadra Bodhisattva). The majestic power of the Ocean Seal (referring to the majestic power manifested by the Ocean Seal Samadhi), shines brightly with each other. Or appearing as an ascetic monk, or living in the city. The mundane world, the city, the mountains and forests, are all Buddhist affairs. Speaking of my teacher, showing the image of a Bhikkhu, taking precepts as the eyes, and compassion as the flower, as a role model for people. Yuanjue Sangharama (referring to Yuanjue Temple), ten
方聚會。來者應知。無內無外。如如意珠。似功德藏。出生妙利。恒沙供養。上方擎來。香飯一缽。見者聞者。皆蒙度脫。擘破天臺。踏翻廬岳。如蓮華開。似大夢覺。歷遍寰中。囊收沙界。赤手歸來。無錢買賣。六十餘年。死生夜旦。喚不回頭。先登彼岸。撇下髑髏。埋之沙聚。塔表長空。影沈秋水。是師常身。昭然若此。
五臺山龍泉寺正光居士徐公願力塔碑記銘
觀夫真界凝然。應化之徴靡一。聖凡異路。利他之跡有殊。所以幻影多端。浮光萬態。至若憑願力以持心。假窣波而表愿者。是于正光居士見之矣。居士姓徐氏。霸州保定縣人。父伸。母高氏。士生而有異徴。週歲能言前世事。動止度若天人。嘉靖三十四年。甫七歲。應選進入宮闈。列內翰局讀書。進局官。教內則儀。掌秘閣。即能明習故事。隆慶改元。升 御前。勤慎有功。萬曆初 今上御宇紀勛。升 乾清宮。內奏事牌子。歷事三朝。小心翼翼。奉 聖母起居。朝夕惕厲。調和樞紐。贊理化機。有大力焉。德位日崇。篤信三寶。于都城崇文門外。建明因寺一區。印施佛大藏經一部。延沙門永慶為住持。于山西五臺舊路嶺。重修龍泉寺。奏聞 聖母。度沙彌遠健。授僧錄左覺義。為本寺住持。又于真定曲陽縣北。重修鳳祥寺一所。置地三
【現代漢語翻譯】 現代漢語譯本： 法會聚集。來者應當知曉，沒有內外之分，如同如意寶珠，好似功德寶藏，出生種種妙利，如恒河沙數般的供養。上方擎來一缽香飯，見到的人、聽到的人，都蒙受救度解脫。劈開天臺山，踏翻廬山，如蓮花盛開，似大夢覺醒。走遍天下，囊括整個沙界，赤手空拳而來，沒有錢財買賣。六十多年來，經歷生死晝夜，呼喚也不回頭，率先登上彼岸。撇下骷髏，埋在沙堆里，塔的影子高聳于長空，倒影沉入秋水。這就是老師的常身，如此昭然顯現。
五臺山龍泉寺正光居士徐公願力塔碑記銘
觀察那真如之界凝定寂然，應化之跡象並非唯一。聖人與凡人道路不同，利他的事蹟各有殊異。所以幻影多端，浮光萬千姿態。至於憑藉願力來持守本心，藉助佛塔來表達願望的人，就在正光居士身上看到了。居士姓徐，是霸州保定縣人。父親是徐伸，母親是高氏。居士出生時就有奇異的徵兆，週歲時就能說前世的事情，一舉一動都像天人一般。嘉靖三十四年，剛滿七歲，應選進入宮闈，在內翰局讀書，擔任進局官，教授宮廷禮儀，掌管秘閣，就能明白熟悉典故。隆慶改元，升到御前，勤勉謹慎有功勞。萬曆初年，當今皇上登基紀勛，升到乾清宮內奏事牌子。歷經三朝，小心翼翼。侍奉聖母起居，早晚都警惕謹慎，調和關鍵事務，贊助治理國家大事，有很大的功勞。德行和地位日益崇高，篤信三寶（佛、法、僧），在都城崇文門外，建造明因寺一區，印施佛大藏經一部，延請沙門永慶擔任住持。在山西五臺舊路嶺，重修龍泉寺，上奏聖母，度沙彌遠健，授予僧錄左覺義的職位，擔任本寺住持。又在真定曲陽縣北，重修鳳祥寺一所，購置土地三千畝。
【English Translation】 English version: The Dharma assembly gathers. Those who come should know that there is no inside or outside, like a wish-fulfilling jewel, like a treasure of merit, giving birth to wonderful benefits, offerings like the sands of the Ganges. From above, a bowl of fragrant rice is held. Those who see it, those who hear it, all are saved and liberated. Split open Mount Tiantai (Tiantai, a famous mountain in China), overturn Mount Lu (Lu, another famous mountain in China), like a lotus flower blooming, like awakening from a great dream. Travel throughout the world, collect the entire realm of sand in a bag, return empty-handed, with no money for buying or selling. For more than sixty years, experiencing life and death, day and night, calling out but not turning back, first ascending to the other shore. Leaving behind the skull, burying it in the sand, the shadow of the pagoda towers in the sky, its reflection sinks into the autumn water. This is the teacher's constant body, so clearly revealed.
Inscription on the Stupa of Upasaka Zheng Guang Xu's Vow Power at Longquan Temple on Mount Wutai (Wutai, a famous Buddhist mountain in China)
Observing that the realm of true reality is still and silent, the signs of manifestation are not singular. The paths of sages and ordinary people are different, and the deeds of benefiting others are distinct. Therefore, illusions are diverse, and fleeting lights have myriad forms. As for those who rely on the power of vows to uphold their minds and use stupas to express their aspirations, we see this in Upasaka Zheng Guang. The Upasaka's surname was Xu, and he was from Baoding County, Bazhou. His father was Xu Shen, and his mother was Gao. The Upasaka was born with extraordinary signs. At the age of one, he could speak of past lives. His movements and demeanor were like those of a celestial being. In the thirty-fourth year of Jiajing (Jiajing, an era in Ming Dynasty), at the age of seven, he was selected to enter the palace, studying in the Neihan Bureau, serving as an official in the bureau, teaching palace etiquette, and managing the Secret Pavilion, where he could understand and be familiar with historical events. In the first year of Longqing (Longqing, an era in Ming Dynasty), he was promoted to the Imperial Presence, diligent and conscientious with merit. In the early years of Wanli (Wanli, an era in Ming Dynasty), when the current Emperor ascended the throne to commemorate achievements, he was promoted to the Qianqing Palace (Qianqing Palace, a palace in Forbidden City) to report matters. Serving through three reigns, he was cautious and conscientious. Serving the Holy Mother (Holy Mother, referring to the Emperor's mother) in her daily life, he was vigilant and cautious morning and night, harmonizing key affairs, and assisting in governing the country, with great merit. His virtue and position grew daily, and he deeply believed in the Three Jewels (Three Jewels, referring to Buddha, Dharma, and Sangha). Outside Chongwen Gate (Chongwen Gate, a gate in Beijing) in the capital, he built a Mingyin Temple, printed and distributed a complete Buddhist Tripitaka, and invited Shramana Yongqing to serve as abbot. At Jiulu Ridge on Mount Wutai in Shanxi, he rebuilt Longquan Temple, reported to the Holy Mother, ordained Shami Yuanjian, and granted him the position of Zuo Jueyi of the Sangha Registry, serving as abbot of this temple. Furthermore, north of Qu'yang County in Zhending, he rebuilt Fengxiang Temple, acquiring three thousand mu of land.
頃餘畝。以供龍泉香火。接待十方。域內名山大剎。凡 聖母功德所被者。靡不默助 皇猷。敷揚 慈化。一雨普沾。含生獲福矣。居士雖處深宮。衣唯布素。甘心蔬食。每厭生死。志求出離。朝參慕禮。寒暑不易。刺血書金剛般若經。普賢行愿。法華心品若干卷。建窣堵波于龍泉之東南麓。以表願力持心。功流浩劫。濕斯猛𦦨。永宅清涼。期來世以歸依。效一生而取辦。以為金剛種子靈苗。福田常住矣。噫。若居士者。非夫親承付囑而來耶。抑以幻化人天而作佛事耶。何其智深志固之若此也。功德既成。乃命家臣程進。持杖稽首海印道人。乞紀其事。乃為銘曰。
乾坤造化。毓靈產秀。乃降哲人。曷分左右。哲人伊何。唯徐之子。氣亶丈夫。幻形維女。維女謂何。內訓實祖。不有其人。孰匡 聖母。歷事 三朝。位班九列。贊化調元。著茲偉績。蕩蕩慈風。輝輝佛日。率土普天。無非為國。在在道場。處處寶所。但願莊嚴。孰分人我。身處塵勞。志求凈土。稟受三歸。普修六度。書寫受持。大乘經偈。誓舍此身。徑登佛地。嗟彼夢夫。長夜冥冥。偉矣達人。視死如生。跡系王宮。心存丘壑。勁節凌雲。長松孤鶴。偃師化人。誰假誰真。獻珠龍女。其事若神。塔表長城。奠安 畿輔。上祝 聲𨤲。天長地久。
【現代漢語翻譯】 現代漢語譯本 捐獻多餘的田地，用來供養龍泉寺的香火，接待來自十方的僧侶。凡是聖母的功德所庇佑的轄區內的名山大寺，無不默默地襄助皇上的大業，宣揚慈悲教化，猶如一場及時雨普遍滋潤，使一切有生命的眾生都獲得福報。居士雖然身處深宮，但穿的衣服只是粗布，甘心吃素，常常厭惡生死輪迴，立志尋求脫離。早朝參拜，心懷仰慕，寒暑不改。刺血書寫《金剛般若經》、《普賢行愿品》、《法華心品》若干卷。在龍泉寺的東南山腳下建造佛塔，以此表明願力堅定，功德長久流傳。希望以此來消除這片土地上的災禍，使這裡永遠保持清涼。期望來世能夠皈依佛法，用一生的努力來成就解脫。這就像金剛種子和靈苗，是永遠存在的福田。唉！這位居士，莫非是親自接受佛的囑託而來嗎？還是以幻化的人天之身來做佛事呢？為什麼她的智慧如此深邃，意志如此堅定呢？功德圓滿之後，於是命令家臣程進，拿著手杖，向海印道人叩首，請求記錄這件事。於是我為她寫下銘文：
天地造化，孕育靈氣，產生秀美之物，於是降生了有智慧的人。哪裡需要區分男女？這位有智慧的人是誰呢？就是徐家的女兒。她的氣概像個大丈夫，卻幻化成女子的形象。這位女子是誰呢？她的內在修養是人們學習的榜樣。如果沒有這個人，誰來匡扶聖母？她歷經三朝，位列九卿，輔佐皇上，調和陰陽，成就了這偉大的功績。浩蕩的慈悲之風，輝煌的佛日，整個天下，無不是爲了國家。處處都是道場，處處都是寶地。只要心懷莊嚴，哪裡需要區分人我？身處塵世，心懷凈土。稟受三皈依（Buddha, Dharma, Sangha），普遍修習六度（Six Perfections）。書寫、受持大乘經典偈頌，發誓捨棄這個身體，直接登上佛地。可嘆那些沉睡的人，長夜漫漫，一片黑暗。偉大啊，這位通達的人，視死如生。足跡在王宮，心卻在山林。堅勁的節操直衝雲霄，像長松和孤鶴一樣高潔。偃師（Yan Shi）的化人，誰是真誰是假？龍女（Naga maiden）獻珠，這件事就像神話一樣。佛塔像長城一樣，安放在京畿要地，向上祝願皇上的聲音響徹雲霄，天長地久。
【English Translation】 English version She donated surplus land to support the incense offerings of Longquan Temple (Dragon Spring Temple), and to receive monks from the ten directions. All the famous mountains and great temples within the territory blessed by the merits of the Holy Mother silently assisted the Emperor's great cause, spreading compassionate teachings, like a timely rain that universally nourishes, enabling all living beings to obtain blessings. Although the laywoman resided in the deep palace, her clothes were only of coarse cloth, and she willingly ate vegetarian food. She often厭惡 (厭惡) birth and death, and aspired to seek liberation. She attended morning services with reverence, unwavering through cold and heat. She pricked her skin to write several volumes of the Diamond Sutra (Vajra Prajna Sutra), the Universal Worthy's Vows (Samantabhadra's Vows), and excerpts from the Lotus Sutra (Saddharma Pundarika Sutra). She built a stupa (stupa) on the southeastern foot of Longquan Temple (Dragon Spring Temple) to express her unwavering vows and the lasting flow of her merits. She hoped to eliminate the disasters of this land and keep it forever cool and peaceful. She hoped to take refuge in the Dharma in the next life and accomplish liberation in this lifetime. This is like a diamond seed and a spiritual seedling, a permanent field of blessings. Alas! This laywoman, could she be one who came personally entrusted by the Buddha? Or is she transforming into a human or deva (deva) to perform Buddhist deeds? Why is her wisdom so profound and her will so firm? After her merits were completed, she ordered her family servant Cheng Jin to hold a staff and prostrate to the Daoist Haiyin (Ocean Seal), requesting him to record this event. So I wrote the inscription for her:
Heaven and earth create and transform, nurturing spiritual energy and producing beautiful things, thus giving birth to wise people. Why should we distinguish between male and female? Who is this wise person? She is the daughter of the Xu family. Her spirit is like that of a great man, yet she transforms into the form of a woman. Who is this woman? Her inner cultivation is a model for people to learn from. Without this person, who would support the Holy Mother? She has served three dynasties, holding a position among the nine ministers, assisting the Emperor, harmonizing yin and yang, and accomplishing this great achievement. The vast compassionate wind, the brilliant sun of the Buddha, the entire world is for the sake of the country. Everywhere is a place of practice, everywhere is a treasure land. As long as one has a solemn heart, where is the need to distinguish between self and others? Though living in the mundane world, her heart is in the Pure Land. She has received the Three Refuges (Buddha, Dharma, Sangha), and universally practices the Six Perfections (Six Perfections). She writes and upholds the verses of the Mahayana Sutras, vowing to abandon this body and directly ascend to the Buddha Land. Alas, those who are dreaming, the long night is dark. Great is this enlightened person, who sees death as life. Her footprints are in the royal palace, but her heart is in the mountains and forests. Her firm integrity soars into the clouds, like a tall pine and a solitary crane. The artificial man of Yan Shi (Yan Shi), who is real and who is fake? The Naga maiden (Naga maiden) offering a pearl, this event is like a myth. The stupa (stupa) is like the Great Wall, placed in the important area of the capital, wishing the Emperor's voice to resound through the heavens, forever and ever.
普濟庵始祖寶藏成公塔銘
寶藏大師者。諱自成。山東德州劉氏子。幼習爐業。在鉗錘間。即知以唸佛從事。如佛教金師之法。如是用心有年。父蚤喪。其母孀居。天性至孝。供養竭其心力。年三十。有出世志。從本省鐘樓寺潭公剃染。即立禪習止觀門。師將志行腳。母老無養。師以具稱其母。荷擔之。遠遊四方。每乞食。奉母于樹下塚間。上壽為歡。不減鼎俎。后至京之西山。百花中峪。往來數年。土人重之。其供養日益贍。師惟以一瓢之外。無餘糝。以此終母天年。以茶毗法葬之。建窣堵波以表孝義。今尚存焉。已而結庵。居大峪岳家坡。中貴傅公集眾。請師住都城之普安寺。未幾白衣檀越張某。建普濟庵于阜城關外四里園。接待十方往來。嘉靖庚戌秋八月。大虜犯京師。都城三面無隙。率多奔潰。唯西郭一面將合圍。適虜酋引胡兒數千騎。馳至庵首。飲馬盤礴。酋驟入庵。眾擁其後。師望之頹然憨笑。且罵曰。酋奴毋妄動我物。師預羅鮮果於階下。酋長見柿如火。欣然取啖。師大罵曰。此不可食。酋將為賣己。強食之。甚苦澀。師乃奪其柿。以頻梨與之。虜啖而甘之。歡呼以為不欺己。嚙指誡眾曰。有人於此。毋妄殺也。乃插令箭而去。頃一虜追王氏子入庵。其人奔潛佛座下。虜窺得之。刃將下。
【現代漢語翻譯】 現代漢語譯本：普濟庵始祖寶藏成公塔銘
寶藏大師，法名自成，是山東德州劉家的兒子。他年輕時學習打鐵，在揮舞鐵錘的過程中，就懂得通過唸佛來修行，就像佛教中金匠修行的方法一樣。他這樣用心修行多年。父親早逝，母親守寡。他天性至孝，盡心竭力地供養母親。三十歲時，他立下出世修行的志向，跟隨本省鐘樓寺的潭公剃度出家，隨即開始禪修止觀法門。大師打算雲遊四方，但考慮到母親年老無人贍養，於是他如實地告訴了母親自己的想法，並親自揹著母親，遠遊四方。他每次乞討食物，都奉養母親在樹下或墳地旁，讓母親像在家一樣快樂，生活質量不亞於有豐盛的食物。後來，他到了京城西山百花山中的峪地，在那裡住了幾年。當地人很敬重他，供養也日益豐厚。大師除了一個瓢之外，沒有多餘的財物，以此供養母親安度晚年，並用茶毗（火葬）的方式安葬了母親。他還建造了窣堵波（塔）來表彰他的孝義，至今仍然存在。
之後，他結廬而居，住在（京城）大峪岳家坡。中貴傅公召集眾人，邀請大師住持都城的普安寺。不久，一位名叫張某的在家信徒在阜城關外四里園建造了普濟庵，用來接待十方來往的僧人。嘉靖庚戌年秋八月，韃靼軍隊進犯京師，都城三面都被圍困得水泄不通，很多人都四處奔逃潰散。只有西郭這一面將要合圍時，正好韃靼首領率領數千騎兵來到庵前，讓馬匹飲水、休息。首領突然進入庵內，眾人擁在他的身後。大師看到他，卻頹然一笑，還罵道：『酋奴，不要亂動我的東西！』大師事先在臺階下襬放了新鮮的水果。首領看到柿子像火一樣紅，高興地拿起來吃。大師大罵道：『這個不能吃！』首領以為大師是捨不得，就強行吃下去，覺得非常苦澀。大師於是奪過他的柿子，給他頻梨（一種水果）吃。韃靼首領吃了覺得很甜，高興地認為大師沒有欺騙自己，就咬著手指告誡眾人說：『這裡有人，不要亂殺！』於是插下令箭離開了。不久，一個韃靼士兵追趕王家的兒子進入庵內，那人跑到佛座下躲藏起來。韃靼士兵發現了，舉刀就要砍下去。
【English Translation】 English version: Inscription on the Pagoda of Baocang Cheng Gong, the Founder of Puji Nunnery
Master Baocang, whose given name was Zicheng, was the son of the Liu family of Dezhou, Shandong. In his youth, he learned the blacksmith's trade, and amidst the hammering, he knew to engage in reciting the Buddha's name, like the method of the Buddhist goldsmith. He applied his mind in this way for many years. His father died early, and his mother was widowed. He was naturally filial, offering her support with all his heart and strength. At the age of thirty, he resolved to renounce the world and practice, following Tan Gong of Zhonglou Temple in his province to shave his head and dye his robes. He immediately established the practice of Chan meditation and the gate of cessation and contemplation. The Master intended to travel far and wide, but considering that his mother was old and had no one to care for her, he truthfully told his mother his intentions and personally carried her on his back, traveling far and wide. Each time he begged for food, he would offer it to his mother under a tree or beside a tomb, making her happy as if she were at home, with a quality of life no less than having abundant food. Later, he arrived at the Yu area in the Hundred Flowers Mountains of the Western Hills of the capital, where he lived for several years. The local people respected him greatly, and their offerings became increasingly generous. The Master had nothing more than a single gourd, using it to support his mother in her old age, and he buried his mother using the cremation method. He also built a stupa to commend his filial piety, which still exists today.
Afterward, he built a hermitage and lived in Yuejia Slope in Dayu (near the capital). The eunuch Fu Gong gathered the people and invited the Master to reside at Puan Temple in the capital. Before long, a lay devotee named Zhang built Puji Nunnery outside Fucheng Gate, four li away, to receive monks traveling from all directions. In the autumn of the Gengxu year of the Jiajing reign (1550), the Tatar army invaded the capital. The capital was surrounded on three sides without a gap, and many people fled in disarray. Just as the western suburb was about to be completely encircled, the Tatar chieftain led several thousand cavalrymen to the front of the hermitage, allowing their horses to drink and rest. The chieftain suddenly entered the hermitage, with the crowd behind him. The Master, seeing him, smiled faintly and scolded, 'Chieftain slave, do not move my things recklessly!' The Master had previously placed fresh fruits under the steps. The chieftain saw the persimmons, which were as red as fire, and happily picked them up to eat. The Master scolded loudly, 'These cannot be eaten!' The chieftain thought the Master was reluctant to part with them, so he forced himself to eat them, finding them very bitter. The Master then snatched the persimmons from him and gave him a 'pinli' (a type of fruit) to eat. The Tatar chieftain ate it and found it sweet, happily believing that the Master had not deceived him. He bit his finger and warned the crowd, 'There are people here, do not kill recklessly!' Then he planted a command arrow and left. Soon after, a Tatar soldier chased the son of the Wang family into the hermitage, and the man ran to hide under the Buddha's seat. The Tatar soldier found him, raised his knife, and was about to strike.
師以手挈虜。奪刃擲地。其人竟以生。居頃。虜亦稍稍引去。達觀可禪師常贊之曰。師以一身當虜。一面指麾談罵。所全活者數萬。是即現天大將軍身。而為說法。豈直一大將摧之力哉。杭人韶善士者。夢伽藍為師催供養。傾心歸依。建彌勒庵以延師。師居常不事口腹。衲衣糞掃。一缽無餘。每得施利米麵。盡皆傾囊。以濟貧者。若空無一粒。亦不往自檀越。唯以坯堵門。面壁忍餓而坐。久有知之者。為送供。食盡則堵門如故。率以為常。后修普安寺成。師復歸院。弟子日漸進。初淳公執業甚勤。師于眾中獨苦淳公。祁寒溽暑。陸沈賤役。唯公以身先之。百不一可。無人識其意者。師將終日。顧謂眾曰。吾之有淳。猶樹之有干。至若枝葉繁茂。扶疏而庇廕多矣。汝等知之乎。未幾。無疾而逝。嘉靖三十九年。二月朔日也。師世壽八十有九。僧臘五十有奇。公滅后。淳公大興普安。于先帝顧命之時。今上 聖母建慈壽寺成。延淳公為住持。以公弟子了寧為替僧。公化后。又以其孫本在為住持。在以疾告退院。又以其徒圓應世其業。 聖慈復建慈恩寺。為在別阮。以休老焉。公之子孫枝葉繁茂。一如公言。豈非天道冥冥報德之驗與。萬曆甲午冬日。余隨緣王城。其孫了鑒。與在等持狀乞余為銘。乃為之銘曰。
天道
【現代漢語翻譯】 現代漢語譯本： 禪師用手抓住入侵者，奪下他的刀扔在地上，那個人竟然因此活了下來。過了一段時間，入侵者也漸漸撤退了。達觀可禪師經常讚歎說：『禪師以一己之身抵擋入侵者，一面指揮談論斥罵，所保全救活的人有數萬之多。這便是示現天大將軍之身，並且為人說法。難道僅僅是一個大將摧毀敵人的力量嗎？』杭州人韶善士，夢見伽藍神為禪師催促供養，便傾心歸依，建造彌勒庵來供養禪師。禪師平時不注重飲食，穿著破舊的僧衣，一個缽里也沒有剩餘的東西。每次得到佈施的米麵，都全部傾囊而出，用來救濟貧困的人。如果空空如也，一粒米也沒有，也不去拜訪施主，只是用泥土堵住門，面壁忍飢挨餓而坐。時間久了，有人知道了，就為他送來食物。吃完后就如往常一樣堵住門。後來修建成普安寺，禪師又回到寺院。弟子們日益增多。當初，淳公做事非常勤勞，禪師在眾人之中唯獨嚴厲對待淳公。無論是嚴寒酷暑，還是低賤的勞役，淳公都以身作則，但很少能讓禪師滿意。沒有人理解禪師的用意。禪師將要圓寂的時候，回頭對大家說：『我之有淳公，就像樹之有樹幹一樣。至於枝葉繁茂，扶疏而能庇廕眾人，你們知道嗎？』沒過多久，禪師無疾而終。時間是嘉靖三十九年二月初一。禪師世壽八十九歲，僧臘五十多年。淳公在禪師圓寂后，大力興建普安寺。在先帝顧命之時，當今皇上和聖母建造慈壽寺完成，延請淳公擔任住持，以淳公的弟子了寧作為替僧。淳公圓寂后，又以他的孫子本在擔任住持。本在因病告退，寺院又以他的徒弟圓應繼承他的事業。聖慈又建造慈恩寺，作為本在養老的地方。淳公的子孫枝繁葉茂，正如禪師所說。這難道不是天道冥冥之中報答恩德的驗證嗎？萬曆甲午年冬天，我隨緣來到王城，淳公的孫子了鑒和本在等人拿著狀子請求我為禪師撰寫銘文，於是我為他寫銘文說： 天道
【English Translation】 English version: The Chan master seized the invader's hand, snatched the blade, and threw it to the ground. The man was spared as a result. After a while, the invaders gradually retreated. Chan Master Daguan often praised him, saying, 'The Chan master single-handedly resisted the invaders, directing, speaking, and scolding, saving tens of thousands of lives. This is the manifestation of the Heavenly General, teaching the Dharma. Is it merely the power of a great general to destroy the enemy?' Shao Shanshi, a man from Hangzhou, dreamed that the Sangharama deity was urging him to make offerings to the Chan master, so he wholeheartedly took refuge and built the Maitreya Hermitage to support the Chan master. The Chan master usually did not care about food and clothing, wearing patched robes and having nothing left in his bowl. Every time he received alms of rice and flour, he would give it all away to help the poor. If he had nothing left, not even a grain of rice, he would not visit the donors, but would simply block the door with mud and sit facing the wall, enduring hunger. After a long time, someone found out and brought him food. After eating, he would block the door as usual. Later, after Puan Temple was built, the Chan master returned to the temple. The disciples increased day by day. At first, Chun Gong (a disciple) worked very diligently, but the Chan master treated Chun Gong harshly among all the disciples. Whether in the severe cold or sweltering heat, or in lowly tasks, Chun Gong always took the lead, but rarely satisfied the Chan master. No one understood the Chan master's intention. When the Chan master was about to pass away, he turned to everyone and said, 'My having Chun Gong is like a tree having a trunk. As for the lush branches and leaves that provide shade, do you know?' Not long after, the Chan master passed away peacefully. It was the first day of the second month of the thirty-ninth year of Jiajing (1560). The Chan master lived to be eighty-nine years old, with over fifty years as a monk. After the Chan master passed away, Chun Gong greatly developed Puan Temple. During the late emperor's reign, the current emperor and the Holy Mother built Cishou Temple, inviting Chun Gong to be the abbot, with Chun Gong's disciple Liao Ning as the substitute monk. After Chun Gong passed away, his grandson Ben Zai became the abbot. Ben Zai resigned due to illness, and his disciple Yuan Ying succeeded him. The Holy Mother then built Cien Temple as a place for Ben Zai to retire. Chun Gong's descendants flourished, just as the Chan master had said. Is this not the verification of the heavenly way rewarding virtue in the dark? In the winter of the Jiawu year of Wanli (1594), I came to Wangcheng (royal city) by chance. Chun Gong's grandson Liao Jian and Ben Zai and others held a petition requesting me to write an inscription for the Chan master, so I wrote an inscription for him, saying: The Way of Heaven
無親。常與善人。明明在上。豈曰不真。維真不朽。視身非有。不有至人。安見其久。伊惟我師。積彼孝思。出塵離俗。其德實基。應化門頭。其功匪一。以異方便。著茲偉績。因悟不生。所以不死。技干扶疏。實由種子。覆庇人天。埋根千尺。一剎峨然。千秋萬𥜥。
慈慧寺無瑕玉和尚塔銘
公諱明玉。字無瑕。西蜀安岳。龍居劉氏子。公生不愛治生產業。性倔強。不與世情和合。長娶汪氏女。舉三子。長兒聰慧篤孝。公雖心愛之。亦不為兒女子計。居常以佛為事。每供養二老。必以齋蔬為盡孝。二老以此自安。公以超塵脫俗爲念。無頃刻置也。二老謝世去。公年四十六。即判然棄妻子。從方外游。是時長兒年十二。躑躅相隨。至播州之樓頭山。于東洋海庵主所。父子俱剃髮為沙彌。授具戒。隆慶三年五月五日也。自爾公𢹂長兒行腳。即督課業為弟子。父子相從。雲遊萬里。遍歷名山。參叩知識。苦行絕倫。每日中一食。糠菜不糝。樹下冢間。隨遇順適。自是終身脅不至席。萬曆初。謁普陀。過金陵。至都下。游履五臺。寓三塔寺。禮華嚴經。經六十萬字。一字一拜。每晝夜必稽首三千。如是者經三匝。至十二年。復至京之碧峰寺。禮法華經六萬餘字。一字一拜。晝夜不倦。如前者十二匝。長兒為沙彌
【現代漢語翻譯】 現代漢語譯本： 沒有親疏之分。常常與善良的人在一起。光明正大，始終在上。難道說這不是真的嗎？唯有真理是不朽的。看待自身如同虛無。不執著于有，才能成為至人。不執著于有，怎麼會看到長久呢？啊！我的老師，積累了深厚的孝思。出離塵世，遠離世俗，他的德行實在穩固。應化之門，他的功德不止一件。用特別的方便法門，成就了這偉大的功績。因為領悟了不生不滅的道理，所以才能不死。技藝枝幹繁茂，實際上是由於種子。覆蓋庇護人天，根深埋于千尺之下。一剎那間巍峨聳立，經歷千秋萬代。
慈慧寺無瑕玉和尚塔銘
（和尚）法名明玉，字無瑕。是西蜀安岳龍居劉家的兒子。和尚生來就不喜歡經營產業，性格倔強，不與世俗人情相合。長大后娶了汪氏的女兒，生了三個兒子。大兒子聰明懂事又孝順。和尚雖然心裡疼愛他，也不為兒女的私事考慮。平時總是以佛事為重。每次供養父母，一定用齋飯素菜來盡孝心。父母也因此感到安心。和尚以超脫塵世爲念頭，沒有片刻停止過。父母去世后，和尚四十六歲，就毅然決然地拋棄妻子兒女，出家修行。當時大兒子十二歲，跟隨在他身後。到了播州的樓頭山，在東洋海庵主那裡，父子一同剃度為沙彌（佛教出家男子）。受了具足戒（佛教比丘所受的戒律）。那是隆慶三年五月初五。從此和尚帶著大兒子行腳雲遊，督促他學習佛法，作為弟子。父子相依為命，雲遊萬里，遍訪名山，參拜求教有學識的人。苦行到了極點。每天只吃一頓飯，粗糧蔬菜不摻雜米。在樹下墳墓間，隨遇而安。從此一生睡覺不躺臥。萬曆初年，朝拜普陀山，路過金陵，到達京城。遊歷五臺山，住在三塔寺。禮拜《華嚴經》，經書六十萬字，一字一拜。每天晝夜必定磕頭三千次。像這樣經過三遍。到萬曆十二年，又到京城的碧峰寺。禮拜《法華經》六萬多字，一字一拜。晝夜不知疲倦，像之前那樣十二遍。大兒子作為沙彌
【English Translation】 English version: Without partiality. Always with virtuous people. Bright and upright, always above. How can it be said it's not true? Only truth is immortal. Viewing the body as non-existent. Not clinging to existence, one can become a perfect being. Not clinging to existence, how can one see longevity? Alas! My teacher, accumulated profound filial thoughts. Leaving the dust, departing from the mundane, his virtue is truly solid. At the gate of manifestation, his merits are not just one. Using extraordinary expedient means, he accomplished these great achievements. Because he understood the principle of non-birth, therefore he is undying. The branches and skills flourish, truly due to the seed. Covering and protecting humans and gods, the roots are buried a thousand feet deep. In an instant, it stands tall and majestic, enduring for thousands of autumns and myriad kalpas (aeons).
Epitaph for Monk Wuxia Yu of Cihui Temple
The (monk's) dharma name was Mingyu, style name Wuxia. He was a son of the Liu family of Longju, Anyue in Western Shu. The monk was born not loving managing property, with a stubborn nature, not harmonizing with worldly affairs. When he grew up, he married a woman of the Wang family and had three sons. The eldest son was intelligent, sensible, and filial. Although the monk loved him in his heart, he did not consider the personal affairs of his children. Usually, he always prioritized Buddhist affairs. Every time he provided for his parents, he would certainly use vegetarian meals to fulfill his filial duty. The parents also felt at ease because of this. The monk took transcending the world as his thought, never stopping for a moment. After his parents passed away, the monk, at the age of forty-six, resolutely abandoned his wife and children and went to practice. At that time, the eldest son was twelve years old, following behind him. Arriving at Loutou Mountain in Bozhou, at the hermitage of Abbot Dongyanghai, the father and son were both tonsured as Shramaneras (Buddhist novice monks). They received the complete precepts (the precepts received by Buddhist Bhikkhus). That was on the fifth day of the fifth month of the third year of Longqing. From then on, the monk traveled with his eldest son, urging him to study the Dharma as a disciple. Father and son depended on each other, traveling tens of thousands of miles, visiting famous mountains, and seeking instruction from knowledgeable people. The ascetic practice reached its extreme. He only ate one meal a day, with coarse grains and vegetables without rice. Under trees and among tombs, he adapted to circumstances. From then on, he never lay down to sleep for the rest of his life. In the early years of Wanli, he paid homage to Mount Putuo, passed through Jinling, and arrived at the capital. He traveled to Mount Wutai and stayed at the Three Pagoda Temple. He prostrated to the Avatamsaka Sutra, a sutra of six hundred thousand words, prostrating once for each word. Every day and night, he would certainly prostrate three thousand times. He did this for three rounds. In the twelfth year of Wanli, he again went to Bifeng Temple in the capital. He prostrated to the Lotus Sutra, a sutra of more than sixty thousand words, prostrating once for each word. Day and night, he did not tire, doing it twelve times as before. The eldest son, as a Shramanera
者。年德日亦長。多親講肆。聽習華嚴法華楞嚴圓覺。唯識諸經論。善開曉發矇。而事公日益謹。一時稱詫。謂有師弟子如此者。業已風動中外矣。十七年。內官監太監王公輩。欲開精舍。延公弟子為弘法所。且為公休老地。乃卜阜城關外二里許。捐貲創寺以居。寺成請額。 聖母嘉之。賜曰慈慧。大宗伯棠軒李公記其事。一日公謂弟子曰。吾以業系娑婆七十二年。侵尋老病。久住何益。吾將歸矣。爾當以法為懷。勿生愛戀。遂不食。唸佛不絕者旬日。聲響如鐘。顏色若壯。弟子請問生死大事。公但曰。嘻嘻呵呵。呵呵嘻嘻。不是妄念。不是真知。良久云。你說是個甚麼。自代云。大通橋上交糧客。原是南方送米人。臨危索浴更衣。端坐持珠。唸佛益哀促。連大叫。佛佛佛。倒駕鐵牛歸佛土。聲絕而逝。萬曆乙未春王正月十九日也。公生於嘉靖甲申七月。世壽七十有二。僧臘二十有六。以某月某日。奉全身於黃村塔。弟子一人真貴。即今為慈慧法師者。予持缽王城。住慈氏樓閣。貴持行實。哀乞海印狀其事。公生不識一丁。臨行快便如此。豈非腳跟線斷。就路還家者耶。乃為銘曰。
生宕機關。只在一竅。善來善逝。木人戴帽。父子團圞。形影相顧。世出世間。有何回互。昔日老龐。破家散宅。今日看來。大似
未撇。何如此公。一竅不通。生拗鐵強。直出樊籠。龐不嫁女。公不捨兒。一般主意。各得便宜。七十二年。半僧半俗。今日風光。千足萬足。一塔凌空。十方常住。空壞塔存。法身彌露。
三角山勉庵幻法師塔銘
謹按狀。師諱如幻。字勉庵。莆田林氏子。父環。師倜儻。負奇氣。幼業儒。年十四。即列諸生。里有夏生治時者。通內典。師與游從最善。生一日謂師曰。公唇掀齒露。非壽相也。師驚問何為而可。生曰。聞之誦觀音大士。禱無不應。第持其號自當驗。師遂依持。勤懇二年。而唇果吻合。年十九。倭夷寇閩。父母俱喪于兵。師大泣曰。人命固如是乎。何戀戀鄉井為。遂拂衣。遨遊江湖間二載。入廬山。參遍融大師。融問曰。大德何處人。來作甚麼。師曰。小子閩人。來為求長生。融曰。有長必有短。何不學無生。曰無生作么學。乞師指示。融曰。汝試剃除鬚髮。屏息諸緣。咬嚼一句無義味話。久久得個下落。乃可為爾道無生。師即剃染。命名如幻。依棲頃之。遂去蘄水馬牙山。參無為藏主。居三載。次隱斗方山。又五載。遂荷䇿北遊上都。謁諸大知識。依暹理二法師。聽諸經奧義。諸老皆深器之。已而有田將軍者。蘄人也。見師雅量。因漫之以世諦業。師笑曰。海龍肯入溝渠。遂拽杖歸九峰
{ "translations": [ "現代漢語譯本：", "未撇：沒有撇開塵世的牽絆。", "何如此公：這位老兄又是怎麼回事呢？", "一竅不通：什麼都不明白。", "生拗鐵強：生硬固執，像一塊頑鐵。", "直出樊籠：直接跳出了牢籠。", "龐不嫁女（龐蘊居士不嫁女兒）：龐蘊居士不嫁女兒。", "公不捨兒（王安石不捨兒子）：王安石不捨得兒子。", "一般主意：一樣的打算。", "各得便宜：各自得到了好處。", "七十二年：活了七十二年。", "半僧半俗：一半是僧人，一半是俗人。", "今日風光：今天的圓寂景象。", "千足萬足：非常圓滿，非常足夠。", "一塔凌空：一座佛塔高聳入雲。", "十方常住：供十方僧眾居住。", "空壞塔存：肉身壞滅而佛塔存在。", "法身彌露：法身更加顯現。", "", "三角山勉庵幻法師塔銘", "", "謹按狀：根據墓誌銘記載。", "師諱如幻（法師法號如幻）：法師法號叫如幻。", "字勉庵（法師字勉庵）：字勉庵。", "莆田林氏子：是莆田林家之子。", "父環：父親名叫環。", "師倜儻：法師灑脫不凡。", "負奇氣：具有不凡的氣概。", "幼業儒：年幼時學習儒學。", "年十四：年十四歲。", "即列諸生：就成爲了秀才。", "里有夏生治時者：鄉里有個叫夏生治時的人。", "通內典：精通佛經。", "師與游從最善：法師與他交往最好。", "生一日謂師曰：夏生有一天對法師說。", "公唇掀齒露：你的嘴唇掀起，牙齒外露。", "非壽相也：不是長壽的面相啊。", "師驚問何為而可：法師驚恐地問怎麼辦才能改變。", "生曰：夏生說。", "聞之誦觀音大士（觀音菩薩）：聽說誦唸觀音大士的名號。", "禱無不應：祈禱沒有不應驗的。", "第持其號自當驗：只要誠心持誦名號，自然會應驗。", "師遂依持：法師於是就按照他說的去做。", "勤懇二年：勤奮懇切地念了兩年。", "而唇果吻合：嘴唇果然閉合了。", "年十九：十九歲那年。", "倭夷寇閩：倭寇侵犯福建。", "父母俱喪于兵：父母都死於戰亂。", "師大泣曰：法師大哭說。", "人命固如是乎：人的生命本來就是這樣嗎？", "何戀戀鄉井為：為什麼還要留戀家鄉呢？", "遂拂衣：於是拂袖而去。", "遨遊江湖間二載：在江湖上游歷了兩年。", "入廬山：進入廬山。", "參遍融大師：參拜遍融大師。", "融問曰：遍融大師問道。", "大德何處人：您是哪裡人？", "來作甚麼：來這裡做什麼？", "師曰：法師說。", "小子閩人：小子是福建人。", "來為求長生：來這裡是爲了求長生。", "融曰：遍融大師說。", "有長必有短：有生就必有死。", "何不學無生：為什麼不學不生不滅的道理呢？", "曰無生作么學：法師問，不生不滅的道理怎麼學呢？", "乞師指示：請您指示。", "融曰：遍融大師說。", "汝試剃除鬚髮：你試著剃掉鬚髮。", "屏息諸緣：斷絕一切塵緣。", "咬嚼一句無義味話：反覆參究一句沒有意義的話頭。", "久久得個下落：時間長了自然會有所領悟。", "乃可為爾道無生：這樣才可以為你講說不生不滅的道理。", "師即剃染：法師立刻剃度。", "命名如幻：法號取名如幻。", "依棲頃之：依止了一段時間。", "遂去蘄水馬牙山：於是前往蘄水的馬牙山。", "參無為藏主：參拜無為藏主。", "居三載：住了三年。", "次隱斗方山：之後隱居在斗方山。", "又五載：又過了五年。", "遂荷䇿北遊上都：於是拄著枴杖北遊上都。", "謁諸大知識：拜訪各位大德。", "依暹理二法師：依止暹理二位法師。", "聽諸經奧義：聽聞各種佛經的奧義。", "諸老皆深器之：各位老法師都非常器重他。", "已而有田將軍者：後來有個田將軍，是蘄州人。", "見師雅量：見到法師氣度高雅。", "因漫之以世諦業：就用世俗的事情來試探他。", "師笑曰：法師笑著說。", "海龍肯入溝渠：海里的龍怎麼肯進入小水溝呢？", "遂拽杖歸九峰：於是拄著枴杖回到了九峰山。", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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。衲子駢集。每以楞嚴為眾發明心要。翰林郭公正域。以太夫人憂居。謁師於九峰。相得歡甚。公因進而請曰。竊見常世談禪者。動以棒喝機鋒為向上自多。及察其操存則末也。若是。又不若守教乘。精戒律。離欲苦行。以慈利物。若師之為佳耳。師曰。然。非禪之過。乃學禪者之過耳。奈何去聖愈遠。法門下衰。誠若公言。可為流涕也。師律身清苦。生平無嗜好。有所施輒以施人。每有所往。唯一缽三衣。跣足草屨而已。楚藩臬大夫沈君。與師交最密。弟子輩欲置香火地。以券白師于沈公。師大斥曰。方寸福田不力耨。區區安向沈官人。弟子不聽。私請之。師知之。即拽杖去九峰。走武曲。憩吉陽寺。閉關誦華嚴經三載。往潭州三角山。為馬祖門人總印開山處。不幾年。煥然一新。法席大振。師一日謂眾曰。趙州八十尚行腳。我腳底豈乏草鞋一具耶。遂拂袖之匡廬。入黃龍寺。留講楞嚴。至二卷終。師謂眾曰。姑舍是無論。且有末後一句子。當與大眾商量。即示恙。六日告終。眾有請留偈。師曰。辭世本無偈。癡人覓夢蹤。虛空無面目。面目問虛空。弟子有問師靈骨。可更之蘄乎。師曰。愛重娑婆苦。無情極樂天。何須懷舊影。寂照滿三千。言訖遂逝。時萬曆。十九年某月日也。師生於嘉靖癸巳。世壽五十有九。僧
【現代漢語翻譯】 現代漢語譯本： 衲子（僧人）聚集。常常以《楞嚴經》為大眾闡發心要。翰林郭公正域，因太夫人憂慮居住，在九峰拜訪了這位禪師，兩人相處非常愉快。郭公於是進言道：『我看到世俗談禪的人，動輒以棒喝機鋒為高妙，以此自詡。但考察他們的實際修養，卻很差勁。如果是這樣，還不如遵守佛教的教義，精持戒律，遠離慾望，苦行修道，以慈悲之心利益眾生。像禪師您這樣才是好的。』禪師說：『是的。這不是禪的過錯，而是學禪的人的過錯啊。無奈離聖人越來越遠，佛法日漸衰微，確實像您說的那樣，令人痛心流淚啊。』禪師生活清貧刻苦，一生沒有嗜好。凡是得到的施捨，都用來佈施給別人。每次出行，只有一缽三衣，光著腳，穿著草鞋而已。楚藩臬大夫沈君，與禪師交往最為密切。弟子們想購置香火田地，拿著地契稟告禪師，並通過沈公辦理。禪師嚴厲斥責道：『自己的心田不努力耕耘，小小的一塊地，指望沈官人做什麼？』弟子們不聽從，私下請求沈公。禪師知道后，就拄著枴杖離開九峰，前往武曲，在吉陽寺休息。閉關誦讀《華嚴經》三年。之後前往潭州三角山，那是馬祖道一的門人總印開創道場的地方。沒幾年，就煥然一新，弘揚佛法的聲勢大振。禪師有一天對眾人說：『趙州禪師八十歲還行腳雲遊，難道我的腳底會缺少一雙草鞋嗎？』於是拂袖前往廬山，進入黃龍寺，在那裡講解《楞嚴經》。講到第二卷結束時，禪師對眾人說：『暫且放下這些不談，還有最後一句要和大家商量。』隨即示現生病，六天後圓寂。眾人請求禪師留下偈語。禪師說：『辭世本來就沒有偈語，癡人才會尋找夢中的軌跡。虛空沒有面目，向虛空詢問面目。』弟子們有人問禪師的靈骨，是否可以遷回蘄州安葬？禪師說：『貪愛娑婆世界的苦難，厭惡無情的極樂世界。何必懷念舊日的形影，寂靜的光芒照滿三千世界。』說完就圓寂了。時間是萬曆十九年某月日。禪師生於嘉靖癸巳年，世壽五十九歲，僧臘（出家年數）。 僧臘（出家年數）
【English Translation】 English version: Nuns and monks gathered. He often used the Shurangama Sutra (Léngyán jīng 楞嚴經, The Sutra of the Heroic One) to expound the essentials of the mind to the assembly. The Hanlin (Imperial Academy) official Guo Zheng Yu, due to his mother's worry and residence, visited the master at Jiufeng (Jiǔ fēng 九峰, Nine Peaks). They got along very happily. Thereupon, Guo Gong stepped forward and said, 'I have observed that those in the world who talk about Chan (chán 禪, Zen) often boast of their use of shouts and blows (bàng hè 棒喝) and sharp exchanges (jī fēng 機鋒) as the highest attainment. But when one examines their actual conduct, it is lacking. If that is the case, it is better to adhere to the teachings of the Buddhist vehicle, diligently uphold the precepts, renounce desires, practice asceticism, and benefit beings with compassion. It is good to be like you, Master.' The master said, 'Yes. It is not the fault of Chan, but the fault of those who study Chan. Alas, we are increasingly distant from the sages, and the Dharma is declining. Indeed, as you say, it is lamentable.' The master lived a pure and austere life, with no personal indulgences. Whatever he received, he would give away to others. Whenever he traveled, he only carried a bowl and three robes, barefoot and wearing straw sandals. The Chu provincial judicial commissioner Shen Jun had the closest relationship with the master. The disciples wanted to purchase land for incense offerings and reported this to the master with the land deed, going through Shen Gong. The master sternly rebuked them, saying, 'If you do not diligently cultivate the field of blessings in your own mind, what good will a small piece of land do with Shen Guanren (an honorific title) ?' The disciples did not listen and privately requested Shen Gong's help. When the master found out, he left Jiufeng with his staff, went to Wuqu, and rested at Jiyang Temple. He entered seclusion to recite the Avatamsaka Sutra (Huāyán jīng 華嚴經, Flower Garland Sutra) for three years. Afterward, he went to Sanjiao Mountain in Tanzhou, which was the place where Zongyin, a disciple of Mazu Daoyi (Mǎzǔ Dàoyī 馬祖道一, a famous Chan master), had founded a monastery. Within a few years, it was completely renovated, and the Dharma flourished greatly. One day, the master said to the assembly, 'Even at eighty, Zhao Zhou (Zhào zhōu 趙州, a famous Chan master) still traveled on foot. How could I lack a pair of straw sandals?' Thereupon, he left for Mount Lu (Kuānglú 匡廬, a famous mountain), entered Huanglong Temple, and stayed there to lecture on the Shurangama Sutra. At the end of the second volume, the master said to the assembly, 'Let us put aside these discussions for now. There is a final saying that I want to discuss with everyone.' Immediately, he showed signs of illness and passed away six days later. The assembly requested the master to leave a verse. The master said, 'There is originally no verse for leaving the world. Only a fool seeks traces in a dream. Emptiness has no face. Who asks emptiness about a face?' A disciple asked if the master's remains could be moved back to Qizhou for burial. The master said, 'I cherish the suffering of the Saha world (Suōpó 娑婆, this world of suffering), and I dislike the emotionless Pure Land (Jílè tiān 極樂天, the Western Paradise). Why cherish old shadows? Tranquil illumination fills the three thousand worlds.' After saying this, he passed away. The time was a certain day of a certain month in the nineteenth year of the Wanli era. The master was born in the year Gui Si of the Jiajing era, and his lifespan was fifty-nine years. His monastic age (sēng là 僧臘, years as a monk).
臘三十有奇。門人火浴。遂以骨石瘞于黃龍山之某處。弟子性詮以遺命。走江夏郭太史。乞狀其行實。萬曆壬辰秋九月。因郭太史。紹介於余為塔銘。乃按狀以敘。而為銘曰。
大海汪洋。味全滴水。娑竭噙之。為云爲雨。惟此一滴。無內無外。捲入毛端。散周沙界。霈然䨦㵡。乾地普洽。三草二木。酸甘苦辣。各得生長。抽芽發乾。除非無根。自遭塗炭。曰惟我師。娑竭之子。毒氣逼人。觸之者死。噓氣成云。縮氣成冰。或寒或熱。順時稱尊。以身為水。以水為命。變化無方。去來不定。流行坎止。遇緣即宗。不是如幻。安能合空。來無所從。去無所著。倒騎黃龍。踏折三角。潭州之水。匡山之云。彌滿六合。是師全身。
憨山老人夢遊集卷第二十九 卍新續藏第 73 冊 No. 1456 憨山老人夢遊集
憨山老人夢遊集卷第三十
侍 者 福 善 日錄
門 人 通 炯 編輯
嶺南弟子 劉起相 重較
傳
南京僧錄司左覺義兼大報恩寺住持高祖西林翁大和尚傳
祖翁諱永寧。別號西林。六合縣郭氏子。幼出家。禮報恩無瑕玉公為師。翁生性耿介持重。言動不妄。少即為眾所推。年二十。即持金剛經。至老不輟。 武宗駕幸南都。 駐
【現代漢語翻譯】 現代漢語譯本： 臘月三十多天後，門人進行火葬，於是將骨灰安葬在黃龍山的某處。弟子性詮按照遺命，前往江夏拜訪郭太史，請求撰寫墓誌銘。萬曆壬辰年秋九月，通過郭太史的介紹，我為之撰寫塔銘，於是根據墓誌銘的內容敘述，並作銘文如下： 大海汪洋，滋味全在一滴水中。娑竭龍王（Sāgara，梵語，意為大海）含著它，化為云，化為雨。唯獨這一滴水，無內無外，捲入毫毛之端，散佈于整個沙界。大雨滂沱，乾涸的土地普遍得到滋潤。三草二木，酸甜苦辣，各自得以生長，抽芽發乾。除非沒有根，否則不會遭受塗炭。說的是我的老師，是娑竭龍王之子。毒氣逼人，觸碰它的人就會死亡。呼氣成云，縮氣成冰，或寒或熱，順應時節而受人尊敬。以自身為水，以水為生命，變化無常，來去不定。流行坎止，遇到因緣就遵循。不是如夢如幻，怎能與空性相合。來無所從，去無所至。倒騎黃龍，踏斷三角。潭州的水，匡山的云，瀰漫六合，這就是老師的全身。 《憨山老人夢遊集》卷第二十九 《卍新續藏》第73冊No. 1456《憨山老人夢遊集》 《憨山老人夢遊集》卷第三十 侍者福善日錄 門人通炯編輯 嶺南弟子劉起相重較 傳 南京僧錄司左覺義兼大報恩寺住持高祖西林翁大和尚傳 祖翁法名永寧，別號西林。是六合縣郭氏之子。年幼出家，拜報恩寺的無瑕玉公為師。翁生性耿直持重，言行不虛妄。年少時就被眾人推崇。二十歲時，就開始誦持《金剛經》，直到老年也不停止。武宗皇帝駕臨南都，駐蹕于...
【English Translation】 English version: In the thirtieth and some odd day of the twelfth month, the disciples performed a cremation. Consequently, the bones and ashes were interred at a certain place on Huanglong Mountain. The disciple Xingquan, following the deceased's instructions, went to Jiangxia to visit Historian Guo, requesting an epitaph to record his deeds. In the autumn of the Ren Chen year of the Wanli era, through Historian Guo's introduction, I was asked to write a stupa inscription. Thus, based on the epitaph's content, I narrated and composed the following inscription: The vast ocean, the entire flavor is contained within a single drop of water. Sāgara (Sāgara, Sanskrit for 'ocean'), the Dragon King, holds it, transforming it into clouds and rain. This single drop of water, without inside or outside, is rolled into the tip of a hair, scattered throughout the entire realm of sand. The heavy rain pours down, and the parched land is universally moistened. The three grasses and two trees, the sour, sweet, bitter, and spicy, each are able to grow, sprouting buds and developing trunks. Unless there are no roots, one will not suffer misery. Speaking of my teacher, he is the son of Sāgara, the Dragon King. The poisonous air is oppressive; whoever touches it will die. Exhaling, he forms clouds; contracting, he forms ice, sometimes cold, sometimes hot, according with the seasons, he is revered. Taking his body as water, taking water as his life, his transformations are boundless, his comings and goings are uncertain. Flowing or stopping, he follows the circumstances he encounters. If it were not like a dream or illusion, how could he unite with emptiness? Coming from nowhere, going to nowhere. Riding backwards on a yellow dragon, breaking the triangle. The water of Tanzhou, the clouds of Kuangshan, pervade the six directions; this is the teacher's entire body. Hanshan Laoren Mengyou Ji (Hanshan the Old Man's Dream Journey Collection), Volume 29 Wan Xu Zang (Supplement to the Buddhist Canon) No. 1456, Hanshan Laoren Mengyou Ji (Hanshan the Old Man's Dream Journey Collection), Volume 73 Hanshan Laoren Mengyou Ji (Hanshan the Old Man's Dream Journey Collection), Volume 30 Attendant Fushan's Daily Record Compiled by Disciple Tongjiong Revised by Lingnan Disciple Liu Qixiang Biography Biography of the Great Master Xilin Weng, Left Jueyi of the Nanjing Sangha Registry and Abbot of the Great Bao'en Temple The Ancestor Weng's Dharma name was Yongning, with the alias Xilin. He was a son of the Guo family of Liuhe County. He left home at a young age, taking Wuxia Yu Gong of Bao'en Temple as his teacher. Weng was by nature upright and prudent, his words and actions were not frivolous. From a young age, he was respected by the community. At the age of twenty, he began reciting the Diamond Sutra, and he did not stop even in his old age. Emperor Wuzong visited the Southern Capital and stayed at...
蹕本寺。大宗伯慮僧無可承旨者。遴選皆不稱。先是翁與僧名惠遠者。號東林。相與莫逆。兩人狀貌魁偉。喬白巖為大司馬。久與翁善。遂舉兩人。宗伯大喜。即以遠為僧錄右覺義。以翁為本寺提點。及 上駕駐寺。明日登大殿禮佛畢。百官朝罷。 上諭作誦經佛事。命呈疏草。宗伯議須翰林。祖翁曰。佛疏別有體制。須僧家當行可耳。即舉遠公。具疏草呈。 上覽之喜曰。朕家有此僧耶。宗伯即以僧錄印。付遠掌。便行事也。 上至塔殿。見地下一孔。問執殿役僧曰。此何物。應曰金井。 上不懌。祖翁跪奏曰。此氣眼。 上曰。何用。祖翁曰。有佛舍利藏於塔下。留此以通氣耳。 上意解。做道場七日。其主壇場法事。皆遠公。其承 旨內外一切事宜。皆祖翁。至 上駕行。竟無一缺。繇是宗伯甚重之。嘉靖十年。眾舉為本寺住持。綜理山門事。二十年。升僧錄右覺義。又五年。升左覺義。先是江南佛法未大行。翁雖居官秩。切以法門為憂。每見僧徒見輕於士林。嘆曰。為僧不學。故取辱名教。玷污法門耳。初請先師雲谷和尚。住三藏殿。教諸習禪者。於是始知有禪宗。數年先師去隱棲霞。適守愚先師南來。五臺陸公為祠部主政。謂祖翁曰。頃見高僧守愚法師。講演甚明。當請至寺。教習僧徒。翁即禮請先師。居
三藏殿。設常住供贍。選僧數十眾。日親領往聽講。從此始知向佛法。雲谷先師居棲霞。陸公游攝山。見而雅重之。即欲重興。請師為住持。師堅辭不可。乃屬祖翁舉嵩山善公為棲霞住持。由是重興道場。復寺業。開法社。為接待叢林。自是禪道佛法乃大行。方知有十方接待。皆吾祖翁力興起也。先是僧多習俗。不能對士君子一語。翁居常謂僧徒。以禪教為本業。然欲通文義。識忠孝大節。須先從儒入。乃延儒師。教某等十餘人。讀五經四書子史。某所以粗知讀書文義。及披剃。即知聽講習禪。即雪浪中興一代教法。皆翁慈心攝持教養之力也。翁掌僧錄印二十五年。諸山一體奉法惟謹。山門事務。一草一葉。不敢輕棄。視常住如眼睛。故山門興而法運昌也。每率眾僧上殿祝延 聖壽。見僧有懶墮不至者。翁切責之曰。此殿乃天宮凈土。爾等懶慢如此。他日求一瞻禮。不可得也。翁于嘉靖四十三年臘月除日。集諸子孫。敘生平行履。因屬後事。乃撫某背囑之曰。吾年八十有三。當行矣。門庭多故。一日無老人。則支援甚難。此兒雖年少。饒有識量。我身後。汝等一門大小。凡有事。當立我像前。聽此兒主張。庶幾可保無虞耳。少祖艮山厚公以下。皆唯唯受命。明年正月七日。翁具袈裟巡寮。遍謝合寺耆舊。十日持僧錄印
【現代漢語翻譯】 現代漢語譯本 三藏殿設定常住供養，挑選數十僧眾，每日親自帶領前往聽講。從此開始知道歸向佛法。雲谷先師居住在棲霞寺，陸公遊覽攝山時，見到他而非常敬重。就想重新興建寺廟，請先師擔任住持，先師堅決推辭。於是委託祖翁推薦嵩山的善公擔任棲霞寺住持。因此得以重新興建道場，恢復寺廟產業，開辦法社，作為接待十方僧眾的叢林。從此禪道佛法才得以大興。才知道有十方接待，都是吾祖翁大力興起的。先前僧人大多習於世俗，不能與士大夫說一句話。祖翁常常對僧徒說，以禪教為根本事業，然而想要通曉文義，懂得忠孝大節，必須先從儒學入手。於是延請儒師，教導我等十餘人，讀五經四書子史。我因此才粗略懂得讀書文義。以及剃度后，就知道聽講習禪。雪浪中興一代教法，都是祖翁慈心攝持教養的力量啊。祖翁掌管僧錄司印二十五年，各山寺一體奉法唯謹。山門事務，一草一葉，不敢輕易丟棄。看待常住如同眼睛一樣。所以山門興盛而佛法昌隆啊。每次率領眾僧上殿祝延皇上聖壽。見到僧人有懶惰不來的，祖翁嚴厲責備他們說，『此殿乃天宮凈土，你們如此懶惰怠慢，將來想要求得一瞻仰禮拜，也是不可能的。』祖翁于嘉靖四十三年臘月除夕，召集諸位子孫，敘述一生的行為經歷，於是囑託後事。於是撫摸我的背囑咐我說，『我年八十三歲，應當要走了。門庭多有變故，一天沒有老人，就很難支撐。這孩子雖然年少，卻很有見識和器量。我死後，你們一門大小，凡是有事，應當站在我的畫像前，聽從此孩子的安排主張。或許可以保得平安無事啊。』少祖艮山厚公以下，都唯唯諾諾地接受命令。明年正月七日，祖翁穿戴袈裟巡視僧寮，遍謝全寺老者舊友。十日持僧錄司印。
【English Translation】 English version In the Hall of the Tripitaka, permanent offerings were set up, and dozens of monks were selected to be personally led to listen to lectures every day. From then on, I began to know how to turn to the Buddha Dharma. The Venerable Yun Gu lived in Qixia Temple. When Duke Lu visited Sheshan Mountain, he saw him and greatly respected him. He wanted to rebuild the temple and invited the Venerable to be the abbot, but the Venerable firmly declined. Therefore, he entrusted Grandfather to recommend the Venerable Shan from Songshan Mountain to be the abbot of Qixia Temple. As a result, the monastery was rebuilt, the temple property was restored, and a Dharma society was opened as a forest for receiving monks from all directions. From then on, Chan Buddhism and the Buddha Dharma flourished greatly. Only then did I realize that the reception of monks from all directions was all due to the great efforts of my Grandfather. Previously, most monks were accustomed to secular customs and could not say a word to the scholar-officials. Grandfather often said to the monks that Chan Buddhism should be the fundamental career, but if one wants to understand the meaning of literature and know the great principles of loyalty and filial piety, one must first start with Confucianism. Therefore, he hired Confucian teachers to teach more than ten people, including me, to read the Five Classics, the Four Books, and the histories. That is why I have a rough understanding of reading and writing. And after tonsure, I knew to listen to lectures and practice Chan. The revival of the teachings of a generation by Xuelang was all due to the compassionate care and education of Grandfather. Grandfather was in charge of the Sangharaja seal for twenty-five years, and all the mountains and temples respectfully followed the Dharma. The affairs of the mountain gate, every blade of grass and every leaf, were not dared to be discarded lightly. He regarded the permanent residence as his own eyes. Therefore, the mountain gate prospered and the Dharma flourished. Every time he led the monks to the hall to pray for the Emperor's longevity. Seeing monks who were lazy and did not come, Grandfather sternly rebuked them, saying, 'This hall is the pure land of the heavenly palace. If you are so lazy and negligent, you will not be able to seek a glimpse of worship in the future.' On the eve of the twelfth month of the forty-third year of Jiajing, Grandfather gathered all his descendants, narrated his life's actions and experiences, and then entrusted the affairs of the future. Then he stroked my back and instructed me, saying, 'I am eighty-three years old and should be leaving. There are many changes in the family, and it is difficult to support it without an elder for a day. Although this child is young, he has knowledge and measure. After I die, all of you, big and small, should stand in front of my portrait and listen to this child's arrangements and opinions. Perhaps you can be safe and sound.' Shaozu Gengshan Hou Gong and the others all obediently accepted the order. On the seventh day of the first month of the following year, Grandfather wore his kasaya and inspected the monks' quarters, thanking all the elders and old friends in the temple. On the tenth day, he held the Sangharaja seal.
。謁禮部大宗伯。請以老辭。大宗伯慰留不允。翁歸即封其印。明日示微疾。請醫進藥。翁曰。吾已矣。竟不藥。某侍翁病中。聞誦金剛經不絕。至十五中夜。令舉眾大小圍繞唸佛。某扶翁坐懷中。寂然而逝。十四年正月十六日也。翁素無蓄積。簡篋不滿三十金。喪禮葬送。約費三百餘金。皆借貸。既葬。合房舉無所措。少祖憂之。乃集大小於祖翁像前。議無所出。於是某立主張。將翁所遺衣缽什物。凡可值者計之。盡估以償貸者。儻不足。當以田變價。盡償之。茍無負累。則衣食易為耳。眾如議。乃設齋。盡集諸貸主。各執券。照子母分給。所負貸券。一夕盡焚。於是率保其房門。子孫不散。少祖始稱翁為知人。是年二月方丈毀。明年二月十五日。大殿災。奉 旨以本寺官住頭首執事。下法司者十五人。以本寺為朝廷家佛堂。凡物皆出 內帑。事幹重典。法當論死。合寺僧懼。盡逃去。某獨身往法司。看管鹽菜饘粥。荷擔往來。于中多方調護。設法解救。竟末減坐。罰囚糧。於是合寺安堵。皆感誦翁為知人。翁生於成化癸卯。世壽八十有三。今西林庵。乃存日所修退居也。全身葬于智安寺。某年十二。蒙翁度脫出家。乃命以梅齋俊公為師。教習經書。十九披剃。侍翁十年。行事微細。多不能記憶。但見逐日侵晨持誦
【現代漢語翻譯】 現代漢語譯本： 謁見禮部大宗伯（官名，掌管禮儀、祭祀的官員）。請求告老還鄉。大宗伯慰問挽留，沒有答應他的請求。翁歸家后就封存了他的官印。第二天，他表現出輕微的疾病，請醫生來開藥。翁說：『我已經不行了。』最終沒有服藥。我（某）在翁生病期間侍奉他，聽到他誦讀《金剛經》的聲音不絕於耳。到了十五日半夜，他讓所有大小僧眾圍繞著他念佛。我扶著翁坐在懷中，他寂靜地去世了。那是十四年正月十六日。翁生前一向沒有積蓄，簡陋的箱子里不滿三十金。喪禮和安葬，大約花費三百多金，都是借來的。安葬之後，全家上下都感到無所適從。少祖（對祖父的尊稱）為此憂慮，於是召集大家在祖翁的畫像前，商議卻想不出辦法。於是我站出來主張，將翁所遺留的衣物、缽具等物品，凡是可以變賣的都計算一下，全部估價用來償還債主。如果不夠，就應當賣田地來變賣，全部償還債務。如果沒有任何負債，那麼衣食就容易解決了。大家贊同這個建議。於是設齋飯，全部召集各位債主，各自拿著借據，按照本金和利息進行分配。所欠的借據，一個晚上全部燒燬。於是率領大家保住他們的房屋，子孫沒有離散。少祖這才稱讚翁為知人。這年二月，方丈被毀。第二年二月十五日，大殿發生火災。奉皇上的旨意，將本寺的官住頭首執事等十五人，交給法司（掌管刑獄的部門）處理。因為本寺是朝廷的家廟，所有物品都出自內帑（皇帝的私庫），事情涉及重大罪責，按照法律應當判處死刑。全寺僧人都感到恐懼，全部逃走了。我獨自前往法司，看管鹽菜饘粥（粥），肩挑背扛地往來。在其中多方調護，設法解救，最終沒有減輕罪責，只是罰了囚糧。於是全寺才安定下來，都感激稱頌翁為知人。翁生於成化癸卯年，享年八十三歲。現在的西林庵，是翁在世時所修建的退居之所。全身安葬在智安寺。我在十二歲時，蒙翁度脫出家，於是命梅齋俊公為師，教習經書。十九歲剃度。侍奉翁十年，行為事蹟細微，大多不能記憶。但只見他每天清晨都堅持誦讀。
【English Translation】 English version: He visited the Grand Minister of the Ministry of Rites (an official title, in charge of rituals and sacrifices). He requested to retire due to old age. The Grand Minister consoled and retained him, but did not grant his request. Upon returning home, Old Man Weng sealed his official seal. The next day, he showed signs of a slight illness and requested a doctor to prescribe medicine. Old Man Weng said, 'I am already finished.' In the end, he did not take any medicine. I (someone) served Old Man Weng during his illness, and I heard him reciting the Diamond Sutra incessantly. On the fifteenth midnight, he had all the monks, big and small, surround him and chant the Buddha's name. I supported Old Man Weng and held him in my arms, and he passed away peacefully. That was on the sixteenth day of the first month of the fourteenth year. Old Man Weng never had any savings during his lifetime, and the simple box was not even filled with thirty gold pieces. The funeral and burial cost about three hundred gold pieces, all of which were borrowed. After the burial, the whole family felt lost. The Lesser Ancestor (a respectful term for grandfather) was worried about this, so he gathered everyone in front of the portrait of the Ancestor Old Man and discussed it, but no one could come up with a solution. So I stood up and proposed that the clothes, alms bowl, and other items left by Old Man Weng, all that could be sold, should be calculated and valued, and all the proceeds should be used to repay the creditors. If it was not enough, then the fields should be sold to repay all the debts. If there were no debts, then food and clothing would be easy to obtain. Everyone agreed with this proposal. So they set up a vegetarian meal and gathered all the creditors, each holding their loan documents, and distributed the money according to the principal and interest. All the loan documents were burned in one night. So they led everyone to protect their houses, and the descendants did not disperse. The Lesser Ancestor then praised Old Man Weng as a knowledgeable person. In the second month of that year, the abbot's room was destroyed. On the fifteenth day of the second month of the following year, a fire broke out in the main hall. By imperial decree, fifteen people, including the official resident head and executive officers of the temple, were handed over to the Ministry of Justice (the department in charge of criminal justice) for handling. Because the temple was the imperial family's ancestral temple, all the items came from the imperial treasury, and the matter involved serious crimes, according to the law, they should be sentenced to death. All the monks in the temple were terrified and fled. I went to the Ministry of Justice alone, taking care of the salted vegetables and congee, carrying them back and forth. I tried in many ways to mediate and find ways to rescue them, but in the end, the sentence was not reduced, only the rations for the prisoners were fined. So the whole temple was stabilized, and everyone gratefully praised Old Man Weng as a knowledgeable person. Old Man Weng was born in the Gui Mao year of Chenghua and lived to the age of eighty-three. The current Xilin Hermitage is the retreat that Old Man Weng built during his lifetime. His whole body was buried in Zhian Temple. When I was twelve years old, I was ordained by Old Man Weng, so he appointed Meizhai Jun Gong as my teacher to teach me scriptures. I was tonsured at the age of nineteen. I served Old Man Weng for ten years, and I cannot remember most of the trivial deeds. But I only saw him insist on reciting every morning.
。迴向西方。未嘗少廢。每隨行履。見其端莊挺特。足不挽衣。鐵面威嚴。未見輕一啟齒笑容。奉雲谷守愚二先師。如對大賓。至敬盡禮。即諸山尋常僧來謁。不整衣冠不見。其撫某等讀書。如慈母之嬰兒也。懷感祖恩。五十餘年。向在東海記翁行實甚詳。因被難失草。今老矣。忘者十九。切念后之子孫。不知先人所自。記其大略。以詔後裔。庶先德典刑。世世如在也。
贊曰。天道循環。與時升降。而法道亦然。故道將興也。必應真乘時以啟之。非偶然也。觀江南佛法草昧。如舍利未涌出時。今則法雨充滿。洋洋佛國之風。孰致之耶。吾翁雖非任道。而道實因之。詎非功侔作者耶。
雲谷先大師傳
師諱法會。別號雲谷。嘉善胥山懷氏子。生於弘治庚申。幼志出世。投邑大云寺某公為師。初習瑜伽。師每思曰。出家以生死大事為切。何以碌碌衣食計為。年十九。即決志操方。尋登壇受具。聞天臺小止觀法門。專精修習。法舟濟禪師。續徑山之道。掩關於郡之天寧。師往參扣。呈其所修。舟曰。止觀之要。不依身心氣息。內外脫然。子之所修。流於下乘。豈西來的意耶。學道必以悟心為主。師悲仰請益。舟授以唸佛審實話頭。直令重下疑情。師依教日夜參究。寢食俱廢。一日受食。食盡亦不自知。
碗忽墮地。猛然有省。恍如夢覺。復請益舟。乃蒙印可。閱宗鏡錄。大悟唯心之旨。從此一切經教。及諸祖公案。瞭然如睹家中故物。於是韜晦叢林。陸沉賤役。一日閱鐔津集。見明教大師護法深心。初禮觀音大士。日夜稱名十萬聲。師愿效其行。遂頂戴觀音大士像。通宵不寐。禮拜經行。終身不懈。時江南佛法禪道。絕然無聞。師初至金陵。寓天界毗盧閣下行道。見者稱異。魏國先王聞之。乃請于西園叢桂庵供養。師住此入定三日夜。居無何。予先太師祖西林翁。掌僧錄。兼報恩住持。往謁師。即請住本寺之三藏殿。師危坐一龕。絕無將迎。足不越閫者三年。人無知者。偶有權貴人游至。見師端坐。以為無禮。謾辱之。師拽杖之攝山棲霞。棲霞乃梁朝開山。武帝鑿千佛嶺。累朝賜供贍田地。道場荒廢。殿堂為虎狼巢。師愛其幽深。遂誅茅于千佛嶺下。影不出山。時有盜侵師。竊去所有。夜行至天明。尚不離庵。人獲之。送至師。師食以飲食。盡與所有持去。由是聞者感化。太宰五臺陸公。初仕為祠部主政。訪古道場。偶游棲霞。見師氣宇不凡。雅重之。信宿山中。欲重興其寺。請師為住持。師堅辭。舉嵩山善公以應命。善公盡復寺故業。斥豪民佔據第宅。為方丈。建禪堂。開講席。納四來。江南叢林肇於此。師之力
也。道場既開。往來者眾。師乃移居於山之最深處。曰天開巖。弔影如初。一時宰官居士。因陸公開導。多知有禪道。聞師之風。往往造謁。凡參請者。一見。師即問曰。日用事如何。不論貴賤僧俗。入室必擲蒲團于地。令其端坐。返觀自己本來面目。甚至終日竟夜無一語。臨別必叮嚀曰。無空過日。再見。必問別後用心功夫。難易若何。故荒唐者。茫無以應。以慈愈切而嚴益重。雖無門庭設施。見者望崖不寒而慄。然師一以等心相攝。從來接人軟語低聲。一味平懷。未常有辭色。士大夫歸依者日益眾。即不能入山。有請見者。師以化導為心。亦就見。歲一往來城中。必主于回光寺。每至則在家二眾。歸之如繞華座。師一視如幻化人。曾無一念分別心。故親近者。如嬰兒之傍慈母也。出城多主于普德。臞鶴悅公實稟其教。先太師翁。每延入丈室。動經旬月。予童子時。即親近執侍。辱師器之。訓誨不倦。予年十九。有不欲出家意。師知之問曰。汝何背初心耶。予曰。第厭其俗耳。師曰。汝知厭俗。何不學高僧。古之高僧。天子不以臣禮待之。父母不以子禮畜之。天龍恭敬。不以為喜。當取傳燈錄。高僧傳讀之。則知之矣。予即簡書笥。得中峰廣錄一部。持白師。師曰。熟味此。即知僧之為貴也。予由是決志剃染。實蒙
師之開發。乃嘉靖甲子歲也。丙寅冬。師愍禪道絕響。乃集五十三人。結坐禪期于天界。師力拔予入眾同參。指示向上一路。教以唸佛審實話頭。是時始知有宗門事。比南都諸剎。從禪者四五人耳。師垂老。悲心益切。雖最小沙彌。一以慈眼視之。遇之以禮。凡動靜威儀。無不耳提面命。循循善誘。見者人人以為親己。然護法心深。不輕初學。不慢毀戒。諸山僧多不律。凡有千法紀者。師一聞之。不待求而往救。必懇懇當事。佛法付囑王臣為外護。惟在仰體佛心。辱僧即辱佛也。聞者莫不改容釋然。必至解脫而後已。然竟罔聞於人者。故聽者。亦未嘗以多事為煩。久久。皆知出於無緣慈也。了凡袁公未第時。參師于山中。相對默坐三日夜。師示之以唯心立命之旨。公奉教事。詳省身錄。由是師道日益重。隆慶辛未。予辭師北遊。師誡之曰。古人行腳。單為求明己躬下事。爾當思他日將何以見父母師友。慎毋虛費草鞋錢也。予涕泣禮別。壬申春。嘉禾吏部尚書默泉吳公。刑部尚書旦泉鄭公。平湖太僕五臺陸公。與弟雲臺。同請師故山。諸公時時入室問道。每見必炷香請益。執弟子禮。達觀可禪師。常同尚書平泉陸公。中書思庵徐公。謁師扣華嚴宗旨。師為發揮四法界圓融之妙。皆嘆未曾有。師尋常示人。特揭唯心凈土法
門。生平任緣。未常樹立門庭。諸山但有禪講道場。必請坐方丈。至則舉揚百丈規矩。務明先德典刑。不少假借。居恒安重寡言。出語如空谷音。定力攝持。住山清修。四十餘年如一日。脅不至席。終身禮誦。未嘗輟一夕。當江南禪道草昧之時。出入多口之地。始終無議之者。其操行可知已。師居鄉三載。所蒙化千萬計。一夜四鄉之人。見師庵中大火發。及明趨視。師已寂然而逝矣。萬曆三年乙亥正月初五日也。師生於弘治庚申。世壽七十有五。僧臘五十。弟子真印等茶毗葬于寺右。予自離師。遍歷諸方。所參知識。未見操履平實。真慈安詳之若師者。每一興想。師之音聲色相。昭然心目。以感法乳之深。故至老而不能忘也。師之發跡入道因緣。蓋常親蒙開示。第末後一著。未知所歸。前丁巳歲。東遊。赴沉定凡居士齋。禮師塔于棲真。乃募建塔亭。置供贍田。少盡一念。見了凡先生銘未悉。乃概述見聞行履為之傳。以示來者。師為中興禪道之祖。惜機語失錄。無以發揚秘妙耳。
釋德清曰。達摩單傳之道。五宗而下。至我 明徑山之後。獅弦將絕響矣。唯我大師。從法舟禪師。續如線之脈。雖未大建法幢。然當大法草昧之時。挺然力振其道。使人知有向上事。其于見地穩密。操履平實。動靜不忘規矩。猶存百
【現代漢語翻譯】 現代漢語譯本 門下弟子。一生隨緣而行，從未刻意建立自己的門戶。各處寺院只要有禪宗講座或修道場所，必定邀請他擔任方丈。他到任后，便宣揚百丈禪師的規矩，務求闡明先賢的典範，絕不稍加改變。平時安穩持重，很少說話，說出話來卻像空谷迴音般響亮。他以堅定的定力攝持身心，在山中清修四十餘年如一日。從不輕易躺臥，終身禮佛誦經，沒有一天停止過。當江南禪宗處於草創時期，他在各種議論紛紛的場合中出入，始終沒有人對他提出異議，他的操守品行由此可見。大師在家鄉住了三年，所教化的人數以千萬計。一天夜裡，四鄉的人們看見大師的庵中燃起大火，到天亮趕去察看，大師已經寂然圓寂了。那是萬曆三年乙亥正月初五日。大師生於弘治庚申年，世壽七十五歲，僧臘五十年。弟子真印等將他的遺體火化后安葬在寺院右側。我自從離開大師后，遍訪各地，所參訪的知識分子中，沒有見到像大師這樣操守平實、慈祥安定的。每次想起大師，他的音容笑貌都清晰地浮現在我的腦海中，因為感念他給予我的佛法乳汁的深恩，所以到老也不能忘記。大師發跡入道的前因後果，我曾經親自蒙受他的開示。只是最後歸宿如何，還不得而知。前丁巳年，我東遊時，到沉定凡居士家應齋，在棲真寺禮拜大師的塔，於是募捐建造塔亭，購置供養田地，略盡一點心意。因為見了凡先生的銘文不夠詳盡，所以概述所見所聞的行跡，為他作傳，以示後人。大師是中興禪宗的祖師，可惜他的機鋒話語沒有被記錄下來，無法發揚他的精妙之處。
釋德清說：『達摩祖師單傳的禪道，從五宗之後，到我明朝徑山寺之後，禪宗的命脈將要斷絕了。只有我的大師，從法舟禪師那裡，延續瞭如絲線般的命脈。雖然沒有大建法幢，但是在禪宗草創之時，挺身而出，奮力振興禪道，使人知道還有向上提升的事情。他在見地上穩固周密，操守品行平實，一舉一動都不忘記規矩，還儲存著百丈禪師的遺風。』
【English Translation】 English version His disciples. He lived his life according to circumstances, never deliberately establishing his own school. Wherever there were Chan lectures or practice centers in various monasteries, he was always invited to be the abbot. Upon arriving, he would promote the rules of Baizhang (Baizhang: a famous Chan master), striving to clarify the models of the past sages, without the slightest deviation. In ordinary times, he was calm and composed, rarely speaking, but when he did, his words resonated like an echo in an empty valley. He maintained his mind with steadfast concentration, practicing diligently in the mountains for over forty years as if it were a single day. He never lay down easily, and he recited scriptures and paid homage to the Buddha throughout his life, never missing a single night. When the Chan tradition in Jiangnan (Jiangnan: the region south of the Yangtze River) was in its early stages, he frequented places where there were many different opinions, yet no one ever criticized him. His integrity and conduct are evident from this. The master lived in his hometown for three years, during which he transformed countless people. One night, people from the surrounding villages saw a great fire erupting from the master's hermitage. When they rushed to investigate at dawn, the master had already passed away peacefully. This occurred on the fifth day of the first month of the year Yihai in the Wanli era (Wanli era: 1573-1620). The master was born in the year Gengshen of the Hongzhi era (Hongzhi era: 1488-1505), and his lifespan was seventy-five years, with fifty years as a monk. His disciples, Zhenyin and others, cremated his remains and buried them to the right of the temple. Since leaving the master, I have traveled extensively, and among the knowledgeable people I have visited, I have not seen anyone with such plain and simple conduct, and such peaceful compassion as the master. Every time I think of the master, his voice, appearance, and demeanor clearly appear in my mind, because I am grateful for the deep kindness of the Dharma milk he gave me, so I cannot forget him even in my old age. The causes and conditions of the master's enlightenment and entry into the path, I have personally received his teachings. However, I do not know where his final destination is. In the year Dingsi, I traveled east and attended a vegetarian feast at the home of layman Shen Dingfan. I paid homage to the master's stupa at Qixing Temple, and then raised funds to build a stupa pavilion and purchase land for offerings, to fulfill a small wish. Because Mr. Jianfan's inscription was not detailed enough, I summarized what I saw and heard of his conduct and wrote a biography for him, to show to future generations. The master was the ancestor of the revival of the Chan tradition, but unfortunately, his insightful words were not recorded, so there is no way to promote his subtle and profound teachings.
釋德清 (Shi Deqing) said: 'The Chan tradition transmitted by Bodhidharma (達摩 - Damo) alone, after the Five Schools (五宗 - Wuzong), and after my Ming Dynasty (明 - Ming) Jingshan Temple (徑山寺 - Jingshan Si), the lifeline of Chan was about to be cut off. Only my master, from Chan Master Fazhou (法舟禪師 - Fazhou Chanshi), continued the lifeline like a thread. Although he did not build a great Dharma banner, he stood up and vigorously revitalized the Chan tradition when it was in its early stages, making people know that there was still something to strive for. He was solid and thorough in his understanding, plain and simple in his conduct, and did not forget the rules in his actions, still preserving the legacy of Baizhang (百丈 - Baizhang).'
丈之典刑。遍閱諸方。縱有作者。無以越之。豈非一代人天師表歟。清愧鈍根下劣。不能克紹家聲。有負明教。至若荷法之心。未敢忘於一息也。敬述師生平之概。后之觀者。當有以見古人云。
敕建五臺山大護國聖光寺妙峰登禪師傳
師諱福登。別號妙峰。山西平陽人。姓續氏。春秋續鞠居之後也。師生方七歲。父母值兇歲。亡無殮具。薦席而已。師失怙恃。年十二投近寺僧出家。不得善視。年十八遂逃。𢹂一瓢至蒲坂郡東山。有文昌閣萬固寺僧。朗公居之。師至日乞於市。暮宿于閣。朗公憐之。居無何。山陰王出遊。見師奇之。謂朗公曰。當善視此子。他日必成大器。公遂留為弟子。居頃之。值地夜大震。民居盡塌。師被壓。將為必死。朗公亟搜之。幸無恙。王因謂師曰。子臨大難不死。此非尋常。何不痛念生死大事乎。師時年二十二。即奮志遠遊。王曰未可。姑就中條山之棲巖寺。修蘭若。令師閉關。師請益近之法師。示以法界觀。于關中依習禪觀。日夜鵠立者三年。心有開悟。乃作偈呈王。王見之曰。此子見處早如此。不折之。他日必狂。因取敝履。割底封寄之。乃書一偈曰。者片臭鞋底。封將寄與爾。並不為別事。專打作詩嘴。師見之。對佛作禮。以線繫於項上。自此絕無一言矣。三年破關往
【現代漢語翻譯】 現代漢語譯本： 他的典範足以垂範後世。縱然我遍閱各方，也無人能超越他。他豈不是一代人天師表嗎？清愧自己資質愚鈍低下，不能繼承他的家風，辜負了他的教誨。至於荷擔佛法的心，我片刻也不敢忘記。謹此敘述老師生平的概況，後來的讀者，應當能從中看到古人的風範。
敕建五臺山大護國聖光寺妙峰登禪師傳
禪師名諱福登（Fudeng），別號妙峰（Miaofeng），是山西平陽人，姓續氏，是春秋時期續鞠居的後代。禪師七歲時，父母遭遇荒年，去世時沒有棺材，只能用草蓆裹身。禪師失去了父母，十二歲時投奔附近的寺廟出家，但沒有得到善待。十八歲時便逃離，帶著一個瓢到了蒲坂郡東山。那裡有文昌閣萬固寺，僧人朗公（Lang Gong）住在那裡。禪師到達的那天在市集乞討，晚上住在閣樓里。朗公憐憫他，收留了他。不久，山陰王（Shanyin Wang）出遊，見到禪師覺得他很奇特，對朗公說：『應當好好對待這個孩子，他日必定成大器。』朗公於是留他做了弟子。住了不久，遇到夜晚大地震動，民房全部倒塌。禪師被壓在下面，眼看就要死了。朗公急忙搜尋他，幸好沒有受傷。山陰王因此對禪師說：『你經歷大難不死，這絕非尋常。為何不痛下決心思考生死大事呢？』禪師當時二十二歲，就立志遠遊。山陰王說：『不可。姑且在中條山的棲巖寺修建蘭若。』讓禪師閉關。禪師向附近的法師請教，法師用『法界觀』開示他，於是在關中依照法界觀修習禪觀，日夜像鶴一樣站立了三年。心中有所開悟，於是作偈呈給山陰王。山陰王看了說：『這孩子見地如此之早，不挫折他，他日必定狂妄。』於是拿來破舊的鞋子，割下鞋底封好寄給他，並寫了一首偈語說：『這片臭鞋底，封好寄給你，並不是爲了別的事，專門用來打你作詩的嘴。』禪師見到后，對著佛像作禮，用線繫在脖子上，從此絕無一言。三年後破關前往
【English Translation】 English version: His exemplary conduct serves as a model for future generations. Though I have surveyed all quarters, none can surpass him. Is he not a teacher for humans and devas of this era? Qing is ashamed of his dull and inferior faculties, unable to inherit his family's tradition and failing his teachings. As for the heart of upholding the Dharma, I dare not forget it for even a moment. I respectfully narrate the general outline of the teacher's life, so that later readers may see the demeanor of the ancients.
Biography of Chan Master Miaofeng Deng of the Great Protectorate Sacred Light Temple on Mount Wutai, Built by Imperial Decree
The master's name was Fudeng (福登), also known as Miaofeng (妙峰). He was a native of Pingyang, Shanxi Province, with the surname Xu, a descendant of Xu Juju of the Spring and Autumn period. When the master was seven years old, his parents encountered a famine year and died without coffins, only wrapped in straw mats. The master lost his parents, and at the age of twelve, he sought refuge in a nearby temple to become a monk, but he was not treated well. At the age of eighteen, he fled, carrying a gourd to Dongshan in Puzhou Prefecture. There was the Wangu Temple in Wenchang Pavilion, where the monk Lang Gong (朗公) resided. On the day the master arrived, he begged in the market and stayed in the pavilion at night. Lang Gong took pity on him and took him in. Soon after, the Prince of Shanyin (山陰王) went on an excursion, saw the master and found him extraordinary, and said to Lang Gong: 'You should treat this child well, he will surely become a great vessel in the future.' Lang Gong then kept him as a disciple. After living there for a while, a great earthquake occurred at night, and all the houses collapsed. The master was buried underneath and was about to die. Lang Gong hurriedly searched for him, and fortunately he was unharmed. The Prince of Shanyin then said to the master: 'You survived a great disaster, this is no ordinary matter. Why don't you earnestly contemplate the great matter of life and death?' The master was twenty-two years old at the time and resolved to travel far. The Prince of Shanyin said: 'Not yet. For now, build a hermitage at Qiyan Temple on Mount Zhongtiao.' He ordered the master to enter seclusion. The master asked a nearby Dharma master for instruction, who enlightened him with the 'Contemplation of the Dharmadhatu'. Thus, in seclusion, he practiced Chan contemplation according to the Contemplation of the Dharmadhatu, standing like a crane day and night for three years. He had some enlightenment in his heart, so he composed a verse and presented it to the Prince of Shanyin. The Prince of Shanyin read it and said: 'This child's insight is so early, if I don't thwart him, he will surely become arrogant in the future.' So he took an old shoe, cut off the sole, sealed it, and sent it to him, and wrote a verse saying: 'This piece of smelly shoe sole, sealed and sent to you, is not for anything else, but specifically to strike your mouth that makes poems.' When the master saw it, he bowed to the Buddha, tied it around his neck with a thread, and from then on, he never spoke a word. Three years later, he broke through the seclusion and went to
見王。則具大人相。王甚喜。乃曰。子雖知本分事。但未聞佛法。恐墮邪見。介休山中。有講楞嚴經者。促師往聽。授具戒。師年二十七。王謂師曰。子為僧。未出山門。如井蛙耳。南方多知識。子當往參。他日歸來。可當老夫行腳也。乃親為師緝理操方具。解自著絨衣襪。外裰以藍縷。手授之曰。此防寒也。師受教。即單瓢只杖南詢。遍參知識。至南海禮普陀。回寧波。染時癥。病幾死。旅宿。求滴水不可得。乃探手。就浴盆掬水飲之甚甘。詰朝視之極穢濁。遂大嘔吐。忽自覺曰。飲之甚甘。視之甚濁。凈穢由心耳。即通身大汗。病乃痊。而遍體疥腫。至南都。時隆慶元年冬月也。適先大師講法華經于天界。予居副講。師執凈頭役。予每早起。見廁潔。即知行者為非常人。宵偵之。見師執燈灑掃。洗籌杖。近窺之。乃一黃病頭陀耳。心異之。久之師病。臥于客寮。予往視。則瘡腫遍身。手不能舉。因問師安否。師曰。業障。身病已難當。饞病更難治。予曰。何謂也。師曰。但見行齋饅頭。恨不都放下。予心知為有道者。明日袖餅果往候。以手投師。欣然咽之大快。予笑曰。此真道人也。因坐談。師曰。每聞師講。心開意解。英年妙悟如此。予曰。此非本分事。志將從師遠遊。參究向上一著耳。不旬日。覓師不得。知
潛行。恐以予為累也。師歸。王見甚喜。且詢所見法門人物。師述先德知識。在初學。則以予為一人。王繇是亦念之。師既歸。無意人間世。乃于中條最深處。誅茅弔影以居。辟榖飲水三年。大有發悟。即以宗鏡印心。深人唯心之旨。王日重三寶。于南山建梵宇成。延師居之。且欲求北藏經于 大內。促師親往。師居山日久。髮長未剪。乃隨宦遊者至京師。時予已乞食長安。師于馬上。偶識予于燕市。舍館定。乃物色于西山。一見曰。識得么。予熟視之。見雙瞳炯炯。忽憶為天界病行者也。曰識得。師曰。改頭換面也。予曰。本來面目自在。師笑而作禮。齋罷別去。明日往候。連床夜談。具述求藏因緣。予曰。自別師。無日不念。今特相尋。適來觀光上國。以了他日妄想耳。師曰。儻不棄。某當爲師前驅打狗耳。即別。隆慶壬申冬月也。明年春三月。予游五臺。志居之。以不禁冰雪。復回都門行乞。左司馬伯玉汪公語予曰。法門寥落。大自可悲。觀公骨氣。異日當爲人天師。幸無浪遊。小子視方今無可為公師者。舍妙峰公無友矣。予曰。夙有盟。公曰。果同行。小子當爲津之。是年秋。師造藏完。已束裝。予適至。師即命登車。未一言。遂同行。及至蒲。王見甚歡。安藏畢。乃留結冬。萬曆元年癸酉也。師居常以二親
【現代漢語翻譯】 現代漢語譯本：
他悄悄地離開，恐怕我會連累他。後來，這位禪師回到了封地，國王見到他非常高興，並詢問他所見到的佛法高人和有道之士。禪師講述了他早年求學時遇到的各位大德和善知識，說我在初學時也算是一個人物。國王因此也記住了我。禪師回來后，對世俗生活毫無興趣，便在中條山最深處，搭了個簡陋的茅屋獨自居住。他斷絕穀物，只飲水，這樣過了三年，有了很大的領悟，於是用宗鏡禪的宗旨來印證自己的內心，深刻地領會了唯識的道理。國王日益重視佛法僧三寶，在南山建造了宏偉的寺廟，邀請禪師去那裡居住，並且想從皇宮裡求取北藏經，催促禪師親自前往。禪師在山中居住很久，頭髮長了也沒剪。於是他跟隨一些官員來到了京城。當時我正在長安乞討。禪師在馬背上，偶然在燕市認出了我。他安排好住處后，就在西山一帶尋找我。一見面就問：『認得我嗎？』我仔細地看著他，看到他雙眼炯炯有神，忽然想起他就是天界生病的行者。我說：『認得。』禪師說：『改頭換面了。』我說：『本來面目自在。』禪師笑著向我作揖。齋飯後，他告別離去。第二天，我前去拜訪他，我們連床夜談，他詳細地講述了求取藏經的因緣。我說：『自從和您分別后，我沒有一天不在想念您。現在特意來尋找您，正好來上國觀光，了卻他日的妄想罷了。』禪師說：『如果您不嫌棄，我願意做您的前驅，為您打狗。』我們就在隆慶壬申年（1572年）的冬天分別了。第二年春天三月，我遊歷五臺山，打算在那裡居住，但因為受不了冰雪嚴寒，又回到都城乞討。左司馬伯玉汪公對我說：『佛法衰落，實在可悲。我看您的骨氣，將來一定會成為人天導師，希望您不要到處流浪。依我看，現在沒有什麼人可以做您的老師，除了妙峰禪師，沒有誰能與您為友了。』我說：『我早有約定。』汪公說：『如果你們同行，我願意為您牽線搭橋。』這年秋天，禪師造藏經的事情完成了，已經準備好行裝。我正好趕到，禪師就讓我上了車，沒說一句話，就一起出發了。到了蒲州，國王見到禪師非常高興，安放好藏經后，就留禪師在那裡過冬。那是萬曆元年（1573年），癸酉年。禪師平時侍奉雙親非常孝順。
【English Translation】 English version:
He left quietly, fearing that I would be a burden to him. Later, this Chan master returned to his fiefdom, and the king was very pleased to see him, inquiring about the eminent monks and virtuous individuals he had encountered. The Chan master recounted the great virtues and wise teachers he had met during his early studies, saying that I was also considered a person of some note when I was a beginner. The king therefore remembered me as well. After the Chan master returned, he had no interest in worldly life, so he built a simple thatched hut in the deepest part of Zhongtiao Mountain and lived there alone. He abstained from grains and only drank water, and after three years of this, he had a great realization. He then used the principles of the Zongjing Chan (Mirror of the Sect Chan) to verify his own mind, deeply understanding the principles of the Consciousness-Only doctrine. The king increasingly valued the Three Jewels (Buddha, Dharma, Sangha), built magnificent temples on Nanshan Mountain, invited the Chan master to reside there, and wanted to obtain the Northern Canon (Bei Zang Jing) from the imperial palace, urging the Chan master to go there in person. The Chan master had lived in the mountains for a long time, and his hair had grown long without being cut. So he followed some officials to the capital. At that time, I was begging in Chang'an. The Chan master, on horseback, accidentally recognized me in the Yan market. After arranging his accommodation, he searched for me in the Xishan area. As soon as he met me, he asked: 'Do you recognize me?' I looked at him carefully, and seeing his bright and piercing eyes, I suddenly remembered that he was the sick practitioner from the heavenly realm. I said: 'I recognize you.' The Chan master said: 'You've changed your appearance.' I said: 'The original face is free.' The Chan master smiled and bowed to me. After the vegetarian meal, he bid farewell and left. The next day, I went to visit him, and we talked all night in bed. He told me in detail about the cause and conditions for seeking the canon. I said: 'Since I parted from you, there has not been a day that I have not missed you. Now I have come specifically to find you, and it is also a good opportunity to visit the upper kingdom and fulfill my delusions of the future.' The Chan master said: 'If you don't dislike it, I am willing to be your vanguard and beat dogs for you.' We parted in the winter of the Ren Shen year of Longqing (1572). In the third month of the following spring, I traveled to Mount Wutai, intending to live there, but because I could not bear the severe cold and snow, I returned to the capital to beg. Zuo Sima (Left Commandant) Boyu Wang said to me: 'The Dharma is declining, which is truly sad. I see your spirit and temperament, and you will surely become a teacher of humans and gods in the future. I hope you will not wander around. In my opinion, there is no one who can be your teacher now, except for Chan Master Miaofeng, there is no one who can befriend you.' I said: 'I have a prior agreement.' Wang Gong said: 'If you go together, I am willing to be your matchmaker.' In the autumn of that year, the Chan master completed the task of creating the canon and was ready to pack his bags. I happened to arrive, and the Chan master immediately asked me to get in the car. Without saying a word, we set off together. When we arrived in Pu, the king was very happy to see the Chan master. After placing the canon, he kept the Chan master there for the winter. That was the Gui You year of the first year of Wanli (1573). The Chan master usually served his parents with great filial piety.
魂未妥。欲改葬山。因國主分守查公。平陽太守順庵胡公。各助葬。明年甲戌春正月。予同師結隱五臺。東行便道過里。合葬二親。予為卜城東高敝地葬之。作墓誌銘。事畢。遂至臺山。卜居北臺之龍門。冰雪堆中。得老屋數椽。共棲之。越三年。予恒思無以報二親。乃發願刺血泥金書華嚴經。師亦刺舌血。朱書各一部。經將完。師欲建無遮大會。遂下山募資具。期年緣畢集。欲演大華嚴。擬萬曆九年辛巳冬日開啟。先是 慈聖聖母。為薦 先帝。保 聖躬。修五臺塔院寺。舍利塔。時工將竣。求 皇儲遣官於五臺。時會方集於新寺。予與師議曰。吾徒凡所作為。無非為 國報本也。宜將一切盡歸之。實方外臣子一念之忠耳。師然之。以是年冬十一月啟會。明年壬午春三月圓滿。期百二十日。九邊八省。緇白赴會者。道路不絕。每食不減數千人。會罷。將所餘金谷。封付常住。與師一缽飄然長別矣。予東蹈海土。師往蘆芽結庵以居。期年 聖母以求儲因緣。訪予二人。獨得師。就蘆芽 賜建華嚴寺。頃成一大道場。于山頂造萬佛鐵塔一座。高七級。初蒲坂萬固寺為師故山。有唐聖僧舍利塔十三級。高三百尺。及大佛殿。皆傾圮。鄉大司馬見川王公。議重修。延師居三年。塔殿鼎新。頃之三原大中丞。廓庵李公。請建渭
【現代漢語翻譯】 現代漢語譯本： 我當時魂魄未定，想要遷葬父母。適逢國主派遣分守查公（官職名），平陽太守順庵胡公（人名），各自資助安葬。第二年甲戌年春正月，我與師父結伴隱居五臺山。向東行進，順路經過家鄉，將父母合葬。我為父母在城東高爽向陽的地方卜地安葬，並撰寫墓誌銘。事情完畢后，就前往臺山，在北臺的龍門選擇住處。在冰雪堆積之中，找到幾間舊屋，共同居住。過了三年，我常常思念無以報答父母的恩情，於是發願刺血泥金書寫《華嚴經》。師父也刺舌血，用硃砂書寫各一部。經書將要完成時，師父想要舉辦無遮大會，於是下山募集資金。一年後，因緣具足，想要演說大《華嚴經》，計劃在萬曆九年辛巳年冬天開啟。此前，慈聖聖母（指皇太后）爲了給先帝（指已故皇帝）薦福，保佑聖躬（指當今皇帝），修繕五臺山的塔院寺和舍利塔。當時工程將要竣工，請求皇儲派遣官員到五臺山。當時法會正聚集在新寺。我與師父商議說：『我們所做的一切，無非是爲了國家報恩。』應該將一切功德都歸於國家，這實在是方外臣子的一片忠心啊。師父贊同我的想法。因此在當年十一月開啟法會，到第二年壬午年三月圓滿結束，歷時一百二十天。九邊八省的僧俗百姓前來參加法會的人，絡繹不絕。每次吃飯不少於數千人。法會結束后，將剩餘的金錢糧食，封存交付給常住寺院。我與師父一缽飄然長別。我向東前往海邊，師父前往蘆芽山結庵居住。一年後，聖母因為祈求皇儲的因緣，尋訪我們二人，只找到了師父。就在蘆芽山賜建華嚴寺，不久成為一大道場。在山頂建造萬佛鐵塔一座，高七級。當初蒲坂的萬固寺是師父的老家，有唐朝聖僧的舍利塔十三級，高三百尺，以及大佛殿，都已傾塌。鄉大司馬見川王公（官職名和人名）商議重新修繕，邀請師父居住三年。寶塔和大殿煥然一新。不久，三原的大中丞廓庵李公（官職名和人名），請求興建渭 English version: My soul was unsettled at the time. I wanted to relocate my parents' graves. It happened that the national lord dispatched the defending official Zha Gong (official title), and the prefect of Pingyang, Shun'an Hu Gong (person's name), each provided assistance for the burial. In the first month of the following year, Jiaxu, in spring, I and my master Kiejin (person's name) went to Mount Wutai to live in seclusion. Traveling east, we passed by my hometown and reburied my parents together. I chose a high, sunny place east of the city for their burial and wrote an epitaph. After the matter was completed, I went to Mount Tai and chose a residence at Longmen on the North Terrace. Amidst the accumulated ice and snow, I found a few old houses to live in together. After three years, I constantly thought about how to repay my parents' kindness, so I vowed to write the Avatamsaka Sutra (Huayan Jing) in gold ink using my blood. My master also used his tongue blood to write a copy in cinnabar. As the sutra was nearing completion, my master wanted to hold an Unobstructed Great Assembly (Wuzhe Dahui), so he went down the mountain to raise funds. After a year, the conditions were met, and he wanted to expound the Great Avatamsaka Sutra, planning to begin in the winter of the ninth year of Wanli, Xin Si. Before this, the Holy Mother Cisheng (referring to the Empress Dowager), in order to recommend blessings for the late emperor (referring to the deceased emperor) and protect the sacred body (referring to the current emperor), was repairing the Pagoda Courtyard Temple (Tayuan Si) and the Relic Pagoda (Sheli Ta) on Mount Wutai. At that time, the project was nearing completion, and she requested the crown prince to send officials to Mount Wutai. At that time, the assembly was gathering at the new temple. My master and I discussed it, saying, 'Everything we do is nothing more than repaying the country's kindness.' We should dedicate all the merit to the country; this is truly the loyalty of a subject beyond the mundane world. My master agreed with my idea. Therefore, we started the assembly in November of that year and completed it in March of the following year, Renwu, lasting one hundred and twenty days. Monks and laypeople from the nine borders and eight provinces came to attend the assembly in an endless stream. Each meal had no less than several thousand people. After the assembly ended, the remaining gold and grain were sealed and handed over to the resident monastery. My master and I parted ways with only a bowl each. I went east to the seaside, and my master went to Mount Luyashan to build a hermitage to live in. A year later, the Holy Mother, seeking the cause for a crown prince, sought out the two of us, but only found my master. She bestowed the construction of Huayan Temple (Huayan Si) on Mount Luyashan, which soon became a great center of practice. A ten thousand Buddha iron pagoda, seven stories high, was built on the top of the mountain. Initially, Wangu Temple (Wangu Si) in Puban was my master's old home, with a thirteen-story relic pagoda of a Tang Dynasty holy monk, three hundred feet high, and the Great Buddha Hall, all of which had collapsed. The Grand Minister of the Countryside, Jianchuan Wang Gong (official title and person's name), discussed rebuilding it and invited my master to live there for three years. The pagoda and hall were completely renovated. Soon after, the Grand Censor of Sanyuan, Kuo'an Li Gong (official title and person's name), requested the construction of the Wei
【English Translation】 English version: My soul was unsettled at the time. I wanted to relocate my parents' graves. It happened that the national lord dispatched the defending official Zha Gong (official title), and the prefect of Pingyang, Shun'an Hu Gong (person's name), each provided assistance for the burial. In the first month of the following year, Jiaxu, in spring, I and my master Kiejin (person's name) went to Mount Wutai to live in seclusion. Traveling east, we passed by my hometown and reburied my parents together. I chose a high, sunny place east of the city for their burial and wrote an epitaph. After the matter was completed, I went to Mount Tai and chose a residence at Longmen on the North Terrace. Amidst the accumulated ice and snow, I found a few old houses to live in together. After three years, I constantly thought about how to repay my parents' kindness, so I vowed to write the Avatamsaka Sutra (Huayan Jing) in gold ink using my blood. My master also used his tongue blood to write a copy in cinnabar. As the sutra was nearing completion, my master wanted to hold an Unobstructed Great Assembly (Wuzhe Dahui), so he went down the mountain to raise funds. After a year, the conditions were met, and he wanted to expound the Great Avatamsaka Sutra, planning to begin in the winter of the ninth year of Wanli, Xin Si. Before this, the Holy Mother Cisheng (referring to the Empress Dowager), in order to recommend blessings for the late emperor (referring to the deceased emperor) and protect the sacred body (referring to the current emperor), was repairing the Pagoda Courtyard Temple (Tayuan Si) and the Relic Pagoda (Sheli Ta) on Mount Wutai. At that time, the project was nearing completion, and she requested the crown prince to send officials to Mount Wutai. At that time, the assembly was gathering at the new temple. My master and I discussed it, saying, 'Everything we do is nothing more than repaying the country's kindness.' We should dedicate all the merit to the country; this is truly the loyalty of a subject beyond the mundane world. My master agreed with my idea. Therefore, we started the assembly in November of that year and completed it in March of the following year, Renwu, lasting one hundred and twenty days. Monks and laypeople from the nine borders and eight provinces came to attend the assembly in an endless stream. Each meal had no less than several thousand people. After the assembly ended, the remaining gold and grain were sealed and handed over to the resident monastery. My master and I parted ways with only a bowl each. I went east to the seaside, and my master went to Mount Luyashan to build a hermitage to live in. A year later, the Holy Mother, seeking the cause for a crown prince, sought out the two of us, but only found my master. She bestowed the construction of Huayan Temple (Huayan Si) on Mount Luyashan, which soon became a great center of practice. A ten thousand Buddha iron pagoda, seven stories high, was built on the top of the mountain. Initially, Wangu Temple (Wangu Si) in Puban was my master's old home, with a thirteen-story relic pagoda of a Tang Dynasty holy monk, three hundred feet high, and the Great Buddha Hall, all of which had collapsed. The Grand Minister of the Countryside, Jianchuan Wang Gong (official title and person's name), discussed rebuilding it and invited my master to live there for three years. The pagoda and hall were completely renovated. Soon after, the Grand Censor of Sanyuan, Kuo'an Li Gong (official title and person's name), requested the construction of the Wei
河橋樑。師往二年。工既竣。回蘆芽。過寧化。見石壁千仞。一平如掌。師喜之。乃鑿為窟。深廣高下。各三丈五尺。雕華藏世界十方佛剎。圖萬佛菩薩像。精密細妙。遂成一大道場。居無何。宣府西院。議建大河橋。師應命至。度之。水闊沙深。乃建橋二十三孔。亦竟成。師素願范滲金三大土像。造銅殿三座。送三大名山。己亥春。杖錫潞安謁沈王。王適造滲金普賢大士送峨嵋。師言銅殿事。王問費幾何。師曰。每座須萬金。王欣然愿造峨嵋者。即具輜重。送師至荊州。聽自監製。用取足於王。殿高廣丈餘。滲金雕鏤諸佛菩薩像。精妙絕倫。世所未有。殿成。送至峨嵋。大中丞霽宇王公撫蜀。聞師至請見。問心要有契。公即愿助南海者。乃採銅于蜀。就匠氏于荊門。工成。載至龍江時。普陀僧力拒之。不果往。遂卜地于南都之華山。奏 聖母 賜建殿宇。安置。遂成一大剎。師乃造五臺者。所施皆出於民間。未幾亦就。乙巳春。師躬送五臺。議置臺懷顯通寺 上聞。遣御馬太監王忠 聖母遣近侍太監陳儒。各赍帑金往視。卜地于寺。建殿安奉。以丙午夏五月興工。鼎新創立。以磚壘七處九會。大殿前後六層。周匝樓閣重重聳列。規模壯麗 賜額 敕建大護國聖光永明寺。工竣。乃建華嚴七處九會道場。上下千二百眾
【現代漢語翻譯】 現代漢語譯本 河上建橋。師父前往住了兩年。工程竣工后，返回蘆芽山。路過寧化時，看到石壁高聳千仞，有一處平坦如手掌。師父非常喜歡，於是開鑿石壁為石窟，深、廣、高各三丈五尺。在石窟內雕刻華藏世界（Vairochana's Pure Land）十方佛剎（Buddha-lands of the ten directions），繪製萬佛菩薩像。雕刻精細巧妙，最終建成一個大道場。不久之後，宣府西院計劃建造大河橋，師父應邀前往，勘測后發現河面寬闊，河沙深厚，於是建造了二十三孔橋，也最終建成。師父一直希望鑄造滲金（gilt bronze）三大士像（Three Great Bodhisattvas），建造銅殿三座，分別送往三大名山。己亥年春天，師父拄著錫杖前往潞安拜見沈王。當時沈王正要鑄造滲金普賢大士（Samantabhadra）像送往峨眉山。師父提到了銅殿的事情。沈王問需要花費多少錢。師父說：『每座需要一萬金。』沈王欣然同意建造送往峨眉山的銅殿。隨即準備了車輛行李，送師父到荊州，聽憑師父親自監製，費用由沈王供給。銅殿高廣一丈多，用滲金雕刻諸佛菩薩像，精妙絕倫，世所未有。銅殿建成后，送往峨眉山。大中丞霽宇王公在四川任職，聽說師父來了，請求見面，詢問心要（essential teachings）是否契合。王公隨即願意資助建造送往南海的銅殿。於是從四川採銅，在荊門尋找工匠。工程完成後，用船運到龍江時，普陀山的僧人極力阻止，未能成行。於是師父在南都（Nanjing）的華山選擇地點，上奏聖母，聖母賜予土地建造殿宇，安置銅殿。最終建成一座大寺廟。師父又建造送往五臺山的銅殿，所用的資金都來自民間。不久也建成了。乙巳年春天，師父親自將銅殿送往五臺山，商議安置在臺懷鎮顯通寺。上奏朝廷后，皇帝派遣御馬太監王忠，聖母派遣近侍太監陳儒，各自攜帶國庫的資金前往視察。在寺廟選擇地點，建造殿宇安奉銅殿。于丙午年夏五月開始動工，全部重新建造。用磚壘砌七處九會（seven locations and nine assemblies of the Avatamsaka Sutra），大殿前後共六層，周圍樓閣重重聳立，規模壯麗。皇帝賜額，敕建大護國聖光永明寺。工程竣工后，建成華嚴七處九會道場，供養上下共一千二百僧眾。
【English Translation】 English version A bridge was built over the river. The master stayed there for two years. After the project was completed, he returned to Luyashan. Passing through Ninghua, he saw a stone cliff thousands of feet high, with one area as flat as a palm. The master was very pleased and carved a cave into the cliff, with a depth, width, and height of thirty-five feet each. Inside the cave, he sculpted the Vairochana's Pure Land, the Buddha-lands of the ten directions, and painted images of ten thousand Buddhas and Bodhisattvas. The carvings were meticulous and exquisite, eventually creating a great Dharma practice site. Soon after, the Xiyuan of Xuanfu planned to build a large river bridge. The master was invited to survey the site and found the river wide and the sand deep. He then built a bridge with twenty-three arches, which was eventually completed. The master had always wished to cast three gilt bronze statues of the Three Great Bodhisattvas and build three bronze halls to be sent to the three famous mountains. In the spring of the year of Jihai, the master, carrying his staff, went to Luan to visit Prince Shen. At that time, Prince Shen was about to cast a gilt bronze statue of Samantabhadra to be sent to Mount Emei. The master mentioned the matter of the bronze halls. Prince Shen asked how much it would cost. The master said, 'Each hall would require ten thousand gold.' Prince Shen gladly agreed to build the one to be sent to Mount Emei. He immediately prepared carriages and luggage and sent the master to Jingzhou, allowing him to supervise the production himself, with the expenses provided by Prince Shen. The bronze hall was more than ten feet high and wide, and the gilt bronze carvings of Buddhas and Bodhisattvas were exquisite and unparalleled, unseen in the world. After the hall was completed, it was sent to Mount Emei. Wang Gong, the Grand Censor of Jiyu, was serving in Sichuan. Hearing of the master's arrival, he requested a meeting and inquired whether his understanding of the essential teachings was in accord. Wang Gong then willingly offered to sponsor the construction of the bronze hall to be sent to the South Sea. Copper was mined in Sichuan, and craftsmen were found in Jingmen. After the project was completed, it was transported by boat to Longjiang, but the monks of Mount Putuo strongly opposed it, and it could not be sent there. Therefore, the master chose a site on Mount Hua in Nanjing and petitioned the Holy Mother, who granted land to build a temple to house the bronze hall. Eventually, a large temple was built. The master also built the bronze hall to be sent to Mount Wutai, with all the funds coming from the people. It was also completed soon after. In the spring of the year of Yisi, the master personally sent the bronze hall to Mount Wutai and discussed placing it in Xiantong Temple in Taihuai Town. After reporting to the court, the emperor sent the eunuch Wang Zhong, and the Holy Mother sent the close attendant eunuch Chen Ru, each carrying funds from the national treasury to inspect the site. They chose a location in the temple to build a hall to enshrine the bronze hall. Construction began in the fifth month of the summer of the year of Bingwu, completely rebuilding everything. The seven locations and nine assemblies of the Avatamsaka Sutra were built with bricks, and the main hall had six layers in the front and back, with surrounding pavilions and towers towering in layers, creating a magnificent scale. The emperor bestowed a plaque and ordered the construction of the Great Protectorate Sacred Light Yongming Temple. After the project was completed, a Dharma practice site for the seven locations and nine assemblies of the Avatamsaka Sutra was built, supporting a total of one thousand two hundred monks.
。請十法師。演華嚴經。所費皆出內帑。道場之盛。蓋從前所未有也。師初入臺山。以道路崎嶇。於是溪設橋樑。石鋪大路三百餘里。修阜平縣橋。 賜額普濟。建接待院。為往來息肩之所。又于龍泉關外。忍草石。建茶庵 敕賜惠濟院。舍藥施茶。歲常賜金若干。隨蒙 頒賜龍藏。建磚閣安供。后創七如來殿。又于阜平立長壽莊奉 聖母建殿閣。前後七層。范接引彌陀像。高三丈六尺。山門鐘鼓。兩廊寮舍。規模宏敞。又為一大道場 賜額慈佑圓明寺。置供贍田數頃。師居五臺。當建立時。亦應他緣。山西撫臺。請修崞縣要路滹沱河大橋。晉王請修省城大塔寺。殿宇完。修會城橋長十里。工未成。壬子秋九月。師以疾還山。乃料理所建道場。上下立為十方常住。各得其人。向來眷屬。各令歸故山。不留一人。臘月十九日卯時。端然而逝。師生於嘉靖庚子。入滅于萬曆壬子。世壽七十有三。法臘四十有奇。師既化 上聞之賜葬。建塔于永明之西。問師功德未完者。悉令完之 聖母賜千金。布五百匹。為葬事。初侍御蘇公云浦按山西。因入山訪師。問心要相契。往返酬酢。多語句未錄。師示恙。公遣醫致藥石。及遷化公。為制塔銘。常曰。人以妙峰師。為福田善知識。實不知其超悟處也。嗚呼。師果何人哉。起于孤微。
【現代漢語翻譯】 現代漢語譯本： 於是，皇帝敕令十位法師在道場演說《華嚴經》，所有費用都由國庫支出。道場的盛況，是前所未有的。法師最初前往五臺山時，因為道路崎嶇，便在溪流上架設橋樑，用石頭鋪設了三百多里的道路。他還修繕了阜平縣的橋樑，被賜名為『普濟』。建立了接待院，作為往來僧人休息的地方。又在龍泉關外，忍草石的地方，建立了茶庵，被皇帝賜名為『惠濟院』，舍藥施茶。每年都常賜予金錢若干。隨後又蒙皇帝頒賜《龍藏》（佛教經典），建造磚閣來安放供奉。後來又建立了七如來殿。還在阜平設立長壽莊，供奉聖母，建造殿閣，前後七層，塑造了接引彌陀像，高三丈六尺。山門鐘鼓，兩廊寮舍，規模宏大開闊。又為此建立了一大道場，被賜名為『慈佑圓明寺』，購置供養田地數頃。法師居住在五臺山，在建立道場的時候，也應其他因緣，山西撫臺（官名）請他修繕崞縣要道上的滹沱河大橋，晉王（封號）請他修繕省城的大塔寺。殿宇完工後，又修繕了會城橋，長十里，但工程尚未完成。壬子年秋九月，法師因為疾病返回五臺山，於是料理所建造的道場，上下都設立為十方常住（佛教寺院），各自安排合適的人選。以前的眷屬，都讓他們各自返回故鄉，沒有留下一個人。臘月十九日卯時，端坐而逝。法師生於嘉靖庚子年，圓寂于萬曆壬子年，世壽七十三歲，法臘（僧侶年齡）四十多年。法師圓寂后，皇帝聽聞此事，賜予安葬，在永明寺的西邊建造佛塔。詢問法師未完成的功德，全部命令完成。聖母賜予千金，布五百匹，作為喪葬費用。當初侍御（官名）蘇公云浦巡按山西時，因為入山拜訪法師，詢問心要，彼此相契合，往返交流，有很多語句沒有被記錄下來。法師顯示病態時，蘇公派遣醫生送去藥物。等到法師圓寂后，蘇公為他撰寫塔銘，常常說：『人們把妙峰師看作是福田善知識，實際上不知道他超凡脫俗的境界啊。』唉，法師究竟是什麼人呢？從孤單貧微中崛起。
【English Translation】 English version: Thereupon, the emperor ordered ten Dharma masters to expound the Avatamsaka Sutra (Huayan Jing), with all expenses covered by the imperial treasury. The grandeur of the Dharma assembly was unprecedented. When the master first went to Mount Wutai (Taishan), due to the rugged roads, he built bridges over streams and paved over three hundred li (Chinese mile) of roads with stones. He also repaired the bridge in Fuping County, which was granted the name 'Puji' (Universal Salvation). He established a reception house as a place for traveling monks to rest. Furthermore, outside Longquan Pass, at the place of Ren Cao Shi, he built a tea hermitage, which was imperially named 'Huiji Yuan' (Beneficent Relief Monastery), providing medicine and tea. Each year, he was regularly granted a certain amount of gold. Subsequently, he was bestowed with the Dragon Canon (Longzang) (Buddhist scriptures) by imperial decree, and he built a brick pavilion to enshrine and venerate it. Later, he created the Hall of Seven Tathagatas. He also established Longevity Manor (Changshou Zhuang) in Fuping, to venerate the Holy Mother (Shengmu), building a seven-story pavilion. He cast an image of Amitabha Buddha (Mituo Fo) receiving beings, which was thirty-six chi (Chinese foot) tall. The mountain gate, bell and drum towers, and the monks' quarters in the two corridors were grand and spacious. He also established a great Dharma assembly, which was granted the name 'Ciyou Yuanming Temple' (Compassionate Aid and Perfect Illumination Temple), and purchased several qing (unit of land measurement) of land for offerings. When the master resided in Mount Wutai and was establishing the Dharma assembly, he also responded to other causes and conditions. The Governor of Shanxi Province requested him to repair the Hutuo River Bridge on the important road in Guoxian County, and the Prince of Jin requested him to repair the Great Pagoda Temple in the provincial capital. After the halls were completed, he repaired the Huicheng Bridge, which was ten li long, but the project was not finished. In the autumn of the Renzi year, the ninth month, the master returned to the mountain due to illness. Thereupon, he managed the Dharma assemblies he had built, establishing them all as ten-direction permanent residences (shifang changzhu) (Buddhist monasteries), each with suitable personnel. He instructed all his former attendants to return to their respective hometowns, not leaving a single one behind. On the nineteenth day of the twelfth month, at the hour of Mao (5-7 am), he passed away peacefully in a seated posture. The master was born in the Gengzi year of the Jiajing era and passed away in the Renzi year of the Wanli era, with a lifespan of seventy-three years and a monastic age (fala) of over forty years. After the master passed away, the emperor heard of it and bestowed a burial, building a pagoda to the west of Yongming Temple. He inquired about the master's unfinished merits and ordered them all to be completed. The Holy Mother bestowed a thousand taels of gold and five hundred bolts of cloth for the funeral. Initially, when Censor (Shiyu) Su Gong Yunpu was inspecting Shanxi, he visited the master in the mountains, inquired about the essentials of the mind, and they were in accord. Their exchanges were frequent, but many of their words were not recorded. When the master showed signs of illness, Su Gong sent doctors and medicine. After the master passed away, Su Gong wrote his pagoda inscription, often saying, 'People regard Master Miaofeng as a field of merit and a good spiritual friend, but they do not know his transcendent enlightenment.' Alas, what kind of person was the master? He rose from humble beginnings.
卒能于天人中。作一代廣大佛事。以予蚤歲。物色師於陸沉賤役中。及年三十。同行腳。刻志修行。既而臺山一別。三十餘年。始以小王助道。終至 聖天子 聖母諸王為檀越。凡所營建。法施應念雲涌。投足所至。遂成寶坊。果何緣而能致耶。茍非心遊法界。圓融性海所流不思議力。而能若此也耶。師自發跡操方。住山行履。從來一衲之外。無長物。恒隨侍者無一人。如所建立。皆秉明一心。而金錢施利。曾未染指。隨立隨去。略無介懷。所成大剎十餘處。無一弟子為居守。住則隨緣。一毫不私。去則若忘。寸絲不掛。飄然若浮雲之聚散。孤鶴之往來。豈非深證唯心。遇緣即宗者耶。師貌古骨剛。具五陋。面嚴冷。絕情識。孤勁無緣飾。終身脅不至席。予深感切磋之力。名雖道友。其實心師之也。雖別三十餘年。時時居然在目。如臨師保。生平不忘所自。豈非宿緣哉。悲予老矣。不能致瓣香于龕室。以因緣障道。世多肉眼。概以福田視師。而不知其密造。故述師生平之概。使後世知我明 二百餘年。其在法門建立之功行。亦唯師一人而已。豈易見哉。
贊曰。古人一得金剛正眼。則能攬長河為酥酪。變大地作黃金。非分外事。然於法性空中。特野馬塵埃。師之自視也。亦若是而已。予常竊謂。假能以似師之緣
【現代漢語翻譯】 現代漢語譯本：最終能夠在天人之中，成就一代廣大的佛事。因為我在早年，就在落魄卑賤的勞役中發現了您這位老師。等到三十歲，我們一起雲遊四方，立志修行。後來臺山一別，三十多年過去。最初是小王幫助弘揚佛法，最終聖天子、聖母以及各位王爺都成為施主。凡是所經營建造的，佛法的佈施就像應念而生的云一樣涌現。所到之處，都變成了寶貴的寺廟。這究竟是什麼緣故才能做到呢？如果不是心遊法界，圓融于自性之海所流淌出的不可思議的力量，又怎麼能做到這樣呢？老師自從開始顯露才華，確立方向，住在山中修行，從來都是一件僧衣之外，沒有多餘的物品。經常跟隨侍奉的人也沒有一個。像所建立的這些寺廟，都是秉持著明瞭一心的原則。而對於金錢施捨的利益，從來沒有沾染過。隨著建立，隨著離去，一點也不放在心上。所成就的大寺廟有十幾處，沒有一個弟子留下來守護。居住時隨順因緣，一點也不為自己考慮。離去時就像忘記了一樣，一絲一毫也不牽掛。飄然就像浮雲的聚散，孤鶴的往來。這難道不是深深地證悟了唯心，遇到因緣就依從的境界嗎？老師相貌古樸，骨骼剛毅，具備五種醜陋的特徵，面容嚴肅冷峻，斷絕了情慾和世俗的認知，孤傲剛勁，不加任何修飾，終身睡覺都不把身體放平。我深深地感受到您切磋琢磨的力量。名義上是道友，實際上是內心以您為師啊。雖然分別了三十多年，但您時時都好像在眼前一樣，就像面對著老師和保護者。一生都不會忘記自己的來處，這難道不是前世的緣分嗎？可悲我老了，不能在您的龕室裡敬獻一炷香。因為因緣阻礙了修行，世上大多是肉眼凡胎，都把老師看作是種福田的人，卻不知道老師秘密的修行。所以敘述老師一生的概況，讓後世知道我大明二百多年，在佛門建立的功德和修行，也只有老師一人而已。這難道是容易見到的嗎？ 讚頌說：古人一旦獲得金剛正眼，就能把長河變成酥酪，把大地變成黃金，這不是分外的事情。然而在法性空中，特別像野馬和塵埃一樣微不足道，老師看待自己，也就像這樣而已。我常常私下認為，如果能夠有像老師一樣的因緣。
【English Translation】 English version: Ultimately, he was able to accomplish a vast and great work of Buddha among gods and humans. Because in my early years, I discovered you, teacher, in humble and lowly labor. When I reached thirty, we traveled together, determined to cultivate ourselves. After parting at Mount Tai, more than thirty years passed. Initially, the minor king helped to promote the Dharma, and eventually the Holy Emperor, the Holy Mother, and the princes became patrons. Whatever was managed and built, the offerings of the Dharma arose like clouds in response to their thoughts. Wherever he set foot, it became a precious temple. What was the cause that enabled this? If it were not for the inconceivable power flowing from a mind that travels in the Dharma realm and is perfectly integrated with the sea of self-nature, how could it be like this? Since the teacher began to reveal his talents and establish his direction, living in the mountains to cultivate himself, he has never had anything more than a single robe. He never had a single attendant constantly serving him. Like the temples he established, all were based on the principle of a clear and unified mind. And he never touched the benefits of money and offerings. He established and left, never taking it to heart. He accomplished more than ten great temples, and not a single disciple remained to guard them. When residing, he followed the conditions, not being selfish in the slightest. When leaving, he seemed to forget everything, not clinging to a single thread. He drifted like the gathering and scattering of floating clouds, the coming and going of solitary cranes. Is this not a deep realization of 'mind-only', following the conditions when they arise? The teacher's appearance was ancient and his bones were strong. He possessed five unattractive features, his face was stern and cold, he severed emotions and worldly knowledge, he was solitary and unyielding, without any embellishment. Throughout his life, he never laid his body flat to sleep. I deeply feel the power of your refinement and polishing. In name, we are Dharma friends, but in reality, I take you as my teacher in my heart. Although we have been separated for more than thirty years, you are always vividly before my eyes, as if facing a teacher and protector. I will never forget where I came from in my life. Is this not a karmic connection from a past life? Alas, I am old and cannot offer a stick of incense in your shrine. Because karmic conditions obstruct cultivation, and most people in the world have eyes of flesh, they all regard the teacher as someone who cultivates fields of merit, but they do not know his secret cultivation. Therefore, I narrate the general outline of the teacher's life, so that later generations will know that in my Ming Dynasty for more than two hundred years, the merit and practice of establishing the Dharma gate was only the teacher alone. How could this be easily seen? The praise says: Once the ancients obtained the Vajra Right Eye (Diamond Eye of Wisdom), they could turn the long river into ghee and the earth into gold. This is not an extraordinary matter. However, in the emptiness of Dharma-nature, it is especially like a wild horse and dust, insignificant. The teacher's view of himself is just like this. I often privately think that if one could have a karmic connection like the teacher's.
。攝歸一際。作助道具。建剎如那蘭陀。性相併樹。禪凈雙修。則四十餘年。足不離影。而於法門之功。當與清涼東林比隆矣。觸目華藏凈土莊嚴。又不止三山十剎而已也。嗟乎往矣。其或俟師再來耶。
雪浪法師恩公中興法道傳
自白馬西來。像教東興。羅什凈名振其綱。遠公涅槃挹其緒。而大法始昌明於中夏。六朝盛矣。然其真宗。猶未大樹立。自天臺標三觀以成一家。有唐賢首。始開華嚴法界之宗。清涼獨擅其美。玄奘闡唯識之旨。窺基專業其門。由是性相二宗之淵源。一心三諦之旨。始橫流於大地。吾佛一代聖教。如大海潛流於四天下。教義幽宗。如揭日月于中天矣。自是著述多門。標定非一。無非探其本源。而攝歸真際。總皆游泳如來之性海。撈捷法界之魚龍。不異睹白毫于靈山。聽圓音于覺苑也。自達摩西來。立單傳之旨。直指一心。不尚文字。由是教為佛眼。禪為佛心。禪教齊驅。並行不悖。及六祖而下。禪道大興。則不無尚執之呵。而教禪始裂。圭峰力挽未能。永明會性相歸一心。目為宗鏡。而佛祖全體大用。彰明大著矣。惟我 聖祖龍飛。廓清寰宇。開萬世太平之業。初 至建康。劍甲未解。即崇重佛氏。洪武三年 詔天下高僧。安置於天界寺。建普度道場于鐘山靈谷。名流畢集。大
【現代漢語翻譯】 現代漢語譯本：將一切攝歸於一真法界。作為輔助修行的工具。建造寺廟如同那爛陀寺（Nālandā，古印度佛教寺院）。性宗和相宗並重，禪宗和凈土宗雙修。那麼四十年間，足跡不曾遠離寺院。他對佛法的貢獻，可以與清涼國師（Qīngliáng Guóshī）和東林寺（Dōnglín Sì）的慧遠大師（Huì Yuǎn Dàshī）相媲美。所見之處皆是華藏凈土（Huá Zàng Jìngtǔ）的莊嚴景象，又豈止是三山十剎（Sān Shān Shí Chà）而已啊！唉，他已經逝去了。或許要等待大師再次降臨吧。
雪浪法師（Xuě Làng Fǎshī）恩公中興佛法之道傳
自從白馬馱經西來，佛教在東方興盛。鳩摩羅什（Jūmóluóshí）翻譯《維摩詰經》（Jīmójié Jīng）奠定了基礎，慧遠大師（Huì Yuǎn Dàshī）研究《涅槃經》（Nièpán Jīng）繼承了傳統，佛法才開始在中原大地昌明。六朝時期非常興盛。然而佛法的真宗，還沒有完全建立起來。自從天臺宗（Tiāntāi Zōng）確立三觀（sān guān）成為一家之言，唐代的賢首國師（Xiánshǒu Guóshī）才開始開創華嚴法界（Huá Yán Fǎjiè）的宗派。清涼國師（Qīngliáng Guóshī）獨佔其美。玄奘法師（Xuánzàng Fǎshī）闡述唯識宗（Wéishì Zōng）的宗旨，窺基法師（Kuījī Fǎshī）專門研究這個宗派。由此，性宗（Xìng Zōng）和相宗（Xiàng Zōng）的淵源，一心三諦（yī xīn sān dì）的宗旨，才開始橫流於大地。我們佛陀一代的聖教，如同大海潛流於四天下。教義的幽深精妙，如同將日月懸掛在空中。從此著書立說的很多，標立宗旨的也不止一個。無非是探求佛法的本源，而攝歸於真如實際。總是在如來的性海中游泳，撈取法界的魚龍。無異於在靈山（Líng Shān）見到佛的白毫相，在覺苑（Jué Yuàn）聽到佛的圓滿音聲。自從達摩祖師（Dámó Zǔshī）西來，確立了單傳的宗旨，直指人心，不崇尚文字。因此，教是佛的眼睛，禪是佛的心。禪宗和教宗齊頭並進，並行不悖。到六祖慧能（Liù Zǔ Huìnéng）之後，禪道大興。那麼不免有崇尚禪宗而輕視教宗的，圭峰宗密（Guīfēng Zōngmì）盡力挽回也沒有成功。永明延壽（Yǒngmíng Yánshòu）會合性宗和相宗歸於一心，著成《宗鏡錄》（Zōngjìng Lù）。佛祖全體的大用，彰明昭著。只有我們聖祖龍飛，廓清天下，開創萬世太平的基業。當初到達建康（Jiànkāng），鎧甲還沒脫下，就崇尚佛法。洪武三年，詔令天下高僧，安置在天界寺（Tiānjiè Sì）。在鐘山靈谷寺（Zhōng Shān Línggǔ Sì）建立普度道場，名流全部聚集。
【English Translation】 English version: He gathered everything into the One Reality. He used it as a tool to aid practice. He built monasteries like Nālandā (ancient Indian Buddhist monastery). He emphasized both the nature and the characteristics of phenomena, and cultivated both Chan and Pure Land practices. Thus, for more than forty years, his feet never left the temple. His contribution to the Dharma can be compared to that of National Teacher Qingliang (Qīngliáng Guóshī) and Master Huiyuan of Donglin Temple (Huì Yuǎn Dàshī of Dōnglín Sì). Everywhere he looked, he saw the magnificent adornments of the Huazang Pure Land (Huá Zàng Jìngtǔ), which was far more than just the Three Mountains and Ten Temples (Sān Shān Shí Chà)! Alas, he has passed away. Perhaps we must wait for the master to come again.
A Biography of Venerable Xuelang (Xuě Làng Fǎshī), Who Revived the Dharma
Since the White Horse carried the scriptures from the West, Buddhism has flourished in the East. Kumārajīva (Jūmóluóshí) translated the Vimalakīrti Sutra (Jīmójié Jīng), laying the foundation, and Master Huiyuan (Huì Yuǎn Dàshī) studied the Nirvana Sutra (Nièpán Jīng), inheriting the tradition, so that the Dharma began to flourish in the Central Plains. It was very prosperous during the Six Dynasties. However, the true essence of Buddhism had not yet been fully established. Since the Tiantai School (Tiāntāi Zōng) established the Threefold Contemplation (sān guān) as its unique doctrine, National Teacher Xianshou (Xiánshǒu Guóshī) of the Tang Dynasty began to create the Huayan Dharma Realm (Huá Yán Fǎjiè) school. National Teacher Qingliang (Qīngliáng Guóshī) uniquely excelled in it. Master Xuanzang (Xuánzàng Fǎshī) elucidated the tenets of the Yogācāra School (Wéishì Zōng), and Master Kuiji (Kuījī Fǎshī) specialized in this school. Thus, the origins of the Essence School (Xìng Zōng) and the Phenomenal School (Xiàng Zōng), and the doctrine of the One Mind and Three Truths (yī xīn sān dì), began to spread across the land. Our Buddha's teachings throughout his life are like the ocean flowing beneath the four continents. The profound and subtle essence of the teachings is like hanging the sun and moon in the sky. Since then, many books have been written and many doctrines have been established. All of them seek to explore the source of the Dharma and gather it into the True Reality. All are swimming in the Buddha's ocean of nature, catching the fish and dragons of the Dharma Realm. It is no different from seeing the Buddha's white hair at Ling Mountain (Líng Shān) and hearing the Buddha's perfect voice at Jueyuan (Jué Yuàn). Since Bodhidharma (Dámó Zǔshī) came from the West, he established the doctrine of single transmission, directly pointing to the human mind, and not valuing words. Therefore, doctrine is the Buddha's eye, and Chan is the Buddha's heart. Chan and doctrine go hand in hand, and they are not contradictory. After the Sixth Patriarch Huineng (Liù Zǔ Huìnéng), the Chan way flourished greatly. Then there was inevitably a tendency to value Chan and despise doctrine. Guifeng Zongmi (Guīfēng Zōngmì) tried his best to recover it but failed. Yongming Yanshou (Yǒngmíng Yánshòu) combined the Essence School and the Phenomenal School into one mind, and wrote the 'Record of the Mirror of the Sect' (Zōngjìng Lù). The entire function of the Buddha and the Patriarchs is clearly revealed. Only our Holy Ancestor rose up, cleared the world, and created a great cause of peace for all ages. When he first arrived in Jiankang (Jiànkāng), before his armor was removed, he revered Buddhism. In the third year of Hongwu, he ordered the eminent monks of the world to be placed in Tianjie Temple (Tiānjiè Sì). He established a Pudu (universal salvation) Dharma assembly at Zhongshan Linggu Temple (Zhōng Shān Línggǔ Sì), and all the famous people gathered there.
闡玄宗 御駕躬臨 親聞法喜。而法道之盛。不減在昔。何其偉與。由是於一門。制立三教。謂禪。講。瑜珈。以禪悟自心。講明法性。瑜珈以濟幽冥。乃建三大剎。以天界安禪侶。以天禧居義學。以能仁居瑜珈。汪汪洋洋。天下朝宗。自 北遷之後。而禪道不彰。獨講演一宗。集於大都。而江南法道。日漸靡無聞焉。正嘉之際。北方講席。亦唯通泰二大老。踞華座于 京師。海內學者畢集。而南方學者。習於軟暖。望若登天。惟我先大師無極和尚。自淮陰從師。一缽往依焉。飲冰嚙雪。廢寢忘餐者。二十餘年。具得賢首慈恩性相宗旨。既而南歸。至金陵魏國公子見而悅之。遂為檀越。請講圓覺經。唱而不和。聽者寥寥。祠部主政五臺陸公往謁。謂先太師翁西林和尚曰。頃見北來高僧無極。真人天師也。聆其講說妙義。深契佛心。吾念報恩。乃 聖祖所設之講教。僧徒居此。安可絕無聞乎。公為住持。誠能禮請歸寺。大演法道。開誘群蒙。法門之幸也。師翁唯唯。即盡禮致幣敦請。時嘉靖三十二年也。師至安居於寺之三藏殿。以玄奘大師發塔在焉。常住歲設常供。太師翁乃選寺僧數十人。躬領座下。日聽講諸經。附近諸山耆宿。稍有應者。久之則京城善士日集。知供四事。善化之風漸開。時有居士黃公某者。夫婦久持
齋。一日公𢹂幼子六郎往設供。六郎即雪浪法師恩公也。公生性超邁。朗爽不群。唯好嬉戲作佛事。及入社學。先生訓句讀。略不經心。督之。第相視而嘻。固無當也。是日設供。值講八識規矩。公一聞即有當於心。傾聽之。留二三日。父歸喚公。公不應。父曰。若愛出家耶。公笑而點首。父強之。竟不歸。父歸數日。母思之切。促父往𢹂之。父至強之再三。公暗袖剪刀。潛至三藏塔前。自剪頂發。手提向父曰。將此寄與母。父痛哭。公視之而已。由是竟不歸。父回告母。遂聽之。公時年十二也。從此為沙彌。出入眾中。作大人相。一日大眾齋。公先至飯堂。坐第一座。頃首座至。咄曰。小沙彌何得居此座。公曰。此座誰當居。座曰。通佛法者。公曰。如是則我當居之。座曰。汝通何佛法。公曰。請問。座曰。且問今日法座上講個甚麼。公隨口而應。了了大意。一眾驚歎曰。此子再來人也。公每聽講。即嬉戲。及問之。無遺義焉。公出家之明年。予十二歲。亦出家。太師翁𢹂予參先大師。公坐戲于佛殿。一見予而色喜。若素親狎。人視為同胞。然予以幼從讀誦。未知義也。公少居講肆。見解超群。一眾敬服。年十八。即分座副講。聞者悚悟。然公天性不羈。略不為意。予十九剃髮。先大師于本寺演華嚴玄談。予即從授
【現代漢語翻譯】 現代漢語譯本 齋日，這位施主帶著小兒子六郎（即後來的雪浪法師恩公）前去寺廟供齋。這位施主生性灑脫，性格開朗與衆不同，唯獨喜歡嬉戲和做佛事。等到進入社學讀書，先生教他句讀，他一點也不放在心上。先生督促他，他只是相視而笑，實在沒有長進。這天供齋，正趕上講解《八識規矩頌》，這位施主一聽，心中立刻有所領悟，於是專心傾聽。他在寺廟裡住了兩三天，父親回家后叫他，他不應答。父親問：『你喜歡出家嗎？』他笑著點了點頭。父親強行要帶他走，他始終不肯回去。父親回家幾天後，母親非常思念他，催促父親去帶他回來。父親到了寺廟，再三強行要帶他走，這位施主偷偷藏了一把剪刀，悄悄地走到三藏塔前，自己剪掉了頭頂的頭髮，用手提著頭髮對父親說：『把這個寄給母親。』父親痛哭流涕，這位施主只是看著他而已。因此最終沒有回去。父親回家告訴了母親，母親就聽任他出家了。當時這位施主才十二歲。從此他成為沙彌，出入人群之中，舉止像個大人。一天，大眾一起齋飯，這位施主先到飯堂，坐在第一座。不久，首座到了，呵斥道：『小沙彌怎麼能坐在這裡？』這位施主問：『這個座位誰應該坐？』首座說：『通曉佛法的人。』這位施主說：『這樣說，就應該我來坐。』首座問：『你通曉什麼佛法？』這位施主說：『請問吧。』首座說：『先問你今天法座上講的是什麼？』這位施主隨口應答，完全明白了其中的大意。眾人驚歎道：『這孩子是再來人啊！』這位施主每次聽講，總是嬉戲玩耍，但問他講的內容，沒有遺漏的。這位施主出家的第二年，我十二歲，也出家了。太師翁帶著我拜見先大師，這位施主正坐在佛殿里嬉戲，一見到我，就面露喜色，好像我們本來就很親近一樣。人們都認為我們是同胞兄弟。但我因為年幼，只是跟隨誦讀，還不明白其中的含義。這位施主年少時住在講堂，見解超群，眾人敬佩信服。十八歲時，就分座擔任副講，聽講的人都感到震驚醒悟。然而這位施主天性不羈，對此毫不在意。我十九歲剃髮，先大師在本寺講解《華嚴玄談》，我就跟隨他學習。
【English Translation】 English version One day, this patron took his young son, Liu Lang (who later became Dharma Master Xuelang Engong), to the temple to offer a vegetarian feast. This patron was naturally unrestrained, with a cheerful and unconventional personality, only fond of playing and performing Buddhist rituals. When he entered the community school, the teacher taught him sentence structure, but he paid no attention to it. When the teacher urged him, he would just look at each other and laugh, making no progress. On this day of offering, it happened to be the lecture on the 'Treatise on the Eight Consciousnesses,' and upon hearing it, this patron immediately understood something in his heart, so he listened attentively. He stayed in the temple for two or three days. When his father returned home, he called for him, but he did not respond. His father asked, 'Do you like to become a monk?' He smiled and nodded. His father forcibly tried to take him away, but he refused to return. After his father returned home for a few days, his mother missed him very much and urged his father to bring him back. When his father arrived at the temple, he repeatedly tried to force him to leave, but this patron secretly hid a pair of scissors and quietly went to the front of the Three Treasures Pagoda, cut off the hair on the top of his head himself, and handed the hair to his father, saying, 'Send this to my mother.' His father wept bitterly, but this patron only looked at him. Therefore, he ultimately did not return. His father returned home and told his mother, and his mother allowed him to become a monk. At that time, this patron was only twelve years old. From then on, he became a Shami (novice monk), entering and leaving the crowd, behaving like an adult. One day, when the assembly was having a vegetarian meal, this patron arrived at the dining hall first and sat in the first seat. Soon, the head monk arrived and scolded, 'How can a young Shami sit here?' This patron asked, 'Who should sit in this seat?' The head monk said, 'One who understands the Buddha Dharma.' This patron said, 'In that case, I should sit here.' The head monk asked, 'What Buddha Dharma do you understand?' This patron said, 'Please ask.' The head monk said, 'First ask what is being lectured on the Dharma seat today?' This patron answered casually, completely understanding the main idea. The crowd exclaimed, 'This child is a reincarnation!' Every time this patron listened to a lecture, he would always play around, but when asked about the content of the lecture, he would not miss anything. The year after this patron became a monk, I was twelve years old and also became a monk. Grand Preceptor took me to visit the late Grand Master. This patron was sitting and playing in the Buddha hall. When he saw me, his face lit up with joy, as if we were already very close. People thought we were siblings. But because I was young, I only followed along and recited, not yet understanding the meaning. This patron lived in the lecture hall when he was young, and his insights were outstanding, and everyone respected and admired him. At the age of eighteen, he was assigned to be a co-lecturer, and those who listened were shocked and awakened. However, this patron was naturally unrestrained and did not care about it. I was tonsured at the age of nineteen, and the late Grand Master lectured on the 'Profound Discourses on the Avatamsaka Sutra' at this temple, and I followed him to study.
戒聽講。心意開解。如夙習焉。時公器予。即以法為兄弟莫逆也。公尚未習世俗文字。予偶作山居賦一首。公粘于壁。公侄博士黃生。見之羨曰。阿叔有愧此公多矣。公曰。是彫蟲技耳。何足齒哉。公年二十一。佛法淹貫。自是勵志。始習世間經書。子史百氏。及古辭賦詩歌。靡不搜索。遊戲染翰。意在筆先。三吳名士。切磨殆遍。所出聲詩。無不膾炙人口。尺牘隻字。得為珍秘。嘗謂予曰。人言不讀萬卷書。不知杜詩。我說不讀萬卷書。不知佛法。常閱華嚴大疏。至五地聖人。博通世諦諸家之學。方堪涉俗利生。公之肆力於是。豈無意乎。予從雲谷先師習禪于天界。切志參究向上事。公每見予枯坐。即呵曰。用如三家村裡土地作么。頻激以聽講。予曰。各從其志耳。古德云。若自性宗通。回視文字。如推門落臼。固無難也。公曰。若果能此。吾則兄事之。自是予于山林之志益切。以始閱華嚴。知有五臺山。心日馳之。年二十五。志將北遊。別公于雪浪庵。公曰。子色力孱弱。北地苦寒。固難堪也。無已。吾姑攜子。遨遊三吳。操其筋骨。而後行未晚。予曰。三吳乃枕蓆耳。自知生平軟暖習氣。不至無可使之地。決不能治此。固予之志也。公曰。若必行。俟吾少庀行李之資。以備風雨。予笑曰。兄視弟壽當幾何。公曰
【現代漢語翻譯】 現代漢語譯本 聽聞佛法講座，內心豁然開朗，彷彿是前世就已熟悉一般。當時，雪浪和尚（公器予）待我如親兄弟一般。雪浪和尚（公器予）還不熟悉世俗文字，我偶爾寫了一首《山居賦》，他便將其貼在墻上。他的侄子，黃博士，見了之後羨慕地說：『叔叔您比起這位先生真是相形見絀啊。』雪浪和尚（公器予）說：『這不過是雕蟲小技罷了，有什麼值得稱道的呢？』雪浪和尚（公器予）二十一歲時，對佛法已經非常精通。自此之後，他立志學習世間的經書，諸如子書、史書以及諸子百家的著作，還有古代的辭賦詩歌，無不廣泛涉獵。他隨意揮毫，意在筆先。與三吳地區的許多名士互相切磋琢磨。他所創作的詩歌，無不膾炙人口。即使是隻言片語的書信，也能被人們當作珍寶收藏。他曾經對我說：『人們都說不讀萬卷書，就無法理解杜甫的詩。我說不讀萬卷書，就無法理解佛法。』他經常閱讀《華嚴經大疏》，認為五地菩薩（聖人）需要博通世間的各種學問，才能入世度化眾生。雪浪和尚（公器予）在這方面努力，難道不是有深意的嗎？ 我跟隨雲谷禪師在天界寺學習禪定，一心參究向上之事。雪浪和尚（公器予）每次見我枯坐，就呵斥道：『像三家村裡的土地神一樣有什麼用？』他經常勸我聽聞佛法講座。我說：『每個人都有自己的志向。』古德曾說：『如果自性通達，再回頭看文字，就像推門取臼一樣容易。』雪浪和尚（公器予）說：『如果真能做到這樣，我就把你當兄長一樣對待。』自此以後，我歸隱山林的志向更加堅定。因為開始閱讀《華嚴經》，得知有五臺山，心中日夜嚮往。二十五歲時，我立志北遊，在雪浪庵與雪浪和尚（公器予）告別。雪浪和尚（公器予）說：『你身體虛弱，北方苦寒，恐怕難以承受。這樣吧，我先帶你遊歷三吳，鍛鍊你的筋骨，然後再去也不遲。』我說：『三吳就像是舒適的床鋪一樣。我知道自己平生習慣了安逸，不到艱苦的地方，決不能改掉這個習氣。這才是我的志向啊。』雪浪和尚（公器予）說：『如果一定要去，等我稍微準備一些路上的費用，以備不時之需。』我笑著說：『兄長認為我還能活多久呢？』雪浪和尚（公器予）說：
【English Translation】 English version Listening to the Dharma lectures, my mind opened up, as if I had been familiar with it in a previous life. At that time, Xue Lang (Gong Qiyu) treated me like a close brother. Xue Lang (Gong Qiyu) was not yet familiar with secular writing, and I occasionally wrote a 'Mountain Dwelling Rhapsody,' which he posted on the wall. His nephew, Dr. Huang, saw it and said with envy, 'Uncle, you are dwarfed by this gentleman.' Xue Lang (Gong Qiyu) said, 'This is just a trivial skill, what is there to praise?' When Xue Lang (Gong Qiyu) was twenty-one years old, he was already very proficient in Buddhism. Since then, he was determined to study the secular scriptures, such as the books of philosophers, history books, and the works of various schools of thought, as well as ancient rhapsodies and poems, all of which he extensively studied. He wielded his brush at will, with his intention preceding the brush. He exchanged and polished ideas with many famous scholars in the Sanwu area. The poems he created were all popular. Even a few words in his letters could be collected as treasures. He once said to me, 'People say that if you don't read ten thousand books, you can't understand Du Fu's poems. I say that if you don't read ten thousand books, you can't understand Buddhism.' He often read the 'Great Commentary on the Avatamsaka Sutra,' believing that the Fifth Ground Bodhisattvas (saints) need to be well-versed in all kinds of worldly knowledge in order to enter the world and liberate sentient beings. Xue Lang (Gong Qiyu)'s efforts in this area, isn't there a deep meaning? I followed Zen Master Yungu to study meditation at Tianjie Temple, wholeheartedly seeking the upward path. Whenever Xue Lang (Gong Qiyu) saw me sitting in meditation, he would scold me, 'What's the use of being like the local god in a small village?' He often urged me to listen to Dharma lectures. I said, 'Everyone has their own aspirations.' An ancient master once said, 'If one's self-nature is understood, then looking back at writing is as easy as pushing a door to take a mortar.' Xue Lang (Gong Qiyu) said, 'If you can really do this, I will treat you like an elder brother.' Since then, my determination to retreat to the mountains became even stronger. Because I began to read the Avatamsaka Sutra, I learned that there was Mount Wutai, and my heart yearned for it day and night. At the age of twenty-five, I was determined to travel north, and I bid farewell to Xue Lang (Gong Qiyu) at Xuelang Nunnery. Xue Lang (Gong Qiyu) said, 'Your body is weak, and the north is bitterly cold, I'm afraid it will be difficult to bear. How about this, I'll take you to travel around Sanwu first, strengthen your muscles and bones, and then it won't be too late to go.' I said, 'Sanwu is like a comfortable bed. I know that I have been accustomed to comfort all my life, and if I don't go to a difficult place, I will never be able to get rid of this habit. This is my aspiration.' Xue Lang (Gong Qiyu) said, 'If you must go, wait for me to prepare some travel expenses to prepare for emergencies.' I smiled and said, 'How long does my brother think I will live?' Xue Lang (Gong Qiyu) said:
。安可計此。予曰。兄即能資歲月計。安能終餘日哉。公意戀戀不已。予詒之曰。兄如不釋然。試略圖之。公冒大雪方入城。予即𢹂一瓢長往矣。公回山不見予。不覺放聲大哭。以此知公生平也。予遂孤杖北遊。公亦遊目嵩山。至伏牛結冬而歸。居常曰。清兄去。吾無友矣。既聞予在都下。公瓢笠而尋至。則予行腳他方。公遂留京師。及予同妙峰師。入五臺結茅以居。公聞之。即登臺山。問予于冰雪堆中。夜談因扣公志。公曰。吾見若此心如冰。誓將同死生耳。第念本師老矣。奈何。予曰不然。人各有志。亦各有緣。察兄之緣。在弘法以續慧命。非枯寂比也。江南法道久湮。幸本師和尚受佛付囑而開闢之。觀座下。似未有能振其家聲者。兄乃克家的肖子。將來法道之任匪輕。且師長暮年。非兄何以光前啟后。幸速歸。無久滯他方也。公即理䇿歸。濵行。予囑之曰。兄素未以法自任。此回乘本師老年。就當侍座。以收四方學者之心。他日登壇。則吾家故物耳。幸無多讓。公既歸。則挺然以法為任。久參夙學。皆卻步矣。先師弘法以來。三演大疏。七講玄談。公盡得華嚴法界。圓融無礙之旨。游泳性海。時稱獨步。公素慕禪宗。大章宗師開堂于少林。公束包往參。竟中止。既而遜庵昂公。從少室來至棲霞。拈提公案。公折
節往從。商確古德機緣。得單傳之旨。人或恥公。公曰。文殊為七佛師。何妨為釋迦白槌。自爾凡出語言。頓脫拘忌。從此安心禪觀。及先師遷化。公據華座。日繞萬指。一旦翻然。盡掃訓詁俗習。單提本文。直探佛意。拈示言外之旨。恒教學人。以理觀為入門。由是學者耳目。煥然一新。如望長空。撥雲霧而見天日。法雷啟蟄。群匯昭蘇。聞者莫不嘆未曾有。先是講肆所至。多本色無文。所入教義。如抱樁搖櫓。略無超脫之機。及公出世。如摩尼圓照。五色相鮮。隨方而應。一雨普沾。三草二木無不蒙潤。且以慈攝之。以威折之。一時聰明特達之士。無不出其座下。始終說法。幾三十年。每期眾多萬指。即閒遊山水。杖錫所至。隨緣任意。水邊樹下。稱性揮麈。若龍驤虎嘯。風動云從。自昔南北法席之盛。未有若此。先師說法三十餘年。門下出世不二三人。亦未大振。公之弟子可數者。多分化四方。南北法席師匠。皆出公門。除耶溪三。明明宗已往。現前若巢松浸一雨潤。大唱於三吳。蘊璞愚。晚振于都下。若昧智。獨揭于江西。心光敏。宣揚于淮北。海內凡稱說法者。無不指歸公門。非具四攝之力。何能有此。嗚呼。豈尋常可測哉。公每撤座。則修壁觀。嘗于長興山中。結茅習靜。入定二日。林木屋宇為之振動。
此人所未知也。天性坦夷。不修城府。不避譏嫌。以適意為樂。來去翛然。如逸鶴凌空。脫略拘忌。達觀禪師頗有嗛于公。予曰。師固不知雪浪。吾觀其因地。聽唯識而發心。向藏塔而剪髮。此再來人窺基後身也。達師首肯曰。吾自今不敢易視此公矣。嘉靖末年。本寺雷火災。殿堂一夕煨燼。予與公相對而泣曰。嗟乎。佛說大火所燒。凈土不毀。何期與之俱化耶。傷哉難矣。方今之世。舍爾我其誰歟。惜乎年輕福薄。無道力。從此決志修行。他日長養。頭角崢嶸。終當遂此興復之愿。由是予北遊。固志在生死大事。其實中心。二十餘年未嘗一日忘。即五臺東海。皆若子房之始終為韓也不幸而竟以賈害。信乎大事因緣。固未可以妄想求也。及予罹難被遣。過故鄉。公別予于江上。促膝夜談及初志。予曰。事機已就。若不遭此蹶。指日可成。今且奈何。予往矣。兄試相時先唱。當躬行乞于南都。以警眾之耳目。予早晚天假生還。尚可計也。公頷之。明發遂長往。萬曆乙未冬十一月也。予度嶺之三年。戊戌。公見本寺塔頂傾側。遂奮志修理。一時當道助發。給諫祝公首唱。公親領眾數百。次第行乞于都市。一時人心躍然興起。金錢集者。動以千百計。大役遂舉。塔高二十五丈。其安塔頂管心木。約長七丈。架半倍之。則從空
而下。如芥投針。其勢難矣。公心苦極。忽嘔血數升。時管木即入。在架之人。如鳥棲柔條。竟無小恙。豈非心力所致哉。會計所費數萬緡。唯 聖母賜三千金。其餘皆出民間。未動公家一發也。公生於富室。人皆視為性習軟暖。及中年操履。篤于苦行。于江東大巾立舍茶庵。公自擔水。日供不倦。門人相從。說法不輟。即弱骨者。日益強矣。居常思結十方粥飯緣。暮年就吳之望亭。開接待院。接納往來。躬操薪水執作具。領學人作務。日則齋飯。晚則澡浴。夜則說法。二利並施。三吳之士。翕然信向。即闡提亦轉為護法。未幾示微疾。一日告眾曰。汝等善自護持。吾將行矣。弟子乞師垂示。公曰。如空中花。本無所有。說個甚麼。問曰。師即不諱。用坐龕。用棺木。公曰。坐死用龕子。臥死用棺材。相錫打瓶。且莫安排。言訖。頃即索浴更衣。端坐而逝。弟子輩迎葬于雪浪山。化之日悲感載道。學人如喪考妣也。公生於嘉靖乙巳九月九日。入滅于萬曆丁未某月某日。世壽六十三歲。法臘四十五夏。得度弟子雖多。獨孫慧經。字緣督者。盡得心要。且善相宗。其唯識一論。實從開發。惜乎早夭。傳法弟子出世者。如前所列。隱約者。尚多多也。嗟乎。予與公猶同胞也。三十暌𢹂。老未合併。時為永嘆。每思當世。知公
{ "translations": [ "然後（犯人）被處決。就像芥菜籽投向針尖，（逃脫）的希望非常渺茫。公（指文公）內心痛苦到了極點，突然吐血數升。當時，管木（人名）立即進入（監獄）。那些被囚禁在木架上的人，就像棲息在柔軟樹枝上的鳥兒一樣，竟然沒有受到絲毫傷害。這難道不是心力所致嗎？據會計統計，花費了數萬緡（古代錢幣單位），只有聖母（指天主教的聖母瑪利亞，此處可能指捐助者）賜予了三千金，其餘都來自民間捐助，沒有動用公家的一分一毫。文公出生於富裕家庭，人們都認為他生性嬌生慣養。但到了中年，他的行為卻非常注重苦行。他在江東大巾（地名）建立了一座茶庵（簡陋的寺廟），文公親自挑水，每天供奉，從不懈怠。門人跟隨他，說法講經從不停止。即使是體弱的人，也日益強壯起來。他經常想著結下十方（各個方向）粥飯緣（佈施的善緣）。晚年，他來到吳地（江蘇一帶）的望亭（地名），開設接待院，接待來往的人。他親自操持柴火、用水等雜務，帶領學人一起勞作。白天提供齋飯，晚上提供洗浴，夜裡則說法講經。利益自己和他人，兩種善行同時進行。三吳（吳郡、吳興、會稽）的士人，都信服並歸向他。即使是闡提（斷善根的人）也轉變為護法。不久，文公示現輕微的疾病。一天，他告訴眾人說：『你們要好好守護自己，我將要走了。』弟子們請求師父留下遺示。文公說：『就像空中花，本來就不存在，說什麼呢？』問：『師父您圓寂后，是用坐龕（火化用的龕）還是用棺木？』文公說：『坐著去世就用龕子，躺著去世就用棺材。相錫打瓶（指喪葬儀式），且不要安排。』說完，立刻要求洗浴更衣，端坐而逝。弟子們將他迎葬于雪浪山（地名）。火化之日，悲傷之情傳遍道路。學人就像失去了父母一樣。文公生於嘉靖乙巳年九月九日，入滅于萬曆丁未年某月某日，世壽六十三歲，法臘四十五夏（出家四十五年）。得度的弟子雖然很多，但只有孫慧經（人名），字緣督（字），完全得到了他的心要，並且擅長相宗（佛教宗派）。他的《唯識一論》確實是從文公那裡開發出來的。可惜他早逝了。傳法的弟子出世弘法的，如前面所列。隱居不出的，還有很多很多。唉！我與文公就像同胞兄弟一樣。三十年沒有見面，老了也沒有合併。時常為此嘆息。每當想到當世，瞭解文公（的人）……』", "現代漢語譯本", "English version", "Then, the (criminal) was executed. Like throwing a mustard seed at the tip of a needle, the hope of (escaping) was extremely slim. Duke Wen (referring to the person named 'Gong') was in extreme pain, and suddenly vomited several liters of blood. At that time, Guan Mu (a person's name) immediately entered (the prison). Those who were imprisoned on the wooden racks, like birds perched on soft branches, were not harmed at all. Isn't this due to the power of the mind? According to the accounting, tens of thousands of strings of cash (ancient currency unit) were spent, and only the Holy Mother (referring to the Virgin Mary of Catholicism, possibly referring to a donor here) gave three thousand gold, and the rest came from private donations, without using a single penny of public funds. Duke Wen was born into a wealthy family, and people thought he was pampered by nature. But in middle age, his behavior was very focused on asceticism. He established a tea hermitage (a simple temple) in Dajin, Jiangdong (a place name). Duke Wen personally carried water and made offerings every day without being tired. Disciples followed him, and preaching and lecturing never stopped. Even the weak became stronger day by day. He often thought about forming the good karma of alms of congee and rice in all directions. In his later years, he came to Wangting, Wu (the area around Jiangsu), and opened a reception center to receive people coming and going. He personally took care of chores such as firewood and water, and led the students to work together. He provided vegetarian meals during the day, bathing at night, and preaching at night. Benefiting himself and others, two good deeds were carried out at the same time. The scholars of Sanwu (Wujun, Wuxing, Kuaiji) all believed and turned to him. Even the icchantikas (those who have severed their roots of goodness) were transformed into Dharma protectors. Soon, Duke Wen manifested a slight illness. One day, he told everyone: 'You must take good care of yourselves, I am about to leave.' The disciples asked the master to leave instructions. Duke Wen said: 'Like a flower in the air, it doesn't exist in the first place, what is there to say?' Asked: 'Master, after your passing, should we use a sitting niche (a niche for cremation) or a coffin?' Duke Wen said: 'Use a niche for sitting death, and a coffin for lying death. Don't arrange for the 'Xiang Xi Da Ping' (referring to funeral rituals).' After speaking, he immediately asked to bathe and change clothes, and passed away in a seated posture. The disciples welcomed him and buried him in Xuelang Mountain (a place name). On the day of cremation, the sorrow spread throughout the roads. The students were like losing their parents. Duke Wen was born on the ninth day of the ninth month of the Jiajing Yisi year, and passed away on a certain day of a certain month of the Wanli Dingwei year, at the age of sixty-three, with forty-five summers of Dharma age (forty-five years of monastic life). Although there were many disciples who attained liberation, only Sun Huijing (a person's name), with the courtesy name Yuandu (courtesy name), fully obtained his essential teachings, and was good at the Xiangzong (a Buddhist sect). His 'Treatise on Consciousness-Only' was indeed developed from Duke Wen. It is a pity that he died young. The disciples who transmitted the Dharma and went out into the world to promote the Dharma are as listed above. There are many, many more who are reclusive. Alas! I and Duke Wen are like siblings. We haven't met for thirty years, and we haven't merged in old age. I often sigh for this. Whenever I think of the contemporary world, I understand Duke Wen (the person)...'", "English translations": [ "Then, the (criminal) was executed. Like throwing a mustard seed at the tip of a needle, the hope of (escaping) was extremely slim. Gong (referring to Wen Gong) was in extreme pain, and suddenly vomited several liters of blood. At that time, Guan Mu (a person's name) immediately entered (the prison). Those who were imprisoned on the wooden racks, like birds perched on soft branches, were not harmed at all. Isn't this due to the power of the mind? According to the accounting, tens of thousands of strings of cash (ancient currency unit) were spent, and only the Holy Mother (referring to the Virgin Mary of Catholicism, possibly referring to a donor here) gave three thousand gold, and the rest came from private donations, without using a single penny of public funds. Gong was born into a wealthy family, and people thought he was pampered by nature. But in middle age, his behavior was very focused on asceticism. He established a tea hermitage (a simple temple) in Dajin, Jiangdong (a place name). Gong personally carried water and made offerings every day without being tired. Disciples followed him, and preaching and lecturing never stopped. Even the weak became stronger day by day. He often thought about forming the good karma of alms of congee and rice in all directions. In his later years, he came to Wangting, Wu (the area around Jiangsu), and opened a reception center to receive people coming and going. He personally took care of chores such as firewood and water, and led the students to work together. He provided vegetarian meals during the day, bathing at night, and preaching at night. Benefiting himself and others, two good deeds were carried out at the same time. The scholars of Sanwu (Wujun, Wuxing, Kuaiji) all believed and turned to him. Even the icchantikas (those who have severed their roots of goodness) were transformed into Dharma protectors. Soon, Gong manifested a slight illness. One day, he told everyone: 'You must take good care of yourselves, I am about to leave.' The disciples asked the master to leave instructions. Gong said: 'Like a flower in the air, it doesn't exist in the first place, what is there to say?' Asked: 'Master, after your passing, should we use a sitting niche (a niche for cremation) or a coffin?' Gong said: 'Use a niche for sitting death, and a coffin for lying death. Don't arrange for the 'Xiang Xi Da Ping' (referring to funeral rituals).' After speaking, he immediately asked to bathe and change clothes, and passed away in a seated posture. The disciples welcomed him and buried him in Xuelang Mountain (a place name). On the day of cremation, the sorrow spread throughout the roads. The students were like losing their parents. Gong was born on the ninth day of the ninth month of the Jiajing Yisi year, and passed away on a certain day of a certain month of the Wanli Dingwei year, at the age of sixty-three, with forty-five summers of Dharma age (forty-five years of monastic life). Although there were many disciples who attained liberation, only Sun Huijing (a person's name), with the courtesy name Yuandu (courtesy name), fully obtained his essential teachings, and was good at the Xiangzong (a Buddhist sect). His 'Treatise on Consciousness-Only' was indeed developed from Gong. It is a pity that he died young. The disciples who transmitted the Dharma and went out into the world to promote the Dharma are as listed above. There are many, many more who are reclusive. Alas! I and Gong are like siblings. We haven't met for thirty years, and we haven't merged in old age. I often sigh for this. Whenever I think of the contemporary world, I understand Gong (the person)...'" ] }
者希。況沒世乎。因述公生平之概。為法道中興所繫。且令后之學者。知大法因緣。有自來也。
贊曰。聞之菩薩往來人天。留惑潤生。尚有隔陰之昏。而不通於宿命。唯自驗之於夢中。智者觀之以習氣。毫無爽也。予以公出家因緣。是知必為再來人。至人潛行玩世。逆順無方。豈常情可測哉。龍象蹴踏。固非跛驢所堪。無怪乎肉眼忽之也。茍非乘夙願力。豈能光流末世。起百代之衰哉。觀其生死脫然可知矣。
皖城浮山大華嚴寺中興住山朗目禪師智公傳
公諱本智。初號慧光。曲靖李氏子。先為金陵人。后徙居滇南。生而倜儻不群。負出塵之志。曲城之陽。有朗目山。公之父出家居此。號白齋和尚。公年十二。即往依出家。遂剃髮為驅烏。後行腳。遇黃道月舍人。與語投機。為更其號。曰朗目云。白齋以華嚴為業。公以聞熏發起。即從事焉。居常以生死大事為懷。切志向上。年十九受具。白齋將順世。公請益。齋曰。是惡知不旦暮為人婿也。公發憤。即決志操方。北遊中原。遍歷名山。參訪知識。足跡半天下。氣吞諸方八九矣。南北法門諸大老。若伏牛之大方。印宗。南嶽之無盡。廬山之大安。薊門之遍融。月心。皆一時教禪師匠。咸及其門。經爐冶鉗錘。故若宗若教。得其指歸。第于參究己躬
【現代漢語翻譯】 現代漢語譯本：更何況是去世之後呢？因此敘述智公一生的概況，因為他關係到佛法復興，並且讓後來的學習者，知道佛法的因緣，是有來由的。
讚語說：聽說菩薩往來於人天之間，留下迷惑來滋潤生命，尚且有隔陰之昏昧，而不能通曉宿命。只能自己在夢中驗證，智者通過習氣來觀察，沒有絲毫差錯。我通過智公出家的因緣，就知道他必定是再來之人。得道之人隱藏行跡，遊戲人間，行為方式不拘一格，哪裡是常人可以揣測的呢？龍象的行動，本來就不是跛腳驢子所能勝任的，難怪凡夫俗眼會忽略他。如果不是憑藉宿世的願力，怎麼能夠光耀末世，振興衰敗的佛法呢？觀察他生死解脫的樣子，就可以知道了。
皖城浮山大華嚴寺中興住山朗目禪師智公傳
智公，法名本智，最初的號是慧光，是曲靖李氏的兒子。先祖是金陵人，後來遷居到滇南。他生來就氣度不凡，具有超脫塵世的志向。曲靖城的南面，有朗目山，智公的父親出家居住在這裡，號白齋和尚。智公十二歲時，就去依止父親出家，於是剃髮做了沙彌。後來遊方行腳，遇到黃道月舍人，與他談話很投機，為他更改法號，叫做朗目。白齋以研究《華嚴經》為事業，智公通過耳濡目染而發起，就從事於《華嚴經》的研究。他平時以生死大事爲念，立志向上。十九歲時受具足戒。白齋將要去世時，智公向他請教。白齋說：『恐怕你很快就要做人家的女婿了。』智公發憤，就立志修行，北遊中原，遍訪名山，參訪善知識，足跡遍佈大半個中國，氣概吞吐四面八方。南北法門的各位大德，如伏牛山的的大方（含義未知），印宗（含義未知），南嶽的無盡（含義未知），廬山的大安（含義未知），薊門的遍融（含義未知），月心（含義未知），都是一時的教禪師匠，智公都曾到他們的門下學習，經過爐火的錘鍊，所以在宗門和教理方面，都得到了他們的指點。只是在參究自身方面
【English Translation】 English version: How much more so after death? Therefore, I will describe the general outline of Zhigong's life, because he is related to the revival of Buddhism, and also to let later learners know that the causes and conditions of the Great Dharma have a source.
The eulogy says: I have heard that Bodhisattvas travel between humans and gods, leaving behind delusions to nourish life, and still have the obscurity of intervening births, and cannot understand past lives. They can only verify it themselves in dreams, and the wise observe it through habits, without any error. I know through Zhigong's cause and condition of becoming a monk that he must be a reborn person. Attained people hide their tracks and play in the world, and their behavior is unconventional. How can ordinary people speculate? The actions of dragons and elephants are not something that a lame donkey can handle, no wonder ordinary people ignore them. If it were not for the power of past vows, how could he illuminate the end of the world and revive the declining Dharma? Observing his liberation from life and death, one can know it.
Biography of Zen Master Zhigong of Langmu, who revived and resided in Dafuayan Temple on Fushan Mountain in Wancheng
Gong's name was Benzhi (本智), and his initial name was Huiguang (慧光). He was the son of the Li family of Qujing (曲靖). His ancestors were from Jinling (金陵), and later moved to southern Yunnan (滇南). He was born with an extraordinary demeanor and had the ambition to transcend the world. To the south of Qujing City is Langmu Mountain (朗目山), where Zhigong's father lived as a monk, named Baizhai (白齋) Monk. When Zhigong was twelve years old, he went to rely on his father to become a monk, and then shaved his head to become a novice. Later, he traveled around and met Huang Daoyue (黃道月), a scholar, and had a very speculative conversation with him, who changed his Dharma name to Langmu. Baizhai devoted himself to the study of the Avatamsaka Sutra (華嚴經), and Zhigong was inspired by what he heard and saw, so he engaged in the study of the Avatamsaka Sutra. He usually kept the great matter of life and death in mind and was determined to move forward. He received the full precepts at the age of nineteen. When Baizhai was about to pass away, Zhigong asked him for advice. Baizhai said, 'I am afraid that you will soon become someone else's son-in-law.' Zhigong was indignant and determined to practice, traveling north to the Central Plains, visiting famous mountains, and visiting knowledgeable teachers, his footprints covering most of China, his spirit swallowing all directions. The great virtues of the Northern and Southern Dharma schools, such as Dafang (大方) of Funiu Mountain (伏牛山), Yinzong (印宗), Wujin (無盡) of Nanyue (南嶽), Daan (大安) of Lushan (廬山), Bianrong (遍融) of Jimen (薊門), and Yuexin (月心), were all contemporary teachers of teaching and Zen, and Zhigong had studied under them. After being tempered by the furnace, he obtained their guidance in both the Zen school and the teachings. Only in the study of himself
一著。以未悟為切。於是立禪一十二載。始得心光透露。由是機辯自在。行腳北遊。過六安。大夫劉公。為新中峰華嚴蘭若居之。未幾去白下。給諫宇淳鐘公。為人傲物。素少法門。無攖其鋒者。一日至天界寺。問主者曰。善世法門。可有禪者么。主者推公出見。請問禪師。天界寺還在心內心外。公曰。寺且置。借問爾把甚麼當作心。鐘默然。公曰。莫道天界。即三千諸佛。只在山僧拂子頭上。鐘良久作禮。自是始知法門有人矣。陶公允宜宦比部。相與莫逆。陶左遷廬州別駕。署篆六安。創鏡心精舍以待公。皖之東九十里。曰浮山。昔遠公與歐陽公因棋說法處。有華嚴道場古剎。為一闡提所破廢。太史觀我吳公每慨之。欲興而未能也。公自淝水。飄然一錫而來。吳公一見與語。相印契。再拜而啟曰。浮度固為九帶宗乘。近為古亭和尚演化地。華嚴道場。即重豎剎竿也。今為有力者負之而趨。其如茲山何。古亭為滇南人。師豈後身適來。豈非理前愿耶。公聞而愕然曰。予少時。每對古亭肉身。瞻戀無已。抑聞開法浮度。不知即此山也。因思華嚴。乃出家本始。皆若宿契。遂欣然心許之。於是拈香禱于護法善神。遂腰包而去。太史猶未知所向往也。公至淮陰。沁水劉中丞東星。建節于淮。夙慕方外友。邂逅于龍興寺。睹公
【現代漢語翻譯】 一著（專注）。以未開悟為最緊要。於是坐禪十二年，才得以心光顯露。從此機智辯才運用自如，開始遊歷北方。路過六安時，大夫劉公為他在新中峰華嚴蘭若安排住處。不久后離開六安前往白下（南京）。給諫宇淳鐘公，為人傲慢，很少看得起佛法，沒有人敢觸犯他的鋒芒。一天，宇淳鐘公來到天界寺，問住持說：『善於世俗事務的人，會有禪者嗎？』住持推薦這位禪師出來相見。宇淳鐘公請教禪師：『天界寺是在心內還是心外？』禪師說：『寺且放一邊，請問你把什麼當作心？』宇淳鐘公沉默不語。禪師說：『莫說天界寺，即使三千諸佛，也只在山僧的拂塵頭上。』宇淳鐘公良久才作揖行禮，從此才知道佛門中有人才啊。陶公允宜在吏部任職時，與禪師關係親密。陶公被貶到廬州擔任別駕，代理六安的官職，建立鏡心精舍來等待禪師。皖城以東九十里，有個地方叫浮山。過去遠公（慧遠大師）與歐陽公（歐陽修）曾在此下棋論道。那裡有個華嚴道場的古寺，被一闡提（斷善根的人）所破壞荒廢。太史觀我吳公常常為此感慨，想要重興卻未能如願。禪師從淝水（安徽中部河流）飄然而至，吳公一見如故，再三拜見並稟告說：『浮度山本來是九帶宗乘（佛教各宗派）之地，近來是古亭和尚弘法演教的地方。華嚴道場，正應該重新豎立旗幟。如今卻被有權勢的人佔據並趨之若鶩，這座山該怎麼辦呢？古亭和尚是滇南人，禪師您莫非是他的後身前來？難道不是實現了以前的願望嗎？』禪師聽后驚訝地說：『我年少時，每次面對古亭和尚的肉身，都瞻仰懷念不已。只是聽說在浮度山開法，不知道就是這座山。因此想到華嚴，是我出家的本始，一切都好像是前世的約定。』於是欣然答應了。禪師拈香祈禱于護法善神，就背起行囊離開了。太史還不知道他要去哪裡。禪師到達淮陰，沁水劉中丞東星，以朝廷使節的身份駐守淮陰，一向仰慕方外之友，在龍興寺與禪師相遇，見到禪師 （未完）
【English Translation】 Focus on the unawakened state as the most crucial. Consequently, he meditated in Zen for twelve years, finally attaining a glimpse of the light of his own mind. From then on, his wit and eloquence were freely expressed, and he began to travel north. Passing through Liu'an, the high official Duke Liu arranged for him to reside at the newly established Zhongfeng Huayan Monastery. Not long after, he left Liu'an for Baixia (Nanjing). Yu Chunzhong, a remonstrating official, was arrogant and dismissive of others, rarely respecting the Dharma, and no one dared to challenge his sharp tongue. One day, Yu Chunzhong visited Tianjie Temple and asked the abbot, 'Are there any Zen practitioners who are skilled in worldly affairs?' The abbot recommended this Zen master to meet him. Yu Chunzhong asked the Zen master, 'Is Tianjie Temple within the mind or outside the mind?' The Zen master replied, 'Let's set aside the temple for now. May I ask, what do you consider to be the mind?' Yu Chunzhong remained silent. The Zen master said, 'Not only Tianjie Temple, but even the three thousand Buddhas are merely on the tip of this mountain monk's whisk.' After a long pause, Yu Chunzhong bowed respectfully, realizing for the first time that there were indeed capable individuals in the Buddhist community. Duke Tao Yunyi, who served in the Ministry of Personnel, had a close relationship with the Zen master. When Duke Tao was demoted to Luzhou as a deputy magistrate, he concurrently held office in Liu'an and built the Mirror Mind Hermitage to await the Zen master's arrival. Ninety miles east of Wan (Anhui), there is a place called Fushan. In the past, Master Yuan (Huiyuan) and Duke Ouyang (Ouyang Xiu) used to play chess and discuss the Dharma there. There was an ancient Huayan monastery, which was destroyed and abandoned by an icchantika (one who has severed their roots of goodness). Grand Historian Wu Guanwo often lamented this and wished to revive it but was unable to do so. The Zen master arrived from Feishui (a river in central Anhui) with a single staff, and Duke Wu, upon meeting him, felt an immediate connection. He bowed repeatedly and reported, 'Mount Fudu was originally a place of the Nine Vehicles (various Buddhist schools), and recently it has been the site where the Venerable Guting propagated the Dharma. The Huayan monastery should be re-established. However, it is now occupied and sought after by powerful individuals. What should be done with this mountain? Venerable Guting was from Yunnan. Could you, Master, be his reincarnation? Is this not fulfilling a previous vow?' The Zen master was surprised and said, 'When I was young, I often gazed upon and longed for the physical body of Venerable Guting. I only heard that the Dharma was propagated at Mount Fudu, but I did not know it was this mountain. Furthermore, the Huayan school is the origin of my monastic life, and everything seems to be a predestined agreement.' He then gladly agreed. The Zen master burned incense and prayed to the Dharma-protecting deities, and then left with his bag. The Grand Historian still did not know where he was going. The Zen master arrived in Huaiyin, where Liu Dongxing, the Vice Minister of the Ministry of War from Qinshui, was stationed as an imperial envoy. He had long admired friends outside the secular world and encountered the Zen master at Longxing Temple, seeing the Zen master (incomplete)
機警。喜愜素心。乃館之公舍。暇與語。閑及浮度因緣。劉公欣然曰。此彈指之力耳。即檄下郡邑。令一行。闡提懾伏。盡歸我汶陽之田。百五十年之廢墜。一言而興起之。豈非願力耶。寺既復。遂北入京師。會神廟為慈聖皇太后 敕頒印施大藏尊經。公乃奉 璽書。持大藏。歸浮山。始自戊戌。迄于壬寅。五年之間。而浮山護國大華嚴寺。巍然如從地涌。豈人力也哉。叢林就緒。即付囑其徒圓某。感劉公護法之恩。走沁水致吊焉。沈王為佛法金湯。剎利中最。聞公入國。欲致一見。公語使者曰。佛法付囑國王。久向賢王。深心外護法門。若以世法相見。則不敢辱王之明德。使者覆王曰。愿聞法要也。詰朝王坐中殿。延公入。長揖問王曰。善哉世主。富有國土。貴無等倫。作何勝因。感斯妙果。王曰。從三寶中修來。公曰。既從三寶中修來。因何見僧不禮。生大我慢。王悚然下座。請入存心殿。設香作禮。請問法要。因問華嚴梵行品云。身語意業。佛法僧寶。俱非梵行。畢竟何者是梵行。公曰。一切俱非處。正是清凈梵行。王聞歡喜。遂執弟子禮。所供種種。獨受一紫伽黎。及水晶念珠。留鎮浮度山門。王亦竟為華嚴檀越。公雖往來都門。與紫柏老人未接面。于癸卯冬。老人示遭王難。惑者驚眩。公嘆曰。紫柏不唯逆
行方便超脫生死。甚為希有。即以一死。酬 世主四十年崇教之恩。法門無此老。豈不盡埋沒於一缽中耶。識者謂公親見紫柏。吳太史曰。知師者。何必在弟子耶。自法門一變。京師叢林震驚。人人自危。即素稱師匠者。皆鳥驚魚散。獨公晏坐金剛地。為魔陣之殿。然竟無知公微意者。詎非代紫柏一轉語耶。居二年乙巳冬 慈聖聖母週三百六十甲子。建法會於都南之廣慈。為增上祝延 懿旨請公講演楞嚴。公初不應命。強之及講二軸未終。至同別妄見處。忽告眾曰。生死去來。皆目眚所見耳。吾行矣。華藏莊嚴。吾所圖也。今歸矣。踞座端然而逝。時萬曆乙巳十二月二十四日也。公得力俗弟子。唯墨池居士王舜鼎。官兵部職方郎中。先三日前。公以書報別。云行圖一晤。了此寥廓。且托以後事。王答書有云。滴水滴凍時。目下如何。逾日而化。訃聞 聖母。悼恤有加 賜金若干。返靈骨于浮度妙高峰之南麓。從公志也。始末因緣具載吳太史塔銘。予居嶺外。聞公名動一時。往來衲子喧傳。悉公人品魁梧奇偉。胸中無物。目中無人。自少行腳。橫趣諸方。如脫索獅子。豈矩矩腰包箬笠者比。觀其機辯迅捷。蓋夙根慧種。亦秉愿輪而來耶。以遠公開浮山。百餘年而墜。久則古亭振起之。古亭振百年。而公適中興之。由是觀
【現代漢語翻譯】 現代漢語譯本： 行方便可以超脫生死，這真是非常稀有。用一次死亡，來酬謝世主四十年崇尚佛教的恩德。佛門如果沒有這樣的人，豈不是要全部埋沒在一個缽盂之中了嗎？有見識的人說，他親自見過紫柏（指紫柏真可，明代高僧）。吳太史（指吳應賓）說：『瞭解老師的人，何必一定是弟子呢？』自從佛門發生變故，京城的叢林寺院都感到震驚，人人自危，即使是那些平時被稱為師匠的人，也都像受驚的鳥和散開的魚一樣。只有他安然地坐在金剛座上，作為魔陣的殿堂。然而竟然沒有人知道他的深意，難道不是代替紫柏說了一句轉語嗎？
過了兩年，乙巳年冬天，慈聖聖母（指孝定李太后）要做三百六十甲子的法會，在都城南邊的廣慈寺，爲了增加福壽而祝延，懿旨請他去講演《楞嚴經》。他起初不答應，勉強他，講到第二卷還沒有結束，講到『同別妄見處』時，忽然告訴大家說：『生死去來，都是眼睛的毛病所看到的啊。我要走了。華藏世界（佛教宇宙觀中的一個世界）的莊嚴，是我所追求的。現在要回去了。』說完就端坐在座位上逝世了。時間是萬曆乙巳年十二月二十四日。他得力的俗家弟子，只有墨池居士王舜鼎（王肯堂的字），官職是兵部職方郎中。在三天前，他寫信告別，說要一起見面，了結這空曠的心境，並且把後事託付給他。王舜鼎回信說：『滴水滴凍的時候，眼前該怎麼辦？』過了一天就去世了。訃告傳到聖母那裡，聖母非常哀悼，賜予了很多金錢，把靈骨送回浮度妙高峰的南麓安葬，這是遵從他的遺願。事情的始末因緣都記載在吳太史的塔銘里。我住在嶺南，聽到他的名聲一時轟動，來往的僧人都喧鬧地傳揚，都說他的人品魁梧奇偉，胸中沒有雜念，目中沒有他人。從小就開始行腳，縱橫馳騁于各個地方，像掙脫了繩索的獅子一樣，哪裡是那些拘謹的、腰間掛著錢袋、頭上戴著斗笠的人可以相比的。看他的機智辯才如此敏捷，大概是宿世的善根和智慧的種子，也是秉承著願力而來的吧。因為遠公（慧遠）開創浮山（浮山法遠禪師的道場），一百多年就衰落了，過了很久古亭（古亭禪師）才振興起來，古亭振興了一百年，而他正好又中興了它。由此看來。
【English Translation】 English version: Practicing expedients transcends birth and death, which is extremely rare. He used one death to repay the World Honored One's forty years of reverence for Buddhism. If the Dharma gate lacked such a person, wouldn't it all be buried in a single alms bowl? Those with discernment said that he had personally met Zibo (Zibo Zhenke, a prominent monk of the Ming Dynasty). Grand Historian Wu (Wu Yingbin) said, 'Why must the one who understands the teacher be a disciple?' Since the changes in the Dharma gate, the monasteries in the capital were shocked, and everyone felt insecure. Even those who were usually called teachers scattered like startled birds and fish. Only he sat peacefully on the Vajra seat, serving as the hall of the demon's array. Yet, no one understood his profound intention; wasn't he speaking a turning phrase on behalf of Zibo?
Two years later, in the winter of the year Yisi, the Compassionate and Holy Mother (Empress Dowager Xiaoding) held a Dharma assembly for the three hundred and sixty Jiazi cycles at Guangci Temple south of the capital, to increase blessings and longevity. By imperial decree, he was invited to lecture on the Shurangama Sutra. He initially declined, but was urged to do so. Before finishing the second scroll, when he reached the section on 'seeing the same and different falsely,' he suddenly told everyone, 'Birth, death, coming, and going are all seen through the fault of the eyes. I am leaving. The adornment of the Huazang World (a world in Buddhist cosmology) is what I seek. Now I am returning.' After speaking, he passed away while sitting upright on his seat. The time was the twenty-fourth day of the twelfth month of the year Yisi in the Wanli reign. His capable lay disciple was only the recluse of the Ink Pond, Wang Shunding (Wang Kentang), who held the official position of Director of the Bureau of Military Personnel in the Ministry of War. Three days prior, he had written a letter of farewell, saying that they should meet to resolve this vast emptiness, and entrusted him with his affairs. Wang Shunding replied in a letter, 'When a drop of water freezes, what should be done at this moment?' He passed away the next day. When the news of his death reached the Holy Mother, she was deeply grieved and bestowed a great deal of gold, returning his spiritual bones to be buried on the southern slope of Miaogaofeng in Fudu, in accordance with his wishes. The entire cause and condition are recorded in Grand Historian Wu's epitaph. I live outside the mountains, and heard that his name was famous for a time. Traveling monks spread the word, saying that his character was tall and extraordinary, his mind was free of distractions, and he had no regard for others. From a young age, he traveled far and wide, roaming freely in all directions, like a lion that has broken free from its chains. How could he be compared to those who are restrained, with money bags at their waists and bamboo hats on their heads? Seeing his quick wit and eloquence, it is likely that he had roots of goodness and seeds of wisdom from past lives, and came here bearing a vow. Because Yuan Gong (Huiyuan) founded Fushan (the monastery of Chan Master Fayuan of Fushan), it declined after more than a hundred years. After a long time, Gu Ting (Chan Master Gu Ting) revived it. Gu Ting revived it for a hundred years, and he happened to revitalize it again. From this, we can see.
之。古亭非遠公之後身。公非古亭之影響耶。觀公之行事。若幻化人。太史公云。古亭歸路為來路。遠錄宗乘入教來。此實錄也。然公雖未匡徒。即末後一著而舌根不壞矣。
贊曰。聞之諸佛不捨眾生界。菩薩不斷生死根。故孤調解脫。受焦敗之呵。豈以守斷滅為真修耶。況善財所參知識。皆毗盧遮那眉光所現。是以華嚴法界。草芥塵毛。皆菩薩行。是知從上佛祖。出沒三有之海。以一滴而見百川之味也。以是觀公始終。以華嚴為究竟。能幻化死生。是則從緣無性以達無生者。公實有焉。
凈明沙彌傳
沙彌。錢唐黃生也。以臨終求剃髮。作僧形坐脫。故得沙彌稱。俗諱承惠。字元孚。先皈依云棲大師。法名凈明。生平性介。不合俗。不治生產。居鄉里。多忤眾。即親友會。獨頹然瞠目而已。澹無嗜好。山水翰墨外無事。父死無遺資。僅能贍八口。性至孝。事祖母生母嗣母。即窘不能繼甘旨。多方為之盡心焉。祖母死。病篤臥床褥間。極力治喪事盡禮。鄉人稱之。性好施。鄰媼寒無衣。即解衣衣之。鄰人貧無食。傾囊止百錢。盡與之。其妻弟聞某。見其孤硬可與入道。頻說之。喜而不入。因導歸云棲。得名焉。壬子冬。得吐血癥。積三歲不痊。乙卯春病劇。厭家居。乃移于城東邵氏園。聞氏兄弟引
【現代漢語翻譯】 現代漢語譯本：
說：古亭難道不是遠公（慧遠大師）的後身嗎？遠公難道不是古亭的影響嗎？觀察古亭的行事，就像幻化出來的人一樣。太史公說，『古亭歸去的路就是他來時的路，他記錄宗門的傳承進入教義之中。』這確實是實情。然而古亭雖然沒有廣收門徒，但即使在臨終之際，他的舌根也沒有損壞。
讚頌說：聽說諸佛不會捨棄眾生界，菩薩不會斷絕生死之根。所以，獨自追求解脫的人，會受到焦芽敗種的呵斥。難道把守著斷滅的見解當作真正的修行嗎？更何況善財童子所參訪的知識，都是毗盧遮那佛眉間的光芒所顯現。因此，在華嚴法界中，即使是草芥塵埃，都是菩薩的修行。由此可知，從古至今的佛祖，都在三有（欲有、色有、無色有）之海中出沒，從一滴水中就能品嚐到百川的味道。以此來觀察古亭的始終，他是以華嚴為究竟的。能夠幻化生死，這就是從因緣無自性而達到無生境界的人，古亭確實是這樣的人。
凈明沙彌傳
沙彌，是錢塘（今杭州）的黃生。因為臨終時請求剃髮，以僧人的形象坐化，所以得到了沙彌的稱呼。他的俗名叫承惠，字元孚。他先皈依了云棲大師（蓮池大師），法名叫凈明。他平生性格耿直，不合流俗，不經營產業。居住在鄉里，常常與眾人不合。即使在親友聚會時，也獨自頹然地瞪著眼睛而已。淡泊寡慾，除了山水書畫之外，別無所好。父親去世后沒有留下遺產，僅僅能夠勉強維持八口人的生活。他天性至孝，侍奉祖母、生母和繼母，即使生活窘迫，不能經常提供美味的食物，也想方設法盡心盡力。祖母去世時，他重病臥床，仍然極力操辦喪事，盡到禮節，鄉里人都稱讚他。他天性好施捨，鄰居老婦寒冷沒有衣服，他就脫下自己的衣服給她。鄰居貧窮沒有食物，他傾囊而出，只有一百個錢，也全部給了他。他的妻弟聞某，認為他孤僻剛硬，可以入道，多次勸說他，他雖然喜歡卻不肯去。後來引導他歸依云棲大師，才得到了凈明這個法名。壬子年冬天，他得了吐血癥，三年都沒有痊癒。乙卯年春天，病情加重，厭惡住在家裡，於是搬到城東邵氏的園林里。聞氏兄弟引薦
【English Translation】 English version:
Saying: Is Gu Ting not the reincarnation of Venerable Yuan (Huiyuan)? Is Venerable Yuan not the influence of Gu Ting? Observing Gu Ting's actions, he seems like a person conjured by magic. Grand Historian Sima Qian said, 'The road Gu Ting returns is the road he came from; he records the teachings of the sect and enters the doctrine.' This is indeed the truth. However, although Gu Ting did not widely accept disciples, even at the moment of his death, his tongue root did not decay.
Praise: It is said that the Buddhas do not abandon the realm of sentient beings, and the Bodhisattvas do not sever the roots of birth and death. Therefore, those who seek solitary liberation are scolded as 'rotten seeds'. How can guarding the view of annihilation be considered true practice? Moreover, all the teachers visited by Sudhana (Shancai Tongzi) are manifestations of the light from Vairochana's (毗盧遮那) brow. Therefore, in the Avatamsaka (華嚴) Dharma realm, even grass and dust are the practice of Bodhisattvas. From this, we know that the Buddhas and Patriarchs of the past appear and disappear in the sea of the Three Realms (欲有、色有、無色有), and from a single drop, one can taste the flavor of a hundred rivers. Observing Gu Ting's beginning and end, he takes the Avatamsaka as the ultimate. Being able to transform birth and death, he is one who attains no-birth through the non-self-nature of conditions. Gu Ting truly embodies this.
A Biography of the Novice Jingming (凈明沙彌)
The novice was Huang Sheng from Qiantang (錢唐) (modern Hangzhou). Because he requested to have his head shaved at the moment of death and passed away in the form of a monk, he received the title of novice. His secular name was Cheng Hui (承惠), and his courtesy name was Yuanfu (元孚). He first took refuge in Master Yunqi (云棲) (Lianchi), and his Dharma name was Jingming (凈明). Throughout his life, he was upright and did not conform to worldly customs, nor did he manage property. Living in his village, he often clashed with others. Even at gatherings of relatives and friends, he would sit alone, staring blankly. He had few desires, and aside from landscapes and calligraphy, he had nothing else to occupy him. After his father died, he left no inheritance, barely enough to support his family of eight. He was extremely filial, serving his grandmother, biological mother, and stepmother. Even when he was in dire straits and could not regularly provide delicious food, he tried his best to do so. When his grandmother died, he was seriously ill in bed, but he still tried his best to manage the funeral affairs, fulfilling all the proper rites, and the villagers praised him. He was naturally generous, and when a neighboring old woman was cold and had no clothes, he would take off his own clothes and give them to her. When a neighbor was poor and had no food, he would empty his pockets, giving them all the hundred coins he had. His brother-in-law, Wen Mou (聞某), thought that he was solitary and unyielding and could enter the path, and repeatedly persuaded him, but although he liked the idea, he was unwilling to go. Later, he guided him to take refuge in Master Yunqi (云棲), and he received the Dharma name Jingming (凈明). In the winter of the Renzi (壬子) year, he contracted hemoptysis, which did not heal for three years. In the spring of the Yimao (乙卯) year, his illness worsened, and he grew tired of living at home, so he moved to the Shao family's garden in the east of the city. The Wen brothers introduced
之念佛。意不屬。以素無志於此。猶未甘死心也。聞撫然厲聲曰。汝眼光落地后。即今知痛知疼的。畢竟落甚麼處。生悚然起色曰。將奈何。聞即力教以唸佛。生曰。教我念自性彌陀耶。念極樂彌陀耶。聞曰。汝將謂有二耶。明矍然有省。請慧文法師至。設觀佛像。為說凈土因緣。法音入耳。生甚欣然。乃亟請聞。主張剃髮。受沙彌戒。披法服。引鏡自照曰。吾今得死所矣。因屏家屬。極力唸佛。默觀蓮花經七曰。舉族皆聞蓮花香。臨危忽破顏微笑。口喃喃說偈曰。一物不將來。一物不將去。高山頂上一輪秋。此是本來真實意。乃命家人作齋供佛。請凈侶唸佛。迴向愿文。至放光接引。垂手提𢹂。歡容可掬。乃起端坐。開眼諦視佛像。安然而逝。時某年某月某日也。
幻人曰。聞之般若。如大火聚。太末蟲處處能泊。獨不能泊於火聚之上。眾生心處處能緣。獨不能緣于般若之上。是知火宅中人。性剛介。而不與世情合者。此夙習般若內熏之力然。也第迷不自照耳。觀黃生素不念道。及病苦之劇。仗親知力。指歸正道。臨危遂發心出家。作沙彌。披法服就死。唸佛七日。即能感佛接引。端坐而逝。此非般若熏習之驗與。所謂一念回光。頓同本有。生實以之。孰謂生死難出哉。
聞仲子小傳
仲子姓聞
【現代漢語翻譯】 現代漢語譯本： 他念佛的時候，心思並不專注，因為他平時就沒有立志於此，還是不甘心就此死去。聞撫然厲聲問道：『你眼光落地之後，現在知道的痛和疼，究竟落在什麼地方？』黃生驚恐變色，說：『將要怎麼辦呢？』聞立即竭力教他念佛。黃生說：『教我念自性彌陀（指自己本性中的佛）呢？還是念極樂彌陀（指西方極樂世界的阿彌陀佛）呢？』聞說：『你認為有二者之分嗎？』黃明頓時醒悟。請慧文法師來，設定觀佛像，為他說凈土的因緣。佛法之音入耳，黃生非常欣喜，於是趕緊請聞來主持剃髮，受沙彌戒，披上法服。他拿著鏡子自己照看，說：『我現在找到死的地方了。』於是屏退家人，竭力唸佛，默默觀想蓮花經七日。全家人都聞到了蓮花香。臨終時忽然破顏微笑，口中喃喃地說偈語：『一物不帶來，一物不帶去，高山頂上一輪秋，此是本來真實意。』於是命令家人做齋飯供佛，請清凈的同修唸佛，迴向的愿文中，說到佛放光接引，垂下手來提攜，歡喜的容貌可以觸控。於是起身端坐，睜開眼睛仔細看著佛像，安然而逝。時間是某年某月某日。 幻人說：聞之於般若（梵文prajna的音譯，意為智慧），如同巨大的火堆，太末蟲到處都能停留，唯獨不能停留在火堆之上。眾生的心到處都能攀緣，唯獨不能攀緣于般若之上。由此可知，身處火宅（比喻充滿煩惱的世間）中的人，性格剛強耿介，不與世俗人情相合的，這是因為前世熏習般若的內在力量所致。只是迷惑而不能自我覺照罷了。看黃生平時不念佛，等到病痛劇烈的時候，憑藉親友的力量，指引他歸向正道。臨終時就發心出家，做了沙彌，披上法服而死，唸佛七日，就能感得佛來接引，端坐而逝。這難道不是般若熏習的驗證嗎？所謂一念回光，頓時恢復本有的光明。黃生確實是這樣。誰說生死難以解脫呢？ 聞仲子小傳 仲子姓聞
【English Translation】 English version: When he recited the Buddha's name, his mind was not focused, because he had never aspired to this before, and he was still unwilling to die. Wen sternly asked: 'After your eyes fall to the ground, where exactly does the pain you now know fall?' Huang Sheng turned pale with fright and said, 'What should I do?' Wen immediately tried his best to teach him to recite the Buddha's name. Huang Sheng said, 'Should I recite the Amitabha (Buddha of infinite light and life) of my own nature (referring to the Buddha within one's own nature)? Or should I recite the Amitabha of Sukhavati (the Western Pure Land of ultimate bliss)?' Wen said, 'Do you think there is a difference between the two?' Huang Ming suddenly realized. He invited Dharma Master Huiwen, set up a Buddha image, and explained the causes and conditions of the Pure Land. The sound of the Dharma entered his ears, and Huang Sheng was very happy. So he quickly asked Wen to preside over his shaving, receive the Shramanera (novice monk) precepts, and put on the Dharma robes. He looked at himself in the mirror and said, 'Now I have found a place to die.' So he dismissed his family, tried his best to recite the Buddha's name, and silently contemplated the Lotus Sutra for seven days. The whole family smelled the fragrance of lotus flowers. At the time of death, he suddenly smiled, and murmured a verse: 'Not a thing I bring, not a thing I take away, a round autumn moon on the top of a high mountain, this is the original true meaning.' So he ordered his family to make offerings to the Buddha, invited pure companions to recite the Buddha's name, and in the dedication of merit, it was said that the Buddha emitted light to receive him, lowered his hand to lift him up, and his joyful appearance was palpable. So he got up and sat upright, opened his eyes and looked carefully at the Buddha image, and passed away peacefully. The time was on a certain day of a certain month of a certain year. The Illusory Man said: Hearing of Prajna (Sanskrit term for wisdom), is like a huge pile of fire. The Taimo insect can perch everywhere, but cannot perch on the pile of fire. The minds of sentient beings can cling to everything, but cannot cling to Prajna. From this we can know that those who are in the burning house (a metaphor for the world full of afflictions), are strong and upright in character, and do not conform to worldly affairs, this is because of the inner power of Prajna that has been cultivated in previous lives. It is just that they are confused and cannot see themselves. Seeing that Huang Sheng did not usually recite the Buddha's name, and when the pain was severe, with the help of relatives and friends, he was guided to the right path. At the time of death, he resolved to leave home, became a Shramanera, put on the Dharma robes and died, recited the Buddha's name for seven days, and was able to feel the Buddha coming to receive him, and passed away peacefully while sitting upright. Is this not the verification of the cultivation of Prajna? The so-called one thought of turning the light around, immediately restores the original light. Huang Sheng is indeed like this. Who says that birth and death are difficult to escape? A Brief Biography of Wen Zhongzi Zhongzi's surname is Wen
氏。名啟初。字子與。浙之錢塘人。孝廉啟祥之弟也。仲子幼善病。故早戒舉子業。素有出生死志。無意于室家。乃歸依云棲。受凈土法門。篤信而力行之。予吊云棲。仲子作禮白言。某為生死大事。愿剃髮而從知識后。予曰不然。佛性四大不能拘。豈毛髮可礙乎。況親在不可遠遊。佛子容為不孝乎。仲子遂已。比歸匡山。知仲子病篤且死。心甚哀之。及讀伯氏傳。乃大喜曰。信哉。雄猛丈夫也。初仲子自恃信力強勝。雖久病。心力甚壯。決以為往生無難。及至臨危。方生方死之際。積習現前。心神恍惚。方知凈業未純。往來不易。乃蹶起大呼曰。亟請知識唸佛助我。知識既集。唸佛連日。而習境昏擾。乃復呼曰。生死根株。知非他人可能拔也。遂立起著衣盥洗。對佛焚香煉臂。懇倒懺悔。苦切哀誠。徹夜無倦。頃則自知夙障冰消。心安神逸。凈土真境。朗在目前。怡然靜定。急令剃髮。披袈裟。為僧伽相。安然別眾。端坐而逝。嗟乎。此豈常人所能哉。常聞涅槃。諸佛之安宅也。非僧祇勤苦而不能證。至若廣額屠兒。放下屠刀。立地便登凈土。眾生之故家也。至有身陷鑊湯。一念回光。即變而為八德蓮池。二者。吾聞其語。未見其人也。予觀仲子。臨終習境現前。詎非惡道之先見歟。何其勇猛蹶起。大呼一怒。而拔
歷劫生死之根。變苦趣為凈土。豈非烈丈夫哉。斯道也。又可以音聲笑貌為之耶。仲子行事。具載伯子傳。故特表著大略。令談往生法門者。于仲子有良驗焉。
憨山老人夢遊集卷第三十 卍新續藏第 73 冊 No. 1456 憨山老人夢遊集
憨山老人夢遊集卷第三十一
侍 者 福 善 日錄
門 人 通 炯 編輯
嶺南弟子 劉起相 重較
題䟦
題瑞之麟禪人刺血書華嚴經后(在圓中作)
雜華。統法界之經也。直指毗盧果海。性德圓融無礙。廣大自在。細微莊嚴。以示眾生日用。現證平等心地法門。欲因之以廓塵習。昭真境不離當處。頓得無量受用耳。觀夫佛等。眾生等。剎土塵毛染凈等。劫念往來三際等。迷悟因果理事等。法爾如然居然自在。其所以不等者。良由吾人自昧於一念之差。究竟有天淵之隔。所謂情生智隔。想變體殊。故曰。奇哉奇哉。一切眾生。具有如來智慧德相。但以妄想顛倒執著。而不證得。若離妄想執著。則自然業智。當下現前。如一微塵。具含大千經卷。智人明見。剖而出之。則利用無窮。由是觀之。無論眾生心具。不具只在當下眼明不明耳。豈更有他哉。是以文殊舉之以為智。普賢操之以為行。善財挾之以發心
【現代漢語翻譯】 現代漢語譯本 經歷無數劫的生死輪迴的根源，將充滿痛苦的境界轉變為清凈的凈土，這難道不是大丈夫的作為嗎？這種修行之道，難道可以用聲音笑貌來完成嗎？仲子的行為事蹟，詳細記載在《伯子傳》中，所以特別標明其大概事蹟，讓談論往生法門的人，對仲子的事蹟有一個好的驗證。
憨山老人夢遊集卷第三十 卍新續藏第 73 冊 No. 1456 憨山老人夢遊集
憨山老人夢遊集卷第三十一
侍 者 福 善 日錄
門 人 通 炯 編輯
嶺南弟子 劉起相 重較
題跋
題瑞之麟禪人刺《華嚴經》后(在圓中作)
《雜華經》（雜華：即《華嚴經》的別稱），是統攝整個法界的經典，直接指明毗盧遮那佛（毗盧：即毗盧遮那佛的簡稱，意為光明遍照）的果海，自性功德圓滿融合而無有障礙，廣大而自在，細微而莊嚴，以此來昭示眾生的日常應用，當下證悟平等的心地法門。希望因此來廓清塵世的習氣，彰顯真實的境界不離當下之處，立刻獲得無量的受用。觀察佛與眾生是平等的，剎土（剎土：佛教術語，指佛所居住的國土）塵毛染凈是平等的，劫念往來三際（三際：過去、現在、未來）是平等的，迷悟因果理事是平等的，本來就是如此自然自在。之所以有不平等，實在是因為我們自己迷惑於一念之差，最終導致天壤之別。所以說，情念產生，智慧就被隔斷；想法改變，本體就不同了。所以說：『奇妙啊，奇妙啊！一切眾生，都具有如來（如來：佛的十號之一）的智慧德相，只是因為妄想顛倒執著，而不能證得。』如果離開妄想執著，那麼自然的業智，當下就會顯現。就像一粒微塵，具含大千世界的經卷，有智慧的人明瞭看見，剖析出來，那麼利用就無窮無盡。由此看來，無論眾生心具不具足，只在于當下眼明不明瞭。難道還有其他的嗎？因此文殊菩薩（文殊：文殊師利菩薩的簡稱，代表智慧）舉起它作為智慧，普賢菩薩（普賢：普賢菩薩的簡稱，代表行愿）操持它作為行動，善財童子挾持它來發菩提心（菩提心：立志成佛之心）。
【English Translation】 English version The root of countless cycles of birth and death, transforming the realm of suffering into a pure land, is this not the act of a great person? Can this path be achieved through mere words and smiles? The deeds of Zhongzi are fully recorded in 'The Biography of Bozi,' so I specifically highlight the main points, so that those who discuss the Pure Land Dharma door may have a good verification in the deeds of Zhongzi.
Hanshan Laoren Mengyou Ji, Volume 30 Wan Xu Zang, Volume 73, No. 1456, Hanshan Laoren Mengyou Ji
Hanshan Laoren Mengyou Ji, Volume 31
Attendant: Fu Shan, Daily Record
Disciple: Tong Jiong, Edited
Lingnan Disciple: Liu Qixiang, Revised
Colophon
Inscription after Zen Master Ruizhi Lin copied the Avatamsaka Sutra (written within a circle)
The Avatamsaka Sutra (Avatamsaka: another name for the Huayan Sutra), is the sutra that encompasses the entire Dharma realm, directly pointing to the fruit-ocean of Vairocana Buddha (Vairocana: short for Vairocana Buddha, meaning 'light shining everywhere'), the inherent virtues are perfectly integrated and without obstruction, vast and free, subtle and adorned, to show the daily application of sentient beings, and to realize the equal mind-ground Dharma door in the present moment. It is hoped that this will clear away the habits of the mundane world, reveal the true realm that is not apart from the present place, and immediately obtain immeasurable benefits. Observing that Buddhas and sentient beings are equal, lands (Ksetra: Buddhist term, referring to the land where a Buddha resides), dust motes, defilement and purity are equal, kalpas (kalpa: an extremely long period of time) and thoughts, past, present, and future are equal, delusion and enlightenment, cause and effect, principle and phenomena are equal, naturally as they are, naturally free. The reason for inequality is truly because we ourselves are deluded by a difference of a single thought, ultimately leading to a separation as vast as heaven and earth. Therefore, it is said, 'When emotions arise, wisdom is obstructed; when thoughts change, the substance is different.' Therefore, it is said: 'Wonderful, wonderful! All sentient beings possess the wisdom and virtuous characteristics of the Tathagata (Tathagata: one of the ten titles of a Buddha), but because of delusional thoughts, inverted views, and attachments, they are unable to realize it.' If one departs from delusional thoughts and attachments, then natural karmic wisdom will manifest in the present moment. Like a single mote of dust, it contains the scriptures of a great thousand worlds. A wise person clearly sees it, dissects it, and then its utilization is endless. From this perspective, whether sentient beings inherently possess it or not, it only depends on whether the eyes are clear in the present moment. Is there anything else? Therefore, Manjushri Bodhisattva (Manjushri: short for Manjushri Bodhisattva, representing wisdom) raises it as wisdom, Samantabhadra Bodhisattva (Samantabhadra: short for Samantabhadra Bodhisattva, representing practice and vows) wields it as action, and Sudhana (Sudhana: a youth who sought enlightenment) embraces it to generate Bodhicitta (Bodhicitta: the aspiration to attain Buddhahood).
。彌勒帶之而趣果。四十二位之各證。五十三人之全提。月滿三觀。星羅十門。行布圓融。事理無礙。以極塵毛涉入。依正互嚴。種種言詮。重重法象。火聚刀山之解脫。臥棘牛狗之堅持。乃至異類潛行。分身散影。無非遊刃微塵之利具也。由具利。則塵易破。塵破則經卷出。經卷出。則性德彰。性德彰。則果海足。果海足。則無不足矣。斯則六千道成於言下。猶是鈍根。三喚普賢于目前。豈為智眼。信乎聾瞽。封蔀識情。眾生日用而不知也。知則根塵識界。草芥塵毛。通為法界真經。屈伸俯仰。咳唾掉臂。總是普賢妙行。以如是經。海墨積書而不盡。以如是行。日用現前而有餘。只在當人一念迴光返照之力耳。今麟禪人。用滴血書此經。是明見而後書之耶。抑因書而後明見耶。猶然書之慾見。而未及見耶。若明見而後書。則不待操觚。全經已具。如臨寶鏡。又豈淋漓翰墨。區區于簡牘文字之間耶。若因書而後明見。則現前日用。妙境全彰。似懸珠網。又豈昏沉業識。茫茫於水月空華之界耶。若書之慾見。而未及見則析骨為筆。剝膚為紙。刺血為墨。點染太虛。揮灑金屑。豈不重增迷悶。枉歷辛勤。一葉落而天下秋回。管灰飛而大地春起。是則書與不書。全經自在。見與不見。明昧一如。悲夫。夜壑藏舟。力者負之而
不覺。覺則透出毗盧。全彰法界。昭昭然毫端眉睫之間。物物頭頭。而與普賢交臂也。休師有言。華藏性海。與我同遊者。舍子其誰歟。否則暫閉閣門。試請回途。重參曼室大士。子行矣。無忘所囑。
題書華嚴法華二經后
毗盧遮那證窮法界。富有無量功德之藏。是與一切眾生同有而應得者。故視一切眾生如一子地。必欲全付自得所有而始快。雖眾生茫昧而不覺。乃設無量方便。種種調伏。必使諦信不疑而後已。譬如長者具有無量富饒。止有一子。幼而逃逝。子雖背父。而父未嘗一念忘子也。日月既久。子以傭賃歸來。而不識其父。父既知子。必降身辱志。與子同事相親。而漸通其情實。直至心相體信。父子情忘。然後親為囑書。全付家業而後死。方無憾也。由是而知。雜華。乃我如來法界藏中之典記。法華。如長者委付家業之囑書。入此二種法門。方為克家之子也。善男子吳大靜手書二經。豈非能知本有。料理如來家業者耶。由是必有應得之日矣。
刺血書金剛般若經䟦
般若出生諸佛。故為諸佛母。而為眾生之佛性。是則般若所流。源源無盡。如海水潛流四天下地。諸佛眾生。覿體無二。是知眾生四大根本。身肉骨血。皆般若所流。溯其本源。一體無二。居士賀學仁氏。刺血書寫金剛
【現代漢語翻譯】 現代漢語譯本： 不覺悟。一旦覺悟，就能透徹領悟毗盧遮那佛（Vairocana，意為光明遍照）。完全彰顯整個法界（Dharmadhatu，意為一切法的總稱）。明明白白地體現在毫毛之端、眉睫之間，萬事萬物，無一不是如此，並且能與普賢菩薩（Samantabhadra，意為遍一切處皆賢善）親密無間。休師曾說：『華藏性海（Avatamsaka nature-ocean，意為《華嚴經》所描述的宇宙），與我一同暢遊其中的，除了我的孩子，還能有誰呢？』否則，就暫時關閉你的房門，試著返回原來的路途，重新參訪曼室利菩薩（Manjusri，意為妙吉祥）。你上路吧，不要忘記我所囑託的。 題寫《華嚴經》和《法華經》之後 毗盧遮那佛證悟了窮盡的法界，擁有無量功德的寶藏。這是與一切眾生共同擁有且應得的。因此，看待一切眾生如同自己的孩子一樣，一定要將自己所擁有的一切全部交付給他們才感到欣慰。即使眾生愚昧無知而不覺悟，也設定無量的方便法門，用各種方法調伏他們，一定要使他們真正相信而不懷疑才罷休。譬如一位長者擁有無量的財富，只有一個兒子，年幼時逃離了。兒子雖然背離了父親，但父親從未有一刻忘記兒子。時間久了，兒子以做僱工的身份回來，卻不認識自己的父親。父親既然認出了兒子，必定降低身份，委屈自己的志向，與兒子一起做事，親近他，逐漸讓他了解實情，直到父子心意相通，情意融合，然後親自寫下囑託，將全部家業交付給他，然後去世，才沒有遺憾。由此可知，《雜華經》（Avatamsaka Sutra，即《華嚴經》），是我如來法界藏中的典籍，《法華經》（Lotus Sutra，全稱《妙法蓮華經》），如同長者委託交付家業的囑託書。進入這兩種法門，才算是能繼承家業的兒子。善男子吳大靜手書這兩部經，難道不是能認識到自己本有的佛性，料理如來家業的人嗎？由此必定有應得的一天啊。 刺血書寫《金剛般若經》跋 般若（Prajna，意為智慧）出生諸佛，所以是諸佛之母，也是眾生的佛性。因此，般若所流出的，源源不斷，如同海水潛流於四大天下之地。諸佛和眾生，本體上沒有差別。由此可知，眾生的四大根本（地、水、火、風），身肉骨血，都是般若所流出的。追溯其本源，一體沒有差別。居士賀學仁先生，刺血書寫《金剛般若經》（Diamond Sutra，全稱《金剛般若波羅蜜經》）
【English Translation】 English version: Without awareness. Once awakened, one can thoroughly understand Vairocana (meaning 'illuminating everywhere'). The entire Dharmadhatu (meaning 'the totality of all dharmas') is fully manifested. It is clearly and distinctly present between the tip of a hair and the space between the eyebrows, in every single thing, and one can intimately interact with Samantabhadra (meaning 'universal worthy'). Master Xiu once said, 'The Avatamsaka nature-ocean (the universe described in the Avatamsaka Sutra), who else can roam with me in it but my child?' Otherwise, temporarily close your door, try to return to the original path, and re-visit Manjusri (meaning 'gentle glory'). Depart now, and do not forget what I have entrusted to you. After Inscribing the Avatamsaka Sutra and the Lotus Sutra Vairocana Buddha has realized the exhaustive Dharmadhatu and possesses a treasury of immeasurable merits. This is something that all sentient beings jointly possess and should attain. Therefore, he views all sentient beings as his own children, and he must bestow everything he owns upon them to be content. Even if sentient beings are ignorant and unaware, he establishes immeasurable expedient means, taming them in various ways, and will not stop until they truly believe without doubt. For example, a wealthy elder has immeasurable riches and only one son, who runs away in his youth. Although the son turns his back on his father, the father never forgets his son for a moment. As time passes, the son returns as a hired laborer, but does not recognize his father. Since the father recognizes his son, he must lower himself, humble his aspirations, work with his son, be close to him, and gradually reveal the truth to him, until their hearts are connected, their feelings are merged, and then he personally writes a testament, entrusting the entire family business to him before he dies, so that he has no regrets. From this, we know that the Avatamsaka Sutra is a record in the treasury of the Dharmadhatu of our Tathagata, and the Lotus Sutra is like the elder's testament entrusting the family business. Entering these two Dharma gates is to be a son who can inherit the family business. The virtuous man Wu Dajing hand-copies these two sutras, is he not one who can recognize his inherent Buddha-nature and manage the Tathagata's family business? Therefore, there must be a day when he will receive what he deserves. Postscript to the Blood-Written Diamond Prajna Sutra Prajna (wisdom) gives birth to all Buddhas, so it is the mother of all Buddhas, and it is the Buddha-nature of sentient beings. Therefore, what flows from Prajna is endless, like the seawater flowing beneath the four great continents. There is no difference in essence between Buddhas and sentient beings. From this, we know that the four great elements (earth, water, fire, wind) of sentient beings, their flesh, bones, and blood, all flow from Prajna. Tracing back to its origin, they are one and undifferentiated. Layman He Xueren has blood-written the Diamond Prajna Sutra (Diamond Sutra, full name Diamond Prajna Paramita Sutra)
般若。以報其親。如引細流而歸於海。可謂善於返本而報本者也。世之言大孝者。能有過於此者乎。
又。
梵語般若。唐云智慧。此乃一切諸佛眾生之大本也。迷之為生死。悟之為涅槃。諸佛證之為根本智。眾生背之為無明流。其實體一而明昧異耳。故我世尊出世。特為開示此智。以法大機小。不能領荷。故二十年後方說此經。業已多方開示。必欲諦信此智而不疑。用為成佛根本。而此經以金剛名者。以智乃佛之所證金剛心耳。方將以果地覺為我因心。故以般若為入大乘初門。是知特以金剛名經。非假喻也。嗟乎。一切眾生。迷此本智。流浪生死。其來久矣。觀者但以經義深奧。文字重複。為不易入。殊不知以空為宗。以頓斷疑根。直心正念為本。原無文字可立。故黃梅以此印心。我六祖大師。一聞應無所住而生其心。便能頓破歷劫疑根。及見黃梅。即能道本來無一物。是乃從此經得入之第一榜樣也。是則此經為禪宗的訣。學者概以文字目之。故知之者希。惜哉末法。正眼難逢。今愈見其難也。經云。若有讀誦受持書寫者。不於一佛二佛三四五佛而種善根。已於無量萬億佛所。種諸善根。由此觀之。即信受書寫。亦非淺淺因緣也。曹溪沙彌方覺。刺血書此卷。冀終身受持。焚香作禮。請予題記。因感而
【現代漢語翻譯】 現代漢語譯本 般若（Prajna，智慧）。用它來報答父母的恩情，就像引導細小的水流匯入大海一樣。這可以說是善於迴歸本源並報答根本了。世上所說的大孝，有能超過這種孝道的嗎？
又。
梵語般若（Prajna，智慧），在唐朝被稱為智慧。這是所有諸佛和眾生的根本。迷惑時就成為生死輪迴，覺悟時就成為涅槃（Nirvana，寂滅）。諸佛證悟它作為根本智，眾生背離它而陷入無明之流。其實質只有一個，只是明與昧不同罷了。所以我們的世尊（釋迦牟尼佛）出世，特別爲了開示這種智慧。因為佛法廣大而眾生根器小，不能領受，所以在二十年後才說這部經。已經通過多種方式開示，必須真誠相信這種智慧而不懷疑，用它作為成佛的根本。而這部經以金剛（Vajra，比喻堅固銳利）命名，是因為智慧乃是佛所證悟的金剛心。正要用果地的覺悟作為我們的因心，所以用般若作為進入大乘（Mahayana，佛教宗派）的初門。由此可知，特別用金剛來命名這部經，並非只是比喻。唉！一切眾生，迷惑于這種本有的智慧，在生死輪迴中流浪，已經很久了。觀看此經的人只覺得經義深奧，文字重複，難以入門，卻不知道此經以空為宗旨，以頓斷疑根，以直心正念為根本，原本就沒有文字可以立足。所以黃梅（五祖弘忍大師）用它來印心。我的六祖大師（慧能），一聽到『應無所住而生其心』，便能立刻破除歷劫的疑根。等到見到黃梅，就能說出『本來無一物』。這是從此經得入的第一個榜樣。因此，這部經是禪宗（Zen Buddhism）的訣竅。學者們都把它當作文字來看待，所以瞭解它的人很少。可惜啊，末法時代，正眼難遇，現在更加困難了。經中說，如果有人讀誦、受持、書寫此經，那麼他不是在一佛二佛三四五佛那裡種下善根，而是在無量萬億佛那裡種下了善根。由此看來，即使是信受書寫，也不是淺淺的因緣啊。曹溪（地名）的沙彌（Sramanera，出家男子）方覺，刺血書寫此卷，希望終身受持。焚香作禮，請我題記。因此有所感觸而寫下這些。
【English Translation】 English version Prajna (wisdom). Using it to repay the kindness of parents is like guiding a small stream into the sea. This can be said to be good at returning to the origin and repaying the root. In the world, what is called great filial piety, can there be anything greater than this?
Also.
The Sanskrit word Prajna (wisdom) is called wisdom in the Tang Dynasty. This is the root of all Buddhas and sentient beings. When deluded, it becomes the cycle of birth and death; when enlightened, it becomes Nirvana (extinction). The Buddhas realize it as the fundamental wisdom, and sentient beings turn away from it and fall into the stream of ignorance. In fact, its essence is one, only the clarity and obscurity are different. Therefore, our World Honored One (Sakyamuni Buddha) appeared in the world specifically to reveal this wisdom. Because the Dharma is vast and the capacity of sentient beings is small, unable to receive it, this sutra was spoken twenty years later. It has already been revealed in various ways, and one must sincerely believe in this wisdom without doubt, using it as the foundation for becoming a Buddha. And this sutra is named Vajra (a metaphor for firmness and sharpness), because wisdom is the Vajra heart realized by the Buddha. It is about to use the enlightenment of the fruition ground as our causal mind, so Prajna is used as the initial gate to enter the Mahayana (Buddhist sect). From this, it can be known that the sutra is specifically named Vajra, not just a metaphor. Alas! All sentient beings, deluded by this inherent wisdom, have been wandering in the cycle of birth and death for a long time. Those who view this sutra only feel that the meaning of the sutra is profound and the words are repetitive, making it difficult to enter, but they do not know that this sutra takes emptiness as its purpose, takes the immediate cutting off of the root of doubt, and takes the straight mind and right mindfulness as its foundation. Originally, there were no words to stand on. Therefore, Huangmei (the Fifth Patriarch Hongren) used it to seal the mind. My Sixth Patriarch (Huineng), upon hearing 'one should produce the mind without dwelling on anything,' was able to immediately break through the root of doubt from countless kalpas. When he saw Huangmei, he was able to say 'originally there is not a single thing.' This is the first example of entering from this sutra. Therefore, this sutra is the secret of Zen Buddhism. Scholars generally regard it as words, so few people understand it. Alas, in the Dharma-ending Age, it is difficult to encounter the true eye, and now it is even more difficult. The sutra says, if there are those who read, recite, receive, uphold, and write this sutra, then they have not planted good roots with one Buddha, two Buddhas, three, four, or five Buddhas, but have planted good roots with immeasurable hundreds of thousands of millions of Buddhas. From this, it can be seen that even believing, receiving, and writing are not shallow causes and conditions. The Sramanera (novice monk) Fangjue of Caoxi (place name), wrote this volume in blood, hoping to receive and uphold it for life. He burned incense, made obeisance, and asked me to inscribe it. Therefore, I was moved and wrote these words.
言曰。六祖入滅千年。曹溪道場。化為狐窟。即出家兒。為樵兒牧豎矣。予來力救其弊。辛苦十年。修崇梵宇。漸次可觀。而魔僧作孽。內自破壞。人且謂佛祖無靈。即予亦無以自解也。今見沙彌方覺。乃能刺血書此經。則予心渙然冰釋矣。何也。以經云。若人以七寶莊嚴恒沙佛土。不如受持此經一四句偈。以彼有為功德。終成敗壞。不若無為之勝益也。以此般若。為成佛真種子故。佛言。若使一人發菩提心。寧可我身受地獄苦。以其信心難發也。今覺沙彌一人能以般若為心。寔予十年辛苦所致。又何以修崇有為功德為重。而以成壞爲念乎。因有感於此。故並記之。
題三峰禪人血書法華經
眾生迷佛知見。遠逝五道。周流惡趣。其來久矣。釋尊出世。特為開示。使其悟入。警其歸志。政若慈父念子。望其委付家業。故說此經。使人速達故鄉耳。昔有老宿。系蓮經七軸于梁間。人或問之。答曰。此家書也。常熟三峰比丘。刺血書寫此經。豈特見家書而思歸者邪。良以幻化空身即法身。此經已有如來全身。今以血書。如世之真子辨嫡父。血滴枯骨。必見滲入。是則楮乃法身之枯骨乎。因贅以偈。輕拋故國不知年。一紙家書特特傳。嚙指忽然心痛處。思歸徹夜不成眠。
題公全禪人血書法華經后
【現代漢語翻譯】 現代漢語譯本：
他說：『六祖（六祖慧能，禪宗六祖）入滅一千年后，曹溪道場（六祖慧能弘法的道場）恐怕會變成狐貍洞穴，即使是出家的僧人，也會變成砍柴的樵夫和放牛的牧童。我來盡力挽救這種衰敗的局面，辛苦了十年，修建寺廟，逐漸有了起色。但是那些邪魔僧人作惡，從內部進行破壞，人們甚至會說佛祖沒有靈驗，即使是我，也無法為自己辯解。』現在看到沙彌（佛教中未成年出家男子）方覺，竟然能夠刺血書寫這部《金剛經》，我心中的疑慮頓時像冰雪一樣消融了。為什麼呢？因為經中說，『如果有人用七寶來莊嚴像恒河沙粒一樣多的佛土，還不如受持這部經中的四句偈語。』因為那些有為的功德，最終會敗壞，不如無為的殊勝利益。因為這《般若經》是成佛的真正種子。佛說：『如果能使一個人發起菩提心（覺悟之心），寧願我自身承受地獄的痛苦，因為發起信心太難了。』現在方覺沙彌一個人能夠以《般若經》為心，確實是我十年辛苦的結果。又何必以修建有為的功德為重，而以成敗爲念呢？因此有所感觸，所以一併記錄下來。 題三峰禪人（三峰禪師）刺血書寫《法華經》 眾生迷惑于佛的知見，遠離正道，在五道（地獄、餓鬼、畜生、阿修羅、人）中漂流，在惡趣（不好的去處）中輪迴，已經很久了。釋尊（釋迦牟尼佛）出世，特意爲了開示他們，使他們覺悟並進入正道，警醒他們迴歸本來的志向。就像慈愛的父親思念兒子，希望他能繼承家業一樣，所以宣說這部《法華經》，使人們迅速到達故鄉（涅槃）啊。過去有位老修行，把七軸《蓮經》（《妙法蓮華經》的別稱）繫在屋樑上，有人問他，他回答說：『這是家書啊。』常熟三峰比丘，刺血書寫這部經，難道僅僅是見到家書而思念家鄉嗎？實在是因為幻化空虛的身體就是法身（佛的真身），這部經已經有了如來的全身。現在用刺血書寫，就像世間的真兒子辨認嫡親的父親一樣，把血滴在枯骨上，必定會看到滲入。那麼這紙張就是法身的枯骨嗎？因此附上一首偈語：輕易拋棄故鄉不知過了多少年，一紙家書特意傳來。咬破手指忽然感到心痛的地方，思念回家徹夜難眠。 題公全禪人（公全禪師）刺血書寫《法華經》后
【English Translation】 English version:
He said, 'A thousand years after the Nirvana (passing away) of the Sixth Patriarch (Huineng, the Sixth Patriarch of Zen Buddhism), the Caoxi Dojo (the place where Huineng propagated Buddhism) might turn into a fox den, and even the monks who have left home would become woodcutters and cowherds. I came to try my best to save this decline, working hard for ten years, building temples, and gradually making progress. But those demonic monks do evil, destroying from within, and people might even say that the Buddha is not efficacious, and even I cannot defend myself.' Now seeing the Shami (a young novice monk) Fangjue, who can actually write this 'Diamond Sutra' in blood, the doubts in my heart suddenly melt away like ice and snow. Why? Because the sutra says, 'If someone uses the seven treasures to adorn Buddha lands as numerous as the sands of the Ganges, it is not as good as receiving and upholding a four-line verse from this sutra.' Because those meritorious deeds with effort will eventually be destroyed, it is not as good as the supreme benefit of non-effort. Because this 'Prajna Sutra' is the true seed of becoming a Buddha. The Buddha said, 'If I can make one person develop Bodhicitta (the mind of enlightenment), I would rather suffer the pain of hell myself, because it is too difficult to develop faith.' Now that the Shami Fangjue alone can take the 'Prajna Sutra' as his heart, it is indeed the result of my ten years of hard work. Why should we value building meritorious deeds with effort, and worry about success or failure? Therefore, I am touched by this, so I record it together. Inscription on the Blood-Written 'Lotus Sutra' by Zen Master Sanfeng (Zen Master Sanfeng) Sentient beings are deluded about the Buddha's knowledge and vision, far away from the right path, drifting in the five realms (hell, hungry ghosts, animals, asuras, humans), and reincarnating in evil realms (bad places) for a long time. Shakyamuni Buddha (Shakyamuni Buddha) appeared in the world, especially to enlighten them, to make them awaken and enter the right path, and to remind them to return to their original aspirations. Just like a loving father misses his son, hoping that he can inherit the family business, so he preached this 'Lotus Sutra' to enable people to quickly reach their homeland (Nirvana). In the past, there was an old practitioner who tied seven scrolls of the 'Lotus Sutra' (another name for the 'Wonderful Lotus Sutra') to the beam of the house. Someone asked him, and he replied, 'This is a family letter.' The Bhikkhu (monk) Sanfeng of Changshu, writes this sutra in blood, is it just seeing the family letter and missing his hometown? It is really because the illusory and empty body is the Dharmakaya (the true body of the Buddha), and this sutra already has the whole body of the Tathagata (another name for the Buddha). Now writing in blood is like a true son in the world recognizing his direct father, dripping blood on a dry bone, and you will definitely see it seep in. Then is this paper the dry bone of the Dharmakaya? Therefore, I add a verse: Easily abandoning the homeland, not knowing how many years have passed, a family letter is specially sent. Biting the finger and suddenly feeling the pain in the heart, missing home and unable to sleep all night. Inscription after the Blood-Written 'Lotus Sutra' by Zen Master Gongquan (Zen Master Gongquan)
惟我本師和尚。遠自大通智勝佛時。為十六王子。講說此經。已下一乘成佛之種。而諸聞者。迷淪塵點劫來。流浪生死。直至今日靈山會上。方乃悟入。各為受記。將來成佛。是為一代時教究竟之極談。譬如窮子。久逝他方。今始歸來見父。心相體信。堪荷家業。此經大似長者。委付家業之囑書。故云。凡有聞法者。無一不成佛。是以天臺獨重五種法師。受持讀誦書寫者。皆為成佛之真種。以其一悟此心。從真所流。則凡有所作。皆真實行。殆非妄想攝持者比也。今公全禪人。發無上心。刺血書寫此經。則使幻妄身血。滴入法性海中。等同一味。莊嚴毗盧法身之果。而又發願更書華嚴大經。以為究竟莊嚴。是猶窮子既得家業之囑書。則披閱庫藏之典記。按圖求索。是則華藏世界。無盡妙好莊嚴。皆禪人本有受用之大業如此。豈非究竟一大事因緣哉。禪人親持所書之經。具陳本願。請益老人。故為具述本末因緣如此。
血書梵網經䟦
梵網經者。乃我法王應運。首創之露布也。即其所制皆性戒耳。故三藏之設。從凡至聖。所歷諸位。皆依金剛心而建立之。此戒即所謂金剛心。實成佛之大本。緬惟吾人遭此末法。去聖時遠。茍愿出生死。證真常。非此戒不足以證之。然此戒非金剛心。又不足以持之。蓋一切
【現代漢語翻譯】 現代漢語譯本： 唯有我的本師和尚（指僧人），遠在大通智勝佛（Mahābhijñābhū Buddha）之時，作為十六王子，講說此經（指《梵網經》），已然種下一乘（Ekāyana）成佛的種子。而那些聽聞者，在迷茫中經歷瞭如塵點般漫長的劫數，流浪于生死輪迴之中，直到今日的靈山法會上，才得以領悟並進入佛道，各自被授記，將來能夠成佛。這可算是一代時教（一個時代的教法）中最為究竟的談論。譬如一個窮困的兒子，離家很久，流落在外，如今終於歸來見到父親，父子之間心意相通，彼此信任，兒子堪當繼承家業。這部經就像一位長者，委託家業的囑咐書。所以說，凡是聽聞此法的人，沒有一個不能成佛的。因此，天竺（古印度）極為尊重五種法師（受持、讀誦、書寫、解說、思維），受持、讀誦、書寫此經的人，都是成佛的真正種子。因為一旦領悟了這個心，是從真如本性流露出來的，那麼凡是所作所為，都是真實的修行，絕非被虛妄的念頭所控制的人可以相比的。如今，全禪人發無上菩提心（Anuttarā-samyak-saṃbodhi），刺血書寫此經，就是使虛幻的身體和血液，滴入法性海中，等同於一個味道，莊嚴毗盧遮那佛（Vairocana）的法身之果。而且又發願要書寫《華嚴經》（Avataṃsaka Sūtra），作為究竟的莊嚴。這就像窮困的兒子已經得到了家業的囑咐書，於是翻閱庫藏的典籍，按照圖索驥。這樣，華藏世界（Lotus Treasury World），無盡的妙好莊嚴，都是禪人本有的受用的大業。這難道不是究竟的一大事因緣嗎？禪人親自拿著所書寫的經書，詳細陳述自己的本願，向我請教，所以為他詳細敘述了事情的本末因緣。 《梵網經》（Brahmajāla Sūtra）跋 《梵網經》這部經，乃是我法王（指佛陀）應運而生，首次公開宣說的教義。其中所制定的都是性戒（Prakṛti-śīla）。所以三藏（Tripiṭaka）的設立，從凡夫到聖人，所經歷的各個階位，都是依據金剛心（Vajra-citta）而建立的。此戒就是所謂的金剛心，是成就佛果的根本。回想我們身處末法時代，距離聖人的時代已經很久遠。如果想要脫離生死輪迴，證得真常，沒有此戒是無法證得的。然而，此戒不是金剛心，又不足以持守。因為一切...
【English Translation】 English version: Only my original teacher, the monk, as the sixteenth prince during the time of Mahābhijñābhū Buddha, lectured on this Sutra (Brahmajāla Sūtra), already planting the seed of Ekāyana Buddhahood. And those who heard it, lost in delusion for kalpas as numerous as dust motes, wandering in the cycle of birth and death, only today at the assembly on Vulture Peak, were able to awaken and enter the path, each being prophesied to attain Buddhahood in the future. This can be considered the ultimate discussion of the teachings of a generation. It is like a poor son who has been away from home for a long time, now finally returns to see his father, their hearts understanding each other, trusting each other, the son being worthy of inheriting the family business. This Sutra is like an elder's written instructions entrusting the family business. Therefore, it is said that whoever hears this Dharma, none will fail to attain Buddhahood. Therefore, India greatly respects the five kinds of Dharma teachers (those who uphold, recite, write, explain, and contemplate), those who uphold, recite, and write this Sutra are all true seeds of Buddhahood. Because once one awakens to this mind, which flows from true nature, then all that is done is true practice, not comparable to those who are controlled by delusional thoughts. Now, Chan Master Quan has aroused the supreme Bodhi mind (Anuttarā-samyak-saṃbodhi), piercing his skin to write this Sutra, which is to make his illusory body and blood drip into the sea of Dharma-nature, becoming the same flavor, adorning the fruit of the Dharma-body of Vairocana Buddha. And he has also vowed to write the Avataṃsaka Sūtra as the ultimate adornment. This is like the poor son who has already received the written instructions for the family business, and then flips through the records of the treasury, searching according to the map. In this way, the Lotus Treasury World, with its endless wonderful adornments, are all the great deeds that the Chan Master is inherently entitled to enjoy. Is this not the ultimate great matter of cause and condition? The Chan Master personally holds the Sutra he has written, detailing his original vows, and asks me for guidance, so I have described the beginning and end of the causes and conditions in such detail. Postscript to the Brahmajāla Sūtra The Brahmajāla Sūtra is the first public proclamation of my Dharma King (referring to the Buddha) in response to the times. All the precepts established therein are Prakṛti-śīla. Therefore, the establishment of the Tripiṭaka, from ordinary beings to sages, all the stages experienced are established based on the Vajra-citta. This precept is the so-called Vajra-citta, the great foundation for attaining Buddhahood. Reflecting on our situation in this Dharma-ending age, far removed from the time of the sages, if we wish to escape the cycle of birth and death and attain true permanence, we cannot attain it without this precept. However, this precept is not the Vajra-citta, and it is not sufficient to uphold it. Because everything...
眾生。所以久沉生死。而不能自出者。良由著我。以我見重故。諸業交作。業作故。苦即隨之。如影響形聲。理不可逭。故修行要門。無論大小三乘。皆以破我為本。我空而業無所繫。然破我之具。非金剛心。斷斷乎難矣。諦審佛意。既曰戒。乃自性清凈心。又何持犯之有。第迷之而為幻妄蘊蓋。情塵所蔽。不得不揭而祛之。此戒乃裂見網之利器。不得不施於最初之創。而初學菩薩。即上根利智。不得不秉此為最初地也。學人真照。以夙習般若緣深。自願出家。依吾法兄雪浪。聽習有年。謁余于那羅延窟。余政悲末法。務本者希。乃為諸弟子誦梵網戒。照聞而有感。遂哀請授戒。且發深重大愿。刺舌根血。書此經。志畢命受持。余深慨焉。因謂吾本師盧舍那佛。從初發心。以至成佛。精進不退。以不可說不可說身命而為佈施。剝皮為紙。析骨為筆。刺血為墨。書寫經典。積如須彌。為重法故。不惜身命。子茍知生死難出。愛根難斷。佛果難期。依佛所行。如佛所愿。又何患不成佛。從此以往。生生世世。以此身血。書寫此經。當佈滿大千。又不止如須彌之高廣。即見聞隨喜發心修學者。當如菽粟。遍十方剎土。又何止此一會一人一眾而已耶。子宜勉旃。特書此以證子之愿。仍愿此經。至盡未來際。當處處現身如多寶也
【現代漢語翻譯】 現代漢語譯本 眾生之所以長期沉溺於生死輪迴，而不能自己解脫出來，根本原因在於執著于『我』（ātman，自我）。因為看重『我』的緣故，各種業力交織產生。因為業力的作用，痛苦就緊隨而來，就像影子跟隨形體，聲音迴應聲響一樣，這是無法逃避的道理。所以修行的重要法門，無論是大乘、小乘、三乘，都以破除『我』執為根本。『我』空了，業力就沒有依附之處。然而，破除『我』執的工具，如果不是金剛般若之心，那是極其困難的。仔細審察佛陀的教誨，既然說『戒』（śīla），就是自性清凈心，又哪裡會有持戒和犯戒的分別呢？只是因為迷惑而產生了虛幻不實的五蘊遮蓋，被情慾塵埃所矇蔽，不得不揭開並去除它們。這戒律是撕裂見解之網的利器，不得不施用於最初的創傷。而初學的菩薩，即使是上等根器、聰慧之人，也必須以此作為最初的基礎。 學人真照，因為前世修習般若的因緣深厚，自願出家，依止我的法兄雪浪，聽習佛法多年。在那羅延窟拜見我。我正悲嘆末法時代，注重根本修行的人稀少，於是為眾弟子誦讀《梵網經戒》。真照聽聞後有所感悟，於是哀求我為他授戒，並且發下了深重的大愿，刺破舌根（以此表示決心）。發誓終身受持這部經典。我對此深感欣慰。因此告訴他，我們的本師盧舍那佛（Vairocana），從最初發心，直至成佛，精進不退，以不可說不可說的身命作為佈施。剝皮為紙，析骨為筆，刺血為墨，書寫經典，堆積如須彌山（Sumeru）。爲了重視佛法，不惜身命。你如果知道生死難以解脫，愛慾之根難以斷除，佛果難以企及，就應當傚法佛陀的行為，遵循佛陀的願望，又何愁不能成佛呢？從今以後，生生世世，用這個身體書寫這部經典，應當佈滿整個大千世界，又豈止像須彌山那樣高廣？即使是見聞隨喜、發心修學的人，也應當像菽粟一樣，遍佈十方剎土，又豈止是這一次法會、一個人、一個群體而已呢？你應當努力啊！特地寫下這些來證明你的願力。仍然希望這部經典，直至未來無盡的時代，應當處處顯現身形，如同多寶佛（Prabhūtaratna）一樣。
【English Translation】 English version The reason why sentient beings are long immersed in the cycle of birth and death, unable to liberate themselves, is fundamentally due to attachment to the 'self' (ātman). Because of valuing the 'self', various karmic forces intertwine and arise. Because of the action of karma, suffering follows closely, just as a shadow follows a form, and a sound responds to a voice; this is an inescapable principle. Therefore, the essential methods of practice, whether in the Mahayana, Hinayana, or Three Vehicles, all take breaking the attachment to 'self' as their foundation. When the 'self' is empty, karma has nothing to cling to. However, the tool for breaking the attachment to 'self', if it is not the Vajra Prajna (diamond wisdom) heart, is extremely difficult. Carefully examining the Buddha's teachings, since it is said that 'precepts' (śīla) are the pure mind of self-nature, then where would there be a distinction between upholding and violating precepts? It is only because of delusion that illusory and unreal aggregates arise, covered by emotional dust, that we must uncover and remove them. These precepts are sharp weapons for tearing apart the net of views, and must be applied to the initial wound. And the beginning bodhisattva, even if of superior capacity and intelligence, must take this as the initial foundation. The student Zhenzhao, because of the deep karmic connection from past lives in cultivating Prajna, voluntarily renounced the household life and relied on my Dharma brother Xuelang, listening to and studying the Dharma for many years. He visited me at the Narayana Cave. I was lamenting the Dharma-ending age, where those who focus on fundamental practice are rare, so I recited the Brahma Net Sutra Precepts for the disciples. Zhenzhao, upon hearing this, had a realization, and implored me to transmit the precepts to him, and made profound vows, piercing his tongue root (to express his determination). He vowed to uphold this sutra for the rest of his life. I was deeply gratified by this. Therefore, I told him that our original teacher, Vairocana Buddha, from the initial aspiration until becoming a Buddha, advanced diligently without retreat, using unspeakable and unspeakable lives as offerings. Peeling off skin for paper, breaking bones for pens, piercing veins for ink, writing scriptures, piled up like Mount Sumeru. To value the Dharma, he did not spare his life. If you know that birth and death are difficult to escape, the root of desire is difficult to cut off, and the fruit of Buddhahood is difficult to attain, then you should emulate the Buddha's actions, follow the Buddha's wishes, and why worry about not becoming a Buddha? From now on, life after life, using this body to write this sutra, it should fill the entire great thousand world, and not just be as high and wide as Mount Sumeru. Even those who see, hear, rejoice, and aspire to cultivate should be like grains of rice, spread throughout the ten directions of Buddha-lands, and not just this assembly, this one person, this one group. You should strive! I specially write this to attest to your vow. I still hope that this sutra, until the endless future, should manifest its form everywhere, like Prabhūtaratna Buddha.
。子其志之。
重刻華嚴經題辭
毗盧老人。於一微塵里。冷坐不禁。于青天白日。忽爾盹睡。墮入緣生妄想夢中。引起歷劫情塵。種種幻網境界。盡無盡大光明藏。重重交羅。如天地簾珠。互遞影像。炳然歷別。且自生大奇特想。亦乃驚怪。普告十方一切天人。極十虛為口門。以大地為長舌。說夢中事。使諸聞者瞠目相視。有眼者盲。有耳者聾。其登地大士。自負親為當家長子。親履其中。尋無一物。了不可得。轉展告之傍人。但云如空中鳥跡耳。禪人乃又愿於一毫端頭。欲令人頓入此中。蓋亦難矣。雖然大地眾生。無一人而不沉埋此一塵也。只須大智慧人。冷眼生華。妄想恁么。如是如是。種種奇特莊嚴。且在一切眾生日用妄想網中。種種光明。時時頓現。各各日用而不自知。所以不知者。但夢未破耳。今于路傍草莽間。猛地一人𨁝跳。攘臂大呼。頓使十方世界。六種震動。同時各各相謂嘆曰。奇哉奇哉。不知此中果有如斯大希有事。遂剖而出之。大家𢹂手。通同遊戲。自在無礙。無所希求。竟亦不知誰之力也。知恩者。當自重之。
菩提心願文䟦
一切聖凡。皆本自住金剛心地。具足如來不思議智。但以習氣熏發轉變之力。而得成熟。故一切眾生。各各八識田中。具十法界種子。特隨
【現代漢語翻譯】 現代漢語譯本：你們要記住這些話。
重刻《華嚴經》題辭
毗盧遮那佛（Vairocana，意為光明遍照），在一粒微塵里，冷靜地端坐著，卻不禁感到寂寞。在無量劫的時間裡，忽然打了個盹，墮入緣起性空的虛妄夢境中，引起了歷劫以來的情感塵埃，以及種種虛幻的網路境界。無盡的大光明藏，重重交錯羅列，如同天地間的珠簾，互相傳遞影像，清晰而分明。並且各自產生極大的奇特想法，也感到驚訝奇怪，普遍告知十方一切天人和眾生。用整個虛空作為口，用整個大地作為長舌，訴說夢中的事情，使得聽聞者瞠目相視。有眼睛的人如同瞎子，有耳朵的人如同聾子。那些登地的大菩薩（Mahasattva），自認為親身擔任當家的長子，親自經歷其中，卻尋不到一物，完全不可得。輾轉告知身邊的人，只說如同空中鳥的痕跡罷了。禪宗修行人又想在一根毫毛的尖端，讓人立刻進入其中，這實在是太難了。雖然如此，大地上的眾生，沒有一個人不沉埋在這微塵之中。只需要有大智慧的人，用冷靜的眼光發現其中的奧妙，妄想就是這樣，如是如是。種種奇特莊嚴的景象，就在一切眾生的日常妄想網路中，種種光明，時時頓然顯現，每個人每天都在使用它卻不自知。之所以不知道，只是因為夢還沒有醒來罷了。如今在路旁的草莽之間，猛然有一個人跳了出來，揮舞著手臂大聲呼喊，立刻使得十方世界，發生六種震動。同時大家各自互相驚歎說，太奇妙了，太奇妙了。不知道這其中竟然有如此大的稀有之事。於是剖析而出，大家攜手，共同遊戲，自在無礙，無所希求，最終也不知道是誰的力量。知道感恩的人，應當自己珍重。
《菩提心願文》跋
一切聖人和凡人，都本來安住在金剛心地，具足如來不可思議的智慧。只是因為習氣薰染引發轉變的力量，才得以成熟。所以一切眾生，各自的八識田中，都具有十法界的種子，特別隨著
【English Translation】 English version: You should remember these words.
Postscript to the Re-engraved Avatamsaka Sutra
Vairocana (meaning 'illuminating everywhere'), sitting calmly in a tiny dust mote, couldn't help but feel lonely. In the course of countless kalpas, he suddenly dozed off, falling into a dream of dependent origination and emptiness, stirring up the emotional dust of past kalpas and all sorts of illusory net realms. The inexhaustible Great Light Treasury is interwoven in layers, like beaded curtains between heaven and earth, transmitting images to each other, clear and distinct. And each generates extremely peculiar thoughts, also feeling surprised and strange, universally informing all the gods, humans, and sentient beings in the ten directions. Using the entire void as a mouth, and the entire earth as a long tongue, he tells of the things in the dream, causing those who hear to stare at each other in astonishment. Those with eyes are like the blind, those with ears are like the deaf. Those great Bodhisattvas (Mahasattvas) who have attained the stages, considering themselves to be the eldest sons of the family, personally experience it, but find nothing, utterly unattainable. They tell those around them, saying it's like the tracks of birds in the sky. Chan practitioners then wish to have people instantly enter it at the tip of a hair, which is truly difficult. Nevertheless, not a single being on earth is not buried in this dust mote. One only needs a person of great wisdom, with cool eyes, to discover the wonders within. Delusions are like this, thus, thus. All sorts of peculiar and magnificent scenes are in the daily delusion network of all sentient beings, and all sorts of light appear suddenly at all times, each using it daily without knowing it. The reason they don't know is simply because the dream hasn't been broken yet. Now, in the weeds by the roadside, suddenly a person jumps out, waving his arms and shouting loudly, immediately causing the ten directions of the world to shake in six ways. At the same time, everyone exclaims to each other, 'How wonderful, how wonderful! I didn't know there was such a great and rare thing in this!' So they dissect it and bring it out, everyone joining hands, playing together, free and unhindered, without seeking anything, and ultimately not knowing whose power it is. Those who know gratitude should cherish it themselves.
Postscript to the Bodhicitta Aspiration Text
All sages and ordinary beings originally dwell in the Vajra mind-ground, fully possessing the inconceivable wisdom of the Tathagata (meaning 'the thus-gone one'). It is only through the power of habitual tendencies that they are薰染 and transformed, and thus mature. Therefore, all sentient beings, each in their eighth consciousness field, possess the seeds of the ten dharma realms, especially following
緣熏發。故先後遲速不同耳。華嚴經云。菩薩有十種習氣。見佛習氣。于清凈世界受生習氣。行習氣。愿習氣。波羅蜜習氣。思惟平等法習氣。種種境界差別習氣。若諸菩薩安住此法。則永離一切煩惱習氣。得如來大智慧習氣非習氣智。故知染凈二業。升沉兩門。皆從熏習而生。不是無因而得。是知從上佛祖善知識教人。原無實法與人。亦無法可傳可授。但凡有親近者。獨觀其染凈習氣之厚薄。因其病而調伏之。惟執勞辛苦三二十年。耳提面命。朝夕參承。乃至困辱萬端。逆順千狀。種種施設。無非以大般若光明。燻蒸無明業習。令其轉染成凈。使其自知本有耳。茍能自知其本有智光。內自熏發。日增月盛。一旦如大火聚。則向之煩惱業習。燎之如紅爐片雪。如此則日用頭頭。遇境逢緣。皆大智用。是所謂轉染污業習。而為般若智習矣。若轉之淨盡。徹底窮源。與十方佛祖轉處無別。則但印可之曰如是如是。惟此而已。豈此外更有別法耶。由是觀之。則從上三賢十聖。皆能轉之而未盡者。故從般若所發十種習氣。為金剛種子。以之劫劫生生。熏變無明。不凈不休。終竟透皮而出。此所以毗盧世尊重願行也。德宗始發跡于蒲。從法親妙峰師。因得事老人于清涼。以至海上。將二十餘年矣。所歷辛苦。不可殫述。為法懇誠
【現代漢語翻譯】 現代漢語譯本： 由因緣熏習而生髮，所以（善惡果報的）先後快慢才會有所不同。《華嚴經》說：『菩薩有十種習氣：見佛習氣，于清凈世界受生習氣，行習氣，愿習氣，波羅蜜習氣，思惟平等法習氣，種種境界差別習氣。若諸菩薩安住此法，則永離一切煩惱習氣，得如來大智慧習氣非習氣智。』 由此可知，染業和凈業這兩種，以及上升和沉淪這兩條道路，都是從熏習而產生的，不是沒有原因就能得到的。因此，歷代佛祖和善知識教導人們，原本並沒有實在的法可以給予他人，也沒有什麼法可以傳授。只是凡有親近他們的人，就觀察其染污和清凈習氣的厚薄，根據其病癥而調伏他。 只是辛勤勞作二三十年，耳提面命，早晚侍奉，乃至經歷各種困苦和屈辱，順境和逆境千變萬化，種種設施，無非是以大般若光明，燻蒸無明業習，使其轉染成凈，使其自己認識到本有的智慧。如果能夠自己認識到其本有的智慧之光，從內心自然生髮，日益增長，一旦像巨大的火堆一樣，那麼以往的煩惱業習，就像紅爐上的片雪一樣被融化。 這樣，日常生活中所遇到的每一件事，所遇到的每一個因緣，都是大智慧的運用。這就是所謂的將染污的業習，轉變為般若智慧的習氣了。如果轉變得乾淨徹底，窮盡根源，與十方佛祖的轉處沒有差別，那麼就認可他說『如是如是』，僅此而已。難道除此之外還有別的法嗎？ 由此看來，那麼歷代的三賢十聖，都是能夠轉變它但還沒有完全轉變乾淨的人。所以從般若所發出的十種習氣，作為金剛種子，用它生生世世地熏變無明，不乾淨就不停止，最終透皮而出。這就是毗盧遮那佛（Vairocana，報身佛）的重大的願行啊！ 德宗最初在蒲地發跡，跟隨法親妙峰禪師，因此得以在清涼山侍奉老人，直到海上，將近二十多年。所經歷的辛苦，無法一一述說。為求佛法，懇切至誠。
【English Translation】 English version: It arises from the conditioning of causes and conditions, hence the difference in the timing of consequences. The Avatamsaka Sutra says: 'Bodhisattvas have ten kinds of habitual tendencies: the habitual tendency to see the Buddha, the habitual tendency to be born in pure lands, the habitual tendency of conduct, the habitual tendency of vows, the habitual tendency of paramitas (perfections), the habitual tendency to contemplate the equality of dharmas (teachings), and the habitual tendency of various differences in realms. If all Bodhisattvas abide in this dharma (teaching), they will forever be free from all habitual tendencies of afflictions and attain the great wisdom habitual tendency of the Tathagata (Thus Come One), which is non-habitual wisdom.' From this, it can be known that both defiled and pure karma (action), and the two paths of ascent and descent, all arise from conditioning; they are not obtained without cause. Therefore, the Buddhas and wise teachers of the past taught people that there is originally no real dharma (teaching) to give to others, nor is there any dharma (teaching) that can be transmitted or imparted. Only those who are close to them are observed for the thickness of their defiled and pure habitual tendencies, and they are subdued according to their ailments. They simply labor diligently for twenty or thirty years, instructing them closely, serving them morning and evening, and even experiencing various hardships and humiliations, a thousand changes of favorable and unfavorable circumstances, and various facilities, all of which are nothing more than using the light of great prajna (wisdom) to condition the habitual tendencies of ignorance, transforming them from defilement to purity, and enabling them to recognize their inherent wisdom. If they can recognize their inherent light of wisdom, it will naturally arise from within, increasing day by day, and once it is like a great fire, then the habitual tendencies of past afflictions will be melted away like snowflakes on a red-hot stove. In this way, every event encountered in daily life, every condition encountered, is a manifestation of great wisdom. This is what is meant by transforming defiled habitual tendencies of karma (action) into habitual tendencies of prajna (wisdom). If the transformation is clean and thorough, exhausting the source, and there is no difference from the transformation of the Buddhas of the ten directions, then they will approve and say, 'Thus it is, thus it is,' and that is all. Is there any other dharma (teaching) besides this? From this perspective, the Three Sages and Ten Saints of the past were all able to transform it but had not completely transformed it. Therefore, the ten kinds of habitual tendencies that arise from prajna (wisdom) are used as vajra (diamond) seeds to condition ignorance lifetime after lifetime, not stopping until it is clean, and finally breaking through the skin. This is why Vairocana (the universal Buddha) has such great vows and practices! De Zong initially rose to prominence in Pu, following the Dharma relative, Chan Master Miaofeng, and thus was able to serve the elder in Qingliang Mountain, until the sea, for nearly twenty years. The hardships he experienced cannot be fully described. He was earnest and sincere in seeking the dharma (teaching).
之心。未嘗一念稍間。老人唯以不思議智炬照之而已。竟未一啟齒向上事也。待其自信自肯。方不自負己靈耳。渠以本願。請老人為敷揚者有年。老人未之首肯。甲午冬日。從老人于京之大慈壽寺。雪夜請益。哀泣自敘其志願云云。老人為信筆書此。明年春二月。老人即以弘法因緣。致 聖天子怒。逮及於渠。實出九死。余戍雷陽。宗復自蒲萬里。問老人于瘴海間。相值五羊。乃出此卷。老人展之。則見其光明奪目也。遂贅之以此。
普賢行愿品題辭
毗盧遮那如來。居華藏界。菩提場中。為地上菩薩。說華嚴經。有三千大千世界微塵數偈。一四天下微塵數品。即龍勝大士。盡出世間智。不能數其品目。而此品者。略本之略本也。惟我盧舍那如來。曠劫所修廣大因行。所感華藏世界。殊勝莊嚴。其因地本行。不出普賢十種大愿。而此愿者。乃稱法界心。極法界量。包攝無遺。故曰愿王。然修行之要。成佛之速。無越乎此。所謂一念消滅無量惡業。一念成就無量善根者。譬若金轉輪王。夢入阿鼻地獄。受大劇苦。無可哀救。怕怖慞惶。奔馳狂呼。欲逃而不得。一旦叱咤。極力猛醒。向之苦事。求之而不得。現成受用。種種本自具足。此所謂夢幻法門。以智而入。唯在自心。不假外求。故曰心凈則佛土凈。門
【現代漢語翻譯】 現代漢語譯本： 他的內心。未曾有一念稍微間斷。老衲只是用不可思議的智慧之火照亮他而已。始終沒有開口談及更高層次的事情。等待他自信自肯，才不會辜負自己的靈性。他因為宿願，請老衲為他宣揚佛法已經多年，老衲沒有答應。甲午年冬天，他跟隨老衲在京城的大慈壽寺，雪夜請教，哀泣著敘述他的志願等等。老衲為他隨意寫下這些。第二年春天二月，老衲因為弘揚佛法的因緣，觸怒了聖天子，牽連到他。實在是九死一生。我被貶謫到雷陽，宗復從蒲萬里趕來，在瘴癘之地的海邊問候老衲。在五羊相遇，他拿出了這卷經文。老衲展開一看，只見光明奪目。於是就寫下了這些。
《普賢行愿品》題辭
毗盧遮那如來（Vairocana Buddha，意為光明遍照的佛），居住在華藏世界（Avatamsaka realm），菩提樹下，為地上菩薩，宣說《華嚴經》（Avatamsaka Sutra）。有三千大千世界微塵數偈，一四天下微塵數品。即使龍勝大士（Nagarjuna，印度佛教大乘中觀學派創始人），用盡世間智慧，也不能數清它的品目。而此品，是略本中的略本。只有我盧舍那如來（Locana Buddha，報身佛），曠劫所修的廣大因行，所感得的華藏世界，殊勝莊嚴。他的因地本行，不出普賢（Samantabhadra，象徵一切諸佛的理德與行德）十種大愿。而這愿，乃是稱合法界之心，窮盡法界之量，包攝無遺。所以稱為愿王。然而修行的要訣，成佛的快速方法，沒有超過這個的。所謂一念消滅無量惡業，一念成就無量善根，譬如金轉輪王（Chakravarti，擁有金輪的統治者），夢入阿鼻地獄（Avici，八大地獄中最苦之處），受大劇苦，無可哀救，怕怖慞惶，奔馳狂呼，想要逃脫而不得。一旦叱咤，極力猛醒，向之苦事，求之而不得，現成受用，種種本自具足。這就是所謂的夢幻法門，以智慧而入，唯在自心，不假外求。所以說心凈則佛土凈。
【English Translation】 English version: His heart. Never for a moment was there any interruption. The old monk only illuminated him with the inconceivable wisdom-torch. Never once did he broach the subject of higher matters. Only when he is self-confident and self-assured will he not fail his own spirituality. Because of his original vow, he has been asking the old monk to expound the Dharma for many years, but the old monk has not agreed. In the winter of the Jiawu year, he followed the old monk to the Great Compassionate Longevity Temple in the capital, seeking instruction on a snowy night, tearfully recounting his aspirations and so on. The old monk casually wrote these down for him. In the second month of the following spring, the old monk, due to the karmic conditions of propagating the Dharma, incurred the wrath of the Holy Emperor, implicating him. It was truly a narrow escape from death. I was exiled to Leiyang, and Zongfu traveled ten thousand miles from Pu to inquire after the old monk in the pestilential seas. We met in Wuyang, and he produced this scroll. The old monk unrolled it and saw its dazzling light. Therefore, I added these words.
Inscription for the Chapter on the Practices and Vows of Samantabhadra
Vairocana Buddha (the Buddha of Illumination), residing in the Avatamsaka realm (the Lotus Treasury World), under the Bodhi tree, for the Bodhisattvas on earth, expounds the Avatamsaka Sutra (Flower Garland Sutra). There are as many verses as dust motes in three thousand great thousand worlds, and as many chapters as dust motes in one four-continent world. Even the great master Nagarjuna (founder of the Madhyamaka school of Mahayana Buddhism in India), with all the wisdom in the world, could not count its chapters. And this chapter is the abridged version of the abridged version. Only I, Locana Buddha (the Reward Body Buddha), through the vast causes and practices cultivated over countless kalpas, have manifested the splendid and adorned Avatamsaka realm. His fundamental practices in the causal stage do not go beyond the ten great vows of Samantabhadra (symbolizing the principle and practice of all Buddhas). And these vows are in accordance with the mind of the Dharma realm, exhaust the measure of the Dharma realm, and encompass everything without omission. Therefore, it is called the King of Vows. However, the key to cultivation, the quick way to Buddhahood, does not surpass this. The so-called one thought eradicates limitless evil karma, and one thought accomplishes limitless good roots, is like a Chakravarti (wheel-turning king), dreaming of entering the Avici hell (the most painful of the eight great hells), suffering great torment, with no one to help, fearful and panicked, running and screaming, wanting to escape but unable to. Once he shouts and awakens with all his might, the suffering he experienced is sought but cannot be found, and the present enjoyment, in all its forms, is inherently complete. This is the so-called illusory Dharma gate, entered through wisdom, residing only in one's own mind, not relying on external seeking. Therefore, it is said that when the mind is pure, the Buddha land is pure.
人鄭擴發菩提心。歸依凈土。余教之以專誦此品。一旦生死夢破。何患不睹華藏現成受用乎。
題安樂行品后
予少讀四教儀。見天臺大師。判五種法師。為觀行位。竊有疑焉。既見法門之有以持經為行者。動則誦法華經百千部。及察其律身持心。多未能與經㳷合。是知持經之難矣。及予述法華通議。至佛贊法師之功德。有供養者。其福過於供佛。有譭謗者。其罪重於謗佛。此我世尊金口誠言。及見持經之法師。現在父母所生肉身。即得六根清凈。按六根清凈。當在七信菩薩不退者。以永不退墮生死也。何持經之功一至此邪。是知持者。不在紙墨文字。而在離言妙契佛心。佛之慧命。由是相續而不斷者。宜其功德殊勝然矣。某人受持此經。于安樂行中。有所契入。故專持之。此乃世尊教諸末法。持經弟子第一妙行。即如來之家法也。從是而入法華三昧。悟佛知見。固無難矣。
題刻藥師經后
經以藥師名者。蓋依本佛而稱也。至聖無名。以德彰名。然佛為三界醫王。善治一切眾生心病。故稱醫師。是則一大藏教。乃對癥之妙藥。而眾生之病。以癡愛為根。病根不除。而欲出生死渡苦海者。詎可得乎。問曰。經云求官位。得官位。求男女。得男女。求長壽。得長壽。求安樂。得安樂。皆眾生之
【現代漢語翻譯】 現代漢語譯本：人鄭擴發起了菩提心（Bodhicitta，覺悟之心），皈依凈土（Pure Land）。我教他專門誦讀《安樂行品》。一旦生死大夢破滅，何愁不能親眼見到華藏世界（Hua-yan World）現成的受用呢？
題《安樂行品》后
我年輕時讀《四教儀》，看到天臺大師（Tiantai Master）將五種法師判為觀行位。私下裡對此有所懷疑。後來見到法門中有人以持經作為修行，動輒誦讀《法華經》（Lotus Sutra）成百上千部，但考察他們約束身心的情況，大多未能與經義相吻合。由此可知持經的艱難。等到我闡述《法華通議》時，講到佛讚歎法師的功德，說供養法師的福報超過供養佛，譭謗法師的罪過重於誹謗佛。這是我世尊金口所說的誠實之言。並且見到持經的法師，現在以父母所生的肉身，就能得到六根清凈。按六根清凈，應當是在七信位的菩薩才不會退轉，因為永遠不會退墮生死輪迴。為何持經的功德竟然達到如此地步呢？由此可知，持經不在於紙墨文字，而在於離言語文字的妙悟，與佛心相應。佛的慧命（wisdom-life）由此相續不斷，理應功德殊勝啊。某人受持此經，在《安樂行》中，有所契入，所以專門持誦它。這乃是世尊教導末法時代持經弟子的第一妙行，就是如來之家的家法啊。從此而入法華三昧（Lotus Samadhi），證悟佛的知見，自然沒有困難。
題刻《藥師經》后
經以藥師（Bhaisajyaguru，藥師佛）命名，是因為依據本佛而稱呼的。至聖沒有固定的名稱，以德行來彰顯名號。然而佛是三界（Three Realms）的醫王，善於醫治一切眾生的心病，所以稱為醫師。這樣說來，一大藏教（Tripitaka）就是對癥的妙藥，而眾生的病，以癡愛為根本。病根不除，而想要出生死，渡苦海，怎麼可能呢？有人問：經中說求官位，得官位；求男女，得男女；求長壽，得長壽；求安樂，得安樂。這些都是眾生的
【English Translation】 English version: Zheng Kuo developed Bodhicitta (the mind of enlightenment) and took refuge in the Pure Land. I taught him to focus on reciting this chapter [the Chapter on Peaceful Practices]. Once the great dream of birth and death is shattered, what need is there to worry about not witnessing the readily available enjoyment of the Hua-yan World (Avatamsaka, the Flower Ornament World)?
After Inscribing the Chapter on Peaceful Practices
When I was young, I read the 'Four Teachings' and saw the Tiantai Master classify the five types of Dharma masters as being in the stage of contemplative practice. I secretly had doubts about this. Later, I saw that within the Dharma gate, there were those who used upholding the scriptures as their practice, reciting the Lotus Sutra hundreds and thousands of times. However, upon observing their self-discipline and mind-control, many were unable to align with the meaning of the scriptures. From this, it is known how difficult it is to uphold the scriptures. When I expounded on the 'Comprehensive Commentary on the Lotus Sutra,' I came to the part where the Buddha praised the merits of Dharma masters, saying that the merit of making offerings to a Dharma master exceeds that of making offerings to the Buddha, and the sin of slandering a Dharma master is heavier than that of slandering the Buddha. These are the sincere words spoken from the golden mouth of my World-Honored One. Furthermore, I saw that Dharma masters who uphold the scriptures can attain purification of the six senses with their physical bodies born of their parents. According to the purification of the six senses, it should be that Bodhisattvas in the stage of the seven faiths do not regress, because they will never fall back into the cycle of birth and death. Why does the merit of upholding the scriptures reach such a level? From this, it is known that upholding the scriptures does not lie in paper and ink, but in the wonderful realization that transcends words and accords with the Buddha's mind. The Buddha's wisdom-life is thereby continued without interruption, so it is fitting that the merits are extraordinarily supreme. Someone upholds this scripture and has some realization in the Peaceful Practices, so he specifically upholds it. This is the foremost wonderful practice taught by the World-Honored One to disciples who uphold the scriptures in the Dharma-ending Age; it is the family tradition of the Tathagata. From this, entering the Lotus Samadhi and realizing the Buddha's knowledge and vision is certainly not difficult.
After Inscribing the Medicine Buddha Sutra
The sutra is named after the Medicine Buddha (Bhaisajyaguru), because it is named according to the original Buddha. The most sacred has no fixed name, but manifests the name through virtue. However, the Buddha is the Medicine King of the Three Realms (Triloka), skilled at curing the mental illnesses of all sentient beings, so he is called a physician. In this way, the entire Tripitaka (the Great Collection of Scriptures) is a wonderful medicine for specific ailments, and the root of sentient beings' illnesses is attachment and love. If the root of the illness is not removed, and one desires to escape birth and death and cross the sea of suffering, how is it possible? Someone asks: The sutra says that if one seeks official position, one obtains official position; if one seeks sons and daughters, one obtains sons and daughters; if one seeks longevity, one obtains longevity; if one seeks peace and happiness, one obtains peace and happiness. These are all the
癡愛也。佛意本欲眾生離之。今有求而必遂者。豈非增益癡愛耶。答曰。非增益之。實欲離之耳。以眾生不信自心是佛。故顛倒迷途。溺於愛河。佛以廣大慈悲而拔濟之。不能頓出。特設方便以引攝之。即其所愛而誘進之。所謂以楔出楔。以毒攻毒。故云。先以欲鉤牽。后令入佛智。則世間之愛。可潛消而默化矣。眾生始以不信自心之惑。如貪財者。而夢金寶。生大歡喜。致大欲樂。且金寶欲樂。豈自外至耶。眾生處此夢宅。種種希求。佛以如夢幻法門。而調治之。癡愛重。則信佛愈極。信至極。則自心癡愛。化而為佛知見矣。又如置酵于乳。而成酥酪。必轉醍醐。此經是佛以醍醐甘露之藥施眾生。能服之者。豈不頓祛百病。獲長壽哉。居士劉嶠。刻經以施多人。正若長者。於四達通衢以妙藥施人。但能信受而服之者。則心病頓瘳而隨求必應。其藥師之號。豈虛稱哉。既信自心。則觀此經。不屬紙墨文字矣。
白衣陀羅尼經后䟦
白衣陀羅尼經。乃我圓通大士。從大悲心中實際流出。故世之善男子女人。苦於無嗣。志心持此。求無不感應如響。且往往應之者非一。而不信者亦非一。又有持而不應者亦非一。此何以故。以我大士依本師觀音如來。授如幻聞熏聞脩金剛三昧。現三十二應身。十四無畏功德。與
【現代漢語翻譯】 現代漢語譯本：執著于愛戀是愚癡的。佛陀本意是希望眾生脫離這種狀態。現在有人祈求愛戀並最終如願，這難道不是在增加他們的愚癡和愛戀嗎？回答說：並非增加，實際上是想讓他們脫離。因為眾生不相信自己的心就是佛，所以才會顛倒迷惑，沉溺於愛河。佛陀以廣大的慈悲來救拔他們，但不能立刻讓他們脫離，所以特別設定方便法門來引導和攝受他們，利用他們所愛的東西來誘導他們前進，這就是所謂的『以楔出楔』，『以毒攻毒』。所以說：『先用慾望的鉤子牽引，然後讓他們進入佛的智慧』，這樣世間的愛戀就可以潛移默化地消除了。眾生最初因為不相信自己的心而迷惑，就像貪財的人，在夢中夢見金銀財寶，產生極大的歡喜，導致極大的慾望和快樂。而且金銀財寶和慾望快樂，難道是從外面來的嗎？眾生處在這個如夢的宅子里，有種種的希求，佛陀用如夢如幻的法門來調治他們。愚癡愛戀越重，則對佛的信仰越堅定。信仰達到極點，則自心的愚癡愛戀，就會轉化為佛的知見。又好像在牛奶中加入酵母，就會變成酥酪，最終一定會變成醍醐。這部經是佛陀用醍醐甘露的藥物施予眾生，能夠服用它的人，豈不是立刻祛除各種疾病，獲得長壽嗎？居士劉嶠，刻印這部經書施捨給很多人，正像一位長者，在四通八達的道路上用妙藥施捨給人們。只要能夠相信並服用它的人，那麼心中的疾病立刻痊癒，並且所求必應。藥師這個稱號，難道是虛假的嗎？既然相信自己的心，那麼看這部經，就不再執著于紙墨文字了。
《白衣陀羅尼經后跋》
《白衣陀羅尼經》，是我圓通大士（指觀世音菩薩）從大悲心中實際流露出來的。所以世上的善男子善女人，苦於沒有後嗣，真心誠意地持誦此經，祈求沒有不感應的，就像聲音和迴響一樣。而且往往應驗的還不止一件，但不相信的人也不少。也有持誦了卻不應驗的，也不少。這是什麼原因呢？因為我的大士（指觀世音菩薩）依靠本師觀音如來，傳授如幻聞熏聞脩金剛三昧（一種禪定），顯現三十二應身（觀音菩薩為度化眾生而示現的各種化身），十四無畏功德（觀音菩薩救苦救難的十四種能力），與
【English Translation】 English version: Attachment to love is foolish. The Buddha's original intention is to liberate sentient beings from this state. Now, if someone seeks love and ultimately gets their wish, isn't this increasing their foolishness and attachment? The answer is: it's not increasing it, but actually aiming to liberate them. Because sentient beings don't believe that their own mind is the Buddha, they become deluded and lost, drowning in the river of love. The Buddha uses vast compassion to rescue them, but cannot liberate them immediately, so he specially sets up expedient means to guide and receive them, using what they love to induce them forward. This is the so-called 'using a wedge to remove a wedge,' 'using poison to fight poison.' Therefore, it is said: 'First use the hook of desire to attract, then lead them into the wisdom of the Buddha,' so that worldly love can be imperceptibly eliminated and transformed. Sentient beings are initially deluded because they don't believe in their own mind, just like a greedy person who dreams of gold and jewels, generating great joy, leading to great desires and pleasures. And do gold, jewels, desires, and pleasures come from outside? Sentient beings are in this dreamlike house, with all kinds of desires. The Buddha uses the dreamlike and illusory Dharma to regulate them. The heavier the foolish love, the more firm the faith in the Buddha. When faith reaches its peak, the foolish love of one's own mind will be transformed into the Buddha's knowledge and vision. It's also like adding yeast to milk, which turns into curd, and will eventually become ghee (clarified butter). This sutra is the Buddha using the medicine of ghee and nectar to bestow upon sentient beings. Those who can take it, wouldn't they immediately eliminate all kinds of diseases and gain longevity? Layman Liu Qiao, printing this sutra and giving it to many people, is just like an elder, using wonderful medicine to give to people on the thoroughfares. As long as those who can believe and take it, then the diseases of the heart will be immediately cured, and all requests will be fulfilled. Is the title of Medicine Buddha a false claim?
Postscript to the White-Robed Dharani Sutra
The White-Robed Dharani Sutra is actually revealed from the heart of great compassion by my Great Perfect One (referring to Avalokiteśvara Bodhisattva). Therefore, if good men and women in the world suffer from having no offspring, sincerely reciting this sutra, there is no request that is not answered, just like sound and echo. Moreover, often more than one thing is answered, but there are also many who do not believe. There are also many who recite but do not receive a response. What is the reason for this? Because my Great One (referring to Avalokiteśvara Bodhisattva) relies on the original teacher, the Tathagata Avalokiteśvara, who transmitted the illusory hearing, perfuming hearing, and cultivating the Vajra Samadhi (a type of meditation), manifesting thirty-two response bodies (various manifestations of Avalokiteśvara Bodhisattva to liberate sentient beings), fourteen fearless merits (fourteen abilities of Avalokiteśvara Bodhisattva to save from suffering and difficulty), and
十方三界六道眾生。同悲仰故。法界眾生。欲求男者。誕生福德智慧之男。生者皆白衣重胞。以示大士不誑眾生之驗也。雖然。此男者。果何自而來耶。若即大士現身。而大士不迷。安得所生之男。一一如慈悲現身之士。若非大士現身。又何以求大士而得生。此理難窺。故信之者希。不知大士。既與一切眾生。共一悲仰。是則大士悲仰之心。即眾生愿求之心也。其求者。果如大士之心。而大士之心。亦即求者之心。如鏡交光。影影互現。又如谷響。聲叫聲應。未有自心而不應自心者。故曰。自心取自心。非幻成幻法。是則所求之男。實是求者自心所變現。不如是求。故不應耳。所以求而得智慧福德何也。蓋尋常男女。純以淫慾之心求之。故多愚癡。原非智慧心所生也。今不以淫慾心求。而求之於大士。則是原出智慧。智慧。福德之本也。所生福德智慧之男。所謂聲和響順。形直影端。其理無疑也。子寅周伯子。篤信此法。一日入山。焚香作禮。乞書此經。然我亦從大士耳門而入三昧者。第恐子寅。不能作如是觀。故書寫已。又從而解說之。
䟦姜大隱百城煙水卷
余嘗讀清涼傳。至無著入金剛窟。與文殊茶話間。見諸大士。自雲中冉冉而下。因問此眾龍象。何自而來。殊曰。此吾窟中一萬眷屬。各於十方
【現代漢語翻譯】 現代漢語譯本：十方三界六道的眾生，共同悲憫仰望（觀世音）菩薩的緣故。法界眾生，如果想要男孩，就會誕生具有福德和智慧的男孩。出生的男孩都身穿白衣，並且是雙胞胎，以此顯示大士（觀世音菩薩）不欺騙眾生的驗證。雖然如此，這個男孩，究竟是從哪裡來的呢？如果說是大士（觀世音菩薩）顯現的身，但是大士不會迷惑，怎麼能保證所生的男孩，每一個都像慈悲顯現之士呢？如果不是大士顯現的身，又憑什麼求大士就能得到男孩呢？這個道理難以看清，所以相信的人很少。不知道大士，既然與一切眾生，共同懷著一份悲憫仰望之心，那麼大士的悲憫仰望之心，就是眾生愿求之心。祈求者的心，如果像大士的心，那麼大士的心，也就是祈求者的心。如同鏡子互相輝映，影子互相顯現。又如同山谷迴響，聲音呼叫聲音迴應。沒有自己的心而不迴應自己的心的。所以說，『自心取自心，非幻成幻法』。那麼所求的男孩，實際上是祈求者自己的心所變現的。不這樣祈求，所以不能應驗罷了。那麼為什麼祈求就能得到智慧福德呢？因為尋常男女，純粹以淫慾之心祈求，所以大多愚癡。原本不是智慧心所生的。現在不以淫慾心祈求，而是向大士祈求，那麼原本就出自智慧。智慧，是福德的根本。所生的是具有福德智慧的男孩，這就是所謂的『聲和響順，形直影端』，這個道理是毫無疑問的。子寅周伯子，篤信這個方法。有一天進入山中，焚香作禮，乞求書寫這部經。然而我也是從大士（觀世音菩薩）的耳門而進入三昧的。只是擔心子寅，不能作這樣的觀想，所以書寫完畢后，又從而解說它。
跋姜大隱百城煙水卷
我曾經讀清涼的傳記，讀到無著進入金剛窟，與文殊（文殊菩薩）茶話之間，看見諸位大士，從雲中緩緩而下。於是問這些眾多的龍象（指有力量的人），從哪裡來。文殊（文殊菩薩）說，『這是我窟中的一萬眷屬，各自在十方（各個方向）』
【English Translation】 English version: The sentient beings of the ten directions, the three realms, and the six paths, together with compassion, look up to (Avalokiteśvara) Bodhisattva. If sentient beings in the Dharma realm desire a son, they will give birth to a son with blessings and wisdom. The sons born are all dressed in white and are twins, showing the verification that the Great Being (Avalokiteśvara Bodhisattva) does not deceive sentient beings. However, where does this son come from? If it is said to be a manifestation of the Great Being (Avalokiteśvara Bodhisattva), but the Great Being is not deluded, how can it be guaranteed that each son born is like a compassionate manifestation? If it is not a manifestation of the Great Being, then why can one obtain a son by praying to the Great Being? This principle is difficult to see clearly, so few people believe it. They do not know that since the Great Being shares a compassionate and yearning heart with all sentient beings, then the Great Being's compassionate and yearning heart is the heart of sentient beings' desires. If the heart of the seeker is like the heart of the Great Being, then the heart of the Great Being is also the heart of the seeker. It is like mirrors reflecting each other, shadows appearing mutually. It is also like the echo in a valley, where a sound calls and a sound responds. There is no one whose own heart does not respond to itself. Therefore, it is said, 'The self-mind takes from the self-mind, non-illusion becomes illusory Dharma.' Then the son sought is actually a transformation of the seeker's own mind. If one does not seek in this way, then there will be no response. So why can one obtain wisdom and blessings by seeking? Because ordinary men and women seek purely with a lustful heart, so they are mostly ignorant. Originally, they are not born from a wise heart. Now, instead of seeking with a lustful heart, they seek from the Great Being, then it originally comes from wisdom. Wisdom is the root of blessings. The son born has blessings and wisdom, which is the so-called 'voice and echo in harmony, form upright and shadow straight,' and there is no doubt about this principle. Zi Yin Zhou Bozi firmly believes in this method. One day, he entered the mountains, burned incense, and made obeisance, begging to write this sutra. However, I also entered samadhi through the ear gate of the Great Being (Avalokiteśvara Bodhisattva). I am only worried that Zi Yin cannot make such contemplation, so after writing it, I further explain it.
Postscript to Jiang Dayin's Hundred Cities and Misty Waters Scroll
I once read Qingliang's biography, and when I read that Wuzhuo entered the Vajra Cave and had tea with Mañjuśrī (Mañjuśrī Bodhisattva), I saw the Great Beings slowly descending from the clouds. So I asked where these many dragons and elephants (referring to powerful people) came from. Mañjuśrī (Mañjuśrī Bodhisattva) said, 'These are my ten thousand dependents in the cave, each in the ten directions (various directions).'
世界。利生緣畢而歸也。又問世何不知。殊曰。或現帝后妃女國太母身。或現宰官居士黃門長者比丘僧尼。隨類皆入。化化無窮。安可以跡較之耶。今觀 聖慈御筆。賜姜常侍百城煙水卷。及諸大宰官題詠詩。則不必更疑文殊也。姜公別號大隱。為慈寧宮侍中。其所以荷擔如來。輔弼聖化。建立三寶者。功最居多。故能獲此密印。不減髻珠之賞。公當持此。以為利生之倦。他日歸來窟中。想文殊見之必合符驗也。
佛頂尊勝陀羅尼咒䟦
諸佛同證秘密心印。得成無上菩提。含之以為三德秘藏。吐之以為萬行莊嚴。持之以為利生事業。誦之以為潔己妙行。是故一切諸佛因之而成道。一切菩薩因之而轉邪。此則凡所謂密咒者。皆稱尊勝。而此咒者。出自毗盧灌頂。為法身所演。又尊勝中之尊勝者也。若書之幡幢。風之所到。影之所臨。觸之者。皆能離苦得樂。又況行之持之。於心含之。而為心印者耶。故首楞嚴曰。若有眾生欲習難除。但當一心。誦我佛頂光聚秘密神咒。淫火頓除。如湯消冰。應念化成無上知覺。噫。一切眾生。皆以淫慾而正性命。今一持此咒。則命根頓斷。生死永離。又何況彼區區貪瞋癡慢。不化為無上菩提真種子耶。行人明寬。持此有年。今乞海印老人書寫此卷。將終身佩帶。持誦不忘。
【現代漢語翻譯】 現代漢語譯本： 世界。利生之緣完畢后迴歸。又問文殊菩薩為何不為人所知。殊回答說：『或者顯現為帝王后妃、女子或國家太母之身，或者顯現為宰官、居士、黃門（宦官）、長者、比丘（男性出家人）、比丘尼（女性出家人）。隨著不同種類而進入其中，教化變化無窮，怎麼可以用常人的眼光來衡量呢？』如今觀看聖上的御筆，賜予姜常侍（官名）《百城煙水卷》，以及各位大宰官的題詠詩，那麼就不必再懷疑文殊菩薩了。姜公的別號是『大隱』，擔任慈寧宮侍中（官名）。他之所以承擔如來的事業，輔佐聖上的教化，建立三寶（佛、法、僧），功勞最多。所以能夠獲得這種秘密的印證，不亞於得到佛的髻珠的賞賜。姜公應當持有此物，用來消除利生事業的疲倦。他日迴歸山窟之中，想必文殊菩薩見到此物一定會符合印證。
《佛頂尊勝陀羅尼咒》跋
諸佛共同印證的秘密心印，得以成就無上菩提（覺悟）。包含它就如同擁有三德（法身德、般若德、解脫德）的秘密寶藏，宣揚它就如同用萬行來莊嚴自身。持誦它就如同從事利益眾生的事業，唸誦它就如同進行潔身自好的美妙行為。因此，一切諸佛都因為它而成就道果，一切菩薩都因為它而轉離邪見。這也就是凡是所謂的密咒，都稱為『尊勝』的原因。而這個咒語，出自毗盧遮那佛的灌頂，是法身佛所演說，又是尊勝咒中的最尊勝者。如果將它書寫在幡幢上，風吹到的地方，影子照到的地方，接觸到的人，都能脫離痛苦得到快樂。更何況是實行它、持有它，在心中包含它，並把它作為心印的人呢？所以《首楞嚴經》說：『如果有眾生淫慾習氣難以去除，只要一心一意，唸誦我的佛頂光明聚集的秘密神咒，淫慾之火立刻消除，如同用沸水融化冰塊，應念之間就能化成無上的知覺。』唉！一切眾生，都因為淫慾而維持生命。如今一旦持誦此咒，那麼命根立刻斷絕，永遠脫離生死輪迴。又何況那些小小的貪婪、嗔恨、愚癡、傲慢，不會轉化為無上菩提的真正種子呢？行人明寬，持誦此咒已經多年，如今請求海印老人書寫此卷，將終身佩戴，持誦不忘。
【English Translation】 English version: The world. Having completed the causes for benefiting beings, he returns. Someone asked why Mañjuśrī (Bodhisattva of wisdom) is not known to the world. Śrī replied, 'Sometimes he manifests as emperors, empresses, consorts, women, or the great mothers of the nation. Sometimes he manifests as ministers, lay practitioners, eunuchs, elders, Bhikṣus (male monastic), or Bhikṣuṇīs (female monastic). He enters into each category according to their kind, transforming and teaching endlessly. How can one measure him by ordinary standards?' Now, observing the sacred imperial handwriting, bestowed upon Attendant-in-Ordinary Jiang (official title) the 'Hundred Cities of Mist and Water Scroll,' and the poems inscribed by various great ministers, then there is no need to doubt Mañjuśrī. Jiang Gong's (respectful title) alias is 'Great Hermit,' serving as Attendant-in-Ordinary in the Cining Palace. His contribution to undertaking the Tathāgata's (another name for Buddha) work, assisting the sacred teachings, and establishing the Three Jewels (Buddha, Dharma, Sangha) is the greatest. Therefore, he is able to obtain this secret seal, no less than receiving the reward of the Buddha's hair-knot jewel. Gong should hold this, using it to alleviate the weariness of benefiting beings. One day, returning to his cave, it is imagined that Mañjuśrī, upon seeing this, will certainly find it to be a confirming sign.
Postscript to the Uṣṇīṣa Vijaya Dhāraṇī Mantra
All Buddhas jointly certify the secret mind-seal, thereby attaining unsurpassed Bodhi (enlightenment). Containing it is like possessing the secret treasure of the Three Virtues (Dharmakāya, Prajñā, and Liberation), proclaiming it is like adorning oneself with myriad practices. Upholding it is like engaging in the work of benefiting beings, reciting it is like performing the exquisite act of purifying oneself. Therefore, all Buddhas attain the Path because of it, and all Bodhisattvas turn away from wrong views because of it. This is why all so-called secret mantras are called 'Victorious.' And this mantra, originating from the Abhiṣeka (consecration) of Vairocana Buddha (the universal Buddha), is spoken by the Dharmakāya (the body of the law), and is the most victorious among the victorious. If it is written on banners, wherever the wind reaches, wherever the shadow falls, whoever touches it, all can be liberated from suffering and attain happiness. How much more so for those who practice it, uphold it, contain it in their hearts, and make it their mind-seal? Therefore, the Śūraṅgama Sūtra says, 'If there are sentient beings whose habits of lust are difficult to remove, they should single-mindedly recite my secret divine mantra of the Buddha's Uṣṇīṣa (crown of the head) light gathering. The fire of lust will be instantly extinguished, like hot water melting ice, and in an instant, it will transform into unsurpassed awareness.' Alas! All sentient beings maintain their lives through lust. Now, once this mantra is upheld, then the root of life is instantly severed, and one is forever liberated from the cycle of birth and death. How much more so will those petty greed, hatred, delusion, and arrogance not transform into the true seeds of unsurpassed Bodhi? Practitioner Mingkuan has upheld this for many years, and now requests the Old Man of Haiyin to write this scroll, which he will wear and recite throughout his life, never forgetting it.
老人嘉其志行。助其堅強。乃為書之。又贅之以此。將以策前程示來學者。
八大人覺經䟦
此八大人覺經。予昔居海上。時時書示弟子輩持誦。今來忘矣。昨達觀師。偶以元雪庵大師。擘窠大書刻本。寄予讀之。恍然如睹故物。一向藏之篋笥。未嘗拈出示人。茲小金山鏡心上人。偶持此冊來。乞書法語。余乃躍然。為書此經一過。因嘆曰。此足以占感應道交。時節因緣所會耳。佛為眾生說法。唯待機宜。故曰。久默斯要。不務速說。所以未曾說。說時未至故。予初入粵。未見有僧徒酷嗜佛法者。偶一日。過金山上人。乃持所請諸名公。共書四十二章經一冊。請予䟦語。自是緇白弟子。書四十二章經者數人。予因為菩提樹下新學沙彌。講說一週。得聞此經者。不啻百什人矣。其機蓋自上人發也。此經乃一切世間諸天及人所希聞者。予生平喜以此經施人。而獨於此地。其機不發。今又因上人而發之。其事蓋亦奇矣。何也。以佛說法。唯待機而動。迫不得已而後應。如洪鐘虡受。隨扣而響。是知此段因緣。非特爾也。良以一切眾生。寢此大光明藏。而沉瞑于長夜之夢。從來不覺久矣。非大覺不足以破大夢。非破大夢。不足以稱大人。不唯能覺人者為大人。而能奮力勇猛自覺者。亦大人也。是則能大覺而後為大
【現代漢語翻譯】 現代漢語譯本： 老者讚賞他的志向和品行，幫助他堅定信念，於是為他寫下這些文字，並用這些話來補充，希望以此來勉勵後來的學習者。
《八大人覺經》跋
這部《八大人覺經》，我過去住在沿海地區時，常常書寫給弟子們，讓他們誦讀。現在已經忘記了。昨天達觀法師，偶然把元代雪庵大師用大字書寫的刻本寄給我閱讀，我恍然如見到舊物。一直把它藏在箱子里，未曾拿出來示人。現在小金山鏡心上人，偶然拿著這本冊子來，請求我題寫法語。我於是欣然為他書寫此經一遍。因此感嘆說，這足以應驗感應道交、時節因緣的相會啊！佛為眾生說法，只等待時機適宜，所以說：『長久沉默是因為重要，不急於快速宣說。』所以未曾說，是因為宣說的時機未到。我剛到廣東時，未曾見到有僧徒酷愛佛法的。偶然有一天，拜訪金山上人，他拿著所請的各位名公共同書寫的《四十二章經》一冊，請我寫跋語。從此，僧俗弟子書寫《四十二章經》的人有好幾位。我因此在菩提樹下為新學的沙彌講解了一週。聽到這部經的人，不止百十人啊。這個機緣大概是從上人發起的。這部經乃是一切世間諸天及人所希望聽聞的。我平生喜歡用這部經施捨給別人，而唯獨在這個地方，這個機緣沒有引發。現在又因為上人而引發了。這件事大概也很奇特啊！為什麼呢？因為佛說法，只等待時機而動，迫不得已而後應，如同洪鐘懸掛在鐘架上，隨著敲擊而發出響聲。由此可知這段因緣，不僅僅是爲了你啊。實在是由於一切眾生，沉睡在這大光明藏中，而沉溺於長夜的夢中，從來不覺醒已經很久了。非大覺悟不足以打破大夢，非打破大夢，不足以稱為大人。不唯能覺悟他人的人是大人，而能奮力勇猛自覺的人，也是大人啊。這樣才能大覺悟而後成為大...
【English Translation】 English version: The old man admired his ambition and conduct, and helped him strengthen his resolve. Therefore, he wrote these words and supplemented them with this, hoping to encourage future learners.
Postscript to the Sutra of Eight Great Awakenings
This Sutra of Eight Great Awakenings, I used to write it for my disciples to recite when I lived in the coastal area. Now I have forgotten it. Yesterday, Dharma Master Daguan happened to send me a printed copy of the sutra in large characters written by Master Xue'an of the Yuan Dynasty, and when I read it, I felt as if I were seeing an old object. I had always kept it in a box and never showed it to anyone. Now, Superior Jinxin of Little Jinshan Temple happened to bring this booklet and asked me to write a Dharma verse. So I gladly wrote this sutra again for him. Therefore, I sighed and said, 'This is enough to verify the meeting of responsive interaction and the conditions of time and circumstance!' The Buddha speaks the Dharma for sentient beings, only waiting for the right opportunity. Therefore, it is said, 'Prolonged silence is because it is important, not rushing to speak quickly.' The reason why he had not spoken was because the time to speak had not yet arrived. When I first arrived in Guangdong, I had never seen any monks who were so fond of the Buddha's teachings. One day, I happened to visit Superior Jinshan, and he brought a copy of the Sutra of Forty-two Chapters, which was jointly written by various famous figures he had invited, and asked me to write a postscript. Since then, several lay and monastic disciples have written the Sutra of Forty-two Chapters. Therefore, I lectured on it for a week to the newly learning novices under the Bodhi tree. There were more than a hundred people who heard this sutra. This opportunity was probably initiated by the Superior. This sutra is what all the gods and humans in the world hope to hear. I have always liked to give this sutra to others, but only in this place, this opportunity has not arisen. Now it has arisen again because of the Superior. This matter is probably also very strange! Why? Because the Buddha speaks the Dharma, only moving when the time is right, and responding only when forced to. It is like a great bell hanging on a frame, sounding when struck. From this, we can know that this karmic connection is not just for you. It is truly because all sentient beings are sleeping in this great treasury of light, and are immersed in the dream of the long night, and have not awakened for a long time. Without great awakening, it is not enough to break the great dream, and without breaking the great dream, it is not enough to be called a great person. Not only is a person who can awaken others a great person, but a person who can strive vigorously and awaken himself is also a great person. Only then can one be greatly awakened and then become great...
人。唯大人而後能有大覺。以一念之覺。而破永夜之夢。豈細事哉。嗟乎。予觀大地眾生。同稟此覺。無非大人。第無大人以開覺之耳。吾佛世尊。獨稱大人。其靈山一會。英傑之士。與夫拈花之破顏。少林之面壁。以至六傳五派千七百人。皆所稱自覺覺他。而為有力大人者也。是皆與人同耳。嗟乎。一切眾生。皆證圓覺。所以迷悶而不入者。非覺違拒諸能入者。要之於此八法。不能覺悟。故於生死關頭。不能掉臂。由此甘受沉淪。驅馳苦趣。伶跰辛苦。客作賤人。不能得稱為大人耳。上人能杰然觸發此機。豈非千金之子。流落窮途。一旦而發思歸之念者耶。今吾所書此八大人覺經。實雁足家音。展之即得故鄉訊息。試時時展之。勿暫忘歸計。致慈尊盻盻于常寂之鄉。而倚般若之門也。
釋迦觀音志䟦
釋氏之學。以全體大用。盡法界量為極則。所謂毗盧遮那海印三昧威神之力。平等顯現。是故一切諸佛之始終。一切菩薩利生之事業。乃至世諦語言。資生之業。無不從此三昧流出。而有廣大不思議力。福慧莊嚴。皆悉具足。乃見法界之妙。且一切聖凡。統不出此。是知吾祖。乃三昧中之一人。所輯釋迦觀音二志。乃述三昧之境界。轉為利生之方便。即述一代時教之法門。又為三昧中之三昧。豈可以世諦文
【現代漢語翻譯】 現代漢語譯本：人啊，只有大丈夫才能有大覺悟，以一念的覺悟，打破漫長黑夜的迷夢，這難道是小事嗎？唉！我看大地上的眾生，同樣稟賦著這種覺性，無一不是大丈夫，只是沒有大丈夫來開啟他們的覺悟罷了。我們的佛陀世尊，獨自被稱為大丈夫，他在靈山法會上，那些英俊傑出之士，以及拈花微笑的迦葉，少林寺面壁的達摩，以至六傳五派一千七百人，都被稱為自覺覺他，而成為有力量的大丈夫。這些人都是和普通人一樣的啊！唉！一切眾生，本來都能證得圓滿的覺悟，之所以迷惑沉淪而不能證入，不是覺悟排斥那些能夠證入的人，關鍵在於他們對於這八種覺悟之法，不能覺醒領悟，所以在生死關頭，不能灑脫自在。因此甘願承受沉淪，奔波于痛苦的境地，孤苦伶仃，為他人作工，不能被稱為大丈夫啊！上人您能如此傑出地觸發這個覺悟的契機，難道不是像千金之子，流落在窮困的道路上，一旦生起思念家鄉的念頭嗎？現在我所書寫的這部《八大人覺經》，實在是如同鴻雁傳書般的家信，展開它就能得到故鄉的訊息。希望您時時展讀它，不要片刻忘記迴歸故鄉的計劃，以至於慈悲的佛陀在常寂光凈土中翹首盼望，倚靠在般若智慧之門旁啊。
釋迦觀音志跋
佛家的學說，以全體的妙用，窮盡法界的度量為最高的境界。這就是所謂的毗盧遮那佛海印三昧的威神之力，平等地顯現。因此，一切諸佛的開端和終結，一切菩薩利益眾生的事業，乃至世俗的語言，維持生活的行業，沒有不是從此三昧中流出，而具有廣大的不可思議的力量，福德和智慧莊嚴，都完全具備。才能見到法界的奧妙。而且一切聖人和凡人，都統統不出這個範圍。由此可知我們的祖師，乃是三昧中的一人，他所編輯的《釋迦志》和《觀音志》這兩部著作，乃是敘述三昧的境界，轉變為利益眾生的方便法門，也就是敘述一代時教的法門，又是三昧中的三昧，怎麼可以用世俗的文字來衡量呢？
【English Translation】 English version: People. Only a great person can have great enlightenment. To break the dream of the eternal night with a single thought of awakening, is this a trivial matter? Alas! I observe the sentient beings of the earth, all endowed with this awareness, none are not great people, only there are no great people to awaken them. Our Buddha, the World Honored One, is uniquely called a great person. At the assembly on Vulture Peak, the heroes and outstanding individuals, and Kashyapa who smiled at the flower, Bodhidharma who faced the wall at Shaolin, and even the seventeen hundred people of the six transmissions and five schools, were all called self-aware and able to awaken others, and became powerful great people. These are all the same as ordinary people! Alas! All sentient beings are capable of realizing perfect enlightenment, but the reason they are confused and cannot enter is not that enlightenment rejects those who can enter, but that they cannot awaken to these eight laws of enlightenment. Therefore, at the critical moment of life and death, they cannot be free and at ease. Thus, they willingly endure sinking, running in the realm of suffering, lonely and miserable, working as laborers, and cannot be called great people! Superior One, you are able to trigger this opportunity for awakening so outstandingly, are you not like the son of a wealthy family, fallen on a poor road, who suddenly has the thought of returning home? Now, this Sutra of Eight Great Awakenings that I have written is truly like a family letter carried by a wild goose, unfolding it will immediately bring news of the homeland. Try to unfold it often, do not forget the plan to return home even for a moment, so that the compassionate Buddha is looking forward to it in the land of eternal tranquility, leaning on the door of Prajna wisdom.
Postscript to the Records of Shakyamuni and Avalokiteshvara
The teachings of the Shakya clan take the complete and great function, exhausting the measure of the Dharma realm, as the ultimate. This is the so-called power of the Vairochana Buddha's Samadhi of the Ocean Seal, manifesting equally. Therefore, the beginning and end of all Buddhas, the activities of all Bodhisattvas benefiting sentient beings, and even worldly language and the means of livelihood, all flow from this Samadhi and possess vast and inconceivable power, adorned with blessings and wisdom, all fully complete. Only then can one see the wonders of the Dharma realm. Moreover, all sages and ordinary beings are all within this scope. From this, it can be known that our Patriarch is one person within the Samadhi. The two records of Shakyamuni and Avalokiteshvara that he compiled are descriptions of the realm of Samadhi, transformed into a means of benefiting sentient beings, that is, a description of the Dharma gate of a lifetime of teaching, and also the Samadhi within Samadhi. How can it be measured by worldly writing?
字目之哉。智者觀之。豈不躍然入此三昧。嗟予小子。亦從三昧而興讚歎者也。詎可以恒情而擬議耶。
題普唸佛求生凈土圖
世人歷劫。久沉生死苦海。輪迴三途。皆因自心妄想煩惱。造種種業。故無出頭之時。佛說西方凈土一門。引攝眾生。出離苦趣。是為最妙法門。一生取辦。楚僧海慧。單勸十方真實為生死人。一心念佛。更無別緣。以眾生煩惱深重。妄想甚多。皆生死根。然非多多之佛。不能度多多之人。今聞汝東居士。刻接引彌陀佛像一尊。通身約圈一千八百。每唸佛千聲。以朱填一圈。唸完佛身。則計唸佛一百八十萬聲。雖積劫百八煩惱。仗佛消除。而凈土可期。生死之苦可永脫矣。且愿所勸唸佛之人。亦如唸佛之數。更望大信心檀越。施紙印散亦相若。惟此功德圓滿。則施者念者。同歸極樂無疑矣。
題化城募緣疏
刻藏盛舉。乃自佛法入中國二千餘年。一段大事因緣。令末法無量眾生。種成佛真因。乃至深山窮谷無佛法處。亦得共睹釋迦如來大事全藏。惟此功德。實震旦第一希有之勝事。非大悲願力者。不能發此心。然又非大願力者。不能克全其業。今方過半。已費數萬計。故非一人一手一足之力也。刻板之地。始議五臺苦冰雪。次遷徑山苦霧濕。皆非久計。末遷化城。可
【現代漢語翻譯】 現代漢語譯本：這些文字多麼精妙啊！有智慧的人看到它，難道不會欣喜地進入這種三昧（Samadhi，一種冥想狀態）嗎？我這個晚輩，也是從三昧中生起讚歎之情啊！怎麼可以用世俗的常情來揣測它呢？
題普唸佛求生凈土圖
世人經歷無數劫，長久地沉溺在生死苦海中，在三惡道（指地獄、餓鬼、畜生）中輪迴，都是因為自己內心的虛妄念想和煩惱，造作各種惡業，所以沒有脫離苦海的時候。佛陀宣說了西方凈土法門，引導攝受眾生，脫離痛苦的境地，這是最為殊勝的法門，可以在一生中成就。楚地的僧人海慧，專門勸導十方真正為生死大事擔憂的人，一心念佛，不要再尋求其他因緣。因為眾生的煩惱深重，虛妄念想很多，這些都是生死的根本。然而，不是眾多的佛，就不能度化眾多的眾生。現在聽說汝東居士，刻印了一尊接引眾生的阿彌陀佛（Amitabha）像，全身大約有一千八百個圓圈，每唸佛一千聲，就用硃砂填滿一個圓圈。唸完佛像全身的圓圈，就計算唸佛一百八十萬聲。即使積累了無數劫的一百零八種煩惱，也能依靠佛力消除，那麼往生凈土就可以期望，生死輪迴的痛苦就可以永遠脫離了。並且希望所勸導唸佛的人，也能像唸佛的數量一樣眾多。更希望大發信心的施主，施捨紙張印刷散發也像唸佛的數量一樣。只有這樣功德圓滿，那麼施捨的人和唸佛的人，一同往生極樂世界就沒有疑問了。
題化城募緣疏
刊刻大藏經（Tripitaka）是盛大的舉動，自從佛法傳入中國兩千多年以來，這是一段重大的因緣。能夠讓末法時代的無量眾生，種下成佛的真實種子，乃至深山窮谷沒有佛法的地方，也能共同看到釋迦如來（Sakyamuni）的大藏經全貌。只有這個功德，實在是震旦（中國的古稱）第一稀有殊勝的事情。不是具有大悲願力的人，不能發起這樣的心願。然而又不是具有大願力的人，不能完成這項事業。現在工程才過一半，已經花費了數萬計的錢財，所以不是一個人、一隻手、一隻腳的力量可以完成的。刻板的地方，開始商議在五臺山，但是苦於冰雪嚴寒，後來遷移到徑山，又苦於霧氣潮濕，都不是長久的打算，最終遷移到化城。
【English Translation】 English version: How exquisite are these words! A wise person, upon seeing them, would surely joyfully enter this Samadhi (a state of meditative consciousness). I, a junior, also arise from Samadhi with praise! How can it be fathomed with mundane sentiments?
Inscription for the Painting of Universal Mindfulness of Buddha Seeking Rebirth in the Pure Land
Beings in the world have been submerged in the sea of suffering of birth and death for countless kalpas (aeons), transmigrating through the three evil realms (hell, hungry ghosts, and animals), all because of their own mind's deluded thoughts and afflictions, creating various karmas, and thus having no chance of escape. The Buddha spoke of the Pure Land of the West, guiding and gathering beings to escape from suffering, which is the most wonderful Dharma gate, achievable in one lifetime. The monk Haihui of Chu (ancient state in China) single-mindedly exhorts those in the ten directions who are truly concerned about birth and death to focus on reciting the Buddha's name, seeking no other causes. This is because beings' afflictions are deep and their deluded thoughts are numerous, all of which are the roots of birth and death. However, it is only through the multitude of Buddhas that the multitude of beings can be delivered. Now I hear that Upasaka (lay Buddhist) Rudong has engraved an image of Amitabha (Buddha of Infinite Light) Buddha welcoming beings, with approximately one thousand eight hundred circles on his body. For every thousand recitations of the Buddha's name, one circle is filled with vermilion. After completing the circles on the entire Buddha image, it is calculated that one million eight hundred thousand recitations of the Buddha's name have been made. Even the one hundred and eight afflictions accumulated over countless kalpas can be eliminated by relying on the Buddha's power, and thus rebirth in the Pure Land can be hoped for, and the suffering of birth and death can be escaped forever. Furthermore, may those who are exhorted to recite the Buddha's name be as numerous as the recitations of the Buddha's name. And may the generous donors with great faith donate paper for printing and distribution in similar quantities. Only when this merit is complete will both the donors and the reciters undoubtedly be reborn together in the Land of Ultimate Bliss.
Inscription for the Solicitation for Funds for Huacheng
The grand undertaking of engraving the Tripitaka (Buddhist canon) is a major event since the entry of Buddhism into China more than two thousand years ago. It allows countless beings in the Dharma-ending Age to plant the true seed of Buddhahood, and even in remote mountain valleys where there is no Dharma, they can all see the complete Tripitaka of Sakyamuni (historical Buddha) Tathagata. Only this merit is truly the most rare and wonderful event in Zhen Dan (ancient name for China). One who does not have great compassion and vows cannot initiate such a wish. However, one who does not have great vows cannot complete this undertaking. Now that the project is only halfway done, it has already cost tens of thousands, so it cannot be accomplished by the strength of one person, one hand, or one foot. The place for engraving the blocks was initially discussed to be on Mount Wutai, but it suffered from severe ice and snow. Later, it was moved to Mount Jing, but it suffered from fog and humidity, neither of which were long-term solutions. Finally, it was moved to Huacheng.
謂得所。其建議始馮太史。恢復得吳中丞。克荷者。末得澹居鎧公。皆莫大之願力也。但貯板之房。須高廠。架。使離地透風。不致易壞。即板成。而安置之功。殊非一人一力可措也。今觀馮吳二公疏意。甚至頭目髓腦之不惜。此何等苦心哉。予嘗謂世有一代之人。皆同心夙願。業已久在如來光明藏中。所謂緣熟即現。今行乞之僧。大似執舊倦以訪同願。固知一見而興起者。皆往昔同盟。且謂當來同會也。其所施。又何計金錢幣帛哉。心與此法量等虛空。而福亦量等虛空界矣。
題云棲大師小像
至人無身。以願力為身。至人無事。以利生為事。故身非我有。事非己為。此所以身不能拘。事不能累。觀師住世八十餘年。建立度生事業者過半。知其未出世前。皆操為人之具也。即其法門。攝受無量眾生。而同出生死者。不知其幾何人。是則師雖隨緣去來。幻化死生。而法身常住。與山川相為悠久。又豈可以此色相求之哉。瞻者當如空生晏坐石室。真見如來。必致天帝散花。而興讚歎也。
放生文䟦
聖人之教。以五常治世。仁為首。不殺曰仁。佛設五戒。以不殺第一。是知聖人之心。以慈為本。經云。孝名為戒。斯則戒以孝為本。以一切眾生。有知覺者。皆有佛性。若殺生。則斷絕佛性。又不
止於冤債相尋而已。是故凡在長劫生死之中。往來六道。何趣不至。何身不受。即其所殺之生。皆過去多生之父母兄弟妻子六親可知也。今殺其命而食其肉。豈非骨肉自相吞食乎。佛以孝為戒。故知不殺。則孝之大者。豈止惜物命已也。悲夫。世人之迷。相習食啖而不悟。豈不痛哉。故聖人戒以不殺。以全佛性。此又不止世間之孝而已。此蓮池大師。所以普勸放生。以稟佛之心。人能遵而行之。非特得師之心。適足以盡大孝。全佛性。而為成佛之因矣。豈細事哉。刻此書以廣化多人。此不獨廣大師之心。實廣佛之慈悲。非世之尋常口語也。宜篤信之。
題殺生現報錄
佛言。一切眾生蠢動含靈。皆有佛性。又云。眾生從無量劫輪迴生死。無一類而不受生身。是則現見諸有命者。非獨慧命。皆過去之親因。迷而不知也。眾生癡迷。又不唯食啖。而且以他命網利。以養己養親。是所殺者。豈唯斷佛慧命。抑殺害親因。向說報在來世。今觀此錄。則明明目前現報。人人共所見聞。斯則非斷他慧命。殺己親因。實殺己身。而自速其死也。何待未來。可不懼哉。觀此錄。即佛說此是花報。果在地獄。能持而奉行之。即奉三世佛法矣。
刻五大師傳題辭
予頃讀錢太史集護法錄。見宋學士作 國初高僧傳
。法門之盛。何其偉歟。恭惟我 聖祖開基創業。建立三寶。崇重法門。超越百代。而一時名德。光揚佛祖之道。不減在昔。蓋千載一時。自此而降。漸漸寂寥。而嘉隆之際極矣。何幸 先皇太聖母。身式 聖主。興揚佛事。遍滿宇內。四十餘年。未嘗暫息。亦從前所未有也。若法門龍象。五大師際會一時。雖體用不同。理事各別。其所以扶樹宗教。開人天之眼目。作長夜之智燈。未嘗不與佛祖同途合轍。況巍巍堂堂。為大光明幢哉。予幸從諸師之後。獨愧薄劣。不能拈一莖草。第申讚歎。愿流光不昧。照耀末世。故作三銘二傳。以俟后之執僧史者。有所採焉。
題法雷遠震卷贈五臺空印法師開化雲中(以下東海遺稿附)
佛未出世。祖未西來。一塵未剖。大地凝然。萬象露法身之體。虛空演無字之經。見之者盲。聞之者聾。靡不悶悶靈明。昭昭業識。若昏夜而履砧巖。赤身而臨毒壑。慈眼視之。有不堪其憂者。躍然而起。影落此中。則萬死一生。甘苦同受。忉忉三藏。廣長舌為之乾焦。咄咄一拳。老婆心為之滴血。此我大師。不得已而臨蒞三途。現身異類。或師子頻伸。或象王回顧。將無作有。弄假成真。幻化人天。顛倒豪傑。此甘露門以之而開。大法雷因之而振。頓使寒谷生春。萌芽漸發。三草二木
【現代漢語翻譯】 現代漢語譯本：佛法的興盛，是多麼偉大啊！恭敬地想到我們的聖祖開創基業，建立了佛、法、僧三寶（Sanbao，Three Jewels），崇尚重視佛法，超越了以往的各個時代。一時間，那些德高望重的人，光大了佛祖的教義，不亞於過去。大概千年才有這麼一次機會，自此以後，佛法漸漸衰落，而到了嘉靖、隆慶年間達到了極點。何其有幸，先皇太后、聖主，以身作則，興揚佛事，遍佈天下，四十多年來，從未停止過，這也是前所未有的。像法門龍象，五位大師際會於一時，雖然他們的本體和作用不同，事和理各有區別，但他們扶持佛教，開啟人天之眼目，作為長夜的智慧之燈，沒有不與佛祖同路同轍的。更何況他們巍峨堂皇，是大光明幢啊！我有幸跟隨在各位大師之後，只是慚愧自己才能淺薄，不能貢獻一根草的價值，只能表達讚歎。愿佛法的光芒不減，照耀末世。所以寫了三篇銘文和兩篇傳記，用來等待後世編寫僧史的人，有所採納。
題贈法雷遠震卷給五臺山空印法師，開化雲中（以下是《東海遺稿》的附錄）
佛未出世，祖師未從西方來，一塵尚未剖開，大地一片凝固。萬象顯露出法身（Dharmakaya）的本體，虛空演說著無字的經文。見到的人如同盲人，聽到的人如同聾子，沒有誰不是悶悶不樂，靈明卻被昭昭的業識（karma-consciousness）所矇蔽，就像在昏暗的夜晚行走在佈滿刀刃的巖石上，赤身裸體地面對充滿毒藥的山谷。慈悲的眼睛看到這種情況，有不堪忍受這種憂愁的人，奮然而起，身影落入這其中，那麼就是萬死一生，甘苦同受。忉忉三藏（Tripitaka），廣長舌為之乾枯焦裂，咄咄一拳，老婆心為之滴血。這就是我的大師，不得已而來到三途（Three Wretched Realms），現身於不同的種類。有時像獅子一樣伸展身體，有時像象王一樣回頭顧盼。將沒有的變成有的，弄虛作假變成真實的，幻化人天，顛倒豪傑。這甘露之門因此而打開，大法雷因此而震響，頓時使寒冷的谷底生出春天，萌芽漸漸生長，三草二木（Three Herbs and Two Trees）得以滋養。
【English Translation】 English version: How magnificent is the flourishing of the Dharma! Respectfully thinking of our Holy Ancestors who founded the dynasty, established the Three Jewels (Sanbao), revered and valued the Dharma, surpassing all previous eras. For a time, those virtuous and eminent individuals propagated the Buddha's teachings, no less than in the past. Perhaps such an opportunity only comes once in a thousand years, and since then, the Dharma has gradually declined, reaching its nadir during the Jiajing and Longqing periods. How fortunate that the late Empress Dowager and the Holy Ruler exemplified virtue, promoted Buddhist affairs throughout the realm, and never ceased for more than forty years, which was also unprecedented. Like the dragon elephants of the Dharma, the five great masters converged at one time. Although their substance and function differed, and their principles and affairs were distinct, they all supported Buddhism, opened the eyes of humans and devas, and served as lamps of wisdom in the long night, never deviating from the path of the Buddha. Moreover, they were majestic and dignified, like great banners of light! I am fortunate to follow after these masters, but I am ashamed of my shallow talents, unable to contribute even a blade of grass, and can only express my admiration. May the light of the Dharma not fade, but illuminate the latter days. Therefore, I have written three inscriptions and two biographies, to await those who compile the history of monks in later generations, so that they may find something to draw upon.
Inscription for the 'Dharma Thunder Resounds Far' Scroll, dedicated to Dharma Master Kongyin of Mount Wutai, who enlightened Yunzhong (the following is an appendix from 'Drafts from the Eastern Sea')
Before the Buddha appeared in the world, before the Patriarchs came from the West, before a single mote of dust was split open, the earth was a solid mass. All phenomena revealed the essence of the Dharmakaya (法身, Body of Truth), and emptiness expounded the wordless sutra. Those who saw were like the blind, those who heard were like the deaf, and none were not sullen, their luminous minds obscured by the illuminating karma-consciousness. It was like walking on a rocky path full of blades in the dark night, or facing a valley full of poison naked. Compassionate eyes saw this situation, and some could not bear the sorrow, rising up with vigor, their shadows falling into this situation, then it was a matter of ten thousand deaths and one life, sharing both bitterness and sweetness. The Tripitaka (三藏), was recited until the long, broad tongue was dry and cracked, and the single punch was delivered with the dripping blood of an old woman's heart. This is my master, who had no choice but to come to the Three Wretched Realms (三途), appearing in different forms. Sometimes like a lion stretching its body, sometimes like an elephant king looking back. Turning the non-existent into the existent, turning falsehood into truth, transforming humans and devas, and subverting heroes. Thus, the gate of nectar was opened, and the great Dharma thunder resounded, instantly causing spring to sprout in the cold valley, and the three herbs and two trees (三草二木) to be nourished.
。引蔓抽條。上中下根。花果敷實者。不可得而勝數矣。即應緣施設。敲唱齊行。節拍成令。無非將機就機。以楔出楔。豈有實法與人哉。后之觀場者。認不真為真。執無說而說。然而舌亦為之乾焦。心亦為之滴血。悲夫誨者諄諄。聽者莫莫。且而恃為真宰。將伐全功。竟無尺寸之賞。方嬰長劫之羈者。此何以故。蓋亦將無作有。弄假成真。以不知幻化人天。以致豪傑顛倒耳。醍醐毒藥。生死由誰。惟此未嘗不涕下也。嗟乎。吾師之心。誰能師之。吾師之行。孰能行之。后師者。謂之慈父孝子。能行者。謂之法王忠臣。親親尊尊。此餘生平扼腕而求之者。難見其人。惟法師澄公者。宜其人也。公早禮空王。不耽人偽。長超諸有。嚴凈毗尼。翩翩濁世。挺挺青蓮。寂寂空山。崚崚冰雪。滿腔肝膽。生鐵鑄成。三藏微言。一串穿卻。與文殊為友。故棲遲于文殊之場。以師子為兒。乃戲游于師子之窟。釀慈雲于空谷。垂叆叇于清涼。今也一管灰飛。不萌花發。將見春回大地。欣看草木皆榮。法雷振于雲中。甘露灑于劫外。吐青蓮于舌根。溉醍醐於心地。直使盲者明。聾者聰。昏者惺。死者生。花者實。枯者榮。不恃不伐。不攝不驚。執金剛劍。據涅槃城。使諸魔眾。盡稽首而歸命。此何以故。良由師吾師心。行吾師行。知將
【現代漢語翻譯】 現代漢語譯本： 蔓延抽條，向上、中、下各種根器之人，開花結果，數量多得數不清。因此，應根據不同情況採取不同的教化方式，敲打和唱誦同時進行，節奏和節拍都成爲規範，無非是順應時機，以適當的方法解決問題，哪裡有什麼固定的方法可以傳授給別人呢？後來看熱鬧的人，把不真實的當作真實的，抓住沒有說法的當成說法。然而，（老師）的舌頭也因此乾枯，心也因此滴血。可悲啊！教導的人諄諄教誨，聽的人卻默默無語，甚至還自以為是真理的主宰，將要毀掉全部的功德，最終沒有得到絲毫的獎賞，反而陷入長久的束縛。這又是什麼原因呢？大概也是因為將沒有的當作有的，弄虛作假，因為不瞭解人天都是虛幻的，以至於英雄豪傑也顛倒了。醍醐（最好的美味）和毒藥，生死由誰來決定？只有這件事不能不讓人流淚啊！唉！我老師的心，誰能傚法？我老師的行為，誰能實行？傚法老師的人，可以稱作慈父孝子；能夠實行老師的行為的人，可以稱作法王忠臣。親愛親人，尊敬賢人，這是我一生扼腕嘆息而追求的，很難見到這樣的人。只有法師澄公，才適合做這樣的人啊！澄公早早就皈依了佛，不沉迷於虛假的人事，超越了各種有為之法，嚴格遵守戒律。在污濁的世間，像青蓮一樣挺拔；在寂靜的空山，像冰雪一樣棱角分明。滿腔的肝膽，如同生鐵鑄成。三藏（經、律、論）的精妙語言，被他一串貫穿。與文殊（智慧的象徵）為友，所以棲身於文殊的道場；以師子（佛的象徵）為兒，所以在師子的洞穴里嬉戲遊玩。在空曠的山谷里釀造慈悲的雲朵，在清涼的山上垂下濃厚的雲氣。如今，一管灰燼已經飛散，不再萌發花朵，將要看到春天重回大地，欣喜地看到草木都繁榮生長。法雷在雲中震響，甘露在劫難之外灑落，從舌根吐出青蓮，用醍醐灌溉心地，直接使盲人看見光明，聾人聽見聲音，昏聵的人清醒，死去的人復生，開花的人結果，枯萎的人繁榮。不自恃，不自誇，不攝取，不驚擾。手持金剛劍，佔據涅槃城，使各種魔眾，都叩頭歸順。這又是什麼原因呢？實在是因為傚法我老師的心，實行我老師的行為，知道將
【English Translation】 English version: Spreading vines and drawing out branches, reaching beings of superior, middling, and inferior capacities. The flowering and fruiting are too numerous to count. Thus, one should adapt teachings to circumstances, with striking and chanting occurring simultaneously. Rhythm and tempo become the norm, simply seizing opportunities and addressing problems with appropriate methods. Where is there a fixed method to impart to others? Those who observe later mistake the unreal for the real, grasping at the unspeakable as speech. Yet, the (teacher's) tongue becomes parched, and the heart bleeds. Alas! The instructor teaches earnestly, but the listener remains silent. Even presuming to be the master of truth, about to destroy all merit, ultimately receiving no reward, instead, becoming entangled in prolonged bondage. What is the reason for this? It is likely due to treating the nonexistent as existent, turning falsehood into truth, failing to understand that humans and gods are illusory, leading to the downfall of heroes and outstanding individuals. Ambrosia (the finest delicacy) and poison, who determines life and death? Only this matter cannot but bring tears! Alas! Whose heart can emulate my teacher's? Whose actions can carry out my teacher's? Those who emulate the teacher can be called compassionate fathers and filial sons; those who can carry out the teacher's actions can be called Dharma Kings and loyal ministers. Loving relatives and honoring the worthy, this is what I have sought with regret throughout my life, but it is difficult to find such people. Only Dharma Master Cheng Gong is suitable for such a role! Cheng Gong took refuge in the Buddha early on, not indulging in false human affairs, transcending all conditioned existence, strictly observing the precepts. In the turbid world, he stands tall like a blue lotus; in the silent empty mountains, he is as distinct as ice and snow. His heart is full of courage, as if cast from wrought iron. The subtle words of the Tripitaka (three collections of Buddhist texts: Sutra, Vinaya, and Abhidhamma) are strung together by him. He is friends with Manjusri (symbol of wisdom), so he dwells in Manjusri's field; he takes the lion (symbol of the Buddha) as his child, so he playfully roams in the lion's cave. He brews clouds of compassion in the empty valleys, and hangs thick clouds over the cool mountains. Now, a pipe of ashes has scattered, no longer sprouting flowers, but we will see spring return to the earth, and joyfully watch all plants flourish. The Dharma thunder resounds in the clouds, and nectar sprinkles beyond the kalpa (an immense period of time), blue lotuses bloom from the root of the tongue, and ambrosia irrigates the mind, directly causing the blind to see, the deaf to hear, the confused to awaken, the dead to revive, the flowering to bear fruit, and the withered to flourish. Without relying on oneself, without boasting, without grasping, without alarming. Holding the Vajra sword, occupying the Nirvana city, causing all the demons to bow their heads and return to their fate. What is the reason for this? It is truly because of emulating my teacher's heart, carrying out my teacher's actions, knowing to
無而作有。解弄假以成真。故亦能顛倒豪傑。幻化天人。望受系珠之賞。將解長劫之嬰。可謂慈父之孝子。法王之忠臣。茍如是。始可報吾師之恩。與公把臂同遊于不死不生。不然則但聞其聲。不見其形。又何稱為有力大人。公其不然。請聽空中十方諸佛謦欬之音。
題國朝高僧行腳卷贈慧庵鑒上人
古人為生死事大。故割愛遺榮。登山涉水。參訪知識。相求于苦空寂寞之濵。抉擇己躬。發明向上。每於明眼人前。揚眉瞬目。一棒一喝之下。忽然迸裂。身心脫落。如冷灰豆爆。使無量劫來。生死情根。一時頓拔。當下如斷索師子。跳擲縱橫。自在遊戲。了無纖毫羈絆。所以稱為大力量人。此吾出家兒。發足超方第一步行徑也。自鼻祖西來。首行此令。凜凜寰中。如唐之馬祖南嶽臨濟德山趙州雲門。宋之永明大慧。元之雪巖中峰。諸大老。一脈相傳。如閫外將軍。風行萬里。故每遇鉗錘。遭毒手者。靡不通身粉碎。骨肉俱融。悲夫去聖時遙。此道寥寥。知音者稀。惟我朝漠然無聞。居常以此痛心。將謂獅弦絕響矣。偶乞食王城。幻住慈氏樓閣。一日居士閻君。持國初尊宿。送僧行腳偈十八首。觀季潭泐大師上堂數語。風規自足。不減古人。余歡喜讚歎。何幸二百餘年。生此末運。獲睹先覺廣大三昧。於一毫
【現代漢語翻譯】 現代漢語譯本：從無到有，如同變戲法般弄虛成真，因此也能顛倒英雄豪傑，幻化天人。希望您能接受這串念珠的獎賞，解除長久以來的束縛。堪稱慈父的孝子，法王的忠臣。如果能做到這樣，才能報答您老師的恩情，與他攜手同遊于不死不生的境界。不然的話，只能聽到他的聲音，卻見不到他的身影，又怎麼能稱得上是有力量的大人呢？您一定不是這樣的人。請聽空中十方諸佛的咳嗽之聲。
題國朝高僧行腳卷贈慧庵鑒上人
古人認為生死是頭等大事，所以捨棄愛戀和榮耀，登山涉水，參訪善知識（kalyāṇa-mitra，指引修行的人）。在苦空寂寞的地方尋求真理，決斷自己的修行方向，啓發向上之心。常常在明眼人（指有智慧的導師）面前，揚眉瞬目，在一棒一喝之下，忽然開悟，身心脫落，如同冷灰豆爆（比喻突然開悟），使無量劫（kalpa，極長的時間單位）以來的生死情根，一時頓然拔除。當下如同掙脫束縛的獅子，跳躍縱橫，自在遊戲，了無絲毫牽絆。所以被稱為大力量人。這是我們出家之人，邁出超脫世俗的第一步。自從鼻祖（Bodhidharma，菩提達摩）西來，首先實行這種做法，凜然於世間。如同唐代的馬祖（Mazu Daoyi）、南嶽（Nanyue Huairang）、臨濟（Linji Yixuan）、德山（Deshan Xuanjian）、趙州（Zhaozhou Congshen）、雲門（Yunmen Wenyan），宋代的永明（Yongming Yanshou）、大慧（Dahui Zonggao），元代的雪巖（Xueyan Ziqing）、中峰（Zhongfeng Mingben）等諸位大德，一脈相傳，如同閫外的將軍，風行萬里。所以每當遇到鉗錘（比喻嚴厲的教誨），遭受毒手（比喻嚴厲的磨練）的人，無不通身粉碎，骨肉俱融。可悲的是，距離聖人的時代已經很久遠，這種修行方式很少有人實踐，知音者稀少。只有我朝（明朝）對此漠然無聞，我常常因此感到痛心，將要認為獅弦（比喻佛法）已經絕響了。偶然在王城乞食，在幻住慈氏樓閣，有一天居士閻君，拿著國初尊宿（指明朝初年的高僧）的送僧行腳偈十八首，觀看季潭泐大師（Jitan Le）上堂的幾句話，風範氣度已經足夠，不亞於古人。我歡喜讚歎，何其有幸在二百多年後的末法時代，能夠看到先覺（指先悟道的人）廣大的三昧（samādhi，禪定）。於一毫
【English Translation】 English version: To create something from nothing is like conjuring reality from illusion, thus capable of overturning heroes and transforming celestial beings. I hope you will accept the reward of this rosary, freeing yourself from long-standing bondage. You are worthy of being called a filial son of a compassionate father, a loyal subject of the Dharma King. Only by doing so can you repay the kindness of your teacher and join him in the realm of non-birth and non-death. Otherwise, you will only hear his voice but never see his form. How can you then be called a person of great power? Surely you are not like that. Please listen to the sounds of the coughs of all the Buddhas in the ten directions in the sky.
Inscribed on the Scroll of Wandering Monks of the National Dynasty, Presented to Venerable Huian Jian
The ancients considered the matter of birth and death to be of utmost importance, so they relinquished love and glory, climbed mountains and crossed rivers, visiting knowledgeable teachers (kalyāṇa-mitra, guides to practice). They sought truth in places of suffering, emptiness, and solitude, determined their own path of practice, and awakened their aspiration. Often, in front of clear-eyed individuals (wise teachers), they raised their eyebrows and blinked, and under a stick or a shout, they suddenly awakened, their body and mind fell away, like beans bursting from cold ashes (a metaphor for sudden enlightenment), causing the roots of birth and death from countless kalpas (kalpa, extremely long unit of time) to be uprooted at once. At that moment, they were like a lion freed from its chains, leaping and bounding freely, without the slightest restraint. Therefore, they were called people of great power. This is the first step of our renunciant children, transcending the ordinary. Since the arrival of the Patriarch (Bodhidharma) from the West, this practice has been implemented, awe-inspiring throughout the world. Like Mazu Daoyi, Nanyue Huairang, Linji Yixuan, Deshan Xuanjian, Zhaozhou Congshen, and Yunmen Wenyan of the Tang Dynasty; Yongming Yanshou and Dahui Zonggao of the Song Dynasty; and Xueyan Ziqing and Zhongfeng Mingben of the Yuan Dynasty, these great elders passed down the lineage, like generals outside the palace, moving swiftly across vast distances. Therefore, whenever they encountered the tongs and hammer (metaphor for strict teachings) and suffered poisonous hands (metaphor for strict training), they were completely shattered, their bones and flesh melted away. Sadly, the time since the sages is long past, and this path is rarely practiced, with few who understand it. Only our dynasty (Ming Dynasty) is indifferent to this, and I often feel pained by this, thinking that the lion's string (metaphor for the Dharma) has been silenced. By chance, while begging for food in the royal city, in the Illusionary Abode of Maitreya's Pavilion, one day, layman Yan Jun brought eighteen verses from the venerable elders of the early dynasty (referring to eminent monks of the early Ming Dynasty) sending off wandering monks, and viewing a few words from Master Jitan Le's ascending the hall, the demeanor and style were sufficient, no less than the ancients. I rejoiced and praised, how fortunate to be born in this degenerate age, more than two hundred years later, to witness the vast samādhi (samādhi, meditative state) of the enlightened ones (referring to those who have attained enlightenment). In a hair
端頭。良夙緣也。此卷業已進之秘府。因䟦數語。愿將此話流佈人間。適唐抑所。袁玉蟠。王衷白。三太史公過訪。談及將欲修國朝高僧傳。正博採法門行腳事。遂將此托之。時慧庵鑒公。見而懇之。惟公幼入黃門。錦玉叢中。志痛生死。一旦棄如涕唾。遠遊名山。參訪知識。廣求抉擇。今隱居伏牛。意其必曾遭毒手如古人者。故見此語相親乎。不然。則如嚼木札羹。咬鐵饤飯耳。公將歸故山。余亦東還窟中。不惜疲勞。為書一過。公能於此一言。洞見古人。方始不負出家之志。可作出塵標格。不然。不但不重己靈。抑且累及海印也。
題竹林大師示門人振宗法語后
宗禪者多毀教。習教者多昧禪。是以禪教話為兩橛。古之師匠。竟不能一其指歸。即圭山和會宗教。猶以為隔羅見月。上下千百年來。學者無能一其趣向。此無他。乃乏正眼師承。為之剖破藩籬。所謂不是無禪。只是無師。以禪宗者乏多聞。宗教無正眼。此大道所以難明也。清涼竹林大師。踞華座。萬指圍繞。善說法要。號當代義龍。尋常履踐。不涉玄途。觀其示門人語句。大有宗門作略。茍無正眼。安能出詞吐氣。如是之雄健乎。可以文字師概目之耶。嗟乎。學者久墮知見網中。非金剛王劍。不能一揮裂之。大師以此示振宗學人。是必為當
【現代漢語翻譯】 現代漢語譯本： （端頭）真是美好的夙世因緣啊。這卷（經文）已經進獻到秘府了，因此題寫幾句話，希望將這些話流傳於人間。恰逢唐抑所、袁玉蟠、王衷白三位太史公來訪，談到將要編修《國朝高僧傳》，正在廣泛蒐集佛門僧侶的行腳事蹟，於是將此（經文）託付給他們。當時慧庵鑒公看見了，懇切地請求（我題跋）。鑒公年幼時進入皇宮，身處錦衣玉食之中，卻深感生死的痛苦，一旦拋棄這些如同丟棄涕唾，遠遊名山，參訪善知識（指有道德學問，可以作為學習榜樣的人），廣泛尋求決斷和抉擇。如今隱居在伏牛山，我想他必定曾經遭遇過像古人一樣的磨難。所以見到這些話語感到親切嗎？不然的話，就像嚼木頭渣滓做的羹，咬鐵做的飯一樣沒有味道。鑒公將要返回故鄉，我也將要回到東邊的石窟中，不惜疲勞，為你書寫一遍。你如果能從這一句話中，洞察古人的用心，才算沒有辜負出家修道的志向，可以做出超凡脫俗的品格。不然的話，不但不重視自己的靈性，而且還會連累海印（指佛法）。
題《竹林大師示門人振宗法語》后
修習禪宗的人大多譭謗教理，學習教理的人大多不明白禪宗。因此禪宗和教理的話語成為兩端。古代的師匠，竟然不能統一它們的旨歸。即使是圭山（指圭峰宗密大師）調和宗教，仍然認為如同隔著羅紗看月亮一樣不真切。上下千百年來，學習的人沒有能統一它們的趣向。這沒有其他原因，就是缺乏具有正眼的師承，為之剖析開解。所以說不是沒有禪，只是沒有老師。因為修習禪宗的人缺乏廣博的聞見，學習教理的人沒有正眼。這是大道所以難以明瞭的原因啊。清涼竹林大師，佔據華麗的法座，成千上萬的人圍繞著他，善於說法要，號稱當代的義龍（指精通義學的龍象）。尋常的言行，不涉及玄妙的途徑。觀看他開示門人的語句，大有宗門的氣魄和謀略。如果沒有正眼，怎麼能說出如此雄健的言語呢？可以用文字師來概括他嗎？唉！學習的人長久地墮落在知見的羅網中，不是金剛王的寶劍，不能一揮斬斷它。大師用這些話開示振宗學人，必定是爲了擔當重任。
【English Translation】 English version: (End note). What a wonderful predestined connection! This scroll (of scripture) has already been presented to the imperial archives, hence these few words inscribed, wishing to spread these words among people. It happened that Grand Historians Tang Yisuo, Yuan Yupan, and Wang Zhongbai visited, discussing the upcoming compilation of the 'National Dynasty Biographies of Eminent Monks,' and were extensively collecting accounts of the pilgrimages of Buddhist monks. Therefore, I entrusted this (scripture) to them. At that time, Hui'an Jian Gong saw it and earnestly requested (my inscription). Jian Gong entered the imperial palace at a young age, surrounded by luxurious garments and jade delicacies, yet deeply felt the suffering of life and death. Once he abandoned these as if discarding spittle, traveling far to famous mountains, visiting knowledgeable teachers (referring to those with morality and learning who can serve as role models), extensively seeking resolution and choices. Now he lives in seclusion in Mount Funiu. I believe he must have encountered hardships like the ancients. Is that why he feels kinship with these words? Otherwise, it would be like chewing dregs of wood soup, biting iron rice – tasteless. Jian Gong is about to return to his hometown, and I am also about to return to my cave in the east. Not sparing my fatigue, I write this once for you. If you can, from this one sentence, deeply understand the intentions of the ancients, then you will not have failed your aspiration to leave home and cultivate the Way, and you can create a transcendent character. Otherwise, not only will you not value your own spirituality, but you will also implicate Haiyin (referring to the Buddha Dharma).
After Inscribing 'Master Zhulin's Dharma Words to Disciple Zhenzong'
Those who practice Chan (Zen) often slander the teachings, and those who study the teachings often do not understand Chan. Therefore, the words of Chan and the teachings become two separate things. The ancient masters were unable to unify their purpose. Even Guishan (referring to Master Guifeng Zongmi) harmonizing the religions, still considered it like seeing the moon through gauze – not truly clear. For hundreds of years, those who study have not been able to unify their interests. There is no other reason for this than the lack of a teacher with the right eye to analyze and explain. So it is said that it is not that there is no Chan, but that there is no teacher. Because those who practice Chan lack extensive knowledge, and those who study the teachings lack the right eye. This is why the Great Way is difficult to understand. Master Zhulin of Qingliang, occupying the magnificent Dharma seat, surrounded by thousands of people, is skilled at expounding the essentials of the Dharma, and is known as the contemporary Yilong (referring to a dragon elephant proficient in the study of meaning). Ordinary words and deeds do not involve mysterious paths. Looking at his words of instruction to his disciples, there is great momentum and strategy of the Chan school. Without the right eye, how could he utter such vigorous words? Can he be summarized as a teacher of words? Alas! Those who study have long fallen into the net of knowledge and views. It is not the Vajra King's sword that can sever it with one stroke. The master uses these words to instruct the Zhenzong students, surely it is to take on important responsibilities.
家種草。定不負此一段因緣。若以尋常葛藤視之。不唯當面錯過。抑且辜負法恩多矣。
題三山真侍者行腳卷后
此國初十八高僧。示行腳僧語也。余竊謂禪源一脈。自中峰后。闃其無人。空谷而下。多帶廉纖。無復古人作略。如脫索獅子也。甲午冬。寓大都慈壽方丈。西云閻公。持所錄前偈致予。予讀之三複。嘆曰。人天眼目。猶在不滅。惜乎不見諸老手澤。遂記而藏之明年三月。予即以法罹難。遣雷陽。於是年十月出都。侍者福善。收予海印草。負笈隨度嶺。就行間。往來瘴海及曹溪者。十有五年矣。庚戌春王正月。予喜謝曹溪負。身得自由。善欲歸省。上元后五日。持予數年積草。于蒙江舟中。檢拾殘楮。偶得此卷讀之。慨憶當日題墨未乾。即有萬里之行。詎意今忽得此故物耶。古人云。欲識佛性義。當觀時節因緣。豈非佛祖冥加。以神力而攝受之耶。不然。何以始終見此。如出方網三昧。彈指謦欬時也。燈下展卷。喜而不寐。乃為侍者重書一過。嗟予老朽。固不堪與諸老把臂共行。善當不減三山真侍者。行腳事也。古人間垂一言半語。如天普蓋。似地普擎。老人信手拈來。於一毫端作大佛事。則諸大老似掩耳偷鈴。老漢未免畫蛇添足。善侍者縛作一束。擲向東洋大海。尤較三山百步。否則未免祖
【現代漢語翻譯】 現代漢語譯本：
自家種的草，必定不會辜負這段因緣。如果把它看作尋常的葛藤，不僅會當面錯過，而且會辜負佛法的恩德。
——題三山真侍者行腳卷后
我國最初的十八位高僧，留下了關於行腳僧的教誨。我私下認為禪源一脈，自從中峰之後，就寂靜無人了。空谷迴響，多帶纖細之氣，沒有了古人那種氣魄，像掙脫束縛的獅子一樣。甲午年冬天，我住在京都慈壽寺方丈室。西云閻公拿著他記錄的前面的偈語來給我看。我反覆讀了幾遍，感嘆道：『人天眼目，還在，沒有熄滅。』可惜沒有見到各位老前輩的親筆手跡。於是記錄下來收藏了。第二年三月，我就因為佛法而遭難，被流放到雷陽。這年十月離開京都。侍者福善，收拾我的《海印草》，揹著書箱跟隨我翻山越嶺。在路途中，往來於瘴癘之地和曹溪之間，已經有十五年了。庚戌年春季正月，我高興地告別曹溪的重負，身心獲得了自由。福善想要回家探親。正月十五之後五天，他拿著我幾年來積累的草稿，在蒙江的船上，撿拾殘餘的紙張，偶然得到了這個卷軸，讀了之後，感慨地回憶起當日題寫的墨跡未乾，就有了萬里之行。哪裡想到今天忽然得到這個舊物呢？古人說：『想要認識佛性的意義，應當觀察時節因緣。』難道不是佛祖暗中加持，用神通力來攝受的嗎？不然，為什麼始終能見到這個，就像從方網三昧中出來，彈指謦欬的時候一樣？在燈下展開卷軸，喜悅得睡不著覺。於是為侍者重新書寫一遍。唉，我老朽了，實在不能和各位老前輩攜手同行。福善應當不亞於三山真侍者，做行腳的事情。古人隨便垂下一句話，就像天一樣普遍覆蓋，像地一樣普遍承載。老和尚信手拈來，在一毫端做大佛事，那麼各位大老就像掩耳盜鈴一樣。老漢我免不了畫蛇添足。善侍者把它捆成一束，扔向東洋大海，比三山高出一百步。否則免不了成為祖 English version:
The grass planted at home will surely not fail this predestined relationship. If it is regarded as ordinary kudzu vine, not only will it be missed face to face, but also the kindness of the Dharma will be betrayed.
-- After Inscribing the Walking Scroll of Attendant Zhen of Three Mountains
The initial eighteen eminent monks of this country left teachings about walking monks. I privately believe that the lineage of Chan source, since Zhongfeng, has been silent and deserted. The echoes in the empty valley are mostly delicate and lack the boldness of the ancients, like a lion breaking free from its shackles. In the winter of Jiawu year, I resided in the abbot's room of Cishou Temple in the capital. Yan, the Duke of Xiyun, brought me the previously recorded verses. I read them repeatedly and exclaimed, 'The eyes of humans and gods are still here, not extinguished.' It is a pity that I did not see the handwriting of the old seniors. So I recorded it and kept it. In the third month of the following year, I suffered misfortune because of the Dharma and was exiled to Leiyang. I left the capital in October of that year. Attendant Fushan collected my 'Haiyin Grass' and followed me over the mountains with his book bag. On the road, he traveled back and forth between the plague-ridden areas and Caoxi for fifteen years. In the first month of the spring of Gengxu year, I was happy to be relieved of the burden of Caoxi, and my body and mind were freed. Fushan wanted to go home to visit his family. Five days after the fifteenth day of the first month, he took the drafts I had accumulated over the years, and on the boat in the Meng River, he picked up the remaining paper and accidentally found this scroll. After reading it, he recalled with emotion that the ink of the inscription was not yet dry, and there was a journey of thousands of miles. How could I have imagined that I would suddenly get this old thing today? The ancients said, 'If you want to know the meaning of Buddha-nature, you should observe the conditions of time and circumstances.' Isn't it the Buddha's secret blessing, using supernatural power to gather and receive it? Otherwise, why can I always see this, like coming out of the Samadhi of the Square Net, at the time of snapping fingers and clearing the throat? Unfolding the scroll under the lamp, I was so happy that I couldn't sleep. So I rewrote it for the attendant. Alas, I am old and decayed, and I really can't walk hand in hand with the old seniors. Fushan should be no less than Attendant Zhen of Three Mountains, doing the work of walking. The ancients casually dropped a word, like the sky covering everything, like the earth carrying everything. The old monk picked it up casually and did great Buddhist deeds at the tip of a hair, then the great seniors are like covering their ears to steal a bell. I, the old man, cannot avoid adding feet to the snake. Attendant Shan tied it into a bundle and threw it into the Eastern Ocean, which is a hundred steps higher than the Three Mountains. Otherwise, it will inevitably become an ancestor
【English Translation】 The grass planted at home. Definitely live up to this cause and effect. If you regard it as an ordinary kudzu vine. Not only will you miss it in person. Moreover, it is a great disservice to the grace of the Dharma. After the inscription on the walking scroll of the true attendant of Sanshan The first eighteen eminent monks in this country. It also shows the words of the walking monk. Yu secretly said that the Zen source is a vein. Since Zhongfeng. Quietly no one. Empty valley down. Mostly with slender. No more ancient people's tactics. Like a lion that has escaped from the rope. In the winter of Jiawu. Living in the abbot of Cishou, Dadou. Xiyun Yan Gong. Hold the recorded former verse to me. I read it three times. Sigh said. The eyes of people and heaven. Still immortal. It's a pity that I didn't see the handwriting of the old people. Then record it and hide it in March of the following year. Yu was in trouble because of the law. Send Leiyang. Then he left the capital in October of this year. Attendant Fu Shan. Collect my Haiyin grass. Carrying a book to follow the degree of the ridge. Just in between. Those who travel to and from Zhanghai and Caoxi. It has been fifteen years. In the first month of the spring of Gengxu. Yu Xixie Caoxi is responsible. Get freedom. Shan wants to return to the province. Five days after Shangyuan. Hold my accumulated grass for several years. In the Mengjiang boat. Check and pick up the remaining paper. Occasionally got this volume to read. I recalled that the ink of the inscription was not dry that day. There is a journey of thousands of miles. How could I suddenly get this old thing today. The ancients said. If you want to know the meaning of Buddha-nature. When observing the cause and effect of the season. Isn't it the Buddha's blessing in the dark. To be accepted by divine power. otherwise. Why do you always see this. Such as coming out of Fangwang Samadhi. When snapping your fingers and coughing. Open the scroll under the lamp. Happy and sleepless. It is for the waiter to rewrite it again. Alas, I am old and useless. It is not enough to walk with the old people. Shan should not reduce the true attendant of Sanshan. Walking things too. The ancients hung down a word and a half. Like the sky covering. Like the earth. The old man picked it up at will. Do great Buddhist things at the tip of a hair. Then the great old men seemed to cover their ears and steal the bell. The old man can't avoid adding feet to the snake. Good waiter tied it into a bundle. Throw it to the East Ocean. You are better than Sanshan by a hundred steps. Otherwise, it is inevitable that the ancestor
禰不了。殃及兒孫也。
題達觀禪師送三禪人遊方卷后
從古出家兒。為生死大事。不能自決。故辦草鞋。登山涉水。訪求大知識抉擇之。然其大善知識。如踞地師子。一毛不敢攖傍。才傍則命根頓斷。凡垂一言半句。如晴空霹靂閃電。使人耳聾眼花。自救性命不暇。況又敢弄佛法禪道乎。此中利害。知之者希。嗚呼。二百年來。行腳僧不少。犯此令者。幾何其人。今某三禪者。以行腳事自負。其志可嘉。既見達觀禪師。爪牙已露。命根不斷。又欲別求知識。余見此卷而笑曰。三禪者持此卷行腳。如請上方劍討賊。不知他時後日。何以繳報。
題達觀大師祭遍融大和尚文后
昔延陵季子。掛劍于徐君墓。謂心許于生前。報知于身後。以為義高千古。世諦如此。況出世乎。古人為生死事大。割愛辭親。參訪知識而抉擇之。每於一言啟迪。施者如天普蓋。受者如地普擎。投機于石火電光之間。而生死情塵。迸然雷裂。豈偶然哉。故其恩深。似一滴入海。當與之同枯矣。豈值生前身後而已耶。予觀達師祭遍老文。深有感焉。噫。且一飯千金莫報。以為奇事。一語窮劫不泯。又豈等閑。嗚呼。遍老度生六十餘年。法施將滿大地。至若知恩報恩。人間幾幾。藉令人人如達師者。則大通之因地。又不必取
【現代漢語翻譯】 現代漢語譯本 『禰不了』（指無法彌補）。殃及兒孫也。
題達觀禪師送三禪人遊方卷后
自古以來出家的僧人，爲了生死大事，不能自己決斷，所以準備草鞋，登山涉水，訪求大知識來抉擇。然而那些大善知識，如同踞地的獅子，一毛也不敢觸碰。稍微靠近，性命就會立刻斷絕。凡是垂示一言半句，如同晴空霹靂閃電，使人耳聾眼花，自救性命都來不及，更何況敢戲弄佛法禪道呢？這其中的利害關係，知道的人很少。唉！兩百年來，行腳僧不少，觸犯這條禁令的人，又有多少呢？如今某三禪者，以行腳這件事自負，他的志向值得嘉獎。既然已經見過達觀禪師，爪牙已經顯露，性命沒有斷絕，又想另外尋求知識。我看到這卷軸而笑著說：三禪者拿著這卷軸行腳，如同請來上方寶劍去討伐盜賊，不知道他日後，將拿什麼來交差。
題達觀大師祭遍融大和尚文后
過去延陵季子，將寶劍掛在徐君的墓上，說是在生前已經心許，在死後告知，認為這是義氣高尚，千古流傳。世俗尚且如此，更何況是出世呢？古人爲了生死大事，割捨愛戀，辭別親人，參訪知識來抉擇。每當得到一句啟迪，施予者如同天普蓋，接受者如同地普擎，在石火電光之間投機，而生死情塵，迸裂如雷。難道是偶然的嗎？所以那恩情深厚，像一滴水融入大海，應當與大海一同枯竭。難道僅僅是生前死後而已嗎？我讀了達觀禪師祭奠遍融老和尚的文章，深有感觸。唉！即使是一飯千金也難以報答，這還被認為是奇事，一句真語窮盡劫數也不會磨滅，又豈是等閑之事。唉！遍融老和尚度化眾生六十餘年，法施將要遍滿大地，至於知恩報恩，人間又有幾人能做到呢？假如人人都能像達觀禪師這樣，那麼大通智勝佛的因地修行，又何必去取呢？
【English Translation】 English version '禰不了' (Mí bùliǎo) (untranslatable, refers to something irreparable). It will affect descendants.
Afterword to Zen Master Daguan's Scroll Sending Off Three Zen Practitioners on Pilgrimage
Since ancient times, monks who have left home, for the great matter of life and death, cannot decide for themselves, so they prepare straw sandals, climb mountains and cross rivers, seeking great teachers to make a decision. However, those great virtuous teachers are like lions crouching on the ground, not daring to touch even a hair. If they get too close, their life roots will be cut off immediately. Every word or half-sentence they utter is like a thunderbolt or lightning in the clear sky, making people deaf and blind, unable to even save their own lives, let alone dare to play with the Buddha-dharma and the Zen path? Few people know the advantages and disadvantages of this. Alas! In the past two hundred years, there have been many wandering monks, but how many have violated this decree? Now, these three Zen practitioners pride themselves on the matter of pilgrimage, and their ambition is commendable. Since they have already seen Zen Master Daguan (Dáguān Chánshī), and his claws and teeth have been revealed, and their life roots have not been cut off, they want to seek other teachers. I saw this scroll and laughed, saying: These three Zen practitioners are taking this scroll on pilgrimage, like asking for an imperial sword to attack thieves, I don't know what they will use to report back in the future.
Afterword to Grand Master Daguan's Eulogy for Great Monk Bianrong
In the past, Yanling Jizi (Yánlíng Jìzǐ) hung his sword on the tomb of Lord Xu (Xú Jūn), saying that he had promised it in life and informed him after death, considering it a noble act of righteousness, passed down through the ages. The mundane world is like this, let alone the transcendent? Ancient people, for the great matter of life and death, cut off love and bid farewell to relatives, visiting teachers to make a decision. Whenever they receive a word of enlightenment, the giver is like the sky covering all, and the receiver is like the earth supporting all. They find accord in the space between a spark and a flash of lightning, and the emotions and dust of life and death burst like thunder. Is it accidental? Therefore, that deep kindness is like a drop of water entering the sea, and should wither with it. Is it only a matter of before and after life? I read Grand Master Daguan's eulogy for old monk Bianrong (Biànróng), and I am deeply moved. Alas! Even a single meal worth a thousand gold is difficult to repay, and this is considered a strange thing, but a single true word will not fade away for countless eons, and is it a trivial matter? Alas! Old monk Bianrong has been saving sentient beings for more than sixty years, and his Dharma teachings are about to fill the earth. As for knowing and repaying kindness, how many people in the world can do it? If everyone were like Grand Master Daguan, then the causal ground of Mahābhijñā Jñānābhibhū (Dàtōng Zhìshèng Fó) Buddha would not need to be taken.
于墨劫之前也。然其遍老之不朽者。賴一語。一語之不朽者。墨點存焉。觀者如此。可謂不辜本有矣。
佛奴歌䟦
吳年少比丘大川。發大心。愿以一缽供十萬八千眾。其行最苦。是故諸長者居士。聞而歡喜。咸皆讚歎。唯顧實甫歌。有蕭梁求為佛家奴之句。蓋標其能忘身三寶。以略恥天下之自重。不若蕭梁者。達觀可禪師見而異之。乃盡力奴狀。聲為歌以發之。余長歌三疊而嘆曰。藉令黃面碧眼觸此。亦當捧腹絕倒。況奴奴者乎。以宗門向上事。不涉玄途。尊貴無匹。即以尊貴自居。猶是奴兒婢子。呼為頂墮。況種種意想攀緣。流注諸行耳。雖然。少年比丘何為處此。常憶昔有富主。性不易事。唯一奴當心。其晝主極欲以使奴。奴苦無當。其夜主夢為奴。奴夢為主。亦極欲以使奴。奴亦無當。然夢覺等而苦樂異。復何怪哉。今此比丘將以白晝之奴。求為夢中之主。其所供十萬多眾。豈亦白晝之主。將為夢中之奴耶。噫。生死涅槃。猶如昨夢。比丘知此。可以滴水供養十方恒沙世界。諸佛眾生。受用無盡矣。何區區十萬八千為。其無以限量心。自割如來無量境界也。
壽昌語錄題辭
壽昌老人。生平行履。惟放身捨命。于空山寂寞之濵。墾土地。博得滿腔氣息。尋常潑撒向人天眾前。如撾毒
【現代漢語翻譯】 現代漢語譯本：在墨劫（指書法藝術衰敗的時代）之前也是如此。然而，那些遍佈各處的不朽之作，依賴於一句話。一句話之所以不朽，是因為墨跡儲存了下來。觀看者如果能這樣理解，可以說是不辜負了其本有的價值了。
佛奴歌跋
吳地的年輕比丘大川，發大願心，希望用一個缽供養十萬八千人。他的行為非常刻苦。因此，各位長者居士，聽聞后都非常歡喜，都讚歎他。只有顧實甫的歌，有蕭梁（指梁武帝）求做佛家奴僕的句子。大概是標榜他能夠忘記自身，獻身於三寶，稍微鄙視天下那些自重的人，不如蕭梁。達觀可禪師見到後覺得很特別，於是盡力描繪奴僕的樣子，用歌聲來表達。我長歌三疊後感嘆說，假如是黃面碧眼的佛（指佛陀）或者其他宗派的人看到這些，也應當捧腹大笑，更何況是奴僕呢？因為宗門向上之事，不涉及玄妙的途徑，尊貴無比。即使以尊貴自居，仍然是奴才婢女，被稱為頂墮（指從高處墜落）。更何況是種種意想攀緣，流注于諸行呢？雖然如此，這位年輕的比丘為何要處於這種境地呢？我常常想起過去有一位富翁，性格不容易侍奉，只有一個奴僕讓他滿意。白天主人極力想要使喚奴僕，奴僕卻難以應付。晚上主人夢見自己變成了奴僕，奴僕夢見自己變成了主人，也極力想要使喚奴僕，奴僕也難以應付。然而夢醒后，苦樂的感受卻不同，這又有什麼奇怪的呢？現在這位比丘想要用白天的奴僕身份，去求得夢中的主人身份，他所供養的十萬多人，難道也是白晝的主人，將來會成為夢中的奴僕嗎？唉！生死涅槃，猶如昨天的夢。比丘如果明白這個道理，就可以用一滴水供養十方恒河沙數的世界，諸佛眾生，受用無窮了。何必拘泥於區區十萬八千人呢？不要用有**的心，去割裂如來無量的境界啊。
壽昌語錄題辭
壽昌老人，一生的行為，就是放身捨命，在空曠寂寞的山邊，開墾土地，博得滿腔氣息，平常潑灑向人天大眾面前，如同敲擊毒鼓（比喻說法能震醒眾生）。
【English Translation】 English version: It was like this even before the 'Ink Calamity' (referring to the decline of calligraphy). However, those ubiquitous immortal works rely on a single phrase. The reason a single phrase becomes immortal is because the ink traces are preserved. If the viewer can understand it this way, it can be said that they have not failed its inherent value.
Postscript to the Song of the Buddha's Slave
The young Bhikkhu (Buddhist monk) Dachuan from Wu, made a great vow, hoping to use a single bowl to offer food to one hundred and eight thousand people. His actions are extremely arduous. Therefore, the elders and lay practitioners, upon hearing this, were very happy and praised him. Only Gu Shifu's song contains the line about Xiao Liang (referring to Emperor Wu of Liang) seeking to be a slave of the Buddha's family. It probably highlights his ability to forget himself and dedicate himself to the Three Jewels, slightly despising those in the world who value themselves, who are not as good as Xiao Liang. Chan Master Daguan Ke, upon seeing this, felt it was very special, so he tried his best to depict the appearance of a slave, expressing it through song. After singing three verses, I sighed and said, 'If the yellow-faced, blue-eyed Buddha (referring to the Buddha) or people of other sects saw this, they should also burst into laughter, let alone slaves! Because the upward matter of the Zen school does not involve mysterious paths, it is incomparably noble. Even if one considers oneself noble, one is still a servant, called 'top-fallen' (referring to falling from a high place). How much more so are the various thoughts and clinging, flowing into all actions?' Although this is the case, why should this young Bhikkhu be in this situation? I often remember that in the past there was a wealthy man whose character was not easy to serve, and only one slave satisfied him. During the day, the master tried his best to use the slave, but the slave could not cope. At night, the master dreamed that he had become a slave, and the slave dreamed that he had become the master, and also tried his best to use the slave, but the slave could not cope. However, after waking up from the dream, the feelings of suffering and joy are different, so what is so strange about this? Now this Bhikkhu wants to use the identity of a slave during the day to seek the identity of a master in a dream. Are the one hundred and eight thousand people he offers to also masters during the day, who will become slaves in a dream in the future? Alas! Samsara (birth and death) and Nirvana are like yesterday's dream. If the Bhikkhu understands this principle, he can use a drop of water to offer to the ten directions of countless worlds like the Ganges River, and all Buddhas and sentient beings can enjoy it endlessly. Why be confined to a mere one hundred and eight thousand people? Do not use a ** mind to sever the immeasurable realm of the Tathagata (Buddha).'
Inscription for the Sayings of Shouchang
Old Man Shouchang, his life's actions were to let go of himself and give up his life, cultivating land on the empty and lonely mountainside, gaining a full chest of breath, and usually splashing it in front of the human and heavenly masses, like striking a poisonous drum (a metaphor for preaching that can awaken sentient beings).
鼓。使聞聲者聾。中毒者死。而中毒者幾何人哉。憶昔黃面老子。在靈山會上。領一隊懵懂漢。逐日著衣持缽。沿街過巷。乞得一摶冷飯。歸來飽餐后。洗缽收衣。趺座而坐。閑打葛藤。如此以為家常過活。若是者三十餘年。而人天大眾瞢然。畢竟不知所為何事。偶於一日被空生覷破。遂發嘆曰。希有世尊。世尊見其眼目動定。遂為盡力。胡亂一上。直使空生纖疑盡凈。命根剿絕而後已。故空生感悟切心。涕淚悲泣。痛哭稱歎。而不容口。至此黃面老子。氣悶少舒。始不負從前一片婆心。今觀壽昌钁頭。大似黃面衣缽。此語不減靈山葛藤。當知此話大行。如毒鼓聲。不知中其毒者。能幾何人。至其感悟流涕。如空生者。又不知能得幾何人也。諺語有云。相識滿天下。知心能幾人。后之讀此語者。若作言語話會。則有負壽昌。若不作言語話會。則有負自己。若兩不相負。當於未舉以前。把钁頭處。薦取始得。
䟦可禪人行腳卷
昔法照齋次。見萬佛菩薩。現形於缽中。不知何以故。乃問僧云。此五臺文殊化境也。遂發足履五臺。愿見文殊。乃至果見文殊。授以唸佛法門。照可禪人。先從云棲得唸佛三昧。今欲往求文殊印證則可。倘問南方法眾。不可被前後三三。當面瞞卻也。
又。
照可禪人
【現代漢語翻譯】 鼓聲響起，聽聞者卻如聾了一般，毒藥散發，中毒者隨即斃命。然而，究竟有多少人會因此中毒身亡呢？回想當年，黃面老子（指釋迦牟尼佛）在靈山法會上，帶領著一群懵懂無知的弟子，每日穿著僧衣，手持缽盂，沿著街巷乞討，求得一團冷飯，回來飽餐之後，洗凈缽盂，收好僧衣，便跏趺而坐，悠閒地打著葛藤（比喻閑談或辯論）。就這樣日復一日，年復一年，三十多年過去了，人天大眾依然茫然無知，終究不知所為何事。偶然有一天，被空生（指須菩提，釋迦牟尼佛的十大弟子之一，以解空第一著稱）看破了真相，於是發出了驚歎：『希有世尊！』（意為世尊真是稀有難得！）世尊見他眼目中有所觸動，便盡力為他開示，胡亂地一棒打去，直接讓空生所有的疑惑都煙消雲散，命根都被徹底斬斷。所以空生感悟深刻，涕淚橫流，悲泣痛哭，讚歎之情難以言表。到了這個時候，黃面老子才稍微舒了一口氣，總算沒有辜負從前的一片苦心。如今看來，壽昌禪師手中的鋤頭，很像黃面老子的衣缽。這句話不亞於靈山法會上的葛藤。應當知道，這句話流傳開來，就像毒鼓的聲音一樣，不知道中毒的人，能有多少呢？至於像空生那樣感悟而流淚的人，又不知道能有多少呢？諺語說得好，『相識滿天下，知心能幾人？』後世讀到這些話的人，如果把它當作尋常的言語來理解，那就辜負了壽昌禪師；如果不把它當作尋常的言語來理解，那就辜負了自己。如果想要兩不相負，就應當在（壽昌禪師）舉起鋤頭之前，就在他拿起鋤頭的那一刻，薦取（領悟）才行。
䟦可禪人行腳卷
從前法照禪師齋飯時，看見萬佛菩薩顯現在缽中，不知道是什麼緣故，於是問僧人，僧人說：『這是五臺山文殊菩薩的化境啊。』於是法照禪師便出發前往五臺山，希望能見到文殊菩薩，最終真的見到了文殊菩薩，文殊菩薩傳授給他念佛法門。照可禪人先前從云棲寺（位於浙江杭州）得到了唸佛三昧（通過唸佛而達到的一種禪定狀態），現在想要前往尋求文殊菩薩的印證，這當然可以。倘若有人問起南方（指禪宗）的法眾，可不要被『前後三三』（指禪宗的機鋒，即禪師用隱晦的語言或動作來啓發弟子）當面瞞騙了啊！
又。
照可禪人
【English Translation】 The drum sounds, yet those who hear it are as if deaf; the poison spreads, and those poisoned die instantly. But how many will actually die from this poisoning? Recalling the old yellow-faced one (referring to Shakyamuni Buddha), at the assembly on Vulture Peak (Grdhakuta Mountain), leading a group of ignorant disciples, daily wearing robes and carrying alms bowls, begging along the streets and alleys, obtaining a handful of cold rice, returning to eat their fill, washing their bowls, putting away their robes, and sitting in the lotus position, idly engaging in 'Gateng' (a metaphor for idle talk or debate). Thus, day after day, year after year, for over thirty years, the masses of humans and gods remained ignorant, ultimately not knowing what it was all about. One day, by chance, it was seen through by Subhuti (one of the ten great disciples of Shakyamuni Buddha, known for his understanding of emptiness), who exclaimed, 'Rare is the World-Honored One!' (meaning the World-Honored One is truly rare and precious!). Seeing the movement in his eyes, the World-Honored One exerted himself to enlighten him, striking him haphazardly, directly causing all of Subhuti's doubts to vanish, and his life-root to be completely severed. Therefore, Subhuti's realization was profound, tears streaming down his face, weeping and lamenting, his praise beyond words. At this point, the old yellow-faced one finally breathed a sigh of relief, not having wasted his previous efforts. Now, looking at the hoe in the hands of Chan Master Shouchang, it is very much like the robe and bowl of the old yellow-faced one. This saying is no less than the 'Gateng' at Vulture Peak. It should be known that the spread of this saying is like the sound of a poisonous drum; who knows how many will be poisoned by it? As for those who are moved to tears like Subhuti, who knows how many there will be? As the proverb says, 'Acquaintances fill the world, but how many are true friends?' Those who read these words in later generations, if they understand them as ordinary words, will have failed Chan Master Shouchang; if they do not understand them as ordinary words, they will have failed themselves. If you wish to fail neither, you should, before (Chan Master Shouchang) raises the hoe, at the very moment he picks up the hoe, grasp (realize) it.
跋可禪人's Walking Scroll
In the past, Chan Master Fazhao, during his meal, saw myriad Buddhas and Bodhisattvas appear in his bowl. Not knowing why, he asked a monk, who said, 'This is the manifestation of Manjushri Bodhisattva on Mount Wutai.' Thereupon, Chan Master Fazhao set out for Mount Wutai, hoping to see Manjushri Bodhisattva, and eventually he did meet Manjushri Bodhisattva, who imparted to him the Dharma of reciting the Buddha's name. Chan Master Zhaoke had previously attained the Samadhi (a state of meditative absorption) of reciting the Buddha's name at Yunqi Temple (located in Hangzhou, Zhejiang), and now he wishes to seek the confirmation of Manjushri Bodhisattva, which is certainly permissible. If someone asks about the Dharma assembly in the South (referring to the Chan school), do not be deceived by 'three before, three after' (referring to the koans of the Chan school, where Chan masters use obscure language or actions to enlighten disciples) right in front of your face!
Also.
Chan Master Zhaoke
。初住黃山。以華嚴為業。所謂於一塵中入正定也。今從他方起處。欲破塵出經。將誅茅于西湖之上。意須長者插一莖草。老人直謂之不然。以無礙法界。遇緣即宗。隨處具足。但稟明於心。又何假外耶。
憨山老人夢遊集卷第三十一 卍新續藏第 73 冊 No. 1456 憨山老人夢遊集
憨山老人夢遊集卷第三十二
侍 者 福 善 日錄
門 人 通 炯 編輯
嶺南弟子 劉起相 重較
題䟦
題壇經首示智境禪人
從上佛祖。為生死大事。出現世間。靡不大舍身命。歷盡艱難。自萬死一生中來。觀吾本師和尚。釋迦老子。曠大劫來。為此法故。舍頭目髓腦。不啻恒沙。即此翻出頭。猶向雪山凍餓六年。以至馬麥金槍。何所不受。剛剛博得四十九年粥飯氣息而已。猶未見有奇特處。且又末後惹得一場笑具。至今流佈寰區。乃教碧眼特特西來。把作實事。賺他神光誤墮一臂。及至老盧俗漢子。被他一語調弄。刺向黑漆桶中。悶絕至死者。又不止萬萬也。自黃梅夜半。放下腰間石頭。拾得一些子破落索。當作奇貨。豈料被他累至於死者。又萬萬矣。且幸自獵叢跳出。滿目羞慚。每每向人申說平生負墮處。即以太虛為口。猶吐露一點不出。直令
【現代漢語翻譯】 現代漢語譯本：最初居住在黃山，以研習《華嚴經》（《華嚴經》是一部重要的佛教經典）為主要修行。這就是所謂的『於一微塵中進入正定』的境界。如今從別處出發，想要破除塵垢，顯現經義，打算在西湖邊上砍茅草開闢道場。想必是需要長者您插下一根草來作為象徵。我直截了當地說不是這樣。因為無礙法界，遇到因緣就是宗旨，任何地方都具備修行的條件。只要內心明白，又何必假借外在的形式呢？
憨山老人夢遊集卷第三十一 卍新續藏第 73 冊 No. 1456 憨山老人夢遊集
憨山老人夢遊集卷第三十二
侍者 福善 日錄
門人 通炯 編輯
嶺南弟子 劉起相 重較
題跋
題壇經首示智境禪人
自古以來的佛和祖師，爲了生死大事，出現在世間，沒有不捨棄身命，歷盡艱難，從萬死一生中走過來的。看看我們的本師和尚，釋迦老子（釋迦牟尼佛），曠日持久的劫數以來，爲了佛法，捨棄頭目髓腦，不止恒河沙數那麼多。即使這樣翻身出來，還在雪山凍餓六年，乃至馬麥之報、金槍之難，什麼沒有承受過？好不容易博得四十九年的粥飯氣息而已。還沒見到有什麼奇特之處。而且最後還惹得一場笑話。至今流傳於整個世界。於是教導碧眼胡僧（指達摩祖師）特地從西方而來，把這件事當作真實的事情，騙得神光（慧可大師）誤斷一臂。等到老盧（指六祖慧能）這個俗漢子，被他一句話調弄，刺向黑漆桶中，悶絕至死的人，又不止萬萬個。自從黃梅夜半，放下腰間的石頭，拾得一些破爛東西，當作奇貨。哪裡料到被他連累至於死的人，又萬萬個了。而且僥倖從獵人隊伍中跳出來，滿目羞慚。常常向人申訴平生辜負墮落之處。即使以太虛為空，也吐露不出一點。直接讓
【English Translation】 English version: Initially, I resided at Huangshan, dedicating myself to the study of the Avatamsaka Sutra (a major Buddhist scripture). This is what is meant by 'entering samadhi [正定] within a single mote of dust.' Now, starting from another place, I intend to break through the defilements and reveal the meaning of the sutras, planning to clear away the thatch on West Lake to establish a practice center. Presumably, it requires the elder to plant a single blade of grass as a symbol. I directly say it is not so. Because the unobstructed Dharmadhatu (法界, the realm of reality), encountering conditions is the principle, and every place is fully equipped for practice. As long as the mind is clear, why rely on external forms?
Hanshan Laoren Mengyou Ji, Volume 31 Wan Xu Zang, Volume 73, No. 1456, Hanshan Laoren Mengyou Ji
Hanshan Laoren Mengyou Ji, Volume 32
Attendant: Fushan, Daily Record
Disciple: Tongjiong, Editor
Lingnan Disciple: Liu Qixiang, Revised
Preface
Preface to the Platform Sutra, Initially Shown to Chan Master Zhijing
From ancient times, Buddhas and Patriarchs, for the great matter of birth and death, appeared in the world, none of whom did not abandon their lives and endure hardships, coming from the midst of ten thousand deaths and one life. Look at our original teacher, Shakya Laozi (釋迦老子, Shakyamuni Buddha), for countless eons, for the sake of the Dharma, he gave up his head, eyes, marrow, and brains, more than the sands of the Ganges. Even after turning over in this way, he still froze and starved on Snow Mountain for six years, and even the retribution of horse-barley and the difficulty of the golden spear, what did he not endure? With great difficulty, he gained forty-nine years of gruel and rice. Still, there is nothing particularly special to see. Moreover, in the end, he caused a laughingstock. It has been circulating throughout the world to this day. Thus, he taught the blue-eyed barbarian monk (指達摩祖師, referring to Bodhidharma) to come specifically from the West, taking this matter as a real thing, deceiving Shenguang (慧可大師, Great Master Huike) into mistakenly cutting off an arm. When Lao Lu (指六祖慧能, referring to the Sixth Patriarch Huineng), this vulgar fellow, was teased by a single word, stabbing into the black lacquer bucket, those who suffocated to death were more than ten thousand. Since the middle of the night in Huangmei, putting down the stone around his waist, picking up some broken things, taking them as rare goods. Where did he expect that those who were implicated to death were again ten thousand? Moreover, fortunately jumping out of the hunter's ranks, full of shame. He often complained to people about his lifelong failures and downfalls. Even taking the great void as his mouth, he still could not reveal a single point. Directly let
話柄流落江湖。傳者又為實事。悲哉。余亦為此法故。上干 宸怒。實出九死。幸爾絕處再蘇。蒙恩貶雷陽。以萬曆乙未冬日。出 帝都。冒雪南行。至白下。攜弟子智境如廣作形影。及至雷陽。瘴癘大作。飲者萬萬無完人。余與從者。俱冒毒癘病。而廣竟不起。境則再死而復生。茍非仗諸佛神力加持。及自願持之。蓋萬萬無遺類矣。境病稍瘥。余即遣歸盧山。省乃師。且以借萬頃湖光。千尺瀑布。以洗未盡習氣也。臨行無以為屬。案頭驀拈此卷。遂以付之。將見古人大死後。如此訊息。但非真死者莫可得。境當持之於孤峰頂上。萬丈巖前。試在措手處。定當看。茍能真個大舍身命如古人。則不但不負老人今日之事。抑且不負自己萬劫千生。種來最勝金剛種子也。爾其勉旃。無忘所囑。時萬曆丙申長至月十九夜燈前。記於五羊東郭之壘壁間。
觀楞伽記略科題辭
科以分經。從古制也。昔道安法師以三分科經。時人譏其離析經義。及親光論至。果以三分斷其全經。時乃嘆其雅合。蓋經經各有綱宗。科乃提綱挈要。使觀者得其要領。庶離言得意而悟入之。令舍筌蹄。殆非支分節解。逞臆斷也。后之義學。昧於離言之旨。各恃己見駢枝其說。以取謗法之愆。使學者莫之適從。正所謂以多歧亡羊耳。楞伽以離言
【現代漢語翻譯】 現代漢語譯本：
我的言論流落在世間，傳播的人又把它當成真實的事情，真是可悲啊！我也是爲了這部佛法，冒犯了皇帝的威嚴，實際上經歷了九死一生。幸好在絕境中死裡逃生，蒙受恩典被貶到雷陽。在萬曆乙未年冬天，離開京城，冒著雪向南走，到達白下（地名，今南京）。帶著弟子智境（人名）如同廣（人名）一樣製作了畫像。等到到達雷陽，瘴氣和瘟疫大肆流行，喝水的人幾乎沒有能保全性命的。我和隨從都感染了有毒的瘟疫，而廣竟然因此去世。境則是死了又復活。如果不是仰仗諸佛的神力加持，以及自己立下的誓願，恐怕沒有一個人能倖免於難。境的病稍微好轉，我就讓他回廬山，去探望他的師父，並且讓他借萬頃湖光和千尺瀑布，來洗滌尚未消除的習氣。臨走時沒有什麼可以贈送的，偶然看到案頭上的這部經卷，就把它交給他。將會看到古人在大死之後，是這樣的訊息。但不是真正經歷過大死的人是無法得到的。境應該把它帶到孤峰頂上，萬丈懸崖前，在無處下手的地方，一定要看。如果能夠真正像古人一樣捨棄身命，那麼不僅不辜負我今天的舉動，而且不辜負自己萬劫千生以來種下的最殊勝的金剛種子。你要努力啊，不要忘記我的囑託。時在萬曆丙申年冬至月十九夜燈前，記於五羊（地名，今廣州）東郭的壘壁間。
《觀楞伽記略科題辭》
用科判來分判經典，是自古以來的規制。過去道安法師用三分法來科判經典，當時的人譏笑他離析經義。等到親光論傳到，果然用三分法來判斷整部經典，當時的人才讚歎他非常符合經義。大概每部經典都有它的綱宗，科判就是提綱挈領，使觀看的人能夠得到它的要領，從而離開語言文字而領會經義，悟入真理，捨棄捕魚的工具。科判絕不是支離破碎地分析，逞一時臆斷。後來的義學之士，不明白離言的宗旨，各自憑藉自己的見解，增添許多枝節，以致犯下誹謗佛法的過錯，使學習的人無所適從，這正是所謂因為岔路太多而丟失了羊啊。《楞伽經》（梵文：Laṅkāvatāra Sūtra）以離言
【English Translation】 English version:
My words have drifted into the world, and those who spread them treat them as facts. How sad! I, too, for the sake of this Dharma, offended the Emperor's wrath, and indeed experienced nine deaths and one life. Fortunately, I survived the ordeal and was demoted to Leiyang by imperial grace. In the winter of the year Yiwei of the Wanli reign (1595), I left the imperial capital, braving the snow and heading south. Upon arriving at Baixia (place name, present-day Nanjing), I had my disciple Zhijing (personal name) create portraits of me and Guang (personal name). When we reached Leiyang, miasma and epidemics raged, and almost no one who drank the water survived. Both I and my followers contracted the poisonous plague, and Guang actually died from it. Zhijing, on the other hand, died and was resurrected. If it were not for the blessings of the Buddhas and the power of my own vows, perhaps no one would have survived. When Zhijing's illness improved slightly, I sent him back to Mount Lu to visit his teacher, and to use the vast expanse of the lake and the thousand-foot waterfall to wash away his remaining habitual tendencies. As he was leaving, I had nothing to give him, but I happened to see this scroll on my desk, so I gave it to him. He will see the message of the ancients after their great death. But it cannot be obtained by those who have not truly experienced great death. Zhijing should take it to the top of a solitary peak, before a ten-thousand-foot cliff, and look at it in a place where there is nothing to grasp. If he can truly give up his life like the ancients, then he will not only not fail my efforts today, but also not fail the most supreme Vajra (diamond) seed that he has planted for countless kalpas (aeons). Strive hard, and do not forget my instructions. Recorded before the lamp on the nineteenth night of the winter solstice month in the year Bingshen of the Wanli reign (1596), in the ramparts of the eastern suburb of Wuyang (place name, present-day Guangzhou).
Preface to the Subject Headings of the Record of Contemplating the Laṅkāvatāra Sūtra
Using subject headings to divide the sutra is an ancient practice. In the past, Dharma Master Dao'an used a three-part division to categorize the sutra, and people criticized him for dissecting the meaning of the sutra. When the commentary of Qianguang arrived, it indeed used a three-part division to judge the entire sutra, and people then praised it for being in perfect agreement with the sutra's meaning. Generally, each sutra has its own main principle, and subject headings are the key to grasping the essentials, enabling the viewer to grasp its main points, thereby understanding the meaning beyond words and entering into enlightenment, abandoning the tools for catching fish. Subject headings are definitely not piecemeal analysis or arbitrary speculation. Later scholars of doctrine, not understanding the principle of transcending words, each relied on their own views, adding many branches to their explanations, thus committing the fault of slandering the Dharma, leaving students at a loss as to what to follow. This is precisely what is meant by losing the sheep due to too many forks in the road. The Laṅkāvatāra Sūtra (Sanskrit: Laṅkāvatāra Sūtra) emphasizes transcending words.
說第一義為宗。文博義幽。舊解但科其文。而未盡挈其義。于通途一貫之旨未暢。使觀者狥文而失義。以致修心三觀。不得其門而入。雖古今講演流通盡大地。而依之造修者。鮮知其要。有負如來開示正修行路也。今予妄為通議。直欲發心條貫。使學者一覽便見指歸。其略科但先撮要義。以示文外之旨。使知問答來源。融會一貫。瞭然心目。冀可忘言得義。不以文句為障礙耳。然即此已為剩法。后之學者。切不得以此為欠。而更增益其說。自取謗法之罪不淺矣。萬曆戊戌孟夏佛成道日。沙門德清題於五羊之青門壁壘間。
題金剛經註解后
佛性之在纏。如珠之在懷。水之在地。然雖固有。不指不知。不鑿不得也。是則善友知識。乃指珠之人。無量法門。特穿鑿之方耳。豈實法哉。如來出世為一大事因緣。所謂開示悟入佛之知見。佛知見者。乃眾生之佛性。即般若之真智也。且此真智。吾人本自具足。曾無增減。正猶衣底之珠。本無明昧。地中之水。源有淺深。此其法無頓漸。悟有易難。由根有利鈍。障有厚薄耳。上根利智。障薄德厚者。一觸便了。此悟之易。故稱為頓。如六祖大師。聞應無所住而生其心一語。頓悟本有。便悟無生。是多劫般若緣熟。當機一觸。即瞭然自信。如披襟見珠。原自本有。不假
外求。此豈易見哉。嗟乎人者。無明之地堅固。法性之水益深。疏鑿之功未著。求其乘順流而歸智海。蓋亦難矣。是以聖人不得已而施設。因五性而立三乘。循利鈍而開頓漸。此八部般若之談。猶為創入大乘初步。而此經者。特八部之一。所稱金剛。取其能斷耳。蓋直指當人佛性。堅固不壞。頓斷無明。離一切相。如如不動。正若衣珠從來不昧。第指示須人。悟之在己。是則經乃指知之方。注特穿鑿之法耳。若夫吸滴水而獲清涼。除熱惱而解渴愛。爽然意消神釋處。是飲者自知。殆非可以向人吐露也。蘇君叔達。夙具般若種性。生平酷嗜此經。與焦太史諸大知識游。自信彌篤。得此注本。如獲至寶。即壽諸梓。以廣法施。余見歡喜合掌而贊曰。婆竭龍王。能以滴水霪滿閻浮。潤焦枯而成百物。斯特業力變化乃爾。況般若神智所熏發乎。因是而知蘇君法施之功大矣。
書金剛經頌后
右金剛頌十七首。蓋余己酉季秋。在曹溪寶林。為諸來弟子。講金剛般若而作也。嘗念六祖大師。聞此經一語。即見自心。如觀掌果。直到不疑之地。故從黃梅已來。單以此經為心印。予向隨波流。未達彼岸。以不知話頭落處。概以文字目之。故反為作障礙耳。頃于空生嘆希有處。猛然覷透。始信古人不欺之地。皆從現前日用疑
【現代漢語翻譯】 現代漢語譯本：向外尋求佛性，這難道容易見到嗎？唉，人們啊，無明的土地如此堅固，法性的水卻日益深邃，疏通開鑿的功夫尚未顯現，想要順著水流回歸智慧的海洋，恐怕也是很難的。因此，聖人不得已而設立方便法門，根據眾生五種根性的不同而建立三乘（聲聞乘、緣覺乘、菩薩乘），順應眾生根性的利鈍而開示頓悟和漸悟的法門。這八部般若經的談論，還只是初入大乘的初步。而這部《金剛經》，只是八部般若經中的一部，之所以稱為『金剛』，是取其能夠斷除一切煩惱的意思。它直接指明眾生本具的佛性，堅固而不壞，能夠頓然斷除無明，遠離一切表相，如如不動。這就像衣內的寶珠，從來沒有失去光彩，只是指示人們，覺悟要靠自己。所以說，經文是指示覺悟的方法，註釋則是穿鑿引導的工具。至於吸取一滴水而獲得清涼，消除熱惱而解除渴愛，那種爽快、意念消散、精神解脫的境界，只有飲水的人自己知道，恐怕是無法向別人傾訴的。蘇君叔達，宿世就具有般若的種子，平生酷愛這部經，與焦太史等大知識分子交往，自信更加堅定。得到這部註釋本，如同得到至寶，立即付梓印刷，以廣為傳播佛法。我見了歡喜，合掌讚歎說：『婆竭龍王（Naga king），能夠用一滴水普降甘霖，滋潤整個閻浮提（Jambudvipa，the world），使焦枯的土地生長出各種事物，這只是業力變化所致。更何況是般若智慧所熏發的力量呢？』因此我知道蘇君弘揚佛法的功德是很大的。 書寫《金剛經頌》之後 右邊是《金剛頌》十七首，這是我在己酉年秋季，在曹溪寶林寺，為前來學習的弟子們講解《金剛般若經》時所作。我曾經想到六祖大師（the Sixth Patriarch Huineng），聽到這部經的一句話，就見到了自己的本心，如同觀看手中的果實一樣清晰，直到不再有任何疑惑。所以從黃梅（Mount Huangmei）之後，禪宗就單單以這部經作為心印。我過去隨波逐流，沒有到達彼岸，是因為不知道話頭的落腳之處，只是用文字來理解它，所以反而給自己製造了障礙。最近在空生（Subhuti）感嘆希有之處，猛然間看透了，才相信古人所說的沒有欺騙之處，都是從眼前的日常生活中產生的疑問而來的。
【English Translation】 English version: Seeking Buddhahood externally, how easy is it to see? Alas, people! The land of ignorance is so solid, and the water of Dharma-nature is increasingly deep. The work of dredging and excavating has not yet manifested. Seeking to ride the current and return to the sea of wisdom is also difficult. Therefore, the sages have no choice but to establish expedient means, establishing the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) according to the five natures of beings, and opening up the sudden and gradual teachings according to the sharpness and dullness of their faculties. These discussions of the eight sections of the Prajñā (wisdom) Sutra are still only the initial steps into the Mahayana (Great Vehicle). And this Sutra, the 'Diamond Sutra', is just one of the eight sections. The term 'Diamond' is used because of its ability to cut through afflictions. It directly points to the inherent Buddha-nature of beings, which is solid and indestructible, able to instantly cut off ignorance, be apart from all appearances, and remain unmoving. It is just like the jewel in the robe, which has never lost its brilliance, simply pointing out that enlightenment depends on oneself. Therefore, the Sutra is a guide to the method of knowing, and the commentary is a tool for excavating and guiding. As for obtaining coolness by drinking a drop of water, eliminating heat and relieving thirst, the state of refreshment, the dissipation of thoughts, and the liberation of the spirit, only the drinker knows it for themselves, and it is probably impossible to tell others. Su Jun Shuda, possessed the seed of Prajñā from a previous life, and loved this Sutra deeply throughout his life. He associated with Jiao Taishi and other great intellectuals, and his confidence became even stronger. Obtaining this commentary was like obtaining a treasure, and he immediately had it printed to widely spread the Dharma. Seeing this, I rejoiced, joined my palms, and praised, 'The Naga king (Pāgadarāja) is able to use a drop of water to bring abundant rain to the entire Jambudvipa (the world), nourishing the parched land and causing all things to grow. This is only due to the transformation of karma. How much more so is the power inspired by the wisdom of Prajñā?' Therefore, I know that Su Jun's merit in spreading the Dharma is great. After Writing the Verses on the Diamond Sutra To the right are seventeen verses on the Diamond Sutra. These were composed by me in the autumn of the year Jiyou, at Baolin Temple in Caoxi, while lecturing on the Diamond Prajñā Sutra for the disciples who came to study. I once thought of the Sixth Patriarch Huineng, who, upon hearing a single phrase of this Sutra, saw his own mind, as clearly as seeing a fruit in his palm, until he reached a state of no doubt. Therefore, since Huangmei (Mount Huangmei), the Chan school has used this Sutra alone as the mind-seal. In the past, I drifted with the waves, not reaching the other shore, because I did not know where the starting point of the saying was, and I simply regarded it as words, so it created obstacles for myself. Recently, at the place where Subhuti (Subhuti) exclaimed 'rare', I suddenly saw through it, and I began to believe that the ancients' words of no deception all came from the doubts arising from the present daily life.
根發耳。靈山會上。諸大弟子親近如來。晝夜無間者。三十年。竟如盲若聾。故於世尊日用。揚眉瞬目。行住坐臥中。未觀一毛。至於種種開示。皆墮疑網。若非空生今日看破。則終當面錯過矣。何況末法中志求道者。親近師友。豈易信哉。六祖一入黃梅之室。徹信不疑。臨濟初入黃檗之室。三度吃棒。正似靈山三十年前弟子也。及從大愚處命根斷後。再見黃檗。便能道。只為老婆心切一語。此正若空生冷地。看破世尊。便嘆希有時也。嗟乎。自古師資授受之際。誠不易易。所謂見過於師。方堪傳授。似水投水。如空合空。睹空生對世尊時。莫道不疑。只是就世尊舉揚處。如良馬見鞭影而行。比未開眼時天淵矣。此頌在空生分上。大似畫蛇添足。且喜見空生肝膽。如空生見世尊處不異。如為幻人歌者擊節耳。善侍者執侍老人二十餘年。其為日用舉揚此事。不減靈山。而從患難艱虞。又與空生遠矣。若此心不似空生見處。何能消受種種苦惱耶。時以魔業。系芙蓉江上一葉舟中。寒夜書此付之。大似寒空雁影耳。
物不遷論䟦
予少讀肇論。于不遷之旨。茫無歸宿。每以旋嵐等四句致疑。後有省處。則信知肇公深悟實相者。及閱華嚴大疏。至問明品。譬如河中水。湍流競奔逝。清涼大師。引肇公不遷偈證之。
【現代漢語翻譯】 現代漢語譯本： 根發耳。在靈山法會上，各位大弟子親近如來，日夜沒有間斷，長達三十年，卻如同盲人聾子一般。因此，對於世尊每日的舉動，如揚眉、眨眼、行走、站立、坐臥等，都未能觀察到絲毫。至於世尊的種種開示，都陷入了疑惑的迷網。如果不是須菩提（Subhuti，解空第一的弟子）今天看破了這一點，那麼終究會當面錯過。更何況末法時代那些立志求道的人，親近師友，又怎能輕易相信呢？六祖慧能（Huineng，禪宗六祖）一旦進入黃梅（Huangmei，五祖弘忍道場）的房間，就徹底相信，毫不懷疑。臨濟義玄（Linji Yixuan，禪宗大師）最初進入黃檗（Huangbo，臨濟義玄的老師）的房間，三次被打。這正像靈山會上三十年前的弟子一樣。等到他從大愚（Dayu，禪宗大師）那裡斷了命根之後，再次見到黃檗，便能說出『只為老婆心切』這句話。這正像須菩提在冷寂之地，看破世尊，便感嘆希有一樣。唉！自古以來師父傳授弟子的時刻，實在不容易。所謂弟子的見解超過師父，才堪當傳授，就像水倒入水中，像天空與天空相合一樣。看到須菩提面對世尊的時候，不要說沒有疑惑，只是就世尊的舉揚之處，像良馬見到鞭影而行一樣，比未開眼時有天壤之別。這首偈頌在須菩提的份上，大似畫蛇添足。且喜見到須菩提的肝膽，如須菩提見到世尊之處沒有差異。如同為幻人唱歌的人打節拍一樣。善侍者執侍老人二十多年，他每日的舉揚此事，不亞於靈山法會。而從患難艱虞來說，又與須菩提相差甚遠。如果此心不像須菩提的見處，又怎能消受種種苦惱呢？當時因為魔業，被囚禁在芙蓉江上的一葉扁舟中，寒夜寫下這些話交付給他，大似寒冷天空中雁影一般。
《物不遷論》（Treatise on the Immutability of Things）跋
我年輕時讀鳩摩羅什（Kumarajiva）的《中論》（Madhyamaka-karika）和僧肇（Sengzhao）的《肇論》（Zhao Lun），對於『物不遷』的宗旨，茫然沒有歸宿。常常因為旋風等四句而產生懷疑。後來有所領悟，才相信僧肇公是深刻領悟實相的人。等到閱讀《華嚴經大疏》（Commentary on the Avatamsaka Sutra），到《問明品》（Asking Illumination Chapter），譬如河中水，湍流競奔逝。清涼澄觀大師（Qingliang Chengguan，華嚴宗四祖）引用僧肇公的『不遷』偈來證明它。
【English Translation】 English version: Gen Fa Er. At the assembly on Mount Ling (Grdhrakuta, Vulture Peak), the great disciples were close to the Tathagata (Tathagata, 'Thus Gone One', another name for the Buddha), without interruption day and night, for thirty years, yet they were like the blind and deaf. Therefore, regarding the World-Honored One's (World-Honored One, another name for the Buddha) daily actions, such as raising eyebrows, blinking eyes, walking, standing, sitting, and lying down, they failed to observe even a hair's breadth. As for the World-Honored One's various teachings, they all fell into a web of doubt. If it were not for Subhuti (Subhuti, foremost in understanding emptiness) seeing through this today, then they would ultimately miss it face to face. Moreover, how can those who aspire to the Way in the Dharma-Ending Age (Dharma-Ending Age, the degenerate age after the Buddha's passing), who are close to teachers and friends, easily believe? The Sixth Patriarch Huineng (Huineng, the Sixth Patriarch of Zen) once he entered the room of Huangmei (Huangmei, the Fifth Patriarch Hongren's monastery), completely believed without doubt. Linji Yixuan (Linji Yixuan, a Zen master) initially entered the room of Huangbo (Huangbo, Linji Yixuan's teacher), and was struck three times. This is just like the disciples at the assembly on Mount Ling thirty years ago. After he had his life-root cut off by Dayu (Dayu, a Zen master), when he saw Huangbo again, he was able to say, 'It's only because of the old woman's excessive kindness.' This is just like Subhuti, in a desolate place, seeing through the World-Honored One, and exclaiming how rare it is. Alas! Since ancient times, the moment of a teacher transmitting to a disciple has not been easy. The so-called disciple's understanding surpassing the teacher is what qualifies them for transmission, like water poured into water, like space merging with space. Seeing Subhuti facing the World-Honored One, don't say there was no doubt, it's just that regarding the World-Honored One's actions, he was like a good horse moving at the sight of a whip, a world of difference from before his eyes were opened. This verse, in Subhuti's case, is like drawing legs on a snake. I am glad to see Subhuti's courage, no different from Subhuti seeing the World-Honored One. It's like someone beating time for a singer of illusions. The good attendant has served the old man for more than twenty years, and his daily actions are no less than those at the assembly on Mount Ling. But in terms of hardship and adversity, he is far from Subhuti. If this mind is not like Subhuti's understanding, how can he endure all kinds of suffering? At that time, due to karmic obstacles, he was imprisoned in a small boat on the Furong River, and wrote these words on a cold night to deliver to him, like the shadow of a wild goose in the cold sky.
Postscript to the Treatise on the Immutability of Things
When I was young, I read Kumarajiva's (Kumarajiva, a famous translator of Buddhist scriptures) Madhyamaka-karika (Madhyamaka-karika, a fundamental text of the Madhyamaka school) and Sengzhao's (Sengzhao, a Chinese Buddhist philosopher) Zhao Lun (Zhao Lun, 'Essays of Zhao'), and I was at a loss regarding the principle of 'things do not move'. I often doubted because of the four lines about the whirlwind. Later, I had some understanding, and then I believed that Master Sengzhao was someone who deeply understood reality. When I read the Great Commentary on the Avatamsaka Sutra (Commentary on the Avatamsaka Sutra, a commentary on the Avatamsaka Sutra), up to the Asking Illumination Chapter (Asking Illumination Chapter, a chapter in the Avatamsaka Sutra), 'Like water in a river, the turbulent currents rush and flow.' Master Qingliang Chengguan (Qingliang Chengguan, the Fourth Patriarch of the Huayan school) quoted Master Sengzhao's verse on 'immutability' to prove it.
蓋推其所見。妙契佛義也。予嘗與友人言之。其友殊不許可。反以肇公為一見外道。廣引教義以駁之。即法門老宿。如雲棲達大師諸老。皆力爭之。竟未回其說。予閱正法眼藏。佛鑒和尚示眾。舉僧問趙州。如何是不遷義。州以兩手作流水勢。其僧有省。又僧問法眼。不取于相。如如不動。如何不取于相。見於不動去。法眼云。日出東方夜落西。其僧亦有省。若也於此見得。方知道旋嵐偃岳。本來常靜。江河競注。原自不流。其或未然。不免更為饒舌。天左旋。地右轉。古往今來經幾遍。金烏飛。玉兔走。才方出海門。又落青山後。江河波渺渺。淮濟浪悠悠。直入滄溟晝夜流。遂高聲云。諸禪德。還見如如不動么。然趙州法眼。皆禪門老宿將。傳佛心印之大老。佛鑒推之。示眾發揚不遷之旨。如白日麗天。殊非守教義文字之師。可望崖者。是可以肇公為外道見乎。書此以示學者。則於物不遷義。當自信于言外矣。
重刻佛頂首楞嚴經䟦
首楞嚴經者。乃無上頂法。文該三藏。教攝五時。徹迷悟之根源。究聖凡之要路。真修妙門。無尚於此。故參禪之士。不入此法。則正眼不明。探教之徒。不通此經。則重關莫辟。自入中土。解者固多。而通途大旨。總未究竟。近有邪解之徒。甚至曲引玄言。以附外論。壞
【現代漢語翻譯】 現代漢語譯本：
這足以證明他（僧肇）的見解，巧妙地契合了佛法的真義。我曾經和朋友談論此事，我的朋友卻很不認可，反而認為僧肇是見解偏頗的外道，廣泛引用佛教經義來駁斥他。即使是法門中的老修行，如雲棲達大師等前輩，都極力爭辯，最終也沒能改變他的說法。我閱讀《正法眼藏》，看到佛鑒和尚開示大眾，舉了僧人問趙州禪師『如何是不遷義』的例子，趙州禪師用兩手做出流水的姿勢，那位僧人有所領悟。又有僧人問法眼禪師，『不取于相，如如不動，如何才能不取于相，見到不動的狀態？』法眼禪師說：『日出東方夜落西。』那位僧人也有所領悟。如果能在此處有所領悟，才能知道即使是迴旋的風暴吹動山嶽，其本性也是恒常寂靜的；江河奔流不息，其本源也是不流動的。如果還不能領悟，那就不免要多費口舌了：天向左旋轉，地向右轉，自古至今已經經歷了多少遍？太陽飛逝，月亮奔走，才剛剛從海面升起，又落到青山之後。長江黃河水波浩渺，淮河濟水波浪悠長，逕直流入大海，晝夜不停地流淌。』於是高聲說道：『各位禪德，還見到如如不動的真性了嗎？』趙州禪師和法眼禪師，都是禪門中的老前輩，是傳承佛陀心印的大德。佛鑒禪師推崇他們，開示大眾，發揚『不遷』的宗旨，就像太陽照耀天空一樣明白，絕不是那些拘泥於教義文字的老師所能望其項背的。難道可以將僧肇看作是外道的見解嗎？寫下這些來開示學習者，那麼對於『物不遷』的真義，應當在言語之外去自信體悟。
重刻《佛頂首楞嚴經》跋
《首楞嚴經》（Śūraṅgama Sūtra）這部經，是無上的頂法，文義涵蓋三藏（Tripiṭaka），教義統攝五時，徹底揭示迷惑與覺悟的根源，窮究聖人與凡人的重要途徑。真正的修行妙門，沒有比這部經更殊勝的了。所以參禪的人，不深入這部經，就不能明辨正眼；研究教義的人，不通曉這部經，就無法打開重重關卡。自從傳入中土以來，解釋這部經的人固然很多，但總的來說，還沒有人能徹底究竟地理解其通途大旨。近來有一些邪知邪見的人，甚至歪曲引用玄妙的言論，來附會外道的理論，破壞佛法。 English version:
This is sufficient to prove that his (Sengzhao's) views subtly accord with the true meaning of the Buddha's teachings. I once discussed this with a friend, but my friend did not agree at all. On the contrary, he regarded Sengzhao as a heretic with biased views, and widely cited Buddhist scriptures to refute him. Even veteran practitioners in the Dharma, such as Master Yunqi Dahui and other seniors, argued vigorously, but ultimately failed to change his opinion. I read the Shōbōgenzō and saw that Zen Master Fojian instructed the public, citing the example of a monk asking Zen Master Zhaozhou, 'What is the meaning of non-motion?' Zen Master Zhaozhou made a flowing water gesture with both hands, and the monk had some understanding. Another monk asked Zen Master Fayan, 'Not grasping at appearances, the tathatā (如如) is unmoving. How can one not grasp at appearances and see the state of non-motion?' Zen Master Fayan said, 'The sun rises in the east and sets in the west.' That monk also had some understanding. If one can have some understanding here, then one can know that even if the swirling storm moves mountains, its nature is always constant and still; the rivers flow endlessly, but their origin is non-flowing. If one still cannot understand, then one cannot help but talk more: the sky rotates to the left, and the earth rotates to the right. How many times has this happened since ancient times? The golden crow flies, the jade rabbit runs, just emerging from the sea, and then falling behind the green mountains. The Yangtze River and the Yellow River have vast waves, and the Huai River and the Ji River have long waves, flowing straight into the sea, flowing day and night.' Then he said loudly, 'Fellow Zen practitioners, have you seen the tathatā unmoving?' Zen Master Zhaozhou and Zen Master Fayan were both veteran practitioners in the Zen school, great masters who transmitted the Buddha's mind-seal. Zen Master Fojian admired them, instructed the public, and promoted the principle of 'non-motion,' as clear as the sun shining in the sky, which is by no means comparable to those teachers who are bound by the words of the scriptures. Can Sengzhao be regarded as a heretical view? Write these down to enlighten learners, then for the true meaning of 'things do not move,' one should have self-confidence and understanding beyond words.
Postscript to the Re-engraved Śūraṅgama Sūtra (佛頂首楞嚴經)
The Śūraṅgama Sūtra is the supreme Dharma, its text covers the Tripiṭaka, and its teachings encompass the Five Periods. It thoroughly reveals the root of delusion and enlightenment, and thoroughly investigates the important path of saints and ordinary people. The true and wonderful gate of practice, there is nothing more excellent than this sutra. Therefore, those who practice Chan (禪) without entering this Dharma cannot clarify the true eye; those who study the teachings without understanding this sutra cannot open the heavy gates. Since it was introduced into China, there have been many who have interpreted this sutra, but in general, no one has been able to thoroughly and completely understand its general meaning. Recently, there have been some with heretical views who even distort and quote profound words to cater to external theories, destroying the Dharma.
【English Translation】 English version:
This is sufficient to prove that his (Sengzhao's) views subtly accord with the true meaning of the Buddha's teachings. I once discussed this with a friend, but my friend did not agree at all. On the contrary, he regarded Sengzhao as a heretic with biased views, and widely cited Buddhist scriptures to refute him. Even veteran practitioners in the Dharma, such as Master Yunqi Dahui and other seniors, argued vigorously, but ultimately failed to change his opinion. I read the Shōbōgenzō and saw that Zen Master Fojian instructed the public, citing the example of a monk asking Zen Master Zhaozhou, 'What is the meaning of non-motion?' Zen Master Zhaozhou made a flowing water gesture with both hands, and the monk had some understanding. Another monk asked Zen Master Fayan, 'Not grasping at appearances, the tathatā (如如) is unmoving. How can one not grasp at appearances and see the state of non-motion?' Zen Master Fayan said, 'The sun rises in the east and sets in the west.' That monk also had some understanding. If one can have some understanding here, then one can know that even if the swirling storm moves mountains, its nature is always constant and still; the rivers flow endlessly, but their origin is non-flowing. If one still cannot understand, then one cannot help but talk more: the sky rotates to the left, and the earth rotates to the right. How many times has this happened since ancient times? The golden crow flies, the jade rabbit runs, just emerging from the sea, and then falling behind the green mountains. The Yangtze River and the Yellow River have vast waves, and the Huai River and the Ji River have long waves, flowing straight into the sea, flowing day and night.' Then he said loudly, 'Fellow Zen practitioners, have you seen the tathatā unmoving?' Zen Master Zhaozhou and Zen Master Fayan were both veteran practitioners in the Zen school, great masters who transmitted the Buddha's mind-seal. Zen Master Fojian admired them, instructed the public, and promoted the principle of 'non-motion,' as clear as the sun shining in the sky, which is by no means comparable to those teachers who are bound by the words of the scriptures. Can Sengzhao be regarded as a heretical view? Write these down to enlighten learners, then for the true meaning of 'things do not move,' one should have self-confidence and understanding beyond words.
Postscript to the Re-engraved Śūraṅgama Sūtra (佛頂首楞嚴經)
The Śūraṅgama Sūtra is the supreme Dharma, its text covers the Tripiṭaka, and its teachings encompass the Five Periods. It thoroughly reveals the root of delusion and enlightenment, and thoroughly investigates the important path of saints and ordinary people. The true and wonderful gate of practice, there is nothing more excellent than this sutra. Therefore, those who practice Chan (禪) without entering this Dharma cannot clarify the true eye; those who study the teachings without understanding this sutra cannot open the heavy gates. Since it was introduced into China, there have been many who have interpreted this sutra, but in general, no one has been able to thoroughly and completely understand its general meaning. Recently, there have been some with heretical views who even distort and quote profound words to cater to external theories, destroying the Dharma.
正見。世莫能辨。為害非細。荷擔慧命者。為之寒心。頃楚萍圓上人。久居豫章。攝受有緣。深悲邪見之幟難拔。乃集緇白法侶。捐刻本文梵冊。將以豎正法幢。冀諸有志法門賢哲之士。深究佛意。不墮闡提。則法海津樑。此為帆楫。其護法之功。豈小補哉。敬題此以為先唱。
刻起信直解題辭
此論乃禪宗關鑰。為大教之宏綱也。親教者。非此無以知宗要。參禪者。非此無以開正眼。實性相二宗之指南也。文簡義深。法界一心。理事因果。修證頓漸。包括無遺。故法門學者。舍此而求悟入。是卻步而求前也。賢首舊疏。精詳委悉。而長水記。亦浩瀚無涯。淺識者茫無歸宿。予先取本疏。略去繁科。纂成疏略。業已刻行。時為初機指點。猶以為艱。故複用疏義隨文直解。貴在一貫。不假旁引枝蔓。而一心真妄迷悟之義。瞭然畢見。如胝白黑。其實祖述前意。不敢妄越。但取隨文易會。不煩鉤索。而直達本源。以為新學之一助云。
刻百法論八識規矩䟦
百法八識。乃相宗指南。為入大乘之門也。以佛說惟心唯識道理。遍該一大藏經。而彌勒約為六百六十。而天親約為百法。識論百卷。三藏法師。約為頌四十八句。可謂至簡至要。乃法界之綱維也。以一切眾生。迷一心而為識。無明障蔽現前日
用。而不知自心之善惡樞機。若親教者。展卷則見文字遮障。而不知所說皆自心本有之佛性。參禪者。抱持妄想。盲修瞎煉。而竟不達生滅根源。是皆不知此論之過也。然論約剛五百言。而頌止四十八句。統收一大時教。世出世法。無不該盡。若教若禪。無不揭示正修行路。學者有志。不費期月之功。而通徹無遺。嗟無志者。不能潛心於此。而甘為愚蒙。可不悲哉。此論古今解者。多引識論本文。初心難入。且不便於俗諦。故予取其義而變其文。以便初機。使其易入。文似闕而義實具。是亦隨順說法。非敢妄損古德成言。以取謗法之愆也。
書四十二章經題辭
此經乃吾佛世尊。初成正覺。所轉根本法輪也。其旨以一心為宗。故曰。識心達本號為沙門。以斷欲出塵為用。故曰。離欲寂靜。最為第一。又曰。愛慾斷者。如四支斷。以酪為教相。以醍醐出於乳酪。而無上佛果。皆本于真妄一心也。良由心為法界之本。欲為眾苦之源。今將離苦得樂。故以斷欲為先。世出世間修行之要。無外乎此。故為根本法輪也。有子曰。孝弟也者。其為仁之本歟。且順親為孝。敬長為弟。吾佛亦曰。孝名為戒。孝順三寶父母師僧。孝順至道之法。豈非以隨順覺性。而為復性之本耶。嗟乎。一切眾生。皆以淫慾而正性命。顛暝
【現代漢語翻譯】 現代漢語譯本：然而卻不知道自己內心的善惡關鍵。如果親近教法的人，展開經卷就被文字遮蔽，而不知道所說的都是自己內心本有的佛性。參禪的人，抱持妄想，盲目修行，最終也不能通達生滅的根源。這些都是不瞭解此論的過錯啊。然而此論大約五百字，而頌只有四十八句，統攝了一大時期的教法，世間法和出世間法，沒有不包含殆盡的。無論是教是禪，沒有不揭示正確修行道路的。學習的人如果有志向，不花費一個月的時間，就能通徹無遺。唉，沒有志向的人，不能潛心於此，而甘心做愚昧的人，可悲不可悲啊。此論古今的解釋者，大多引用唯識論的原文，初學者難以入門，而且不便於世俗的理解。所以我取其義而改變其文，以便於初學者，使他們容易入門。文字似乎有所缺失，而義理實際上具備。這也是隨順眾生說法，不敢隨意刪減古德的成就之言，以招致誹謗佛法的罪過啊。
書《四十二章經》題辭
這部經是我們的佛世尊，初成正覺時，所轉的根本法輪啊。它的宗旨以一心為根本，所以說：『認識心性，通達本源，就叫做沙門（指修行人）。』以斷除慾望，脫離塵世為作用，所以說：『遠離慾望，獲得寂靜，最為第一。』又說：『愛慾斷絕的人，就像四肢斷了一樣。』以乳酪為教相，因為醍醐（比喻佛性）出於乳酪，而無上的佛果，都本于真妄一心啊。實在是由於心是法界的根本，慾望是眾苦的根源。現在想要離苦得樂，所以以斷除慾望為先。世間和出世間的修行要點，沒有超出這個範圍的，所以是根本法輪啊。有子說：『孝順父母，尊敬兄長，這就是仁的根本吧。』而且順從父母是孝，尊敬兄長是悌，我們的佛也說：『孝名為戒。』孝順三寶（佛、法、僧），父母，師僧，孝順至道之法，難道不是以隨順覺悟的本性，而作為恢復本性的根本嗎？唉，一切眾生，都以淫慾來維持生命，顛倒昏昧。
【English Translation】 English version: Yet, they do not know the pivotal mechanism of good and evil within their own minds. Those who closely study the teachings find themselves obstructed by the written words, failing to recognize that what is being taught is the inherent Buddha-nature within their own minds. Those who practice Chan meditation cling to delusional thoughts, engaging in blind and misguided practices, ultimately failing to grasp the root of arising and ceasing. All of these shortcomings stem from a lack of understanding of this treatise. However, this treatise consists of approximately five hundred words, and the verses comprise only forty-eight lines, comprehensively encompassing the teachings of a great era. It covers both worldly and transcendental dharmas, leaving nothing unaddressed. Whether it be doctrine or meditation, it reveals the correct path of practice. If a student is determined, they can thoroughly understand it without spending a month's time. Alas, those who lack determination cannot immerse themselves in this and willingly remain ignorant, how lamentable!
Preface to the Sutra of Forty-Two Chapters
This sutra is the fundamental Dharma wheel turned by our Buddha, the World-Honored One, upon first attaining perfect enlightenment. Its essence lies in the single mind, hence it is said: 'To recognize the mind and reach the source is called a Shramana (a practitioner).' Its function is to sever desires and transcend the mundane, hence it is said: 'To be free from desires and attain tranquility is the foremost.' It is also said: 'One who has severed craving is like one whose four limbs have been severed.' It uses curds as a teaching symbol, because ghee (a metaphor for Buddha-nature) comes from curds, and the supreme Buddha-fruit is rooted in the single mind of true and false. Indeed, because the mind is the root of the Dharma realm, and desires are the source of all suffering. Now, desiring to leave suffering and attain happiness, the severance of desires comes first. The essentials of worldly and transcendental practice do not go beyond this, hence it is the fundamental Dharma wheel. Youzi said: 'Filial piety and fraternal respect, are they not the root of benevolence?' Moreover, to obey parents is filial piety, and to respect elders is fraternal respect. Our Buddha also said: 'Filial piety is called a precept.' To be filial to the Three Jewels (Buddha, Dharma, Sangha), parents, teachers, and monks, to be filial to the Dharma of the supreme path, is it not to take following the nature of awakening as the root of restoring one's nature? Alas, all sentient beings maintain their lives through sexual desire, being inverted and deluded.
於此。其來久矣。然性與欲。若微塵泥團耳。茍非雄猛丈夫。以金剛心而割斷之。可以出大苦。得至樂乎。孔子曰。人有欲。焉得剛。不剛。則於此法門。猶望洋也。是以吾佛出世。最初說此離欲法門。是猶痛處劄錐耳。故經中。以此再三叮嚀致意焉。凡學佛道。有志於究明此心者。舍此而言行。是猶卻步而求前也。
題十六妙觀后
十六妙觀。始因韋提希夫人。為逆子阿阇世王所苦。求佛哀救。故佛親詣幽宮。放眉間一光。遍照十方佛土。令夫人自擇。隨愿往生。夫人獨愛西方極樂世界。是以世尊。特為說此十六妙觀。以為往生之資。但得一觀成就。必得如願。是故凈土一門。最為超脫生死之徑路。古今造修而取證驗者。不可勝數。或者概以為中下根設。非也。佛以一光。頓照十方佛土。瞭然目前。豈中下根人之境界。且一生頓脫無量劫之生死豈中下根人所能哉。嗟乎。末法人多妄誕。但縱口耳以資談柄。雖上上根人何益耶。語曰。藥不必扁鵲之方。愈病者良。況法王親垂證驗之法門。韋提已效之妙行。修行舍此而別求玄妙。非愚即狂。實是自作障礙耳。悲夫。吾徒沙門釋子。身既離塵。而心源混濁。日夜馳想於五欲場中。曾無一念迴光返照于自心。且又妄談般若。輕欺法門。甘心泥犁而不省者。豈不
【現代漢語翻譯】 現代漢語譯本： 在此。它由來已久。然而，本性與慾望，就像微小的塵埃和泥團一樣。如果不是雄猛的丈夫，以金剛般的心來割斷它們，怎麼能脫離大苦，得到至樂呢？孔子說：『人有慾望，怎麼能剛強？』不剛強，那麼對於這個法門，就像望洋興嘆一樣。因此，我佛出世，最初宣說這離欲的法門，就像在痛處扎錐子一樣。所以在經中，用這個再三叮嚀，表達深刻的用意。凡是學習佛道，有志於徹底明白此心的人，捨棄這個而談論修行，就像退步而想要前進一樣。
題十六妙觀后
十六妙觀，開始是因為韋提希夫人（Vaidehi），被逆子阿阇世王（Ajatasatru）所苦，向佛哀求救助。所以佛親自來到幽宮，從眉間放出一道光，遍照十方佛土，讓夫人自己選擇，隨她的願望往生。夫人唯獨喜愛西方極樂世界。因此世尊，特別為她說這十六妙觀，作為往生的資糧。只要有一觀成就，必定能夠如願。因此凈土一門，是最為超脫生死的捷徑。古今修習而得到驗證的人，數不勝數。有些人認為這是為中下根器的人設立的，不是這樣的。佛用一道光，頓時照亮十方佛土，清清楚楚地呈現在眼前，難道是中下根器的人的境界嗎？而且一生就能頓然脫離無量劫的生死，難道是中下根器的人所能做到的嗎？唉！末法時代的人大多虛妄荒誕，只是放縱口舌來作為談資，即使是上上根器的人又有什麼益處呢？俗話說：『藥不一定是扁鵲（Bian Que）的藥方，能治好病的才是好藥。』更何況是法王親自垂示的經過驗證的法門，韋提希（Vaidehi）已經傚法的妙行。修行捨棄這個而另外尋求玄妙，不是愚蠢就是瘋狂，實在是自己製造障礙啊！可悲啊！我的徒弟沙門釋子，身體已經離開了塵世，而心源卻混濁不清，日夜在五欲的場所中馳騁想像，沒有一念迴光返照自己的內心。而且還妄談般若（Prajna），輕視這個法門，甘心墮入地獄而不醒悟的人，難道不是...
【English Translation】 English version: Here. It has been around for a long time. However, nature and desire are like tiny dust and mud. If it were not for a heroic and vigorous man who cuts them off with a diamond-like heart, how could one escape great suffering and attain supreme bliss? Confucius said, 'If a man has desires, how can he be strong?' If one is not strong, then for this Dharma gate, it is like gazing at the ocean in despair. Therefore, when my Buddha appeared in the world, he first spoke of this Dharma gate of detachment from desire, like stabbing a cone into a painful spot. Therefore, in the sutra, this is repeatedly exhorted, expressing profound intention. All those who study the Buddha's path and aspire to thoroughly understand this mind, abandoning this to talk about practice is like retreating while seeking to advance.
After Inscribing the Sixteen Contemplations
The Sixteen Contemplations began because Lady Vaidehi (Vaidehi), was tormented by her rebellious son, King Ajatasatru (Ajatasatru), and pleaded with the Buddha for help. Therefore, the Buddha personally came to the secluded palace and emitted a light from between his eyebrows, illuminating all Buddha lands in the ten directions, allowing the lady to choose for herself and be reborn according to her wishes. The lady uniquely loved the Western Pure Land of Ultimate Bliss. Therefore, the World Honored One, especially spoke of these Sixteen Contemplations as provisions for rebirth. As long as one contemplation is accomplished, one will surely be able to fulfill their wishes. Therefore, the Pure Land school is the most direct path to transcend birth and death. Those who have cultivated and attained verification throughout ancient and modern times are countless. Some people think that this is set up for people of middle and lower capacity, but it is not like that. The Buddha used one light to instantly illuminate all Buddha lands in the ten directions, clearly presented before one's eyes, how could it be the realm of people of middle and lower capacity? Moreover, to be able to suddenly escape the cycle of birth and death of countless kalpas in one lifetime, how could it be something that people of middle and lower capacity can do? Alas! People in the Dharma-Ending Age are mostly false and absurd, only indulging in idle talk, even if they are people of the highest capacity, what benefit is there? As the saying goes, 'The medicine does not necessarily have to be from Bian Que (Bian Que), the one that can cure the disease is good.' Moreover, it is the Dharma King's personally imparted and verified Dharma gate, the wonderful practice that Vaidehi (Vaidehi) has already followed. To abandon this and seek other profound mysteries in practice is either foolish or crazy, truly creating obstacles for oneself! How sad! My disciples, the Shramana Shakya sons, their bodies have already left the world, but their minds are turbid and unclear, galloping in the arena of the five desires day and night, without a single thought of turning the light back to illuminate their own minds. Moreover, they falsely talk about Prajna (Prajna), despise this Dharma gate, and willingly fall into hell without awakening, aren't they...
悲耶。門人某請益。老人特書此頌。以為凈業之資。將期實行實證。庶不負此生出家之行腳事耳。若舍此法門。別求向上。則佛豈誤人。而永明大師。又豈欺人耶。
題諸祖道影后
諸祖乃傳佛心印之宗師也。意昔世尊說法靈山。常隨弟子千二百五十人。及佛末後拈花。迦葉破顏微笑。遂傳心印。為教外別傳之旨。是為禪宗二十八代至達摩大師遠來東土。六傳而至曹溪。下有南嶽青原。以分五宗。由梁唐至宋元。得一千八百餘人。皆世挺生豪傑之士。塵垢軒冕。薄將相而不為。故歸心法門。一言之下。了悟自心。使歷劫生死情根。當下頓斷遂稱曰祖。豈不毅然大丈夫哉。嗟此末世。去佛時遙既不預靈山嘉會。而此土諸祖出世。又不能親近入室。故沉迷至今而不返者。亦可悲矣。久聞大內。藏有歷代諸祖道影。新安高士丁云鵬者。丹青之妙。不減僧繇道子。偶得內稿本。八十八尊。達觀禪師命畫四堂。其一置西蜀峨眉。其一置金陵祖堂。其一置匡山五乳。一置南嶽。曾儀部金簡居士。請歸湖東。觀察備兵吳公生白。一日過訪隨喜。見而嘆曰。此真光明幢也。會荊門畫士史采。善肖像。遂命臨一冊。竊睹公豐彩高遠。有翩翩出塵之度。故望影而歸命。蓋亦曾親近入室中來。昔裴休見壁間高僧真儀。問黃檗曰。
【現代漢語翻譯】 現代漢語譯本：悲哉！弟子某前來請教，老人家特地書寫此頌，作為修習凈土法門的資糧，期望能夠切實修行，真實證悟，才不辜負此生出家修行的腳力。如果捨棄這個法門，另外尋求更高深的法門，那麼佛難道會欺騙人嗎？永明延壽大師又怎麼會欺騙人呢？
題諸祖道影后
諸位祖師乃是傳佛心印的宗師。想當年世尊在靈鷲山說法，常隨弟子有一千二百五十人。到佛陀最後拈花示眾時，摩訶迦葉破顏微笑，於是佛陀便傳授心印，作為教外別傳的宗旨。這就是禪宗二十八代，到達摩大師遠道而來東土。經過六代傳到曹溪慧能大師。慧能大師門下有南嶽懷讓、青原行思，由此分出五宗。從梁朝、唐朝到宋朝、元朝，得道者有一千八百多人，都是世間傑出的人才，他們視榮華富貴如塵土，不願做將相。所以歸心佛法，在一言之下，便了悟自心，使歷劫生死的愛慾情根，當下頓然斷絕，因此被稱為祖師。這難道不是毅然決然的大丈夫嗎？可嘆這末法時代，距離佛陀的時代已經遙遠，既沒有趕上靈鷲山的盛會，又不能親近本土的祖師，所以沉迷至今而不能覺悟回頭的人，真是可悲啊！很久以前聽說皇宮內，藏有歷代祖師的道影。新安的高士丁云鵬，他的繪畫技藝，不亞於顧愷之和吳道子。偶然得到宮廷的畫稿原本，共有八十八尊祖師。達觀禪師命人畫了四堂。其中一堂安置在西蜀峨眉山，一堂安置在金陵祖堂，一堂安置在匡山五乳峰，一堂安置在南嶽。曾任儀部金簡居士，請回家鄉湖東。觀察備兵吳公生白，有一天來拜訪，看到這些畫像，讚歎說：『這真是光明之幢啊！』當時荊門的畫士史采，擅長肖像畫，於是命他臨摹了一冊。我私下觀察吳公，他的風采高遠，有翩翩出塵的氣度，所以望見祖師道影就歸心，大概也是曾經親近祖師入室弟子中的人吧。從前裴休看到墻壁上高僧的畫像，問黃檗希運禪師說：
【English Translation】 English version: Alas! A certain disciple came to seek instruction, and the old man specially wrote this verse as resources for cultivating the Pure Land Dharma, hoping to practice diligently and truly realize enlightenment, so as not to waste this life's efforts in leaving home and practicing. If one abandons this Dharma gate and seeks higher teachings elsewhere, would the Buddha deceive people? And would Great Master Yongming deceive people?
Inscribed After Viewing Portraits of Various Patriarchs
The patriarchs are masters who transmit the Buddha's mind-seal. It is said that when the World Honored One preached at Vulture Peak, he was always accompanied by twelve hundred and fifty disciples. And when the Buddha held up a flower at the end, Mahākāśyapa smiled, and the Buddha then transmitted the mind-seal as a special transmission outside the teachings. This is the twenty-eighth generation of Chan Buddhism, with Bodhidharma coming from afar to the Eastern Land. After six generations, it reached Caoxi (Huineng). Under Huineng were Nanyue Huairang and Qingyuan Xingsi, from whom the five schools branched out. From the Liang, Tang to the Song and Yuan dynasties, there were more than eighteen hundred enlightened individuals, all outstanding talents of the world, who regarded glory and wealth as dust and did not seek to be generals or ministers. Therefore, they devoted themselves to the Dharma, and with one word, they understood their own minds, causing the roots of love and desire from countless lifetimes to be instantly severed, and thus they were called patriarchs. Are they not resolute great men? Alas, in this Dharma-ending age, the time since the Buddha's era is distant, and we neither attended the gathering at Vulture Peak nor can we be close to the patriarchs who appeared in this land, so those who are deluded and have not returned to enlightenment are truly pitiable! I have long heard that the imperial palace has portraits of the patriarchs of past generations. Ding Yunpeng, a noble scholar from Xin'an, whose painting skills are no less than Gu Kaizhi and Wu Daozi. He happened to obtain the original palace drafts, with eighty-eight portraits of patriarchs. Chan Master Daguan ordered four halls to be painted. One was placed at Mount Emei in Western Shu, one at the Ancestral Hall in Jinling, one at the Five Peaks of Mount Kuang, and one at Mount Nanyue. Jin Jian, a former official of the Ministry of Rites, brought them back to Hudong, his hometown. Wu Shengbai, an observing officer in charge of military affairs, visited one day and, upon seeing the portraits, exclaimed, 'This is truly a banner of light!' At that time, Shi Cai, a painter from Jingmen, was skilled in portraiture, so he was ordered to copy a set. I privately observed that Wu Gong's demeanor was lofty and refined, with an air of transcendence, so he turned to the portraits of the patriarchs with devotion, probably because he had been a close disciple of the patriarchs. Formerly, Pei Xiu saw the true image of a high monk on the wall and asked Chan Master Huangbo Xiyun:
真儀可觀。高僧何在。檗呼曰。裴休。休應諾。不覺諤然。遂大悟。予想公夙種般若深根。悟心不在裴丞相后。故為集諸祖略傳。各為贊以致公。將為家傳心印也。
題所書佛心才禪師坐禪儀后
余每向學人說修行法。唯教以放下妄念。撇脫情根。不隨生滅心轉。如此二六時中。一切遇境逢緣。逆順關頭。愛惡貪瞋習氣發時。當下一念迴光返照。決不為他遮障遷流。一口咬定。如咬鐵釘相似。如此是謂具金剛心。名為狠心漢。即此可名參禪人手段。如力士打拳。渾身上下。左右都照管到。一些滲漏不放空。如此。乃可謂善用其心。是謂勇猛伶俐衲僧。此老人尋常。以此一段說話示人。恰似十字街頭。賣平頂冠一般。數十年來。空受了許多起早睡晚。不曾博得一文錢。買冷飯吃。今日看來。不如才老佛心禪師。說坐禪儀。大似狀元郎教童蒙。上大人。丘乙己相似。如此工夫。東道不少。果能學得。不怕不到狀元地位。回看老憨。依舊還是一老骨董也。具出世志。正好放下心腸。依此老榜樣。死做一番。豈不以今日此一片紙。作破魔軍。出生死。一道符驗耶。快參快參。
題寶貴禪人請書七佛偈后
此七佛偈。乃佛佛傳受心法也。一大藏經。千七百則公案。乃至一切眾生。日用現前境界。以及蠢
【現代漢語翻譯】 現代漢語譯本： 儀容端莊，令人敬仰。高僧在哪裡？檗（音bò）大聲呼喚道：『裴休！』裴休應聲，不自覺地發出驚異的聲音，於是大徹大悟。我早就料到您（指予想公）宿世種下般若（prajna，智慧）的深厚根基，開悟之心不在裴丞相之後。所以為您收集諸位祖師的略傳，各自寫贊來獻給您，將作為家傳的心印啊。
題寫佛心才禪師《坐禪儀》之後
我常常對學人說修行的方法，只教他們放下妄念，斷絕情根，不隨生滅之心流轉。像這樣，在一天二十四小時中，一切遇到境界和因緣，在逆境順境的關鍵時刻，愛、惡、貪、嗔等習氣發作時，當下立刻一念迴光返照，決不被它們遮蔽和牽引，一口咬定，就像咬鐵釘一樣。這樣就叫做具有金剛心（vajra heart，堅定不移的決心），稱為狠心漢。這就可以稱為參禪人的手段。就像力士打拳，渾身上下，左右都照顧到，一點漏洞都不放過。這樣，才可以稱作善於用心，稱為勇猛伶俐的衲僧（指僧人）。我這個老頭子平常，用這段話來開示別人，恰似在十字街頭，賣平頂帽一般。數十年來，白白地起了早睡了晚，不曾賺到一文錢，買冷飯吃。今天看來，不如才老佛心禪師所說的《坐禪儀》，很像狀元郎教童蒙，『上大人，丘乙己』一樣。這樣的功夫，幫助不小。如果真能學會，不怕達不到狀元的地位。回頭看我這個老憨，依舊還是一老骨董啊。具有出世的志向，正好放下心腸，依照這位老禪師的榜樣，拚命做一番功夫，豈不是可以用今天這片紙，作為破除魔軍，出生死的靈符嗎？快參！快參！
題寶貴禪人請書《七佛偈》之後
這《七佛偈》（Seven Buddhas Gatha）是佛佛相傳的心法啊！整部大藏經（Tripitaka），一千七百則公案（koan，禪宗公案），乃至一切眾生，日常所面對的境界，以及蠢動含靈……
【English Translation】 English version: His dignified appearance is admirable. Where is the eminent monk? Bo (bò) called out, 'Pei Xiu!' Pei Xiu responded, and unconsciously made a surprised sound, and then he had a great enlightenment. I had long expected that you (referring to Grand Duke Yu) had planted deep roots of prajna (wisdom) in previous lives, and your enlightened mind is not behind Prime Minister Pei. Therefore, I have collected brief biographies of various patriarchs for you, and written praises for each to present to you, which will be passed down as the family's mind seal.
After Inscribing Zen Master Foxin Cai's 'Sitting Meditation Manual'
I often tell students about the method of cultivation, only teaching them to let go of delusional thoughts, sever emotional roots, and not be swayed by the mind of arising and ceasing. Like this, in all twenty-four hours of the day, in all encounters with circumstances and conditions, at the crucial moments of adversity and fortune, when habits such as love, hate, greed, and anger arise, immediately in that instant, turn the light inward and reflect, and never be obscured or led astray by them, biting down firmly, like biting an iron nail. This is called having a vajra heart (unshakable determination), and is called a ruthless man. This can be called the means of a Chan practitioner. Like a strongman boxing, the whole body, left and right, are taken care of, and no loopholes are allowed. In this way, one can be called good at using the mind, and is called a brave and clever mendicant monk (referring to a monk). This old man usually uses this passage to instruct others, just like selling flat-topped hats on the street corner. For decades, I have gotten up early and gone to bed late in vain, and have not earned a penny to buy cold rice to eat. Looking at it today, it is not as good as Zen Master Foxin Cai's 'Sitting Meditation Manual', which is very much like the top scholar teaching children, 'Superior man, Qiu Yi Ji'. Such effort is of great help. If you can really learn it, you don't have to worry about not reaching the position of top scholar. Looking back at this old fool, I am still an old bone. With the ambition to transcend the world, it is good to let go of your heart and follow the example of this old Zen master, and work hard. Wouldn't it be possible to use this piece of paper today as a talisman to break through the demon army and be born from death? Quickly practice! Quickly practice!
After Inscribing the 'Seven Buddhas Gatha' Requested by Zen Practitioner Baogui
This 'Seven Buddhas Gatha' is the mind-to-mind transmission of the Buddhas! The entire Tripitaka, one thousand seven hundred koans (Zen cases), and even all sentient beings, the realms they face daily, and even all moving and sentient beings...
蠕蜎飛。凡有識者。皆向此中流出。自有佛法以來。聞見不少。而知之者希。但益多聞。增長知見。未有一人。能向此中著腳者。洪覺范禪師。被放海外無佛法地。寓於廢寺。破壁間見一毗舍浮佛偈。范持之久。自云平生學道。獨於今日得大歡喜。方到休歇安樂之地。由是觀之。佛法信乎無多子。學者政不在廣見博識。增益多聞障耳。昔山谷老人。善擘窠大書。凡有以佳紙精素求書者。必書此偈以遺之。足知古人於此中得真意者。別自有解脫門。非言語可到也。余于辛丑夏日。病起。趺坐藤床。寶貴以此紙求書七佛偈。余是夜夢侍一偉人作書。予初握管自會。有矜持狀。其人笑謂之曰。書法政不爾。字始於蟲文鳥跡。原非有意求好也。余在夢中。觀其用筆之妙。運動之勢。非凡情可想像者。覺來猶恍憶。遂乘興書此。乃學夢中人也。
又。
余始學佛法。謂諸法如夢幻觀。乃入道第一妙訣。枯坐山林。三十年來。未曾離此一念。今觀此卷。恍如夢事。以此印心。則諸法皆然。即此而推。水月映象。空華陽𦦨。種種境界。頭頭皆解脫門也。嗟嗟塵俗中人。欲以有思惟心。不清凈見。求入諸法妙門難矣。自無受用地。安能令人歡喜乎。后之觀此卷者。能作如是觀。不獨入書法亦可入佛法矣。寶貴裝演捲成見有
【現代漢語翻譯】 現代漢語譯本： 所有蠕動的小蟲和飛行的生物，凡是有意識的生命，都從此中流出。自從有了佛法以來，聽聞和見到的不少，但真正瞭解的人卻很少。只是增加見聞，增長知識，沒有一個人能在此中立足。洪覺范禪師被流放到海外沒有佛法的地方，住在廢棄的寺廟裡，在破墻間看到一首毗舍浮佛（Vipassī Buddha，過去七佛之一）的偈頌。覺范禪師長久地持誦它，自稱平生學道，唯獨今天得到大歡喜，才到達休歇安樂之地。由此看來，佛法確實不在於多子多孫。學習的人，關鍵不在於廣泛見識和博學，增加見聞反而會矇蔽耳朵。過去黃庭堅（山谷老人）擅長寫大字，凡是用好紙精美絹素求字的人，一定寫這首偈頌送給他們。足以知道古人在此中得到真意的人，另有解脫之門，不是言語可以到達的。我在辛丑年夏天，病癒后，盤腿坐在藤床上，寶貴用這張紙求我寫七佛偈。我當晚夢見侍奉一位偉人寫字。我起初握筆自然而然，有些矜持的樣子。那人笑著對我說：『書法不是這樣的。字起源於蟲文鳥跡，原本並非有意追求美好。』我在夢中，觀看他用筆的巧妙，運動的態勢，不是凡人的情感可以想像的。醒來后還隱約記得，於是乘興寫下這首偈頌，乃是學習夢中之人啊。
又。
我開始學習佛法時，認為諸法如夢幻般觀想，是入道的第一妙訣。在山林中枯坐，三十年來，未曾離開這個念頭。現在觀看這幅字卷，恍如夢中之事。用這個來印證內心，那麼諸法都是如此。由此推及，水月映象，空中華陽焰，種種境界，處處都是解脫之門。唉，塵世俗人，想要用有思有想的心，不清凈的見解，求入諸法妙門，難啊！自己沒有受用之地，怎麼能令人歡喜呢？後來看這幅字卷的人，如果能這樣觀想，不僅可以進入書法，也可以進入佛法了。寶貴裝裱字卷完成，看到有
【English Translation】 English version: All wriggling worms and flying creatures, all sentient beings, flow out from this. Since the advent of Buddhism, much has been heard and seen, but few truly understand it. Merely increasing knowledge and expanding views, no one has been able to gain a foothold in this. Chan Master Hong Juefan was exiled to a land overseas where there was no Buddhism, residing in an abandoned temple. In a broken wall, he saw a verse by Vipassī Buddha (one of the past seven Buddhas). Juefan chanted it for a long time, claiming that in his lifelong study of the Way, only today did he attain great joy, finally reaching a place of rest and peace. From this, it can be seen that Buddhism truly does not lie in having many children and grandchildren. For learners, the key is not in extensive knowledge and erudition; increasing knowledge only obscures the ears. In the past, Huang Tingjian (Mountain Valley Elder) excelled at writing large characters. Whenever someone sought his calligraphy using fine paper and exquisite silk, he would always write this verse and give it to them. It is enough to know that those who have attained the true meaning in this have a separate gate of liberation, which cannot be reached by words. In the summer of the Xin Chou year, after recovering from an illness, I sat cross-legged on a rattan bed. Bao Gui asked me to write the Seven Buddhas' Verse on this paper. That night, I dreamed of serving a great man writing calligraphy. Initially, I held the brush naturally, with a somewhat pretentious manner. The man smiled and said to me, 'Calligraphy is not like this. Characters originated from insect writing and bird tracks, originally not intentionally seeking beauty.' In my dream, I observed the subtlety of his brushwork, the momentum of his movements, which could not be imagined by ordinary emotions. Upon waking up, I still vaguely remembered it, so I wrote this verse with great interest, imitating the person in my dream.
Furthermore.
When I first began to study Buddhism, I considered contemplating all dharmas as illusions, which was the first wonderful key to entering the Way. Sitting in the mountains and forests for thirty years, I have never left this thought. Now, looking at this scroll, it is like a dream. Using this to seal the mind, then all dharmas are like this. Extending from this, the moon in water, the image in a mirror, the mirage in the sky, all kinds of realms, everywhere is a gate of liberation. Alas, people in the mundane world, wanting to use a thinking mind, an impure view, to seek entry into the wonderful gate of all dharmas, it is difficult! Without a place to receive and use it oneself, how can one bring joy to others? Those who view this scroll in the future, if they can contemplate in this way, can not only enter calligraphy but also enter Buddhism. Bao Gui completed the mounting of the scroll and saw that there was
餘地。復作書尾。
又。
余每謂此七偈。乃佛祖相傳心印也。極喜書施諸方。不下數百幅矣。往往自為題䟦以示。為禪門關要。但未知翻譯來源。今于護法錄中。見宋公此䟦。足為禪門千古公據。故並書之。以曉近日參禪者懷增上慢。不親教旨之輩。為秦鏡云。
丁右武大參浮海四詩䟦
聞之古人有言曰。兕虎不能撓其神。獵士之勇也。蛟龍不能動其色。漁父之勇也。死生無變於己。達人之勇也。死生無變於己。而況利害之端乎。海內識者。皆以右武剛腸直烈。雄才大略稱知己。余觀右武。當百折之餘。投之海涯。曠然不恧於色。及赴廣海戍。度崖門。風濤大作。桅折蓬飛。顛覆萬變。傍人束手。公方倚舷歌詩。諸豎子群起而噪曰。舟覆矣。公曰。且住且住。待我詩成。頃四詩剛成。而舟膠于沙。遂得無覆。公乃大笑曰。豎子幾誤乃公詩。噫。此豈剛腸直烈雄才大略所可及哉。是有大於此者。率然臨之。而本體自現。在公寢處。蓋亦不自知其安也。故曰。造適不及笑。獻笑不及排。此之謂歟。予因為公刻此詩于海珠。而書其後如此。
為右武書七佛偈題后
七佛偈。乃從上佛祖授受心印也。古人悟此者。如大火聚。一切死生禍患。情塵燎然。不可攖觸。是稱雄猛丈夫。秉般若
【現代漢語翻譯】 現代漢語譯本：
還有，補寫在信尾。
又。
我常常說這七佛偈，乃是佛祖相傳的心印。非常喜歡書寫並施捨給各方，不下數百幅了。常常親自題寫跋文來昭示，作為禪門的要緊關鍵。只是不知道翻譯的來源。如今在《護法錄》中，見到宋公的這篇跋文，足以作為禪門千古的公開依據。所以一併書寫下來，用來曉諭近日那些參禪卻懷著增上慢，不親近佛教教旨之輩，作為秦鏡。
丁右武大參浮海四詩跋
聽聞古人有話說：『犀牛和老虎不能擾亂他的精神，這是獵人的勇敢。蛟龍不能動搖他的臉色，這是漁夫的勇敢。生死不能改變自己，這是通達之人的勇敢。』生死不能改變自己，更何況是利害的開端呢？海內有見識的人，都認為右武剛強正直，雄才大略，稱他為知己。我看右武，在經歷無數挫折之後，被投放到海邊，曠達坦然，沒有絲毫羞愧之色。等到前往廣海戍守，渡過崖門，風浪大作，桅桿折斷，船帆飛走，顛簸翻覆，變化萬千，旁邊的人都束手無策。只有您靠著船舷歌唱作詩。那些年輕人一起喧譁吵鬧說：『船要翻了！』您說：『且慢且慢，等我詩寫完。』頃刻間四首詩剛寫完，船就擱淺在沙灘上，於是得以沒有翻船。您於是大笑著說：『你們這些小子差點耽誤了我的詩！』唉！這難道是剛強正直，雄才大略所能達到的嗎？這是有比這更大的東西。坦然面對，而本體自然顯現。在您的起居之處，大概也是不自覺地安然自得吧。所以說：『營造舒適來不及歡笑，獻媚取笑來不及推辭。』說的就是這個吧。我因此為先生把這詩刻在海珠上，並且在後面寫下這些話。
為右武書七佛偈題后
七佛偈，乃是從上代佛祖傳授的心印。古人領悟這個，就像大火堆一樣，一切生死禍患，情慾塵埃，一接觸就會被燒盡。這就是所謂的雄猛丈夫，秉持般若（prajna，智慧）。
【English Translation】 English version:
Furthermore, added at the end of the letter.
Also.
I often say that these Seven Buddhas' Gatha are the mind-seal transmitted from Buddha to Buddha. I have been very happy to write and give them to various places, no less than several hundred copies. I often personally inscribe postscripts to show that they are the important key to the Chan school. However, I did not know the source of the translation. Now, in the 'Record of Protecting the Dharma', I saw this postscript by Song Gong, which is sufficient as a public basis for the Chan school for thousands of years. Therefore, I write it down together to inform those who practice Chan these days but harbor arrogance and do not approach the teachings of Buddhism, as a Qin mirror (秦鏡, Qin Dynasty mirror, metaphor for something that reveals true nature).
Postscript to Ding Youwu's Four Poems on Floating on the Sea
I have heard the ancients say: 'The rhinoceros and tiger cannot disturb his spirit, this is the bravery of the hunter. The dragon cannot move his expression, this is the bravery of the fisherman. Life and death cannot change oneself, this is the bravery of the enlightened person.' Life and death cannot change oneself, let alone the beginning of advantages and disadvantages? Those with knowledge within the sea all consider Youwu to be strong, upright, and heroic, with great talent and strategy, calling him their confidant. I see Youwu, after experiencing countless setbacks, being thrown to the seaside, broad-minded and calm, without the slightest hint of shame. When he went to Guanghai to garrison, crossing Yamen, the wind and waves rose greatly, the mast broke, the sails flew away, tossing and turning, with myriad changes, the people around were helpless. Only you leaned on the railing singing and composing poems. Those young men all clamored and shouted, 'The boat is going to capsize!' You said, 'Wait, wait, let me finish my poem.' In an instant, the four poems were finished, and the boat ran aground on the sand, thus avoiding capsizing. You then laughed loudly and said, 'You little brats almost delayed my poem!' Alas! Is this something that strength, uprightness, heroic talent, and great strategy can achieve? There is something greater than this. Facing it calmly, the original substance naturally appears. In your living quarters, you are probably unconsciously at ease. Therefore, it is said: 'Building comfort is too late to laugh, offering flattery is too late to refuse.' Is this what it means? I therefore engraved this poem for you on the Sea Pearl, and wrote these words after it.
Postscript to the Seven Buddhas' Gatha for Youwu
The Seven Buddhas' Gatha are the mind-seal transmitted from the Buddhas of the past. Those who understand this are like a great fire, all the disasters of life and death, the dust of emotions, will be burned away upon contact. This is what is called a heroic man, upholding prajna (般若, wisdom).
鋒。執金剛𦦨者也。右武居士。賦性如此。豈非多生習此法門乎。余同難行間。相與旦夕遊戲。以法為娛。偶索書。遂以此狀其本色。
得包公硯書心經䟦
往聞包公守端州。一硯不留之說。視為漫談。及予來粵。詢之父老云。昔包公治端。革貴硯之獘。偶得一美者。𢹂之歸。過羚羊峽口。風波大作。公云。吾生平無愧心之事。無虐民之政。何以有此。因視其硯云。豈山靈吝此物耶。遂投之水中。風波乃止。自後時時。光怪發於水上。為漁人網得之。自爾光怪不復見。羅生持此硯至。余撫摩良久。喜而嘆曰。神物隱顯。固自有時。得欣賞者。亦非偶爾。語曰。至誠可以貫金石。視此頑石。包公心光。能煥發於此。況般若所熏乎。其歷千劫而不朽者宜矣。因試墨。遂書心經一卷。以付羅生。
題東坡觀音贊
曹溪云。佛性無常。紫柏䟦東坡觀音贊。亦云。苦樂無常。然苦樂乃佛性之變也。聖凡又苦樂之聚也。以佛性有受。則苦樂以之。不受。則聖凡泯矣。斯則佛性隨苦樂現。故眾生之苦樂。以不受者受之。則知苦樂者。苦樂所不到也。眾生有苦。以不受者而呼。則同不受者而應。如空谷答響。人若以不受者而遇苦。則如湯消冰。應念化成無上知覺。何假他力哉。是則受以不受為母。生以不生為
【現代漢語翻譯】 現代漢語譯本： 鋒，是執金剛神的名字。右邊的武居士，天性如此，難道不是多生以來就習慣於這種法門嗎？我和他一同在艱難的修行中，早晚在一起遊戲，以佛法為樂趣。偶然向他索要書法，於是就用書法來描繪他的本色。 得到包拯的硯臺書寫《心經》的題跋 過去聽說包拯（Bao Zheng，北宋名臣）鎮守端州（Duanzhou，古地名，今廣東肇慶）時，不留下一方硯臺的說法，我把它看作是隨便說說。等到我來到廣東，詢問當地的老人，他們說：『過去包公治理端州，革除了進貢名貴硯臺的弊端，偶然得到一方精美的硯臺，就帶著它回去。經過羚羊峽（Lingyang Gorge）口時，忽然颳起大風，掀起巨浪。包公說：『我一生沒有做過虧心的事，沒有施行過虐待百姓的政策，為什麼會這樣？』於是看著硯臺說：『難道是山神吝惜這件東西嗎？』就把它投到水中，風浪才停止。從此以後，時常有光怪在水面上出現，被漁民用網捕撈到。』從那以後，光怪就不再出現了。羅生拿著這方硯臺來，我撫摸了很久，高興地感嘆道：『神物的隱現，本來就有它自己的時候，能夠欣賞它的人，也不是偶然的。』俗話說：『至誠可以穿透金石。』看這塊頑石，包公的心光，能夠煥發在這上面，何況是被般若智慧所薰陶呢？它經歷千劫而不朽，是應該的。』於是試著磨墨，就書寫了一卷《心經》，交給羅生。 題東坡的《觀音贊》 曹溪（Caoxi，指六祖慧能）說：『佛性無常。』紫柏（Zibo，明代高僧）在東坡（Dongpo，蘇軾的號）的《觀音贊》上的題跋也說：『苦樂無常。』然而苦樂是佛性的變化，聖人凡人又是苦樂的聚集。因為佛性有感受，所以才有苦樂；不感受，那麼聖人凡人就消失了。這就是佛性隨著苦樂而顯現，所以眾生的苦樂，用不感受的佛性去感受它，那麼知道苦樂的人，就是苦樂所不能到達的。眾生有苦難，用不感受的佛性去呼喚，就如同呼喚不感受的佛性而得到迴應，就像空谷迴音一樣。人如果用不感受的佛性去面對苦難，就如同用沸水消融冰塊，當下就能化成無上的智慧覺悟，何必藉助其他力量呢？這就是感受以不感受為根本，產生以不生為根本。
【English Translation】 English version: Feng is the name of the Vajra-bearing spirit. The martial layman on the right, his nature is such, could it be that he has been accustomed to this Dharma gate for many lifetimes? I and he, together in difficult practice, play together morning and night, taking the Dharma as our enjoyment. Occasionally, I asked him for calligraphy, so I used calligraphy to depict his true nature. Postscript on Writing the Heart Sutra with Bao Zheng's Inkstone In the past, I heard that when Bao Zheng (Bao Zheng, a famous official of the Northern Song Dynasty) guarded Duanzhou (Duanzhou, an ancient place name, now Zhaoqing, Guangdong), he did not leave a single inkstone, and I regarded it as casual talk. When I came to Guangdong, I asked the local elders, and they said: 'In the past, when Lord Bao governed Duanzhou, he eliminated the malpractice of offering precious inkstones as tribute. He accidentally obtained a beautiful inkstone and took it back with him. When passing through the Lingyang Gorge (Lingyang Gorge), a strong wind suddenly blew and huge waves arose. Lord Bao said: 'I have never done anything against my conscience in my life, nor have I implemented any policies that abused the people, why is this happening?' So he looked at the inkstone and said: 'Could it be that the mountain spirit is reluctant to part with this thing?' He threw it into the water, and the wind and waves stopped. From then on, strange lights often appeared on the water, and were caught by fishermen with nets.' Since then, the strange lights have never appeared again. Luo Sheng brought this inkstone, and I stroked it for a long time, and sighed with joy: 'The manifestation and concealment of divine objects have their own times, and those who can appreciate them are not accidental.' As the saying goes: 'Sincerity can penetrate metal and stone.' Looking at this stubborn stone, Lord Bao's heart light can shine on it, let alone being薰陶 by Prajna wisdom? It is fitting that it should be immortal for thousands of kalpas.' So I tried grinding ink and wrote a volume of the Heart Sutra and gave it to Luo Sheng. Inscription on Dongpo's Eulogy to Guanyin Caoxi (Caoxi, referring to the Sixth Patriarch Huineng) said: 'Buddha-nature is impermanent.' Zibo (Zibo, a high monk of the Ming Dynasty) also said in his postscript to Dongpo's (Dongpo, Su Shi's alias) Eulogy to Guanyin: 'Suffering and joy are impermanent.' However, suffering and joy are the changes of Buddha-nature, and saints and ordinary people are the gathering of suffering and joy. Because Buddha-nature has feelings, there is suffering and joy; if it does not feel, then saints and ordinary people will disappear. This is because Buddha-nature manifests with suffering and joy, so the suffering and joy of sentient beings, use the Buddha-nature that does not feel to feel it, then the one who knows suffering and joy is beyond the reach of suffering and joy. If sentient beings have suffering, call out with the Buddha-nature that does not feel, then it is like calling out to the Buddha-nature that does not feel and getting a response, like an echo in an empty valley. If a person faces suffering with the Buddha-nature that does not feel, it is like melting ice with boiling water, and immediately transforms into unsurpassed wisdom and enlightenment, why rely on other forces? This is because feeling takes not-feeling as its mother, and birth takes not-birth as its root.
君。重生知所重。則超苦樂而生為贅矣。
題鬼子母卷
我觀鬼母。愚癡無比。祇知貪他。不顧自己。己之所愛。不捨一絲。如何於他。絕無慈悲。一切母子。本同一體。若能等觀。癡心早止。若非如來。拔其癡根。直至窮劫。尚墮沉淪。縱有神力。總出瞋癡。用不得處。方乃自知。愛力極處。癡心頓歇。鑊湯爐炭。當下消滅。
書元旦大雪歌䟦
予昔同黃龍潭徹空師。居五臺葉斗峰前之龍門時。冬大雪。風捲埋屋。積丈餘。擁衲對坐。只覺夜長。及起開門。則雪堵矣。急撥火取燈。相視而嘻。將謂活埋。適北臺主人。探而知之。乃領行者數十。操作具。裹乾糧而來救。除隧道而入。入門相見。其樂融融。如在黃泉之下也。自予放嶺外。二十年中。每一思之。頓破炎蒸毒熱者。仗此一念冰心也。頃予逸老匡山。初得憨宗玨公。指五乳以棲之。公乃徹師之的骨孫。公視予如若翁。予每一見公。即如對徹師于雪窖時也。天啟改元。歲旦大雪三尺。萬山連凍。不減窖中。予自別五臺三十餘年。未見此境。故感而為之歌。即以書似玨公。蓋不忘徹師相與死生之際也。今玨世黃龍之家聲。能體現前事事。皆從乃翁忍凍餓中來。則何熱惱之不清涼。何道業之不成辦哉。諺語有之。創業非難。守業難。茍知
【現代漢語翻譯】 現代漢語譯本： 君啊，如果重生后只知道看重（世俗的）事物，那麼超越苦樂的生命就成了多餘的負擔了。
題鬼子母卷
我看鬼子母（Hariti），愚癡無比。只知道貪求別人的，不顧自己。對自己所愛的，一點也不肯捨棄。怎麼對別人，就絕無慈悲之心呢？一切母子，本來就是一體。如果能平等看待，癡心早就停止了。如果不是如來（Tathagata）拔除她的癡根，直到窮盡劫數，尚且還在沉淪。縱然有神通之力，總還是出於嗔恨和愚癡。到了用不上的地方，方才自己知道。愛力到了極點，癡心頓時止息。鑊湯爐炭，當下消滅。
書元旦大雪歌跋
我過去和黃龍潭的徹空師（Chekong, a monk）一起，住在五臺山葉斗峰前的龍門時，冬天下了大雪，風捲著雪埋住了房子，積雪有一丈多深。我們擁著被子相對而坐，只覺得夜晚漫長。等到起來開門，就被雪堵住了。急忙撥開火堆，取出燈，互相看著嘻笑。將要以為要被活埋了。恰好北臺的主人，探查後知道了這件事，於是帶領幾十個行者，帶著工具，裹著乾糧來救援。挖開隧道進入。入門相見，其樂融融，如同在黃泉之下一樣。自從我被放逐到嶺外，二十年中，每一次想到這件事，就能立刻消除炎熱的毒氣，憑藉的就是這一念冰心啊。不久前我悠閒地在匡山養老，最初得到憨宗玨公（Hanzong Juegong）指引，在五乳峰居住。玨公是徹師的嫡系後代。玨公看待我如同老翁，我每一次見到玨公，就如同面對徹師在雪窖時一樣。天啟改元，元旦下了三尺大雪，萬山連凍，不亞於雪窖之中。我自從離開五臺山三十多年，沒有見過這樣的景象。所以感慨而作歌。就用這首歌贈給玨公。大概是不忘記徹師與我同生共死的時刻啊。如今玨公繼承了黃龍的家風，能夠體現前人的事蹟，都是從乃翁忍受凍餓中來的。那麼什麼熱惱不能清涼，什麼道業不能成就呢？諺語說，創業難，守業更難。如果知道
【English Translation】 English version: O Prince, if after rebirth one only knows to value (worldly) things, then a life transcending suffering and joy becomes a superfluous burden.
Inscription on the Scroll of the Demon Mother
I observe the Demon Mother (Hariti), infinitely foolish. She only knows to covet others', not caring for herself. What she loves of her own, she is unwilling to give up even a thread. How can she have no compassion for others? All mothers and children are originally one entity. If one can view them equally, the deluded mind would have stopped long ago. If not for the Tathagata (Tathagata) uprooting her roots of delusion, she would still be sinking into samsara until the end of time. Even if she has supernatural powers, they always arise from anger and delusion. Only when they are useless does she realize it herself. When the power of love reaches its extreme, the deluded mind ceases instantly. The cauldron of boiling soup and the charcoal furnace are extinguished immediately.
Postscript to the Song of Great Snow on New Year's Day
In the past, I was with Master Chekong (Chekong, a monk) of Huanglong Pool, living at Longmen in front of Yiedou Peak on Mount Wutai. In winter, there was heavy snow, and the wind buried the house, accumulating more than ten feet deep. We sat facing each other wrapped in quilts, only feeling the night was long. When we got up to open the door, it was blocked by snow. We hurriedly cleared the fire and took out the lamp, looking at each other and laughing. We were about to think we would be buried alive. Fortunately, the master of North Peak inquired and learned of this, so he led dozens of practitioners, with tools and dry food, to rescue us. They dug a tunnel and entered. Meeting each other at the entrance, the joy was harmonious, as if we were in the underworld. Since I was exiled to Lingnan, for twenty years, every time I thought of this, I could immediately eliminate the hot and poisonous air, relying on this one thought of an ice-cold heart. Not long ago, I leisurely retired to Mount Kuang, and I was first guided by Hanzong Juegong (Hanzong Juegong) to reside at the Five Breast Peaks. Juegong is the direct descendant of Master Che. Juegong treats me like an old man, and every time I see Juegong, it is as if I am facing Master Che in the snow cellar. In the first year of the Tianqi reign, on New Year's Day, there was three feet of heavy snow, and the mountains were frozen together, no less than in the snow cellar. Since I left Mount Wutai more than thirty years ago, I have not seen such a scene. Therefore, I was moved and composed a song. I will give this song to Juegong. It is probably not forgetting the moment when Master Che and I shared life and death. Now Juegong inherits the family tradition of Huanglong and can embody the deeds of his predecessors, all of which come from his father enduring cold and hunger. Then what heat and vexation cannot be cooled, and what path of practice cannot be accomplished? As the saying goes, starting a business is difficult, but maintaining it is even more difficult. If one knows
祖翁田地。時時耘耨。不致荒蕪。則知我本師釋迦和尚。百千萬劫。捨身命財。在雪山六年凍餓。博得四事供養。以貽兒孫。吾徒日用所食粒米莖菜。皆我本師之通身毛孔滴血也。審此。又能甘心虛度此生乎。然因寫雪詩而及此者。大似因漁父而得見。大海波濤也。公其志之。天啟元年立春日。
題從軍詩后
雷陽正當南極。東坡題曰。萬山第一。所謂水窮山盡處也。形家稱為盡龍。故古之忠臣義士。被謫者多在於此。氣使然也。𡨥公居之未久。至今父老侈談。昔東坡謫儋耳。子由亦遷至。而西湖遺事。𡨥公有祠。蘇公有亭。山川之勝。景物依然。然僧來戍者。昔宋之大慧徙梅陽。覺范戍珠崖。噫。二老去餘五百年矣。今余蒙 恩遣至此。蓋亦上下千載奇事。惟我聖朝僧戍者。獨我始祖南洲洽禪師。為護 建文駕獲罪。 成祖赦之。以其弟子德錄戍於此。尋即放還。及某二百餘年矣。頃亦為 國祝釐。獲罪而至此。豈無謂哉。余至。主于城西古寺。坡公亭中。士子爭談坡公。如昨日。及訪覺范故事。則杳然矣。天南風物。迥異中洲。四時之氣。亦不與天地準。如干之純陽。變而為離。離火方也。萬物皆相見。郁為炎熱。鬯為文明。人但見景物之郁。不見通暢之妙。故於文章詞賦。不能盡其造化之微。余初
【現代漢語翻譯】 現代漢語譯本： 祖師的田地，要時時耕耘，不要讓它荒蕪。這樣才能知道我們的本師釋迦牟尼佛，在百千萬劫中，捨棄身命和資財，在雪山苦修六年，忍受凍餓，才博得了四事供養，留給後代子孫。我們這些弟子每天所吃的米飯和蔬菜，都是我們本師全身毛孔滴出的血啊！明白了這一點，還能甘心虛度此生嗎？然而因為寫雪詩而談到這些，很像是從漁父那裡見到了大海的波濤。希望各位記住這些。天啟元年立春日。 題從軍詩后 雷陽正對著南極星。蘇東坡題寫道：『萬山第一』，就是所謂『水窮山盡處』。風水家稱之為『盡龍』，所以古代的忠臣義士，被貶謫的大多在這裡，這是氣運使然。蘇𡨥公居住在這裡時間不長，至今父老鄉親還津津樂道。過去蘇東坡被貶到儋耳，他的兒子蘇轍也被遷到那裡。西湖的遺事中，蘇𡨥公有祠廟，蘇東坡有亭子。山川的秀麗，景物依舊。然而僧人戍守在這裡，過去宋朝的大慧宗杲被遷到梅陽，覺范惠洪被貶到珠崖。唉！兩位老前輩離現在已經五百年了。如今我蒙受皇恩被派遣到這裡，也算是上下千年來的奇事。只有我朝僧人戍守邊疆，只有始祖南洲洽禪師，爲了保護建文帝而被治罪，成祖皇帝赦免了他，讓他的弟子德錄戍守在這裡，不久就放他回去了。到現在已經二百多年了。最近我也爲了國家祈福，獲罪而來到這裡，難道是無緣無故的嗎？我來到這裡，住在城西的古寺里，蘇東坡的亭子里，士子們爭相談論蘇東坡，好像是昨天發生的事情一樣。等到尋訪覺范惠洪的故事，卻杳無音信了。天南的風物，和中原大不相同。四季的氣候，也不和天地相符。比如乾卦的純陽之氣，變化為離卦，離卦代表火，萬物都顯現出來，積聚成為炎熱，通暢成為文明。人們只看到景物的積聚，看不到通暢的妙處，所以在文章詞賦中，不能完全表達出造化的精微。我剛來
【English Translation】 English version: The ancestral master's field must be cultivated diligently at all times, and not allowed to become barren. Only then will we know that our original teacher, Shakyamuni Buddha, in hundreds of thousands of kalpas, gave up his life and wealth, and practiced asceticism in the Himalayas for six years, enduring cold and hunger, only to obtain the four kinds of offerings, leaving them to future generations. The rice and vegetables that we disciples eat every day are all the blood dripping from the pores of our original teacher's entire body! Understanding this, can we still be willing to waste this life? However, talking about these things because of writing snow poems is very much like seeing the waves of the sea from a fisherman. I hope everyone will remember these things. The day of the Beginning of Spring in the first year of Tianqi. Inscription after a poem about joining the army Leiyang is directly facing the South Pole Star. Su Dongpo inscribed: 'The first of ten thousand mountains,' which is the so-called 'where the water ends and the mountains reach their limit.' Fengshui masters call it 'the end of the dragon,' so most of the loyal ministers and righteous men of ancient times who were exiled were here, which is due to the movement of Qi. Su 𡨥gong lived here for a short time, but to this day, the elders still talk about it with relish. In the past, Su Dongpo was exiled to Dan'er, and his son Su Zhe was also moved there. In the anecdotes of West Lake, Su 𡨥gong has a shrine, and Su Dongpo has a pavilion. The beauty of the mountains and rivers, the scenery remains the same. However, monks were stationed here in the past. During the Song Dynasty, Dahui Zonggao was moved to Meiyang, and Juefan Huihong was exiled to Zhuyai. Alas! The two old seniors are already five hundred years away from now. Now that I have been sent here by the grace of the emperor, it can also be regarded as a strange event in thousands of years. Only the monks of our dynasty were stationed on the border, and only the first ancestor, Nanzhou Qia Chanshi (Zen Master Qia of Nanzhou), was convicted for protecting Emperor Jianwen, and Emperor Chengzu pardoned him, allowing his disciple Delu to be stationed here, and soon released him back. It has been more than two hundred years since then. Recently, I also came here after being convicted for praying for the country, is it for no reason? When I arrived here, I lived in the ancient temple in the west of the city, in Su Dongpo's pavilion, and the scholars competed to talk about Su Dongpo, as if it happened yesterday. When I went to visit the story of Juefan Huihong, there was no news. The scenery of Tiannan is very different from that of the Central Plains. The climate of the four seasons is also not in line with the heaven and earth. For example, the pure Yang Qi of the Qian hexagram changes into the Li hexagram, the Li hexagram represents fire, all things appear, accumulate into heat, and become civilization. People only see the accumulation of scenery, but do not see the wonderfulness of smoothness, so in articles and poems, they cannot fully express the subtlety of creation. I just arrived
至時。遭歲厲。遂於此中注楞伽經。自謂深窺佛祖之奧。蓋實有資於是也。向不求工於詩。自從軍來此。詩傳之海內。智者皆以禪目之。是足以徴心境混融。有不自知其然者。由是亦知古人之詩。妙在於情真境實耳。紫垣君侯出冊。命書之。聊書之以供覆䍌。併發一笑。
題十二首臥病詩后
沙門從戎。昔亦有之。如大慧禪師戍梅陽。冠巾說法。寂音尊者。戍崖州。箋註楞嚴。二大老以如幻三昧。處患難如遊戲。予少年驅鳥烏時。即知其事。想見其人。不意予年五十時。亦遭此難。蒙 恩賜謫雷陽。其地蓋在二老之間。自慚非其人也。然恒思其風致。初至戍所。即注楞伽。蓋有感焉。所寓之時與境。未審較昔何如。而以僧體慧命為懷。一念保持。兢兢弗忘。自謂禪道佛法。不敢望二老門墻。至若堅持法門。孤忠耿耿。實有嚙雪吞氈之志。而山林故吾之思。形於聲詩者。真系雁足帛書也。千秋之下。讀此詩而想見予者。能若予之想二老乎。嗟予老矣。書貽侍者廣益。持此足見家范也。
六詠詩䟦
佛法宗旨之要。不出一心。由迷此心。而有無常苦。以苦本無常。則性自空。空則我本無我。無我則誰當生死者。此一大藏經。佛祖所傳心印。蓋不出此六法。總之不離一心。若迷此心。則有生死無常
【現代漢語翻譯】 現代漢語譯本： 當時，我遭遇了嚴重的瘟疫，於是就在這裡註釋《楞伽經》（Laṅkāvatāra Sūtra）。我自認為深深地窺探了佛祖的奧秘，大概實際上是有所憑藉的。我向來不追求詩歌的工巧，自從從軍來到這裡，詩歌卻傳遍了海內，有智慧的人都用禪的眼光來看待它。這足以證明我的心境是混合融合的，有一種不自覺的自然。由此我也知道了古人的詩歌，妙處在於情感真摯，境界真實罷了。紫垣君侯（指地位顯赫的官員）頒佈詔令，命我書寫，我姑且寫下來以供回覆，並博得一笑。
題十二首臥病詩后
沙門（指佛教僧侶）從軍，過去也有過。比如大慧禪師（Dahui Zonggao）戍守梅陽，戴著頭巾說法；寂音尊者（Jiyin）戍守崖州，箋註《楞嚴經》（Śūraṅgama Sūtra）。這兩位大德以如幻的三昧（samādhi），處於患難之中如同遊戲。我少年時驅趕鳥雀的時候，就知道這些事，想像著他們的為人。不料我五十歲時，也遭遇了這樣的困境，蒙受皇恩被貶謫到雷陽。那個地方大概就在兩位大德之間。我自慚不如他們。然而常常思慕他們的風采。剛到戍所，就開始註釋《楞伽經》，大概是有所感觸。我所居住的時間和環境，不知道和過去相比如何，而以僧人的慧命為懷，一心保持，兢兢業業不敢忘記。我自認為禪道佛法，不敢期望達到兩位大德的門墻。至於堅持佛法，孤忠耿耿，實在有嚙雪吞氈的志向。而山林故鄉的思念，形於聲詩的，真像是雁足帛書啊。千年之後，讀到這些詩而想像我的人，能像我之想像兩位大德嗎？唉，我老了。寫下來留給侍者廣益，拿著這些就足以看到我的家風了。
六詠詩跋
佛法宗旨的要點，不出一心。由於迷惑了這個心，才有了無常和苦。因為苦的本質是無常，那麼自性本來就是空。空，那麼我本來就是無我。無我，那麼誰來承受生死呢？這一大藏經（Tripiṭaka），佛祖所傳的心印，大概不出這六法。總之不離一心。如果迷惑了這個心，就會有生死無常。
【English Translation】 English version: At that time, I encountered a severe epidemic, so I annotated the Laṅkāvatāra Sūtra here. I considered myself to have deeply explored the mysteries of the Buddha, probably relying on something substantial. I never pursued skillful poetry before, but since coming here with the army, my poems have spread throughout the country, and wise people regard them with a Zen perspective. This is enough to prove that my state of mind is mixed and integrated, with a kind of unconscious naturalness. From this, I also know that the beauty of ancient poems lies in the sincerity of emotions and the reality of the realm. The Lord Ziyuan (referring to a high-ranking official) issued an edict, ordering me to write it down. I will write it down for reply and to elicit a smile.
Postscript to Twelve Poems on Illness
Buddhist monks joining the army also happened in the past. For example, Zen Master Dahui Zonggao was stationed in Meiyang, preaching with a turban; Venerable Jiyin was stationed in Yazhou, annotating the Śūraṅgama Sūtra. These two great elders treated suffering as a game with the samādhi of illusion. When I was young, chasing birds, I knew these things and imagined their character. Unexpectedly, when I was fifty years old, I also encountered such difficulties, and I was demoted to Leiyang by the grace of the Emperor. That place was probably between the two great elders. I am ashamed that I am not like them. However, I often admire their demeanor. As soon as I arrived at the garrison, I began to annotate the Laṅkāvatāra Sūtra, probably feeling something. I don't know how the time and environment I live in compare to the past, but I keep the wisdom-life of a monk in mind, and I am always cautious and dare not forget. I think that in terms of Zen and Buddhist Dharma, I dare not expect to reach the gate of the two great elders. As for upholding the Dharma and being loyal, I really have the ambition to gnaw snow and swallow felt. And the thoughts of the mountains and forests and my hometown, which are expressed in poetry, are really like silk letters on the feet of wild geese. After a thousand years, can those who read these poems and imagine me be like me imagining the two great elders? Alas, I am old. I write it down and leave it to the attendant Guangyi, holding these is enough to see my family style.
Postscript to Six Poems on Enlightenment
The essence of the Buddhist Dharma lies in one mind. Because of being confused by this mind, there is impermanence and suffering. Because the essence of suffering is impermanence, then the nature is originally empty. Empty, then I am originally without self. Without self, then who will bear birth and death? This great Tripiṭaka, the mind-seal passed down by the Buddha, probably does not go beyond these six dharmas. In short, it does not depart from one mind. If you are confused by this mind, there will be birth, death, and impermanence.
之苦。若悟此心。則了無我。無我則達性空。性空則生死亦空。殆非離此心外。別有妙法。而為真空也。從前有志向禪者多。概從心外覓玄妙。於世外求真宗。所以日用錯過無邊妙行。將謂別有佛法。殊不知吾人日用尋常。應緣行事。種種皆真實佛法也。但以有我無我之差。故苦樂不同。而聖凡亦異。端在迷悟之間耳。以我為眾苦之本也。明府索書禪語。故錄舊作六詠詩。復記其事。且為他日證此法門之左券云。
書懷李公詩后
右詩十首。作于乙巳長至月望。明年丙午孟冬。時在曹溪。喜重修祖庭。翻然一新。禪堂乃六祖大師說法南嶽青原諸大祖師。安居之所。世代變遷。化為鼠壤狐窟。今餘力求以復舊制。規模軒豁。不減昔時。而經營佽助。則林參軍知足居士。一力以肩之也。因思昔日東海莊嚴妙麗。將興法道之際。而余遂嬰難。放流嶺外。豈意又復幻此道場。以開幻眾。作如幻佛事。度如幻眾生耶。況蒙恩詔。湯網大開。當初執縛之始。即今解脫之終。一期周圓。平等無二。所謂東方入定西方起。比丘身中入正定。居士身中從定起。是名方網三昧者。非耶。余今難忘李侍御公。最初一念歡喜心。適遂書懷李公詩。以付居士。以是見區區。不為險難傾奪。不為境界遷移。不以殊形異趣。不以去就介懷
【現代漢語翻譯】 現代漢語譯本： ……之苦。如果領悟了這個心，就了悟了無我（沒有自我的概念）。沒有自我，就能通達性空（一切事物本質為空）。本質為空，那麼生死也為空。大概不是離開這個心之外，另有其他玄妙的佛法，而成為真空（絕對的空性）。從前有志於禪修的人很多，大都從心外尋求玄妙，在世俗之外尋求真理。所以每天都錯過無邊的妙行。認為另有佛法存在，卻不知道我們日常的尋常，應緣行事，種種都是真實的佛法。只是因為有我無我的差別，所以苦樂不同，而聖人凡人也不同，關鍵在於迷惑與覺悟之間罷了。因為以自我為一切痛苦的根源。明府（對地方長官的尊稱）索要禪語，所以抄錄舊作六詠詩，並記錄這件事，作為他日驗證此法門的憑證。
書懷李公詩后
右詩十首。作于乙巳年冬至月望。明年丙午年孟冬。當時在曹溪（地名，位於廣東省韶關市）。欣喜重新修繕祖庭（指禪宗的寺廟），煥然一新。禪堂是六祖大師（慧能）說法，南嶽（懷讓）、青原（行思）諸位大祖師安居的地方。世代變遷，化為老鼠洞穴和狐貍巢穴。現在我盡力恢復舊制，規模宏大開闊，不減昔日。而經營幫助的人，是林參軍知足居士，他一人承擔了全部責任。因此想到昔日東海莊嚴妙麗，將要興盛佛法的時候，我卻遭遇災難，被流放到嶺南之外。難道又要在幻境中重建這個道場，來開啟虛幻的眾生，做如夢如幻的佛事，度化如夢如幻的眾生嗎？況且蒙受皇恩大赦，如同張開大網一樣。當初被執縛的開始，就是現在解脫的終結。一個週期圓滿，平等沒有差別。所謂東方入定西方起，比丘身中入正定，居士身中從定起，這就是所謂的方網三昧（一種禪定狀態），不是嗎？我至今難忘李侍御公最初一念的歡喜心。恰好寫了書懷李公詩，交給居士。由此可見我區區之心，不會因為險難而動搖，不會因為境界而改變，不會因為不同的形態和趣味而改變，不會因為去留而介懷。
English version: ...of suffering. If one awakens to this mind, then one realizes no-self (the concept of no ego). With no-self, one can attain the emptiness of nature (the essence of all things is emptiness). With the emptiness of nature, then birth and death are also empty. It is probably not apart from this mind that there is another wonderful Dharma, which becomes true emptiness (absolute emptiness). In the past, there were many who aspired to Chan practice, but most sought the profound outside the mind, and sought the truth outside the world. Therefore, they missed boundless wonderful practices every day. Thinking that there is another Buddha-dharma, they do not know that our daily ordinary, responding to conditions and acting, all kinds are true Buddha-dharma. But because of the difference between having self and no-self, the suffering and happiness are different, and the saints and ordinary people are also different, the key lies between delusion and enlightenment. Because self is the root of all suffering. Prefect (a respectful title for a local official) asked for Chan words, so I copied the old six-chant poems and recorded this event, as a proof of this Dharma gate in the future.
After the poem 'Expressing Thoughts to Lord Li'
The ten poems on the right were written in the month of the winter solstice in the year of Yisi. In the early winter of the year Bingwu, I was in Caoxi (a place name, located in Shaoguan City, Guangdong Province). I was delighted to renovate the ancestral temple (referring to the temple of Zen Buddhism), which was completely new. The meditation hall is where the Sixth Patriarch (Huineng) preached, and where the great patriarchs of Nanyue (Huairang) and Qingyuan (Xingsi) lived. Over the generations, it has been transformed into rat holes and fox dens. Now I try my best to restore the old system, the scale is grand and open, no less than in the past. And the people who manage and help are Lin Canjun Zhizu layman, who takes on all the responsibilities alone. Therefore, I think of the magnificent and beautiful East China Sea in the past, when the Dharma was about to flourish, but I suffered disaster and was exiled outside Lingnan. Could it be that I will rebuild this dojo in illusion again, to open up illusory beings, do dreamlike Buddha affairs, and save dreamlike beings? Moreover, I have been pardoned by the emperor, like opening a big net. The beginning of being bound in the first place is the end of liberation now. A cycle is complete, equal and without difference. The so-called entering samadhi in the East and rising in the West, entering right samadhi in the body of a bhikkhu, and rising from samadhi in the body of a layman, this is the so-called Fangwang Samadhi (a state of meditation), isn't it? I still can't forget the initial joyful heart of Lord Li Shiyu. It happened that I wrote a poem expressing my thoughts to Lord Li and gave it to the layman. From this, it can be seen that my humble heart will not be shaken by dangers, will not be changed by circumstances, will not be changed by different forms and interests, and will not be concerned about going or staying.
【English Translation】 English translation line 1 English translation line 2
。不被惡魔之所搖動者如此。非夫踞忍辱地。坐寂滅場者。何易致此哉。個里機緣。又為老人傳家之秘。殊非文字所能述。居士其能得此乎。
書山居十首䟦(此詩書于入滅十日之前乃絕筆也)
此詩蓋作于匡山五乳。在壬子春日也。侍者深光。即以此卷請書。老人慵于筆硯。故束之高閣。及復之曹溪。濵行。付侍者廣攝持來。藏之久矣。癸亥秋九月。光以書來省。因督攝未完。時老人以足疾舉痛。且苦於應答。攝乘間頻請。老人因念老矣。恐作未來之欠。故勉強力疾書之以歸。可謂為憐三歲子。不惜兩莖眉。豈非婆心哉。若以詩字觀之。則辜恩多矣。時癸亥冬十月朔日。
紫柏老人觀病偈䟦
紫柏老人。居常以無性義示人。如弄丸之手。觀者莫不心駭目眩。此指自雪巖中峰。諸大老后。知者鮮矣。惜乎。道與時違。未遂振起之愿。此老人生平之所苦心者。嗟乎。哲人往矣。後生晚輩。安能復睹宗門之標格乎。峨嵋海默禪人。持觀病偈。予見之。不覺潸然泣數行下。手澤依然。寶之當作光明種子也。
書范蠡論后
此論蓋予於己酉秋日。舟泊珠江之滸。李參軍以范蠡歸湖圖請贊。余因是有感而作也。嘗謂古之文人。評論古人物。若三蘇之作燦然。概不及此何哉。是知求知己于千
【現代漢語翻譯】 現代漢語譯本：不被惡魔所動搖的人就是這樣。如果不是安住于忍辱之地，坐在寂滅的道場，怎麼容易達到這種境界呢？這其中的玄妙機緣，又是老衲傳家的秘密，實在不是文字所能描述的。居士您能夠領悟到嗎？
《書山居十首跋》（這詩寫于入滅前十日，是絕筆之作）
這詩大概作于匡山五乳峰，在壬子年春天。侍者深光，就用這卷軸請我題寫。老衲我懶於筆墨，所以把它擱置在高處。等到回到曹溪，臨行時，交給侍者廣攝拿來。收藏很久了。癸亥年秋九月，深光帶著書信來探望，因為督促我完成未竟之事。當時老衲我因為腳疾發作疼痛，而且苦於應酬回答。廣攝趁著空閑多次請求。老衲我因此想到自己老了，恐怕留下未來的虧欠，所以勉強支撐著病痛寫完歸還。這可以說是爲了憐愛三歲的孩子，不惜失去兩根眉毛。難道不是老婆心切嗎？如果從詩和字的角度來看，那就辜負了這份恩情太多了。時在癸亥年冬十月初一日。
《紫柏老人觀病偈跋》
紫柏老人（指紫柏真可，明代高僧），平時常用無性之義開示他人，如同玩弄彈丸的手法，觀看的人沒有不感到心驚目眩的。自從雪巖（指雪巖祖欽，元代高僧）、中峰（指中峰明本，元代高僧）等大德之後，懂得這種開示的人就很少了。可惜啊，道與時違，未能實現振興宗門的願望。這是老人生平最為苦心的事情。唉，哲人已經逝去，後生晚輩，怎麼能夠再見到宗門的標桿呢？峨嵋山的海默禪人，拿著《觀病偈》，我見到它，不禁潸然淚下。老人的筆跡依然如故，要珍藏它，當作光明的種子啊。
《書范蠡論后》
這篇評論大概是我在己酉年秋天，船停泊在珠江邊上時所作。李參軍用范蠡歸湖圖請我題贊，我因此有所感觸而作。我曾經說過，古代的文人，評論古代的人物，像三蘇（指蘇洵、蘇軾、蘇轍，北宋文學家）的作品那樣燦爛，大概都比不上這篇評論，這是為什麼呢？這是因為要在千萬人中尋求知己啊。
【English Translation】 English version: One who is not shaken by demons is like this. If one does not abide in the ground of patience and sit in the arena of extinction, how can one easily attain this state? The subtle opportunity within this is also the family secret passed down by this old monk, which cannot be described in words. Can you, layman, comprehend this?
Postscript to 'Ten Poems of Mountain Dwelling' (These poems were written ten days before entering Nirvana, and are my last writings.)
These poems were probably written at the Five Peaks of Kuang Mountain in the spring of the Renzi year. The attendant Shenguang then used this scroll to request my inscription. This old monk was lazy with brush and ink, so I put it on a high shelf. When I returned to Caoxi, on the eve of departure, I gave it to the attendant Guangshe to bring. It has been stored for a long time. In the ninth month of the autumn of the Guihai year, Shenguang came to visit with a letter, urging me to complete the unfinished task. At that time, this old monk was suffering from foot pain and was troubled by responses. Guangshe repeatedly requested during breaks. This old monk then thought that I was old and feared leaving future debts, so I reluctantly endured the pain and finished writing it to return. This can be said to be like loving a three-year-old child, not hesitating to lose two eyebrows. Isn't this a compassionate heart? If viewed from the perspective of poetry and calligraphy, then this kindness would be greatly辜負(辜負 means let down). It was the first day of the tenth month of winter in the Guihai year.
Postscript to 'Elder Zibo's Gatha on Observing Illness'
Elder Zibo (referring to Zibo Zhenke, a prominent monk of the Ming Dynasty) usually used the meaning of 'no-self-nature' to instruct others, like the skill of juggling balls, causing all who watched to be astonished. Since the time of Xueyan (referring to Xueyan Zuqin, a prominent monk of the Yuan Dynasty) and Zhongfeng (referring to Zhongfeng Mingben, a prominent monk of the Yuan Dynasty), few have understood this kind of instruction. Alas, the Dao goes against the times, and the wish to revitalize the sect has not been fulfilled. This is what the elder has been most concerned about in his life. Alas, the wise man has passed away, how can later generations ever see the standard of the sect again? The Chan monk Haimo of Mount Emei, holding the 'Gatha on Observing Illness', when I saw it, I couldn't help but shed tears. The elder's handwriting is still the same, cherish it as a seed of light.
Postscript to 'On Fan Li'
This essay was probably written in the autumn of the Jiyou year, when the boat was docked on the shore of the Pearl River. Military Advisor Li asked me to inscribe a praise on the 'Fan Li Returning to the Lake' painting, and I was moved to write it. I once said that ancient writers, commenting on ancient figures, like the works of the Three Sus (referring to Su Xun, Su Shi, and Su Zhe, literati of the Northern Song Dynasty) are brilliant, but probably none can match this essay, why is that? It is because one seeks a confidant among millions.
載之下。古人所難。而期有旦暮之遇者。非偶然也。蠡之心固難見。以予言而發之。則蠡亦將瞑目矣。奚有古今去來哉。余謂丈夫處世。抱超世之見者。必不易見知於世。故龍與麟。舉世三尺之童。皆知其為神且瑞。此約不見而爭夸之也。即旦見龍。人將以為蛇。麟一出。必見災于虞人。又何怪哉。余居曹溪之十年。蓋嘗一龍一蛇矣。唯不免一災。時有匡人之圍者兩旬。當己酉寒露降霜之候。清夜興發。侍者某。偶于篋中檢出此素卷。余乘興捉筆。其論適在案頭。遂書之。並識其意如此。
題書法華經歌后
余少時即知誦此歌。可謂深入法華三昧者。每一展卷。不覺精神踴躍。頓生歡喜無量。往往書之。以貽向道者。頃來曹溪。為六祖整頓道場。業將十年。忘形從事。百廢具舉。山門改觀。不意魔僧內障。自壞法門。顛倒狂惑。構訟公府。以致予霸棲郡城。悠悠二載。時在郡。歸依護法者。獨黃居士。二年一日。朝夕無間。祁寒溽暑。奔走不爽毫髮。予因感昔覺范禪師。遣海外。親知朋友。鳥驚魚散。獨胡強仲一人。為之周旋。送至韶陽。師為序以別之。即今讀其文。想見其為人。今予以流離患難之身。孑然處污辱是非之場。有居士為之木舌。公庭之事。瞭然如揭日月。此緣豈淺淺哉。今事竣將行。予乃
【現代漢語翻譯】 現代漢語譯本：承載著這些。古人認為困難的，卻期望在朝夕之間相遇的，並非偶然。蠡（比喻難以揣測的事物）的心思固然難以看清，如果通過我的話語來闡發它，那麼蠡也就可以瞑目了。哪裡還有古今去來的區別呢？我認為大丈夫立身處世，懷抱有超脫世俗見解的人，必定不容易被世俗所理解。所以龍和麟（古代傳說中的神獸），即使是世上三尺高的孩童，都知道它們是神聖和吉祥的象徵。這是在沒有親眼見過的情況下就爭相誇讚它們。即使有一天真的見到了龍，人們也會把它當作蛇；麟一旦出現，必定會被虞人（掌管山澤的官）視為災禍。這又有什麼奇怪的呢？我住在曹溪的十年，大概經歷了一次龍和一次蛇的遭遇。只是免不了一場災禍，當時有匡人（指心懷惡意的人）的圍困持續了二十天。在己酉年寒露降霜的時候，清冷的夜晚興致勃發，侍者某偶然從箱子里翻出這卷素絹。我趁著興致拿起筆，所要論述的內容恰好就在手邊，於是就寫下了它，並記錄下我的想法如此。
題書法華經歌后
我年少時就知道背誦這首歌，可以說是深入法華三昧（指深入理解《法華經》的境界）的人。每次展開書卷，總覺得精神振奮，頓時產生無量的歡喜。常常書寫它，用來贈送給追求真理的人。近來在曹溪，為六祖（指禪宗六祖慧能）整頓道場，事業將近十年。不拘形跡地從事，各種荒廢的事業都重新興起，山門煥然一新。不料想魔僧（指心懷邪念的出家人）在內部作祟，自己破壞佛法，顛倒狂妄迷惑，構陷訴訟到官府，以致我被拘留在霸棲郡城，悠悠度過了兩年。當時在郡城，歸依護法的人，只有黃居士。兩年中的每一天，從早到晚沒有間斷，無論嚴寒酷暑，奔走效勞沒有絲毫懈怠。我因此感念過去覺范禪師（宋代僧人）被遣送到海外，親戚朋友像鳥驚魚散一樣離去，只有胡強仲一人，為他周旋奔走，送他到韶陽。覺范禪師為他寫序送別。如今讀他的文章，彷彿能看到他的人品。現在我以流離患難之身，孤單地處在污濁是非的場所，有黃居士為我奔走呼號，公堂上的事情，清楚得像揭示日月一樣。這種緣分難道是淺薄的嗎？現在事情結束將要離開，我於是
【English Translation】 English version: Bearing these things. What the ancients considered difficult, yet hoped to encounter in a short time, is not accidental. The mind of the 'Li' (a metaphor for something difficult to fathom) is indeed hard to see through, but if it is elucidated through my words, then the 'Li' can also close its eyes in peace. Where is the distinction between ancient and modern times? I believe that a great man who lives in the world and holds views that transcend the mundane is certainly not easily understood by the world. Therefore, dragons and 'Lin' (mythical creatures), even three-foot-tall children in the world, all know that they are symbols of divinity and auspiciousness. This is to praise them without having seen them in person. Even if one day a dragon is actually seen, people will regard it as a snake; once a 'Lin' appears, it will surely be seen as a disaster by the 'Yu Ren' (officials in charge of mountains and marshes). What is so strange about this? During my ten years of living in Caoxi, I experienced roughly one dragon and one snake. Only one disaster was unavoidable, when the people of 'Kuang' (referring to malicious people) besieged me for twenty days. During the time of the Cold Dew and Frost Descent in the year of Ji You, in a clear night, my inspiration arose, and a servant accidentally found this plain silk scroll in a box. Taking advantage of the inspiration, I picked up the brush, and the content to be discussed happened to be at hand, so I wrote it down and recorded my thoughts as such.
After Inscribing the Song of the Lotus Sutra in Calligraphy
I knew how to recite this song when I was young, and I can be said to be a person who has deeply entered the 'Lotus Samadhi' (referring to the state of deeply understanding the Lotus Sutra). Every time I unfold the scroll, I always feel refreshed and instantly generate immeasurable joy. I often write it to give to those who pursue the truth. Recently, in Caoxi, I have been rectifying the 'Daocheng' (referring to the place of enlightenment) for the Sixth Patriarch (referring to Huineng, the Sixth Patriarch of Zen Buddhism) for nearly ten years. Engaging in it without being bound by formalities, all kinds of abandoned undertakings have been revived, and the mountain gate has been renewed. Unexpectedly, the 'Mo Seng' (referring to monks with evil intentions) caused internal troubles, destroying the Dharma themselves, being perverse, mad, and confused, framing lawsuits to the government, which led to my detention in Baqi County, passing two years leisurely. At that time, in the county, the only 'layman' who took refuge in protecting the Dharma was 'Layman' Huang. Every day of the two years, from morning to night without interruption, regardless of severe cold or hot weather, running errands without the slightest slack. I am therefore grateful for the past when 'Zen Master Juefan' (a monk of the Song Dynasty) was sent overseas, relatives and friends scattered like startled birds and fish, only 'Hu Qiangzhong' alone, ran around for him, sending him to Shaoyang. 'Zen Master Juefan' wrote a preface to see him off. Now reading his article, it seems as if I can see his character. Now I am in a state of wandering and suffering, alone in a place of filth and right and wrong, with 'Layman' Huang running around for me, the affairs of the court are as clear as revealing the sun and moon. Is this fate shallow? Now that things are over and I am about to leave, I then
為書聽誦法華經歌一首以貽之。令其誦習。以結法喜之緣。且以此紙傳之子孫。使後世亦知乃公。能與憨山老人。眉毛廝結。即以此善根福及子孫。世世享之。可謂不虛此會良緣矣。故並記之。
又。
予放嶺外。親友疏絕。如隔天上。萬曆己酉夏日。大都慈善寺長老。義天孝公特來相慰于曹溪松下。一見悲喜交集。如異世人也。憶予昔乞食長安時。過公宣明室。洗滌客塵。今在炎荒火宅。每一思之。頓入清涼地。當茲塵土。欲求滴水盥身心。豈易得耶。秋初。予有事于端州。因拉公同行。登寶月臺。納涼旬月。復之五羊。食鮮龍眼。飽餐而歸。信可樂也。舟行北風。沂流艱澀。公出此卷乞書。遂寫此歌。公還曰。令諸弟子。一一如盤陀石上之僧。誦白蓮經。以為常課。不唯不負修雅。則老人八千里外。猶然如在月明松下。側耳聽誦時也。
題雪浪恩公所書千字文后
予與雪浪恩兄。生若同胞。少共筆硯。予懶且善病。竊慕枯禪。兄苦志向學。無論刻意教乘。即游心藝苑。博問強記。食息不倦。染翰臨池。晝夜無間者。二十餘年。及登座說法。迥邁前修。而辭翰擅場。亦稱二妙。我明二百餘年。緇衣之駿。指不再屈。此予生平心服而敬事者。自愧福輕業重。至老暌攜。惜兄耳順之年。竟成千
古。嗟余茍延七十。無補法門。偷生何益。予隱居南嶽。非石禪人攜此捲來。予一見之不覺興悲。三複長嘆。嗚呼。其人往矣。手澤如生。睹此端若寂光覿面也。
題筆乘顧寶幢居士事後
記云。金陵顧寶幢居士。名源。字清浦。少豪雋不群。詩書畫皆不泥古法。信筆點染。天趣迥絕。然實自古法中來。一日與餘論書曰。書須古法四分。己意六分乃妙。不然。縱筆筆能似古人。終成奴書。不足貴也。中年究心禪理。大有悟入。然未嘗以得理而薄修因。晚節與名僧舉西方會社。戒律精嚴。無與為儷。臨終端坐而瞑。舉室聞蓮香。三日始歇。居士嘗手書數絕句。余今筆於此。十個蒲團九個穿。誰家枯井雪難填。如今法法成三昧。聲色無妨到耳邊。松火炊羹香滿衣。雪寒豪士古長饑。明珠不換黃齏甕。涕唾光爭日月輝。鼎食何人曉夜忙。全機隨處好參詳。漁竿不負秋如錦。兩岸黃花撲棹香。短褐長镵老石門。蔬盤容易度朝昏。百年智巧消磨盡。慚愧人傳粉墨痕。碗上雙刀照雪花。少年曾醉魯朱家。揣摩未展男兒志。頭白都門學種瓜。雪屋寒𦵔有歲華。黃金過斗未須夸。若言竹帛功難朽。也是空添眼上花。藤葉青莎稱體長。菊花新酒滿瓢香。時人若訪龐居士。萬樹云蘿護草堂。被髮曾為授記人。草衣隨處屬閑身。
【現代漢語翻譯】 現代漢語譯本：唉，我茍延殘喘活到七十歲，對佛法毫無補益，這樣偷生有什麼用呢？我隱居在南嶽，如果不是石禪人帶著這卷東西來，我一見到它，不禁悲從中來，反覆嘆息。唉！這個人已經去世了，但他的筆跡卻栩栩如生。看到這些，就像親眼見到寂光凈土一樣。
題跋記錄了顧寶幢居士的事蹟：
記載說，金陵的顧寶幢居士，名源，字清浦。他年輕時豪邁不群，詩、書、畫都不拘泥於古法，隨意點染，天趣迥然超絕。然而，實際上這些都來自他對古法的深刻理解。有一天，他和我談論書法時說：『書法必須有四分古法，加上六分自己的意趣才算妙。不然，即使每一筆都能像古人，最終也只能成為奴書，不值得推崇。』中年時，他深入研究禪理，頗有領悟。然而，他從未因為領悟了禪理而輕視修行的因果。晚年，他與名僧一起組織西方蓮社，戒律精嚴，無人能比。臨終時，他端坐而逝，整個房間都聞到了蓮花的香味，三天後才消散。居士曾經手書了幾首絕句，我現在把它們寫在這裡：十個蒲團九個穿，誰家枯井雪難填。如今法法成三昧，聲色無妨到耳邊。松火炊羹香滿衣，雪寒豪士古長饑。明珠不換黃齏甕，涕唾光爭日月輝。鼎食何人曉夜忙，全機隨處好參詳。漁竿不負秋如錦，兩岸黃花撲棹香。短褐長镵老石門，蔬盤容易度朝昏。百年智巧消磨盡，慚愧人傳粉墨痕。碗上雙刀照雪花，少年曾醉魯朱家。揣摩未展男兒志，頭白都門學種瓜。雪屋寒𦵔有歲華，黃金過斗未須夸。若言竹帛功難朽，也是空添眼上花。藤葉青莎稱體長，菊花新酒滿瓢香。時人若訪龐居士（指唐代著名隱士，以其對佛教的深刻理解和隱逸的生活方式而聞名）,萬樹云蘿護草堂。被髮曾為授記人（指維摩詰居士，以其在家身份卻擁有極高的佛法修為而著稱）,草衣隨處屬閑身。
【English Translation】 English version: Alas, I have lived a wretched life to seventy years, with no contribution to the Dharma. What is the benefit of prolonging this existence? I have been living in seclusion in Nan Yue (Mount Heng in Hunan Province), and if it were not for the arrival of Shi Chanren (a monk's name) with this scroll, I would not have been overcome with sorrow upon seeing it. I sigh repeatedly. Alas! That person has passed away, but his handwriting is as vivid as if he were still alive. Seeing this is like facing the Pure Land of Eternal Tranquility.
The inscription records the deeds of Layman Gu Baochuang:
It is recorded that Layman Gu Baochuang (a Buddhist layman), of Jinling (Nanjing), whose given name was Yuan, and courtesy name was Qingpu. In his youth, he was bold and unconventional. His poetry, calligraphy, and painting did not adhere to ancient methods. His spontaneous brushstrokes possessed a unique and transcendent naturalness. However, these actually came from his profound understanding of ancient methods. One day, he discussed calligraphy with me, saying, 'Calligraphy must have four parts of ancient methods and six parts of one's own ideas to be wonderful. Otherwise, even if every stroke can resemble the ancients, it will ultimately become slavish calligraphy, not worthy of praise.' In middle age, he deeply studied Chan (Zen) principles and had great insights. However, he never neglected cultivating the causes of merit because he had attained understanding. In his later years, he organized the Western Lotus Society with famous monks, and his adherence to precepts was strict and unparalleled. At the moment of his death, he sat in meditation and passed away, and the entire room smelled of lotus flowers, which did not dissipate for three days. The Layman once wrote several quatrains, which I now write here: Ten cushions, nine worn through, whose dry well is hard to fill with snow? Now every dharma becomes samadhi, sounds and sights may as well reach the ears. Pine fire cooks soup, fragrance fills the clothes, in snowy cold, the heroic man is always hungry. A bright pearl is not exchanged for a jar of yellow pickles, the light of spit contends with the sun and moon. What person eating delicacies is busy day and night? The complete mechanism is good to contemplate everywhere. The fishing rod does not betray the autumn like brocade, yellow flowers on both banks strike the boat's fragrance. Short coat, long hoe, old Stone Gate, vegetable plate easily passes morning and evening. A hundred years of wisdom and skill are exhausted, ashamed that people pass on traces of powder and ink. Double knives on the bowl reflect snowflakes, in youth I was drunk at the Lu Zhu family. Deliberation has not unfolded the ambition of a man, white-haired I learn to plant melons at the capital gate. Snowy house, cold window, has the beauty of the year, gold passing the bushel need not be praised. If you say the merit of bamboo and silk is hard to decay, it is also adding flowers to the eyes in vain. Vine leaves and green sedge are long enough for the body, chrysanthemum new wine fills the gourd's fragrance. If people visit Layman Pang (referring to Pang Yun, a famous recluse of the Tang Dynasty, known for his profound understanding of Buddhism and his reclusive lifestyle), ten thousand trees of clouds and vines protect the thatched cottage. Hair disheveled, I was once a predictor of enlightenment (referring to Vimalakirti, known for his extremely high level of Buddhist practice despite being a layman), grass clothes belong to a free body everywhere.
十年朋舊塵勞破。香火同酬野寺春。云里青山古檜叢。枝柯如屋蔽霜風。男兒有志投軌跡。瓦缽依稀在手中。此焦氏筆乘所載也。余齠年聞寶幢居士。初為諸生時。氣甚豪宕。才情敏捷。中年一旦盡棄所習。遂長齋繡佛前。構一小樓。獨坐其上。唯小童奉香花凈水。家人女子。絕不見面。親知杜絕往來。居然一深山頭陀也。每夜五更。擊大木魚。高聲唸佛。居士家近市。多屠者。有一惡少年。每聞魚聲。即起宰殺。一日遲。責其妻。妻曰。道人打木魚唸佛。爾聞殺牲。自不悟。乃責我耶。少年即折刀杖。改心為善。一時屠兒迴心者眾。士曰。我抱木魚終夜打。驚回多少夢中人。予年十九。依長干西林祖翁出家。雲谷先師。當代法眼也。住棲霞。與居士往來特密。即乘中所云名僧者。師為予談此事。因問居士何如人。師云。今時龐公也。一日偶與同儕。閑行松園。望見一道者。入山門。貌清古而雅甚。閑閑如孤鶴翔空。超然塵表。及近而觀之。其目不瞬。若無意於人間世也。余驚喜曰。此何人斯。若是之都也。識者曰。此寶幢居士也。余欲作禮而懼焉。乃隨而視其所之。則見其入寺殿廊之掖門。禮如來舍利塔也。余竊觀之。五體翹勤。懇倒不可名言。及觀塔殿。巍峨入云。五色相鮮。返照回光。赭如寶錯。忽悟此境。殆
【現代漢語翻譯】 現代漢語譯本 十年老友已擺脫塵世的煩惱，在香火鼎盛的古寺中共同酬謝神靈，正值春日。雲霧繚繞的青山中，古老的檜樹成叢生長，枝幹如屋，遮蔽著寒霜冷風。有志向的男兒應留下足跡，簡樸的瓦缽依舊在手中。 這是焦氏《筆乘》中所記載的。我年幼時聽聞寶幢居士（Baochuang Jushi，在家修行的佛教徒），最初是讀書人，氣概豪邁奔放，才思敏捷。中年時突然捨棄所學，於是長期在繡佛前齋戒，建造一座小樓，獨自坐在上面。只有小童侍奉香花凈水，家中的女子，絕對不見面。親戚朋友也斷絕往來，儼然一位深山中的苦行僧。每夜五更時分，敲擊大木魚，高聲唸佛。居士家靠近集市，有很多屠夫。其中有一個惡少年，每次聽到木魚聲，就起身宰殺牲畜。有一天遲了，責備他的妻子。妻子說：『道人敲木魚唸佛，你聽到聲音就殺牲，自己不醒悟，反而責備我嗎？』少年於是折斷刀杖，改變心意行善。一時之間，很多屠夫都回心向善。居士說：『我抱著木魚終夜敲打，驚醒了多少夢中人啊！』 我十九歲時，跟隨長干西林祖翁出家。雲谷先師（Yungu Xianshi），是當時的法眼宗（Fayan School）大師，住在棲霞寺（Qixia Temple），與居士交往非常密切，就是《筆乘》中所說的名僧。先師為我談起這件事，問居士是怎樣的人。先師說：『是當代的龐公（Pang Gong，唐代居士，以開悟和隱居生活著稱）啊。』 有一天，我偶然與同伴們在松園中閑逛，望見一位道者進入山門，容貌清秀古樸而文雅，悠閒自在如同孤鶴飛翔在空中，超脫于塵世之外。等到走近觀看，他的眼睛不轉動，好像對人間世事漠不關心。我驚喜地說：『這是什麼人啊？如果是京都的人就好了。』認識的人說：『這是寶幢居士啊。』我想行禮，但又害怕。於是跟隨他去看他要去的地方，就看見他進入寺廟殿廊的側門，禮拜如來舍利塔。我偷偷地觀看他，五體投地，懇切至極，難以用語言形容。再觀看塔殿，巍峨高聳入雲，五彩繽紛，光彩照人，紅得像寶石鑲嵌。忽然領悟到此境，大概是...
【English Translation】 English version My old friend of ten years has broken free from the troubles of the world, and together we offer thanks to the deities in the incense-filled ancient temple, just as spring arrives. In the misty green mountains, ancient cypress trees grow in clusters, their branches like roofs, sheltering from the frost and wind. A man with ambition should leave his footprints, the simple earthen bowl still in his hand. This is recorded in Jiao's 'Brush Notes'. I heard in my childhood that Baochuang Jushi (Baochuang Jushi, a Buddhist layman), was initially a scholar, with a bold and unrestrained spirit and quick wit. In middle age, he suddenly abandoned his studies and began a long-term fast before an embroidered Buddha, building a small building and sitting alone on it. Only a young boy served him with incense, flowers, and pure water, and he absolutely did not meet with the women of his family. He cut off contact with relatives and friends, truly like a hermit in the deep mountains. Every night at the fifth watch, he struck a large wooden fish and chanted the Buddha's name loudly. The Jushi's home was near the market, where there were many butchers. One wicked youth, every time he heard the sound of the wooden fish, would get up and slaughter livestock. One day he was late and blamed his wife. His wife said, 'The Daoist is striking the wooden fish and chanting the Buddha's name, and you hear the sound and kill livestock, yet you do not realize it yourself, but blame me?' The youth then broke his knives and sticks and changed his mind to do good. For a time, many butchers turned to good. The Jushi said, 'I hold the wooden fish and strike it all night, awakening how many people from their dreams!' When I was nineteen years old, I became a monk following the Elder Zuweng of Xilin Temple in Changgan. The Venerable Master Yungu (Yungu Xianshi) was a master of the Fayan School (Fayan School) of that time, residing in Qixia Temple (Qixia Temple), and had very close relations with the Jushi, who was the famous monk mentioned in 'Brush Notes'. The Venerable Master told me about this matter and asked what kind of person the Jushi was. The Venerable Master said, 'He is the Pang Gong (Pang Gong, a Tang Dynasty layman known for his enlightenment and reclusive life) of our time!' One day, I happened to be strolling in the pine garden with my companions, and saw a Daoist entering the mountain gate, with a clear, ancient, and elegant appearance, leisurely like a lone crane soaring in the sky, transcending the world. When we got closer to look at him, his eyes did not move, as if he were indifferent to the affairs of the human world. I said in surprise, 'Who is this person? If only he were from the capital.' Someone who knew him said, 'This is Baochuang Jushi.' I wanted to pay my respects, but I was afraid. So I followed him to see where he was going, and saw him enter the side door of the temple hall, and worship the Relic Pagoda of the Tathagata. I secretly watched him, prostrating himself with utmost sincerity, which was beyond words. Then I looked at the pagoda hall, towering into the clouds, colorful and bright, reflecting the light, red like inlaid jewels. Suddenly I realized this realm, it must be...
非人世也。而猶未知所以然。既而余問雲谷先師。師云。此居士觀此作西方凈土境。將以資觀行耳。自後因先師而得入室焉。及臨終時。與先師同數名僧。相對唸佛數晝夜。懸西方境于室中。余隨眾中。正作佛事。時居士內人報云。滿宅聞蓮花香。眾皆驚喜。居士恬然無異也。此筆乘所載。皆余目擊其事也。居士有子皆諸生。素不信佛。至是。乃涕泣床前。叩首而請曰。父即超生死。居凈土。豈不念及兒孫輩。作度脫乎。何無一言相囑。居士笑曰。汝輩將謂我生耶。死耶。而獨不觀于日乎。日出于東。而沒于西。是果沒乎。果不沒乎。吾之生死。亦猶是也。拈筆書此。擲筆。端然而暝。此余所睹記乘不及此。一日偶展乘簡。見此因緣。遂感而更筆之。且以告知言者。
題南皋居士書萬法歸一卷
從上佛祖。原無寔法與人。就向眾生妄想夢中。一椎打破。使其㘞地一聲。忽然夢覺。兩眼睜開。回視夢中境界。了不可得。若於不可得處措心。亦是夢事。由是觀之。豈有一法可當情耶。所以道。不見一法即如來。此則名為觀自在。故云。離相離名。不墮諸數。若喚作一。則墮之又墮矣。南皋居士。潛符此道。受用自在。蓋已有年。切念知音者希。特拈古人此則公案。往往舉以示人。欲人自知落處。觀者若向居士
【現代漢語翻譯】 現代漢語譯本： 這不是人世間能有的景象啊。但我仍然不知道其中的緣由。後來我問雲谷先師，先師說：『這位居士是將這景像當作西方凈土的境界來觀想，用以輔助他的觀行啊。』自那以後，我通過先師得以進入佛法的堂奧。等到居士臨終時，與先師及其他幾位僧人，相對唸佛數個晝夜。將西方凈土的景象懸掛在房間中。我跟隨大眾，正在做法事。當時居士的家人稟告說：『整個宅子里都聞到了蓮花的香味。』眾人都感到驚喜。居士卻安然平靜，沒有什麼異樣。這些都是我親眼所見，記錄在《筆乘》中的事情。居士的兒子們都是讀書人，向來不信佛。到這時，才在床前哭泣，叩頭請求說：『父親您即將超脫生死，往生凈土，難道不念及我們這些兒孫嗎？是否能給我們一些指點？』居士笑著說：『你們以為我是生呢，還是死呢？難道你們沒有觀察過太陽嗎？太陽從東方升起，在西方落下，這到底是落下了呢，還是沒有落下呢？我的生死，也就像這樣啊。』說完，拿起筆寫下這些話，扔下筆，端坐而逝。這些是我親眼所見，之前的記錄沒有記載這些。有一天偶然翻看《筆乘》，看到了這段因緣，於是感慨而重新記錄下來。並且用來告知有緣人。 題南皋居士書《萬法歸一卷》 從古至今的佛祖，原本就沒有實在的法可以傳授給別人，只是針對眾生的妄想和夢境，一錘打破，使他們『㘞』地一聲，忽然從夢中醒來。兩眼睜開，回頭看夢中的境界，什麼也得不到。如果在這個『不可得』的地方用心，那也是夢中的事情。由此看來，難道有一法可以符合你的心意嗎？所以說：『不見一法即如來』，這就叫做觀自在。所以說：『離相離名，不墮諸數』。如果稱它為『一』，那就墮落了，而且是更深的墮落了。南皋居士，暗合了這個道理，受用自在，已經有很多年了。他深切地感到懂得這個道理的人很少，所以特意拿出古人的這個公案，常常舉出來給別人看，想要讓人們自己知道自己的落腳之處。觀看的人如果向居士
【English Translation】 English version: This is not a scene of the human world. Yet, I still did not know the reason. Later, I asked the Venerable Master Yung-ku (Cloud Valley), who said, 'This layperson is contemplating this scene as the realm of the Western Pure Land, using it to aid his practice of contemplation.' From then on, I was able to enter the inner chamber of Buddhism through the Venerable Master. When the layperson was about to die, he and the Venerable Master, along with several other monks, recited the Buddha's name facing each other for several days and nights. A picture of the Western Pure Land was hung in the room. I followed the assembly, performing Buddhist rituals. At that time, the layperson's family reported, 'The entire house is filled with the fragrance of lotus flowers.' Everyone was surprised and delighted. The layperson, however, remained calm and unchanged. These are all things I witnessed personally, recorded in the 'Pen Record'. The layperson's sons were all scholars and had never believed in Buddhism. At this moment, they wept before his bed, kowtowing and pleading, 'Father, you are about to transcend birth and death and be reborn in the Pure Land. Do you not think of us, your children and grandchildren? Can you give us some guidance?' The layperson smiled and said, 'Do you think I am alive or dead? Have you not observed the sun? The sun rises in the east and sets in the west. Has it truly set, or has it not? My birth and death are just like that.' After saying this, he picked up a pen and wrote these words, threw down the pen, and passed away peacefully. These are what I witnessed, which were not recorded in the previous record. One day, I happened to open the 'Pen Record' and saw this cause and condition, so I was moved and rewrote it. And I use it to inform those who are destined. Inscription on Layman Nangaos's Book 'All Dharmas Return to One' From the Buddhas and Patriarchs of the past, there was originally no real Dharma to give to others. They simply took aim at the delusions and dreams of sentient beings and shattered them with a single blow, causing them to awaken suddenly from their dreams with a 'thud'. Opening their eyes, they look back at the realm of dreams and find nothing to be gained. If you try to use your mind in this 'unattainable' place, that is also a dream. From this perspective, is there any Dharma that can satisfy your mind? Therefore, it is said, 'Not seeing a single Dharma is thus the Tathagata (Thus Come One)', this is called Avalokiteshvara (Contemplating the Sounds of the World). Therefore, it is said, 'Apart from form and name, not falling into any numbers.' If you call it 'one', then you have fallen, and fallen even deeper. Layman Nangaos secretly accords with this principle, enjoying freedom and ease, and has done so for many years. He deeply feels that there are few who understand this principle, so he specially takes out this case from the ancients and often shows it to others, wanting people to know for themselves where they stand. If the viewer turns to the Layman
未舉以前。快便薦取。猶在半途。若更向萬法一法上團圞。大似癡人面前說夢。慧庵主久參居士。時入方丈。聞說不二法門。蓋已習熟。且道此則公案。與維摩默然處。是同是別。參。
題圓覺頌
鄒太史公。世講陽明之學。其子子胤。得家傳衣缽。癸丑春。謁予於五羊之青門。問西來大意。予令盡屏胸中宿習知見。默坐七日。乃為發藥。子胤一聞。頓契忘言之旨。自信向墮光影門頭。躍然而歸。及余之南嶽。得乃兄子尹書來。企稱子胤悟脫。近不幸往矣。予愴然心悲者久之。及予逸老匡山。越九年辛酉冬。乃郎育侯。寄所著圓覺頌一編。予閱之。是知子胤雖長逝。端然未出大光明藏。可謂深種般若正因矣。倘天假之年。其所造進。未可量也。惜哉。
題幻予本公塔銘后
幻予本公。先參本師雲谷和尚。與予同條生也。辛巳歲。相晤於五臺。見其道貌清臞。弱不勝衣。其心如大地。有荷負眾生之力。故能忘身為人。未嘗一念存我相也。以善醫視病僧。至割內為劑可知已。予坐冰雪中。一日凍餓而死。師急救而生之。予則以醫王頌公。別來三十餘年。公入滅廿三年矣。向以刻藏因緣故。留靈骨于雙徑之寂照。丙辰冬。予以達大師入塔因緣至。公之上足。杲公亦乘此葬之。予是得以為公卜地厝骨
【現代漢語翻譯】 現代漢語譯本： 未舉揚之前，快速地推薦並選取（真如自性）。如果還停留在探究萬法歸一法之上，就好像在癡人面前說夢話一樣。慧庵主長期參學于維摩詰居士，時常進入方丈室，聽聞不二法門，想必已經非常熟悉了。那麼，請問這則公案，與維摩詰的默然處，是相同還是不同呢？參！
題《圓覺頌》
鄒太史公，世代講授陽明之學。他的兒子子胤，得到了家傳的衣缽。癸丑年春天，在五羊（廣州）的青門拜訪我，詢問西來大意（禪宗祖師西來之意）。我讓他完全摒棄胸中的舊有習氣和知見，默默靜坐七日，然後才為他開示。子胤一聽，立刻領悟了言語道斷的旨意，確信自己過去一直沉溺於光影門頭（虛幻不實的境界），欣喜地回去了。等到我到了南嶽，收到他哥哥子尹的來信，極力稱讚子胤已經開悟解脫。最近不幸去世了，我為此悲傷了很久。等到我晚年隱居匡山（廬山），過了九年辛酉年的冬天，他的兒子育侯，寄來了他所著的《圓覺頌》一編。我讀了之後，才知道子胤雖然已經去世，但仍然安然地處在大光明藏（佛的智慧光明）之中，可以說是深深地種下了般若（智慧）的正因。如果上天能再給他一些時間，他所取得的成就，將不可估量啊。可惜啊。
題《幻予本公塔銘》后
幻予本公，先是參學於他的老師雲谷和尚，與我是同門師兄弟。辛巳年，在五臺山相遇，看到他道貌清瘦，弱不禁風，但他的心卻像大地一樣，有承擔眾生的力量，所以能夠忘記自身為人，從未有一念存有我相。他以擅長醫術為生病的僧人治病，甚至割下自己的肉作為藥引，可見其慈悲。我曾經在冰雪中，一天凍餓而死，師父急忙救活了我。我因此用醫王來讚頌他。分別三十多年後，公已經圓寂二十三年了。之前因為刻藏的因緣，將他的靈骨留在雙徑的寂照寺。丙辰年冬天，我因為達大師入塔的因緣來到這裡，公的上首弟子杲公也趁此機會將他安葬。我因此得以替公選擇墓地安放骨灰。
【English Translation】 English version: Before it is even raised, quickly recommend and select (the true nature). If you are still stuck on exploring the oneness of all dharmas, it's like telling a dream to a fool. Layman Hui'an had long studied with Vimalakirti, often entering his chamber, and had likely become very familiar with the non-dual dharma. So, tell me, is this koan the same as or different from Vimalakirti's silence? Investigate!
Inscription for the 'Perfect Enlightenment Ode'
Grand Historian Zou, generation after generation, lectured on the learning of Yangming. His son, Ziyin, received the family's mantle. In the spring of Gui-chou year, he visited me at the Green Gate of Wuyang (Guangzhou), asking about the meaning of the Patriarch's coming from the West (the intent of Zen Buddhism). I instructed him to completely discard the old habits and views in his mind, and sit silently for seven days. Only then did I give him medicine (instruction). Upon hearing it, Ziyin immediately grasped the meaning beyond words, and was convinced that he had been indulging in the realm of shadows (illusory states). He returned joyfully. When I arrived at Nanyue, I received a letter from his brother Ziyin, praising Ziyin's enlightenment and liberation. Recently, he unfortunately passed away, and I was saddened by this for a long time. When I retired to Mount Kuang (Mount Lu) in my old age, in the winter of Xin-you year, nine years later, his son Yuhou sent me a volume of his 'Perfect Enlightenment Ode'. After reading it, I knew that although Ziyin had passed away, he was still peacefully dwelling in the Great Light Treasury (the Buddha's wisdom light). It can be said that he had deeply planted the right cause of prajna (wisdom). If Heaven had granted him more years, his achievements would have been immeasurable. Alas!
Inscription after the 'Pagoda Inscription of Master Huanyu Ben'
Master Huanyu Ben first studied with his teacher, Venerable Yungu, and was my fellow disciple. In the year of Xin-si, we met at Mount Wutai, and I saw that his appearance was clear and emaciated, so weak that he could barely support his clothes. But his heart was like the earth, with the power to bear all beings. Therefore, he was able to forget himself for the sake of others, and never had a single thought of self. He was skilled in medicine and treated sick monks, even cutting off his own flesh as an ingredient for medicine, which shows his compassion. I once froze and starved to death in the snow, and the master quickly saved me. Therefore, I praised him as the Medicine King. More than thirty years after we parted, the Master had already passed away for twenty-three years. Previously, due to the cause of carving the Tripitaka, his spiritual bones were left at Jizhao Temple in Shuangjing. In the winter of Bing-chen year, I came here because of the enshrinement of Master Da's pagoda, and the Master's foremost disciple, Gao, also took this opportunity to bury him. Therefore, I was able to choose a burial site for the Master's bones.
入土。噫。此大奇事。豈非宿緣哉。讀洞觀居士。為公塔銘。恍如坐金剛窟對談時也。乃詩以挽之曰。寒巖凍餓有誰知。絕後重蘇賴阿師。今日五峰窺塔影。恍然猶對坐談時。念茲山為東南法窟。八十八代知識說法其中。公何夙緣。得從達大師后。究竟歸寧於此。愧予與公同條生。不同條死。安能得此一壞土覆枯骨乎。想公將來出世。不知為何代主人。倘得宿命。必見老朽于除夜篝燈。書此語也。
廬山金竹坪千佛寺接待題辭
廬山甲江左之勝。自晉遠公開山。及唐宋諸祖說法道場。獨勝於天下。其山形似水上青蓮。而金竹坪宛坐花蕊。昔為荒榛。近日恭干法師。結茅單棲。弔影寒巖。其徒續芳聯公。苦心竭力以供事之。每行乞郡城。日往夜歸。風行露宿。飢寒困苦。靡不備歷。不十年。開荒闢土。始建屋宇。而干師謝世。聯公守其遺訓。忘身豎立。遂成叢林。三十年中。與眾同甘苦。共臥起。粒米莖菜。不私作務。以身先之。至今老矣。坐長連床。絕無寢室。真得古人匡眾之體。故十方衲子。至者如歸。然公不以佛法禪道標榜。唯以一味平等慈悲。以法門為心。未嘗以粥飯氣息。鼓諸方。衿己能。此又深得無我三昧者。是故親近隨喜者。無不觀感而心化也。每歲食指數千計。公澹然無懷。不以四事為己
【現代漢語翻譯】 現代漢語譯本： 入土。噫！這真是件奇事。難道不是前世的緣分嗎？讀著洞觀居士為他寫的塔銘，彷彿又回到了在金剛窟對面談話的時候。於是作詩來悼念他：『寒冷的巖石中凍餓有誰知道，絕後又重新甦醒全靠阿師。今日在五峰山窺視塔影，恍然間還像對面坐著談話的時候。』想到這座山是東南的佛教聖地，八十八代知識分子都在這裡說法。您是怎樣的前世因緣，能夠在達大師之後，最終歸宿安寧於此。慚愧我與您同年出生，卻不能同年去世。怎能得到這一抔土來覆蓋枯骨呢？想著您將來出世，不知道會成為哪個時代的主人。如果能有宿命，一定會在除夕夜的篝火旁，看到我這老朽之人寫下這些話。 廬山金竹坪千佛寺接待題辭： 廬山是江西一帶的勝景。自從晉朝的遠公（慧遠大師）開山，以及唐宋各位祖師說法道場，就獨佔天下之勝。這座山形狀像水上的青蓮，而金竹坪就像坐在花蕊之中。過去這裡是荒蕪的草地。近日恭干法師，結茅草屋獨自居住，孤身一人在寒冷的巖石中生活。他的徒弟續芳聯公，苦心竭力地侍奉他。每次到郡城去乞討，每天往返，風餐露宿。飢寒困苦，沒有不經歷的。不到十年，開墾荒地，開始建造房屋。而干師去世了，聯公遵守他的遺訓，奮不顧身地努力，最終建成了叢林。三十年中，與大家同甘共苦，一同起居。一粒米、一根菜，都不私自佔有，做任何事情都以身作則。如今已經老了，一直坐在長長的連床上，沒有自己的寢室。真正得到了古人匡正大眾的風範。所以十方的僧人，來到這裡就像回到家一樣。然而聯公不以佛法禪道來標榜自己，只用一味的平等慈悲之心，以弘揚佛法為己任，從不以粥飯來籠絡人心，也不炫耀自己的能力。這又是深刻地領悟了無我三昧的人。因此親近隨喜他的人，無不被他的行為所感動而心生教化。每年吃飯的人數以千計，聯公淡然處之，不把衣食住行這些生活所需當作自己的私有物。
【English Translation】 English version: Returned to the earth. Alas! This is truly a strange event. Could it not be a predestined connection from a past life? Reading the epitaph written by Layman Dongguan for his pagoda, it feels as if I am sitting in the Vajra Cave, conversing with him face to face. Thus, I compose a poem to mourn him: 'Who knows of the freezing hunger in the cold rocks? The lineage, once extinct, is revived thanks to the Acharya. Today, gazing at the pagoda's shadow from the Five Peaks, it is as if I am still sitting opposite him, conversing.' Thinking of this mountain as the Dharma cave of the Southeast, where eighty-eight generations of enlightened beings have expounded the Dharma. What kind of predestined connection did you have, to be able to ultimately return and find peace here after Da's (達大師) passing? I am ashamed that I was born in the same year as you, but cannot die in the same year. How can I obtain this handful of earth to cover your withered bones? Thinking of your future rebirth, I wonder which era's master you will become. If there is such a thing as predestination, I will surely see this old man writing these words by the lamp beside the New Year's Eve bonfire. Inscription for Reception at the Thousand Buddha Temple of Jinzhu Ping, Mount Lu: Mount Lu is renowned as the most scenic place in Jiangxi. Since the opening of the mountain by Master Yuan (慧遠大師) of the Jin Dynasty, and the Dharma practice sites of various patriarchs in the Tang and Song Dynasties, it has been uniquely superior in the world. The mountain's shape resembles a blue lotus on the water, and Jinzhu Ping is like sitting in the flower's stamen. In the past, this place was barren grassland. Recently, Dharma Master Gonggan (恭干法師) built a thatched hut and lived alone, dwelling in the cold rocks. His disciple, Lian Gong (續芳聯公), diligently and wholeheartedly served him. Each time he went to the city to beg for alms, returning day and night, exposed to wind and dew. He experienced all kinds of hardships, such as hunger and cold. In less than ten years, he reclaimed wasteland and began to build houses. When Master Gan passed away, Lian Gong followed his teachings, selflessly striving to build a monastery. For thirty years, he shared joys and sorrows with everyone, living and sleeping together. Not a grain of rice or a stalk of vegetable was privately possessed, and he always led by example in all tasks. Now he is old, always sitting on the long conjoined bed, without his own room. He truly embodies the ancient virtue of rectifying the masses. Therefore, monks from all directions feel at home when they come here. However, Lian Gong does not boast about Buddhist teachings or Zen practice, but only uses a single-minded compassion and equality, taking the propagation of the Dharma as his mission. He never uses food and drink to win people's hearts, nor does he flaunt his abilities. This is someone who has deeply understood the Samadhi of No-Self. Therefore, those who draw near and rejoice with him are all moved by his actions and transformed in their hearts. Every year, the number of people who eat here is in the thousands, but Lian Gong remains calm and unconcerned, not regarding the necessities of life such as clothing, food, shelter, and transportation as his own possessions.
憂。不專化主。但在叢林。少有願心者。無不自肯奔走效力行乞。以募十方。風聲感召。歲計亦未嘗少缺。此又深得吾佛隨緣之至教。當此末法。諸方建立。其人或指難再屈也。老人適來隨喜。贊莫能窮。且見諸行者。行乞歸來。絲毫不昧因果。不負檀越信心。諦觀諸方。幹蠱叢林之行人。亦未有如此之真實者。此蓋主者真心所感。以致龍天響應。非偶然也。老人感念無已。故概書此。以告諸檀越。至若四事供養。七寶佈施。如須彌山。亦可消受。自有大心菩薩在。非老人所敢必也。
題臺山竹林師卷后
老人昔居金色界中。獨與竹林老漢眉毛廝結。臨行將把糞埽帚子。委託叮嚀。為作曼室奴郎。別今三十餘年。及老人業遷炎荒。已二十餘年。雖萬里相懸。出息入息。未嘗與這老漢絲毫相隔。今忽見此卷。竹林老漢身。在老人眉毛上放光照耀。誰謂這老漢入滅。殊不知方網三昧。東方入定西方起。臺山入定匡山起。正是這老漢家常茶飯。且道竹林來也。好著為諸人依前埽糞。學人持此日用一切處。不許污卻掃柄。始是知恩報恩。
題壁光童子沈大裕傳后
眾生本有佛性。名般若。具大光明。常然不昧。良由無始無明。故昧而不覺。無明深厚。故常寢生死而不自知。所以菩薩修行。但以智慧光
【現代漢語翻譯】 現代漢語譯本： 憂慮的是，寺院住持不專心負責。但在叢林中，很少有發願的人，沒有不主動奔走效力、行乞募捐，以募集十方供養的。風聲感召，每年的收入也從未缺少。這又深刻地體現了我們佛陀隨緣的至高教義。當今末法時代，各方建立寺院，這樣的人恐怕很難再找到了。老衲我適逢其會，隨喜讚歎之情難以言表。而且看到各位行者，行乞歸來，絲毫不昧於因果，不辜負施主的信心。仔細觀察各方，整頓叢林的修行人，也沒有如此真實的。這大概是住持真心所感，以致龍天響應，並非偶然。老衲我感念不已，所以大致寫下這些，以告知各位施主。至於四事供養（指飲食、衣服、臥具、醫藥四種供養），七寶佈施（指金、銀、琉璃、玻璃、硨磲、赤珠、瑪瑙七種寶物的佈施），即使像須彌山（Sumeru，佛教宇宙觀中的山名）一樣多，也可以消受。自有大心菩薩（Bodhisattva，發大乘菩提心，誓願救度一切眾生的修行者）在，不是老衲我所敢妄加評論的。
題臺山竹林師卷后
老衲我過去住在金山寺（Jinshan Temple），唯獨與竹林老漢（Zhulin, a monk's name）關係密切。臨走時將糞掃帚子，委託叮嚀，為他做曼室奴郎（Manshi Nulang，指打雜的人）。分別至今三十多年，及老衲我被貶到炎荒之地，也二十多年了。雖然相隔萬里，但一呼一吸，從未與這位老漢絲毫隔閡。如今忽然見到這卷，竹林老漢的身影，在老衲我的眉毛上放出光芒照耀。誰說這位老漢已經入滅（Nirvana，佛教術語，指熄滅煩惱，達到解脫的境界）了？殊不知方網三昧（Fangwang Sanmei，一種禪定境界），東方入定西方起，臺山入定匡山起，這正是這位老漢的家常便飯。且說竹林來了也好，讓他為大家依舊掃糞。學人持此日用一切處，不許污卻掃柄，才是知恩報恩。
題壁光童子沈大裕傳后
眾生本有佛性（Buddha-nature，指一切眾生皆具有成佛的可能性），名為般若（Prajna，智慧），具大光明，常然不昧。良由無始無明（Avidya，佛教術語，指對事物真相的迷惑和無知），故昧而不覺。無明深厚，故常寢生死而不自知。所以菩薩修行，但以智慧光 English version: It is worrying that the abbots are not dedicated to their responsibilities. However, in the monasteries, few are willing to exert themselves, running around and begging for alms to collect offerings from all directions. The reputation attracts donations, and the annual income has never been lacking. This deeply embodies the supreme teaching of our Buddha to adapt to circumstances. In this Dharma-ending Age, with the establishment of temples everywhere, such individuals are hard to find again. I, an old monk, happened to be present and my joy and praise are beyond words. Moreover, I see that the practitioners, returning from begging for alms, are not ignorant of cause and effect, and do not betray the faith of the donors. Observing carefully, among the practitioners who rectify the monasteries, there are none as genuine as these. This is probably due to the abbot's sincere heart, which has led to the response of dragons and deities, and is not accidental. I, an old monk, am deeply moved, so I write these down to inform all the donors. As for the four kinds of offerings (referring to the four offerings of food, clothing, bedding, and medicine) and the seven treasures of almsgiving (referring to the almsgiving of gold, silver, lapis lazuli, crystal, mother-of-pearl, red pearl, and agate), even if they are as much as Mount Sumeru (Sumeru, the name of a mountain in the Buddhist cosmology), they can be accepted. There are great-hearted Bodhisattvas (Bodhisattva, practitioners who have aroused the Bodhi mind of Mahayana and vowed to save all sentient beings), it is not for me, an old monk, to comment on.
After reading the Scroll of Master Zhulin of Mount Tai
I, an old monk, used to live in Jinshan Temple (Jinshan Temple), and was particularly close to the old man Zhulin (Zhulin, a monk's name). Before leaving, I entrusted the dung broom to him, repeatedly reminding him to be a Manshi Nulang (Manshi Nulang, referring to a handyman) for him. It has been more than thirty years since we parted, and it has been more than twenty years since I, an old monk, was demoted to this desolate land. Although we are separated by thousands of miles, my every breath has never been separated from this old man. Now, suddenly seeing this scroll, the figure of the old man Zhulin shines brightly on my eyebrows. Who says that this old man has entered Nirvana (Nirvana, a Buddhist term referring to the extinguishing of afflictions and the attainment of liberation)? Little do they know that Fangwang Samadhi (Fangwang Sanmei, a state of meditation), entering Samadhi in the East and arising in the West, entering Samadhi on Mount Tai and arising on Mount Kuang, is just this old man's daily routine. Moreover, it is good that Zhulin has come, let him sweep the dung for everyone as before. Students, holding this and using it in all places, must not defile the broom handle, only then is it knowing and repaying kindness.
After reading the Biography of the Wall-Illuminating Boy Shen Dayu
Sentient beings inherently possess Buddha-nature (Buddha-nature, referring to the potential for all sentient beings to become Buddhas), called Prajna (Prajna, wisdom), possessing great light, constantly shining and never obscured. It is due to beginningless ignorance (Avidya, a Buddhist term referring to the delusion and ignorance of the true nature of things) that it is obscured and not realized. Because ignorance is deep, they constantly sleep in birth and death without knowing it. Therefore, Bodhisattvas cultivate, only with the light of wisdom
【English Translation】 It is worrying that the abbots are not dedicated to their responsibilities. However, in the monasteries, few are willing to exert themselves, running around and begging for alms to collect offerings from all directions. The reputation attracts donations, and the annual income has never been lacking. This deeply embodies the supreme teaching of our Buddha to adapt to circumstances. In this Dharma-ending Age, with the establishment of temples everywhere, such individuals are hard to find again. I, an old monk, happened to be present and my joy and praise are beyond words. Moreover, I see that the practitioners, returning from begging for alms, are not ignorant of cause and effect, and do not betray the faith of the donors. Observing carefully, among the practitioners who rectify the monasteries, there are none as genuine as these. This is probably due to the abbot's sincere heart, which has led to the response of dragons and deities, and is not accidental. I, an old monk, am deeply moved, so I write these down to inform all the donors. As for the four kinds of offerings (referring to the four offerings of food, clothing, bedding, and medicine) and the seven treasures of almsgiving (referring to the almsgiving of gold, silver, lapis lazuli, crystal, mother-of-pearl, red pearl, and agate), even if they are as much as Mount Sumeru (Sumeru, the name of a mountain in the Buddhist cosmology), they can be accepted. There are great-hearted Bodhisattvas (Bodhisattva, practitioners who have aroused the Bodhi mind of Mahayana and vowed to save all sentient beings), it is not for me, an old monk, to comment on.
After reading the Scroll of Master Zhulin of Mount Tai
I, an old monk, used to live in Jinshan Temple (Jinshan Temple), and was particularly close to the old man Zhulin (Zhulin, a monk's name). Before leaving, I entrusted the dung broom to him, repeatedly reminding him to be a Manshi Nulang (Manshi Nulang, referring to a handyman) for him. It has been more than thirty years since we parted, and it has been more than twenty years since I, an old monk, was demoted to this desolate land. Although we are separated by thousands of miles, my every breath has never been separated from this old man. Now, suddenly seeing this scroll, the figure of the old man Zhulin shines brightly on my eyebrows. Who says that this old man has entered Nirvana (Nirvana, a Buddhist term referring to the extinguishing of afflictions and the attainment of liberation)? Little do they know that Fangwang Samadhi (Fangwang Sanmei, a state of meditation), entering Samadhi in the East and arising in the West, entering Samadhi on Mount Tai and arising on Mount Kuang, is just this old man's daily routine. Moreover, it is good that Zhulin has come, let him sweep the dung for everyone as before. Students, holding this and using it in all places, must not defile the broom handle, only then is it knowing and repaying kindness.
After reading the Biography of the Wall-Illuminating Boy Shen Dayu
Sentient beings inherently possess Buddha-nature (Buddha-nature, referring to the potential for all sentient beings to become Buddhas), called Prajna (Prajna, wisdom), possessing great light, constantly shining and never obscured. It is due to beginningless ignorance (Avidya, a Buddhist term referring to the delusion and ignorance of the true nature of things) that it is obscured and not realized. Because ignorance is deep, they constantly sleep in birth and death without knowing it. Therefore, Bodhisattvas cultivate, only with the light of wisdom
。照破無明。即為出生死時也。故修心之士。名為習般若行。世之人。智慧明利者。從般若中來。發而為忠為孝。性使然也。以至死生不見去來之相者。常光然也。觀沈童子大裕。出世八歲。種種云爲。皆前世習般若行。至臨終一念炯然。常光不昧。此般若現於方死之際。足見般若強勝之力也。嗚呼。觀此豈墮生死之人耶。而父母以愛視之。是返轉般若為生死根。豈不為童子所笑乎。本以見度而更見累。自負童子來意多矣。丁巳三月六日。其父爾侯居士。以此傳相示。憨山老人題之以此。是以楔出楔也。童子有聞。定發一噱。
題血書金剛經后
此經乃華亭康孟修妻。張氏安人刺血所書者。安人王司馬公元美之甥也。公之姊適張氏。生安人。早逝。王太夫人自育之。幼延女師。習詩書。工翰墨。事康母。孀居廿年。敬順如一日。天生篤孝。雖產富貴之室。性澹泊。不事鉛飾。康母老年奉佛益謹。禮達觀大師。安人從事齋素喜舍。王太夫人命司馬公兄弟。視安人如己子。所分家資以萬計。皆悉舍為福田。歸心凈土。如蓮花中人。晚年刺血書此經一卷。臨終命舉家高聲唸佛。連日夜。安然而逝。余被放嶺外。康君弟季修。與余為方外交。頃入粵。季修走書。以安人所書此經屬題。予睹其手澤。端嚴精楷。筆意
【現代漢語翻譯】 現代漢語譯本：照破無明（指對事物真相的迷惑），就是脫離生死輪迴的時候。所以修行的人，叫做修習般若（智慧）之行。世上的人，智慧明亮聰慧的，是從般若中來的，表現出來就是忠誠和孝順，這是本性使然。以至於臨死時也看不到來去之相的人，是常光顯現。看沈童子大裕，出世八歲，種種言行，都是前世修習般若之行。到臨終時一念清明，常光不昧。這般若在臨死之際顯現，足見般若強大殊勝的力量。唉！看這情形難道是會墮入生死輪迴的人嗎？而父母用愛執著地看待他，這是把般若反轉成了生死的根源，難道不會被童子所笑話嗎？本來是希望他藉此得度，反而更加被牽累。辜負了童子來此的本意啊。丁巳年三月初六，他的父親爾侯居士，把這件事的傳記拿給我看，憨山老人題寫這些話，這是用楔子來拔出楔子啊。童子如果聽到了，一定會發出一聲笑聲。 題《金剛經》后 這部經是華亭康孟修的妻子，張氏安人刺血所書寫的。安人是王司馬公元美（王司馬公，人名）的外甥女。王司馬公的姐姐嫁給張家，生下安人。安人早年喪母，王太夫人親自撫養她。從小就請女老師教她學習詩書，擅長書法。侍奉康母，守寡二十年，恭敬順從如一日。天生就非常孝順。雖然出生在富貴之家，但性格淡泊，不追求華麗的裝飾。康母晚年信佛更加虔誠，禮拜達觀大師（達觀大師，人名）。安人也開始吃齋唸佛，喜歡施捨。王太夫人命令司馬公的兄弟們，把安人當作自己的女兒看待。分給她的家產以萬計，她都全部捨棄用來修福。一心向往凈土，就像蓮花中的人一樣。晚年刺血書寫這部《金剛經》一卷。臨終時命全家高聲唸佛，連續日夜，安詳地去世了。我被流放到嶺南之外，康君的弟弟季修，與我有著方外之交。最近到了廣東，季修派人送來書信，把安人所寫的這部經讓我題字。我看到她的手跡，端莊嚴謹，筆意精妙
【English Translation】 English version: To illuminate and break through ignorance (Avidya), is precisely the moment of liberation from the cycle of birth and death (Samsara). Therefore, those who cultivate their minds are said to be practicing Prajna (wisdom). People in the world who are bright and intelligent derive from Prajna, manifesting as loyalty and filial piety, which is their inherent nature. As for those who, even at the moment of death, do not perceive the coming and going of phenomena, it is the manifestation of constant light (Nitya-aloka). Consider the child prodigy Shen Da-yu, who at the age of eight, exhibited various behaviors and words that were all the result of practicing Prajna in previous lives. At the moment of death, his mind was clear and bright, and his constant light did not fade. This Prajna manifested at the time of death, demonstrating the powerful and supreme strength of Prajna. Alas! Looking at this, how could he be someone who would fall into the cycle of birth and death? Yet, his parents cling to him with love, reversing Prajna into the root of birth and death. Wouldn't they be laughed at by the child? Originally hoping he would be liberated through this, they instead become more entangled. They have failed to understand the child's intention in coming here. On the sixth day of the third month of the Ding-si year, his father, Upasaka Er-hou, showed me this account. Old Man Hanshan inscribed these words, using a wedge to remove a wedge. If the child hears this, he will surely let out a laugh. Inscription after the Diamond Sutra This Sutra was written in blood by Lady Zhang, the wife of Kang Mengxiu of Huating. Lady Zhang was the niece of Grand Marshall Wang Yuanmei (Wang Yuanmei, a personal name). Grand Marshall Wang's sister married into the Zhang family and gave birth to Lady Zhang. Lady Zhang lost her mother early, and Grand Madam Wang personally raised her. From a young age, she hired female teachers to teach her poetry and calligraphy, and she excelled in writing. She served Kang's mother, remaining a widow for twenty years, and was respectful and obedient as if it were a single day. She was naturally very filial. Although born into a wealthy family, she was of a simple nature and did not pursue extravagant adornments. In her later years, Kang's mother became even more devout in her Buddhist faith, paying respects to Master Daguan (Master Daguan, a personal name). Lady Zhang also began to observe vegetarianism and practice generosity. Grand Madam Wang ordered Grand Marshall Wang's brothers to treat Lady Zhang as their own daughter. The family assets divided to her amounted to tens of thousands, all of which she gave away to cultivate blessings. She wholeheartedly yearned for the Pure Land, like a person in a lotus flower. In her later years, she wrote this Diamond Sutra in blood. At the moment of death, she instructed her entire family to chant the Buddha's name loudly, day and night, and she passed away peacefully. I was exiled beyond the Lingnan Mountains, and Kang Jun's younger brother, Jixiu, had an otherworldly friendship with me. Recently, he went to Guangdong, and Jixiu sent a letter, asking me to inscribe a title on this Sutra written by Lady Zhang. When I saw her handwriting, it was dignified and meticulous, and the brushstrokes were exquisite.
師古。纖毫不茍。絕無軟暖氣。此亦丈夫所難者。撫卷三複。喟然而嘆曰。斯蓋心光流溢也。夫般若名智慧。乃一切聖凡。均賦而同稟者。諸佛證之為金剛心地。現為神通妙用。眾生迷之為生死根本。發為妄想塵勞。性同而相異。若欲轉塵勞妄想而為神通妙用。非仗般若勝力不能也。故曰。若有能信此經者。已於無量億佛所。深種善根。由是而知安人生平住世。猶如蓮華處淤泥而不染。篤信三寶。諦奉此經。受持不疑。自非多生久習般若純熟。何能精進之若此。悲夫。世人咸稟靈明之智。負此丈夫血肉之軀。但恣貪瞋。造無涯之黑業。以取沉淪苦趣者多矣。誰能灑滴血于智海。而與法性同流乎。金剛以不壞得名。文字般若。即法身常住。光明赫奕。照耀無窮。所謂金剛種子。歷劫不磨。豈直為傳家寶已耶。
題朱太史修南潯報國寺疏后
湖州南潯報國古剎。始建於宋。五百餘年。殿圮久矣。緇白過而不問。無唱導者。寺沙彌某發願重修。誓斷一臂。以堅眾志。朱太史為文以鬯之。寺僧持過徑山。予三複之。大有感焉。謂帝王陵墓。多屬丘墟。而佛剎雖頹尚在。即金谷銅駝。類可知矣。諺云。千年田地。八百主人。誰氏之子。能守數百年之業者乎。抑有後。能如沙彌之捨身世業而重輕者乎。經云。佛剎堅固
【現代漢語翻譯】 現代漢語譯本： 師古（對古代典籍有研究的人）。纖毫不茍（形容非常認真，一絲一毫也不馬虎）。絕無軟暖氣（一點也不柔弱）。這即使是大丈夫也難以做到的。我反覆閱讀，感嘆道：『這大概是心光流溢啊！』般若（Prajna，智慧）名為智慧，是一切聖人凡人都具有的。諸佛（Buddhas）證悟它作為金剛心地（Vajra heart-mind），顯現為神通妙用（supernatural and wonderful functions）。眾生（sentient beings）迷惑它作為生死根本，引發為妄想塵勞（delusional thoughts and worldly afflictions）。本性相同而現象相異。如果想要將塵勞妄想轉變為神通妙用，不憑藉般若的強大力量是不行的。所以說：『如果有人能相信這部經，已經在無量億佛（immeasurable billions of Buddhas）那裡，深深種下了善根。』由此可知安人（An Ren，人名）一生住在世上，猶如蓮花處在淤泥中而不被污染。篤信三寶（Three Jewels），真誠奉行這部經，接受並堅持而不懷疑。如果不是多生累劫學習般若已經很純熟，怎麼能如此精進呢？可悲啊！世人都具有靈明的智慧，擁有這大丈夫的血肉之軀，卻放縱貪婪嗔恨，造下無邊無際的黑色罪業，以致沉淪於痛苦的境地的人太多了。誰能灑一滴血于智慧之海，而與法性（Dharma-nature）同流合污呢？金剛（Vajra）因為不壞而得名。文字般若（written Prajna），就是法身（Dharmakaya）常住，光明赫奕，照耀無窮。所謂金剛種子（Vajra seed），經歷無數劫也不磨滅，難道僅僅是作為傳家寶而已嗎？ 題朱太史修南潯報國寺疏后 湖州南潯報國古剎（Bao Guo Monastery in Nanxun, Huzhou），始建於宋朝。五百多年了，殿宇倒塌很久了。僧人和百姓路過也不聞不問，沒有倡導修復的人。寺里的沙彌（Sramanera，小和尚）某發願重修，發誓砍斷一隻手臂，來堅定大家的決心。朱太史（Zhu Taishi，人名）寫文章來宣揚這件事。寺里的僧人拿著文章經過徑山（Jingshan，地名），我反覆閱讀，很有感觸。說帝王的陵墓，大多成了廢墟，而佛寺即使倒塌了還在。即使是金谷銅駝（Jin Gu bronze camel，比喻繁華的景象），也都可以預料到。俗話說：『千年的田地，八百個主人。』誰家的子孫，能夠守住幾百年的家業呢？即使有後代，能像這位沙彌一樣捨棄身家性命而重視佛法嗎？經書上說：佛寺堅固。
【English Translation】 English version: Master Gu (a person who studies ancient classics). Scrupulous to the smallest detail. Absolutely no softness or warmth. This is difficult even for a great man. I read it repeatedly and sighed, 'This is probably the overflowing of the light of the mind!' Prajna (wisdom) is called wisdom, which is endowed to all saints and ordinary people alike. The Buddhas realize it as the Vajra heart-mind, manifesting as supernatural and wonderful functions. Sentient beings are deluded by it as the root of birth and death, giving rise to delusional thoughts and worldly afflictions. The nature is the same but the phenomena are different. If you want to transform delusional thoughts and worldly afflictions into supernatural and wonderful functions, it is impossible without relying on the powerful strength of Prajna. Therefore, it is said, 'If anyone can believe in this sutra, they have already planted deep roots of goodness in the presence of immeasurable billions of Buddhas.' From this, we can know that An Ren's life in the world is like a lotus flower in the mud, unsoiled. He firmly believes in the Three Jewels, sincerely upholds this sutra, accepts and adheres to it without doubt. If he had not studied Prajna purely for many lifetimes, how could he be so diligent? Alas! People are all endowed with bright wisdom and possess this great man's flesh and blood, but they indulge in greed, anger, and hatred, creating boundless black karma, so that many are sinking into painful realms. Who can shed a drop of blood into the sea of wisdom and flow with the Dharma-nature? Vajra (diamond) is named for its indestructibility. Written Prajna is the Dharmakaya (Dharma body) abiding, its light shining infinitely. The so-called Vajra seed is indestructible through countless eons. Is it merely a family heirloom? After Inscribing the Memorial of Grand Historian Zhu for Repairing Baoguo Monastery in Nanxun The ancient Baoguo Monastery in Nanxun, Huzhou, was first built in the Song Dynasty. For more than five hundred years, the halls have been in ruins for a long time. Monks and laypeople pass by without asking, and no one advocates for restoration. A Sramanera (novice monk) in the monastery vowed to rebuild it, vowing to cut off one arm to strengthen everyone's determination. Grand Historian Zhu wrote an article to publicize this matter. The monks of the monastery took the article past Jingshan, and I read it repeatedly, feeling deeply moved. It is said that the tombs of emperors mostly become ruins, while Buddhist temples, even if they are in ruins, still exist. Even the Jin Gu bronze camel (a metaphor for prosperity) can be foreseen. As the saying goes, 'A thousand years of land, eight hundred masters.' Whose descendants can keep the family business for hundreds of years? Even if there are descendants, can they be like this Sramanera who abandons his life and worldly affairs and values the Dharma? The scriptures say: Buddhist temples are solid.
。金剛所成。以有龍神守之。弟子世之。推原其始。皆眾施貲財。即千秋不泯。以較世業之久近。皎然明甚。人皆知沙彌斷臂。誓興佛剎。殊不知沙彌一臂。為眾檀那世守不朽之業也。明哲君子。能捨不堅之財。置堅固地。則后千百年功德不朽。賴沙彌一臂以守之。尤勝子孫伯什也。況福量如空乎。公云。荒冢賴佛寺以久存。誠為法眼。予知達人先唱。則眾起而響應。觀此金剎立成。當若天帝之拈一莖草。即是沙彌現千手眼。也。
題華山隆昌寺銅殿二碑文后
予友妙峰師。早從法界觀入道。故生平建立。皆從普賢行愿。法界心中流出。無論一往功德。即銅殿因緣可見矣。以峨嵋普陀五臺三山。乃三大士菩提場。為真丹利生最勝處。各范銅殿一座。以奉尊像。其南海偶以緣阻。遂置於金陵之華山。蓋賴 聖祖寵靈。故感 聖母 聖上洪慈。為布金檀越。得與三山並。緣亦希有。其莊嚴妙麗。殿堂廣博。予以業力遷訛。未獲瞻禮。適於焦太史。黃祠部。二宰官碑文。毫端三昧。具見一毛端頭。現寶王剎。詎不信歟。三災彌綸。行業湛然。蓋願力所持。當與法界等矣。
題盂蘭盆真慈達孝卷
經云。大孝釋迦尊。累劫報親恩。以釋迦多世修行之時。皆是報親之地。故梵網經云。孝名為戒。謂孝順
【現代漢語翻譯】 現代漢語譯本：此物堅固如金剛所造，因為有龍神守護著它。我的弟子世代守護它。追溯它的起源，都是因為眾人捐獻資財，所以即使經歷千年也不會磨滅。與世俗的產業相比，哪個更長久，顯而易見。人們都知道沙彌（Śrāmaṇera，小沙彌）斷臂，發誓要興建佛寺。卻不知道沙彌的一隻手臂，是爲了眾位檀越（Dānapati，施主）世代守護不朽的功業。明智的君子，能夠捨棄不堅固的錢財，購置堅固的產業，那麼後世千百年的功德就不會磨滅，依靠沙彌的一隻手臂來守護它，比子孫成群還要強。更何況福德的量像虛空一樣廣大呢？您說，荒涼的墳墓依靠佛寺才能長久存在，這真是具有佛法的眼光。我知道有遠見的人先倡導，那麼眾人就會起來響應。觀看這金色的佛寺迅速建成，就像天帝拈起一根草，就是沙彌顯現千手千眼一樣。
題華山隆昌寺銅殿二碑文后
我的朋友妙峰法師，很早就從法界觀（Dharmadhātu-avalokana，觀察宇宙萬法實相的禪觀）入道，所以一生所建立的，都是從普賢行愿（Samantabhadra-caryā-praṇidhāna，普賢菩薩的行愿）和法界心中流露出來的。無論是任何一件功德，從銅殿的因緣就可以看出來。因為峨嵋山、普陀山、五臺山這三座山，是三大士（指文殊菩薩、觀音菩薩、普賢菩薩）的菩提道場，是為真丹（指中國）利益眾生最殊勝的地方，所以各自鑄造一座銅殿，來供奉尊像。南海（的銅殿）偶然因為因緣阻礙，於是安置在金陵（今南京）的華山。大概是依靠聖祖（指明太祖朱元璋）的庇佑，所以感得聖母（指孝陵懿皇后）、聖上（指明朝皇帝）的洪大慈悲，為之佈施金錢，得以與三山並列，這樣的因緣也很稀有。它的莊嚴美妙，殿堂廣博，我因為業力的牽引，沒有能夠親眼瞻仰。恰好在焦太史、黃祠部這兩位宰官的碑文中，從毫端三昧（Hao-tuan-samadhi，在極微細處顯現廣大境界的禪定）中，看到了在一毛端頭，顯現寶王剎（Ratnarāja-kṣetra，珍寶莊嚴的佛國），難道不值得相信嗎？即使遇到三災（指水災、火災、風災）瀰漫，行業（指善惡業）依然清凈湛然，大概是願力所支援，應當與法界一樣廣大了。
題盂蘭盆真慈達孝卷
經書上說，最偉大的孝子是釋迦尊（Śākyamuni，釋迦牟尼佛），他累生累世都在報答父母的恩情。因此《梵網經》（Brahmajāla Sūtra）上說，孝順被稱為戒律，就是說孝順
【English Translation】 English version: This is as solid as something made of diamond, because it is guarded by dragons and gods. My disciples will guard it for generations. Tracing its origins, it is all because of the donations of wealth from the people, so even after a thousand years, it will not be erased. Compared to worldly possessions, which is more lasting is very clear. People all know that the Śrāmaṇera (novice monk) cut off his arm, vowing to build a Buddhist temple. But they do not know that the Śrāmaṇera's one arm is for the Dānapati (patrons) to guard an immortal undertaking for generations. Wise gentlemen can give up impermanent wealth to acquire permanent property, so that the merits of future generations will not be erased for thousands of years, relying on the Śrāmaṇera's one arm to guard it, which is better than having many descendants. Moreover, isn't the amount of merit as vast as the sky? You say that desolate tombs rely on Buddhist temples to exist for a long time, which is truly having the eye of the Dharma. I know that those with foresight advocate first, then the people will rise up and respond. Watching this golden temple being built quickly is like the heavenly emperor picking up a blade of grass, which is the Śrāmaṇera manifesting a thousand hands and eyes.
After Inscribing the Two Steles of the Bronze Hall of Longchang Temple on Mount Hua
My friend, Dharma Master Miaofeng, entered the path early from Dharmadhātu-avalokana (contemplation of the reality of all phenomena), so everything he established in his life flowed from the Samantabhadra-caryā-praṇidhāna (Vows of Samantabhadra) and the mind of the Dharmadhātu. No matter what kind of merit it is, it can be seen from the cause and condition of the Bronze Hall. Because Mount Emei, Mount Putuo, and Mount Wutai are the Bodhimaṇḍa (enlightenment place) of the three great Bodhisattvas (Mañjuśrī, Avalokiteśvara, and Samantabhadra), and the most excellent places to benefit sentient beings in Zhen Dan (China), each cast a bronze hall to enshrine the honored images. The (bronze hall in the) South Sea was accidentally obstructed by conditions, so it was placed on Mount Hua in Jinling (now Nanjing). It is probably relying on the blessing of the Holy Ancestor (Emperor Zhu Yuanzhang), so it is felt by the great compassion of the Holy Mother (Empress Xiaoling) and the Holy Emperor (Emperor of the Ming Dynasty), who donated money for it, so that it can be ranked with the three mountains, such a cause and condition is also rare. Its solemnity and beauty, and the vastness of the halls, I have not been able to see with my own eyes because of the karma. Fortunately, in the inscriptions of the two officials, Jiao Taishi and Huang Cibu, from the Hao-tuan-samadhi (samadhi in the tip of a hair), I saw the Ratnarāja-kṣetra (treasure king land) manifested in the tip of a hair, is it not worth believing? Even if the three calamities (flood, fire, wind) are pervasive, the industry (karma) is still pure and clear, probably supported by the power of vows, it should be as vast as the Dharmadhātu.
Inscribing the True Compassion and Filial Piety Scroll of the Ullambana Festival
The sutra says that the greatest filial son is Śākyamuni (Shakyamuni Buddha), who has been repaying the kindness of his parents for many lifetimes. Therefore, the Brahmajāla Sūtra (Brahmajāla Sūtra) says that filial piety is called precepts, which means filial piety
父母。乃至一切眾生。然戒為成佛之本。而孝又為戒本。是知諸佛菩薩。救度眾生。出諸苦惱。皆修孝順之行也。以眾生歷劫生死。出沒六道。捨身受身。無一類而不經過。是無一類而非曾經之父母。且眾生度盡。方受證菩提。故所度眾生。一一出苦。皆菩薩所盡孝道之心也。又豈可以一生一身而言哉。即目連所救一生之母。未盡如來之達孝也。教有水陸齋會。為報親設。以盡法界。所有水陸空行。乃至三途六道。無不願出苦淪。此雖像教。是衍如來大孝之本也。京僧離幻。持建盂蘭盆卷請益。予題之曰。真慈達孝。蓋盂蘭以廣戒本之意。緇白知此。豈可以泛泛世法觀之耶。
吊遼陽將士文題辭
幻人衰朽骨立。匿影空山。掩室以休。適豫章陶君相如過訪。語及時事。及出和張太史吊遼陽將士文。且屬為引。幻人三複而嘆曰。此古今豪傑忠義之士。精神相感於形骸之外。固非世諦恒情也。故曰志士仁人。無求生以害仁。有殺身以成仁。仁者何也。即此心之性真也。光明廣大。終古常然。若認假而失真。則與草木同腐朽。雖生不生。何益哉。茍能守志忘形。形忘而心存。當與日月爭光矣。此古忠臣義士。以身殉國。則國為身。以身殉天下。則天下為身。所以忠義之氣。充塞宇宙。凜凜而不昧者。固其所也。
【現代漢語翻譯】 現代漢語譯本 父母，乃至一切眾生。然而戒律是成就佛陀的根本，而孝順又是戒律的根本。由此可知，諸佛菩薩救度眾生，使他們脫離各種苦惱，都是通過修行孝順的行為來實現的。因為眾生經歷無數劫的生死輪迴，在六道中出沒，捨棄舊身接受新身，沒有哪一類生命沒有經歷過。所以沒有哪一類生命不是曾經做過我們的父母。而且要度盡一切眾生，才能證得菩提。因此，所度化的每一個眾生脫離苦海，都是菩薩盡孝道的心的體現。又怎麼可以用一生一世來衡量呢？即使是目連（Maudgalyayana）所救度的他今生之母，也沒有完全達到如來（Tathagata）的圓滿孝道。佛教有水陸齋會，是爲了報答父母恩情而設立的，目的是爲了救度法界所有水陸空行的眾生，乃至三途六道的眾生，都希望脫離苦難。這雖然是像教（比喻性的教導），卻是弘揚如來大孝的根本。京城的僧人離幻（Li Huan）拿著盂蘭盆經卷來請教，我為他題寫了『真慈達孝』。大概盂蘭盆節是爲了弘揚戒律根本的意義。出家和在家的人如果明白這個道理，怎麼可以用世俗的眼光來看待它呢？
吊遼陽將士文題辭
幻人（Huan Ren）衰老體弱，隱居在空曠的山中，閉門休息。恰逢豫章（Yuzhang）的陶君相如（Tao Xiangru）來訪，談論時事，並拿出和張太史（Zhang Taishi）弔唁遼陽將士的文章，並且囑託我為之作序。幻人反覆閱讀後感嘆道：這些都是古今的豪傑忠義之士，他們的精神能夠超越形體而相互感應，這本來就不是世俗的常情。所以說，有志之士仁義之人，不會爲了茍且偷生而損害仁義，會有犧牲生命來成全仁義的。什麼是仁義呢？就是這顆心的本性真如。光明廣大，永遠不變。如果執著于虛假而失去真性，那就和草木一樣腐朽，即使活著也如同未生，有什麼益處呢？如果能夠堅守志向而忘記形體，形體忘記而心性存在，就應當與日月爭輝了。這些古代的忠臣義士，爲了國家而犧牲生命，那麼國家就是他們的身體；爲了天下而犧牲生命，那麼天下就是他們的身體。所以忠義之氣，充滿宇宙，凜然不滅，本來就是他們所歸屬的地方。
【English Translation】 English version Parents, and even all sentient beings. However, precepts are the foundation for attaining Buddhahood, and filial piety is the foundation of precepts. Therefore, it is known that all Buddhas and Bodhisattvas liberate sentient beings from all suffering by practicing filial piety. Because sentient beings go through countless kalpas of birth and death, emerging and disappearing in the six realms, abandoning old bodies and receiving new ones, there is no class of beings that has not been experienced. Therefore, there is no class of beings that has not been our parents in the past. Moreover, one can only attain Bodhi after all sentient beings have been liberated. Therefore, each sentient being liberated from suffering is a manifestation of the Bodhisattva's heart of filial piety. How can it be measured by one lifetime? Even Maudgalyayana's (Maudgalyayana) salvation of his mother in this lifetime did not fully achieve the Tathagata's (Tathagata) complete filial piety. Buddhism has the Water and Land Dharma Assembly, established to repay the kindness of parents, with the aim of saving all sentient beings in the Dharma Realm who travel by water, land, and air, and even those in the three evil paths and six realms, all hoping to escape suffering. Although this is symbolic teaching, it is promoting the root of the Tathagata's great filial piety. The monk Li Huan (Li Huan) from the capital brought the Ullambana Sutra scroll to seek guidance, and I inscribed it with 'True Compassion and Thorough Filial Piety.' The Ullambana Festival is probably to promote the meaning of the root of precepts. If monastics and laypeople understand this, how can they view it with worldly perspectives?
Inscription for the Eulogy of the Soldiers of Liaoyang
Huan Ren (Huan Ren) is old and frail, living in seclusion in the empty mountains, resting behind closed doors. It happened that Tao Xiangru (Tao Xiangru) from Yuzhang visited, discussing current affairs, and brought the eulogy for the soldiers of Liaoyang co-authored by Zhang Taishi (Zhang Taishi), and asked me to write a preface for it. Huan Ren read it repeatedly and sighed: These are all heroes and righteous men of ancient and modern times, their spirits can resonate beyond their physical forms, which is not the ordinary sentiment of the world. Therefore, it is said that people of aspiration and benevolence will not harm benevolence for the sake of survival, and will sacrifice their lives to fulfill benevolence. What is benevolence? It is the true nature of this heart. It is bright and vast, and eternally unchanging. If one clings to the false and loses the true nature, then one will decay like grass and trees, and even if one lives, it is as if one has not been born, what is the benefit? If one can uphold one's aspirations and forget the physical form, and the physical form is forgotten while the mind remains, then one should compete with the sun and moon for glory. These ancient loyal ministers and righteous men sacrificed their lives for the country, then the country is their body; they sacrificed their lives for the world, then the world is their body. Therefore, the spirit of loyalty and righteousness fills the universe, awe-inspiring and unextinguished, which is naturally where they belong.
今觀兩將軍之死得其所。則能興一時仁人君子之感。不奪者志。不晦者心。所謂求仁得仁。雖死可無遺憾矣。予讀太史之文。心血迸灑。慷慨悲歌激烈之氣。蕭蕭如在易水之上也。將見豪傑之士。由此一鼓而興起者。竦動義概。竭忠效死。以捍社稷。端有望於今日也。豈直為文而已哉。
題龍樹庵主濟川傳公傳后
歷觀古豪傑之士。以一身殉國家之急。卒以忠義表於世。以丈夫稱者。古今不多見。豈獨方內然哉。方外亦以之。予讀傳公傳。深有感焉。若夫伽藍所在。乃法界之封疆也。吳門之華山。封疆之一隅也。時公為居士。遂毅然棄妻子。剃髮為弟子。以身殉佛土。竟保全以棄去。豈非丈夫之事哉。若夫功成而不居。又古之所難也。語曰。夫惟不居。是以不去。公實有焉。
憨山老人夢遊集卷第三十二 卍新續藏第 73 冊 No. 1456 憨山老人夢遊集
憨山老人夢遊集卷第三十三
侍 者 福 善 日錄
門 人 通 炯 編輯
嶺南弟子 劉起相 重較
贊
然燈古佛贊(有引)
然燈古佛。釋迦之師也。往昔有緣。無心而遇。因布發掩泥。持青蓮花而作供養。得蒙授記。遂證菩提。今睹光像。欽渴翹仰。焚香作禮。以偈贊曰
【現代漢語翻譯】 現代漢語譯本： 如今看來，兩位將軍的死是死得其所。他們的死能夠激起當時仁人君子的感慨，他們不被剝奪的是志向，不被矇蔽的是內心。這正是所謂的『求仁得仁』，即使死了也沒有什麼遺憾了。我讀太史公的文章，感到心血澎湃，慷慨悲歌的激烈之氣，彷彿還在易水之上。我將看到豪傑之士，由此受到鼓舞而奮起，敬畏正義，竭盡忠誠，效死以捍衛國家，這完全可以期望於今日啊！難道僅僅是寫文章而已嗎？ 題龍樹庵主濟川傳公傳后 縱觀古代的豪傑之士，用自身來獻身於國家的危難，最終以忠義聞名於世，被稱作大丈夫的，古今都不多見。難道僅僅是世俗社會這樣嗎？佛門之外也是如此。我讀傳公的傳記，深有感觸。寺廟所在的地方，乃是佛法的疆界啊。吳門的華山，是這疆界的一個角落。當時傳公還是個居士，就毅然決然地拋棄妻子，剃髮為弟子，用自身來獻身於佛土，最終保全了佛土而離去，這難道不是大丈夫的行為嗎？如果功成而不居功，又是古人所難以做到的。古語說：『正因為不居功，所以功績不會失去。』傳公確實做到了這一點。 憨山老人夢遊集卷第三十二 卍新續藏第 73 冊 No. 1456 憨山老人夢遊集 憨山老人夢遊集卷第三十三 侍者 福善 日錄 門人 通炯 編輯 嶺南弟子 劉起相 重較 贊 然燈古佛贊(有引) 然燈古佛（Dīpankara Buddha，釋迦牟尼佛之前的佛），是釋迦牟尼佛的老師。往昔有緣，無心而遇。因為用頭髮鋪在泥地上，手持青蓮花供養，得到然燈古佛的授記，最終證得菩提。如今看到然燈古佛的光像，欽佩渴望，焚香作禮，用偈頌讚美道：
【English Translation】 English version: Now I see that the death of the two generals was what they deserved. Their deaths can arouse the feelings of benevolent gentlemen at that time. What was not taken away from them was their ambition, and what was not obscured was their heart. This is the so-called 'seeking benevolence and obtaining benevolence,' so even in death, there is no regret. When I read the writings of the Grand Historian, I felt my blood surging, and the intense spirit of generous and tragic songs seemed to still be above the Yi River. I will see heroes and men of valor, inspired by this, rise up, revere righteousness, devote their loyalty, and die to defend the country. This can be fully expected today! Is it just about writing articles? Inscription after the Biography of Jichuan, Abbot of Longshu Hermitage Throughout history, heroes and men of valor have dedicated themselves to the country's crisis, and ultimately become known to the world for their loyalty and righteousness. Those who are called great men are rarely seen throughout history. Is it only the secular world that is like this? It is the same outside the Buddhist community. I am deeply moved when I read the biography of Chuan Gong. The place where the Sangharama (monastery) is located is the frontier of the Dharma realm. Huashan (Mount Hua) in Wumen (Suzhou) is a corner of this frontier. At that time, Chuan Gong was still a layman, but he resolutely abandoned his wife and children, shaved his head to become a disciple, and dedicated himself to the Buddhist land, eventually preserving the Buddhist land and leaving. Isn't this the act of a great man? Furthermore, not dwelling on one's achievements is something that the ancients found difficult to do. As the saying goes, 'Precisely because one does not dwell on achievements, the achievements will not be lost.' Chuan Gong truly embodied this. Hanshan Laoren Mengyou Ji (Dream Roamings Collection of Old Man Hanshan) Volume 32 卍 New Continued Collection Volume 73 No. 1456 Hanshan Laoren Mengyou Ji Hanshan Laoren Mengyou Ji Volume 33 Attendant Fushan Daily Record Disciple Tongjiong Edited Lingnan Disciple Liu Qixiang Revised Eulogy Eulogy for Dīpankara Buddha (with introduction) Dīpankara Buddha (the ancient Buddha before Shakyamuni Buddha), is the teacher of Shakyamuni Buddha. In the past, there was a karmic connection, encountered unintentionally. Because he spread his hair on the muddy ground and offered blue lotus flowers, he received the prediction from Dīpankara Buddha and eventually attained Bodhi. Now, seeing the luminous image of Dīpankara Buddha, I admire and yearn for it, burn incense and pay homage, and praise with a verse:
。
稽首然燈。吾師之師。妙用無極。故我歸依。白日麗天。萬象斯鑒。滿月寒空。眾星齊現。明所不明。照其不照。惟此智燈。光明朗耀。秉法王令。佩實相印。磐石晏安。十方鎮靜。其心如空。靡所不容。有扣之者。響若洪鐘。其容湛寂。恬然凝謐。瞻之仰之。諸障頓息。緣會而遇。無心而得。紺發滿頭。青蓮一葉。布發掩泥。志誠歸命。持花作供。貴乎清凈。無上菩提。當蒙授記。罔象玄珠。不容思議。心心相印。光光互融。慧命無量。功德無窮。
貝葉佛母贊(有引)
粵東為法道源流。達摩航海而來。六祖應讖而出。缽喇刺臂而裹海眼。䟦陀忘形而挾楞伽。皆首出仙城。初開法運。自爾以來。寥寥千載。豈出彼沒此。古人獨負。而今人絕分耶。固在導之者何如耳。故曰不是無禪。只是無師。斯言有味哉。余蒙 恩竄嶺海。觀察海門周公。以視鹺至。公當代搢紳中具。正法眼人也。與余以法相親。每談必以第一義示人為事。仲春十之三日。同查汝定過朱氏草堂。劉萬諸子畢集。大為發揚此事。諸子各發無上道心。季子乃曰。向不知佛。今也知心。既心即是佛。吾當以佛為事。仲子請越之高士蔣不任。寫此像。余歡喜稽首為贊曰。
佛體如空。無處不容。墻壁瓦礫。達之者通。秋水澄
【現代漢語翻譯】 現代漢語譯本：
稽首（qǐ shǒu，一種禮拜方式）然燈（Rándēng，佛名，意為『燃燈佛』）。您是吾師之師，妙用無有窮盡，所以我歸依您。白日懸掛天空，萬物都清晰可見；滿月高懸寒空，眾星一同顯現。您能明察那些不明顯的事物，照亮那些無法照亮的地方。只有這智慧之燈，光明朗照。秉持法王的命令，佩戴實相的印記，像磐石一樣安穩，使十方都平靜。您的心像虛空一樣，沒有什麼不能包容。有人叩擊它，發出的聲音像洪鐘一樣響亮。您的容貌深沉寂靜，恬淡安寧。瞻仰您，諸種業障立刻消散。因緣際會而相遇，無心而得見。紺青色的頭髮覆蓋滿頭，如同青蓮花的一片花瓣。布發掩蓋污泥，至誠地歸依您。用鮮花作供養，貴在清凈。無上的菩提，應當蒙受您的授記。罔象（Wǎngxiàng，傳說中的一種珠）玄珠，不可思議。心心相印，光光互相融合。慧命無量，功德無窮。
貝葉佛母贊(有引)
粵東是佛法的源頭。達摩（Dámó，菩提達摩的簡稱，禪宗初祖）航海而來，六祖（Liùzǔ，慧能大師，禪宗六祖）應讖而出。缽喇（Bōlá，不確定，可能指某種法器或儀式）刺臂而裹海眼，䟦陀（Bátuó，不確定，可能指某位僧人）忘形而挾楞伽（Léngqié，楞伽經）。他們都是首先在仙城出現，開啟佛法的傳播。自從那時以來，已經過去了漫長的千年。難道是他們得道而我們不得道，古人獨享而今人無份嗎？關鍵在於引導的人怎麼樣罷了。所以說不是沒有禪，只是沒有好的老師。這句話很有意味啊！我蒙受皇恩被貶到嶺南，觀察海門周公，以視察鹽務來到這裡。周公是當代的士大夫中具有正法眼的人。他以佛法與我親近，每次談話都以第一義（Dìyīyì，佛教真諦）來開示人為要務。仲春十三日，與查汝定一起拜訪朱氏草堂。劉萬等諸位賢士都聚集在一起，大力發揚此事。諸位賢士各自發了無上道心。季子於是說：『以前不知道佛，現在明白了心。既然心就是佛，我應當以佛為事業。』仲子請來越地的高士蔣不任，畫了這尊佛像。我歡喜地稽首，作讚頌說：
佛的法體像虛空一樣，沒有地方不能包容。墻壁瓦礫，通達的人都能領悟。 English version:
I bow my head to Rándēng (Dípankara Buddha, the 'Lamp Lighting Buddha'). You are the teacher of my teacher, your wondrous functions are limitless, therefore I take refuge in you. The white sun hangs in the sky, all things are clearly visible; the full moon hangs in the cold sky, all the stars appear together. You can discern what is not obvious, and illuminate what cannot be illuminated. Only this lamp of wisdom shines brightly. Upholding the command of the Dharma King, wearing the seal of true reality, as stable as a boulder, making the ten directions peaceful. Your heart is like the void, nothing is not contained. If someone knocks on it, the sound is as loud as a great bell. Your countenance is deep and serene, tranquil and peaceful. Gazing upon you, all obstacles are immediately dispelled. Meeting by karmic conditions, attained without intention. Dark blue hair covers the head, like a single petal of a blue lotus. Spreading hair to cover the mud, sincerely taking refuge in you. Making offerings with flowers, valuing purity. Supreme Bodhi, should receive your prediction. Wǎngxiàng (a legendary pearl) mysterious pearl, inconceivable. Mind to mind seal, light to light interpenetration. Wisdom life is limitless, merit is endless.
Eulogy to the Mother Buddha of Palm Leaves (with introduction)
Guangdong is the source of the Dharma. Dámó (Bodhidharma, the first patriarch of Zen) came by sea, and the Sixth Patriarch (Huìnéng, the Sixth Patriarch of Zen) emerged in response to a prophecy. Bōlá (uncertain, possibly referring to a ritual implement or ceremony) pierced his arm and wrapped the eye of the sea, Bátuó (uncertain, possibly referring to a monk) forgot himself and carried the Léngqié (Lankavatara Sutra). They were the first to appear in the city of immortals, initiating the propagation of the Dharma. Since then, a long millennium has passed. Is it that they attained enlightenment and we cannot, the ancients alone enjoy it and the present people have no share? The key lies in how the guide leads. Therefore, it is said that it is not that there is no Zen, but that there is no good teacher. This saying is very meaningful! I was demoted to Lingnan by imperial grace, and Duke Zhou of Haimen came here to inspect the salt affairs. Duke Zhou is a contemporary scholar who possesses the eye of the true Dharma. He is close to me through the Dharma, and every conversation takes the first meaning (ultimate truth) as the main thing to enlighten people. On the thirteenth day of mid-spring, I visited Zhu's thatched cottage with Cha Ruding. Liu Wan and other gentlemen gathered together, vigorously promoting this matter. The gentlemen each developed the supreme Bodhi mind. Jizi then said, 'I did not know the Buddha before, but now I understand the mind. Since the mind is the Buddha, I should take the Buddha as my career.' Zhongzi invited Jiang Buren, a recluse from Yue, to paint this Buddha image. I joyfully bowed my head and composed a eulogy, saying:
The Dharma body of the Buddha is like the void, there is no place that it cannot contain. Walls and rubble, those who are enlightened can understand.
【English Translation】 English version:
I bow my head to Rándēng (Dípankara Buddha, the 'Lamp Lighting Buddha'). You are the teacher of my teacher, your wondrous functions are limitless, therefore I take refuge in you. The white sun hangs in the sky, all things are clearly visible; the full moon hangs in the cold sky, all the stars appear together. You can discern what is not obvious, and illuminate what cannot be illuminated. Only this lamp of wisdom shines brightly. Upholding the command of the Dharma King, wearing the seal of true reality, as stable as a boulder, making the ten directions peaceful. Your heart is like the void, nothing is not contained. If someone knocks on it, the sound is as loud as a great bell. Your countenance is deep and serene, tranquil and peaceful. Gazing upon you, all obstacles are immediately dispelled. Meeting by karmic conditions, attained without intention. Dark blue hair covers the head, like a single petal of a blue lotus. Spreading hair to cover the mud, sincerely taking refuge in you. Making offerings with flowers, valuing purity. Supreme Bodhi, should receive your prediction. Wǎngxiàng (a legendary pearl) mysterious pearl, inconceivable. Mind to mind seal, light to light interpenetration. Wisdom life is limitless, merit is endless.
Eulogy to the Mother Buddha of Palm Leaves (with introduction)
Guangdong is the source of the Dharma. Dámó (Bodhidharma, the first patriarch of Zen) came by sea, and the Sixth Patriarch (Huìnéng, the Sixth Patriarch of Zen) emerged in response to a prophecy. Bōlá (uncertain, possibly referring to a ritual implement or ceremony) pierced his arm and wrapped the eye of the sea, Bátuó (uncertain, possibly referring to a monk) forgot himself and carried the Léngqié (Lankavatara Sutra). They were the first to appear in the city of immortals, initiating the propagation of the Dharma. Since then, a long millennium has passed. Is it that they attained enlightenment and we cannot, the ancients alone enjoy it and the present people have no share? The key lies in how the guide leads. Therefore, it is said that it is not that there is no Zen, but that there is no good teacher. This saying is very meaningful! I was demoted to Lingnan by imperial grace, and Duke Zhou of Haimen came here to inspect the salt affairs. Duke Zhou is a contemporary scholar who possesses the eye of the true Dharma. He is close to me through the Dharma, and every conversation takes the first meaning (ultimate truth) as the main thing to enlighten people. On the thirteenth day of mid-spring, I visited Zhu's thatched cottage with Cha Ruding. Liu Wan and other gentlemen gathered together, vigorously promoting this matter. The gentlemen each developed the supreme Bodhi mind. Jizi then said, 'I did not know the Buddha before, but now I understand the mind. Since the mind is the Buddha, I should take the Buddha as my career.' Zhongzi invited Jiang Buren, a recluse from Yue, to paint this Buddha image. I joyfully bowed my head and composed a eulogy, saying:
The Dharma body of the Buddha is like the void, there is no place that it cannot contain. Walls and rubble, those who are enlightened can understand. 現代漢語譯本：
稽首（qǐ shǒu，一種禮拜方式）然燈（Rándēng，佛名，意為『燃燈佛』）。您是吾師之師，妙用無有窮盡，所以我歸依您。白日懸掛天空，萬物都清晰可見；滿月高懸寒空，眾星一同顯現。您能明察那些不明顯的事物，照亮那些無法照亮的地方。只有這智慧之燈，光明朗照。秉持法王的命令，佩戴實相的印記，像磐石一樣安穩，使十方都平靜。您的心像虛空一樣，沒有什麼不能包容。有人叩擊它，發出的聲音像洪鐘一樣響亮。您的容貌深沉寂靜，恬淡安寧。瞻仰您，諸種業障立刻消散。因緣際會而相遇，無心而得見。紺青色的頭髮覆蓋滿頭，如同青蓮花的一片花瓣。布發掩蓋污泥，至誠地歸依您。用鮮花作供養，貴在清凈。無上的菩提，應當蒙受您的授記。罔象（Wǎngxiàng，傳說中的一種珠）玄珠，不可思議。心心相印，光光互相融合。慧命無量，功德無窮。
貝葉佛母贊(有引)
粵東是佛法的源頭。達摩（Dámó，菩提達摩的簡稱，禪宗初祖）航海而來，六祖（Liùzǔ，慧能大師，禪宗六祖）應讖而出。缽喇（Bōlá，不確定，可能指某種法器或儀式）刺臂而裹海眼，䟦陀（Bátuó，不確定，可能指某位僧人）忘形而挾楞伽（Léngqié，楞伽經）。他們都是首先在仙城出現，開啟佛法的傳播。自從那時以來，已經過去了漫長的千年。難道是他們得道而我們不得道，古人獨享而今人無份嗎？關鍵在於引導的人怎麼樣罷了。所以說不是沒有禪，只是沒有好的老師。這句話很有意味啊！我蒙受皇恩被貶到嶺南，觀察海門周公，以視察鹽務來到這裡。周公是當代的士大夫中具有正法眼的人。他以佛法與我親近，每次談話都以第一義（Dìyīyì，佛教真諦）來開示人為要務。仲春十三日，與查汝定一起拜訪朱氏草堂。劉萬等諸位賢士都聚集在一起，大力發揚此事。諸位賢士各自發了無上道心。季子於是說：『以前不知道佛，現在明白了心。既然心就是佛，我應當以佛為事業。』仲子請來越地的高士蔣不任，畫了這尊佛像。我歡喜地稽首，作讚頌說：
佛的法體像虛空一樣，沒有地方不能包容。墻壁瓦礫，通達的人都能領悟。
澄。朝霞燦燦。景落波心。光浮素練。識之不見。見之不識。翳目空華。太虛鳥跡。貝葉無文。法身非有。萬壑松聲。作獅子吼。碧眼胡腮。維摩病骨。漏逗形骸。分明眉目。咦。百花深處鷓鴣啼。一聲叫破春山綠。
西方三聖贊
稽首寂光主。無量壽大師。能以寂滅心。現形十方界。遍入有情身。而作生死宰。辟如日月光。無心而成照。蒙光照燭者。無不遂其生。又如慈乳母。能達嬰兒心。飢飽各適時。不以乳為病。我觀世間人。病痛必呼母。以母為自心。不呼不自解。是故三有中。凡在有情者。苦樂不自釋。適然念我師。以師慈力光。先入眾生心。故能一照閑。必出生死苦。況復有大勢。而復得大悲。相比而化物。物無不化者。刀山並劍樹。忽變作寶林。鑊湯及爐炭。偶成八德水。皆以自心為。轉變一念中。如酵入乳酪。醍醐不外求。何況荊棘林。不為清凈土。是故念我師。必若子憶母。子母相憶時。無不相見者。念極諸想滅。身心頓脫空。寂光忽現前。照用一時發。即此苦穢軀。便成極樂國。始知日月中。無不極樂者。
化佛贊
似人非人。日面月面。從何處來。者里出現。見時不識。識時不見。病眼空華。太虛閃電。逢人個個嘆奇哉。看行一味行方便。
雪山苦行佛贊
【現代漢語翻譯】 澄。朝霞燦燦。景落波心。光浮素練。識之不見。見之不識。翳目空華。太虛鳥跡。貝葉無文。法身非有。萬壑松聲。作獅子吼。碧眼胡腮。維摩（Vimalakirti，佛教居士，以智慧和辯才著稱）病骨。漏逗形骸。分明眉目。咦。百花深處鷓鴣啼。一聲叫破春山綠。
西方三聖贊
稽首寂光主。無量壽大師（Amitabha，阿彌陀佛）。能以寂滅心。現形十方界。遍入有情身。而作生死宰。辟如日月光。無心而成照。蒙光照燭者。無不遂其生。又如慈乳母。能達嬰兒心。飢飽各適時。不以乳為病。我觀世間人。病痛必呼母。以母為自心。不呼不自解。是故三有中。凡在有情者。苦樂不自釋。適然念我師。以師慈力光。先入眾生心。故能一照閑。必出生死苦。況復有大勢（Mahasthamaprapta，大勢至菩薩）。而復得大悲。相比而化物。物無不化者。刀山並劍樹。忽變作寶林。鑊湯及爐炭。偶成八德水。皆以自心為。轉變一念中。如酵入乳酪。醍醐不外求。何況荊棘林。不為清凈土。是故念我師。必若子憶母。子母相憶時。無不相見者。念極諸想滅。身心頓脫空。寂光忽現前。照用一時發。即此苦穢軀。便成極樂國。始知日月中。無不極樂者。
化佛贊
似人非人。日面月面。從何處來。者里出現。見時不識。識時不見。病眼空華。太虛閃電。逢人個個嘆奇哉。看行一味行方便。
雪山苦行佛贊
【English Translation】 Clear. The morning glow is brilliant. The scene falls into the heart of the waves. The light floats on the white silk. Recognizing it, you cannot see it. Seeing it, you do not recognize it. It's like cataracts and empty flowers, or bird tracks in the vast sky. The palm-leaf scriptures are without words. The Dharma body is non-existent. The sound of pines in the myriad valleys roars like a lion. Blue-eyed, bearded, Vimalakirti (a Buddhist layman known for his wisdom and eloquence) with his sickly frame. Revealing his form and bones. Clear eyebrows and eyes. Ah! In the depths of a hundred flowers, the partridge sings. One cry shatters the green of the spring mountain.
Praise to the Three Sages of the West
I bow to the Lord of Stillness and Light, the Great Master of Immeasurable Life (Amitabha). Able to manifest in the ten directions with a mind of stillness and extinction. Pervading the bodies of sentient beings, acting as the master of birth and death. Like the light of the sun and moon, shining without intention. Those illuminated by the light all achieve their lives. Like a compassionate mother, able to understand the heart of her infant. Feeding them at the right time, not causing illness with her milk. I observe the people of the world, who call for their mother when in pain. Taking the mother as their own mind, they cannot understand themselves without calling. Therefore, in the three realms, all sentient beings cannot explain their suffering and joy. Suddenly, they remember my teacher. With the light of the teacher's compassion, first entering the hearts of sentient beings, one illumination can free them from the suffering of birth and death. Moreover, there is Mahasthamaprapta (the Bodhisattva of Great Strength), who also possesses great compassion. Transforming beings in comparison, there is nothing that is not transformed. Mountains of knives and trees of swords suddenly transform into jeweled forests. Cauldrons of boiling water and furnaces of charcoal occasionally become waters of eight virtues. All is done by one's own mind, transforming in a single thought. Like yeast entering milk, the finest cheese is not sought externally. How could a forest of thorns not become a pure land? Therefore, remembering my teacher is like a child remembering its mother. When mother and child remember each other, there is nothing that is not seen. When thought reaches its limit, all thoughts cease. Body and mind suddenly become empty. Stillness and light suddenly appear, illumination and function arising at once. This suffering and defiled body then becomes the Land of Ultimate Bliss. Then one knows that there is nothing in the sun and moon that is not the Land of Ultimate Bliss.
Praise to the Transformation Buddha
Like a human, yet not a human. Sun-faced, moon-faced. From where do you come? Appearing here. When seen, not recognized. When recognized, not seen. Cataracts and empty flowers. Lightning in the vast sky. Everyone who meets you sighs in wonder. Seeing you, they practice only skillful means.
Praise to the Ascetic Buddha of Snow Mountain
肝膽冰霜。形骸土木。生來俊俏。天然奇骨。不是不捨皇宮。祇因不愛吃肉。走入萬疊寒巖。受盡淒涼寂寞。一朝餓得眼睛華。錯把明珠換魚目。渾身惹得是非深。直至而今抱冤屈。幾度逢人話本懷。才欲開言雙淚濮。雙淚濮。不知那個是知音。但得相逢心願足。
又。
不戀王宮。不住兜率。脫卻珍御衣。埋身千丈雪。瘦骨如柴。剛腸似鐵。六年凍餓口難開。幾度思量心未瞥。一朝驀地睹明星。從前妄想都休歇。便欲挨身入鬧藍。滿目風塵徒蹩躠。返惹時人話短長。誰知弄巧翻成拙。直至而今怨未申。通身是口難分說。休分說。費周折。肝腸瀝盡空饒舌。無限春光百鳥啼。杜䳌叫徹空山血。
又。
身墮雪濤。心寒秋水。內外洞然。又何彼此。思之不及。類之難比。夢想不到。誰能議擬。若欲求之。是非鋒起。但莫思量。自然法爾。
又。
骨如柴。心似雪。念如冰。面似鐵。不是剛腸疾惡人。怎肯拋家輕失業。幸賴明星換出頭。免教笑折傍人舌。
又。
世念已枯。諸緣盡撇。千尺寒嵓。萬年冰雪。一片身心放下時。從前妄想都休歇。都休歇。但看幾點疏星。一輪明月。
又。
骨瘦心寒。冰枯雪老。不是者翻。畢竟不好。六年凍餓實難當。可
【現代漢語翻譯】 現代漢語譯本 肝膽如同冰霜般清冷，形體如同泥土木頭般無知覺。天生俊俏，資質稟賦奇特。不是不捨得皇宮的榮華，只是因為不愛吃肉。走進重重疊疊的寒冷山巖，受盡淒涼寂寞。一旦飢餓得眼睛發花，錯誤地把明珠當成魚眼睛。渾身惹來深深的是非，直到如今還懷抱冤屈。多次逢人傾訴心懷，才要開口說話就雙淚滂沱。雙淚滂沱，不知哪個是知音，只要能夠相逢就心滿意足。
不留戀王宮，也不住在兜率天（Tushita Heaven，佛教欲界第四天）。脫下珍貴的御衣，埋身於千丈積雪之中。瘦骨嶙峋如同柴木，剛強的意志如同鋼鐵。六年凍餓，難以開口說話，多次思量，心意未曾改變。一旦忽然見到啟明星，從前的妄想全都停止。想要挨身進入熱鬧的僧院，滿眼風塵，只是徒勞地徘徊。反而惹得世人議論長短，誰知弄巧成拙。直到如今冤屈未能申訴，渾身是口也難以分說。不要分說，徒費周折，肝腸瀝盡也只是白費口舌。無限春光，百鳥啼鳴，杜鵑鳥叫得整個空山都染上了血色。
身處雪濤之中，心如秋水般寒冷。內外通透明澈，又有什麼彼此的分別呢？思慮不及，難以比類。夢想不到，誰能議論揣測？如果想要追求它，是非就會像刀鋒一樣涌起。只要不去思量，自然就是如此。
骨瘦如柴，心如冰雪。意念如冰，面容似鐵。不是剛強疾惡之人，怎麼肯拋家舍業。幸虧啟明星指引方向，免得被旁人嘲笑。
世俗的念頭已經枯竭，各種因緣都已斷絕。身處千尺寒巖，面對萬年冰雪。一片身心放下之時，從前的妄想全都停止。全都停止，只要看看幾點稀疏的星星，一輪明月。
骨瘦心寒，如同冰雪般枯老。不是這樣的人，終究是不好的。六年凍餓實在難以忍受，可是……
【English Translation】 English version Liver and gallbladder like ice and frost, form and body like earth and wood. Born handsome, with natural and unique bones. It's not that I'm unwilling to part with the royal palace, but simply that I don't like eating meat. Entering layers upon layers of cold, rocky mountains, enduring utter desolation and loneliness. Once, when hunger made my eyes blur, I mistakenly exchanged a bright pearl for a fish eye. My whole body became entangled in deep troubles, and even now I harbor grievances. Many times I've met people and tried to express my feelings, but just as I'm about to speak, tears stream down my face. Tears stream down, not knowing who is a kindred spirit. If only I could meet one, my heart would be content.
Not attached to the royal palace, nor dwelling in Tushita Heaven (佛教欲界第四天). Shedding precious royal garments, burying myself in thousands of feet of snow. Bones as thin as firewood, a spirit as strong as iron. Six years of freezing and starvation, making it hard to speak. Many times I pondered, but my resolve never wavered. Once, suddenly seeing the morning star, all former delusions ceased. I wanted to squeeze into a bustling monastery, but all I saw was dust and toil, a futile wandering. Instead, I provoked people to gossip and criticize, who knew that cleverness would turn into clumsiness. Even now, my grievances remain unaddressed, and with mouths all over my body, it's hard to explain. Stop explaining, it's a waste of effort. Draining my heart and liver is just empty talk. Limitless spring scenery, hundreds of birds singing, the cuckoo's cry dyes the empty mountains with blood.
My body fallen into snowy waves, my heart cold as autumn water. Inside and outside are clear and transparent, so what difference is there between self and other? Beyond thought, difficult to compare. Beyond dreams, who can discuss or speculate? If you try to seek it, right and wrong will rise like sharp blades. Just don't think about it, and it will naturally be so.
Bones like firewood, heart like snow. Thoughts like ice, face like iron. If not for a person who is stern and hates evil, how could one abandon family and lightly lose their livelihood? Fortunately, the morning star guided me out, saving me from being laughed at by others.
Worldly thoughts have withered, all connections severed. In a thousand-foot cold cliff, facing ten thousand years of ice and snow. When the whole body and mind are released, all former delusions cease. All cease, just look at a few sparse stars, a bright moon.
Bones thin and heart cold, like ice and snow withered and old. If not for such a person, it is ultimately not good. Six years of freezing and starvation are truly hard to bear, but...
幸明星上得早。當初錯愛者些些。使得兒孫臥荒草。
又。
拋擲金輪王。如棄捨殘涕。埋身雪山中。絕無一毫事。端坐苦思惟。不知竟為誰。只待明星上。當頭下一椎。何似當初未醒時。皎皎月掛珊瑚枝。
舍那如來法身贊(有引)
余寓旅泊庵中。為諸白衣談楞嚴。適門人王安舜。持舍那如來畫像一幅。高三尺許。遍身衣紋。並頂上圓光。通書華嚴經一部。字如針鋒芥孔。而點畫分明。行如遊絲。飄如散發。其身當胸。闊一尺二寸。則計字二百二十行有奇。其圓光邊約二寸圍。則字幾百行。其微密細緻。又過於身。真有不可得而思議者焉。以色古而不可讀。侍者諦視。於左臂辨出。一一塵中一切佛。則知其經為雜華無疑矣。余見之。歡喜踴躍而嘆曰。此非蒙如來甚微細智而加被者。決不能至此。然豈粗浮想像而可得耶。因焚香稽首。以偈贊曰。
我聞諸佛微細智。以此證得妙法身。遍在眾生心想中。而能造作難思業。今見眾生微細智。遍入如來法身內。於一微細毛孔中。莊嚴難思法性海。一毛一塵本性如。具含無盡功德藏。猶如清凈璃琉瓶。內盛微細多芥子。炳然顯現無障礙。無壞無雜各安立。假離婁眼極最明。窮盡目力不能辨。始觀法身本無相。今見佛以法為身。法身本不離眾
【現代漢語翻譯】 現代漢語譯本： 幸好明星出現得早，當初錯愛了那些不值得愛的人，導致兒孫只能埋身荒草。
又。
拋棄金輪王（Chakravartin，擁有金輪的統治者），就像丟棄殘餘的鼻涕。埋身於雪山之中，沒有任何事情可做。只是端坐著苦思冥想，卻不知道究竟是爲了誰。只能等待明星出現，當頭一棒打醒自己。又何如當初未醒之時，皎潔的月光掛在珊瑚枝上那般美好？
舍那如來法身贊(有引)
我住在旅泊庵中，為各位居士講解《楞嚴經》。恰逢門人王安舜，拿來一幅舍那如來（Lokottara Buddha，超越世間佛）的畫像，高約三尺。畫像上遍身的衣紋，以及頭頂上的圓光，全部用華嚴經一部經文寫成。字跡細如針尖芥子，但點畫分明，行文如遊絲般飄逸，又如散發般自然。佛身胸前寬一尺二寸，大約寫了二百二十多行字。圓光邊緣約兩寸，字數更多。其微密細緻，甚至超過了佛身。真是不可思議啊。因為年代久遠顏色古舊，難以辨認。侍者仔細觀察，在左臂上辨認出『一一塵中一切佛』的字樣，因此知道這幅畫像所書寫的經文是《雜華經》無疑了。我見到這幅畫像，歡喜踴躍，感嘆道：『這如果不是蒙受如來甚深微妙的智慧加持，決然不能達到如此境界。難道是粗淺浮泛的想像可以做到的嗎？』於是焚香稽首，用偈頌讚嘆道：
我聽聞諸佛的微妙智慧，因此證得了妙法身（Dharmakaya，佛的法性之身）。法身遍在眾生的心念之中，能夠造作出難以思議的業力。如今我見到眾生的微妙智慧，遍入如來的法身之內，在一微細的毛孔之中，莊嚴著難以思議的法性之海。一毛一塵的本性都是如此，具含無盡的功德寶藏。猶如清凈的琉璃瓶，內盛微細的眾多芥子。清晰地顯現而沒有障礙，沒有損壞也沒有混雜，各自安立。即使是離婁（古代視力極好的人）的眼睛，用盡目力也不能分辨。起初觀想，法身本來沒有相狀，如今見到佛以法為身，法身本來就不離眾生。
【English Translation】 English version: Fortunately, the morning star appeared early. Initially, there was misplaced affection for those unworthy, causing descendants to be buried in desolate fields.
Also.
Casting away the Chakravartin (wheel-turning king), as if discarding leftover nasal mucus. Burying oneself in the snowy mountains, with absolutely nothing to do. Merely sitting in meditation, pondering deeply, yet not knowing for whom. Only waiting for the morning star to appear, to strike a blow to awaken oneself. How does this compare to the time before awakening, when the bright moon hung on coral branches?
Eulogy on the Dharmakaya (Dharma body) of Lokottara Buddha (with introduction)
I reside in the Lubo hermitage, explaining the Shurangama Sutra to lay practitioners. It happened that a disciple, Wang Anshun, brought a painting of Lokottara Buddha, about three feet tall. The patterns of the robes all over the body, as well as the halo above the head, were entirely written with the text of the Avatamsaka Sutra. The characters were as fine as needle tips and mustard seeds, but the strokes were distinct, the lines flowing like wandering silk, and as natural as scattered hair. The width of the Buddha's chest was one foot and two inches, with approximately two hundred and twenty lines of characters. The circumference of the halo was about two inches, with even more lines of characters. Its subtlety and intricacy even surpassed the body itself. It is truly inconceivable. Because of the ancient color, it was difficult to read. The attendant carefully observed and identified the words 'All Buddhas in every single dust mote' on the left arm, thus knowing that the sutra written on the painting was undoubtedly the Avatamsaka Sutra. Upon seeing this painting, I rejoiced and exclaimed: 'If not for being blessed by the profound and subtle wisdom of the Tathagata, one could never achieve such a state. Could this be accomplished by shallow and superficial imagination?' Therefore, I burned incense, bowed my head, and praised with a verse:
I have heard of the subtle wisdom of all Buddhas, and thus realized the wonderful Dharmakaya. It pervades the minds of all beings, and can create inconceivable karma. Now I see the subtle wisdom of beings, pervading within the Dharmakaya of the Tathagata, in a single subtle pore, adorning the inconceivable ocean of Dharma-nature. The nature of a single hair and a single mote of dust is the same, containing endless treasures of merit. It is like a pure crystal bottle, filled with numerous tiny mustard seeds. Clearly manifested without obstruction, without damage or mixture, each standing independently. Even with the extremely sharp eyes of Li Lou (a legendary figure with exceptional eyesight), exhausting all visual power, one cannot distinguish them. Initially, one contemplates that the Dharmakaya originally has no form, but now one sees the Buddha taking the Dharma as his body, and the Dharmakaya is originally inseparable from beings.
生。故從微細想中現。是眾生心與如來。無二無別互相入。如是微妙凈功德。久墮沉昏諸闇冥。譬如微塵含大經。茍非智眼不能見。善哉佛子智力雄。一見即生真實信。剖破微塵出此經。令我頓入華藏海。佛心既即眾生心。我入即同眾生入。我身與佛及眾生。互相攝入如珠網。如此圓滿大法界。全憑佛子信力持。以此信力作佛事。展轉攝化廣無邊。見聞隨喜禮念間。彈指即能成正覺。是故我贊佛子德。廣大如空不可量。我願法界諸眾生。普入佛子信心住。
思惟佛贊
稽首吾師。何為獨步。三七思惟。如何可度。不用思惟。但行平等。儻遇知音。自然猛省。
思議佛贊
默然思惟。所思為誰。思之之地。人孰知之。十方一念。眾生一心。但有知者。即是知音。明月在天。影現眾水。不出不入。無彼無此。如雲浮空。無心而遍。於一毫端。十方齊現。一切圓成。萬緣具足。但不思惟。即如如佛。
無量壽佛贊(有引)
余昔誦十六觀經。以佛觀為第一。故修凈業者。靡不從事。至若工繪家。各有所本。而於佛像尤難之。蓋以垢濁心鏡。現妙相影。豈易致哉。越人蔣生太清。英年而獨精此技。豈夙觀行所致耶。余入粵之二年。戊戌春。蔣生亦至。所繪佛菩薩不滿十幅。獨遺蓮阜居士
【現代漢語翻譯】 現代漢語譯本：眾生由此而生，因此從微細的念想中顯現。這是眾生的心與如來（Tathagata，佛的稱號）的心，沒有兩樣，沒有分別，互相融合進入。如此微妙清凈的功德，長久地沉溺在昏暗之中。譬如微小的塵埃中包含著巨大的經典，如果不是具有智慧的眼睛就無法看見。太好了，佛的弟子啊，你的智慧力量雄厚，一旦看見就能生起真實的信心，剖開微塵而取出這部經典，使我立刻進入華藏海（Hua-yan sea，華嚴世界的譬喻）。佛的心既然就是眾生的心，我進入就等同於眾生進入。我的身體與佛以及眾生，互相攝入，如同珠網一般。如此圓滿的大法界，完全憑藉佛的弟子你的信力來維持。用這信力來做佛事，輾轉攝受教化，廣闊無邊。在見聞、隨喜、禮拜、唸誦之間，彈指之間就能成就正覺。因此我讚歎佛的弟子你的功德，廣大如虛空，不可衡量。我願法界所有的眾生，普遍進入佛的弟子你的信心之中安住。
思惟佛贊
我稽首我的老師。為什麼您如此獨步天下？三七日（Three seven days，指二十一天）的思惟，如何才能度化眾生？不用思惟，只要施行平等。如果遇到知音，自然會猛然醒悟。
思議佛贊
默默地思議，所思議的是誰？思議的地方，人們誰能知道？十方世界（Ten directions，指東、西、南、北、東南、西南、東北、西北、上、下）只有一個念頭，眾生只有一顆心。只要有知曉的人，那就是知音。明月在天上，影子顯現在各個水面，不出來也不進去，沒有那個也沒有這個。如同雲彩漂浮在空中，無心而周遍。在一根毫毛的頂端，十方世界同時顯現。一切都圓滿成就，萬緣都具備充足。只要不思議，就如同如來佛（Tathagata，佛的稱號）。
無量壽佛贊（有引）
我過去誦讀《十六觀經》（Sixteen Contemplations Sutra），以佛觀為第一。所以修習凈土法門的人，沒有不從事於此的。至於工筆畫家，各有其所依據的範本，而對於佛像尤其難以描繪。因為以污濁的心鏡，來顯現美妙的佛像，哪裡容易做到呢？越地的蔣生太清，年紀輕輕就精通這門技藝，難道是前世觀行所致嗎？我來到廣東的第二年，戊戌年春天，蔣生也到了。所繪製的佛菩薩像不滿十幅，唯獨留下了蓮阜居士（Lianfu Layman）。
【English Translation】 English version: Sentient beings are born from this, and therefore manifest from subtle thoughts. This is because the minds of sentient beings and the Tathagata (title of the Buddha) are not two, not different, but mutually enter into each other. Such subtle and pure merits have long been immersed in darkness and obscurity. It is like a vast scripture contained within a tiny speck of dust, which cannot be seen unless one has the eyes of wisdom. Excellent, disciples of the Buddha, your wisdom and strength are mighty. Upon seeing it, you immediately generate true faith, splitting open the speck of dust to reveal this scripture, allowing me to instantly enter the Hua-yan sea (metaphor for the Avatamsaka world). Since the Buddha's mind is the mind of sentient beings, my entering is the same as sentient beings entering. My body, along with the Buddha and sentient beings, mutually interpenetrate like a net of jewels. This perfect Dharma realm entirely relies on the faith of the Buddha's disciples to uphold it. Use this faith to perform the deeds of the Buddha, transforming and influencing limitlessly. In the midst of seeing, hearing, rejoicing, bowing, and reciting, one can achieve perfect enlightenment with a snap of the fingers. Therefore, I praise the virtues of the Buddha's disciples, vast as the sky, immeasurable. I wish that all sentient beings in the Dharma realm may universally enter and abide in the faith of the Buddha's disciples.
Praise of the Buddha through Contemplation
I bow my head to my teacher. Why are you so unique and unparalleled? After contemplating for three seven days (Three seven days, referring to twenty-one days), how can sentient beings be delivered? There is no need for contemplation, just practice equality. If you encounter a kindred spirit, they will naturally awaken suddenly.
Praise of the Buddha through Reflection
Silently reflecting, who is being reflected upon? The place of reflection, who knows it? The ten directions (Ten directions, referring to east, west, south, north, southeast, southwest, northeast, northwest, up, and down) have one thought, and sentient beings have one mind. As long as there is someone who knows, that is a kindred spirit. The bright moon is in the sky, and its reflection appears in all waters, neither coming out nor going in, neither that nor this. Like clouds floating in the sky, pervasive without intention. At the tip of a single hair, the ten directions appear simultaneously. Everything is perfectly accomplished, and all conditions are fully present. As long as there is no reflection, one is like the Tathagata (title of the Buddha).
Praise of Amitabha Buddha (with Introduction)
In the past, I recited the Sixteen Contemplations Sutra (Sixteen Contemplations Sutra), considering the contemplation of the Buddha as the foremost. Therefore, those who cultivate the Pure Land practice invariably engage in this. As for meticulous painters, each has their own basis, but depicting Buddha images is especially difficult. How easy is it to manifest a wonderful image with a defiled mind-mirror? Jiang Sheng Taiqing of Yue, at a young age, is proficient in this skill. Could it be due to past lives of contemplation? In the second year of my arrival in Guangdong, in the spring of the year Wu-Xu, Jiang Sheng also arrived. The number of Buddha and Bodhisattva images painted was less than ten, leaving only Lianfu Layman (Lianfu Layman).
陳元譽。三聖像。精妙絕倫。蓋居士長齋繡佛有年。亦精神感通而致耶。嗚呼。蔣生尋與物化。睹此遂成千古矣。居士焚香稽首請贊。余邈焉興懷。贊曰。
稽首無量光。徹照十方際。湛然不思議。永破癡闇冥。我觀寂滅境。清凈絕纖塵。大地及山河。竟從何處起。刀山及劍林。是誰之所造。良以自心迷。堅固妄想結。譬如水成冰。業風鼓扇力。于受想夢中。屬此燒炙苦。我師冷眼看。自心不耐細。現此比丘身。急撾涂毒鼓。令諸耳之者。一觸生死絕。猶如妙蓮華。扶疏出秋水。又以大悲勢。左提而右挈。直使恐畏途。翻成極樂土。妄想歇滅處。正覺即現前。猶如湯消冰。但由轉變力。奇哉善男子。夙習般若深。能以一毫端。現此希有事。儼若大愿時。翹勤共悲仰。皎如凈滿月。游於畢竟空。心水垢濁澄。光影一時現。熱惱即清涼。諸想頓寂滅。真常妙樂地。本不假外求。即此幻化身。便登安養國。具此難思力。是故我歸依。愿此盡未來。永作大依怙。
又
稽首無量壽。端居常寂光。普照法界空。攝受有情者。眾生迷本有。逐諸生滅轉。輪迴六趣中。如亡子背母。慈母憶其子。未嘗一念舍。子若暫回光。無有不見者。以我出苦愿。入佛攝受心。猶如空合空。似以水投水。眾生無明暗。即是常寂光
【現代漢語翻譯】 現代漢語譯本： 陳元譽所繪的三聖像（指阿彌陀佛、觀世音菩薩、大勢至菩薩），精妙絕倫。想必是因為陳居士長期齋戒並刺繡佛像多年，精神感應所致吧。唉！蔣先生不久后就去世了，看到這幅畫作，也成就了一段千古佳話。陳居士焚香跪拜，請我為這幅畫作題贊。我心懷敬意，寫下讚語：
稽首禮拜無量光佛（阿彌陀佛的名號，意為光明無量），您的光明徹照十方世界。您的境界湛然寂靜，不可思議，永遠破除眾生的愚癡和黑暗。我觀照寂滅的境界，清凈無染，沒有一絲塵埃。這大地和山河，究竟是從哪裡產生的呢？刀山和劍林，又是誰創造的呢？實在是因為我們自己的心迷失了方向，堅固地執著于虛妄的念頭。這就像水結成了冰，是業力的風鼓動扇動的結果。在感受、思想和夢境中，承受著燒灼的痛苦。我的老師（指佛陀）用冷靜的眼光看待這一切，發現自心是如此脆弱，經不起細微的觀察。於是示現比丘的身相，敲響塗有毒藥的鼓（比喻佛法能斷除煩惱）。讓所有聽到鼓聲的人，一接觸就能斷絕生死輪迴。就像美妙的蓮花，在秋天的水中舒展開來。又以大慈大悲的力量，左手提攜，右手拉拽，直接使充滿恐懼的道路，轉變成極樂凈土。當虛妄的念頭止息的時候，真正的覺悟就會立刻顯現。就像熱水融化冰塊一樣，這完全是轉變的力量。多麼奇妙啊，這位善男子，宿世就深入學習般若智慧。能夠在一毫之端，展現出如此稀有難得的事情。就像佛陀發大愿的時候一樣，我們虔誠地共同悲憫仰望。又像皎潔的滿月，在畢竟空中自由執行。當心中的污垢澄清的時候，光明和影像就會一時顯現。熱惱立刻轉為清涼，各種念頭頓時寂滅。真常妙樂的境界，本來就不需要向外尋求。就在這幻化之身中，便能登上安養國土（極樂凈土）。具備如此不可思議的力量，所以我歸依您。愿您在未來無盡的時間裡，永遠做我們的大依怙。
又
稽首禮拜無量壽佛（阿彌陀佛的名號，意為壽命無量），端正地安住在常寂光土（佛的法身所居之凈土）。您的光明普照法界虛空，攝受一切有情眾生。眾生迷失了本有的佛性，隨著生滅變化而流轉。在六道輪迴中，就像迷失的兒子背離了母親。慈愛的母親思念著她的兒子，沒有一念捨棄。兒子如果稍微回頭，母親沒有看不到的。以我脫離痛苦的願望，融入佛陀的攝受之心。就像虛空與虛空相合，又像水倒入水中一樣。眾生的無明黑暗，就是常寂光。
【English Translation】 English version: The Three Saints (referring to Amitabha Buddha, Avalokiteśvara Bodhisattva, and Mahāsthāmaprāpta Bodhisattva) painted by Chen Yuanyu are exquisitely crafted. It must be due to Layman Chen's long-term vegetarianism and embroidery of Buddha images for many years, resulting in spiritual resonance. Alas! Mr. Jiang passed away soon after, and seeing this painting has created a timeless story. Layman Chen burned incense, bowed, and asked me to write a eulogy for the painting. With reverence in my heart, I wrote the eulogy:
I bow in reverence to Amitabha (Amitabha Buddha's name, meaning immeasurable light), your light illuminates the ten directions. Your realm is serene and inconceivable, forever breaking through the ignorance and darkness of sentient beings. I contemplate the realm of nirvana, pure and without defilement, without a trace of dust. Where did this earth and these mountains and rivers originate? Who created the mountain of knives and the forest of swords? It is truly because our own minds are lost, firmly clinging to illusory thoughts. It is like water turning into ice, the result of the wind of karma blowing and fanning. In feelings, thoughts, and dreams, we endure the suffering of burning. My teacher (referring to the Buddha) looks at all of this with a calm eye, discovering that the mind is so fragile that it cannot withstand subtle observation. Therefore, he manifests the form of a Bhikshu (monk), striking the drum coated with poison (a metaphor for the Dharma's ability to cut off afflictions). Allowing all who hear the sound of the drum to sever the cycle of birth and death upon contact. Like a beautiful lotus flower, unfolding in the autumn water. And with the power of great compassion, lifting with the left hand and pulling with the right, directly transforming the path full of fear into the Pure Land of Ultimate Bliss. When illusory thoughts cease, true enlightenment will immediately appear. Just like hot water melting ice, this is entirely the power of transformation. How wonderful, this virtuous man, has deeply studied Prajna (wisdom) in past lives. Able to manifest such rare and precious things on the tip of a hair. Just like when the Buddha made great vows, we piously and compassionately look up to him together. Like the bright full moon, freely moving in the ultimate void. When the impurities in the heart are cleared, light and shadows will appear at once. Heat and vexation immediately turn into coolness, and all thoughts instantly cease. The realm of true, constant, wonderful bliss does not need to be sought externally. In this illusory body, one can ascend to the Land of Peace and Nourishment (Pure Land of Ultimate Bliss). Possessing such inconceivable power, therefore I take refuge in you. May you be our great refuge forever in the endless future.
Again
I bow in reverence to Amitayus (Amitabha Buddha's name, meaning immeasurable life), sitting upright in the Land of Eternal Tranquility and Light (the pure land where the Buddha's Dharmakaya resides). Your light illuminates the Dharma realm, embracing all sentient beings. Sentient beings are lost in their inherent Buddha-nature, revolving with birth and death. In the six realms of reincarnation, like a lost child turning away from its mother. The loving mother remembers her child, never abandoning it for a single moment. If the child turns back slightly, there is nothing the mother does not see. With my wish to escape suffering, I merge into the Buddha's heart of acceptance. Like emptiness merging with emptiness, like water pouring into water. The ignorance and darkness of sentient beings is the Eternal Tranquility and Light.
。妄想一念歇。常光當下現。生滅無去來。法性本不動。見此法性身。無量壽常樂。
接引佛贊
稽首慈尊。大光明聚。凈法界身。不可思議。諸苦眾生。入大悲眼。眼凈無塵。圓明赴感。入眾生心。如月墮水。心水澄清。故無彼此。不接而來。無生而至。是故我師。常住在世。
又。
冷地不禁。入塵垂手。分明示人。人不知有。但肯一念暫回光。蓮華頓現非良久。
又。
稽首寂光主。清凈妙法身。如月現星中。湛然即眾水。以愍眾生故。不受法性樂。示現微塵剎。屈垂方便手。俯提弱器者。同歸極樂土。以眾生即心。土亦非心外。惟以心印心。如以水入水。是故見聞者。一念即歸依。但即自心觀。本無心外佛。色相如空華。猶是翳眼見。惟以清凈空。寂然了無相。以此見自心。即見如如者。
又。
踞常寂光。坐清凈土。垂手入廛。為眾生故。以本法身。現眾生心。故十方界。悉知其名。憑悲願力。普皆攝受。故稱念者。必得成就。九品蓮臺。為眾生母。不借他緣。作賓中主。
又。
稽首無量光。遍滿法界身。普接諸眾生。同歸寂滅海。土本無凈穢。凈穢從心變。心垢若消除。凈境應念現。佛在眾生心。以垢蔽不現。垢除佛現前。不用他接引
【現代漢語翻譯】 現代漢語譯本： 妄想的一念停止，永恒的光明當下顯現。生滅沒有來去，法性原本不動搖。見到這法性之身，便能獲得無量的壽命和永恒的快樂。
接引佛贊
頂禮慈悲的佛，您是廣大的光明聚集，是清凈法界的化身，不可思議。您以諸苦眾生爲念，納入您的大悲之眼。您的眼睛清凈無塵，圓滿光明地應赴感應。您進入眾生的心中，如同月亮倒映在水中。眾生的心水澄清，所以沒有彼此的分別。您不接引而來，無生而至。因此，我的老師，您常住在世間。
又。
在寒冷之地無法忍受，您進入塵世垂下手來。分明地指示世人，世人卻不知道有您。只要肯一念暫時迴光返照，蓮花立刻顯現，無需很久。
又。
頂禮寂光的主宰，清凈微妙的法身。如同月亮顯現在星空中，湛然地映照在所有的水中。因為憐憫眾生的緣故，您不享受法性的快樂，而示現在微塵般的剎土中，屈身垂下方便之手，扶持弱小的眾生，一同迴歸極樂凈土。因為眾生即是心，凈土也不是心外之物。唯有以心印心，如同以水入水。因此，見到或聽到的人，一念之間便能歸依。只要觀照自己的心，本來就沒有心外的佛。色相如同空中的花朵，仍然是眼睛有翳病所見。唯有以清凈的空性，寂然了無相。以此見到自己的心，就見到了如如不動的真如。
又。
安坐于常寂光中，端坐于清凈的國土。垂下手進入世間，爲了眾生的緣故。以根本的法身，顯現在眾生的心中。因此十方世界，都知道您的名號。憑藉著悲願的力量，普遍地攝受一切眾生。因此稱念您名號的人，必定能夠成就。九品蓮臺，是眾生的母親。不借用其他因緣，作為賓客中的主人。
又。
頂禮無量光佛（Amitabha，意為無量光），您的法身遍滿整個法界。普遍接引所有的眾生，一同迴歸寂滅的海洋。凈土本來沒有清凈和污穢，清凈和污穢是從心中變化而來。心中的污垢如果消除，清凈的境界應念顯現。佛在眾生的心中，因為污垢遮蔽而不顯現。污垢消除，佛就顯現在眼前，不需要其他的接引。
【English Translation】 English version: When the deluded thought ceases, the eternal light manifests immediately. Birth and death have no coming or going; the Dharma-nature is originally unmoving. Seeing this Dharma-nature body, one attains immeasurable life and eternal joy.
Praise to the Buddha of Reception (接引佛, Jieyin Fo)
I bow my head to the compassionate Buddha, the great gathering of light, the embodiment of the pure Dharma-realm, inconceivable. You hold all suffering beings in your eyes of great compassion. Your eyes are pure and free from dust, perfectly bright and responsive. You enter the hearts of sentient beings, like the moon reflected in water. When the water of the heart is clear, there is no distinction between self and other. You come without receiving, arrive without being born. Therefore, my teacher, you always abide in the world.
Again.
Unable to bear the coldness of the desolate land, you enter the world of dust, extending your hand. Clearly showing the way to people, yet people do not know you are there. If one is willing to turn the light inward for just a moment, a lotus flower will appear instantly, not after a long time.
Again.
I bow my head to the master of Still Light (寂光, Jiguang), the pure and wondrous Dharma-body. Like the moon appearing among the stars, serenely reflected in all waters. Out of compassion for sentient beings, you do not enjoy the bliss of Dharma-nature, but manifest in lands as numerous as dust motes, bending down and extending your expedient hand, to lift up the weak, guiding them together to the Land of Ultimate Bliss (極樂土, Jile tu). Because sentient beings are the mind, the land is not outside the mind. Only mind seals mind, like water entering water. Therefore, those who see or hear, in a single thought, take refuge. Just contemplate your own mind; originally, there is no Buddha outside the mind. Forms and appearances are like flowers in the sky, still seen through diseased eyes. Only with pure emptiness, serenely without form, seeing your own mind in this way, you see the Thus Come One (如如, Ruru).
Again.
Dwelling in the Land of Eternal Stillness (常寂光, Changjiguang), seated in the pure land, extending your hand into the marketplace, for the sake of sentient beings. With your fundamental Dharma-body, you manifest in the hearts of sentient beings. Therefore, the ten directions all know your name. Relying on the power of your compassionate vows, you universally embrace all. Therefore, those who recite your name will surely attain accomplishment. The nine grades of lotus pedestals are the mother of sentient beings, not borrowing from other causes, acting as the host among guests.
Again.
I bow my head to Immeasurable Light (無量光, Wuliangguang), your Dharma-body pervades the entire Dharma-realm. Universally receiving all sentient beings, guiding them together to the ocean of extinction. The land originally has no purity or defilement; purity and defilement arise from the transformation of the mind. If the defilements of the mind are eliminated, the pure realm will manifest in an instant. The Buddha is in the hearts of sentient beings, but is obscured by defilements and does not appear. When defilements are removed, the Buddha appears before you, without needing another to receive you.
。自佛自度生。原無彼此相。若能平等觀。即是寂光土。
臥佛贊
無事打眠。快活欲死。十方界中。誰能如此。
阿彌陀佛贊
心似寒空。面如滿月。坐寶蓮華。出廣長舌。水流風動。熾然常說。六道四生。無機不攝。但有稱名。即得解脫。只為當初願力深。十方儘是無生國。
又。
稽首大師。光明無量。具足二嚴。號尊中上。以慈攝心。心包沙界。眾生即心。本來無外。是故稱名。即求自己。愿見我師。如是而已。
長齋繡佛圖贊
神存理觀。妙契法身。想澄凈土。即俗而真。不住于相。解脫諸塵。應如是住。降伏其心。是則名為。無事道人。
釋迦佛贊
稽首本師。面如滿月。清凈法身。湛然常寂。是身若空。其心若水。空水連天。月光如洗。月不離天。水不離地。以空合空。上下無際。云起長空。風行水上。彌滿波瀾。廣長舌相。不信但聽海潮音。翻出龍宮秘密藏。
又。
唯我世尊。妙功德聚。如空中華。隨緣應世。法音若雷。聽者心碎。不是王宮割捨來。誰作利益人天事。
又。
從兜率來。不是無因。為一大事。特現此身。才出母胎。大驚小怪。走向雪山。翻成納敗。幸有明星。一聲喚醒。若不回頭。幾墮
【現代漢語翻譯】 現代漢語譯本： 自佛自度生，原本就沒有彼此的分別。如果能夠平等地看待一切，那就是寂光凈土。
臥佛贊 無事可做，安然入睡，真是無比快樂。十方世界之中，誰能像這樣自在？
阿彌陀佛贊 心境如同寒冷的天空，面容如同圓滿的月亮。端坐在寶蓮花上，伸出廣長的舌頭。水流的聲音，風的動靜，都在熾盛地宣說著佛法。阿彌陀佛的願力攝受六道四生（六道指天道、人道、阿修羅道、畜生道、餓鬼道、地獄道，四生指胎生、卵生、濕生、化生）的一切眾生，沒有遺漏。只要稱念阿彌陀佛的名號，就能得到解脫。只因爲阿彌陀佛當初的願力深厚，所以十方世界都是沒有生滅的凈土。
又。 稽首頂禮偉大的導師，您的光明無量無邊。您具足了莊嚴的法身和報身，是所有尊者中最至上的。您用慈悲來攝受眾生的心，您的心包容了像沙子一樣多的世界。眾生的心就是佛心，本來就沒有內外之分。所以，稱念您的名號，就是尋求自己的佛性。愿我能見到我的導師，僅此而已。
長齋繡佛圖贊 精神專注于理性的觀照，微妙地契合法身。觀想澄澈的凈土，即在世俗中體現真理。不執著于外在的形象，解脫一切塵世的煩惱。應當像這樣安住，降伏自己的妄心。這就是所謂的無事道人。
釋迦佛贊 稽首頂禮我們的本師，您的面容如同圓滿的月亮。清凈的法身，湛然寂靜。這個身體如同虛空，這顆心如同止水。虛空和水連線在一起，月光如水般洗滌一切。月亮不離開天空，水不離開大地。以虛空合於虛空，上下沒有邊際。雲彩在長空中升起，風在水面上流動，瀰漫著波瀾，象徵著廣長舌相。如果不相信，就請聽聽海潮的聲音，那是從龍宮中翻出來的秘密寶藏。
又。 只有我們的世尊，是妙功德的聚集。如同空中的花朵，隨著因緣而應化於世間。佛法之音如同雷霆，聽者心生警醒。如果不是捨棄王宮的榮華富貴，誰能做利益人天的大事呢？
又。 從兜率天（Tushita Heaven，佛教欲界第四天）而來，不是沒有原因的。爲了一個重大的事情，才特別顯現這個身體。剛從母親的胎中出來，就讓世界大驚小怪。走向雪山苦修，幾乎成了失敗的結局。幸好有啟明星出現，一聲喚醒了他。如果不回頭，幾乎就要墮落了。
【English Translation】 English version: The self-Buddha saves sentient beings; originally, there is no distinction between self and others. If one can observe all things with equanimity, that is the Land of Tranquil Light.
Ode to the Reclining Buddha Having nothing to do, sleeping peacefully, one feels supremely happy. In the ten directions, who can be like this?
Ode to Amitabha Buddha The mind is like the cold sky, the face like the full moon. Seated on a precious lotus flower, extending a broad and long tongue. The flowing water and the moving wind constantly proclaim the Dharma. Amitabha's vows embrace all beings in the six realms (six realms: gods, humans, asuras, animals, hungry ghosts, and hell beings) and the four forms of birth (four forms of birth: womb-born, egg-born, moisture-born, and transformation-born), without omission. Simply by reciting the name of Amitabha, one can attain liberation. It is only because Amitabha's original vows were profound that the ten directions are all lands of non-birth.
Also. I bow in reverence to the great teacher, whose light is immeasurable. You are complete with both the Dharma body and the Reward body, the most supreme among all the venerable ones. You use compassion to embrace the minds of sentient beings, and your mind encompasses worlds as numerous as grains of sand. The minds of sentient beings are the Buddha-mind, originally without inner or outer distinctions. Therefore, reciting your name is seeking one's own Buddha-nature. I wish to see my teacher, that is all.
Ode to a Painting of the Buddha after a Long Fast The spirit dwells in rational contemplation, subtly uniting with the Dharma body. Contemplating the pure land, one embodies truth within the mundane. Not dwelling on external forms, one is liberated from all worldly defilements. One should abide in this way, subduing one's deluded mind. This is what is called a 'person of no affairs'.
Ode to Shakyamuni Buddha I bow in reverence to our original teacher, your face is like the full moon. The pure Dharma body is serene and eternally tranquil. This body is like the void, this mind is like still water. The void and water are connected, the moonlight washes everything clean. The moon does not leave the sky, the water does not leave the earth. The void merges with the void, above and below without limit. Clouds rise in the long sky, wind moves on the water, filling the waves, symbolizing the broad and long tongue. If you do not believe, just listen to the sound of the ocean tide, which reveals the secret treasures from the Dragon Palace.
Also. Only our World-Honored One, is the accumulation of wonderful merits. Like a flower in the sky, responding to the world according to conditions. The Dharma sound is like thunder, awakening the hearts of listeners. If it were not for abandoning the glory and wealth of the royal palace, who could do such great deeds to benefit humans and gods?
Also. Coming from Tushita Heaven (Tushita Heaven, the fourth heaven of the Desire Realm in Buddhism), it was not without cause. For a great matter, he specially manifested this body. Just coming out of his mother's womb, he startled the world. Walking towards the Himalayas for ascetic practice, he almost ended in failure. Fortunately, a morning star appeared, awakening him with a single call. If he had not turned back, he would have almost fallen.
陷阱。復到人間。漏逗不少。本大利微。空懷懊惱。末後掀翻。和盤托出。得遇知音。方才雪屈。舌上蓮花。目前生事。肝膽相投。虛空粉碎。是故智者。深知苦心。故拌身命。常轉此經。
又。
法身之光。如日之影。照破世間。令人夢醒。明暗一空。聖凡一覺。不透頂𩕳。是為法縛。
刺繡釋迦佛贊
稽首大能仁。救護眾生者。現身濁惡世。如蓮花出水。妙相三十二。功德悉莊嚴。是故見者悅。如觀慈父母。良與眾生心。平等無差別。故從巧思惟。儼隨指端現。眾生妄想絲。織成惡道形。佛在妄想中。化出微妙相。手引妄想絲。針刺光綾素。針針見法身。唸唸成正覺。於此和合緣。頓見不思議。是知法界空。佛種從緣起。我願諸眾生。從妄想針線。唸唸見法身。無不成佛者。
毗盧佛贊
於一毫端。現微妙相。如空中花。似鏡中像。欲隱彌彰。才收便放。是知我師。光明無量。
觀佛贊
稽首凈法身。無量光明聚。最勝蓮花王。故號聖中聖。湛然寂滅海。應現微妙相。端居極樂國。攝化諸眾生。以一心普印。一切眾生心。是故眾生心。即是如如佛。心佛與眾生。三本無差別。見心即見佛。唸佛即念心。一睹殊勝容。便悟真實性。故從一毫端。現此希有事。禮念
【現代漢語翻譯】 現代漢語譯本： 陷阱啊。又回到人間。錯漏之處不少。本錢大而利潤微薄。只能空懷懊惱。最後徹底掀翻，將一切和盤托出。如果能遇到知音，才能洗雪冤屈。舌頭上生出蓮花，眼前展現新的生機。肝膽相照，虛空也為之粉碎。因此，有智慧的人，深深明白其中的苦心。所以不惜身命，常常傳誦這部經。
又說：
法身的光芒，如同太陽的影子。照破世間的黑暗，使人從夢中醒來。光明與黑暗融為一體，聖人與凡人覺悟相同。如果不能徹底領悟，就會被佛法束縛。
刺繡釋迦牟尼佛贊
頂禮大能仁（Mahanir），救護眾生的佛陀。顯現在污濁罪惡的世間，如同蓮花從水中生出。美妙的相好具足三十二種，功德圓滿莊嚴。因此見到的人都心生喜悅，如同見到慈愛的父母。佛陀對於眾生的心，平等而沒有差別。所以從精巧的構思，嚴謹地隨著指尖顯現。眾生的妄想如同絲線，織成了通往惡道的形狀。佛陀就在這妄想之中，化現出微妙的形象。用手牽引妄想的絲線，用針刺繡在光亮的綾羅上。每一針都顯現法身，每一個念頭都成就正覺。在這和合的因緣中，頓時見到不可思議的境界。由此可知法界本空，佛種從因緣而生起。我願一切眾生，從妄想的針線中，唸唸都能見到法身，沒有不能成佛的。
毗盧佛贊
在一根毫毛的頂端，顯現微妙的景象。如同空中的花朵，又像鏡子中的影像。想要隱藏反而更加彰顯，剛剛收回又立刻放出。由此可知我的老師，光明無量。
觀佛贊
頂禮清凈的法身，無量光明的聚集。最殊勝的蓮花王，所以被稱為聖中之聖。湛然寂靜的涅槃之海，應現出微妙的形象。端坐在極樂世界，攝受教化一切眾生。用一心普遍印證一切眾生的心。所以眾生的心，就是如如不動的佛。心、佛與眾生，三者本來沒有差別。見到心就是見到佛，唸佛就是念心。一旦見到殊勝的容貌，便能領悟真實的自性。所以從一根毫毛的頂端，顯現出這種稀有的事情。禮敬
【English Translation】 English version: A trap. Returning to the human realm again. Many mistakes and omissions. Large capital but meager profits. Only to harbor regret. Finally, overturning everything, revealing all. If one can encounter a kindred spirit, only then can grievances be redressed. A lotus flower grows on the tongue, new life appears before the eyes. Hearts and minds resonate, even the void shatters. Therefore, the wise, deeply understand the suffering within. So, risking their lives, they constantly recite this scripture.
Furthermore:
The light of the Dharmakaya (法身, the body of the Dharma), is like the shadow of the sun. Illuminating the darkness of the world, awakening people from their dreams. Light and darkness become one, the sage and the ordinary awaken to the same understanding. If one cannot thoroughly comprehend, one will be bound by the Dharma.
Eulogy on an Embroidered Shakyamuni Buddha
I bow to the Great Mighty One (Mahanir), the Buddha who saves and protects all beings. Appearing in this defiled and evil world, like a lotus flower emerging from the water. The wondrous features possess thirty-two characteristics, merits fully adorned. Therefore, those who see it rejoice, as if seeing loving parents. The Buddha's mind towards all beings is equal and without discrimination. Therefore, from skillful contemplation, it meticulously appears at the fingertips. The delusions of sentient beings are like threads, weaving the shape of evil paths. The Buddha, within these delusions, transforms into a subtle and wondrous form. Guiding the threads of delusion with his hand, embroidering with needles on bright silk. Each stitch reveals the Dharmakaya, each thought becomes perfect enlightenment. In this harmonious union of conditions, one suddenly sees the inconceivable realm. From this, one knows that the Dharma realm is empty, the Buddha-nature arises from conditions. I vow that all sentient beings, from the threads of delusion, in every thought may see the Dharmakaya, and none shall fail to become Buddhas.
Eulogy on Vairocana Buddha
At the tip of a single hair, subtle appearances manifest. Like flowers in the air, like images in a mirror. The more one tries to hide, the more it becomes apparent; as soon as one retracts, it is immediately released. From this, one knows that my teacher's light is immeasurable.
Eulogy on Contemplating the Buddha
I bow to the pure Dharmakaya, the gathering of immeasurable light. The most supreme lotus king, therefore called the Saint among Saints. The serene and still ocean of Nirvana, responds and manifests subtle appearances. Sitting upright in the Land of Ultimate Bliss (Sukhavati), receiving and transforming all sentient beings. Using one mind to universally seal the minds of all sentient beings. Therefore, the minds of sentient beings are the Thus Come One (Tathagata) who is unchanging. Mind, Buddha, and sentient beings, these three are fundamentally without difference. Seeing the mind is seeing the Buddha, reciting the Buddha is reciting the mind. Once one beholds the supreme countenance, one can awaken to the true nature. Therefore, from the tip of a single hair, this rare event manifests. Reverently reciting
暫歸依。頓獲常住果。
經行如來贊
惟我大師。胡為現身。為眾生故。作主中賓。廣長舌相。如風行空。雷音長夜。喚醒群蒙。來無所從。去無所至。要見我師。如是如是。
又有二弟子隨之
如來宴坐。何為經行。瞥然念起。為度眾生。尊者隨之。捕風捉影。眾生度盡。熱夢未醒。
栴檀毗盧佛贊(有引)
曲阿長者孫云翼。字圖南。宦遊南海。適遇栴檀香一枝。徑可尺餘。長八尺許。世為希有。喜而購之。意效優闐故事。持歸。施置邑之廣福道場。比丘通溙荷擔。遂成毗盧妙相。建閣以奉。復請大藏經一部。共成莊嚴。余時休老南嶽。溙持書乞贊。余雖未面長者。喜其功德難思。乃略述其事以贊之曰。
海岸栴檀。其價無外。一銖之微。值大千界。何處移來。至震旦國。但有聞熏。無不欣悅。爰有長者。無心而遇。欲效優闐。作妙相具。傾心易之。愿即成佛。擇地而施。遂獲廣福。時有比丘。具大信力。發荷擔心。眾妙嚴飭。三十二相。手出一人。如從兜率。示現威神。圓滿毗盧。大功德聚。無量光明。遍一切處。如剖微塵。以善方便。一時涌出。大千經卷。佛本無相。隨心而成。法本無住。應緣即形。以長者心。乘比丘愿。世間三寶。於是出現。法界蒙熏。觸者
【現代漢語翻譯】 暫且皈依，立即獲得常住之果。
經行如來贊
唯有我的大師（如來），為何顯現身形？爲了眾生的緣故，作為眾生中的主賓。廣長舌相，如同風行於空中，雷鳴般的聲音在漫漫長夜中，喚醒沉睡的眾生。來沒有從哪裡來，去也沒有到哪裡去。想要見到我的老師（如來），就應該是這樣，這樣。
又有二弟子跟隨如來
如來安詳地坐著，為何還要經行？忽然生起一念，爲了度化眾生。尊者（弟子）跟隨他，如同捕風捉影。眾生如果全部度盡，（那只是）熱夢還沒有醒來。
栴檀毗盧佛贊(有引)
曲阿（地名）長者孫云翼，字圖南，在南海做官。恰好遇到一枝栴檀香（Sandalwood），直徑大約一尺多，長約八尺。世間罕見，他很高興就買了下來，想要效仿優填王（Udayana）的故事，帶回家，安置在縣邑的廣福道場。比丘（Buddhist monk）通溙（Tongtai）承擔了這個任務，於是成就了毗盧遮那佛（Vairocana）的妙相。建造樓閣來供奉，又請了一部大藏經，共同成就了莊嚴。我當時在南嶽休養，通溙拿著書信請求我作贊。我雖然沒有見過長者，但讚歎他功德不可思議，於是簡略地敘述這件事來讚頌：
海岸邊的栴檀香，它的價值無法估量。即使是一點點，也價值整個大千世界。從哪裡移植而來，到了震旦國（中國）？只要聞到香味，沒有不感到欣悅的。於是有位長者，無意中遇到了它，想要效仿優填王，製作精妙的佛像。傾盡心力買下它，希望立刻成就佛果。選擇地方來佈施，於是獲得了廣大的福報。當時有位比丘，具有極大的信心和力量，發願承擔重任，各種美妙的事物都莊嚴完備。三十二相（Thirty-two marks of a Buddha），手中出現一個人，如同從兜率天（Tushita Heaven）降臨。示現威嚴神通，圓滿的毗盧遮那佛，是巨大的功德聚集。無量的光明，遍照一切處。如同剖析微塵，用巧妙的方便法門，一時涌現出大千世界的經卷。佛陀本來沒有固定的相，隨著心念而成就。佛法本來沒有固定的住所，應著因緣而顯現形體。憑藉長者的心意，乘著比丘的願力，世間三寶（佛、法、僧）於是出現。法界蒙受薰染，接觸到的人
【English Translation】 Temporarily taking refuge, one immediately obtains the fruit of permanence.
Praise of the Tathagata's Walking Meditation
Only my master (Tathagata), why does he manifest his body? For the sake of sentient beings, acting as the chief guest among them. His broad and long tongue, like the wind moving through the sky, his thunderous voice awakens the slumbering masses in the long night. Coming from nowhere, going to nowhere. If you want to see my teacher (Tathagata), it should be like this, like this.
Again, two disciples followed the Tathagata
The Tathagata sits peacefully, why does he still engage in walking meditation? A thought suddenly arises, to liberate sentient beings. The venerable one (disciple) follows him, like trying to catch the wind and grasp shadows. If all sentient beings were liberated, (that would only mean) the feverish dream has not yet ended.
Praise of the Sandalwood Vairocana Buddha (with introduction)
Sun Yunyi, styled Tunan, an elder of Qua (place name), was an official in the South Sea. He happened to encounter a branch of sandalwood (Sandalwood), about a foot in diameter and eight feet long. Rare in the world, he happily bought it, intending to emulate the story of King Udayana, bringing it home and placing it in the Guangfu Dojo of the county. The Bhikkhu (Buddhist monk) Tongtai undertook this task, thus accomplishing the wonderful form of Vairocana Buddha (Vairocana). A pavilion was built to enshrine it, and a complete Tripitaka was requested, jointly accomplishing the adornment. At that time, I was resting in Mount Nan, and Tongtai brought a letter requesting me to write a eulogy. Although I had not met the elder, I praised his inconceivable merit, so I briefly described the event to praise it, saying:
The sandalwood from the coast, its value is immeasurable. Even a tiny bit is worth the entire Great Thousand World. From where was it transplanted, to the land of China (China)? As long as one smells the fragrance, there is no one who does not feel delighted. Then there was an elder, who encountered it unintentionally, wanting to emulate King Udayana, making exquisite Buddha images. He poured his heart into buying it, hoping to immediately achieve Buddhahood. Choosing a place to donate it, he thus obtained great blessings. At that time, there was a Bhikkhu, with great faith and strength, vowing to undertake the heavy responsibility, all kinds of wonderful things were adorned and complete. Thirty-two marks (Thirty-two marks of a Buddha), a person appeared from his hand, as if descending from Tushita Heaven (Tushita Heaven). Manifesting majestic power, the perfect Vairocana Buddha, is a great accumulation of merit. Limitless light, illuminates all places. Like dissecting a mote of dust, using skillful means, the scriptures of the Great Thousand World suddenly emerged. The Buddha originally has no fixed form, it is accomplished according to the mind. The Dharma originally has no fixed abode, it manifests form according to conditions. Relying on the elder's intention, riding on the Bhikkhu's vow, the Three Jewels (Buddha, Dharma, Sangha) of the world thus appeared. The Dharma realm is perfumed, those who come into contact with it
離垢。凡有歸依。頓空諸有。法身常住。國土豐樂。鱗甲羽毛。俱蒙解脫。草芥微塵。同歸華藏。故我如來。現尊中上。
熾盛光如來贊
稽首熾盛光明王。普照十方塵剎中。所有日月四天下。一切眾生皆蒙益。有情無情共一體。同入如來光網中。身心毛孔及微塵。一切洞然無不徹。眾生夢想顛倒心。儘是如來光明藏。是故七曜及四餘。二十八宿各分佈。共作眾生有相身。生死去來皆寂滅。眾生之苦即佛心。佛即眾生煩惱海。以斯二者無分別。是故苦樂隨念轉。善哉佛子契佛心。能持如來秘密印。唸唸常放大光明。能破無始煩惱暗。一切妙用悉現前。流入如來大愿海。普使見聞及稱揚。盡塌涅槃常樂地。
睡起彌勒贊
終日沿街走。兩腳不休歇。困來樹下眠。肚裡黑如墨。被誰喚醒來。夢語尚未徹。通身疲倦骨頭酸。左右欠伸消不得。者等邨僧懶斷筋。如何喚他作彌勒。
行腳彌勒贊
橫擔拄杖。挑個皮袋。一包破碎絡索。當作奇貨買賣。逢人就乞一文錢。不知都是來生債。指著龍華樹下莊。摺合將來還欠在。
坦腹彌勒贊
為甚開口。大笑不歇。坦腹赤肚。想是怕熱。
布袋和尚贊
諦觀胸中不有。看來手中不無。產生如此褦襶。翻卻笑人糊塗。肩
【現代漢語翻譯】 現代漢語譯本 離垢（lí gòu）：凡是歸依佛法的人，都能立即清空所有的執著和煩惱，從而證得永恒不變的法身（fǎ shēn）。佛國凈土充滿快樂，所有的鱗甲、羽毛動物都能得到解脫。即使是微小的草芥和塵埃，也能一同迴歸華藏世界（huá zàng shì jiè）。因此，我如來（rú lái）顯現出至尊至上的形象。
熾盛光如來贊
頂禮熾盛光明王（chì shèng guāng míng wáng），您的光芒普照十方世界的每一個微塵。所有的日月星辰和四大部洲（sì dà bù zhōu）的眾生都蒙受您的恩澤。有情眾生和無情之物共同構成一個整體，一同進入如來的光明之網。身心、毛孔乃至微塵，一切都通透明亮，沒有不被照徹的。眾生虛妄的夢想和顛倒的心念，其實都是如來光明的寶藏。因此，七曜（qī yào）和四餘（sì yú），以及二十八星宿（èr shí bā xīng xiù）各自分佈，共同構成眾生有形的身體，而生死的來去都歸於寂滅。眾生的痛苦就是佛的心，佛就是眾生的煩惱之海。因為這兩者沒有分別，所以苦樂隨著念頭而轉變。善哉，佛子能夠契合佛心，能夠持誦如來的秘密手印，唸唸不斷地放出大光明，能夠破除無始以來的煩惱黑暗。一切奇妙的作用都顯現在眼前，流入如來的廣大愿海。普遍使見到、聽到以及稱揚佛名的人，都進入涅槃（niè pán）的常樂之地。
睡起彌勒贊
整天在街上走，兩腳不停歇。困了就在樹下睡覺，肚子里空空如也。被誰叫醒，夢話還沒說完。渾身疲倦，骨頭痠痛，左右伸展也無法消除。這些鄉村僧人懶惰成性，怎麼能稱他們為彌勒（mí lè）呢？
行腳彌勒贊
橫著挑著拄杖，挑著一個皮袋，一包破爛的東西，當作珍奇的貨物買賣。遇到人就乞討一文錢，不知道這都是來生的債務。指著龍華樹（lóng huá shù）下的村莊，折算起來將來還是要償還的。
坦腹彌勒贊
為什麼張開嘴，大笑不止？袒胸露腹，想必是怕熱。
布袋和尚贊
仔細觀察胸中什麼都沒有，看來手中什麼都不缺。天生如此邋遢，反而嘲笑別人糊塗。肩
【English Translation】 English version Lì gòu (Free from Defilement): All who take refuge will instantly empty all attachments and afflictions, thus attaining the eternal Dharmakaya (fǎ shēn). The Buddha-land is full of joy, and all creatures with scales, shells, feathers, and fur are liberated. Even the smallest grasses and dust particles return to the Huazang World (huá zàng shì jiè) together. Therefore, the Tathagata (rú lái) manifests as the most supreme and honored.
Praise of the Tathagata of Blazing Light
I bow to the King of Blazing Light (chì shèng guāng míng wáng), whose light shines throughout the ten directions and every dust mote of the world. All suns, moons, and beings of the four continents (sì dà bù zhōu) receive your grace. Sentient and insentient beings are one, entering the Tathagata's net of light together. Body, mind, pores, and even dust particles are all transparent and illuminated. The deluded dreams and inverted minds of beings are the Tathagata's treasury of light. Therefore, the Seven Luminaries (qī yào) and Four Remnants (sì yú), and the Twenty-Eight Constellations (èr shí bā xīng xiù) are distributed, forming the tangible bodies of beings, while the coming and going of birth and death return to stillness. The suffering of beings is the Buddha's heart, and the Buddha is the ocean of beings' afflictions. Because these two are not separate, joy and suffering transform with thoughts. Well done, Buddha's disciples, who accord with the Buddha's heart, who can uphold the Tathagata's secret mudra, constantly emitting great light, and breaking through the darkness of beginningless afflictions. All wonderful functions manifest before them, flowing into the Tathagata's great ocean of vows. Universally enabling those who see, hear, and praise the Buddha's name to enter the land of Nirvana's (niè pán) eternal bliss.
Praise of Maitreya Awakening from Sleep
Walking the streets all day, feet never resting. Falling asleep under a tree when tired, belly empty as ink. Awakened by whom, dream words unfinished. Body weary, bones aching, unable to stretch away the discomfort. These village monks are lazy to the core, how can they be called Maitreya (mí lè)?
Praise of Maitreya Wandering
Carrying a staff across his shoulder, carrying a leather bag, a bundle of broken odds and ends, trading them as precious goods. Begging a penny from everyone he meets, unaware that these are debts of future lives. Pointing to the village under the Dragon Flower Tree (lóng huá shù), calculating how to repay the debts in the future.
Praise of Maitreya with Bare Belly
Why open your mouth, laughing without end? Baring your chest and belly, perhaps afraid of the heat.
Praise of the Cloth Bag Monk
Carefully observing, there is nothing in his chest; looking, there is nothing lacking in his hand. Born so slovenly, he laughs at others for being confused. Shoulder
頭橫擔拄杖。腳根自在無拘。若不被小兒搬弄。則可稱雄猛丈夫。
辟支佛贊
磐陀之上。長松之下。端悟無生。水流花謝。
三大士贊
惟三大士。隨類現身。在天而天。在人而人。如月處空。影落眾水。水有清濁。月無彼此。智度為母。故多其子。慈能與樂。如如意旨。大愿無盡。真經非字。大士之心。如虛空是。
文殊大士贊
金色界里月。五臺山上雪。雲端獅子兒。空中霹靂舌。誰識飲牛翁。原是甘露滅。宴坐金剛窟。似踞猛虎穴。玻璃一盞茶。聊清煩惱熱。借問窟中多少人。前後三三非浪說。
又。
居寂滅地。建大法幢。擊涂毒鼓。聞者心降。七佛之師。眾生之父。如獅子王。大方闊步。
普賢大士贊
蓮華半卷經。峨嵋一輪月。世界燦如銀。頭顱白似雪。萬壑吼松風。儘是廣長舌。法界任掀翻。空花從起滅。佛剎入毫端。十方置眉睫。香象奔騰跨步行。蹴蹋盲驢與跛鱉。
又。
稽首普賢。法界為身。塵毛國土。坐臥經行。於法性空。大云彌布。以普遍故。了無去住。故微妙相。曾無隱顯。若有見者。須是普眼。乘大象王。其體純白。以本無染。是真凈潔。一切聖凡。不離毛孔。通身遍身。如海潮涌。大士觀我。我觀大士
【現代漢語翻譯】 現代漢語譯本 頭橫擔拄杖：頭上橫放著一根枴杖。 腳跟自在無拘：腳跟自由自在，沒有任何束縛。 若不被小兒搬弄：如果不是被小孩子拿來玩弄。 則可稱雄猛丈夫：那麼就可以稱得上是雄猛的丈夫。
辟支佛贊
磐陀之上：在磐陀（Pan陀，山名）之上。 長松之下：在茂盛的松樹之下。 端悟無生：端正地領悟了無生（Anutpāda）的真理。 水流花謝：水流逝，花凋謝，一切皆是無常。
三大士贊
惟三大士：只有三大士（指文殊菩薩、普賢菩薩、觀音菩薩）。 隨類現身：隨著不同眾生的類別而顯現不同的身形。 在天而天：在天界就顯現天人的身形。 在人而人：在人間就顯現人類的身形。 如月處空：就像月亮在空中。 影落眾水：影子映照在所有的水中。 水有清濁：水有清澈和渾濁之分。 月無彼此：月亮本身沒有差別。 智度為母：智慧（Prajñā）是母親。 故多其子：所以能生出許多功德。 慈能與樂：慈悲能夠給予眾生快樂。 如如意旨：就像如意寶珠一樣。 大愿無盡：宏大的誓願沒有窮盡。 真經非字：真正的經典不在文字之中。 大士之心：大士的心。 如虛空是：就像虛空一樣。
文殊大士贊
金里月：金色的（梵語，指一種寶物）里的月亮。 五臺山上雪：五臺山上的雪。 雲端獅子兒：雲端的獅子。 空中霹靂舌：空中的霹靂之舌。 誰識飲牛翁：誰能認識那位飲牛的老翁？ 原是甘露滅：原本是甘露的熄滅。 宴坐金剛窟：安坐在金剛窟（Vajra Cave）中。 似踞猛虎穴：好像佔據著猛虎的巢穴。 玻璃一盞茶：一杯清澈的茶。 聊清煩惱熱：姑且用來清除煩惱的燥熱。 借問窟中多少人：請問山洞裡有多少人？ 前後三三非浪說：前後三三，並非隨便說說。
又。
居寂滅地：居住在寂滅之地。 建大法幢：建立起大法幢。 擊涂毒鼓：敲擊塗有毒藥的鼓。 聞者心降：聽到的人內心降伏。 七佛之師：是過去七佛的老師。 眾生之父：是所有眾生的父親。 如獅子王：就像獅子王一樣。 大方闊步：大步闊行。
普賢大士贊
蓮華半卷經：蓮花半卷的經書。 峨嵋一輪月：峨嵋山（Mount Emei）上的一輪明月。 世界燦如銀：世界燦爛如銀。 頭顱白似雪：頭顱潔白如雪。 萬壑吼松風：無數山谷呼嘯著松濤。 儘是廣長舌：都是廣長舌（佛的三十二相之一）。 法界任掀翻：在法界中任意掀翻。 空花從起滅：空中的花朵任其生起和滅去。 佛剎入毫端：將佛剎納入毫毛的尖端。 十方置眉睫：將十方世界置於眉睫之間。 香象奔騰跨步行：香象（指普賢菩薩的坐騎）奔騰跨步行走。 蹴蹋盲驢與跛鱉：踐踏盲驢和跛鱉。
又。
稽首普賢：稽首禮拜普賢菩薩。 法界為身：以法界為身。 塵毛國土：在微塵和毛髮般的國土中。 坐臥經行：坐著、躺著、行走。 於法性空：在法性本空中。 大云彌布：大片雲彩瀰漫。 以普遍故：因為普遍的緣故。 了無去住：了無來去和住留。 故微妙相：所以微妙的相。 曾無隱顯：從來沒有隱藏和顯現。 若有見者：如果有人能見到。 須是普眼：必須是具有普遍之眼的菩薩。 乘大象王：乘坐大象王。 其體純白：它的身體純潔白色。 以本無染：因為本來就沒有污染。 是真凈潔：才是真正的清凈潔白。 一切聖凡：一切聖人和凡人。 不離毛孔：不離普賢菩薩的毛孔。 通身遍身：通身遍佈。 如海潮涌：就像海潮涌動。 大士觀我：大士觀看我。 我觀大士：我觀看大士。
【English Translation】 English version Head horizontally supporting a staff. Heels free and unrestrained. If not played with by children, Then he can be called a heroic and fierce man.
Praise to Pratyekabuddha
Above the Pāndava (mountain name), Beneath the tall pines, Rightly enlightened to non-origination (Anutpāda), Water flows, flowers wither.
Praise to the Three Great Bodhisattvas
Only the Three Great Bodhisattvas (referring to Mañjuśrī, Samantabhadra, and Avalokiteśvara), Manifest bodies according to the type of being. In the heavens, they are heavenly beings. In the human realm, they are human beings. Like the moon in the sky, Its reflection falls on all waters. The water has clarity and turbidity, But the moon has no difference. Wisdom (Prajñā) is the mother, Therefore, she has many children (merits). Compassion can give joy, Like the wish-fulfilling jewel. The great vow is inexhaustible, The true scripture is not in words. The mind of the Great Bodhisattva, Is like the empty space.
Praise to Mañjuśrī Bodhisattva
The moon in the golden ** (Sanskrit, referring to a treasure). The snow on Mount Wutai. The lion cub in the clouds. The thunderbolt tongue in the sky. Who recognizes the ox-herding old man? Originally, it was the extinction of nectar. Sitting in meditation in the Vajra Cave. Seeming to occupy the lair of a fierce tiger. A glass of clear tea, Slightly clears the heat of afflictions. May I ask how many people are in the cave? The three threes before and after are not just idle talk.
Also.
Dwelling in the land of quiescence, Erecting the great Dharma banner. Striking the drum coated with poison, Those who hear it have their minds subdued. Teacher of the Seven Buddhas, Father of all beings. Like the lion king, Taking broad and expansive steps.
Praise to Samantabhadra Bodhisattva
Half-rolled lotus scripture. A round moon on Mount Emei. The world shines like silver. The head is as white as snow. Ten thousand valleys roar with the wind in the pines, All are the broad and long tongue (one of the thirty-two marks of the Buddha). Let the Dharma realm be overturned at will, Let the empty flowers arise and cease. Buddha lands enter the tip of a hair, Place the ten directions between the eyebrows. The fragrant elephant gallops and strides, Trampling on blind donkeys and lame turtles.
Also.
I bow to Samantabhadra, Taking the Dharma realm as the body. In dust-like and hair-like lands, Sitting, lying, walking. In the emptiness of Dharma nature, Great clouds spread. Because of universality, There is no coming or going. Therefore, the subtle form, Has never been hidden or revealed. If there is one who sees, It must be the universal eye (of a Bodhisattva). Riding the great elephant king, Its body is purely white. Because it is originally without defilement, It is truly pure and clean. All saints and ordinary beings, Do not leave the pores. The whole body pervades, Like the surging tide. The Great Bodhisattva observes me, I observe the Great Bodhisattva.
。以空合空。本來無二。故我敬禮。大法界空。愿一切時。處處相逢。
又。
稱法界身。萬行之宗。毛孔剎土。何所不容。像王遊行。十方無礙。稽首如空。廣大自在。
普賢洗象圖贊
法界為身。何所不往。乖此象王。番成鞅掌。像體純白。本來無染。無故洗之。更增塵點。水不洗水。白不染白。二者求之。了無分別。何勞奴兒。枉費其功。有不到處。轉見不通。以我觀之。現成最好。人像兩忘。聖凡齊掃。
又。
像體潔白。何處染塵。眼中著屑。其污通身。以水洗之。返增其污。不洗自凈。莫知其故。水不增潔。潔不用水。兩不相到。本來若此。大士三昧。圓融法界。何於此塵。而生障礙。存之非染。去之非凈。此幻法門。是名無諍。
普賢乘像贊
大行闊步。十方踏遍。毛孔微塵。何處不現。獨行獨坐。何等輕快。要假他力。便成狼狽。腳下蓮華。鼻孔繚繞。不是者些。被他累倒。身命相依。往來已熟。雖是累他。卻閑我足。
普賢大士加持像贊
惟我大士。法界為身。有持經者。即現其形。不是神通。亦非好逞。要使眾生。當下猛省。
大悲觀音像贊
我聞大士本無住。但在眾生心想中。眾生既即大士心。如何顛倒若不見。
【現代漢語翻譯】 現代漢語譯本：以空性融合空性，本來就沒有二元對立。所以我恭敬頂禮。愿這廣大的法界空性，讓我們在一切時間、一切地方都能相逢。
又。
稱揚法界之身，是萬種修行的根本。每一個毛孔都容納著無數的剎土（佛國），有什麼不能容納的呢？像王（指普賢菩薩的坐騎）的威德，在十方世界暢行無礙。我稽首頂禮這如虛空般廣大自在的境界。
普賢洗象圖贊
以法界為身，沒有什麼地方不能前往。違背了這象王（指本性），反而會變得困頓勞累。像的身體本來純白，本來就沒有污染。無緣無故地去洗它，反而增加了塵埃。水不能洗水，白不能染白。如果去尋求這兩者，就會發現它們本來就沒有分別。何必勞煩奴僕，白白浪費力氣呢？有所執著，反而會更加不通達。以我的觀點來看，現在這樣就最好。人和象都忘記，聖人和凡人都一併掃除。
又。
象的身體潔白，哪裡沾染了塵埃？眼中進了灰塵，就以為全身都髒了。用水去洗它，反而增加了污垢。不洗自然乾淨，卻不知道其中的緣故。水不能增加潔凈，潔凈也不需要水。兩者互不相干，本來就是這樣。大士（指普賢菩薩）的三昧（禪定），圓融于整個法界，為什麼會因為這塵埃而產生障礙呢？認為它存在就不是污染，認為去除它就不是乾淨。這如幻的法門，就叫做無諍。
普賢乘像贊
以廣大的行愿闊步前進，十方世界都被踏遍。毛孔中的微塵，無處不顯現。獨自行動，獨自安坐，多麼輕鬆快捷。如果依靠外力，就會變得狼狽不堪。腳下的蓮花，鼻孔的繚繞，如果執著于這些，就會被它們拖累倒下。身命相互依靠，往來已經很熟悉了。雖然是依靠它，卻空閑了我的雙足。
普賢大士加持像贊
只有我們的大士（指普賢菩薩），以法界為身。如果有持誦經典的人，就會顯現他的身形。這不是神通，也不是爲了炫耀，而是要使眾生，當下猛然醒悟。
大悲觀音像贊
我聽說大士（指觀音菩薩）本來就沒有固定的居所，只是存在於眾生的心中。眾生既然就是大士的心，為什麼會如此顛倒，好像看不見呢？
【English Translation】 English version: Using emptiness to merge with emptiness, there is originally no duality. Therefore, I respectfully prostrate. May the vast Dharmadhatu (realm of reality) of emptiness allow us to meet at all times and in all places.
Also.
Praising the Dharmakaya (body of reality), the source of all practices. Every pore contains countless kshetras (Buddha-lands), what is there that it cannot contain? The majesty of the elephant king (referring to Samantabhadra Bodhisattva's mount) travels unhindered in the ten directions. I bow my head to this vast and free realm like space.
Eulogy on the Painting of Samantabhadra Washing the Elephant
Taking the Dharmadhatu as the body, there is no place one cannot go. Going against this elephant king (referring to one's inherent nature), one will instead become weary and burdened. The elephant's body is originally pure white, originally without defilement. Washing it for no reason only increases the dust. Water cannot wash water, white cannot dye white. If one seeks these two, one will find that they are originally without distinction. Why trouble the servant, wasting effort in vain? Being attached to something only makes it more impenetrable. From my point of view, the present state is the best. Both person and elephant are forgotten, both sage and ordinary person are swept away.
Also.
The elephant's body is pure white, where does it gather dust? If dust enters the eye, one thinks the whole body is dirty. Washing it with water only increases the dirt. It is naturally clean without washing, but one does not know the reason. Water does not increase purity, purity does not need water. The two do not interfere with each other, it is originally like this. The Samadhi (meditative absorption) of the great Bodhisattva (referring to Samantabhadra), is perfectly integrated with the entire Dharmadhatu, why would one create obstacles because of this dust? Thinking it exists is not defilement, thinking removing it is not purity. This illusory Dharma gate is called non-contention.
Eulogy on Samantabhadra Riding the Elephant
With vast vows, striding forward, the ten directions are traversed. The dust motes in the pores, there is nowhere they do not appear. Acting alone, sitting alone, how light and quick. If relying on external force, one will become flustered and helpless. The lotus flowers under the feet, the coils of the trunk, if one is attached to these, one will be dragged down by them. Body and life rely on each other, coming and going is already familiar. Although relying on it, it frees my feet.
Eulogy on Samantabhadra Bodhisattva Blessing the Elephant
Only our great Bodhisattva (referring to Samantabhadra), takes the Dharmadhatu as the body. If there are those who uphold and recite the scriptures, he will manifest his form. This is not supernatural power, nor is it to show off, but to make sentient beings, awaken suddenly in the present moment.
Eulogy on the Image of Great Compassion Avalokiteshvara
I have heard that the great Bodhisattva (referring to Avalokiteshvara) originally has no fixed abode, but exists in the minds of sentient beings. Since sentient beings are the mind of the great Bodhisattva, why are they so inverted, as if they cannot see?
若言大士心顛倒。如何能化顛倒人。眾生若是不顛倒。何勞大士強說法。嗟哉人無智慧光。猶如白日酣酒臥。種種夢想恐畏途。怕怖慞惶不能脫。驅馳逃遁不可得。又如渴鹿奔陽𦦨。愈奔愈渴心力疲。猶不自知在夢想。惺眼觀者悲愍生。極力叱之苦不覺。不但不覺苦生瞋。又復夢見追逐者。畏前怖后盡力呼。一呼忽然攘臂起。從此一覺視夢中。始信自心生顛倒。如是大士能救苦。大都亦似惺眼人。縱能恒順諸眾生。疑者反更生驚怖。當人若肯暫回光。猶勝大士千手眼。善哉佛子何顛倒。若不自求向他覓。若從覓處見自心。我亦名為觀自在。
又。
至人無名。名之在人。耳中見色。眼裡聞聲。六用唯一。一亦不立。遍界遍空。無處不入。皓月在天。光印百川。如草頭露。顆顆皆圓。於一毫端。現微妙身。坐微塵里。轉大法輪。火聚刀山。鐵床銅柱。絕叫一聲。忽成凈土。不擇凈穢。何分男女。若欲求之。在我而已。
又。
我聞大士。化身萬億。眼見耳聞。不知誰是。有苦便叫。叫即不受。不見去來。不知誰救。我今思惟。大士無我。六根門頭。觸者如火。火不燒火。塵不染塵。無彼此故。名觀世音。
又。
惟大士身。在眾生心。參而不雜。離而不分。故我有求。隨聲而應。
【現代漢語翻譯】 現代漢語譯本： 如果說大士（菩薩的尊稱）的心是顛倒的，又怎麼能教化那些顛倒的人呢？如果眾生沒有顛倒，又何勞大士費力說法呢？可嘆啊，人們沒有智慧的光芒，就像白天喝醉酒躺臥一樣，在各種夢境中感到恐懼。害怕、恐懼、驚慌，無法擺脫，奔跑逃竄也無濟於事。又像口渴的鹿追逐陽光下的熱氣（陽𦦨），越跑越渴，心力交瘁，仍然不自覺地身處夢境之中。清醒的人看到這種情況，會生起悲憫之心，極力呼喝，但沉迷者卻不覺醒，不但不覺醒反而生起嗔恨，又在夢中夢見追逐者，畏懼前方，害怕後方，竭力呼喊。這一呼喊忽然使他揮臂而起，從此一覺醒來，看待夢境，才相信是自己的心產生了顛倒。像這樣的大士能夠救苦，大體也像清醒的人一樣，即使能夠恒順眾生，疑惑的人反而會更加驚恐。當人如果肯暫時反觀自心，勝過大士的千手千眼。善哉，佛子為何如此顛倒？如果不向自己內心尋求，卻向外尋找。如果從尋找之處見到自心，我也就名為觀自在（觀世音菩薩的別稱）。
至人（指達到極高境界的人）沒有固定的名號，名號在於人們的稱呼。耳朵里看見顏色，眼睛裡聽見聲音，六根的作用歸於唯一，而這唯一也不成立。遍及世界，遍及虛空，無處不入。皎潔的月亮在天上，光芒映照在無數的河流中，就像草尖上的露珠，每一顆都圓潤飽滿。在一根毫毛的尖端，顯現微妙的身軀，坐在微小的塵埃里，轉動巨大的法輪。火聚、刀山、鐵床、銅柱，絕望地呼叫一聲，忽然變成清凈的國土。不選擇清凈或污穢，不區分男人或女人。如果想要尋求真理，就在於自己而已。
我聽說大士能化身萬億，眼睛看見，耳朵聽見，卻不知道哪一個是真。有苦難便呼叫，呼叫卻不被接受，不見來去，不知是誰來救。我如今思惟，大士沒有『我』的執著，六根接觸外境，就像火一樣。火不燒火，塵不染塵，因為沒有彼此的分別，所以名為觀世音（菩薩）。
只有大士的身，存在於眾生的心中，參與其中卻不混雜，分離卻不分割。所以我有所求，他便隨著聲音而應現。
【English Translation】 English version: If it is said that the mind of the Mahasattva (a respectful title for a Bodhisattva) is inverted, how can they transform inverted people? If sentient beings were not inverted, why would the Mahasattva bother to preach the Dharma? Alas, people lack the light of wisdom, like being drunk and lying down during the day, experiencing fear in various dreams. Fear, terror, and panic, unable to escape, running away is also futile. It is like a thirsty deer chasing the heat haze (Yang Yan), the more it runs, the thirstier it becomes, its mind and strength exhausted, still unaware that it is in a dream. A sober person seeing this would feel compassion and shout loudly, but the immersed one does not awaken, not only does not awaken but becomes angry, and dreams of pursuers, fearing the front and fearing the back, shouting with all their might. This shout suddenly makes them raise their arms and get up, and from this awakening, looking at the dream, they begin to believe that their own mind has produced inversion. Such a Mahasattva can save suffering, generally like a sober person, even if they can always accord with sentient beings, those who doubt will be even more frightened. If a person is willing to temporarily turn their light inward, it is better than the Mahasattva's thousand hands and eyes. Good, Buddha's disciples, why are you so inverted? If you do not seek within yourself, but seek outwards. If you see your own mind from where you seek, I am also called Avalokiteshvara (another name for Guanshiyin Bodhisattva).
The Perfected One (referring to someone who has reached a very high state) has no fixed name; the name lies in people's calling. Seeing colors in the ears, hearing sounds in the eyes, the functions of the six senses return to the one, and even this one is not established. Pervading the world, pervading the void, entering everywhere. The bright moon is in the sky, its light reflected in countless rivers, like dewdrops on the tips of grass, each one round and full. On the tip of a single hair, a subtle body appears, sitting in a tiny speck of dust, turning the great Dharma wheel. Fire masses, mountains of knives, iron beds, copper pillars, a desperate cry, suddenly transforming into a pure land. Not choosing purity or defilement, not distinguishing between men and women. If you want to seek the truth, it lies within yourself.
I have heard that the Mahasattva can manifest billions of bodies, seen by the eyes and heard by the ears, but I do not know which one is real. When there is suffering, one cries out, but the cry is not received, not seeing where it comes from or goes to, not knowing who is saving. I now contemplate that the Mahasattva has no attachment to 'self', the six senses contacting the external world are like fire. Fire does not burn fire, dust does not stain dust, because there is no distinction between self and other, therefore it is called Avalokiteshvara (Bodhisattva).
Only the Mahasattva's body exists in the hearts of sentient beings, participating in it without mixing, separating without dividing. Therefore, when I ask for something, he responds according to the sound.
匪大士來。實我自證。我不知苦。何以能求。即知苦處。是為返流。我流既返。大士即我。以我求我。於何不可。
又。
我觀大士身。本離一切相。以本離相故。故能現眾身。譬如摩尼珠。隨緣明眾色。是故佛菩薩。及六道眾生。乃至異類形。一切無不入。如何男女身。而作分別見。若見大士身。平等無二相。了知法性空。光明如滿月。能令煩惱暗。一切當下除。故我依大士。頓出生死苦。
水月觀音贊
身若浮雲。心如水月。不動而應。無言而說。呼之有聲。覓之不得。凡有苦求。皆得解脫。
又。
水月之姿。空花之表。谷響之聲。摩尼之寶。到處相逢即現形。往來六道無昏曉。一片身心只為人。若個阿師何處討。
又。
映象水月。太虛閃電。觸而動之。瞥然影現。
又。
一塵不染。十方露布。通身手眼。不須回互。
又。
心本無事。為誰苦思。有來問者。自亦不知。
又。
大士無心。如響應聲。凡有求者。隨叫隨應。
又。
以無相身。應有求心。無處不現。名觀世音。
又。
水流在海。月不離天。不思而應。為自在禪。
又。
無相之相。相不在我。隨應而現。
【現代漢語翻譯】 現代漢語譯本 匪大士來。（匪大士：指觀世音菩薩）實際上是我自己證悟的。我如果不知道什麼是苦，又怎麼能去尋求解脫呢？一旦認識到苦的根源，那就是迴歸本源的開始。我的流轉一旦迴歸本源，大士就是我，以我來尋求我，又有什麼不可以的呢？
又。
我觀察大士的身，本來就脫離一切表象。因為本來就脫離表象的緣故，所以能夠顯現各種各樣的身形。譬如摩尼珠（Mani jewel：一種寶珠），隨著因緣顯現各種顏色。因此，無論是佛菩薩，還是六道眾生，乃至各種不同的形態，沒有不能進入的。怎麼能因為男女之身，就產生分別的見解呢？如果能見到大士的身，平等而沒有分別，了知法性本空，光明如同滿月，能夠讓煩惱的黑暗，當下全部消除。所以我依靠大士，立刻脫離生死之苦。
水月觀音贊
身形如同浮雲，心境如同水中的月亮。不需動搖就能應現，無需言語就能說法。呼喚時有聲音，尋找時卻不可得。凡是有苦難來祈求的，都能得到解脫。
又。
水月般的姿態，空花般的表象，山谷迴響般的聲音，摩尼寶珠般的珍貴。到處相逢就顯現身形，往來六道沒有昏暗和清醒的分別。一片身心只爲了救度世人，這樣的阿師（Acharya：導師）到哪裡去尋找呢？
又。
如同鏡中的影像，水中的月亮，太虛中的閃電。觸動它，它就立刻顯現。
又。
一塵不染，在十方世界顯露。全身都是手眼，不需要互相轉換。
又。
心本來就沒有什麼事，為什麼要苦苦思索呢？有人來問，自己也不知道。
又。
大士沒有分別心，如同山谷的回聲。凡是有祈求的人，隨著呼喚就隨著應答。
又。
以無相之身，應有求之心。無處不顯現，所以名為觀世音（Avalokiteśvara：觀世音菩薩）。
又。
水流向大海，月亮不離開天空。不思慮就能應現，這是自在的禪定。
又。
無相的相，相不在我。隨著因緣而顯現。
【English Translation】 English version 'Not the great being comes. It is truly my own self-realization. If I do not know suffering, how can I seek liberation? Once I recognize the source of suffering, it is the beginning of returning to the origin. Once my wandering returns to the origin, the great being is me. Using me to seek me, what is impossible?'
Again.
'I observe the body of the great being, which is originally free from all forms. Because it is originally free from forms, it can manifest various forms. It is like a Mani jewel (Mani jewel: a kind of precious gem), which manifests various colors according to conditions. Therefore, whether it is Buddhas and Bodhisattvas, or beings in the six realms, even different forms, there is nothing that it cannot enter. How can one create discriminating views based on male and female bodies? If one can see the body of the great being, equal and without duality, understanding that the nature of Dharma is empty, and its light is like a full moon, it can eliminate all the darkness of afflictions immediately. Therefore, I rely on the great being to instantly escape the suffering of birth and death.'
Praise of Water-Moon Avalokiteśvara
'The body is like floating clouds, the mind is like the moon in water. Responding without moving, speaking without words. There is a sound when called, but it cannot be found when sought. All who seek with suffering will be liberated.'
Again.
'The form of the water-moon, the appearance of empty flowers, the sound of a valley echo, the treasure of a Mani jewel. Meeting everywhere, it manifests its form. Coming and going in the six realms without darkness or dawn. A single mind and body is only for the sake of people. Where can one find such an Acharya (Acharya: teacher)?'
Again.
'Like an image in a mirror, the moon in water, lightning in the void. Touch it and move it, and the shadow appears in a flash.'
Again.
'Unstained by a single speck of dust, revealed in the ten directions. The whole body is hands and eyes, no need for mutual conversion.'
Again.
'The mind is originally without affairs, why suffer and think? When someone comes to ask, even oneself does not know.'
Again.
'The great being has no mind, like an echo in a valley. Whoever seeks, responds as they call.'
Again.
'With a formless body, responding to a seeking mind. Manifesting everywhere, named Avalokiteśvara (Avalokiteśvara: the Bodhisattva of Compassion).'
Again.
'Water flows into the sea, the moon does not leave the sky. Responding without thought, this is the samadhi of freedom.'
Again.
'The form of no-form, the form is not in me. Manifesting according to conditions.'
如薪遇火。三十二應。猶是瑣瑣。百千萬億。有何不可。
又。
大士身心。眾生即是。所以愿求。隨感而至。
又。
至人無形。真悲無聲。感應道交。沙白水清。
又。
以慧為命。以物為心。尋聲救苦。名觀世音。
又。
身心洞徹。猶如琉璃。表裡得凈。如月臨池。不感而應。不求而至。是故我師。名不思議。
又。
無聲而說。有求而應。如答谷響。似臨寶鏡。是則稱名觀世音。所修三昧名真凈。
又。
以寂滅心。現微妙相。滿月寒空。光明無量。我以精心。如澄濁水。水清月現。不須議擬。月不離水。水不離月。以無去來。兩皆寂滅。我心既寂。大士即我。故我所求。應念而果。
又。
如鏡中像。如水中月。視之似有。取之不得。以海潮音。出廣長舌。此我大士。說法之則。
又。
法身如雲。充滿十方。從空中生。如水月光。以身無外。故心無礙。所以應物。得大自在。三十二應。人謂是實。在我大士。如海一滴。眾生煩惱。如火之狂。甘露見灑。應念清涼。
又。
我觀大士。如水中月。楊柳一枝。稱甘露滅。十方世界普沾濡。能解眾生三毒熱。
又。
無慮而
【現代漢語翻譯】 現代漢語譯本： 如柴薪遇到火焰一般。示現三十二應化身，仍然是細微末節。百千萬億種化身，又有什麼不可能呢？ 大士（菩薩的尊稱）的身心，與眾生沒有分別。所以眾生的愿求，隨著感應而到來。 證悟真理的人沒有固定的形相，真正的慈悲沒有聲音。感應和道相互交融，就像沙灘潔白，水波清澈。 以智慧為生命，以利益眾生為心。循著聲音去救度苦難，所以名為觀世音（觀察世間聲音的菩薩）。 身心通透明徹，猶如琉璃一般。內外都得到清凈，就像月亮映照在水池中。不須特別去感應，自然會有迴應；不須特別去祈求，自然會到來。因此我的老師，名為不可思議。 沒有聲音卻在說法，只要有所求就能得到迴應。就像迴應山谷的回聲，又像面對寶鏡一般。這就是稱念觀世音菩薩名號的功德。所修的三昧，名為真凈。 以寂滅的心，示現微妙的形象。就像滿月懸掛在寒冷的天空中，光明無量。我用精誠的心，就像澄清渾濁的水。水清了，月亮自然顯現，不需要再作任何思量。月亮不離水，水也不離月亮。因為沒有來去，所以兩者都是寂滅的。我的心既然寂靜，大士就是我。所以我所祈求的，應念就能實現。 就像鏡子中的影像，就像水中的月亮。看起來好像有，想要去抓取卻抓不到。以如海潮般的聲音，發出廣長舌相。這就是我的大士，說法的法則。 法身就像云一樣，充滿十方。從空中生起，就像水中的月光。因為身體沒有內外之分，所以心也沒有任何阻礙。因此能夠應物示現，得到大自在。示現三十二應化身，人們以為是真實的。在我的大士看來，就像大海中的一滴水。眾生的煩惱，就像狂暴的火焰。甘露灑下，應念就能得到清涼。 我觀想大士，就像水中的月亮。用楊柳枝蘸水，稱念甘露來熄滅火焰。十方世界普遍得到滋潤，能夠解除眾生貪嗔癡三毒的熱惱。 沒有憂慮而
【English Translation】 English version: Like firewood meeting fire. Manifesting thirty-two response bodies is still trivial. What is impossible with hundreds of thousands of millions of manifestations? The body and mind of the Mahasattva (a respectful title for Bodhisattvas) are one with sentient beings. Therefore, their vows and requests arrive in response to their feelings. The realized person has no fixed form, and true compassion is silent. The interaction between feeling and the Way is like white sand and clear water. Taking wisdom as life and benefiting beings as the heart. Seeking to relieve suffering by following sounds, hence the name Avalokiteśvara (the Bodhisattva who observes the sounds of the world). The body and mind are thoroughly clear, like crystal. Inside and out are purified, like the moon reflected in a pond. Without seeking a response, it naturally comes; without asking, it arrives. Therefore, my teacher is called Inconceivable. Speaking without sound, responding to requests. Like answering an echo in a valley, like facing a precious mirror. This is the merit of reciting the name of Avalokiteśvara. The samadhi cultivated is called True Purity. Using a mind of stillness and extinction to manifest subtle forms. Like a full moon in the cold sky, with immeasurable light. I use a sincere mind, like clarifying muddy water. When the water is clear, the moon naturally appears, without further deliberation. The moon does not leave the water, and the water does not leave the moon. Because there is no coming or going, both are still and extinct. Since my mind is still, the Mahasattva is me. Therefore, what I seek is fulfilled in the moment of thought. Like an image in a mirror, like the moon in water. It seems to exist when you look at it, but you cannot grasp it. Using a voice like the ocean tide, emitting a broad and long tongue. This is the principle of Dharma teaching of my Mahasattva. The Dharma body is like a cloud, filling the ten directions. Arising from the sky, like the moonlight in water. Because the body has no inside or outside, the mind has no obstruction. Therefore, it can manifest in response to things and attain great freedom. The thirty-two response bodies are thought to be real. In the eyes of my Mahasattva, they are like a drop in the ocean. The afflictions of sentient beings are like raging fire. When nectar is sprinkled, coolness is attained in the moment of thought. I contemplate the Mahasattva, like the moon in water. Using a willow branch to sprinkle nectar to extinguish flames. The ten directions of the world are universally moistened, able to relieve the heat of the three poisons of sentient beings (greed, hatred, and delusion). Without worry and
應。不思而遍。春到花開。水清月現。手捉足奔。眼聞耳見。遠而愈親。淡而不厭。丈夫若下苦心腸。相逢即遂平生愿。
又。
大士之身。本來無相。隨心應現。不狀之狀。電影空花。映象水月。作如是觀。忽然超越。
又。
畢竟空中。縣清涼月。影沉眾水。不容分別。故大士身。與物無二。隨所見聞。無處不是。
又。
大士本無身。身隨眾生現。如月映眾水。不分垢凈故。昏明在清濁。非月有揀擇。是故現大士。應以凈心觀。觀者心既凈。眾苦悉皆空。若知救苦心。應即是觀者。
又。
大士無思。其思以慈。為眾生故。兀兀如癡。癡與眾生。膠漆附離。兩者相合。俱不可知。故能救苦。影響同時。是故大士。悲深愿重。眾生界空。其癡無用。
又。
我觀大士。如月在空。凡有水處。皆現其中。不擇凈穢。原無彼此。以水性空。故無塵滓。眾生心水。亦復如是。故有求者。應念即至。以有眾水。如月普照。以有眾生。見大士妙。
觀音大士化比丘像贊
有為而然。無方而應。何故舍他。現此真凈。以佛非法。非法誰傳。若無傳者。聾瞽皆眠。是故比丘。即法即佛。以心如空。似響出谷。以空無形。盲者能視。其響無聲。聾者得
【現代漢語翻譯】 現代漢語譯本： 應：無需思慮而周遍一切，如同春天到來，花朵自然開放；水質清澈，月亮自然顯現。如同手能抓住東西，腳能奔跑，眼睛能看到，耳朵能聽到。越是遠離，反而越親近；越是平淡，反而越不會厭倦。大丈夫如果下定決心，一旦相遇，就能實現平生的願望。
又： 大士（Mahasattva）的法身，本來就沒有固定的相狀，隨著眾生的心念而應現，是無法用具體的形狀來描述的形狀。如同電影、空花，如同映象、水月，以這樣的方式來觀照，就能忽然超越一切。
又： 畢竟是空性之中，懸掛著清涼的月亮，月亮的影子沉入眾多的水中，無法一一分別。所以大士（Mahasattva）的法身，與萬物沒有分別，無論所見所聞，無處不是大士（Mahasattva）的顯現。
又： 大士（Mahasattva）本來沒有固定的身相，他的身相隨著眾生的因緣而顯現，如同月亮映照在眾多的水中，不分別水是乾淨還是污濁。昏暗或明亮在於水的清澈或渾濁，而不是月亮有所選擇。因此，顯現大士（Mahasattva），應該用清凈的心來觀照。觀照者的心既然清凈，所有的痛苦都將消空。如果了解救苦救難的心，那麼觀照者本身就是大士（Mahasattva）。
又： 大士（Mahasattva）沒有分別思慮，他的思慮是慈悲，爲了救度眾生，看起來癡癡呆呆。這種『癡』與眾生，如同膠漆般緊密相連，兩者相互結合，無法分辨。因此能夠救苦救難，如同聲音和迴響同時出現。所以大士（Mahasattva）的悲心深切，願力宏大，如果眾生界空盡，他的『癡』也就沒有用處了。
又： 我觀照大士（Mahasattva），如同月亮在空中，凡是有水的地方，都能顯現月亮的影子。不選擇乾淨或污穢的水，本來就沒有彼此的分別。因為水的本性是空性的，所以沒有塵埃污垢。眾生的心水，也是如此。所以有祈求的人，應念之間就能得到迴應。因為有眾多的水，所以月亮才能普遍照耀；因為有眾多的眾生，才能見到大士（Mahasattva）的妙相。
觀音大士化比丘像贊 因為有為而自然，無方所而應現。為何捨棄其他的形象，而顯現這清凈的比丘（bhiksu）之相？因為佛法（Buddha Dharma）並非有為法，那麼這佛法（Buddha Dharma）由誰來傳揚？如果沒有傳揚佛法（Buddha Dharma）的人，那麼聾子和瞎子都將沉睡不醒。因此，比丘（bhiksu）就是佛法（Buddha Dharma），就是佛（Buddha）。以心如同虛空，如同迴響從山谷中發出。因為虛空沒有形狀，所以盲人也能看見；迴響沒有聲音，所以聾子也能聽見。
【English Translation】 English version: Response: Without thinking, it pervades everything. When spring arrives, flowers bloom naturally; when the water is clear, the moon appears. Like hands grasping and feet running, eyes seeing and ears hearing. The farther away, the closer it becomes; the simpler, the less tiresome. If a great person sets their mind to it, meeting will fulfill their lifelong wish.
Again: The Dharmakaya of the Mahasattva (Great Being), originally has no fixed form, manifesting according to the minds of sentient beings, a form that cannot be described by any specific shape. Like movies, empty flowers, like reflections, the moon in water, contemplate in this way, and you will suddenly transcend everything.
Again: Ultimately, in emptiness, hangs the cool moon, its reflection sinking into many waters, impossible to distinguish individually. Therefore, the Dharmakaya of the Mahasattva (Great Being) is no different from all things, wherever seen or heard, there is no place where it is not.
Again: The Mahasattva (Great Being) originally has no fixed body, his body manifests according to the conditions of sentient beings, like the moon reflecting in many waters, not distinguishing between clean and dirty. Darkness or brightness depends on the clarity or turbidity of the water, not on the moon's selection. Therefore, to see the Mahasattva (Great Being), one should contemplate with a pure mind. Once the mind of the contemplator is pure, all suffering will be emptied. If you understand the mind of saving from suffering, then the contemplator himself is the Mahasattva (Great Being).
Again: The Mahasattva (Great Being) has no discriminating thoughts, his thoughts are compassion, for the sake of saving sentient beings, appearing foolish. This 'foolishness' and sentient beings are closely connected like glue, the two combine, and cannot be distinguished. Therefore, he can save from suffering, like sound and echo appearing simultaneously. Therefore, the Mahasattva's (Great Being) compassion is deep, his vows are great, if the realm of sentient beings is emptied, his 'foolishness' will be useless.
Again: I contemplate the Mahasattva (Great Being), like the moon in the sky, wherever there is water, the moon's reflection appears. Not choosing clean or dirty water, originally there is no distinction between them. Because the nature of water is emptiness, there is no dust or impurity. The mind-water of sentient beings is also like this. Therefore, those who seek, will receive a response in an instant. Because there are many waters, the moon can shine universally; because there are many sentient beings, they can see the wonderful form of the Mahasattva (Great Being).
Praise of Avalokiteshvara (Guanyin) Bodhisattva Transforming into a Bhikshu (Monk) Naturally arising from action, responding without direction. Why abandon other forms and manifest this pure Bhikshu (monk) form? Because the Buddha Dharma (Buddha's teachings) is not conditioned, then who will transmit this Dharma? If there is no one to transmit the Dharma, then the deaf and blind will all sleep. Therefore, the Bhikshu (monk) is the Dharma, is the Buddha. With the mind like emptiness, like an echo coming from a valley. Because emptiness has no form, the blind can see; the echo has no sound, the deaf can hear.
意。視聽不住。聲色兩忘。以三昧力。醒彼癡狂。塵中作主。火里生蓮。稱名禮敬。應念現前。我師方名。得自在禪。
蓮葉觀音贊
苦海無涯。誰為彼岸。一葉紅蓮。隨流泛泛。以此舟航。無處不遍。萬類有求。隨感應念。是故稱名。普門示現。
又。
苦海無涯。欲流不竭。至人所憑。青蓮一葉。彼岸非遙。途程不涉。身若云空。心如水月。能如是觀。何法可說。
慈聖聖母刻瑞蓮觀音贊
聞彼曇華。千年一現。有聖人出。以為瑞驗。惟皇聖母。闕產此華。以此徴德。又何以加。
蓮華觀音贊
至人應物。如優曇華。見之者稀。故以為夸。青蓮出水。根從淤泥。見之者眾。不以為奇。是故我說。法身周遍。十方皆稱。普門示現。如此周匝。人何不識。只在目前。建大法幟。茍非真凈。無以致此。故大士身。聊復爾爾。
又。
三界無安。猶如火宅。至人處之。如清涼國。五欲淤泥。猶如糞壤。蓮華挺生。枝葉自長。摩尼寶珠。體凈圓潔。墮溷跡中。光明不缺。佛性在纏。染而不污。泥中之蓮。廁中之珠。日用行藏。昭昭不昧。火里蓮花。故稱為瑞。
禪定觀音贊
以思惟心。入眾生想。打水成痕。敲空作響。參而不雜。離而不兩。雪
【現代漢語翻譯】 現代漢語譯本 意（yi）：心意。視聽不住：眼睛和耳朵不停留于外境。聲色兩忘：忘記聲音和顏色。以三昧力（san mei li）：用禪定的力量。醒彼癡狂：喚醒那些愚癡瘋狂的人。塵中作主：在塵世中掌握自己。火里生蓮：在煩惱中也能保持清凈。稱名禮敬：稱念名號，禮拜恭敬。應念現前：應該立刻顯現。我師方名：我的老師的名字。得自在禪：得到自在的禪定。
蓮葉觀音贊
苦海無涯：苦海沒有邊際。誰為彼岸：誰是到達彼岸的依靠？一葉紅蓮：一片紅色的蓮花。隨流泛泛：隨著水流漂浮。以此舟航：用這蓮花作為舟船。無處不遍：沒有地方不能到達。萬類有求：所有眾生有所求。隨感應念：隨著感應立刻顯現。是故稱名：所以稱念名號。普門示現：普遍地示現。
又。
苦海無涯：苦海沒有邊際。欲流不竭：慾望的河流不會枯竭。至人所憑：有智慧的人所依靠的。青蓮一葉：一片青色的蓮花。彼岸非遙：到達彼岸並不遙遠。途程不涉：不需要經歷漫長的路程。身若云空：身體像云一樣空虛。心如水月：心像水中的月亮一樣。能如是觀：如果能夠這樣觀察。何法可說：還有什麼法可以說的呢？
慈聖聖母刻瑞蓮觀音贊
聞彼曇華（tan hua）：聽說曇花。千年一現：一千年才出現一次。有聖人出：有聖人出現。以為瑞驗：認為是吉祥的徵兆。惟皇聖母：只有皇后聖母。闕產此華：生出了這種花。以此徴德：用這個來證明她的德行。又何以加：還能再增加什麼呢？
蓮華觀音贊
至人應物：有智慧的人應付事物。如優曇華（you tan hua）：像優曇花一樣。見之者稀：見到它的人很少。故以為夸：所以認為值得誇耀。青蓮出水：青色的蓮花從水中長出。根從淤泥：根從淤泥中生長。見之者眾：見到它的人很多。不以為奇：不認為奇怪。是故我說：所以我說。法身周遍：法身是周遍的。十方皆稱：十方世界都稱念。普門示現：普遍地示現。如此周匝：這樣周遍。人何不識：人們為什麼不認識？只在目前：就在眼前。建大法幟：建立大法旗幟。茍非真凈：如果不是真正清凈。無以致此：無法達到這種境界。故大士身：所以大士的身。聊復爾爾：姑且如此。
又。
三界無安：三界沒有安寧。猶如火宅：就像燃燒的房屋。至人處之：有智慧的人處在其中。如清涼國：像在清涼的國度。五欲淤泥：五種慾望就像淤泥。猶如糞壤：就像糞土。蓮華挺生：蓮花挺拔生長。枝葉自長：枝葉自然生長。摩尼寶珠（mo ni bao zhu）：摩尼寶珠。體凈圓潔：本體清凈圓滿。墮溷跡中：掉落在糞坑中。光明不缺：光明也不會缺少。佛性在纏：佛性被煩惱纏繞。染而不污：被污染卻不被玷污。泥中之蓮：淤泥中的蓮花。廁中之珠：廁所中的寶珠。日用行藏：日常的行動。昭昭不昧：清清楚楚，不會被遮蔽。火里蓮花：火中的蓮花。故稱為瑞：所以被稱為吉祥的徵兆。
禪定觀音贊
以思惟心：用思惟的心。入眾生想：進入眾生的想法。打水成痕：在水上擊打形成痕跡。敲空作響：敲打虛空發出聲響。參而不雜：參與其中卻不混雜。離而不兩：離開卻不是兩個。雪（xue）
【English Translation】 English version Yi (意): intention. 'Eyes and ears do not dwell': eyes and ears do not linger on external realms. 'Forgetting sound and color': forgetting sounds and colors. 'With the power of Samadhi (三昧力)': using the power of meditative concentration. 'Awakening those who are foolish and mad': awakening those who are foolish and insane. 'Mastering oneself in the dust': mastering oneself in the mundane world. 'Lotus born from fire': maintaining purity even amidst afflictions. 'Reciting the name with reverence': reciting the name and paying homage with respect. 'Appearing in response to thought': appearing immediately in response to thought. 'My teacher's name is': the name of my teacher is. 'Obtaining the Samadhi of Freedom': obtaining the unhindered Samadhi.
Praise of the Lotus Leaf Guanyin
'The sea of suffering is boundless': the sea of suffering has no shore. 'Who is the other shore?': who is the reliance to reach the other shore? 'A single red lotus leaf': a single red lotus leaf. 'Floating with the current': floating along with the water. 'Using this as a boat': using this lotus as a boat. 'Reaching everywhere': reaching every place. 'All beings have requests': all beings have requests. 'Responding to feelings and thoughts': immediately appearing in response to feelings. 'Therefore, reciting the name': therefore, reciting the name. 'Universally manifesting': universally manifesting.
Also.
'The sea of suffering is boundless': the sea of suffering has no shore. 'The stream of desires never ceases': the stream of desires never dries up. 'What the wise rely on': what the wise rely on. 'A single blue lotus leaf': a single blue lotus leaf. 'The other shore is not far': reaching the other shore is not far. 'The journey does not involve': the journey does not involve a long path. 'The body is like empty clouds': the body is like empty clouds. 'The mind is like the moon in water': the mind is like the moon in water. 'If one can observe in this way': if one can observe in this way. 'What Dharma can be spoken?': what Dharma can still be spoken?
Praise of the Auspicious Lotus Guanyin Carved by the Holy Mother Cisheng
'Hearing of the Udumbara flower (曇華)': hearing of the Udumbara flower. 'Appearing once in a thousand years': appearing only once in a thousand years. 'A sage is born': a sage is born. 'Considered an auspicious sign': considered an auspicious omen. 'Only the Holy Mother of the Emperor': only the Holy Mother of the Emperor. 'Gave birth to this flower': gave birth to this flower. 'Using this to attest to her virtue': using this to attest to her virtue. 'What more can be added?': what more can be added?
Praise of the Lotus Guanyin
'The wise respond to things': the wise respond to things. 'Like the Udumbara flower (優曇華)': like the Udumbara flower. 'Those who see it are rare': those who see it are rare. 'Therefore, it is praised': therefore, it is considered worthy of praise. 'The blue lotus emerges from the water': the blue lotus emerges from the water. 'Its roots are in the mud': its roots grow from the mud. 'Those who see it are many': those who see it are many. 'Do not consider it strange': do not consider it strange. 'Therefore, I say': therefore, I say. 'The Dharmakaya is pervasive': the Dharmakaya is pervasive. 'All ten directions praise': all ten directions praise. 'Universally manifesting': universally manifesting. 'So pervasive': so pervasive. 'Why do people not recognize it?': why do people not recognize it? 'It is right before your eyes': it is right before your eyes. 'Establishing the banner of the Great Dharma': establishing the banner of the Great Dharma. 'If not truly pure': if not truly pure. 'There is no way to achieve this': there is no way to achieve this state. 'Therefore, the body of the Great Being': therefore, the body of the Great Being. 'Is just like this': is just like this.
Also.
'The Three Realms are without peace': the Three Realms are without peace. 'Like a burning house': like a burning house. 'The wise dwell in it': the wise dwell in it. 'Like a cool and refreshing country': like a cool and refreshing country. 'The mud of the five desires': the mud of the five desires. 'Like dung and soil': like dung and soil. 'The lotus flower grows upright': the lotus flower grows upright. 'The branches and leaves grow naturally': the branches and leaves grow naturally. 'The Mani jewel (摩尼寶珠)': the Mani jewel. 'Its essence is pure and complete': its essence is pure and complete. 'Falling into the filth': falling into the filth. 'Its light does not diminish': its light does not diminish. 'Buddha-nature is entangled': Buddha-nature is entangled by afflictions. 'Defiled but not stained': defiled but not stained. 'The lotus in the mud': the lotus in the mud. 'The jewel in the toilet': the jewel in the toilet. 'Daily actions': daily actions. 'Clearly not obscured': clearly not obscured. 'The lotus in the fire': the lotus in the fire. 'Therefore, it is called auspicious': therefore, it is called an auspicious sign.
Praise of the Meditative Guanyin
'Using the mind of thought': using the mind of thought. 'Entering the thoughts of sentient beings': entering the thoughts of sentient beings. 'Striking water leaves a mark': striking water leaves a mark. 'Striking emptiness makes a sound': striking emptiness makes a sound. 'Participating without mixing': participating without mixing. 'Leaving without being two': leaving without being two. 'Snow (雪)'
里鷺鷥。珠中象罔。以如是觀。名尊中上。
又。
以如幻觀。無作妙力。從聞思修。入三摩地。
又。
大士無心。何有寂亂。眾生無情。了無干絆。應緣而度。原非有心。諸苦無住。如空谷音。是故大士。其悲最廣。如空合空。似響答響。本無去來。亦無起滅。大士神通。故不可說。
白衣觀音贊
衣白心赤。己無他有。使一切人。念不下口。
又。
本來無染。今亦無垢。能如是觀。十方通透。
又。
無形之形。隨感而現。只在一毫。光明普遍。
又。
折竹之枝。當吉祥草。坐斷十方。海枯山倒。
又。
海竭蓮枯。塵消覺證。全憑楊枝。灑掃清凈。
又。
我觀大士心。欲潔眾生染。故自白其衣。遮護眾生短。如水但洗塵。水不自洗水。大士與眾生。其實無彼此。若見自己心。便識大士面。擘破一微塵。大士光明現。
又。
大士中赤而外白。與眾生心全不隔。聲叫聲應即現前。猶如濁水涵明月。眾生心垢不易除。大士以身為洗潔。日用如觀大士容。色相求之即不得。只在聲前一句明。耳見眼聞不可說。
又。
大士潔白。以本不染。故入眾生。其心不淺。如水清珠。投
【現代漢語翻譯】 現代漢語譯本 如同在白鷺鷥中尋找珠子，在無形的虛空中尋找形象。以這樣的觀察方式，才能稱得上是尊貴中的至上。
又。
以如夢如幻的觀察方式，獲得不造作的微妙力量，通過聽聞、思考、修習，進入三摩地（Samadhi，禪定）。
又。
大士（Mahasattva，菩薩）沒有分別心，哪裡會有寂靜或散亂？眾生沒有真情實感，也就沒有真正的牽絆。應順因緣而度化眾生，原本就不是有心而為。一切痛苦沒有停留之處，如同空谷迴音。因此，大士的慈悲最為廣大，如同虛空與虛空相合，如同迴響應答迴響，本來就沒有來去，也沒有生起和滅亡。大士的神通，所以不可言說。
白衣觀音贊
外表是白色，內心是赤誠，自己沒有私心，也沒有其他的念頭。使一切人，唸佛唸到不想放下。
又。
本來就沒有被污染，現在也沒有任何污垢。能夠這樣觀察，就能通透十方。
又。
沒有固定形狀的形狀，隨著感應而顯現。僅僅在一根毫毛之中，光明就普遍照耀。
又。
折斷的竹枝，可以當作吉祥草。坐斷十方，海枯石爛。
又。
海水乾涸，蓮花枯萎，塵埃消散，覺悟證得。完全憑藉楊柳枝，灑掃清凈。
又。
我觀察大士的心，想要凈化眾生的染污。所以自己顯現白色的衣裳，遮護眾生的缺點。如同水只是洗去塵埃，水不能自己洗滌自己。大士與眾生，其實沒有彼此的分別。如果見到自己的心，就能認識大士的面目。剖開一粒微塵，大士的光明就會顯現。
又。
大士內心赤誠而外表潔白，與眾生的心完全沒有隔閡。聲音呼喚，聲音迴應，立刻顯現在眼前，猶如渾濁的水中映照著明月。眾生的心垢不容易去除，大士以自身作為洗滌。每天都應該觀想大士的容貌，如果從色相上尋求，就無法得到。只在聲音之前的那一句明白，用耳朵聽見，用眼睛看見，都無法說清楚。
又。
大士潔白，因為本來就沒有被污染。所以進入眾生之中，他的心意並不膚淺。如同清水中的寶珠，投入水中。
【English Translation】 English version Like searching for a pearl in a heron, or an image in the intangible void. Only by observing in this way can one be called the most supreme among the venerable.
Again.
By observing as if in a dream or illusion, one obtains the wonderful power of non-action. Through hearing, thinking, and cultivating, one enters Samadhi (禪定).
Again.
A Mahasattva (菩薩) has no discriminating mind, so where would there be stillness or disturbance? Sentient beings have no true feelings, so there are no real attachments. Responding to conditions to liberate beings, originally it is not done with a deliberate mind. All suffering has no abiding place, like an echo in an empty valley. Therefore, the compassion of a Mahasattva is the most vast, like empty space merging with empty space, like a response answering a response, originally there is no coming or going, no arising or ceasing. The supernatural powers of a Mahasattva are therefore indescribable.
In Praise of the White-Robed Avalokiteśvara
The robe is white, the heart is red (sincere), one has no selfishness, nor other thoughts. Causing all people to recite the Buddha's name without wanting to stop.
Again.
Originally without defilement, now also without impurity. Being able to observe in this way, one can penetrate the ten directions.
Again.
A form without a fixed shape, appearing according to the feeling. Just within a single hair, the light universally shines.
Again.
A broken bamboo branch can be used as auspicious grass. Sitting and severing the ten directions, the seas dry up and the mountains collapse.
Again.
The sea dries up, the lotus withers, dust disappears, enlightenment is attained. Relying entirely on the willow branch, sweeping and cleansing to purity.
Again.
I observe the heart of the Mahasattva, wanting to purify the defilements of sentient beings. Therefore, he manifests a white robe, shielding the shortcomings of sentient beings. Like water only washes away dust, water cannot wash itself. The Mahasattva and sentient beings, in reality, have no separation. If you see your own mind, you will recognize the face of the Mahasattva. Break open a single mote of dust, and the light of the Mahasattva will appear.
Again.
The Mahasattva is red within and white without, with no separation from the minds of sentient beings. A sound calls, a sound responds, immediately appearing before you, like a clear moon reflected in muddy water. The defilements of sentient beings' minds are not easily removed, the Mahasattva uses his body as a cleansing. Every day you should contemplate the appearance of the Mahasattva, if you seek it in form, you will not obtain it. Only in the sentence before the sound is there clarity, what is heard by the ear and seen by the eye cannot be spoken.
Again.
The Mahasattva is pure white, because originally without defilement. Therefore, entering among sentient beings, his intention is not superficial. Like a clear pearl in clear water, cast into the water.
之濁水。珠不留影。水清見底。明月在空。水清即現。不邀而至。不應而遍。故眾生苦。為大士身。凡有所求。即大士心。身心無外。彼此不二。應念現前。名不思議。
又。
湛湛寒空。澄澄秋水。大士法身。實同於此。月不離空。空不離水。似有兩般。實無彼此。心本無染。衣非愛白。以不白者。瞻之即潔。大士無心。眾生有想。相從想生。如月在掌。是故有求。隨念即應。原無去來。自心現證。
又。
惟我眾生苦。即是大士悲。由苦與悲合。故我願無違。假使百千億。隨求一時應。何況智慧男。於我而獨吝。如水銀墮地。顆顆思皆圓。我所求一事。事事亦復然。我觀大士身。如空谷覓響。大士觀我心。事如視諸掌。
魚籃觀音贊
籃兒在手。腳不住走。十字街頭。要人知有。
又。
手中一物。常放不下。赤心片片。為人不假。是故我說。真慈悲者。
又。
手提魚兒街上賣。眼裡尋人只圖快。中心不愛半文錢。多因要了慈悲債。
紫竹觀音贊
紫竹林。七寶地。普陀巖。金剛際。十方坐斷鎮常閑。有求之者隨聲至。不是吾師觀世音。誰能個個皆如意。
又。
紫竹無林。大士非身。今所見者。皆出自心。
【現代漢語翻譯】 現代漢語譯本： 猶如渾濁的水，珍珠無法映照其影。水清澈了，就能看見水底。明月懸掛在空中，水清澈了，明月自然顯現，無需邀請也會到來，無需迴應也會遍佈。所以眾生的苦難，就是大士（菩薩的尊稱）的身影。凡是眾生有所求，就是大士的心願。大士的身心無處不在，彼此沒有分別。應眾生的念頭而顯現，這就是不可思議。
又。
清澈寒冷的虛空，澄凈明亮的秋水，大士的法身，實際上與此相同。明月不離開天空，天空不離開水面，看似有兩種，實際上沒有彼此的分別。心本來就沒有污染，穿衣並非爲了喜愛白色。用不白之物，瞻仰它也會覺得潔凈。大士沒有分別心，眾生有妄想。現象隨著妄想產生，就像月亮在手掌中。因此，眾生有所求，隨著念頭就能得到迴應。本來就沒有去來，是自心顯現的證悟。
又。
只有我眾生的苦難，就是大士的慈悲。由於苦難與慈悲結合，所以我的願望沒有違背。假使有百千億的眾生，隨著他們的祈求一時都能得到迴應，何況是有智慧的男子，對於我的祈求而獨自吝嗇呢？就像水銀掉在地上，每一顆都圓潤。我所求的一件事，每一件事也都是這樣。我觀察大士的身影，就像在空曠的山谷中尋找回響。大士觀察我的心，就像看自己的手掌一樣。
魚籃觀音贊
籃子拿在手中，腳步不停地走動。在十字街頭，要人知道有觀音的存在。
又。
手中拿著一樣東西，常常放不下。赤誠的心一片片，為人真實不虛假。所以我說，這才是真正的慈悲。
又。
手裡提著魚兒在街上賣，眼裡尋找有緣人只求快速。心中不愛惜半分錢財，多半是爲了償還慈悲的債務。
紫竹觀音贊
紫竹林，是七寶所成之地。普陀巖，是金剛不壞的邊際。十方坐斷，永遠清閒自在。有祈求的人，隨著聲音就來到。如果不是我的老師觀世音（觀照世間聲音的菩薩），誰能讓每個人都如意呢？
又。
紫竹本沒有林，大士也並非實有其身。現在所見到的，都是出自我們的內心。
【English Translation】 English version: Like turbid water, a pearl cannot reflect its image. When the water is clear, one can see the bottom. The bright moon hangs in the sky, and when the water is clear, the moon naturally appears, arriving uninvited and pervading without response. Therefore, the suffering of sentient beings is the form of the Mahasattva (a respectful title for Bodhisattvas). Whatever sentient beings seek is the wish of the Mahasattva. The body and mind of the Mahasattva are omnipresent, without separation. Manifesting in response to the thoughts of sentient beings, this is inconceivable.
Again.
Clear and cold emptiness, clear and bright autumn water, the Dharmakaya (body of the Dharma) of the Mahasattva is actually the same as these. The moon does not leave the sky, and the sky does not leave the water. They seem to be two, but in reality, there is no separation. The mind is originally without defilement, and wearing clothes is not for the love of white. Using something that is not white, gazing upon it, one feels purity. The Mahasattva has no discriminating mind, sentient beings have deluded thoughts. Phenomena arise from deluded thoughts, like the moon in the palm of one's hand. Therefore, when sentient beings seek something, they receive a response according to their thoughts. Originally, there is no coming or going; it is the self-mind manifesting enlightenment.
Again.
Only the suffering of us sentient beings is the compassion of the Mahasattva. Because suffering and compassion are combined, my vows are not violated. If there were hundreds of thousands of millions of sentient beings, their requests would be answered at once. How could a wise man be stingy towards my requests alone? Like mercury falling on the ground, each drop is perfectly round. The one thing I seek is also like this in every matter. I observe the form of the Mahasattva, like seeking an echo in an empty valley. The Mahasattva observes my mind, like looking at the palm of one's hand.
Ode to the Fish Basket Guanyin (Avalokiteśvara)
Holding a basket in hand, feet constantly moving. At the crossroads, wanting people to know of Guanyin's presence.
Again.
Holding one thing in hand, unable to put it down. A sincere heart, genuine and not false for people. Therefore, I say, this is true compassion.
Again.
Carrying fish in hand, selling on the street, eyes searching for those with affinity, seeking quickness. Not cherishing half a penny, mostly to repay the debt of compassion.
Ode to the Purple Bamboo Guanyin (Avalokiteśvara)
The purple bamboo grove is a land made of seven treasures. Putuo Rock is the indestructible boundary of Vajra (diamond). Sitting firmly in all directions, eternally peaceful and free. Those who seek come at the sound. If it were not my teacher Avalokiteśvara (the Bodhisattva who contemplates the sounds of the world), who could fulfill everyone's wishes?
Again.
Purple bamboo originally has no grove, and the Mahasattva is not truly embodied. What is seen now all comes from our own minds.
南海觀音大士贊
碧海蒼崖。黃花翠竹。魚鱉蛟龍。夜叉鬼窟。隨類現形。沿流出沒。如空在地。無處不足。此是觀音自在身。不枉稱為過去佛。
又。
踞磐陀石。觀寂滅心。即彼群動。出微妙音。法離諸相。真經無文。惟我大士。現身如雲。有求必應。無類不往。以大悲心。全同妄想。
巖龕大士贊
蒼巖片石。苔封云護。大士法身。于中顯露。觸目分明。略無回互。而人別求。此何以故。
又。
片石孤峰。清池白月。自在法身。原無起滅。形不自形。本來如幻。翳目空花。晴虛閃電。非關大士。有心要為。實由幻者。妄想思算。欲見大士。真本來面。但莫思量。全體自現。
巖樹觀音大士贊
瞻彼蒼崖。巍巍不動。實我大士。法身孤迥。盼彼崖樹。枝葉扶疏。維我大士。慈蔭開敷。晏坐其中。無說無求。示三十二。妙應普周。群蒙驚起。不出大定。拔盡諸苦。悉令清凈。我觀大士。了諸無相。于幻化身。號尊中上。出廣長舌。山高水深。日夜常說。名觀世音。
觀音大士應變相贊
大士之身。如摩尼寶。五色互現。隨緣即了。在天而天。在人而人。既稱隨求。何不現形。若有求男。便應男子。福德智慧。莊嚴無比。只在求者。一心顯現
【現代漢語翻譯】 現代漢語譯本 南海觀音大士贊
碧藍的大海，蒼翠的山崖，遍佈黃色的花朵和翠綠的竹子，魚、鱉、蛟龍出沒，夜叉鬼居住的洞穴。觀音大士隨著不同種類眾生的根器示現不同的形貌，順著水流時隱時現。如同虛空一般無所不在，在任何地方都存在。這就是觀音自在之身，不愧被稱為過去的正法明如來。
又。
安坐在磐陀石（Potaraka，觀音菩薩的道場）上，觀照寂滅的真心。即使是那些喧鬧的動靜，也發出微妙的聲音。佛法遠離一切表相，真正的經典沒有文字。只有我的大士，示現的身形如雲般變幻莫測。只要有所祈求，必定有所迴應，無論哪一類眾生都會前往救度。以大慈悲心，完全同於眾生的妄想。
巖龕大士贊
蒼老的山巖，一片石頭，被青苔覆蓋，被雲霧環繞。大士的法身，在其中顯現出來。映入眼簾，清清楚楚，沒有絲毫的含糊。可是人們卻向別處尋求，這是什麼緣故呢？
又。
一片石頭，孤立的山峰，清澈的池水，皎潔的月亮。自在的法身，原本沒有生起和滅亡。形體不能自己形成形體，本來就像幻象一樣。就像眼睛有病時看到空中的花朵，晴朗的虛空中出現的閃電。這並非是觀音大士有意要做什麼，實在是由於迷惑的眾生，妄想思量計算。想要見到大士真正的本來面目，只要不思量，全體自然顯現。
巖樹觀音大士贊
瞻仰那蒼翠的山崖，巍峨高聳，不可動搖。那實在是我大士的法身，孤高迥絕。看那山崖上的樹木，枝繁葉茂，扶疏生長。這正是我大士的慈悲蔭護，廣為開敷。安然端坐于其中，無所言說，無所求取。示現三十二應化身，微妙的應化普遍周遍。使眾生從迷惑中驚醒，不離甚深禪定。拔除一切痛苦，使他們完全清凈。我觀大士，明瞭諸法沒有自性。對於幻化之身，號稱尊者中的至上者。伸出廣長舌相，如同山高水深一般，日夜不停地宣說，名為觀世音。
觀音大士應變相贊
大士的身體，如同摩尼寶珠（Cintamani，能如意生出寶物的寶珠），五彩繽紛，互相輝映，隨著因緣而顯現。在天界就顯現天人的形象，在人間就顯現人的形象。既然稱為隨求，為什麼不立刻顯現形體呢？如果有人祈求生男孩，就應現男子的形象，具有福德和智慧，莊嚴無比。這完全在於祈求者，一心懇切地顯現。
【English Translation】 English version Ode to the Great Compassionate Avalokiteśvara of the South Sea
Azure sea and verdant cliffs, yellow flowers and green bamboos, fish, turtles, dragons, and the lairs of yakshas and ghosts. Manifesting forms according to different beings, appearing and disappearing along the currents. Like the void, yet on the ground, present everywhere. This is the unconstrained body of Avalokiteśvara (Guanyin), truly worthy of being called the Buddha of the past.
Again.
Seated on Potaraka Rock (Potaraka, Guanyin's sacred mountain), contemplating the mind of quiescence. Even from the movements of the multitude, subtle sounds emerge. The Dharma is apart from all forms, the true scripture has no words. Only my Great Being, manifests a body like clouds. Responding to every request, going to all without distinction. With great compassion, completely akin to delusion.
Ode to the Great Being in the Rock Cave
A single rock on a verdant cliff, covered with moss and protected by clouds. The Dharma body of the Great Being, revealed within. Clear to the eye, without the slightest ambiguity. Yet people seek elsewhere, why is this so?
Again.
A single rock, a solitary peak, a clear pond, a white moon. The unconstrained Dharma body, originally without arising or ceasing. Form does not form itself, originally like an illusion. Like flowers in the sky seen by diseased eyes, lightning in the clear void. It is not that the Great Being intentionally does anything, but truly due to the deluded ones, thinking and calculating with delusion. If you wish to see the true original face of the Great Being, simply do not think, and the whole will naturally appear.
Ode to the Great Being Avalokiteśvara of the Rock Tree
Beholding that verdant cliff, towering and immovable. Truly it is the Dharma body of my Great Being, solitary and unique. Looking at the trees on the cliff, branches and leaves luxuriant and flourishing. This is truly the compassionate shade of my Great Being, widely unfolding. Sitting peacefully within, without speaking, without seeking. Manifesting thirty-two response bodies, the subtle responses universally pervading. Awakening the multitude from delusion, without leaving great samadhi. Uprooting all suffering, completely purifying them. I observe the Great Being, understanding all phenomena as without inherent nature. Regarding the illusory body, hailed as the most supreme among the venerable ones. Extending the broad and long tongue, like the height of mountains and the depth of waters, constantly speaking day and night, named Avalokiteśvara (Guanshiyin).
Ode to the Transformation Bodies of the Great Being Avalokiteśvara
The body of the Great Being, is like a Cintamani jewel (Cintamani, a wish-fulfilling jewel), five colors interreflecting, manifesting according to conditions. In the heavens, manifesting as a deva, in the human realm, manifesting as a human. Since it is called 'responding to every request', why not manifest a form immediately? If someone seeks a son, then manifesting as a male, with blessings and wisdom, adorned beyond compare. It all depends on the seeker, manifesting with a single-minded heart.
。是故名為。不思議變。
自在觀音贊
稽首大悲主。圓滿自在身。映象水中月。而作難思事。微細法界塵。一塵一切剎。剎剎如塵眾。無處不現形。眾生一念間。一時平等應。如圓通所說。猶是份量數。惟我心自知。大士全不覺。
又。
月影鐘聲。妙音色相。耳視心聞。功德無量。
御刻觀音大士贊
惟我大士。法身普應。從耳根門。圓通妙證。十方擊鼓。十方齊聞。於法界空。現形如雲。天上天下。無類不入。是故求者。隨心自足。惟我聖慈。宿秉悲願。如大士心。廣行方便。以此妙相。普施群生。令有所愿。如響應聲。
普陀觀音大士贊
我聞大士。不思而遍。應微塵國。廣行方便。眾生即心。心即眾生。故有求者。聲叫聲應。水長船高。泥多佛大。苦劇悲深。應接不暇。踞補陀巖。住生死海。虛空縱銷。此心不改。
又。
踞補陀巖。觀寂滅海。普震潮音。名觀自在。出廣長舌。十方周遍。故有求者。應念即現。眾生具足。何勞往救。水澄月現。不前不後。
憨山老人夢遊集卷第三十三 卍新續藏第 73 冊 No. 1456 憨山老人夢遊集
憨山老人夢遊集卷第三十四
侍 者 福 善 日錄
門
【現代漢語翻譯】 因此，這被稱為『不思議變』。
自在觀音贊
稽首（qǐ shǒu，叩頭）大悲主（dà bēi zhǔ，具有大慈悲心的主），圓滿自在身（yuán mǎn zì zài shēn，圓滿且自在的身體）。如同鏡中水裡的月亮，展現著難以思議的事情。在微細的法界塵埃中，一粒塵埃就是一個世界（yī chén yī qiè chà，一個微塵就是一個佛剎）。每個世界都像塵埃一樣眾多，無處不顯現身影。眾生在一念之間，同時平等地得到迴應。正如圓通法門所說，這仍然是可以用數量來衡量的。只有我的心自己知道，大士（dà shì，菩薩的尊稱）完全沒有覺察到。
又。
月亮的影子，鐘的聲音，微妙的聲音和形象，用耳朵去看，用心去聽，功德無量。
御刻觀音大士贊
只有我們的大士（dà shì，菩薩的尊稱），法身（fǎ shēn，佛的法性之身）普遍應化。從耳根（ěr gēn，聽覺器官）入門，圓滿通達，巧妙地證悟。十方（shí fāng，指東、西、南、北、東南、西南、東北、西北、上、下十個方向）敲鼓，十方都能同時聽到。在法界（fǎ jiè，宇宙萬有）的虛空中，顯現的身形如同雲彩。天上天下，沒有哪一類眾生不能進入。因此，祈求的人，都能隨心所愿，自我滿足。只有我們聖潔慈悲的觀音，宿世秉持著悲願。如同大士（dà shì，菩薩的尊稱）的心一樣，廣泛施行方便法門。用這種微妙的形象，普遍施予眾生，使他們有所愿求，就像迴應聲音一樣。
普陀觀音大士贊
我聽說大士（dà shì，菩薩的尊稱），不用思慮就能周遍一切。應化在微塵一樣的國土中，廣泛施行方便法門。眾生就是心，心就是眾生。所以有祈求的人，呼叫一聲就能得到迴應。水漲船高，泥多佛大。痛苦越劇烈，悲心越深切，應接不暇。踞守在補陀巖（bǔ tuó yán，觀音菩薩的道場），安住在生死之海。即使虛空最終消亡，這顆心也不會改變。
又。
踞守在補陀巖（bǔ tuó yán，觀音菩薩的道場），觀照寂滅之海。普遍震動潮水般的聲音，名為觀自在（guān zì zài，觀音菩薩的稱號）。伸出廣長的舌頭，周遍十方（shí fāng，指東、西、南、北、東南、西南、東北、西北、上、下十個方向）。所以有祈求的人，應念就能顯現。眾生本來就具足，何勞往外去拯救？水清澈了，月亮自然顯現，不提前也不落後。
憨山老人夢遊集卷第三十三 卍新續藏第 73 冊 No. 1456 憨山老人夢遊集
憨山老人夢遊集卷第三十四
侍者 福善 日錄
門
【English Translation】 Therefore, it is called 'Inconceivable Transformation'.
Eulogy to the Free and Unfettered Avalokiteśvara
I bow my head to the Lord of Great Compassion (dà bēi zhǔ, the one with great compassion), the perfectly free and unfettered body (yuán mǎn zì zài shēn, the perfect and free body). Like the moon in the water of a mirror, manifesting inconceivable things. In the subtle dust of the Dharma Realm (fǎ jiè, the universe), one dust is one world (yī chén yī qiè chà, one dust is one Buddha-land). Each world is as numerous as dust, appearing everywhere. Sentient beings, in a single thought, receive equal response simultaneously. As described in the Perfect Penetration, it is still a measurable quantity. Only my own heart knows, the Great Being (dà shì, a respectful title for Bodhisattvas) is completely unaware.
Also.
The moon's reflection, the sound of a bell, subtle sounds and forms, seeing with the ears, hearing with the mind, immeasurable merit.
Imperial Engraved Eulogy to the Great Avalokiteśvara
Only our Great Being (dà shì, a respectful title for Bodhisattvas), the Dharma Body (fǎ shēn, the Dharma-nature body of the Buddha) universally manifests. Entering through the ear-root (ěr gēn, the organ of hearing), perfectly penetrating, subtly realizing. When the ten directions (shí fāng, east, west, south, north, southeast, southwest, northeast, northwest, up, and down) beat the drum, all ten directions hear simultaneously. In the emptiness of the Dharma Realm (fǎ jiè, the universe), the manifested form is like clouds. Above the heavens and below, there is no category that cannot be entered. Therefore, those who seek, are satisfied according to their hearts' desires. Only our Holy Compassionate One, from past lives, holds the vow of compassion. Like the heart of the Great Being (dà shì, a respectful title for Bodhisattvas), widely practicing expedient means. Using this subtle form, universally bestowing upon sentient beings, enabling them to have their wishes fulfilled, like an echo responding to a sound.
Eulogy to the Great Avalokiteśvara of Mount Putuo
I have heard that the Great Being (dà shì, a respectful title for Bodhisattvas), without thinking, pervades everywhere. Manifesting in lands like dust motes, widely practicing expedient means. Sentient beings are the mind, the mind is sentient beings. Therefore, those who seek, their voices are called and voices respond. When the water rises, the boat rises; the more mud, the bigger the Buddha. The more intense the suffering, the deeper the compassion, responding without pause. Seated on the Putuo Rock (bǔ tuó yán, the Bodhimaṇḍa of Avalokiteśvara), dwelling in the sea of birth and death. Even if the void ultimately dissolves, this heart will not change.
Also.
Seated on the Putuo Rock (bǔ tuó yán, the Bodhimaṇḍa of Avalokiteśvara), contemplating the sea of quiescence. Universally vibrating the sound of the tide, named Avalokiteśvara (guān zì zài, the name of Avalokiteśvara). Extending the broad and long tongue, pervading the ten directions (shí fāng, east, west, south, north, southeast, southwest, northeast, northwest, up, and down). Therefore, those who seek, appear immediately upon thought. Sentient beings are complete, why bother going out to save? When the water is clear, the moon naturally appears, neither before nor after.
Hanshan Laoren's Dream Journey Collection, Volume 33 卍 New Continued Canon, Volume 73, No. 1456, Hanshan Laoren's Dream Journey Collection
Hanshan Laoren's Dream Journey Collection, Volume 34
Attendant: Fu Shan, Daily Record
Gate
人 通 炯 編輯
嶺南弟子 劉起相 重較
贊
天衣觀音大士贊
稽首大悲主。圓滿具足尊。晏坐法界空。皎若星中月。普應眾生心。如月臨眾水。眾生日用中。不知大士力。欲現微妙身。故借畫工手。畫工與大士。同入不思議。影現一毫端。如春在百花。于最微妙中。全體一齊現。莊嚴極妙麗。瓔珞百寶光。天衣覆其身。如薄霧籠月。宛在白毫中。睹此希有相。故我一瞻依。頓入寂滅海。是知求者心。清凈如止水。感此微妙身。隨念悉成就。以此愿所生。同證金剛體。常住照世間。解脫一切縛。
草衣觀音大士贊
大士無相。胡為示俗。草衣蒲團。隨意具足。鬚髮抓搔。不是不剪。故意留之。刺俗人眼。大士非俗。俗在觀者。如空中花。翳之過也。能除我見。大士即我。既隨類應。有何不可。又如痛處。痛者自知。若知大士。真俗皆非。
海潮觀音大士贊
森羅普印。性海湛然。境風一擊。波浪滔天。圓滿法身。端然常住。于波浪中。光明彌露。是故眾生。識浪作惡。法身潛為。見聞知覺。是故智者。于見聞中。一念返觀。業海頓空。大士救苦。匪從外來。自心顯現。不假安排。既唯自心。何用外尋。但聞聞性。名觀世音。
海月觀音贊(海中
【現代漢語翻譯】 現代漢語譯本 人 通 炯 編輯
嶺南弟子 劉起相 重較
贊
天衣觀音大士贊
稽首大悲主（頂禮大慈大悲的觀世音菩薩）。圓滿具足尊（您是圓滿具足一切功德的至尊）。晏坐法界空（安詳地端坐在空性的法界之中）。皎若星中月（您的光輝如同星空中皎潔的明月）。普應眾生心（普遍應現於一切眾生的心中）。如月臨眾水（就像月亮映照在所有的水中）。眾生日用中（眾生在日常生活中）。不知大士力（卻不知道觀音大士的力量）。欲現微妙身（爲了顯現微妙之身）。故借畫工手（所以借用畫工的手）。畫工與大士（畫工與觀音大士）。同入不思議（一同進入不可思議的境界）。影現一毫端（身影顯現在一根毫毛的尖端）。如春在百花（如同春天存在於所有的花朵中）。于最微妙中（在最微妙之處）。全體一齊現（整體同時顯現）。莊嚴極妙麗（莊嚴到了極點，美妙無比）。瓔珞百寶光（瓔珞散發著各種珍寶的光芒）。天衣覆其身（天衣覆蓋著您的身體）。如薄霧籠月（如同薄霧籠罩著月亮）。宛在白毫中（宛然顯現在白毫之中）。睹此希有相（看到這稀有之相）。故我一瞻依（所以我一心瞻仰依靠）。頓入寂滅海（頓時進入寂滅之海）。是知求者心（要知道，祈求者的心）。清凈如止水（清凈得如同止水）。感此微妙身（才能感應到這微妙之身）。隨念悉成就（隨著念頭都能成就）。以此愿所生（以此願力所生）。同證金剛體（一同證得金剛不壞之身）。常住照世間（永恒地照耀世間）。解脫一切縛（解脫一切束縛）。
草衣觀音大士贊
大士無相（觀音大士本無形相）。胡為示俗（為何要示現於世俗之中）。草衣蒲團（身穿草衣，坐在蒲團之上）。隨意具足（一切隨緣具足）。鬚髮抓搔（鬍鬚頭髮蓬亂）。不是不剪（不是不修剪）。故意留之（故意留著）。刺俗人眼（爲了刺痛世俗之人的眼睛）。大士非俗（觀音大士並非世俗之人）。俗在觀者（世俗在於觀看者的內心）。如空中花（如同空中的花朵）。翳之過也（是眼睛有翳病所致）。能除我見（能夠去除我執）。大士即我（觀音大士就是我）。既隨類應（既然隨著不同種類而應現）。有何不可（有什麼不可以的呢）。又如痛處（又如同疼痛的地方）。痛者自知（疼痛的人自己知道）。若知大士（如果知道觀音大士）。真俗皆非（真實與世俗都不是）。
海潮觀音大士贊
森羅普印（森羅萬象普遍印現）。性海湛然（自性之海湛然不動）。境風一擊（境界之風一吹）。波浪滔天（波浪滔天）。圓滿法身（圓滿的法身）。端然常住（端然常住）。于波浪中（在波浪之中）。光明彌露（光明更加顯露）。是故眾生（因此眾生）。識浪作惡（以意識之浪造作惡業）。法身潛為（法身默默地成為）。見聞知覺（見聞知覺的基礎）。是故智者（因此智者）。于見聞中（在見聞之中）。一念返觀（一念反觀自照）。業海頓空（業力之海頓時空寂）。大士救苦（觀音大士救度苦難）。匪從外來（並非從外而來）。自心顯現（而是從自心顯現）。不假安排（不需要安排）。既唯自心（既然唯有自心）。何用外尋（何必向外尋求）。但聞聞性（只要聽聞聽性的存在）。名觀世音（就名為觀世音）。
海月觀音贊(海中
【English Translation】 English version Ren Tongjiong edited
Disciple of Lingnan, Liu Qixiang, revised
Praise
Praise to the Great Being Guanyin in Heavenly Robes
I bow my head to the Lord of Great Compassion (obeisance to the compassionate Avalokiteśvara Bodhisattva). The Perfectly Complete Honored One (you are the supreme being with perfectly complete merits and virtues). Serenely seated in the emptiness of the Dharma Realm (peacefully seated in the empty realm of Dharma). Bright as the moon among the stars (your radiance is like the bright moon in the starry sky). Universally responding to the minds of all beings (universally appearing in the minds of all beings). Like the moon reflected in all waters (like the moon reflected in all waters). In the daily lives of beings (in the daily lives of beings). They do not know the power of the Great Being (they do not know the power of Avalokiteśvara). Wishing to manifest a subtle body (wishing to manifest a subtle body). Therefore, borrowing the hand of the painter (therefore, borrowing the hand of the painter). The painter and the Great Being (the painter and Avalokiteśvara). Together enter the inconceivable (together enter the inconceivable realm). The image appears on the tip of a hair (the image appears on the tip of a hair). Like spring in a hundred flowers (like spring in a hundred flowers). In the most subtle (in the most subtle). The whole appears all at once (the whole appears all at once). Solemn and extremely beautiful (solemn and extremely beautiful). Necklaces of a hundred treasures shine (necklaces of a hundred treasures shine). Heavenly robes cover the body (heavenly robes cover the body). Like a thin mist enveloping the moon (like a thin mist enveloping the moon). Clearly present in the white hair (clearly present in the white hair). Seeing this rare appearance (seeing this rare appearance). Therefore, I gaze and rely (therefore, I gaze and rely). Suddenly entering the sea of stillness (suddenly entering the sea of stillness). It is known that the seeker's mind (it is known that the seeker's mind). Is pure like still water (is pure like still water). Sensing this subtle body (sensing this subtle body). Every thought is accomplished (every thought is accomplished). With this wish born (with this wish born). Together attaining the diamond body (together attaining the indestructible diamond body). Constantly dwelling and illuminating the world (constantly dwelling and illuminating the world). Liberating all bonds (liberating all bonds).
Praise to the Great Being Guanyin in Grass Robes
The Great Being is without form (Avalokiteśvara Bodhisattva is originally without form). Why manifest in the mundane (why manifest in the mundane world). Grass robes and cattail mat (wearing grass robes and sitting on a cattail mat). Complete and sufficient at will (complete and sufficient according to circumstances). Beard and hair scratched (beard and hair disheveled). Not that they are not trimmed (not that they are not trimmed). Intentionally left (intentionally left). To prick the eyes of the vulgar (to prick the eyes of the vulgar). The Great Being is not vulgar (Avalokiteśvara is not vulgar). Vulgarity is in the viewer (vulgarity is in the viewer's mind). Like flowers in the air (like flowers in the air). It is the fault of the eye disease (it is the fault of the eye disease). Able to remove self-attachment (able to remove self-attachment). The Great Being is me (Avalokiteśvara is me). Since responding according to type (since responding according to different types). What is not possible (what is not possible). Also like a painful place (also like a painful place). The one who hurts knows (the one who hurts knows). If one knows the Great Being (if one knows Avalokiteśvara). Neither true nor vulgar (neither true nor vulgar).
Praise to the Great Being Guanyin of the Ocean Tide
The myriad phenomena are universally imprinted (the myriad phenomena are universally imprinted). The sea of nature is still (the sea of nature is still). A gust of wind strikes the realm (a gust of wind strikes the realm). Waves surge to the sky (waves surge to the sky). The perfect Dharma body (the perfect Dharma body). Remains still and constant (remains still and constant). In the waves (in the waves). Light is even more revealed (light is even more revealed). Therefore, sentient beings (therefore, sentient beings). The waves of consciousness create evil (the waves of consciousness create evil). The Dharma body secretly becomes (the Dharma body secretly becomes). The basis of seeing, hearing, knowing, and perceiving (the basis of seeing, hearing, knowing, and perceiving). Therefore, the wise (therefore, the wise). In seeing and hearing (in seeing and hearing). One thought returns to contemplation (one thought returns to contemplation). The sea of karma is instantly empty (the sea of karma is instantly empty). The Great Being saves from suffering (Avalokiteśvara saves from suffering). Not coming from outside (not coming from outside). Manifesting from one's own mind (manifesting from one's own mind). Not needing arrangement (not needing arrangement). Since it is only one's own mind (since it is only one's own mind). Why seek externally (why seek externally). Only hear the hearing nature (only hear the hearing nature). Is named Avalokiteśvara (is named Avalokiteśvara).
Praise to the Sea Moon Guanyin (in the sea
一月大士坐于滿月之中)
惟我大士。圓通妙應。入生死海。如月普印。清凈光中。法身湛然。煩惱波浪。一任滔天。煩惱愈盛。法身益顯。故於眾生。隨順不遠。如水涵月。月不離水。光光相照。原無彼此。我觀大士。不離此心。故求之者。如響應聲。常光不昧。死生不隔。寂滅現前。自然超越。
空海大士贊
生死若海。世界如空。一片身心。放舍此中。空水混融。波濤不惡。此唯我師。是真解脫。
現天大將軍身贊
諸佛所證圓通門。實從眾生六根入。六根一際有淺深。獨有耳根最圓滿。大士故從耳門入。根塵兩忘觀亦舍。生滅滅已寂滅現。一念與佛眾生等。法身平等無不融。十法界身一齊現。但隨所愿即得見。猶如空谷答眾響。是知天大將軍身。求者有心即應手。一身即具一切身。如海水具百川味。智者能離色相觀。一切根塵俱寂滅。
降伏六魔大士贊
我觀大士不思議。常在生死苦海中。身心普入諸有情。降伏魔冤利含識。諸魔不止八萬余。都以六根為橐籥。六門寂滅妙用全。即是大士威神力。魔與大士本不二。猶如虛空與日光。若空與光有差別。大士即為魔所攝。是故禮拜及稱名。不思議力應念現。蒼崖翠竹等法身。如如不動真解脫。
降十二魔大士
【現代漢語翻譯】 現代漢語譯本 一月大士（Ekachandra，指觀音菩薩的一個化身）端坐于滿月之中。
惟有我大士，圓融通達，妙用無方，進入生死苦海，猶如滿月普照一切。在清凈的光明中，法身湛然不動。煩惱的波浪，任憑它滔天洶涌，煩惱越是強烈，法身越發顯現。因此對於眾生，隨順而不遠離，如同水中映月，月亮不離水面，光明相互輝映，原本就沒有彼此的分別。我觀想大士，不離我的本心，所以祈求他的人，如同聲音得到迴響。常明的光輝不會暗淡，生死之間沒有隔閡，寂滅的境界當下顯現，自然就能超越生死輪迴。
空海大士讚頌：
生死如同大海，世界如同虛空，將這一片身心，完全放下在此處。虛空與水相互融合，波濤也並不令人厭惡。唯有我的老師（指觀音菩薩），才是真正的解脫。
現天大將軍身讚頌：
諸佛所證悟的圓通法門，實際上是從眾生的六根（眼、耳、鼻、舌、身、意）入手的。六根的領悟有深淺不同，唯有耳根最為圓滿。大士因此從耳根入道，根與塵（色、聲、香、味、觸、法）兩方面都忘卻，連觀照也捨棄。生滅之相滅盡之後，寂滅的境界就顯現。一念之間與佛和眾生平等無二。法身平等而無所不融，十法界的身形同時顯現。只要隨順你的願望，就能得見。猶如在空曠的山谷中迴應聲響。由此可知天大將軍身，祈求的人只要有誠心，立刻就能得到迴應。一身就具備一切身，如同海水具有百川的味道。有智慧的人能夠遠離對色相的執著，觀照一切根塵都歸於寂滅。
降伏六魔大士讚頌：
我觀想大士不可思議，常在生死苦海之中。身心普遍進入各種有情眾生之中，降伏魔王的冤對，利益一切有情識的眾生。諸魔不止八萬之多，都以六根作為風箱。六根之門寂滅，妙用就完全顯現，這就是大士的威神之力。魔與大士原本不是二，猶如虛空與日光。如果虛空與光明有差別，大士就會被魔所控制。因此禮拜和稱念大士的名號，不可思議的力量應念而現。蒼翠的山崖和綠竹等同於法身，如如不動，才是真正的解脫。
降十二魔大士
【English Translation】 English version Ekachandra (One-Moon Great Being, referring to a manifestation of Avalokiteśvara) sits in the midst of the full moon.
Only my Great Being, perfectly enlightened and wonderfully responsive, enters the sea of birth and death, like the moon universally illuminating. In the pure light, the Dharmakāya (法身, Dharma body) is serene and still. The waves of afflictions, let them be overwhelming; the more intense the afflictions, the more manifest the Dharmakāya. Therefore, towards sentient beings, he is compliant and not distant, like the moon reflected in water, the moon not leaving the water. Lights illuminate each other, originally without any distinction of self and other. I contemplate the Great Being, not apart from this mind. Therefore, those who seek him are like echoes responding to sounds. The constant light does not dim, and there is no separation between life and death. Nirvana (寂滅, extinction of suffering) manifests before us, and naturally, we transcend.
Praise by Kūkai (空海, a Japanese Buddhist monk):
Birth and death are like the sea, the world is like the sky. Completely release this body and mind within this. Space and water blend together, the waves are not evil. Only my teacher (referring to Avalokiteśvara) is truly liberated.
Praise for Manifesting as a Heavenly General:
The perfect and unobstructed gate of enlightenment realized by all Buddhas, in reality, enters through the six roots (六根, six sense organs: eyes, ears, nose, tongue, body, and mind) of sentient beings. The understanding of the six roots has varying depths, but the ear-root is the most perfect. Therefore, the Great Being enters through the ear-gate, forgetting both the root and the dust (色、聲、香、味、觸、法, objects of the six senses: sight, sound, smell, taste, touch, and dharma). Even contemplation is abandoned. When the arising and ceasing cease, Nirvana manifests. In a single thought, one is equal to the Buddhas and all sentient beings. The Dharmakāya is equal and all-pervading. The bodies of the Ten Dharma Realms (十法界, the ten realms of existence) manifest simultaneously. Just follow your wishes, and you will be able to see. It is like echoes answering in an empty valley. Thus, know that the Heavenly General's body responds immediately to those who seek with sincerity. One body possesses all bodies, like seawater possessing the taste of a hundred rivers. The wise can detach from the perception of form, and all roots and dust will return to stillness.
Praise for Subduing the Six Demons:
I contemplate the Great Being, inconceivable, constantly in the sea of suffering of birth and death. Body and mind universally enter all sentient beings, subduing the grievances of the demons, benefiting all sentient beings with consciousness. The demons are more than eighty thousand, all using the six roots as bellows. When the gates of the six roots are still, the wonderful function is fully revealed. This is the majestic power of the Great Being. The demons and the Great Being are originally not two, like emptiness and sunlight. If there is a difference between emptiness and light, the Great Being will be controlled by the demons. Therefore, by bowing and reciting the name of the Great Being, the inconceivable power manifests in response to the thought. Green cliffs and verdant bamboos are equal to the Dharmakāya, unmoving as such, truly liberated.
Subduing the Twelve Demons Great Being
贊
佛未出世魔界空。佛一出世魔即有。佛魔本自無差別。但從眾生顛倒見。根塵對待魔壘封。心境兩忘魔隊滅。是故觀音妙智力。降魔但只凈根塵。六門洞逮法界空。佛魔一時俱不現。我今頂禮不思議。愿以無畏施眾生。令我頓入圓通門。常使諸魔為法侶。魔能隨念建法幢。始感大士威神力。
圓通大士贊
惟大士身。無處不在。故大士心。圓通無礙。十方眾生。原非分外。色里膠青。水中土塊。既無彼此。難分疆界。所以應求。如此便快。
刺繡大士贊(有引)
嘉禾夏母範氏。年五十二。持齋三十五年。日夜誦金剛經。偶患瘺疾。苦劇。婦馮氏。性至孝。愿以身代。乃刺繡觀音大士。三年無懈。成二十餘幅。母疾果愈。步履勝常。婦竟病且死。母思婦言笑如生。其子錫書。乞為之贊。贊曰。
以無緣慈。其身普遍。入眾生心。如針引線。媳代姑病。刺大士身。隨手而應。若影與形。姑病既愈。其媳亦死。足見體同。原無彼此。媳託大士。死亦不滅。絲絲縷縷。出廣長舌。
又。
法身本無形。形隨眾生有。眾生妄想興。法身即出現。故此有心人。不憶念別事。專注妙法身。皎潔如光素。乃以觀念針。牽引妄想絲。唸唸透法身。絲絲成妙相。精誠入微細。毫髮
【現代漢語翻譯】 現代漢語譯本 贊
佛未出世時，魔界空無一物。佛一旦出世，魔便隨之出現。佛與魔原本並無差別，只是眾生顛倒妄見所致。根塵相對，便築起了魔的堡壘；心境兩忘，魔的隊伍便會消滅。因此，觀音菩薩具有不可思議的智慧力量，降伏邪魔只需清凈根塵。六根通達，便能領悟法界本空，佛與魔一時俱不顯現。我今頂禮這不可思議的境界，愿以無畏的精神施予眾生，使我頓悟圓通之門，常使諸魔成為修法的伴侶，魔能隨念建立法幢，這都是感應于觀音大士的威神之力。
圓通大士贊
唯有大士之身，無處不在。所以大士之心，圓融通達，沒有阻礙。十方眾生，原本就不是身外之物。如同顏色里摻雜了膠青，水中混入了土塊。既然沒有彼此之分，就難以劃分疆界。所以，有求必應，如此便能快速如願。
刺繡大士贊(有引)
嘉禾（地名）的夏母範氏，年五十二歲，持齋三十五年，日夜誦讀《金剛經》。偶然患上瘺疾，痛苦不堪。她的兒媳馮氏，生性至孝，愿以自身代替婆婆受苦。於是刺繡觀音大士像，三年沒有懈怠，繡成了二十多幅。婆婆的疾病果然痊癒，步履勝過往常。兒媳卻因此病重而死。婆婆思念兒媳的音容笑貌，如同還在眼前。她的兒子錫書，請求我為這件事作贊。贊曰：
以無緣大慈之心，她的身形普遍存在。進入眾生的心中，如同針引線一般。兒媳代替婆婆生病，刺繡大士之身，隨手而應驗。如同影子與形體一般。婆婆的疾病既然痊癒，她的兒媳也因此去世，這足以說明一體同心，原本就沒有彼此之分。兒媳依託大士，即使去世也不會消滅。絲絲縷縷，都化作廣長舌相。
又。
法身原本沒有固定的形相，形相隨著眾生的心念而顯現。眾生妄想興起，法身便會隨之出現。因此，有心之人，不憶念其他的事情，專注在妙法身之上，如同光素一般皎潔。於是用觀念之針，牽引妄想之絲，唸唸都透徹法身，絲絲都成就妙相。精誠之心深入到細微之處，毫髮畢現。
【English Translation】 English version Ode
Before the Buddha appeared in the world, the realm of Mara (demon) was empty. Once the Buddha appeared, Mara immediately existed. Buddha and Mara are inherently without difference, but are distinguished by the inverted views of sentient beings. The interaction of the six sense organs (root) and their objects (dust) seals the fortress of Mara. When both mind and environment are forgotten, the army of Mara is destroyed. Therefore, Avalokiteshvara (Guanyin) possesses wondrous wisdom and power. Subduing Mara only requires purifying the six sense organs and their objects. When the six gates (of perception) are penetrated, the Dharma realm is realized as empty. Buddha and Mara both disappear simultaneously. I now prostrate to this inconceivable state, vowing to bestow fearlessness upon sentient beings, enabling me to instantly enter the gate of perfect penetration, and constantly making all Maras my Dharma companions. Mara can build Dharma banners according to my thoughts. This is how I initially sensed the majestic spiritual power of the great Bodhisattva.
Ode to the Great Being of Perfect Penetration
Only the body of the Great Being is omnipresent. Therefore, the mind of the Great Being is perfectly penetrating and without obstruction. Sentient beings of the ten directions are originally not separate. Like glue mixed in with blue color, or soil clods in water. Since there is no self or other, it is difficult to distinguish boundaries. Therefore, responding to requests is so quick and effective.
Ode to the Embroidered Great Being (with Introduction)
Madam Fan of Jiahe (place name), at the age of fifty-two, had observed a vegetarian diet for thirty-five years, reciting the Diamond Sutra day and night. She suddenly suffered from a fistula, causing great pain. Her daughter-in-law, Madam Feng, was extremely filial and wished to take her mother-in-law's suffering upon herself. Therefore, she embroidered images of Avalokiteshvara (Guanyin) Bodhisattva, without懈怠 for three years, completing more than twenty pieces. Her mother-in-law's illness was indeed cured, and her gait became better than before. The daughter-in-law then became ill and died. The mother-in-law missed her daughter-in-law's voice and smile as if she were still present. Her son, Xishu, requested me to write an ode for this event. The ode says:
With causeless compassion, her body is universally present. Entering the minds of sentient beings, like a needle threading a thread. The daughter-in-law takes the mother-in-law's illness, embroidering the body of the Great Being, responding immediately. Like a shadow and its form. Since the mother-in-law's illness is cured, her daughter-in-law also dies, which shows that they are of one body, originally without self or other. The daughter-in-law relies on the Great Being, even in death she is not extinguished. Each thread transforms into a broad and long tongue.
Also.
The Dharmakaya (Dharma body) originally has no fixed form, the form appears according to the minds of sentient beings. When the deluded thoughts of sentient beings arise, the Dharmakaya will appear accordingly. Therefore, this mindful person does not remember other things, focusing on the wondrous Dharmakaya, as pure as white silk. Then, using the needle of contemplation, she pulls the threads of deluded thoughts, penetrating the Dharmakaya with every thought, each thread becoming a wondrous appearance. Sincerity penetrates into the subtle, revealing every detail.
無滲漏。儼於一真地。幻出無相身。圓滿清凈心。成就圓通根。是故我瞻依。頓入不思議。
繡渡海大士贊
三毒海中。波濤正惡。頂𩕳上行。全不濕腳。入眾生心。無處不遍。從妄想絲。法身出現。唸唸不空。心心要透。普門示現。自然成就。
千手大悲菩薩贊(有引)
古婁居士正法。以夙習緣。一心頂禮。千手大悲菩薩。心持神咒。精勤有年。冀仗威神。一生取辦。因思諸佛菩薩。救護眾生。原無定法。如溺大海。隨得何物依憑。必登彼岸。又如雪山眾草。無不是藥。是知眾生有能愿出生死者。不論參禪唸佛持咒誦經。茍能的信自心。堅強不退。未有不出生死者。況恃大士同體大悲加持之力。及神咒力。豈不一生取辦乎。居士來參匡山。請益老人。無法可說。乃為作此贊貽之。若了明暗不二之旨。則聖凡路絕。生死情枯。則日用頭頭通身毛孔。皆大士手眼光明赫奕時也。居士應如是觀。一心具足。不假外也。贊曰。
眾生煩惱。八萬四千。以黑暗故。六道周旋。在大士身。變成手眼。毛孔光明。隨黑暗轉。是故眾生。有苦必呼。隨呼而應。其暗頓無。眾生大士。原非兩般。明來暗去。應念現前。諸有智者。但求諸己。凡聖二途。本無彼此。如燈破暗。兩不相到。以無二故。乃見
【現代漢語翻譯】 現代漢語譯本： 無滲漏，安住于唯一的真如實地（一真地）。從這裡幻化出沒有固定形相的應化身（無相身），具足圓滿清凈的本覺之心（圓滿清凈心），成就自在無礙的圓通根性（成就圓通根）。因此我虔誠瞻仰依靠您，當下頓悟進入不可思議的境界（頓入不思議）。 繡渡海大士贊 在充滿貪嗔癡的三毒苦海（三毒海）中，波濤洶涌險惡。觀音大士頭頂涌出水面（頂𩕳上行），全身不被海水沾濕。進入眾生的心中（入眾生心），無處不在，無所不遍。從虛妄分別的念頭中（從妄想絲），示現清凈法身（法身出現）。唸唸相續不斷（唸唸不空），心心相印，徹見本性（心心要透）。以種種方便法門普度眾生（普門示現），自然成就解脫。 千手大悲菩薩贊（有引） 古婁居士虔誠奉行正法，因過去世的善根因緣，一心頂禮千手大悲菩薩（千手大悲菩薩），心中持誦大悲神咒（神咒），精進勤勉多年，希望憑藉菩薩的威神之力，一生了脫生死。居士認為諸佛菩薩救護眾生，原本沒有固定的方法。如同溺水于大海之中，無論抓住什麼東西都可以憑藉而到達彼岸。又如雪山上的各種草木，沒有不是可以入藥的。由此可知眾生如果有願望脫離生死輪迴，不論是參禪、唸佛、持咒、誦經，只要能夠真正相信自己的本心，堅定不退，沒有不能脫離生死的。更何況憑藉觀世音大士同體大悲的加持之力，以及神咒的力量，怎麼會不能一生了脫生死呢？居士來參訪匡山，向我請教，我沒有什麼特別的法可以說，於是為他寫下這篇贊文贈送給他。如果明白了明與暗不二的道理，那麼聖與凡的界限就消失了，生死之情也就枯竭了，那麼日常生活中，從頭到腳，全身的每個毛孔，都是觀世音大士的手眼光明赫奕顯現之時。居士應當這樣觀照，一心具足一切，不需要向外尋求。贊曰： 眾生的煩惱有八萬四千種（八萬四千），因為被無明黑暗所覆蓋，所以在六道中輪迴（六道周旋）。在大士的身上，這些煩惱都轉變成了手和眼（變成手眼），每個毛孔都放出光明（毛孔光明），隨著眾生的黑暗而轉動。所以眾生有苦難時必定呼救（有苦必呼），菩薩隨聲應現（隨呼而應），眾生的黑暗當下消除（其暗頓無）。眾生和觀世音大士，原本不是兩個不同的存在（原非兩般），光明到來黑暗就消失，菩薩的應化就在念頭生起時顯現（應念現前）。所有有智慧的人，只需要向內尋求自己的本心（但求諸己），凡夫和聖人這兩條道路，本來就沒有彼此的差別（本無彼此）。如同燈光照破黑暗，光明和黑暗互不相到（兩不相到），因為沒有二元對立的緣故，才能真正見到實相。
【English Translation】 English version: Without leakage, abiding in the one true ground (Yi Zhen Di). From here, illusory transformation manifests the formless body (Wu Xiang Shen), complete with the perfect pure mind (Yuan Man Qing Jing Xin), accomplishing the all-pervading, unobstructed root (Cheng Jiu Yuan Tong Gen). Therefore, I reverently rely on you, instantly entering the inconceivable state (Dun Ru Bu Si Yi). Eulogy to the Great Being Who Embroidered the Crossing of the Sea In the sea of the three poisons (San Du Hai), the waves are turbulent and evil. Surging above the head (Ding𩕳Shang Xing), the feet remain completely dry. Entering the minds of sentient beings (Ru Zhong Sheng Xin), pervading everywhere without exception. From the threads of delusion (Cong Wang Xiang Si), the Dharma body appears (Fa Shen Chu Xian). Thought after thought without ceasing (Nian Nian Bu Kong), mind after mind penetrating to the essence (Xin Xin Yao Tou). Universally manifesting expedient means (Pu Men Shi Xian), naturally accomplishing liberation. Eulogy to the Thousand-Handed Great Compassion Bodhisattva (with Introduction) Layman Gu Lou diligently practices the Dharma, due to past karmic affinities, wholeheartedly prostrating to the Thousand-Handed Great Compassion Bodhisattva (Qian Shou Da Bei Pu Sa), mentally upholding the divine mantra (Shen Zhou), diligently and assiduously for many years, hoping to rely on the Bodhisattva's majestic power to resolve birth and death in this lifetime. He believes that the Buddhas and Bodhisattvas protect sentient beings, originally without fixed methods. Like drowning in the vast ocean, whatever one can grasp to rely on will surely reach the other shore. Also, like the various plants on Snow Mountain, none are not medicinal. Thus, it is known that if sentient beings have the aspiration to escape birth and death, whether practicing Chan meditation, reciting Buddha's name, upholding mantras, or reciting scriptures, if they can truly believe in their own mind, steadfast and unretreating, there is none who cannot escape birth and death. Moreover, relying on the compassionate power of the Bodhisattva's oneness, and the power of the divine mantra, how could one not resolve birth and death in this lifetime? The layman came to visit Kuangshan, seeking instruction from me. I have no particular Dharma to speak, so I wrote this eulogy for him as a gift. If one understands the principle of non-duality between light and darkness, then the path of the sage and the ordinary disappears, and the emotions of birth and death wither away. Then, in daily life, from head to toe, every pore of the body is the time when the hands and eyes of the Great Being shine brightly. The layman should contemplate in this way, the one mind is complete with everything, not needing to seek externally. The eulogy says: Sentient beings have eighty-four thousand afflictions (Ba Wan Si Qian), because they are covered by the darkness of ignorance, they revolve in the six realms (Liu Dao Zhou Xuan). On the body of the Great Being, these afflictions are transformed into hands and eyes (Bian Cheng Shou Yan), every pore emits light (Mao Kong Guang Ming), turning with the darkness of sentient beings. Therefore, when sentient beings have suffering, they will surely call for help (You Ku Bi Hu), the Bodhisattva responds to the call (Sui Hu Er Ying), and the darkness of sentient beings is instantly eliminated (Qi An Dun Wu). Sentient beings and the Great Compassion Bodhisattva are originally not two different entities (Yuan Fei Liang Ban), when light comes, darkness disappears, and the Bodhisattva's manifestation appears at the arising of a thought (Ying Nian Xian Qian). All wise ones, only seek within their own mind (Dan Qiu Zhu Ji), the two paths of the ordinary and the sage, originally have no difference between each other (Ben Wu Bi Ci). Like a lamp breaking through darkness, light and darkness do not reach each other (Liang Bu Xiang Dao), because there is no duality, one can truly see reality.
其妙。能如是觀。大士即己。禮拜持名。如水入水。但從眾苦。極處一提。光明照耀。日夜無虧。
四臂觀音大士贊
通身手眼。何只有四。于無盡中。聊爾如是。寶杵空魔。真經無字。總是神通。不思議事。
禮空中如來大士贊
空中如來。從何出現。恰與大士。當頭覿面。自蚤成佛。何必禮他。將他顯己。畢竟如何。示現不一。禮念不二。普現色身。真不思議。
火光三昧大士贊
般若光明。如大火聚。大士此中。入清涼地。眾生煩惱。乃般若光。是故大士。妙應無方。
寶掌菩薩贊
問師是誰。自稱寶掌。伸手摩空。忽然作響。空響何聞。手摩何觸。倘遇毒龍。一時難縮。
準提菩薩贊
我聞諸佛出生處。本從微妙秘密印。密印即是諸佛心。散入眾生妄想夢。夢想若破諸佛現。猶如寒空見日光。若破眾生煩惱云。現仗如來密咒力。持咒即持諸佛心。我心原是秘密咒。三緣會合本不二。是故一念悉具足。但能日用常現前。如子得母不捨離。佛心既入持咒心。不用求佛自解脫。
日光菩薩贊(有引)
曲阿邑東之觀音山廣福寺者。有宋神僧。號日光菩薩所建也。菩薩初示逆行比丘。不撿戒律。時人眇之。且責以建立道場。乃處處現身。
【現代漢語翻譯】 現代漢語譯本： 太奇妙了。如果能這樣觀照，那麼你就是大士本身。禮拜和持念他的名號，就像水融入水中一樣自然。只要從眾生的種種痛苦的極點處，猛然提起正念，光明就會照耀，日夜都不會有所虧損。
四臂觀音大士贊
通身都是手和眼睛，為什麼只有四臂呢？在無盡之中，姑且顯現如此。寶杵降伏空魔，真經沒有文字。這一切都是神通，不可思議的事情。
禮空中如來大士贊
空中如來，從哪裡出現呢？恰好與大士，當頭相見。自己早就成佛了，何必禮拜他呢？用他來彰顯自己，究竟怎麼樣呢？示現的方式不一，禮拜和唸誦沒有分別。普遍示現各種色身，真是不可思議。
火光三昧大士贊
般若智慧的光明，就像巨大的火焰聚集。大士在此中，進入清涼的境地。眾生的煩惱，就是般若之光。因此大士，巧妙的應化沒有固定的方式。
寶掌菩薩贊
問這位禪師是誰，他自稱是寶掌。伸手摩挲虛空，忽然發出聲響。虛空的聲響怎麼能聽見？手摩挲虛空又能觸碰到什麼？如果遇到毒龍，一時難以縮回。
準提菩薩贊
我聽說諸佛出生的地方，根本是從微妙秘密的印契而來。這秘密的印契就是諸佛的心。散入眾生的妄想和夢境中。如果夢想破滅，諸佛就會顯現，猶如寒冷的天空中見到日光。如果破除眾生的煩惱云，現在憑藉如來的秘密咒語的力量。持咒就是持諸佛的心。我的心原本就是秘密的咒語。三緣會合，本來就沒有分別。因此一念就全部具足。只要能在日常生活中常常顯現，就像孩子得到母親一樣不捨離。佛心既然進入持咒的心，不用向外求佛，自然解脫。
日光菩薩贊(有引)
曲阿邑東邊的觀音山廣福寺，是宋朝的神僧，號為日光菩薩所建造的。菩薩最初示現為行為不合常規的比丘，不遵守戒律。當時的人輕視他，並且責備他建立道場。於是他處處顯現身形。
【English Translation】 English version: How wondrous! If one can contemplate in this way, then one is the Bodhisattva (Da Shi) himself. To prostrate and recite his name is like water merging into water. Just from the extreme point of all beings' sufferings, a sudden raising of right thought, light will shine, day and night without deficiency.
Praise to the Four-Armed Avalokiteśvara Bodhisattva (Si Bi Guan Yin Da Shi)
The whole body is hands and eyes, why only four arms? In the endless, just manifest like this. The precious vajra subdues the empty demons, the true scripture has no words. All of this is supernatural power, an inconceivable matter.
Praise to the Tathagata (Ru Lai) in the Empty Space Bodhisattva
Where does the Tathagata in the Empty Space appear from? Exactly face to face with the Bodhisattva. Having become a Buddha long ago, why worship him? Using him to manifest oneself, what is it ultimately like? Manifestations are not uniform, prostration and recitation are not different. Universally manifesting various forms, truly inconceivable.
Praise to the Fire Light Samadhi (Huo Guang San Mei) Bodhisattva
The light of Prajna (Ban Ruo), like a great gathering of flames. The Bodhisattva within this, enters a cool and refreshing place. The afflictions of sentient beings, are the light of Prajna. Therefore, the Bodhisattva's wonderful response has no fixed form.
Praise to the Ratna-pani (Bao Zhang) Bodhisattva
Asked who the master is, he calls himself Ratna-pani. Reaching out to stroke the empty space, suddenly a sound is made. How can the sound of emptiness be heard? What can the hand touching emptiness touch? If encountering a poisonous dragon, it would be difficult to retract in time.
Praise to the Cundi (Zhun Ti) Bodhisattva
I have heard that the place where all Buddhas are born, fundamentally comes from the subtle and secret mudra (Mi Yin). This secret mudra is the heart of all Buddhas. Scattered into the delusions and dreams of sentient beings. If dreams are shattered, Buddhas will appear, like seeing sunlight in the cold sky. If the clouds of sentient beings' afflictions are broken, now relying on the power of the Tathagata's secret mantra. Holding the mantra is holding the heart of all Buddhas. My heart is originally a secret mantra. The three conditions converge, originally without difference. Therefore, one thought is fully complete. If one can constantly manifest it in daily life, like a child obtaining its mother, not abandoning or leaving. Since the Buddha's heart enters the mantra-holding heart, there is no need to seek the Buddha externally, one will naturally be liberated.
Praise to the Sunlight (Ri Guang) Bodhisattva (with introduction)
The Guangfu Temple on Guanyin Mountain, east of Qu'a Village, was built by a Song Dynasty monk, known as the Sunlight Bodhisattva. The Bodhisattva initially manifested as a non-conforming Bhikshu (Bi Qiu), not observing the precepts. People at the time looked down on him and criticized him for building a monastery. Thereupon, he manifested his form everywhere.
一時募化。尋其跡者。猶然未出山門也。四方感而異之。遂成寶坊。臨終自露其名。至今號為日光菩薩。寺廢。住持通溙新之。立相安奉。請余贊曰。
惟日在天。光明朗耀。山川幽谷。無處不照。垢不能濁。晴不能昏。如水中影。似影中痕。心在眾生。至神至靈。與佛無二。況比丘僧。蓮出淤泥。香潔不染。摩尼處穢。光明不減。是故至人。超乎垢盡。不處形骸。豈拘凡聖。破壞威儀。示同遊戲。肉眼著相。不知誰是。不出戶庭。身遍十方。本無去來。如日之光。即生盲人。賴以成事。色相莊嚴。猶是唾涕。其跡如空。其應如風。隨處示現。不約而同。一日千古。一心萬劫。是故大士。其神不竭。
維摩大士遊戲園林贊
不見凈土。故不愛住。不見穢土。故不厭居。僧俗相狀。是實是虛。男女雜沓。是有是無。口大如空。舌大如口。不會說法。以默遮醜。身不是病。以病病身。茍非借用。可笑殺人。文殊未至。安排等待。及至到來。一場敗壞。千古被瞞。見者圖度。不是世尊。大難摸索。三十二人。都被掉弄。幸有文殊。閑撕打鬨。我不識渠。渠不識我。且待彌勒下生。勘破方才散夥。
陳如尊者贊
像王遊行。像子隨至。聲氣相求。緣會而聚。以冤最重。為道至親。如車合轍。是
必有因。
三十三祖道影贊
初祖摩訶迦葉尊者
金色之形。金剛為心。奉持慧命。常轉法輪。世尊拈華。破顏一笑。至今令人。思議不到。
二祖阿難尊者
多聞如海。飲縮法流。諸佛出沒。不離舌頭。鼓簧法化。節拍成令。是故我師。為偏中正。
三祖商那和修尊者
般若靈根。夙生已證。故師將出。瑞草先應。以心印心。如火投火。狹路相逢。定沒處躲。
四祖優波鞠多尊者
一人心空。魔宮震動。握金剛鋒。誰敢輕弄。若肯回光。狂心頓歇。禮拜歸依。諸罪消滅。
五祖那提多迦尊者
已悟本心。如日照夜。示生死夢。光明超越。師法本無。我心不有。如空合空。舌不出口。
六祖彌迦尊者
都因此來。不為別事。鬧市相逢。自示其器。縣見未然。蚤知今日。當行買賣。不論價值。
七祖婆須蜜尊者
從熟路來。忽逢親友。一言論義。頓知未有。乞甘露味。示虛空法。若謂有得。落七落八。
八祖佛陀難提尊者
不是不言。言之不及。不是不行。本無軌跡。今遇其人。乃可開口。從此便行。不墮窠臼。
九祖伏䭾蜜多尊者
住母胎中。經六十年。只待師來。方遂前緣。頂上光明。原
【現代漢語翻譯】 現代漢語譯本：必有因。
三十三祖道影贊
初祖摩訶迦葉尊者（Mahākāśyapa）： 金色之形，金剛為心。奉持慧命，常轉法輪（Dharmacakra）。世尊拈華，破顏一笑。至今令人，思議不到。
二祖阿難尊者（Ānanda）： 多聞如海，飲縮法流。諸佛出沒，不離舌頭。鼓簧法化，節拍成令。是故我師，為偏中正。
三祖商那和修尊者（Śāṇavāsa）： 般若（Prajñā）靈根，夙生已證。故師將出，瑞草先應。以心印心，如火投火。狹路相逢，定沒處躲。
四祖優波鞠多尊者（Upagupta）： 一人心空，魔宮震動。握金剛鋒，誰敢輕弄。若肯回光，狂心頓歇。禮拜歸依，諸罪消滅。
五祖那提多迦尊者（Dhṛtaka）： 已悟本心，如日照夜。示生死夢，光明超越。師法本無，我心不有。如空合空，舌不出口。
六祖彌迦尊者（Micchaka）： 都因此來，不為別事。鬧市相逢，自示其器。縣見未然，蚤知今日。當行買賣，不論價值。
七祖婆須蜜尊者（Vasumitra）： 從熟路來，忽逢親友。一言論義，頓知未有。乞甘露味，示虛空法。若謂有得，落七落八。
八祖佛陀難提尊者（Buddhanandi）： 不是不言，言之不及。不是不行，本無軌跡。今遇其人，乃可開口。從此便行，不墮窠臼。
九祖伏䭾蜜多尊者（Buddhimitra）： 住母胎中，經六十年。只待師來，方遂前緣。頂上光明，原
【English Translation】 English version: There must be a cause.
Eulogies on the Portraits of the Thirty-Three Patriarchs
The First Patriarch, Venerable Mahākāśyapa (Mahākāśyapa): Golden is his form, diamond is his heart. He upholds the wisdom-life, constantly turns the Dharma wheel (Dharmacakra). The World-Honored One twirled a flower, and smiled broadly. To this day, it leaves people unable to fathom.
The Second Patriarch, Venerable Ānanda (Ānanda): His learning is like the sea, drinking in and condensing the flow of Dharma. The Buddhas appear and disappear, never leaving his tongue. He inspires transformation through Dharma, his rhythm forming commands. Therefore, my teacher is the right within the partial.
The Third Patriarch, Venerable Śāṇavāsa (Śāṇavāsa): The spiritual root of Prajñā (Prajñā), he has already realized it from a past life. Therefore, as the teacher is about to emerge, auspicious grasses respond in advance. Mind seals mind, like fire thrown into fire. Meeting on a narrow road, there's definitely nowhere to hide.
The Fourth Patriarch, Venerable Upagupta (Upagupta): When one person's mind is empty, the demon palace trembles. Holding the diamond-like sharp point, who dares to trifle with it? If one is willing to turn the light inward, the mad mind will instantly cease. Bowing and taking refuge, all sins are extinguished.
The Fifth Patriarch, Venerable Dhṛtaka (Dhṛtaka): Having awakened to the original mind, it is like the sun shining in the night. Showing the dream of birth and death, the light transcends. The teacher's Dharma is fundamentally non-existent, my mind is not existent. Like emptiness merging with emptiness, the tongue does not leave the mouth.
The Sixth Patriarch, Venerable Micchaka (Micchaka): All come because of this, not for other matters. Meeting in the bustling market, he reveals his capacity. Seeing the yet unseen, knowing today early on. When conducting business, do not consider the value.
The Seventh Patriarch, Venerable Vasumitra (Vasumitra): Coming from a familiar path, suddenly encountering relatives and friends. Discussing the meaning in one word, instantly knowing the non-existent. Begging for the taste of nectar, showing the Dharma of emptiness. If you say there is attainment, you fall into seven or eight.
The Eighth Patriarch, Venerable Buddhanandi (Buddhanandi): It's not that he doesn't speak, but his words are insufficient. It's not that he doesn't act, but there are fundamentally no traces. Now meeting the right person, he can then open his mouth. From here, he proceeds without falling into old patterns.
The Ninth Patriarch, Venerable Buddhimitra (Buddhimitra): Dwelling in the mother's womb for sixty years. Only waiting for the teacher to come, to fulfill the past connection. The light on the crown of his head, originally
是本有。一刮便透。如獅子吼。
十祖脅尊者
指地變金。隨手而現。聖人即至。何等快便。似乎空谷。應聲答響。是知我心。本無來往。
十一祖富那夜奢尊者
佛不識佛。眼不見眼。更向他覓。故遭檢點。將謂渾全。蚤被解破。猛省將來。方知話墮。
十二祖馬鳴大士
馬之悲鳴。故自有因。地涌女子。原非其人。魔本非魔。佛亦非佛。正眼看來。竟是何物。
十三祖迦毗摩羅尊者
從異中來。得正知見。路逢毒蛇。慈悲心現。更問毒龍。都要調服。眼見心知。如響出谷。
十四祖龍樹尊者
龍中化龍。以毒攻毒。尊者妙手。一言調伏。佛性三昧。體若虛空。百千法門。盡入其中。
十五祖迦那提婆尊者
以針投缽。妙契亡言。示佛性義。滿月現前。至長者家。將針引線。假他因緣。為己方便。
十六祖羅睺多尊者
尋流得源。水窮山盡。忽見其人。知其為聖。香飯擎來。分坐供食。大眾同飲。甘露如蜜。
十七祖僧伽難提尊者
不樂王宮。天開一路。直抵窮源。不知其故。紫雲之下。聖者所依。果得童子。會諸佛機。
十八祖伽耶舍多尊者
七日而生。不墮諸陰。其體香潔。本來清凈。扣門
【現代漢語翻譯】 現代漢語譯本 是本有（本來就具備的）。一刮便透（一旦領悟就徹底明白）。如獅子吼（如同獅子的吼叫一般震撼）。
十祖脅尊者（第十代祖師）： 指地變金（用手指點地，使土地變成黃金），隨手而現（隨著手的動作而顯現）。聖人即至（聖人隨即到來），何等快便（多麼迅速便捷）。似乎空谷（就像空曠的山谷），應聲答響（迴應聲音，產生迴響）。是知我心（由此可知我的心），本無來往（本來就沒有來去）。
十一祖富那夜奢尊者（第十一代祖師）： 佛不識佛（佛無法識別佛），眼不見眼（眼睛無法看見眼睛）。更向他覓（還要向別處尋找），故遭檢點（所以會受到責備）。將謂渾全（本以為是完整的），蚤被解破（早就被拆穿）。猛省將來（猛然醒悟之後），方知話墮（才知道說錯了話）。
十二祖馬鳴大士（第十二代祖師）： 馬之悲鳴（馬的悲鳴），故自有因（自然有它的原因）。地涌女子（從地裡涌出的女子），原非其人（原本不是那個人）。魔本非魔（魔本來就不是魔），佛亦非佛（佛也不是佛）。正眼看來（用真正的眼光來看），竟是何物（究竟是什麼東西）？
十三祖迦毗摩羅尊者（第十三代祖師）： 從異中來（從不同尋常之處而來），得正知見（獲得正確的知見）。路逢毒蛇（路上遇到毒蛇），慈悲心現（慈悲心顯現）。更問毒龍（更進一步詢問毒龍），都要調服（都要調伏）。眼見心知（眼睛看到，心裡明白），如響出谷（如同回聲從山谷中發出）。
十四祖龍樹尊者（第十四代祖師）： 龍中化龍（在龍中化為龍），以毒攻毒（用毒來攻克毒）。尊者妙手（尊者以巧妙的手段），一言調伏（一句話就調伏了）。佛性三昧（佛性的三昧），體若虛空（本體如同虛空）。百千法門（成百上千的法門），盡入其中（全部都包含在其中）。
十五祖迦那提婆尊者（第十五代祖師）： 以針投缽（用針投向缽），妙契亡言（巧妙地契合了超越言語的境界）。示佛性義（揭示佛性的意義），滿月現前（如同滿月顯現在眼前）。至長者家（到長者家），將針引線（用針來引線）。假他因緣（藉助其他的因緣），為己方便（作為自己的方便）。
十六祖羅睺多尊者（第十六代祖師）： 尋流得源（追尋水流找到源頭），水窮山盡（水流到了盡頭，山也到了盡頭）。忽見其人（忽然看見那個人），知其為聖（知道他是聖人）。香飯擎來（端來香噴噴的飯），分坐供食（分開坐著供養食物）。大眾同飲（大家一起飲用），甘露如蜜（甘露如同蜂蜜一樣甘甜）。
十七祖僧伽難提尊者（第十七代祖師）： 不樂王宮（不喜歡王宮），天開一路（上天開闢了一條道路）。直抵窮源（直接到達源頭），不知其故（不知道其中的緣故）。紫雲之下（在紫色的雲彩之下），聖者所依（聖人所依靠的地方）。果得童子（最終得到了童子），會諸佛機（領會了諸佛的玄機）。
十八祖伽耶舍多尊者（第十八代祖師）： 七日而生（出生七天），不墮諸陰（不落入各種陰影之中）。其體香潔（他的身體散發著香氣，潔凈無瑕），本來清凈（本來就是清凈的）。扣門（敲門）
【English Translation】 English version It is inherently present. Once scraped, it penetrates thoroughly. Like a lion's roar.
Tenth Ancestor, Elder Xie (The Tenth Ancestor): Pointing to the ground, transforming it into gold, appearing with the movement of the hand. The sage arrives immediately, how swift and convenient. Like an empty valley, responding with echoes. Thus, I know my mind has no coming or going.
Eleventh Ancestor, Punyayasas (The Eleventh Ancestor): Buddha does not recognize Buddha, eye does not see eye. Seeking elsewhere only invites scrutiny. Thinking it was complete, it was broken apart early. Upon sudden awakening, one realizes the words were a mistake.
Twelfth Ancestor, Asvaghosa (The Twelfth Ancestor): The horse's lament has its own cause. The maiden emerging from the earth was not the one. Mara is not inherently Mara, nor is Buddha inherently Buddha. Viewed with the true eye, what is it ultimately?
Thirteenth Ancestor, Kapimala (The Thirteenth Ancestor): Coming from the extraordinary, gaining right knowledge and vision. Encountering a venomous snake on the road, compassion arises. Further questioning the venomous dragon, seeking to tame them all. Seeing with the eyes, knowing with the heart, like an echo from the valley.
Fourteenth Ancestor, Nagarjuna (The Fourteenth Ancestor): Transforming into a dragon among dragons, using poison to counteract poison. The Venerable's skillful hand subdues with a single word. The samadhi of Buddha-nature is like the void. A hundred thousand Dharma gates all enter within it.
Fifteenth Ancestor, Kanadeva (The Fifteenth Ancestor): Casting a needle into a bowl, subtly aligning with the cessation of words. Revealing the meaning of Buddha-nature, like the full moon appearing before one's eyes. Arriving at the house of the elder, using the needle to thread the thread, borrowing external conditions for one's own convenience.
Sixteenth Ancestor, Rahulata (The Sixteenth Ancestor): Following the stream to find the source, where the water ends and the mountains are exhausted. Suddenly seeing that person, knowing them to be a sage. Bringing fragrant rice, offering food while seated separately. The assembly drinks together, nectar as sweet as honey.
Seventeenth Ancestor, Sanghanandi (The Seventeenth Ancestor): Not delighting in the royal palace, heaven opens a path. Directly reaching the source, not knowing the reason. Beneath the purple clouds, where the sage relies. Ultimately obtaining the child, understanding the mechanisms of all Buddhas.
Eighteenth Ancestor, Gayasata (The Eighteenth Ancestor): Born after seven days, not falling into the skandhas. His body is fragrant and pure, originally pure. Knocking on the door
一語。答無者誰。猛然喚醒。當下知歸。
十九祖鳩摩羅多尊者
既生天上。不應起愛。一念未忘。便不自在。以般若力。復升梵世。故來傳燈。是其家事。
二十祖阇夜多尊者
無生本具。不用求真。遇緣而發。如花逢春。求之太急。去道轉遠。當下知歸。就路而返。
二十一祖婆修盤頭尊者
明暗同體。聖凡一路。來處幽微。莫知其故。熟處難忘。更求伴侶。忽爾相逢。肯心自許。
二十二祖摩拏羅尊者
從受記來。不為別事。同類相從。緣會必遇。嗟彼鶴眾。蜚鳴既久。一言之言。頓知本有。
二十三祖鶴勒那尊者
從須彌頂。持金環來。嗟彼鶴眾。其情可哀。得獅子兒。作大哮吼。有氣貫天。試驗其後。
二十四祖師子比丘
相見索珠。開手便有。以先所付。別來不久。知有夙欠。特來奉酬。將頭臨刃。白乳橫流。
二十五祖婆舍斯多尊者
秉般若劍。握如意珠。雖云暫到。此行不虛。偶遇惡人。恰得好伴。因邪打正。兩得其便。
二十六祖不如蜜多尊者
從剎利種。續傳燈𦦨。真嗣不明。幾乎失陷。從鬧市中。忽逢故人。涵蓋相合。乃得其真。
二十七祖般若多羅尊者
莫謂無因。相逢
【現代漢語翻譯】 現代漢語譯本 『一語』（一個字）的含義是什麼？回答說『沒有』的是誰？猛然間被喚醒，當下就知道迴歸本源。
第十九祖鳩摩羅多尊者（Kumārata）： 既然已經生到天上，就不應該再起愛戀之心。哪怕只有一念未曾忘卻，便會感到不自在。憑藉般若（Prajna，智慧）的力量，再次升到梵世（Brahma world）。所以前來傳燈（傳法），這是他家裡的事情。
第二十祖阇夜多尊者（Jayata）： 無生（non-birth）的本性本來就具備，不需要向外尋求真實。遇到因緣就會顯發，如同花朵遇到春天。如果過於急切地追求，反而會離道越來越遠。當下知道迴歸本源，沿著道路返回。
第二十一祖婆修盤頭尊者（Vasubandhu）： 光明和黑暗是同一個本體，聖人和凡人走的是同一條道路。來處幽深微妙，沒有人知道它的緣故。熟悉的地方難以忘懷，所以更要尋求伴侶。忽然間相逢，內心自然認可。
第二十二祖摩拏羅尊者（Manura）： 自從接受授記以來，就沒有做過其他的事情。同類的人自然會相互跟隨，因緣際會必定會相遇。可嘆那些鶴群，鳴叫飛翔已經很久了，聽到一句話，立刻明白本來就具有的本性。
第二十三祖鶴勒那尊者（Haklena）： 從須彌山頂（Mount Sumeru）拿著金環而來。可嘆那些鶴群，它們的情感多麼可悲。得到獅子之子，發出巨大的吼叫，那氣勢貫穿天空，用來試驗後來的事情。
第二十四祖師子比丘（Simha Bhiksu）： （你我）相見時索要寶珠，打開手就有了。因為先前所交付的，分別以來時間不長。知道有前世的虧欠，所以特地前來奉還。將頭放在刀刃上，鮮血像白色的乳汁一樣橫流。
第二十五祖婆舍斯多尊者（Vasasita）： 手持般若劍（Prajna sword），握著如意珠（Cintamani）。雖然說是暫時來到這裡，但這次行動沒有白費。偶然遇到惡人，恰好得到好的同伴。因為邪惡的打擊，反而顯出正道，兩者都得到了好處。
第二十六祖不如蜜多尊者（Punyamitra）： 從剎帝利（Ksatriya）種姓，繼續傳續佛燈。如果真正的傳承不明確，幾乎就要失陷了。從熱鬧的集市中，忽然遇到故人，涵蓋相合，才得到真正的傳承。
第二十七祖般若多羅尊者（Prajnatara）： 不要說沒有原因，（我們才能）相逢
【English Translation】 English version What is the meaning of 『one word』? Who is it that answers 『no』? Suddenly awakened, one immediately knows to return to the origin.
The Nineteenth Ancestor, Kumārata: Having been born in the heavens, one should not give rise to love. If even a single thought is not forgotten, one will feel uneasy. By the power of Prajna (wisdom), one ascends again to the Brahma world. Therefore, coming to transmit the lamp (transmit the Dharma) is his family affair.
The Twentieth Ancestor, Jayata: The nature of non-birth is inherently complete, there is no need to seek truth externally. When encountering conditions, it manifests, like a flower meeting spring. If one seeks too eagerly, one will move further away from the path. Immediately know to return to the origin, and return along the road.
The Twenty-first Ancestor, Vasubandhu: Light and darkness are the same entity, sages and ordinary people walk the same path. The origin is deep and subtle, no one knows its cause. Familiar places are hard to forget, so one should seek companions. Suddenly meeting, the heart naturally approves.
The Twenty-second Ancestor, Manura: Since receiving the prediction, I have not done anything else. Those of the same kind will naturally follow each other, and karmic meetings are bound to happen. Alas, those cranes, they have been crying and flying for a long time, hearing one word, they immediately understand the inherent nature.
The Twenty-third Ancestor, Haklena: Coming from the summit of Mount Sumeru, holding a golden ring. Alas, those cranes, their feelings are so pitiful. Obtaining the son of a lion, making a great roar, that energy penetrates the sky, to test what comes after.
The Twenty-fourth Ancestor, Simha Bhiksu: Meeting each other, demanding the pearl, opening the hand, it is there. Because of what was previously entrusted, it has not been long since we parted. Knowing there is a past debt, I have come specifically to repay it. Placing the head on the blade, white milk flows horizontally.
The Twenty-fifth Ancestor, Vasasita: Holding the Prajna sword, grasping the Cintamani (wish-fulfilling jewel). Although it is said to be a temporary visit, this trip is not in vain. Accidentally encountering an evil person, one happens to get a good companion. Because of the strike of evil, the right path is revealed, and both benefit.
The Twenty-sixth Ancestor, Punyamitra: From the Ksatriya (warrior) caste, continuing to transmit the lamp. If the true succession is not clear, it is almost lost. From the bustling market, suddenly meeting an old friend, the box and lid match, and the true succession is obtained.
The Twenty-seventh Ancestor, Prajnatara: Do not say there is no cause, (that we can) meet
便見。來處自然。不假方便。今因其珠。乃得其人。開池得月。買石饒云。
二十八祖菩提達摩大師
師心甚急。其來太早。一語不投。此心不了。冷坐少林。幸得神光。一臂墮落。其道永昌。
二十九祖慧可大師
航海特來。多少苦心。大唐國里。祇得一人。覓不可得。如水任器。以此傳家。是為第二。
三十祖僧燦大師
通身是病。不知來處。忽逢醫王。猛省其故。心空骨剛。且便行腳。遇有力者。一擔付託。
三十一祖道信大師
少年出家。利根捷疾。六十餘年。脅不至席。學侶云臻。何待小兒。以有夙約。觀者不知。
三十二祖弘忍大師
來歷不明。出身恰好。一件未完。兩家都了。破頭山中。黃梅路上。往來自由。具大人相。
三十三祖慧能大師
樵斧才拋。以石墜腰。靈根久植。從此抽條。源出曹溪。橫流大地。直至如今。無處不是。
十八尊者贊(有引)
昔李龍眠。白描十八尊者。精妙入神。觀者目炫。獨趙松雪。仿之逼真。近代歙人丁南羽。畫諸祖道影。不讓古人。而白描亦稱擅美。余嘗請作厲揭圖。竟未能得。頃在五羊。南海侯約我王君。出此卷索贊。展之光明奪目。神情超越。如坐蓮華藏中。聽如來
【現代漢語翻譯】 現代漢語譯本 隨即明白一切的本源是自然而然的，並非依靠外力。如今因為這顆寶珠（指佛法），才得以找到有緣之人。如同開鑿池塘得以見到月亮，購買石頭卻意外得到雲彩（比喻意外的收穫）。
二十八祖菩提達摩大師（Bodhidharma）： 大師求法之心非常急切，來得太早了。一句話不投機，內心就無法明瞭。在少林寺默默打坐，幸好遇到了神光（Huike，慧可俗名）。斷臂求法，佛法因此得以永遠昌盛。
二十九祖慧可大師（Huike）： 遠渡重洋而來，經歷了多少苦心。在這大唐國里，只得到一個傳人。真理是無法強求的，如同水隨容器而變。用這佛法來傳家，慧可大師是第二代祖師。
三十祖僧燦大師（Sengcan）： 渾身上下都是病痛，卻不知道病從何來。忽然遇到了醫王（指佛法），才猛然醒悟其中的緣故。內心空明，骨骼剛強，且四處遊歷。遇到有能力的人，就把佛法重擔交付給他。
三十一祖道信大師（Daoxin）： 少年出家，天資聰穎，反應敏捷。六十多年來，身體沒有挨著過蓆子休息。前來求學的人很多，何必等待小孩（指弘忍，Hongren）？因為有前世的約定。觀看的人不明白其中的緣由。
三十二祖弘忍大師（Hongren）： 來歷不甚明瞭，但出身恰逢其時。一件事情尚未完成，兩家的因緣都了結了。在破頭山中，在黃梅的路上，來往自由，具有大丈夫的相貌。
三十三祖慧能大師（Huineng）： 剛放下砍柴的斧頭，又被石頭墜傷了腰。靈性的根基早已種下，從此開始抽枝發芽。佛法之源出自曹溪（Caoxi），橫向流淌到廣闊的大地。直到如今，無處不在。
十八尊者贊(有引)： 過去李龍眠（Li Longmian）用白描的手法畫了十八尊者，精妙入神，觀看的人眼花繚亂。只有趙松雪（Zhao Songxue）模仿得非常逼真。近代歙縣人丁南羽（Ding Nanyu）畫了各位祖師的畫像，不輸給古人，而且白描也以擅長而聞名。我曾經請他畫厲揭圖，最終未能如願。最近在五羊（廣州的別稱），南海侯（Nan Hai Hou）和王君（Wang Jun）邀請我，拿出這幅畫卷來請求題贊。展開畫卷，光明奪目，神情超脫，如同坐在蓮花藏世界中，聽如來佛講法。
【English Translation】 English version Then one sees that the origin is natural and does not rely on external forces. Now, because of this pearl (referring to the Dharma), one can find the destined person. Like digging a pond to see the moon, buying a stone unexpectedly yields clouds (a metaphor for unexpected gains).
The Twenty-eighth Patriarch, Bodhidharma: The master's heart was very eager for the Dharma, arriving too early. Unable to connect with a single word, the heart cannot be clear. Silently sitting in Shaolin, fortunately encountering Shenguang (Huike's secular name). Cutting off his arm to seek the Dharma, the Dharma thus flourishes forever.
The Twenty-ninth Patriarch, Huike: Coming across the sea with much hardship. In this Tang Dynasty, only one successor was found. The truth cannot be forced, like water adapting to its container. Using this Dharma to pass down the family tradition, Huike is the second patriarch.
The Thirtieth Patriarch, Sengcan: The whole body is sick, but not knowing where the illness comes from. Suddenly encountering the Medicine King (referring to the Dharma), one suddenly realizes the reason. The heart is empty and the bones are strong, and one travels everywhere. When encountering a capable person, entrust the burden of the Dharma to them.
The Thirty-first Patriarch, Daoxin: Leaving home at a young age, intelligent and quick-witted. For more than sixty years, the body has not rested on a mat. Many come to seek learning, why wait for a child (referring to Hongren)? Because of a past life agreement. Those who watch do not understand the reason.
The Thirty-second Patriarch, Hongren: The origin is not very clear, but the birth is just right. One thing is not yet completed, and the karmic connections of both families are concluded. In Potou Mountain, on the road to Huangmei, coming and going freely, possessing the appearance of a great person.
The Thirty-third Patriarch, Huineng: Just putting down the axe for chopping wood, and then injured the waist by a stone. The root of spirituality has long been planted, and from then on, it begins to sprout. The source of the Dharma comes from Caoxi, flowing horizontally to the vast land. Until now, it is everywhere.
Eulogy for the Eighteen Arhats (with introduction): In the past, Li Longmian painted the Eighteen Arhats with the 'baimiao' (plain line drawing) technique, exquisitely and divinely, dazzling the viewers. Only Zhao Songxue imitated it very realistically. In modern times, Ding Nanyu from Shexian painted portraits of the patriarchs, not inferior to the ancients, and 'baimiao' is also known for its excellence. I once asked him to paint the Li Jie picture, but ultimately failed to get it. Recently in Wuyang (another name for Guangzhou), Nan Hai Hou and Wang Jun invited me, took out this scroll and asked for an inscription. Unfolding the painting, it is dazzlingly bright, and the expression is transcendent, as if sitting in the Lotus Treasury World, listening to the Tathagata Buddha preaching.
說自性法門時也。詰其作者。乃黃梅伯羽汪生。敬焚香稽首。總為之贊曰。
清凈界中。出生眾妙。大地山河。總歸圓照。鱗介羽毛。普現三昧。何獨應真。為希有事。諸阿羅漢。皆幻化身。見之不識。豈得其真。遊戲神通。咳唾掉臂。俯仰屈信。皆成佛事。師子顰呻。凝神壁觀。林下水邊。生涯無算。搦拳手痠。降龍費力。但歇妄心。自然闃寂。抱膝凝眸。看他作怪。不若持珠。唸佛自在。坦腹熙怡。貝葉在掌。揮麈默談。敲空作響。聽之如聾。說者似啞。不比尋常。之乎者也。倦倚長松。瞌睡打盹。伸手從空。忽然提醒。骨瘦眉長。腰曲腳直。動步全憑。荷負之力。晏坐林間。心間不過。偶爾看經。便成話墮。缽盂一具。蓮華七軸。即此是寶。何須別物。自受用處。唯此而已。天龍恭敬。不以為喜。由人愛憎。任他束縛。一味隨緣。自性解脫。只在毫端。現此神力。水底魚蹤。空中鳥跡。映象空花。干城水月。作如是觀。妙不可說。
又。
業識不枯。飄流毒海。魚鱉蛟龍。夜叉鬼怪。可笑爾輩。一味駕空。不敢類墮。謂是神通。苦被佛呵。怕見摩詰。幸爾此間。躲過黃檗。渺渺長波。滔滔巨浪。不肯放身。是何模樣。自己占干。教他下水。縱是便宜。能得幾幾。雖雲遊戲。終成虛誑。喚不回
【現代漢語翻譯】 現代漢語譯本： 這是在談論自性法門的時候。我詢問了它的作者，得知是黃梅的伯羽汪生。我恭敬地焚香，叩頭，併爲他讚頌道：
在清凈的境界中，產生出無數的奧妙。大地山河，都歸於圓滿的照耀。魚鱗、甲殼、羽毛，普遍顯現三昧（Samadhi，正定）。為何僅僅是阿羅漢（Arhat，應真）才被認為是稀有的事情呢？所有的阿羅漢，都是幻化之身。即使見到了，也不認識，又怎麼能得到他們的真諦呢？他們遊戲神通，咳嗽吐唾沫，搖臂，俯仰屈伸，都成為佛事。如同獅子般低聲吟叫，凝神壁觀。在林下水邊，生涯無數。握拳握得手都酸了，降龍也費盡力氣。只要停止妄心，自然就會寂靜。抱著膝蓋，凝視著，看他作怪。不如拿著念珠，唸佛自在。袒露胸懷，喜笑顏開，貝葉經在手中。揮動拂塵，默默談論，敲擊虛空，發出聲響。聽的人如同聾子，說的人如同啞巴。這與尋常的咬文嚼字不同。疲倦地靠著長松，打瞌睡。伸手從空中，忽然提醒自己。骨瘦眉長，腰彎腳直，行動全憑荷杖的支撐。在林間安靜地坐著，心中沒有雜念。偶爾看看經書，就變成了閑話。只有一個缽盂，七軸蓮花經。這就是珍寶，何須其他的東西。自己受用的地方，只有這些而已。天龍恭敬，也不以為喜。任憑別人愛憎，任憑別人束縛。一味隨緣，自性解脫。只在毫毛的末端，顯現這種神力。如同水底的魚蹤，空中的鳥跡。如同映象空花，干城水月（海市蜃樓）。作這樣的觀想，妙不可說。
又說：
業識沒有枯竭，在充滿毒害的苦海中漂流。如同魚鱉蛟龍，夜叉鬼怪。可笑你們這些人，一味地駕空。不敢墮落，就說是神通。被佛呵斥。害怕見到維摩詰（Vimalakirti，摩詰）。幸好在這裡，躲過了黃檗（禪師）。在渺茫的長波中，滔滔的巨浪中，不肯放開身心，這是什麼模樣？自己佔據有利位置，教別人下水。縱然是佔了便宜，又能得到多少？雖然說是遊戲，最終會變成虛誑。喚不回來。
【English Translation】 English version: This is when discussing the Dharma gate of self-nature. I inquired about its author and learned it was Bo Yu Wang Sheng of Huangmei. I respectfully burned incense, prostrated, and praised him, saying:
Within the pure realm, countless wonders arise. The great earth, mountains, and rivers, all return to the complete illumination. Scales, shells, and feathers, universally manifest Samadhi (正定). Why is it only Arhats (應真) who are considered rare? All Arhats are illusory bodies. Even if seen, they are not recognized, so how can one attain their true essence? They play with supernatural powers, coughing and spitting, waving their arms, bowing, stretching, bending, all become Buddha-deeds. Like a lion's low roar, concentrating the spirit in wall-gazing. In the forest and by the water, countless lifetimes. Gripping fists until the hands ache, subduing dragons takes great effort. Simply cease the deluded mind, and naturally there will be stillness. Holding the knees, gazing intently, watching him act strangely. It is better to hold prayer beads and recite the Buddha's name freely. Exposing the chest, smiling joyfully, the palm-leaf scripture in hand. Waving the duster, silently discussing, striking the void, making a sound. The listener is like a deaf person, the speaker is like a mute. This is different from ordinary pedantry. Wearily leaning against a tall pine, dozing off. Reaching out from the void, suddenly awakening oneself. Thin bones, long eyebrows, curved waist, straight feet, movement entirely relying on the strength of the staff. Sitting quietly in the forest, the mind without distractions. Occasionally looking at the scriptures, it becomes idle talk. Only one alms bowl, seven scrolls of the Lotus Sutra. This is the treasure, what need is there for other things? The place of self-enjoyment, only this is it. Heavenly dragons respectfully, not taking it as joy. Letting people love or hate, letting them bind. Single-mindedly following conditions, self-nature liberation. Only at the tip of a hair, manifesting this divine power. Like the fish tracks in the water, the bird tracks in the air. Like mirror images and empty flowers, mirages. Making such contemplation, it is wonderfully inexpressible.
Again, it is said:
Karmic consciousness has not withered, drifting in the poisonous sea of suffering. Like fish, turtles, dragons, yakshas, and demons. Laughable are you people, single-mindedly riding the void. Not daring to fall, you call it supernatural power. Scolded by the Buddha. Afraid of seeing Vimalakirti (摩詰). Fortunately, here, escaping Huangbo (禪師). In the vast long waves, the surging billows, unwilling to release the body and mind, what is this appearance? Occupying the advantageous position yourself, teaching others to go into the water. Even if you take advantage, how much can you gain? Although it is said to be a game, it will ultimately become falsehood. Cannot be called back.
頭。倍增惆悵。看爾鬥到。龍華會中。將甚鼻孔。見我本師和尚。
又次依第合贊
人持一經。俱在目前。道路各別。養家一般。踞地而坐。兩眼瞠空。有何所見。樹此門風。懸崖之下。以杌為幾。香篆騰空。如雲作雨。骨瘦如柴。精神已竭。還要看經。此心不歇。背癢難抓。聊假一手。在恰好處。妙不容口。有何神通。龍藏在瓶。手鬆放出。任其飛騰。猛虎踞地。威不可觸。用盡神力。如貓捕鼠。經非文字。當人不少。莫道眼睏。昏沉不好。耳中作聲。似有一物。及乎取之。拏掇不出。明月當空。抱膝而坐。如是清閑。何等快活。眉長累墜。時時遮眼。老手無力。翻費撩卷。肚大難遮。甚是褦襶。只須放下。方得輕快。破衲藍衫。費心連補。一針一線。十分辛苦。手持明鏡。自照其醜。忽遇獅子。一聲號吼。同行渡水。腳跟到底。何必又要。累人累鬼。
又園林遊戲圖合贊
吾師神通。自己有限。全仗大家。團頭聚面。龍不可撓。賴此一缽。不是者些。縮手縮腳。手掐數珠。假此唸佛。捨己從人。轉見忽突。持一瓣香。供養者誰。有為功德。不若無為。擎拳合掌。遞相恭敬。臨鏡見頭。空響谷應。手執如意。非無意手。觀未執時。本來何有。猛地回頭。為何顧佇。待伴同行。便非大步。軍
【現代漢語翻譯】 現代漢語譯本： 頭啊，倍增惆悵。看你們爭鬥到什麼時候？在龍華會（指彌勒佛下生時舉行的盛會）中，拿什麼面目去見我的本師和尚？ 再次依照順序合讚： 有人手持一經，一切都在眼前。道路各有不同，養家餬口卻是一樣。盤腿而坐，兩眼發直，有什麼所見？樹立這樣的門風。懸崖之下，用木墩當桌子。香篆升騰，像云一樣化作雨。骨瘦如柴，精神已經耗盡，還要看經，這顆心不肯停歇。後背癢卻難以抓到，姑且借用一隻手。恰到好處，妙不可言。有什麼神通？龍藏在瓶中，手一鬆開，就任憑它飛騰。猛虎踞地，威風不可觸犯。用盡神力，卻像貓捉老鼠。經文並非文字本身，當事人不少。不要說眼睏，昏沉不好。耳中作響，好像有什麼東西。等到去取它時，卻什麼也抓不出來。明月當空，抱膝而坐，如此清閑，多麼快活。眉毛太長，常常遮住眼睛。老手無力，翻閱經卷也費勁。肚子太大難以遮掩，真是狼狽。只需要放下，才能感到輕鬆愉快。破舊的衲衣藍衫，費心縫補。一針一線，十分辛苦。手持明鏡，自己照見自己的醜陋。忽然遇到獅子，一聲怒吼。一同渡水，腳踏實地。何必還要，連累別人和鬼。 又是園林遊戲圖合讚： 我的老師神通，自己也有限。全靠大家，團聚見面。龍不可觸犯，依賴這個缽。不是這些人，縮手縮腳。手掐數珠，假裝唸佛。捨棄自己順從別人，反而顯得突兀。手持一瓣香，供養的是誰？有為的功德，不如無為。舉拳合掌，互相恭敬。對著鏡子看見頭，空響山谷迴應。手執如意，並非無意之舉。觀察未執之時，本來什麼都沒有。猛地回頭，為何顧盼？等待同伴一起走，就不是大步前進了。
【English Translation】 English version: Head, doubling the sorrow. How long will you fight? In the Longhua Assembly (referring to the grand gathering when Maitreya Buddha descends), what face will you use to see my original teacher, the Abbot? Again, according to the order, a collective praise: Someone holds a scripture in hand, everything is before their eyes. The paths are different, but making a living is the same. Sitting cross-legged, with eyes staring blankly, what is seen? Establishing such a style. Beneath the cliff, using a stump as a table. Incense seals rise, transforming into rain like clouds. Skinny as firewood, the spirit is exhausted, yet still wanting to read the scriptures, this heart refuses to rest. The back itches but is difficult to scratch, so temporarily borrowing a hand. Just right, wonderfully inexpressible. What supernatural power is there? The dragon is hidden in the bottle, once the hand is loosened, it is allowed to fly freely. A fierce tiger crouches on the ground, its might untouchable. Exhausting all strength, yet like a cat catching a mouse. The scripture is not the text itself, there are many involved. Don't say the eyes are tired, drowsiness is not good. A sound is heard in the ear, as if there is something. When trying to take it, nothing can be grasped. The bright moon hangs in the sky, sitting with knees embraced, such leisure, how joyful. Eyebrows are too long, often covering the eyes. Old hands are weak, struggling to turn the pages of the scripture. The belly is too big to hide, truly awkward. Only by letting go can one feel light and happy. The tattered patched robe, painstakingly mended. Each stitch, extremely laborious. Holding a bright mirror, seeing one's own ugliness. Suddenly encountering a lion, a roar. Crossing the water together, with feet firmly on the ground. Why bother, burdening others and ghosts. Another collective praise for the garden game picture: My teacher's supernatural powers are limited. Relying entirely on everyone, gathering together. The dragon cannot be offended, relying on this bowl. If not for these people, shrinking back. Fingers pinching prayer beads, pretending to recite the Buddha's name. Abandoning oneself to follow others, instead appearing abrupt. Holding a sprig of incense, who is being offered to? Meritorious deeds with intention are not as good as those without intention. Raising fists and palms together, respecting each other. Seeing the head in the mirror, an empty echo in the valley. Holding a 'ruyi' (scepter), it is not a mindless act. Observing the time before holding it, what was originally there? Suddenly turning the head, why look around? Waiting for companions to walk together, it is no longer a big step forward.
持之中。不見傾注。想是玻璃。內盛甘露。少不努力。老不歇心。撥起眉毛。還要看經。以我觀來。都成漏逗。雖會騰雲。未離窠臼。前者已去。後者未來。趁步不上。未免掛懷。急走不動。恐天落雨。先戴箬笠。又添辛苦。貝葉無文。真經無字。只解口持。不知心悟。為他有塵。故持白拂。彼凈此污。兩皆不足。擎拳合掌。同行獨往。看他如意。好借爬癢。白羽扇頭。皎潔如雪。已斷煩惱。如何又熱。為問缽盂。有無齋飯。若遇肚飢。施主便辦。猛虎爪牙。大開血口。幸遇我師。馴伏而走。一卷真經。有無量義。未展開時。先已見諦。種種遊戲。皆成虛誑。試看虛空。是何模樣。
又渡海圖贊
苦海無邊。惡浪拍天。橫身直過。誰敢當先。惟諸尊者。神通自在。拌命不顧。往而不害。以我空故。無害我者。內外無物。故無可舍。視淵如陵。履險若平。隨心而至。寓目不驚。縱有蛟龍。夜叉鬼怪。皆為我用。以絕對待。是知至人。處生死中。不與物忤。物無不容。由是觀之。法本寂滅。但不生心。稱為妙絕。
又各隨其狀而贊之
一右手擎金剛塔左手豎掌如作觀想
以金剛塔。聊表此心。豎掌諦觀。想念甚深。
二老病據梧童子搗藥
此身不有。病從何生。對證之藥。不
【現代漢語翻譯】 現代漢語譯本： 持之以中（保持中正）。不見傾注（沒有偏頗）。想是玻璃（看起來像玻璃一樣）。內盛甘露（裡面盛滿了甘露）。少不努力（年少時要努力）。老不歇心（年老時也不要停止修心）。撥起眉毛（即使年老眉毛都豎起來了）。還要看經（還要堅持看經）。以我觀來（以我來看）。都成漏逗（都成了漏洞百出）。雖會騰雲（即使會騰雲駕霧）。未離窠臼（也沒有脫離舊的模式）。前者已去（過去已經過去）。後者未來（未來還沒有到來）。趁步不上（跟不上步伐）。未免掛懷（難免會掛念）。急走不動（著急也走不動）。恐天落雨（恐怕天要下雨）。先戴箬笠（先戴上斗笠）。又添辛苦（又增加了辛苦）。貝葉無文（貝葉經上沒有文字）。真經無字（真正的經書是沒有文字的）。只解口持（只懂得口頭唸誦）。不知心悟（不知道用心領悟）。為他有塵（因為他有塵埃）。故持白拂（所以拿著白色的拂塵）。彼凈此污（認為那邊乾淨這邊污濁）。兩皆不足（兩者都不夠）。擎拳合掌（舉起拳頭合起手掌）。同行獨往（與人同行又獨自前行）。看他如意（看他的如意）。好借爬癢（可以借來撓癢）。白羽扇頭（白色的羽毛扇子）。皎潔如雪（像雪一樣潔白）。已斷煩惱（已經斷除了煩惱）。如何又熱（為什麼還覺得熱）。為問缽盂（想問問缽盂）。有無齋飯（有沒有齋飯）。若遇肚飢（如果肚子餓了）。施主便辦（施主會準備）。猛虎爪牙（兇猛的老虎）。大開血口（張開血盆大口）。幸遇我師（幸好遇到我的老師）。馴伏而走（被馴服后離開了）。一卷真經（一卷真經）。有無量義（有無量的意義）。未展開時（還沒有展開的時候）。先已見諦（就已經見到了真諦）。種種遊戲（各種各樣的遊戲）。皆成虛誑（都成了虛假的謊言）。試看虛空（試試看看虛空）。是何模樣（是什麼模樣）。
又渡海圖贊
苦海無邊（苦海沒有邊際）。惡浪拍天（惡浪拍打著天空）。橫身直過（橫著身子直接過去）。誰敢當先（誰敢爭先）。惟諸尊者（只有各位尊者）。神通自在（神通廣大，自由自在）。拌命不顧（豁出性命不顧一切）。往而不害（前往而沒有傷害）。以我空故（因為我的自性是空的）。無害我者（就沒有能傷害我的人）。內外無物（內外都沒有任何事物）。故無可舍（所以沒有什麼可以捨棄的）。視淵如陵（把深淵看作山丘）。履險若平（走在危險的地方就像走在平地上一樣）。隨心而至（隨心所欲地到達）。寓目不驚（看到什麼都不會驚慌）。縱有蛟龍（即使有蛟龍）。夜叉鬼怪（夜叉鬼怪）。皆為我用（都為我所用）。以絕對待（以絕對的平等心對待）。是知至人（所以說得道的人）。處生死中（處在生死之中）。不與物忤（不與外物相牴觸）。物無不容（沒有什麼不能包容的）。由是觀之（由此看來）。法本寂滅（佛法本來就是寂靜的）。但不生心（只要不生妄心）。稱為妙絕（就稱為妙絕）。
又各隨其狀而贊之
一右手擎金剛塔左手豎掌如作觀想
以金剛塔（用金剛塔）。聊表此心（姑且表達我的心意）。豎掌諦觀（豎起手掌仔細觀察）。想念甚深（想念非常深刻）。
二老病據梧童子搗藥
此身不有（如果這個身體不存在）。病從何生（疾病從何而來）。對證之藥（針對病癥的藥）。不
【English Translation】 English version: Holding to the middle. Not seeing any inclination. It seems like glass. Inside, it's filled with nectar. Not slacking off when young. Not resting the mind when old. Raising the eyebrows. Still wanting to read the scriptures. From my perspective. It all becomes full of loopholes. Although able to ride the clouds. Not yet leaving the nest. The former has already gone. The latter has not yet come. Not keeping up with the pace. Inevitably feeling worried. Walking fast but unable to move. Afraid that the sky will rain. First wearing a bamboo hat. Adding to the hardship. The palm-leaf scriptures have no writing. The true scriptures have no words. Only understanding how to recite with the mouth. Not knowing how to awaken with the mind. Because he has dust. Therefore, holding a white whisk. Considering that pure and this impure. Both are insufficient. Raising fists and joining palms. Walking together and going alone. Looking at his 'ruyi' (scepter). Good for borrowing to scratch an itch. The head of the white feather fan. Bright and clean like snow. Already cut off afflictions. How is it still hot? Asking the alms bowl. Is there any vegetarian food? If feeling hungry. The benefactor will provide. The claws and teeth of a fierce tiger. Opening a bloody mouth wide. Fortunately, meeting my teacher. Subdued and leaving. One scroll of true scripture. Has immeasurable meanings. Before unfolding it. Already seeing the truth. All kinds of games. All become false lies. Try looking at the empty space. What is its appearance?
Also, Eulogy on Crossing the Sea
The sea of suffering is boundless. Evil waves beat the sky. Crossing straight through with the body. Who dares to be first? Only the venerable ones. With supernatural powers and freedom. Risking their lives without regard. Going without harm. Because my self is empty. There is no one who can harm me. Inside and outside, there is nothing. Therefore, there is nothing to give up. Viewing the abyss as a hill. Treading on danger as if on a plain. Arriving as the mind wills. Not startled by what the eyes see. Even if there are 'jiao' dragons (mythical dragons). 'Yakshas' (a type of demon) and ghosts. All are used by me. Treating them with absolute equality. It is known that the perfected person. Dwells in the midst of life and death. Not conflicting with things. Everything is accommodated. From this perspective. The Dharma is fundamentally quiescent. But if the mind does not arise. It is called wonderfully absolute.
Also, Praising Each According to Their Form
One, Right Hand Holding a Vajra Tower, Left Hand Raised in a Gesture of Contemplation
Using the 'vajra' (diamond) tower. To tentatively express this mind. Raising the palm and contemplating attentively. Thinking deeply.
Two, Old and Sick Leaning on a 'Wu Tong' (Chinese parasol) Tree, a Boy Pounding Medicine
If this body did not exist. From where would illness arise? Medicine for the symptoms. Not
知何名。
三手執如意安然晏坐
手執如意。如意累手。默然自觀。畢竟何有。
四擎缽伸空若有所乘
本來無物。向空妄求。求無所得。豈不含羞。
五六老清臞若不勝衣倚賴少年扶曳而行
老瘦難行。自宜休息。何苦累他。拖曳費力。
七手持貝葉迅疾而行回顧老者若有所待
獨行快便。替人著急。手中貝葉。幾乎打失。
八九老前行扶仗童子少持香相隨作供旁有鬼若歸依狀
步履艱難。所賴童子。此一炷香。非為山鬼。
十飛錫陵空驚起山神尊者徐行回頭顧盼
飛錫陵空。山神驚起。吾師且住。法幢在此。
十一降龍
因龍性猛。師乃現粗。但調其性。不為其珠。
十二老邁無力手撫孤松
一生行腳。於今老矣。身若枯松。心如止水。
十三伏虎
猛虎在山。威振林木。吾師道高。自然馴伏。
十四看經
真經無文。牛皮遮眼。若鉆不透。終難放膽。
十五自在安禪獼猴獻果
寂然澹泊。胸中無物。獼猴最狂。亦知歸服。
十六朝陽補衲十七坦腹相對笑視而已
針線工夫。固是綿密。大眼看來。終是費力。
十八端然禪定
大休歇處。安
【現代漢語翻譯】 現代漢語譯本 知何名？ 三手執如意（一種象徵吉祥的器物）安然晏坐 手執如意。如意累手。默然自觀。畢竟何有？ 四擎缽（僧侶用具）伸空若有所乘 本來無物。向空妄求。求無所得。豈不含羞？ 五六老清臞（形容人消瘦）若不勝衣倚賴少年扶曳而行 老瘦難行。自宜休息。何苦累他。拖曳費力？ 七手持貝葉（古代寫經書的材料）迅疾而行回顧老者若有所待 獨行快便。替人著急。手中貝葉。幾乎打失。 八九老前行扶杖童子少持香相隨作供旁有鬼若歸依狀 步履艱難。所賴童子。此一炷香。非為山鬼。 十飛錫（僧侶所持的杖）陵空驚起山神尊者徐行回頭顧盼 飛錫陵空。山神驚起。吾師且住。法幢（佛教用語，象徵佛法）在此。 十一降龍 因龍性猛。師乃現粗。但調其性。不為其珠。 十二老邁無力手撫孤松 一生行腳。於今老矣。身若枯松。心如止水。 十三伏虎 猛虎在山。威振林木。吾師道高。自然馴伏。 十四看經 真經無文。牛皮遮眼。若鉆不透。終難放膽。 十五自在安禪（佛教禪修）獼猴獻果 寂然澹泊。胸中無物。獼猴最狂。亦知歸服。 十六朝陽補衲（僧侶縫補僧衣）十七坦腹相對笑視而已 針線工夫。固是綿密。大眼看來。終是費力。 十八端然禪定 大休歇處。安
【English Translation】 English version What is its name? Three, holding a 'ruyi' (scepter symbolizing good fortune) sits peacefully. Holding a 'ruyi'. The 'ruyi' burdens the hand. Silently observing oneself. What ultimately exists? Four, holding an 'alms bowl' (a monk's utensil), reaching into the void as if relying on something. Originally, there is nothing. Vainly seeking in the void. Seeking and obtaining nothing. How can one not feel ashamed? Five and Six, old and emaciated, seemingly unable to bear the weight of clothing, relying on a young boy to support and pull them along. Old and frail, walking is difficult. One should rest. Why trouble others? Dragging is laborious. Seven, holding a 'palm leaf manuscript' (ancient writing material), walking swiftly, looking back at the old man as if waiting for something. Walking alone is quick and convenient. Anxious for others. The palm leaf manuscript in hand is almost lost. Eight and Nine, an old man walks ahead, a boy holding a staff, a young child holding incense follows to make offerings, with a ghost nearby appearing to take refuge. Walking is difficult, relying on the boy. This stick of incense is not for the mountain ghost. Ten, a 'flying staff' (a monk's staff) soars into the sky, startling the mountain god. The venerable one walks slowly, looking back and gazing around. The flying staff soars into the sky, startling the mountain god. My teacher, please stay. The 'dharma banner' (symbol of Buddhist teachings) is here. Eleven, Subduing the Dragon Because the dragon's nature is fierce, the master manifests roughness. But he tames its nature, not for its pearl. Twelve, Old and feeble, hands resting on a solitary pine. A lifetime of wandering. Now old. Body like a withered pine, heart like still water. Thirteen, Subduing the Tiger A fierce tiger is in the mountain, its power shaking the forest. My teacher's virtue is high, naturally subduing it. Fourteen, Reading the Sutra The true sutra has no words. Cowhide covers the eyes. If you cannot penetrate it, it will be difficult to be bold. Fifteen, Free and at ease in meditation, a monkey offers fruit. Silent and detached, the mind is empty. Even the wildest monkey knows to submit. Sixteen, Mending robes in the morning sun, Seventeen, Bare bellies facing each other, simply smiling and gazing. The work of needle and thread is indeed meticulous. But to the big eyes, it is ultimately laborious. Eighteen, Serene in meditation A place of great rest. Peace.
閑自在。冷眼看他。都是捏怪。
又
可笑此僧。奈閒不住。兩手捉摩。不知何故。
佛戒威儀。端嚴瀟灑。張拳舞腳。甚是不雅。
枯坐壁觀。是渠本分。如此欠伸。想是心悶。
雄猛到此。弓折箭盡。猶張空拳。徒勞發憤。
袈裟著身。本來自在。又假按摩。似為捏怪。
伸手縮腳。左撈右摸。原有一物。竟捉不著。
乞食街頭。失卻一物。尋覓不見。捶胸頓足。
不愛打眠。去弄石頭。儻磕破手。惹一場愁。
反手捶背。想是脊痛。少年不覺。老來沉重。
挺挺孤松。是僧榜樣。如此兒戲。是何相狀。
雙手抱頭。老大龍鍾。不是偏風。便是耳聾。
尊者容儀。甚為雅肅。但露腳跟。者些不足。
瞌睡起來。夢境未撇。兩眼睜睜。望空著楔。
是誰趕渠。惡氣滿肚。忙忙急走。恐怕捉住。
不善經行。平地吃跌。縱跳起來。已成敗闕。
四肢如拳。百骸似綿。想遇天寒。凍餓使然。
請問尊者。耆年幾何。但看兩眉。世上不多。
本來安穩。自討事做。如浪中船。是誰之過。
又
一對經卷爐香兀然端坐
兀爾忘緣。無思無慮。經卷爐香。是閑傢俱。
【現代漢語翻譯】 現代漢語譯本 悠閒自在地，冷眼旁觀他，全都是在無事生非。
可笑這位僧人，耐不住清閑，雙手不停地摸索，不知是何緣故。
佛家的戒律威儀，本應端莊瀟灑，他卻張牙舞爪，實在是不雅觀。
枯燥地坐著面壁，是他的本分，如此伸腰打哈欠，想必是心中煩悶。
即使勇猛到極點，也會弓斷箭盡，仍然揮舞著空拳，只是徒勞地發泄。
袈裟穿在身上，本來就應該自在，又假裝做出怪異的舉動，好像是爲了無事生非。
伸手縮腳，左撈右摸，原本有一物，竟然捉摸不著。
在街頭乞討，丟失了一件東西，尋覓不見，捶胸頓足。
不喜歡睡覺，卻去擺弄石頭，萬一磕破了手，惹來一場愁。
反手捶背，想必是脊背疼痛，少年時不覺得，老來就感到沉重。
挺拔的孤松，是僧人的榜樣，如此像小孩子玩耍，成何體統？
雙手抱頭，年老體衰，不是中風，就是耳聾。
尊者的容貌儀態，甚是文雅肅穆，但露出腳後跟，這有些不足。
剛從瞌睡中醒來，夢境還未消散，兩眼睜得大大的，對著天空發愣。
是誰在追趕他，滿肚子都是怨氣，匆匆忙忙地跑，恐怕被抓住。
不擅長經行（Cankrama，佛教術語，指有規律地行走），在平地上摔倒，縱身跳起來，已經出了醜。
四肢像拳頭一樣蜷縮，渾身像棉花一樣軟弱無力，想必是遇到天寒，被凍餓所致。
請問尊者，年歲幾何？但看他的眉毛，世上不多見。
本來安穩，自己找事做，如同浪中的船，是誰的過錯？
又
面對著經卷和香爐，兀然端坐。
兀自忘卻塵緣，無思無慮，經卷和香爐，不過是閑置的傢俱。
【English Translation】 English version Leisurely and carefree, coldly watching him, all are making trouble out of nothing.
It's laughable that this monk can't stand idleness, his hands constantly groping, for reasons unknown.
The precepts and demeanor of Buddhism should be dignified and elegant, but he is brandishing his arms and legs, which is really indecent.
Sitting and contemplating the wall is his duty, such yawning and stretching must be due to boredom in his heart.
Even if one is brave to the extreme, the bow will break and the arrows will be exhausted, still waving empty fists, just futilely venting.
Wearing the kasaya (Kashaya, a Buddhist monastic robe) should be comfortable, yet he pretends to make strange gestures, as if to make trouble out of nothing.
Stretching and retracting his hands and feet, groping left and right, originally there was something, but he couldn't grasp it.
Begging in the street, he lost something, searching but not finding it, beating his chest and stamping his feet.
He doesn't like to sleep, but goes to play with stones, in case he breaks his hand, causing a lot of sorrow.
Hammering his back with his hand, presumably his back hurts, he didn't feel it when he was young, but it feels heavy when he is old.
The upright lone pine is a model for monks, such childish play, what kind of appearance is this?
Holding his head in his hands, old and frail, if not hemiplegia, then deafness.
The venerable one's appearance is very elegant and solemn, but exposing the heels is somewhat inadequate.
Just waking up from a nap, the dream has not yet dissipated, his eyes wide open, staring blankly at the sky.
Who is chasing him, his stomach is full of resentment, hurrying away, afraid of being caught.
Not good at Cankrama (Cankrama, Buddhist term, refers to walking in a regulated manner), falling on flat ground, jumping up, already disgraced.
His limbs are curled up like fists, his body is as soft as cotton, presumably due to the cold weather, caused by freezing and starvation.
May I ask, venerable one, how old are you? Just look at his eyebrows, rare in the world.
Originally stable, he sought trouble for himself, like a boat in the waves, whose fault is it?
Again
Facing the scriptures and incense burner, sitting upright and still.
Oblivious to worldly connections, without thought or worry, scriptures and incense burner are just idle furniture.
二看經
持一卷經。貴圖遮眼。牛皮若透。將長補短。
三橫擔拄杖而行
拄杖橫擔。獨行獨步。但驀直去。何須回顧。
四倚仗觀瀑布
倚杖閑看。千丈瀑布。問從何來。不知其故。
五撫麋鹿坐觀蛺蜨
麋鹿忘機。閑來伴坐。蛺蜨蘧蘧。熱夢未破。
六手執如意坦腹而坐
坦腹頹然。百無所有。可惜未忘。執如意手。
七手執經卷而行
既登解脫。無礙無掛。手中者些。翻成話𢺞。
八坐桃花下回首看經
花下諦觀。想不為別。要使人知。空即是色。
九伸手缽中撈月
缽中有水。水中有月。伸手捉拏。畢竟不得。
十遙空作禮
平地作禮。目前無物。莫認虛空。是法身佛。
十一降龍
雲中之龍。變化自在。何故降他。翻成捏怪。
十二撫樹觀泉
獨撫枯樁。靜觀流水。盡世間人。閑不過爾。
十三仰觀高山流水
流水高山。知音者少。吾師得之。出入意表。
十四䇿杖閑行
策杖閑行。信步騰騰。世間少有。此無事僧。
十五騎虎而行
猛虎難馴。見之者避。吾師跨之。視如兒戲。
十六坐觀水月
皓月寒潭。光
明徹底。此中著腳。翻成塵滓。
十七以指點空
以手指空。空中何有。雖為點破。似揚家醜。
十八持杖坐磐石上
已到忘懷。快活無那。手中拄杖。何不放下。
又金畫騎獸十八尊者遊戲贊
三毒已除。生死不繫。故得神通。自在遊戲。猛獸獰龍。各各馴伏。信意乘之。任其馳逐。以己忘機。物亦忘我。兩得其忘。如火入火。十方遊行。往來無礙。不相識者。見之驚怪。但瞞愚人。難逃智眼。若遇維摩。定遭檢點。于虛空中。妄生分別。縱是金塵。亦眼中屑。
十六尊者應真圖贊
欲行不行。若有所思。所思為誰。吾師自知。
拄杖橫擔。腰包肩荷。猛地回頭。恰是者個。
跫然而立。望之若遺。遙空舉手。對面是誰。
骨瘦如柴。衣寬若袋。不是忘形。誰堪褦襶。
缽中之水。空中之龍。拏雲之手。別顯神通。
兀然而坐。半恨半思。缽水湛然。投針者誰。
飄然若狂。愕然若怒。縱是無心。也落顧佇。
猛虎易馴。迷心難解。不是吾師。幾成敗壞。
骨瘦神疲。眉長累極。終日撥之。手痠無力。
怯寒㨣衲。抱膝若思。掉頭不顧。思之何為。
物之在空。與爾無競。無故索之。豈稱為聖。
【現代漢語翻譯】 現代漢語譯本 明徹底。若在此處執著，反而會變成塵土污垢。
十七、以指點空
用手指指向天空，空中本無一物。即使是指破了，也像是揭自己的短處。
十八、持杖坐磐石上
已經達到忘懷的境界，快樂得無以言表。手中的拄杖，為何還不放下？
又金畫騎獸十八尊者遊戲贊
三毒（貪嗔癡）已經去除，不再受生死束縛。因此獲得神通，自在遊戲。兇猛的野獸和惡龍，都被馴服。隨意騎乘它們，任憑它們奔馳追逐。自己忘卻了機心，萬物也忘卻了我。兩者都達到忘我的境界，就像火進入火中一樣。十方世界，往來無礙。不認識的人，見到會感到驚訝奇怪。這隻能瞞過愚笨的人，難以逃過有智慧的眼睛。如果遇到維摩詰（Vimalakirti，一位著名的在家菩薩），必定會遭到詰問。在虛空中，妄生分別。縱然是金塵，也是眼中的塵屑。
十六尊者應真圖贊
想要行走卻又止步不前，好像在思考著什麼。所思所想是爲了誰？我的老師自己知道。
橫擔著拄杖，肩上扛著腰包。猛然回頭，恰恰就是這個人。
輕輕地站立著，望去好像被遺忘了一樣。遙對著天空舉起手，對面是誰呢？
骨瘦如柴，衣服寬大得像個袋子。如果不是忘卻形體，誰能如此邋遢？
缽中的水，空中的龍。抓住云的手，特別顯示神通。
兀自端坐，半是怨恨半是思念。缽中的水清澈平靜，誰能將針投進去？
飄飄然好像瘋狂，愕然好像憤怒。縱然是無心，也難免留下顧盼。
猛虎容易馴服，迷惑的心難以解開。如果不是我的老師，幾乎就要失敗了。
骨瘦精神疲憊，眉毛長長，積勞成疾。整日撥弄，手痠無力。
害怕寒冷而攏緊僧衣，抱著膝蓋好像在思考。掉頭不顧，思考什麼呢？
物存在於空中，與你本無爭執。無緣無故地去索取它，怎麼能稱得上是聖人呢？
【English Translation】 English version Completely understand. If you cling to this point, it will turn into dust and impurities.
Seventeen, Pointing at the Sky
Pointing at the sky with a finger, what is there in the sky? Even if it's pointed out, it's like airing one's dirty laundry.
Eighteen, Holding a Staff Sitting on a Rock
Having reached the state of forgetting, happiness is beyond description. The staff in hand, why not put it down?
Also, Praise for the Eighteen Arhats Playing on Beasts in Golden Painting
The three poisons (greed, hatred, and delusion) have been removed, no longer bound by birth and death. Therefore, they have obtained supernatural powers and play freely. Fierce beasts and dragons are tamed. Riding them at will, letting them gallop and chase. Forgetting one's own scheming mind, things also forget me. Both achieve the state of forgetting, like fire entering fire. The ten directions of the world, going and coming without hindrance. Those who do not know them are surprised and strange. This can only deceive the foolish, difficult to escape the wise eyes. If you encounter Vimalakirti (Vimalakirti, a famous lay Bodhisattva), you will surely be questioned. In the empty space, falsely creating distinctions. Even if it is golden dust, it is also dust in the eyes.
Praise for the Sixteen Arhats' Portraits
Wanting to walk but not walking, as if thinking about something. Who is being thought about? My teacher knows.
Carrying a staff horizontally, with a bag on his shoulder. Turning his head suddenly, it is exactly this person.
Standing quietly, seeming to be forgotten. Raising a hand towards the distant sky, who is on the other side?
Skinny as firewood, clothes as wide as a bag. If not forgetting the form, who could be so slovenly?
The water in the bowl, the dragon in the sky. The hand grabbing the clouds, especially showing supernatural powers.
Sitting alone, half resentful and half thoughtful. The water in the bowl is clear and calm, who can throw a needle into it?
Floating like crazy, startled like angry. Even if unintentional, it is inevitable to leave a glance.
Fierce tigers are easy to tame, the confused mind is difficult to untie. If not for my teacher, it would almost be a failure.
Skinny and tired, long eyebrows, exhausted from long-term work. Stirring it all day long, hands sore and weak.
Shivering from the cold, hugging knees as if thinking. Turning his head away, what is he thinking about?
Things exist in the sky, with no conflict with you. Seeking it for no reason, how can it be called a saint?
鞠躬低首。合掌向空。見法身故。作禮真容。
箬笠如空。拄杖如龍。逍遙物外。頓脫樊籠。
瓶本無物。何來光怪。自放自收。無人管帶。
雙手徒搏。兩腳急走。雖為他忙。卻揚自丑。
衲被蒙頭。冷眼偷視。香菸起處。只者便是。
十四尊者贊
一衲被蒙頭合掌低頭
一衲矇頭。諸緣坐透。合掌稽首。如是信受。
二降伏獅子抱獅子兒引之奮迅
獅子奮迅。大威猛力。奪獅子兒。豈不返擲。
三卓錫擎拳獨行獨步
一錫撐空。兩拳搦骨。法力無邊。稱南無佛。
四三人共坐如說法狀
無舌而說。無耳而聽。法音如雷。無人肯信。
五默然端坐
歷劫妄想。忙中不見。正默坐時。一齊出現。
六禪定
衲被如空。脊樑似鐵。坐斷十方。翻成點額。
七擎缽
雙手擎缽。滿盤托出。汝試諦觀。此中何物。
八大肚坦腹
肚大難遮。腳長難縮。爾自生嫌。非關我錯。
九月下看經
月明如晝。老眼不睏。起來誦經。聊當解悶。
十坐具敷坐
展開坐具。略放一線。不為坐禪。和身打欠。
十一布袋行腳
肩上郎當。手中褦襶。如
【現代漢語翻譯】 現代漢語譯本 鞠躬低頭，合掌向天空。因為見到法身（Dharmakaya，佛的法性之身），所以禮拜真正的容貌。 斗笠像天空一樣空曠，拄杖像龍一樣有力。逍遙自在於世俗之外，立刻擺脫了束縛。 瓶子本來就空無一物，哪裡來的光怪陸離？自己放下，自己收回，沒有人管束。 雙手徒勞地搏擊，兩腳急促地奔走。雖然爲了他人忙碌，卻暴露了自己的醜態。 用僧衣蓋住頭，冷眼偷偷地看。香菸升起的地方，就是那個（真理）所在。 十四尊者贊 一、僧衣蓋頭，合掌低頭 用僧衣蓋住頭，各種因緣都已看透。合掌稽首，如此信受奉行。 二、降伏獅子，抱著小獅子引導它奮迅 獅子奮迅，具有強大的威猛之力。奪走小獅子，難道不會被反擊嗎？ 三、拄著錫杖，握緊拳頭，獨自行走 一根錫杖支撐天空，兩隻拳頭緊握。法力無邊，稱念南無佛（Namo Buddha，皈依佛）。 四、三人共坐，像在說法 沒有舌頭卻在說法，沒有耳朵卻在聽。法音如雷，卻沒有人肯相信。 五、默然端坐 經歷無數劫的妄想，忙碌之中無法察覺。正在默然端坐時，妄想一齊出現。 六、禪定 僧衣像天空一樣空曠，脊樑像鋼鐵一樣堅硬。坐斷十方，反而成了污點。 七、擎缽 雙手托著缽，滿滿地端出來。你仔細看看，這裡面有什麼？ 八、大肚子袒露 肚子太大難以遮掩，腳太長難以縮短。是你自己嫌棄，與我無關。 九、月下看經 月光明亮如白晝，老眼不睏倦。起來誦讀經書，姑且當作解悶。 十、鋪開坐具而坐 展開坐具，稍微放鬆一下。不是爲了坐禪，而是和身體一起打哈欠。 十一、布袋行腳 肩上扛著布袋，手中拿著破爛的東西。好像...
【English Translation】 English version Bowing and lowering the head, joining palms towards the sky. Seeing the Dharmakaya (the Dharma body of the Buddha), paying homage to the true form. The bamboo hat is as empty as the sky, the staff is as powerful as a dragon. Wandering freely beyond the mundane world, instantly escaping the cage. The bottle is originally empty, where do the strange phenomena come from? Letting go and taking back by oneself, no one interferes. Hands vainly boxing, feet hurrying along. Though busy for others, one reveals one's own ugliness. Covering the head with a robe, secretly watching with cold eyes. Where the incense rises, that is it (the truth). Praise of the Fourteen Arhats One: Robe covering the head, palms together, head lowered Covering the head with a robe, all conditions are seen through. Joining palms and bowing, thus believing and accepting. Two: Subduing the lion, holding the lion cub and guiding it to be vigorous The lion is vigorous, with great power and strength. Snatching the lion cub, wouldn't it be retaliated against? Three: Holding a staff, clenching fists, walking alone A staff supports the sky, two fists clenching bones. Dharma power is boundless, reciting Namo Buddha (Homage to Buddha). Four: Three people sitting together, as if preaching the Dharma Speaking without a tongue, listening without ears. The Dharma sound is like thunder, but no one is willing to believe. Five: Silently sitting upright Delusions of countless kalpas (aeons), not seen in busyness. When sitting silently, they all appear at once. Six: Samadhi (meditative absorption) The robe is as empty as the sky, the spine is like iron. Sitting through the ten directions, it turns into a blemish. Seven: Holding the alms bowl Holding the bowl with both hands, presenting it fully. You try to observe carefully, what is in it? Eight: Big belly exposed The belly is too big to cover, the legs are too long to shorten. You dislike it yourself, it's not my fault. Nine: Reading scriptures under the moon The moonlight is as bright as day, the old eyes are not sleepy. Getting up to recite scriptures, just to relieve boredom. Ten: Spreading the sitting cloth to sit Spreading the sitting cloth, relaxing a little. Not for sitting meditation, but yawning with the body. Eleven: Walking with a cloth bag Carrying a cloth bag on the shoulder, holding tattered things in the hand. Like...
此行腳。可憎可怪。
十二手持如意
手執如意。如意累手。身著袈裟。聊遮其醜。
十三持珠唸佛
佛自唸佛。向何處躲。以我求我。於何不可。
十四折蘆渡江
苦海無涯。腳跟難跕。憑此一葉。便到彼岸。
又
苦海無際。蓮葉為舟。倚他當命。老不知羞。
蘊空愛身。心空有質。如此顛倒。莫道不識。
手中如意。腳跟蘆葉。忙忙碌碌。幾時休歇。
怕海中怪。踏金剛杵。張拳努目。如見老虎。
空中放光。腳下踏經。笑人長短。豈稱為僧。
蠡中測海。枝頭尋春。覿面不見。何名應真。
倒海移山。伸手縮腳。自在神通。誰人敢說。
自蹋實地。看他下水。穩穩當當。乖不過你。
神龍之性。原不可觸。先奪其珠。故不敢忤。
大海之中。即得淺處。念彼觀音。時來救護。
快活不受。被人拖帶。老老大大。不會自在。
衲被蒙頭。快活欲死。任他神通。總不如爾。
十二尊者厲揭圖贊
一攬衣渡水
行腳遇水。路頭差錯。沒處迴避。直須要過。
二能涉負不能涉者
膽大不怕。膽小怕倒。幸肯負戴。兩家都好。
三四先登彼岸以杖接不能
【現代漢語翻譯】 現代漢語譯本 這番雲遊四方，真是令人厭惡又覺得奇怪。
十二、手持如意
手中拿著如意（一種象徵吉祥的器物）。如意成了累贅。身上穿著袈裟（僧侶的服裝），勉強遮蓋醜陋。
十三、持珠唸佛
佛（Buddha）自己唸佛，要躲到哪裡去？用我來求我，有什麼不可以？
十四、折蘆渡江
苦海無邊無際，難以落腳。憑藉這一片蘆葦，就能到達彼岸。
又
苦海沒有邊際，把蓮葉當作船。依靠它當做性命，老了還不知羞恥。
蘊藏的空性卻貪愛身體，內心空虛卻執著於物質。如此顛倒，不要說不認識。
手中的如意，腳下的蘆葦。忙忙碌碌，什麼時候才能停止？
害怕海中的妖怪，腳踏金剛杵（一種法器）。張牙舞爪，好像看見老虎。
空中放出光芒，腳下踩著經書。嘲笑別人長短，怎麼能稱作僧人？
用蠡（貝殼）來測量大海，在樹枝上尋找春天。面對面也看不見，怎麼能叫做應真（阿羅漢的別稱）？
倒海移山，伸手縮腳。自在神通，誰人敢說？
自己踏在實地上，看他下水。穩穩當當，再沒有比你更乖巧的了。
神龍（一種神獸）的本性，原本不可觸犯。先奪走它的寶珠，所以它不敢違抗。
在大海之中，也能找到淺的地方。唸誦觀音（Avalokiteśvara）菩薩的名號，時來運轉就會得到救護。
快活不肯接受，被人拖著走。年紀這麼大了，還不會自在。
用衲被蒙著頭，快活得要死。任憑他有神通，總不如你。
十二尊者厲揭圖贊
一、攬衣渡水
行腳雲遊遇到水，路途出現了差錯。沒有地方可以迴避，必須直接渡過去。
二、能涉負不能涉者
膽大的不怕，膽小的怕跌倒。幸好肯揹著，兩家都好。
三、四、先登上彼岸，用枴杖接應不能
【English Translation】 English version This pilgrimage is both hateful and strange.
Twelve, Holding a Ruyi Scepter
Holding a ruyi scepter (a ceremonial scepter symbolizing good fortune). The ruyi becomes a burden. Wearing a kasaya (monk's robe), barely concealing the ugliness.
Thirteen, Holding Beads and Reciting Buddha's Name
The Buddha (Buddha) himself recites Buddha's name, where can he hide? Using 'me' to seek 'me', why is it not possible?
Fourteen, Crossing the River on a Reed
The sea of suffering is boundless, difficult to find footing. Relying on this single reed, one can reach the other shore.
Again
The sea of suffering is limitless, taking a lotus leaf as a boat. Relying on it as life, old and not knowing shame.
The emptiness of the aggregates loves the body, the emptiness of the mind has substance. Such inversion, don't say you don't recognize it.
The ruyi in hand, the reed underfoot. Busy and hurried, when will it stop?
Afraid of the monsters in the sea, stepping on a vajra (a ritual object). Baring fists and glaring, as if seeing a tiger.
Releasing light in the air, stepping on scriptures underfoot. Laughing at others' strengths and weaknesses, how can one be called a monk?
Measuring the sea with a conch shell, seeking spring on a branch. Not seeing face to face, how can one be called an Arhat (an enlightened being)?
Overturning the sea and moving mountains, stretching out hands and retracting feet. Unrestrained supernatural powers, who dares to speak of them?
Stepping on solid ground yourself, watching him go into the water. Steady and secure, there is no one more well-behaved than you.
The nature of the dragon (a mythical creature), originally untouchable. First take away its pearl, so it dares not disobey.
In the great sea, one can find shallow places. Reciting the name of Avalokiteśvara (Guanyin) Bodhisattva, when the time comes, one will be saved.
Not accepting happiness, being dragged along by others. So old, and still not knowing how to be free.
Covering the head with a patched robe, happily wanting to die. No matter how great his supernatural powers, it's not as good as you.
Praises of the Twelve Venerables by Li Jie
One, Gathering Clothes to Cross the Water
Encountering water on a pilgrimage, the road has gone wrong. There is nowhere to avoid, one must cross directly.
Two, Carrying Those Who Can't Cross
The brave are not afraid, the timid are afraid of falling. Fortunately, willing to carry, both families are well.
Three, Four, First Ascending the Other Shore, Using a Staff to Help Those Who Cannot
者
十分過九。一步不及。賴他拄杖。甚是得力。
已到彼岸。復顧其伴。極處一提。何等方便。
五既涉濕衣童子扭之
不知淺深。信步奔行。濕透衣裳。返累別人。
六已到樹下卸衣結束
衣衫絡索。泥水汩沒。雖是拖過。翻勞結束。
七跣坐樹下作嚏解盹
費盡力氣。閑坐打盹。鼻孔撩天。一噴頓醒。
八神疲力倦仰視盹者
神思雖疲。兩眼尚開。看他昏者。甚是癡呆。
九系裙
正涉水時。怕他纏身。既脫又著。枉費精神。
十倚杖箕踞而坐
箕踞石上。神精軒豁。忘卻疲勞。十分快活。
十一間坐以如意爬癢
自己癢處。他人不知。如意在手。任我爬之。
十二倚杖危坐回看行者包裹衣缽
到休歇處。何不放下。累他包裹。好沒傝𠎷。
補衲尊者贊
破落遍身。從新要補。針線工夫。不辭辛苦。
又。
一領破衲。百綴千補。一針一劄。甚是辛苦。針針要透。不透不休。縱然補得。只好矇頭。
看經尊者
自己不明。卻鉆故紙。清凈界中。翻成渣滓。
又。
生不識字。強要看經。耳聾眼花。說與誰聽。梵筴多年。蛀蟲鉆透。字腳不
【現代漢語翻譯】 現代漢語譯本 十分過了九分。只差一步。幸虧有拄杖相助，非常得力。
已經到達彼岸，還回頭照顧同伴。在最關鍵的時候拉一把，這是多麼方便的法門。
五 已經濕了衣服的童子擰乾它
不知道水有多深，就隨意奔跑。濕透了衣裳，反而連累別人。
六 已經到樹下脫衣結束
衣衫纏繞，泥水浸沒。即使是拖著走過，反而要費力整理。
七 光腳坐在樹下打噴嚏解困
費盡了力氣，就閑坐著打盹。鼻孔朝天，一個噴嚏就醒了。
八 精神疲憊，仰頭看著打盹的人
精神雖然疲憊，兩眼還睜著。看著那些昏睡的人，真是癡呆。
九 系裙
正在涉水的時候，害怕裙子纏住身體。已經脫了又穿上，白白浪費精神。
十 倚著枴杖，張開兩腿坐在地上
張開兩腿坐在石頭上，精神清爽開朗。忘記了疲勞，十分快樂。
十一 閑坐著用如意搔癢
自己哪裡癢，別人不知道。如意在手，任憑我搔癢。
十二 倚著枴杖端正地坐著，回頭看著行者包裹衣缽
到了休息的地方，為什麼不放下呢？累得他包裹著，真是沒用。
補衲尊者（補綴僧衣的尊者）贊
破破爛爛的，全身都要重新補。針線活，不怕辛苦。
又。
一件破舊的衲衣，百補千綴。一針一線，非常辛苦。針針都要穿透，不穿透不罷休。即使補好了，也只能蒙在頭上。
看經尊者（閱讀經書的尊者）
自己不明白，卻鉆研舊書本。在清凈的境界中，反而變成了渣滓。
又。
生來不識字，卻硬要看經。耳朵聾，眼睛花，說給誰聽？梵文經書多年，被蛀蟲鉆透。字跡不全。
【English Translation】 English version Nine parts out of ten have passed. Just one step away. Fortunately, he has a staff to rely on, which is very helpful.
Having reached the other shore, he still looks back to care for his companions. Giving a hand at the most critical moment, what a convenient method this is.
Five: The child whose clothes are already wet wrings them out.
Not knowing how deep the water is, he runs recklessly. Soaking his clothes, he ends up burdening others.
Six: Having arrived under the tree, he takes off his clothes and finishes.
The clothes are tangled, and submerged in mud and water. Even if he drags them along, he still has to laboriously tidy them up.
Seven: Sitting barefoot under the tree, he sneezes to relieve drowsiness.
Having exhausted his strength, he sits idly dozing off. His nostrils point to the sky, and a sneeze suddenly awakens him.
Eight: Spiritually exhausted, he looks up at the dozing person.
Although his spirit is weary, his eyes are still open. Looking at those who are sleeping soundly, he thinks they are foolish.
Nine: Tying the skirt.
While wading through the water, he fears the skirt will entangle his body. Having taken it off, he puts it back on, wasting his energy in vain.
Ten: Leaning on a staff, he sits with legs spread apart.
Sitting on a rock with legs spread apart, his spirit is clear and bright. Forgetting his fatigue, he is very happy.
Eleven: Sitting idly, he scratches himself with a 'ruyi' (an S-shaped ornamental object that symbolizes good luck).
Others don't know where I itch. With the 'ruyi' in hand, I can scratch wherever I want.
Twelve: Leaning on a staff, he sits upright, looking back at the traveler wrapping his robes and alms bowl.
Having arrived at a place to rest, why not put it down? Burdening him with wrapping it up, it's truly useless.
Ode to the Venerable Mendicant (Venerable one who mends his robes)
Tattered and worn, his whole body needs to be mended anew. He doesn't shy away from the needlework.
Again.
A worn-out patched robe, mended with hundreds and thousands of stitches. Each stitch is very laborious. Each stitch must penetrate, and he won't stop until it does. Even if it's mended, it can only be used to cover his head.
Venerable Scripture Reader (Venerable one who reads scriptures)
Not understanding himself, he delves into old books. In the realm of purity, he turns it into dross.
Again.
Born illiterate, he insists on reading scriptures. Deaf ears and blurred vision, who is he telling it to? The Sanskrit texts have been drilled through by bookworms for many years. The characters are incomplete.
真。都是漏逗。
降龍尊者贊
多瞋之物。捉拿不住。一味慈悲。觀想凝注。
又。
驪龍正睡。珠被師偷。若值醒時。怎肯甘休。
伏虎尊者贊
惡性難調。威猛無敵。放舍全身。費盡神力。
又。
爪牙已露。猛氣未逞。不是吾師。幾驚市井。
調獅尊者贊
法窟爪牙。誰敢摩觸。吾師神通。視為玩物。
浮海尊者贊
業海無邊。滔滔不竭。直登彼岸。青蓮一葉。此身非身。荷擔錫杖。空水連天。無相之相。空非有外。水外無流。誰能一喝。截斷兩頭。踏破太虛。踢翻滄海。線斷腳跟。心無掛礙。
渡江尊者贊
越無明流。猶在半途。妄想未斷。水上葫蘆。
截流而過。自可超越。何故又憑。貝多一葉。
芭蕉虛質。雖是速朽。不是借他。幾乎出醜。
腳跟未穩。瓦器不堅。搖搖蕩蕩。幸爾兩全。
獨往便休。何為回頭。若等個伴。就不唧𠺕。
貝葉在掌。碧眼撐空。高跨獨步。吾師猶龍。
燒香尊者贊
老不歇心。少不努力。撥火燒香。不放一息。本來沒事自尋忙。如何到得無生國。
憨山老人夢遊集卷第三十四 卍新續藏第 73 冊 No. 1456 憨山
【現代漢語翻譯】 現代漢語譯本 真。都是錯漏之處。
降龍尊者贊
多嗔之物，難以捉拿。一心慈悲，觀想專注。
又。
驪龍（黑龍）正在安睡，寶珠被師父偷走。如果等到它醒來，怎肯善罷甘休？
伏虎尊者贊
兇惡的本性難以調伏，威猛無比。放下全身心，耗盡所有神力。
又。
爪牙已經顯露，兇猛的氣勢尚未施展。如果不是我的師父，幾乎驚擾了整個市井。
調獅尊者贊
法窟中的獅子，誰敢去觸控？我的師父神通廣大，視其為玩物。
浮海尊者贊
業海無邊無際，波濤洶涌永不停止。直接登上彼岸，如同一片青蓮花瓣。此身並非真身，肩負錫杖。天空與水相連，是無相之相。空性並非存在之外，水之外沒有流動。誰能一聲棒喝，截斷兩頭？踏破虛空，踢翻滄海。線斷了腳跟，心中沒有牽掛。
渡江尊者贊
超越無明之流，卻還在半途。妄想沒有斷絕，如同水上的葫蘆。
截斷水流而過，自然可以超越。為何又要憑藉，一片貝多羅葉？
芭蕉葉是虛幻的材質，雖然容易腐朽。如果不是借用它，幾乎要出醜。
腳跟尚未站穩，瓦器不夠堅固。搖搖晃晃，幸好能夠兩全。
獨自前往便罷了，為何還要回頭？如果等待同伴，就不太妙了。
貝葉在手掌中，碧眼看透天空。高高跨步獨行，我的師父猶如龍。
燒香尊者贊
年老不停止用心，年少不停止努力。撥火燒香，一刻也不放鬆。本來沒事卻自找忙碌，如何才能到達無生之國？
憨山老人夢遊集卷第三十四 卍新續藏第 73 冊 No. 1456 憨山
【English Translation】 English version Truly, all are omissions and errors.
Ode to the Dragon-Taming Arhat (Jiang Long Zunzhe)
A creature full of anger, difficult to capture. With a heart of compassion, contemplate with focused attention.
Also.
The black dragon (Li Long) is sleeping soundly, the pearl is stolen by the master. If it wakes up, how could it willingly let it go?
Ode to the Tiger-Subduing Arhat (Fu Hu Zunzhe)
A wicked nature difficult to tame, fierce and unmatched. Relinquishing the whole body, exhausting all divine power.
Also.
Claws and teeth already exposed, fierce energy not yet unleashed. If not for my master, it would have alarmed the entire marketplace.
Ode to the Lion-Taming Arhat (Tiao Shi Zunzhe)
The claws and teeth of the lion in the Dharma cave, who dares to touch? My master, with his supernatural powers, regards it as a plaything.
Ode to the Arhat Crossing the Sea (Fu Hai Zunzhe)
The sea of karma is boundless, the waves surge endlessly. Directly ascend to the other shore, like a single lotus petal. This body is not the real body, carrying a staff. The sky and water are connected, it is the form of no-form. Emptiness is not outside of existence, outside of water there is no flow. Who can, with a shout, sever both ends? Trample the void, overturn the ocean. The thread is broken at the heel, the heart has no attachments.
Ode to the Arhat Crossing the River (Du Jiang Zunzhe)
Crossing the stream of ignorance, yet still halfway. Delusions not yet severed, like a gourd on the water.
Cutting off the stream to cross over, one can naturally transcend. Why rely on a leaf of the palm-leaf manuscript (Beiduo Ye)?
The banana leaf is of illusory substance, though it decays quickly. If not for borrowing it, one would almost be embarrassed.
The heel is not yet steady, the earthenware is not strong. Swaying and tottering, fortunately, both are preserved.
Going alone is fine, why turn back? If waiting for a companion, it won't be good.
The palm leaf in the palm, the blue eyes pierce the sky. Striding high and alone, my master is like a dragon.
Ode to the Incense-Burning Arhat (Shao Xiang Zunzhe)
Old age does not stop the mind, youth does not stop the effort. Stirring the fire and burning incense, not relaxing for a moment. Originally there was nothing to do, yet one seeks busyness, how can one reach the land of no-birth?
Hanshan Laoren Mengyou Ji (Dream Roamings Collection of Old Man Hanshan) Volume 34 卍 New Continued Collection Volume 73 No. 1456 Hanshan
老人夢遊集
憨山老人夢遊集卷第三十五
侍 者 福 善 日錄
門 人 通 炯 編輯
嶺南弟子 劉起相 重較
贊
達摩大師渡江贊
十萬里西來。端的為何事。老蕭乍見時。胸中尚疑似。一語不投機。掉臂且休去。折得一莖蘆。欲將橫大地。九年面壁坐。寥寥沒意趣。博得神光臂一支。通身化作光明聚。相逢不必問前程。丈夫自有衝霄志。
又。
不是徒來。胸中有事。不遇其人。吞聲忍氣。撩起便行。絕無顧佇。滔滔長江。截流而渡。折蘆一枝。五葉浮空。聊以代步。豈是神通。前程未定。不知何往。誰料少室巖前。又落九年妄想。
又。
特來覓知音。相逢不相遇。一語不投機。抽身便休去。折蘆渡長江。腳跟不點地。不是少室巖。幾乎大失利。幸得赤心兒。聊以遮羞愧。賺殺後來人。喚作西來意。
又半影贊
狀似蒼鷹。心如攫兔。不是無身。不欲全露。
又西歸贊
來太忙。歸太速。憔悴精神。慚惶面目。落得一隻破鞋。恰又有皮沒骨。看爾回見尊堂。將甚言句報覆。阿呵呵。屈不屈。惹得兒孫望空哭。
又。
此事人人有分。何勞特特西來。只道將本求利。誰知返見疑猜
【現代漢語翻譯】 現代漢語譯本 憨山老人夢遊集卷第三十五
侍者 福善 日錄
門人 通炯 編輯
嶺南弟子 劉起相 重較
贊
達摩大師渡江贊
十萬里西來，端的為何事？老蕭乍見時，胸中尚疑似。一語不投機，掉臂且休去。折得一莖蘆，欲將橫大地。九年面壁坐，寥寥沒意趣。博得神光（Huike）臂一支，通身化作光明聚。相逢不必問前程，丈夫自有衝霄志。
又。
不是徒來，胸中有事。不遇其人，吞聲忍氣。撩起便行，絕無顧佇。滔滔長江，截流而渡。折蘆一枝，五葉浮空。聊以代步，豈是神通？前程未定，不知何往。誰料少室巖前，又落九年妄想。
又。
特來覓知音，相逢不相遇。一語不投機，抽身便休去。折蘆渡長江，腳跟不點地。不是少室巖，幾乎大失利。幸得赤心兒，聊以遮羞愧。賺殺後來人，喚作西來意。
又半影贊
狀似蒼鷹，心如攫兔。不是無身，不欲全露。
又西歸贊
來太忙，歸太速。憔悴精神，慚惶面目。落得一隻破鞋，恰又有皮沒骨。看爾回見尊堂，將甚言句報覆？阿呵呵，屈不屈？惹得兒孫望空哭。
又。
此事人人有分，何勞特特西來？只道將本求利，誰知返見疑猜？
【English Translation】 English version Dream Roamings Collection by Old Man Hanshan, Volume 35
Attendant: Fu Shan, Daily Record
Disciple: Tong Jiong, Edited
Lingnan Disciple: Liu Qixiang, Re-examined
Eulogies
Eulogy on Bodhidharma Crossing the River
Ten thousand miles from the West, what was the real purpose? When Old Xiao first saw him, suspicion lingered in his heart. A single word didn't click, so he turned and left. He broke off a reed, intending to cross the vast land. Nine years he sat facing the wall, finding little meaning. He gained Huike's (Shenguang) arm, his whole body transforming into a gathering of light. Meeting him, there's no need to ask about the future; a true man has ambitions that soar to the sky.
Also.
He didn't come in vain; he had something in his heart. Not meeting the right person, he swallowed his voice and endured. He stirred and left, without a backward glance. The surging Yangtze River, he crossed against the current. A single reed, five leaves floating in the air. Using it as a substitute for walking, how could it be supernatural power? His future was uncertain, not knowing where to go. Who would have thought that before Shaoshi Rock, he would fall into another nine years of delusion?
Also.
He came specifically to seek a kindred spirit, but met without encountering. A single word didn't click, so he withdrew and left. Crossing the Yangtze River on a reed, his heels didn't touch the ground. If it weren't for Shaoshi Rock, he would have almost suffered a great loss. Fortunately, he found a sincere child, barely enough to cover his shame. He tricked later generations, calling it the 'meaning of coming from the West'.
Also, Eulogy on Half a Shadow
Shaped like a falcon, his heart like a grasping rabbit. It's not that he has no body, but he doesn't want to reveal it all.
Also, Eulogy on Returning West
He came too hastily, returned too quickly. Haggard spirit, ashamed face. He ended up with a broken shoe, just skin and no bones. See you return to your hall, what words will you use to report? Ah ha ha, wronged or not? Causing your descendants to cry in vain.
Also.
This matter is everyone's share; why bother coming specifically from the West? I only thought you were seeking profit from capital, who knew you would be met with doubt and suspicion in return?
。歸去淒涼無限思。到家始恨手空回。
又繡像贊
本無面目。枉費針線。貫穿將來。一毫不欠。縱是全身。只得一半。梁王殿上。少室巖畔。決無如此。許多思算。人道是鼻祖西來。我說是婆心出現。
又達摩大師贊
一片苦心腸。遠來當大事。不遇箇中人。好生沒意趣。九年面壁坐。冰枯雪已老。不得斷臂漢。此心終不了。只為當初自著忙。今日始知來太早。
又。
其來甚遠。其心甚苦。不遇作家。多遭輕侮。其道既光。其澤愈溥。懸絲命在一莖蘆。博得兒孫不可數。普天匝地盡皈依。此是吾師真鼻祖。
又。
有事在心。忍俊不禁。十萬西來。誰是知音。一語不投。九年面壁。不是神光。幾乎狼籍。苦海無涯。掀天波浪。擬之即墮。蹈之即喪。五葉浮空。一花不改。是知我師。至今如在。
又。
氣蓋乾坤。心包六合。十萬里西。來特特為者著。不是不肯承當。止因不愛摸索。一語不投便渡江。過水何曾不濕腳。九年面壁冷愀愀。謊得神光一臂落。至今大地血橫流。無限傢俬都拋卻。人道是直指單傳。我道是閑家過活。
又。
碧眼胡。碧眼胡。十萬里來胡為乎。一語不投忙折蘆。掉頭不顧羞殺吾。嵩山石室冰雪枯。九年面壁嘴
【現代漢語翻譯】 歸去淒涼，思緒萬千。到家才悔恨空手而歸。
又繡像贊
本來就沒有面目，白白浪費了針線。貫穿將來，一絲一毫也不會欠缺。縱然是全身像，也只得一半的真意。梁武帝的殿上，少室山的巖畔，決然沒有如此這般的思量算計。人們說是鼻祖（指達摩，Bodhidharma）從西方而來，我說這是菩薩心腸的顯現。
又達摩大師贊
一片苦心腸，遠道而來當作大事。遇不到懂得其中真意的人，真是覺得沒意思。九年面壁而坐，如同冰雪般枯槁衰老。得不到斷臂的慧可（Huike），這顆心終究不能了結。只因爲當初自己過於著急，今日才知道來得太早了。
又
他來得非常遙遠，他的心非常苦澀。遇不到能理解他的人，常常遭到輕視侮辱。他的道既已發揚光大，他的恩澤就更加普及。性命懸於一葦之上，卻贏得子孫後代不可勝數。普天之下，大地之上，都皈依於他，這才是我的老師，真正的鼻祖。
又
有事藏在心裡，忍不住要表達。十萬里的西方來客，誰是他的知音？一句話說不到一起，就九年面壁。如果不是神光（Shenguang，慧可的舊名），幾乎就要狼狽不堪了。苦海無邊無際，掀起滔天巨浪。想要去擬議它就會墮落，想要去踐踏它就會喪命。五葉之花飄浮在空中，一花開放而不改變其本性。由此可知我的老師，至今仍然如在。
又
氣概籠罩天地，心胸包容宇宙。十萬里迢迢西來，特意是爲了這件事而來。不是不肯承擔，只是因為不喜歡摸索。一句話說不到一起就渡江而去，過江怎麼可能不濕腳呢？九年面壁，冷冷清清，騙得神光砍斷了一隻手臂。至今大地血流成河，無數的家當都拋棄了。人們說是直指人心，單傳心法，我說這是閑人過日子。
又
碧眼的胡人啊，碧眼的胡人啊，十萬里來到這裡是爲了什麼呢？一句話說不到一起就忙著折斷蘆葦，掉頭不顧，真叫我羞愧啊。嵩山石室，冰雪枯槁，九年面壁，嘴巴...
【English Translation】 Returning, a desolate and boundless longing. Only upon arriving home, regret the empty-handed return.
Also, a Eulogy on an Embroidered Image
Originally without a face, needles and thread are wasted. Pervading the future, not a bit is lacking. Even if it's a full-body image, it only captures half the meaning. In King Liang's palace, on the cliffs of Shaoshi Mountain, there's definitely no such calculation and scheming. People say the Patriarch (Bodhidharma) came from the West, I say it's the manifestation of a Bodhisattva's heart.
Also, a Eulogy on Great Master Bodhidharma
A heart full of suffering, coming from afar as a great matter. Not encountering someone who understands the true meaning, truly feels meaningless. Sitting facing the wall for nine years, withered like ice and snow, old. Without Huike (慧可), who cut off his arm, this heart would never be settled. Only because he was too anxious at the beginning, today he knows he came too early.
Also
His coming was very far, his heart was very bitter. Not encountering a master, he often suffered contempt and insult. His path has already been illuminated, his grace becomes more widespread. Life hangs on a single reed, yet he wins countless descendants. All under heaven and earth, all take refuge in him, this is my teacher, the true Patriarch.
Also
Something is in his heart, unable to restrain himself from expressing it. Among the guests from the West, tens of thousands of miles away, who is his confidant? If a word doesn't align, then nine years facing the wall. If it weren't for Shenguang (神光, Huike's former name), he would almost be in a wretched state. The sea of suffering is boundless, stirring up towering waves. To try to conceive of it is to fall, to try to tread on it is to perish. The five petals float in the air, one flower blooms without changing its nature. From this we know my teacher is still as if present.
Also
His spirit covers heaven and earth, his heart encompasses the universe. Coming from the West, tens of thousands of miles, especially for this matter. It's not that he's unwilling to undertake it, it's just that he doesn't like groping. If a word doesn't align, then he crosses the river, how can one not wet their feet crossing the water? Nine years facing the wall, cold and desolate, deceiving Shenguang into cutting off an arm. To this day, blood flows horizontally across the earth, countless family possessions are abandoned. People say it's directly pointing to the human heart, a single transmission of the mind-seal, I say it's the life of a free person.
Also
Blue-eyed barbarian, blue-eyed barbarian, what did you come here for from tens of thousands of miles away? If a word doesn't align, then busy breaking a reed, turning your head and not looking back, shaming me. Stone chamber on Mount Song, ice and snow withered, nine years facing the wall, mouth...
盧都。不愀不辨心何孤。忽睜兩眼雙饃糊。問道立者誰之徒。擬待開口喪其軀。一臂墮落心膽蘇。滴血橫流滿江湖。且道此事誰人無。問君不竟胡為乎。
又。
特特而來。尋人不遇。忙折一蘆。抽身便去。少室巖前。全無滋味。賴有神光。少吐其氣。剛留一隻臭皮鞋。惹得兒孫嫌破碎。何似當初未到時。長空明月無纖翳。
又。
其往太速。其來太早。知之者希。空增懊惱。不是少室巖前。幾乎此心不了。雖云直指單傳。畢竟門前之繞。兒孫至今播揚。狼籍傢俬不少。咦。東風吹破樹頭春。落花滿地無人埽。
又石室達摩大師贊
蒼巖石室。九年面壁。非是無心。祇為不識。太無聊。沒端的。直待神光雪沒腰。平空一語成狼籍。五葉花開大地春。至今滿眼生荊棘。
又贊
既赤手來。包裹何物。把作贓私。便成涂毒。分疏不下。至今負屈。
六祖大師肉身贊
一陽來複。暖氣漸臨。三陽滿足。萬物皆春。一陰初至。流火內凝。三陰始交。草木頓零。有力造化。尚使枯榮。何況無生。唸唸燻蒸。以有入空。四大俱融。以空入有。有則不朽。空有兩忘。適同金剛。山河大地。盡常寂光。是故我師。為法中王。
永明大師贊(有序)
清幼讀
心賦。唯心訣。即知師為光明幢也。既而從雲谷先師。聞說大師日行一百八件方便行。將謂尋常勤勞事耳。竊慕而行之。因是寓目無遺法。以為善用其心矣。及垂老。至西湖凈慈。入宗鏡堂。禮大師塔影。訪其行事。弟子大壑出自行錄。清展卷默然自失。嘆曰。此廣大無邊微妙法行。誠非金剛心。普賢愿。不能持其萬一也。況揭心宗而镕教海。示法性而攝群情。非稱法界三輪。何能臻其閫閾哉。清感嘆難思。稽首為之贊曰。
稽首大師光明幢。普照法界清凈藏。乘大愿輪示三業。特為群生開正眼。親傳佛祖秘密印。融通教海歸一心。陶镕聖凡非比量。頓入實相三昧海。百千妙行顯唯心。萬善同歸一真諦。思惟自有三寶來。此土唯師能護法。是故華夷悉歸仰。盡入慈悲心念中。飛潛動植攝無遺。即以己身代受苦。若非寂滅平等觀。何能了無彼此相。悲哉末法諸愚蒙。不知盡被願力攝。懸此宗鏡照萬法。目前何法非佛事。即此放生一種德。便入毗盧法界門。自心先入眾生心。眾生何能逃凈土。我以湖山為筆研。不能寫師一毛孔。普愿隨喜見聞者。同證吾師大心力。
諸祖道影略傳贊
康祖僧會贊
法身舍利。普遍大地。光明照耀。無處不是。爰有至人。尋光而來。懇求出現。梵剎初開。
【現代漢語翻譯】 現代漢語譯本： 《心賦·唯心訣》。一旦領悟，便知曉老師就是光明的寶幢（光明之象徵）。後來，我跟隨雲谷先師，聽聞大師每日踐行一百零八件方便之行。我當時以為只是尋常的勤勞之事，便暗自效仿。因此，我將所見之法都牢記於心，自以為善於運用自己的心了。等到年老時，我來到西湖凈慈寺，進入宗鏡堂，禮拜大師的塔影，探訪他的事蹟。弟子大壑拿出了大師的自行錄。我恭敬地展開閱讀，默然無語，感到非常慚愧。我感嘆道，『這廣大無邊、微妙難測的法行，若非金剛之心、普賢之愿，是無法承擔其萬分之一的。』更何況大師揭示心宗，融匯教海，展示法性，攝受眾生，若非稱合法界的三輪（佈施輪、持戒輪、忍辱輪），又怎能達到他的境界呢？我深感難以思議，稽首讚歎道： 頂禮大師光明幢，普照法界清凈藏。乘大愿輪示三業，特為群生開正眼。親傳佛祖秘密印，融通教海歸一心。陶镕聖凡非比量，頓入實相三昧海。百千妙行顯唯心，萬善同歸一真諦。思惟自有三寶來，此土唯師能護法。是故華夷悉歸仰，盡入慈悲心念中。飛潛動植攝無遺，即以己身代受苦。若非寂滅平等觀，何能了無彼此相。悲哉末法諸愚蒙，不知盡被願力攝。懸此宗鏡照萬法，目前何法非佛事。即此放生一種德，便入毗盧法界門。自心先入眾生心，眾生何能逃凈土。我以湖山為筆研，不能寫師一毛孔。普愿隨喜見聞者，同證吾師大心力。 《諸祖道影略傳贊》 康祖僧會贊 法身舍利，普遍大地。光明照耀，無處不是。爰有至人，尋光而來。懇求出現，梵剎初開。
【English Translation】 English version: 《Heart-Mind Rhapsody: The Key to the Only Mind》. Once enlightened, one knows that the teacher is the luminous banner (symbol of light). Later, I followed the Venerable Master Yungu, and heard that the Great Master practiced one hundred and eight expedient deeds every day. At that time, I thought they were just ordinary diligent tasks, so I secretly imitated them. Therefore, I kept all the Dharma I saw in my heart, thinking that I was good at using my mind. When I was old, I came to Jingci Temple in West Lake, entered the Zongjing Hall, paid homage to the pagoda shadow of the Great Master, and visited his deeds. The disciple Dahe took out the Great Master's self-conduct record. I respectfully opened it and read it, silently speechless, feeling very ashamed. I sighed, 'These vast and boundless, subtle and immeasurable Dharma practices, without the diamond heart and the vows of Samantabhadra (Puxian, the Bodhisattva of Universal Goodness), one cannot bear even one ten-thousandth of them.' Moreover, the Great Master reveals the Mind School, integrates the ocean of teachings, demonstrates the Dharma nature, and embraces all beings. If it were not for the three wheels (the wheel of giving, the wheel of morality, and the wheel of patience) that conform to the Dharma realm, how could one reach his realm? I felt it was difficult to imagine, and bowed my head in praise: I bow to the Great Master's luminous banner, universally illuminating the pure treasury of the Dharma realm. Riding the great wheel of vows, he demonstrates the three karmas, especially opening the right eye for all beings. He personally transmits the secret seal of the Buddhas and Patriarchs, integrating the ocean of teachings and returning to the one mind. He molds the saints and the ordinary, beyond comparison, instantly entering the samadhi sea of true reality. Hundreds of thousands of wonderful practices reveal the only mind, and all good deeds return to the one true reality. Thinking brings the Three Jewels, and only the Master can protect the Dharma in this land. Therefore, both Chinese and foreigners admire him, all entering the compassionate mind. Flying, diving, moving, and plants are all included without omission, and he takes suffering upon himself. If it were not for the quiescent and equal view, how could one understand the absence of self and other? Alas, the foolish and ignorant in the Dharma-ending age do not know that they are all embraced by the power of vows. Hanging this Mirror of the School to illuminate all dharmas, what dharma before our eyes is not a Buddha's deed? Even this one virtue of releasing life enters the gate of Vairocana's (the universal Buddha) Dharma realm. One's own mind enters the minds of all beings first, how can beings escape the Pure Land? I use the lakes and mountains as my pen and ink, but I cannot write even one pore of the Master. I sincerely hope that those who rejoice in seeing and hearing will all attain the Great Mind Power of our Master. 《Brief Biographies and Praises of the Patriarchs' Portrait》 Praise to Patriarch Kang Seng Hui The Dharma body's relics pervade the great earth. The light shines everywhere. There is a perfect man who comes seeking the light. Earnestly requesting its appearance, the Brahma temple is first opened.
天竺佛圖澄和尚贊
至人隱顯。其行莫測。透體光明。其用自別。出入帝庭。如狎鷗鳥。脫然歸去。由來時道。
廬山東林遠公贊
曠志高懷。游心凈土。創開東林。以為初步。蓮漏清聲。流韻至今。凡有聞者。靡不歸心。
寶誌公贊
至人潛行。跡不可知。從何處來。為鷹之兒。遊行世間。人莫能測。擘破面皮。又何必說。
傅大士贊
道不在冠。儒不在履。釋不袈裟。無有彼此。但能不生分別心。三教宗師即是你。
章安法師贊
影響法化。雲龍風虎。凡立幟者。必有其伍。一家教觀。至師大昌。入多聞海。源遠流長。
法智法師贊
臺之一家。遠宗龍樹。教觀分明。觸者多悟。五百年來。其維不張。實生吾師。大振其綱。
不空三藏法師贊
毗盧灌頂。是為心印。正令全提。佛魔聽命。奔走龍神。潛消百怪。是故智者。得大自在。
賢首法師贊
大法界網。聖凡羅列。獨有一綱。惟師能挈。引萬派流。同歸性海。五教齊收。終古不改。
清涼國師贊
秉大智印。範圍法界。入總持門。具四無礙。九尺長軀。百年住世。七帝門師。事不思議。
圭峰禪師贊
萬里封侯。投筆而取。吾師一
【現代漢語翻譯】 現代漢語譯本 天竺佛圖澄和尚贊 得道高人隱遁顯現，他的行為難以揣測。通體散發光明，他的作用自然與衆不同。出入帝王的宮廷，如同親近的鷗鳥。灑脫地歸去，自有他來時的道路。
廬山東林遠公贊 曠達的志向，高遠的胸懷，心神遊弋于清凈的西方凈土。最初開創東林寺，以此作為初步。蓮花漏壺滴水的聲音清越，美好的聲韻流傳至今。凡是聽聞到這些的，沒有不歸心向佛的。
寶誌公贊 得道高人潛藏行跡，他的軌跡不可知曉。從哪裡來？是鷹的兒子嗎？教化世間，人們無法測度。剖開面皮，又何必多說呢？
傅大士贊 道不在於戴什麼樣的帽子，儒不在於穿什麼樣的鞋子，釋不在於披什麼樣的袈裟，沒有彼此的分別。只要能夠不生起分別心，三教的宗師就是你。
章安法師贊 影響深遠的教化，如同雲龍風虎般應和。凡是樹立旗幟的人，必定有他的隊伍。天臺宗的教觀，由法師您而大大發揚光大。進入廣博的佛法之海，源頭遠而流長。
法智法師贊 天臺宗這一家，從遠處追溯宗于龍樹菩薩（Nagarjuna）。教理和觀行分明，接觸到的人大多能領悟。五百年來，天臺宗的綱維沒有得到張揚，實在是因為有了我的老師，才大大振興了這個綱維。
不空三藏法師贊 接受毗盧遮那佛（Vairocana）的灌頂，這就是心印。正法號令完全提起，佛和魔都要聽從命令。奔走的龍神，暗中消除各種妖怪。因此有智慧的人，得到大自在。
賢首法師贊 廣大的法界如同羅網，聖人和凡人都排列其中。唯獨有一條總綱，只有法師您能夠提挈。引導萬千支流，一同歸向自性之海。五種教義全部收攝，永久不變。
清涼國師贊 秉持大智慧的印記，規範法界的範圍。進入總持之門，具備四種無礙辯才。九尺高的身軀，在世間住世百年。七位皇帝的老師，事蹟不可思議。
圭峰禪師贊 有萬里封侯之志，棄筆從戎而取得功名。我的老師一 English version A Praise to the Venerable Fotucheng (Buddha-tunga) of India The accomplished one conceals and reveals himself; his actions are unfathomable. His entire body radiates light; his function is naturally distinct. He enters and exits the imperial court as familiarly as a seagull. He departs freely, having his own way of coming.
A Praise to Venerable Huiyuan of Donglin Temple on Mount Lu With expansive aspirations and lofty ideals, his mind wanders in the pure land. He initially founded Donglin Temple as a first step. The clear sound of the lotus water clock flows with rhythm to this day. All who hear it cannot help but turn their hearts towards it.
A Praise to Master Baozhi The accomplished one secretly practices, his traces unknowable. From where does he come? Is he the son of an eagle? He transforms the world, but people cannot fathom him. Splitting open his face, what more needs to be said?
A Praise to Layman Fu Dashi The Dao is not in the hat, Confucianism is not in the shoes, Buddhism is not in the kasaya (袈裟, Buddhist robe); there is no difference between them. If one can only avoid generating discriminating thoughts, the masters of the three teachings are you.
A Praise to Dharma Master Zhang'an Far-reaching influence of his teachings, resonating like clouds and dragons, wind and tigers. Whoever raises a banner must have his followers. The Tiantai (天臺宗) school's teachings and contemplations were greatly promoted by the master. Entering the vast ocean of Dharma, the source is distant and the flow is long.
A Praise to Dharma Master Fazhi The Tiantai (天臺宗) school traces its origins back to Nagarjuna (龍樹菩薩). Doctrine and practice are clearly distinguished, and those who come into contact with them are mostly enlightened. For five hundred years, its principles have not been promoted; it is truly because of my teacher that these principles have been greatly revived.
A Praise to the Tripitaka Master Amoghavajra (不空三藏法師) Receiving the abhiseka (灌頂, empowerment) of Vairocana (毗盧遮那佛) is the mind-seal. The correct command is fully raised, and Buddhas and demons must obey. Rushing dragons and spirits secretly eliminate all kinds of monsters. Therefore, the wise obtain great freedom.
A Praise to Dharma Master Xianshou The great Dharma realm is like a net, with sages and ordinary beings arranged within it. There is only one guiding principle, which only the master can grasp. Guiding myriad streams to return to the ocean of self-nature. The five teachings are all gathered, never to be changed.
A Praise to National Teacher Qingliang Holding the seal of great wisdom, regulating the scope of the Dharma realm. Entering the gate of dharani (總持, total retention), possessing the four unimpeded eloquences. A nine-foot tall body, living in the world for a hundred years. Teacher of seven emperors, his deeds are inconceivable.
A Praise to Chan Master Guifeng With aspirations to be enfeoffed as a marquis for ten thousand miles, he abandoned the pen and took up arms to achieve fame. My teacher one
【English Translation】 English translation line 1 English translation line 2
投。直出生死。性海同遊。真子之印。入法界門。是稱亞聖。
法照國師贊
㬅殊大士。將期一見。故金色界。缽中先現。及至入門。如從舊遊。直指極樂。是所歸投。
玄奘三藏法師贊
大教東流。其法未普。爰有應真。委命往取。般若流光。相宗大啟。苦海舟航。利濟無已。
窺基法師贊
唯識幽宗。義深且玄。惟師揚之。如日麗天。定從兜率。預稟彌勒。不從中來。安知其訣。
道宣律師贊
如來設教。三學為師。定慧所發。以戒為基。大法東流。此教未光。南山傑出。一振其綱。
一行禪師贊
顯密之宗。讖緯之故。大衍一成。陰陽合度。世出世法。靡不該練。五地之行。于師乃見。
南嶽懷讓禪師贊
氣概沖天。心虛沒量。攬曹溪水。興波作浪。睡著馬駒。一磚打起。蹴踏橫行。觸者皆死。
青原行思禪師贊
天然尊貴。不落階級。一語投機。如蜂得蜜。曹溪一脈。枝分脈衍。從此兒孫。雷驅電卷。
永嘉無相大師贊
金錫孤標。生龍活虎。不是老盧。幾遭輕侮。言前薦得。一宿便行。縱然超越。猶是兒孫。
西江道一禪師贊
馬駒如龍。牛行虎視。百三十人。一腳蹋地。法流西江。百
【現代漢語翻譯】 現代漢語譯本 投入（投靠）。直接超出（脫離）生死輪迴。與自性（本性）的海洋一同遨遊。是真正的佛子所印可的。進入法界之門。這被稱為亞聖。
法照國師贊
文殊（㬅殊）大士（菩薩）。將要（期望）一見阿彌陀佛。所以阿彌陀佛在金缽中先顯現（聖境）。等到法照入門，就像是從舊地重遊一樣。直接指示極樂世界，是（我們）所應該歸投的地方。
玄奘三藏法師贊
偉大的佛法向東流傳，但是佛法還沒有普及。於是有應真（玄奘），委身（奉獻生命）前往（西天）取經。般若（智慧）的光芒流佈，相宗（唯識宗）得以大大開啟。是苦海中的舟船，利益救濟沒有窮盡。
窺基法師贊
唯識宗的幽深奧義，義理深刻而且玄妙。只有窺基法師弘揚它，就像太陽照耀天空一樣。一定是從兜率天（彌勒菩薩的凈土）而來，預先稟承了彌勒菩薩的教誨。不是從（彌勒菩薩那裡）來，怎麼會知道其中的訣竅呢？
道宣律師贊
如來佛祖設立教法，以戒、定、慧三學為根本。由禪定和智慧所引發的，以戒律為基礎。偉大的佛法向東流傳，但是戒律還沒有發揚光大。南山律師（道宣）傑出，一舉振興了戒律的綱領。
一行禪師贊
顯教和密教的宗旨，以及讖緯（預言）的緣故。大衍之數一旦成就，陰陽就和諧適度。世間法和出世間法，沒有不全部精通研習的。五地菩薩的修行，在（一行）禪師身上得以顯現。
南嶽懷讓禪師贊
氣概沖天，心胸虛空沒有限量。攪動曹溪的水，掀起波浪。睡著的馬駒（指弟子），被（懷讓）用一塊磚頭打醒。踐踏橫行，觸碰到的人都會死去（指破除執念）。
青原行思禪師贊
天然尊貴，不落入（世俗的）階級。一句話投機，就像蜜蜂得到了蜂蜜一樣。曹溪（慧能）一脈，枝繁葉茂。從此（他的）兒孫（弟子），像雷電一樣迅猛。
永嘉無相大師贊
金錫（禪杖）孤高挺拔，像生龍活虎一樣。如果不是六祖慧能（老盧），（無相）幾乎要遭受輕視侮辱。在言語之前就領悟了（禪機），住了一夜就離開了。縱然（無相）超越常人，也還是（慧能的）兒孫（弟子）。
西江道一禪師贊
馬駒（指弟子）像龍一樣，牛的步伐，老虎的眼神。一百三十人，一腳踏在地上（形容團結一致）。佛法流傳在西江，百...
【English Translation】 English version To surrender (oneself). Directly transcend birth and death. To roam freely in the ocean of self-nature. It is the seal of a true Buddha's son. Enter the gate of the Dharma Realm. This is called a near-sage.
Eulogy for National Teacher Fazhao (法照國師)
Manjusri (㬅殊) Bodhisattva (大士) was about to (expected to) have an audience (with Amitabha Buddha). Therefore, Amitabha Buddha first appeared in the golden bowl. When Fazhao entered the gate, it was as if he were revisiting an old place. Directly pointing to the Pure Land of Ultimate Bliss, it is the place where (we) should surrender (ourselves).
Eulogy for Tripitaka Master Xuanzang (玄奘三藏法師)
The great Dharma flowed eastward, but the Dharma was not yet widespread. Therefore, there was a true being (Xuanzang), who dedicated his life to go (to the West) to obtain scriptures. The light of Prajna (般若, wisdom) spread, and the School of Characteristics (相宗, Yogacara) was greatly opened. It is a boat in the sea of suffering, benefiting and saving without end.
Eulogy for Master Kuiji (窺基法師)
The profound meaning of the Yogacara School (唯識宗), the meaning is deep and mysterious. Only Master Kuiji propagated it, like the sun shining in the sky. He must have come from Tushita Heaven (兜率天, Maitreya Bodhisattva's Pure Land), and received the teachings of Maitreya Bodhisattva in advance. If he did not come from (Maitreya Bodhisattva), how would he know the secrets?
Eulogy for Vinaya Master Daoxuan (道宣律師)
The Tathagata (如來) established the teachings, with the Three Learnings (三學, precepts, concentration, and wisdom) as the foundation. What is generated by concentration and wisdom is based on precepts. The great Dharma flowed eastward, but the precepts had not yet been promoted. Vinaya Master Daoxuan of Nanshan (南山) was outstanding, and he revived the principles of the precepts in one fell swoop.
Eulogy for Zen Master Yi Xing (一行禪師)
The tenets of the Exoteric and Esoteric Schools (顯密之宗), and the reason for prophecies (讖緯). Once the Great Expansion number (大衍) is achieved, Yin and Yang will be in harmony. There is nothing that is not fully studied in worldly and transcendental dharmas. The practice of the Five Bhumis (五地, stages of a Bodhisattva's path) is seen in Zen Master (Yi Xing).
Eulogy for Zen Master Huairang of Nanyue (南嶽懷讓禪師)
His spirit soars to the sky, and his mind is empty and boundless. Stirring the waters of Cao Xi (曹溪, where Huineng, the Sixth Patriarch, resided), creating waves. The sleeping colt (referring to a disciple) was awakened by (Huairang) with a brick. Trampling and rampaging, whoever touches it will die (referring to breaking through attachments).
Eulogy for Zen Master Xingsi of Qingyuan (青原行思禪師)
Naturally noble, not falling into (worldly) classes. A word that hits the mark is like a bee getting honey. The lineage of Cao Xi (慧能) has flourished. From then on, (his) sons and grandsons (disciples) are as swift as thunder and lightning.
Eulogy for Great Master Wuxiang of Yongjia (永嘉無相大師)
The golden staff (金錫, a Zen staff) stands tall and aloof, like a lively dragon and a vigorous tiger. If it were not for the Sixth Patriarch Huineng (老盧), (Wuxiang) would almost have suffered contempt and insult. He understood (the Zen opportunity) before words were spoken, and left after staying for one night. Even though (Wuxiang) transcends ordinary people, he is still (Huineng's) son and grandson (disciple).
Eulogy for Zen Master Daoyi of Xijiang (西江道一禪師)
The colt (referring to a disciple) is like a dragon, with the gait of an ox and the gaze of a tiger. One hundred and thirty people, stepping on the ground with one foot (describing unity). The Dharma flows in Xijiang, a hundred...
川東倒。一滴瀰漫。潤茲枯槁。
石頭希遷禪師贊
獦獠佛性。原自有因。一尋思去。即得其真。踞坐石頭。其路甚滑。縱能行者。也吃一蹋。
越州大珠慧海禪師贊
自持寶藏。更向他求。一言指出。應用自由。越有大珠。圓明通透。隨方照耀。不落窠臼。
天皇道悟禪師贊
那邊不住。從何處來。一見石頭。八字打開。以此示人。只貴知有。顛倒拈來。如弄丸手。
潭州溈山靈祐禪師贊
百丈壁立。來者望崖。惟師直入。撥火心開。作水牯牛。異類中行。仰山勘破。父子家聲。
杭州鳥窠道林禪師贊
乘日光來。依自性住。故才出頭。天然妙悟。巢居長松。人道是險。但看他人。不自撿點。
洪州黃檗希運禪師贊
大雄山下。有一大蟲。哮吼一聲。聞者耳聾。疾雷之機。掣電之眼。西來門風。從此太險。
鎮州臨濟義玄禪師贊
黃檗師子。爪牙才露。大愚之機。如鷹拏兔。脅下三拳。腮邊一掌。適犯其鋒。非為粗莽。
端州洞山良價悟本禪師贊
本來面目。一摸便見。無情說法。似乎還欠。既見云巖。掀翻窠臼。過水睹影。方始通透。
撫州曹山本寂禪師贊
越格之資。不存名跡。超方之眼。
【現代漢語翻譯】 現代漢語譯本 川流向東倒去。一滴水珠瀰漫開來，滋潤著乾枯的草木。
石頭希遷禪師讚： 獦獠（指未開化的人）也有佛性，原本就有其原因。只要稍微尋思一下，就能得到其中的真諦。安坐在石頭上，道路非常滑。即使是能行走的人，也會摔一跤。
越州大珠慧海禪師讚： 自己持有寶藏，卻還要向他人尋求。一句話指出，應用就可自由自在。越州有大珠，圓滿光明通透。隨處照耀，不落入俗套。
天皇道悟禪師讚： 不在那邊停留，從何處而來？一見到石頭，就豁然開朗。用這個來開示人，只在于知道有。顛倒拿來，就像玩弄彈丸一樣得心應手。
潭州溈山靈祐禪師讚： 百丈高的懸崖峭壁，來的人都望而卻步。只有禪師您直接進入，撥開火焰，心就開了。作為水牯牛，在異類中行走。仰山（溈山靈祐禪師的弟子）勘破了這一點，父子傳承家風。
杭州鳥窠道林禪師讚： 乘著日光而來，依據自性而住。所以才一出頭，就自然妙悟。在長松樹上築巢居住，人們說很危險。只是看別人，不自己反省。
洪州黃檗希運禪師讚： 大雄山下，有一隻大蟲（指老虎）。吼叫一聲，聽的人都耳聾。像疾雷一樣迅速，像閃電一樣銳利。西來的禪宗門風，從此變得非常險峻。
鎮州臨濟義玄禪師讚： 黃檗禪師像獅子一樣，爪牙才剛剛露出。大愚禪師的機鋒，就像老鷹抓兔子一樣迅猛。脅下三拳，腮邊一掌。如果冒犯了他的鋒芒，那可不是粗魯莽撞。
端州洞山良價悟本禪師讚： 本來面目，一摸索就能見到。無情說法，似乎還欠缺一些。既然見到了云巖（洞山良價的老師），就掀翻了舊的窠臼。過水看到影子，才開始通透。
撫州曹山本寂禪師讚： 超越常規的資質，不留下任何名跡。超脫世俗的眼光。
【English Translation】 English version The river flows eastward. A drop of water permeates, moistening the withered plants.
A Praise by Zen Master Shitou Xiqian (石頭希遷禪師): The 'Geliao' (獦獠, referring to uncivilized people) also have Buddha-nature, originally there is a cause. With a little contemplation, one can obtain the truth. Sitting on a stone, the road is very slippery. Even those who can walk will stumble.
A Praise by Zen Master Dazhu Huihai of Yuezhou (越州大珠慧海禪師): Holding one's own treasure, yet seeking from others. A single word points it out, and application becomes free. Yuezhou has a great pearl, perfectly bright and transparent. Shining everywhere, not falling into clichés.
A Praise by Zen Master Tianhuang Daowu (天皇道悟禪師): Not staying there, from where does it come? Upon seeing Shitou (石頭, Stone), everything opens up. Using this to instruct people, it only values knowing that it exists. Turning it upside down, it's like playing with marbles effortlessly.
A Praise by Zen Master Weishan Lingyou of Tanzhou (潭州溈山靈祐禪師): A hundred-zhang (丈, a unit of length) cliff stands tall, those who come look up in awe. Only the master enters directly, parting the flames, the heart opens. Acting as a water buffalo, walking among different kinds. Yangshan (仰山, Weishan Lingyou's disciple) discerns this, father and son inherit the family tradition.
A Praise by Zen Master Niaoke Daolin of Hangzhou (杭州鳥窠道林禪師): Coming on the sunlight, dwelling according to self-nature. Therefore, as soon as he emerges, there is natural wonderful enlightenment. Nesting in tall pines, people say it is dangerous. But they only look at others, not examining themselves.
A Praise by Zen Master Huangbo Xiyun of Hongzhou (洪州黃檗希運禪師): Beneath Mount Xiong (大雄山), there is a great insect (大蟲, referring to a tiger). With a roar, those who hear it become deaf. Like the speed of a thunderbolt, like the sharpness of lightning. The Zen tradition from the West has become very dangerous since then.
A Praise by Zen Master Linji Yixuan of Zhenzhou (鎮州臨濟義玄禪師): Zen Master Huangbo (黃檗) is like a lion, his claws and teeth are just revealed. The sharpness of Zen Master Dayu (大愚) is like an eagle catching a rabbit. Three punches under the ribs, a slap on the cheek. If one offends his sharpness, it is not mere rudeness.
A Praise by Zen Master Dongshan Liangjie Wuben of Duanzhou (端州洞山良價悟本禪師): The original face, one touch and it can be seen. The insentient dharma-teaching seems to still lack something. Since seeing Yunyan (雲巖, Dongshan Liangjie's teacher), he overturned the old clichés. Seeing the reflection in the water, he then begins to understand thoroughly.
A Praise by Zen Master Caoshan Benji of Fuzhou (撫州曹山本寂禪師): A talent that transcends the norm, leaving no traces. An eye that surpasses the ordinary.
一見便識。五位虛玄。宗旨綿密。是故至今。猶黑似漆。
福州雪峰義存禪師贊
熟處難忘。蔬筍習氣。鐘梵經聲。聞之心醉。師棒如龍。友嘴如鐵。故此出身。自然超越。
雲門禪師贊
才見睦州。閉門推出。挨身一拶。頓折一足。從此轉身。蓋天蓋地。雪峰未見。早已心契。
法眼禪師贊
一切現成。了無顧佇。萬象之中。堂堂獨露。一味平懷。目前即是。才涉思惟。便落第二。
汝州首山省念禪師贊
七軸蓮經。持之已久。一言放下。即知本有。不說之說。舉著就見。拂袖而行。何等快便。
越州天衣義懷禪師贊
本性慈悲。來酬夙帳。見了魚兒。隨手便放。一出塵網。便登覺地。擔折桶脫。虛空粉碎。
潭州石霜楚圓慈明禪師贊
西河逆機。見者不識。親遭掩口。鼻孔打失。其機迅發。脫不可羈。明眼稱之。真獅子兒。
隆興府黃龍慧南禪師贊
西河獅子。父子門風。倒握太阿。誰敢當鋒。師一攖之。聖凡情盡。室中三關。全提正令。
袁州楊岐方會禪師贊
荷擔大法。綱維叢林。狹路相逢。一語見心。異時兒孫。遍滿天下。源遠流長。根深枝大。
舒州白雲寺守端禪師贊
久把明珠。秘
【現代漢語翻譯】 現代漢語譯本 一見便識。五位虛玄（佛教用語，指五種不同的境界或層次）。宗旨綿密。是故至今。猶黑似漆。
福州雪峰義存禪師贊
熟處難忘。蔬筍習氣。鐘梵經聲。聞之心醉。師棒如龍。友嘴如鐵。故此出身。自然超越。
雲門禪師贊
才見睦州。閉門推出。挨身一拶。頓折一足。從此轉身。蓋天蓋地。雪峰未見。早已心契。
法眼禪師贊
一切現成。了無顧佇。萬象之中。堂堂獨露。一味平懷。目前即是。才涉思惟。便落第二。
汝州首山省念禪師贊
七軸蓮經。持之已久。《法華經》一言放下。即知本有。不說之說。舉著就見。拂袖而行。何等快便。
越州天衣義懷禪師贊
本性慈悲。來酬夙帳。見了魚兒。隨手便放。一出塵網。便登覺地。擔折桶脫。虛空粉碎。
潭州石霜楚圓慈明禪師贊
西河逆機。見者不識。親遭掩口。鼻孔打失。其機迅發。脫不可羈。明眼稱之。真獅子兒。
隆興府黃龍慧南禪師贊
西河獅子。父子門風。倒握太阿（比喻權柄）。誰敢當鋒。師一攖之。聖凡情盡。室中三關。全提正令。
袁州楊岐方會禪師贊
荷擔大法。綱維叢林。狹路相逢。一語見心。異時兒孫。遍滿天下。源遠流長。根深枝大。
舒州白雲寺守端禪師贊
久把明珠。秘
【English Translation】 English version Recognized at first sight. The five positions are subtle and profound (Buddhist term, referring to five different states or levels). The principles are meticulous. Therefore, even now, it is still as black as lacquer.
Eulogy by Zen Master Yicun of Xuefeng in Fuzhou
Familiar places are hard to forget. The habits of coarse food. The sounds of bells and sutras. Hearing them is intoxicating. The master's staff is like a dragon. The friend's mouth is like iron. Therefore, emerging from this, one naturally transcends.
Eulogy by Zen Master Yunmen
Just seeing Muzhou, he shut the door and pushed him out. A single squeeze against the body, and one leg is instantly broken. From this turning around, covering the sky and covering the earth. Xuefeng had not seen him, but already had a heart-to-heart understanding.
Eulogy by Zen Master Fayan
Everything is readily available. Without any hesitation. Within all phenomena, it is openly and distinctly revealed. A single flavor of equanimity. Right now, it is this. As soon as thought is involved, one falls into the secondary.
Eulogy by Zen Master Xingnian of Shou Shan in Ruzhou
Seven scrolls of the Lotus Sutra. Held for a long time. Letting go of one word, one immediately knows the original nature. The saying that is not said. Raising it up, one immediately sees it. Flicking the sleeves and walking away. What ease and convenience!
Eulogy by Zen Master Yihuai of Tianyi in Yuezhou
The inherent nature is compassionate. Coming to repay past debts. Seeing the fish, one immediately releases them. Once out of the net of dust, one ascends to the ground of enlightenment. The carrying pole is broken, the bucket is detached. Emptiness is pulverized.
Eulogy by Zen Master Ciyuan of Shishuang in Tanzhou
The rebellious opportunity of Xihe. Those who see it do not recognize it. Personally encountering the covering of the mouth, the nostrils are struck and lost. Its opportunity is swift and erupts, impossible to restrain. Clear-eyed ones call him a true lion cub.
Eulogy by Zen Master Huinan of Huanglong in Longxing Prefecture
The lion of Xihe. The family style of father and son. Holding the Tai'a (a metaphor for power) upside down. Who dares to face its sharpness? The master engages it once, and the emotions of the holy and the mundane are exhausted. The three barriers in the room, all raise the correct order.
Eulogy by Zen Master Fanghui of Yangqi in Yuanzhou
Bearing the great Dharma. Maintaining the monastic community. Meeting on a narrow road. Seeing the heart with one word. In different times, descendants will fill the world. The source is distant and the flow is long. The roots are deep and the branches are large.
Eulogy by Zen Master Shouduan of Baiyun Temple in Shuzhou
For a long time holding the bright pearl, secretly
為奇貨。及遇作家。一笑便墮。看破笑處。自亦絕倒。信手拈來。無非是寶。
蘄州五祖法演禪師贊
出門不利。即撞擔板。逢人便問。祇好遮眼。幸遇作家。一椎打破。掉轉頭來。方知話墮。
杭州慧日永明延壽智覺禪師贊
乘大願力。出為法瑞。總持門開。眾行畢備。懸一心鏡。朗照萬物。佛日中天。無幽不燭。
天目高峰禪師贊
雪巖之險。壁立萬仞。惟師登之。得其捷徑。死關之險。又逾于巖。故望之者。猶如登天。
天目中峰禪師贊
天目窟中。真獅子兒。爪牙才露。百獸奔馳。孤峰凜凜。法海洋洋。是故我師。稱僧中王。
又。
踞天目之高峰。透空中之鐵壁。破佛祖之重關。小剎塵之知識。示如幻之身心。展那伽之定力。打碎眾生生死窠。縱是相逢無處覓。
千巖禪師贊
問佛何在。尋之不見。鼠翻貓器。忽然出現。躍身如空。應聲若響。不是者番。幾沉妄想。
佛印禪師贊
文字習氣。生來漏逗。橫口說禪。不落窠臼。預畫笑容。不知何為。軒渠而化。只者便是。
徑山無準禪師贊
一語投機。十方通透。舌根雷奔。衲僧云湊。兩入內庭。提挈萬乘。不假他力。全憑正令。
寂照圓明禪
【現代漢語翻譯】 現代漢語譯本： 這是稀有的貨物，一旦遇到行家，（之前的疑惑）一笑便消解。看破了笑的原因，自己也會徹底醒悟。隨意拿來的東西，無一不是珍寶。 蘄州五祖法演禪師贊 出門不利，立刻撞上障礙。逢人便問，只是在遮掩自己的眼睛。幸好遇到行家，一錘打破（障礙）。掉轉頭來，才知道話語的真意。 杭州慧日永明延壽智覺禪師贊 憑藉宏大的願力，出現成為佛法的祥瑞。總持之門打開，各種修行都完備。懸掛起一心之鏡，明亮地照耀萬物。佛日的陽光照耀在天空中央，沒有幽暗的地方不被照亮。 天目高峰禪師贊 雪巖的險峻，像墻壁一樣聳立萬仞。只有禪師您能登上它，找到了其中的捷徑。死關的險峻，又超過了雪巖。所以仰望它的人，就像登天一樣困難。 天目中峰禪師贊 天目山洞中的，真正的獅子之子。爪牙才剛剛顯露，百獸就四處奔逃。孤峰凜然聳立，佛法如海洋般浩瀚。因此我的老師，被稱為僧人中的國王。 又。 佔據天目的高峰，穿透空中的鐵壁。打破佛祖設定的重重關卡，視小寺廟的住持如塵土。示現如夢如幻的身心，展現那伽（龍）的定力。打碎眾生的生死輪迴，縱然相逢也無處可尋。 千巖禪師贊 問佛在哪裡，尋找卻找不到。老鼠翻倒貓的食器，佛忽然出現。躍身如虛空，應聲如迴響。不是這一次，幾乎沉溺於虛妄的想像。 佛印禪師贊 文字的習氣，生來就有很多漏洞。隨意地說禪，不落入俗套。預先畫好笑容，卻不知道什麼是真正的笑容。笑著圓寂，這便是真諦。 徑山無準禪師贊 一句話投合機宜，十方世界都通透。舌頭如雷霆般迅猛，僧人如雲般聚集。兩次進入皇宮內廷，提攜皇帝。不依靠其他力量，完全憑藉正確的法令。 寂照圓明禪
【English Translation】 English version: A rare commodity. Once encountered by a master, a smile dissolves all doubts. Seeing through the cause of the laughter, one is utterly awakened. Whatever is picked up at random is nothing but treasure. Eulogy for Chan Master Fayan of Wuzu Mountain in Qizhou Unlucky to go out, immediately bumping into a barrier. Asking everyone encountered, merely obscuring one's own eyes. Fortunately encountering a master, shattering it with a single blow. Turning the head around, one then knows the meaning of the words. Eulogy for Chan Master Zhijue Yanshou of Yongming Temple on Huiri Mountain in Hangzhou Riding on the power of great vows, appearing as an auspicious sign of the Dharma. The gate of Dharani (total recall) opens, and all practices are complete. Suspending the mirror of one mind, brightly illuminating all things. The sun of the Buddha shines in the center of the sky, with no darkness left unilluminated. Eulogy for Chan Master Gaofeng of Tianmu Mountain The steepness of Snow Cliff is like a wall standing ten thousand fathoms high. Only the master can ascend it, finding the shortcut within it. The danger of the death barrier surpasses even the cliff. Therefore, those who look up to it feel as if they are climbing to the heavens. Eulogy for Chan Master Zhongfeng of Tianmu Mountain A true lion cub in the cave of Tianmu Mountain. As soon as its claws and teeth are revealed, all beasts flee in all directions. The solitary peak stands majestic, and the Dharma ocean is vast. Therefore, my teacher is called the king among monks. Also. Occupying the high peak of Tianmu, penetrating the iron wall in the sky. Breaking through the heavy barriers set by the Buddhas and Patriarchs, regarding the knowledge of small temple abbots as dust. Showing the illusory body and mind, displaying the Samadhi power of the Naga (dragon). Shattering the cycle of birth and death for all beings, even if we meet, there is nowhere to be found. Eulogy for Chan Master Qianyan Asking where the Buddha is, searching but not finding. The mouse overturns the cat's bowl, and suddenly the Buddha appears. Leaping like emptiness, responding like an echo. If not for this, one would almost be drowned in delusional thoughts. Eulogy for Chan Master Foyin The habit of writing is full of loopholes from birth. Speaking of Chan casually, not falling into clichés. Pre-drawing a smile, not knowing what a true smile is. Passing away with a smile, this is the truth. Eulogy for Chan Master Wuzhun of Jingshan A word that hits the mark, and the ten directions are all clear. The tongue is like thunder, and monks gather like clouds. Entering the imperial court twice, supporting the emperor. Not relying on other forces, but relying entirely on correct decrees. Chan of Silent Illumination and Perfect Clarity
師贊
世道交興。真人應運。雲龍風虎。莫之能禁。真金出礦。古鏡生光。精明既發。照用無方。
白雲覺禪師贊
坐白雲峰。轟霹靂舌。性海波翻。義天星列。奔走龍神。潛消魔𧕏。一點清涼。破除瘴熱。好個阿師。十分標格。若不是者滿嘴鬍鬚。人定認作靈山迦葉。
金剛塔贊
稽首金剛幢。般若光明聚。一切眾生心。故稱諸佛母。普入微塵中。能作利益事。善哉妙智人。從微細心想。建此最勝幢。猶若蓮華藏。幢依微塵立。一塵書一字。塵塵世界圓。字字光明現。即於此一幢。一一微塵聚。具足般若緣。不增亦不減。是知眾生心。各各皆具足。我觀我此身。不異此勝幢。日用微細心。盡憑般若力。若一念瞻依。一切皆具足。唸唸不離心。功德皆圓滿。
三教圖贊
即一而三。赤子身穿花布衫。即三而一。沒韻曲吹無孔笛。說謊面不慚。瞞人心似漆。莫道肝腸有兩般。誰能識破真訊息。一腔心事總難言。杜䳌血染春山濕。
文昌帝君贊
造化之精。煥而為文。炳乎長夜。日月代明。莫匪爾極。寂然爾寧。有叩之者。如篁斯聲。淵淵不竭。若谷似盈。帝出乎震。此之謂至神。
老子騎牛贊
紫氣東來。青牛西逝。不是尋人。端為何事。
【現代漢語翻譯】 師贊
世道交興，真人應運。雲龍風虎，莫之能禁。真金出礦，古鏡生光。精明既發，照用無方。
白雲覺禪師贊
坐白雲峰，轟霹靂舌。性海波翻，義天星列。奔走龍神，潛消魔𧕏。一點清涼，破除瘴熱。好個阿師，十分標格。若不是者滿嘴鬍鬚，人定認作靈山迦葉（Kāśyapa）。
金剛塔贊
稽首金剛幢（vajra banner），般若（prajna）光明聚。一切眾生心，故稱諸佛母。普入微塵中，能作利益事。善哉妙智人，從微細心想，建此最勝幢，猶若蓮華藏。幢依微塵立，一塵書一字。塵塵世界圓，字字光明現。即於此一幢，一一微塵聚。具足般若緣，不增亦不減。是知眾生心，各各皆具足。我觀我此身，不異此勝幢。日用微細心，盡憑般若力。若一念瞻依，一切皆具足。唸唸不離心，功德皆圓滿。
三教圖贊
即一而三，赤子身穿花布衫。即三而一，沒韻曲吹無孔笛。說謊面不慚，瞞人心似漆。莫道肝腸有兩般，誰能識破真訊息。一腔心事總難言，杜䳌血染春山濕。
文昌帝君贊
造化之精，煥而為文。炳乎長夜，日月代明。莫匪爾極，寂然爾寧。有叩之者，如篁斯聲。淵淵不竭，若谷似盈。帝出乎震，此之謂至神。
老子騎牛贊
紫氣東來，青牛西逝。不是尋人，端為何事。
【English Translation】 Eulogy on the Master
When the world is in transition, a true person emerges in response to the times. Like clouds and dragons, wind and tigers, they cannot be restrained. True gold comes from the mine, and an ancient mirror regains its shine. Once its brilliance is revealed, its illuminating function is boundless.
Eulogy on Chan Master Baiyun Jue
Sitting atop White Cloud Peak, he thunders with a voice like lightning. The sea of nature churns, and the stars of righteousness are arrayed in the sky. Dragons and spirits rush to serve, and demons and goblins are silently dispelled. A point of pure coolness eradicates the heat of miasma. What a fine teacher, with such outstanding character! If not for that full beard, people would surely mistake him for Kāśyapa (Kāśyapa) of Vulture Peak.
Eulogy on the Vajra Stupa
I bow my head to the vajra banner (vajra banner), the gathering of prajna (prajna) light. Because it embodies the minds of all sentient beings, it is called the mother of all Buddhas. It universally enters into the midst of minute dust particles, and is able to perform beneficial deeds. Excellent is the person of wondrous wisdom, who, from subtle thoughts, erected this most supreme banner, like a lotus treasury. The banner relies on minute dust particles to stand; in each dust particle is written a word. Each dust particle forms a complete world, and each word manifests light. Within this single banner, each and every gathering of minute dust particles fully possesses the conditions for prajna, neither increasing nor decreasing. Thus, it is known that the minds of sentient beings are each fully endowed. I observe this body of mine, and it is no different from this supreme banner. The subtle thoughts of daily life all rely on the power of prajna. If one contemplates and relies on it for a single moment, everything is fully complete. Moment after moment, not separated from the mind, all merits are perfectly fulfilled.
Eulogy on the Painting of the Three Teachings
It is one and yet three; a child wears a flowered cloth shirt. It is three and yet one; playing a tune without rhythm on a flute without holes. Lying without shame, deceiving hearts like lacquer. Do not say that the liver and intestines are of two kinds; who can discern the true message? A heart full of thoughts is hard to express; the cuckoo's blood stains the spring mountains red.
Eulogy on Emperor Wenchang
The essence of creation, it shines forth as culture. Illuminating the long night, the sun and moon alternate in brightness. There is nothing that is not its ultimate source; in stillness, it is serene. Those who seek it find a sound like a bamboo grove. Deep and inexhaustible, like a valley that is full. The Emperor emerges from the trigram of Zhen; this is called the ultimate spirit.
Eulogy on Laozi Riding an Ox
Purple Qi comes from the east, and the green ox departs to the west. Not seeking someone, what exactly is the matter?
老子出關贊
心存太古。道違薄俗。光而不耀。虛而不屈。致虛守靜。少思寡慾。恬惔怡神。蕩然無物。群雄競爭。方事馳逐。鼎沸中原。緬懷西竺。才駕青牛。便騰紫氣。關令早知。真人將至。拜命瞻依。請發幽秘。垂五千言。道全德備。不居物先。不為禍始。謙道無我。知足知止。混俗和光。莫知其紀。故稱猶龍。為柱下史。
孔子贊
百王之師。千聖之命。萬古綱常。群生正性。一力擔當。全無餘剩。不是吾師沒量人。誰能永使人倫正。
彭祖贊
色若嬰兒氣若哇。吸風吹露但餐霞。蟠桃一熟三千歲曾記為童尚折花。
呂純陽贊
宇宙在手。萬化生身。稟三才之至粹。得二氣之精純。負青蛇而遊戲無礙。見黃龍而妙悟乃真。朝游蓬島。暮宿崑崙。壽同天地。德比陽春。夫是之謂人中之聖。抑仙中之神者也。
漢壽亭侯贊
凜凜若生。明明若在。耿耿孤忠。堂堂氣概。面上精神。胸中磊塊。處處逢人愛現身。多應未了英雄債。
清涼山玉峰和尚半影贊
明月半輪。浮雲一片。雪老冰枯。水清沙淺。人傳作鼻祖兒孫。我說是文殊侶伴。八十年苦行無窮。百千劫圓成一念。不知那世舊冤家。來此人間償夙欠。晚得個俗不俗阿郎。卻做出真不真
【現代漢語翻譯】 現代漢語譯本
老子出關贊
心中存有太古之道，他的道與淺薄的世俗相悖。他的光芒內斂而不外露，虛懷若谷而不屈服。他致力於虛靜，減少思慮和慾望。他的心境恬淡平和，精神愉悅，心中空無一物。當群雄爭霸，都在忙於追逐名利時，中原大地一片混亂，他卻嚮往著西竺（古印度）。於是駕著青牛，便有紫氣升騰。關令（關卡的官員）很早就知道，有真人將要到來。於是恭敬地拜見瞻仰，請求他闡發幽深的秘密。於是老子留下了五千字的《道德經》，其中道與德完備。他不居於事物之先，不成為禍患的開端。他謙遜地講道，心中沒有自我，知足而知止。他混同於世俗，與光同塵，沒有人能知道他的深淺。所以人們稱他為猶龍（像龍一樣的人），曾擔任周朝的柱下史（管理藏書的官）。
孔子贊
他是百王的老師，是千聖所傚法的對象，是萬古不變的綱常，是眾生行為的準則。他獨自承擔起重任，沒有絲毫懈怠。如果不是我的老師有如此廣大的度量，誰能夠永遠使人倫綱常端正呢？
彭祖贊
他的臉色像嬰兒一樣紅潤，氣息像嬰兒一樣柔和。他餐風飲露，只吃雲霞。蟠桃成熟一次需要三千年，他還記得小時候曾經摘花。
呂純陽贊
宇宙掌握在他的手中，萬物的變化都由他而生。他稟賦了天地人三才中最精華的部分，得到了陰陽二氣中最純粹的部分。他揹負著青蛇而遊戲人間，沒有任何阻礙，見到黃龍而頓悟成真。早上游歷蓬萊仙島，晚上居住在崑崙山。他的壽命與天地同長久，他的德行與春天的陽光一樣溫暖。這樣的人，可以稱作是人中的聖人，也可以說是仙中的神仙。
漢壽亭侯（關羽）贊
他的形象凜然如生，他的精神明明如在。他耿耿忠心，他的氣概堂堂正正。他的臉上充滿了精神，他的胸中充滿了磊落之氣。他到處都受到人們的喜愛，常常顯現他的神蹟，大概是因為還沒有了結他作為英雄的責任吧。
清涼山玉峰和尚半影贊
明月只剩半輪，天空中飄著一片浮雲。雪已經老去，冰也已經融化，水清澈見底，沙灘也很淺。人們都說他是鼻祖的兒孫，我說他是文殊菩薩的同伴。八十年苦行沒有窮盡，百千劫的修行圓滿成就一念。不知道是哪一世的舊日冤家，來到人間償還過去的債務。晚年得到一個似俗非俗的阿郎，卻做出了似真非真的事情。 English version
Eulogy to Lao Tzu Leaving the Pass
His heart held the Tao of the ancient times, his way opposed the shallow customs. His light was restrained, not flaunted; his humility unyielding. He pursued emptiness and stillness, minimized thoughts and desires. His mind was tranquil and joyful, his heart empty of things. While heroes competed and chased after fame and fortune, the Central Plains were in turmoil, he yearned for the West (ancient India). So, riding a green ox, purple energy arose. The gatekeeper knew early on that a true man was coming. He respectfully paid homage and requested him to reveal profound secrets. Thus, Lao Tzu left behind the five-thousand-word Tao Te Ching, in which Tao and virtue were complete. He did not place himself before things, nor did he become the beginning of calamity. He humbly spoke of the Tao, without self, knowing contentment and knowing when to stop. He mingled with the world, harmonizing with the light, and no one could know his depth. Therefore, he was called a 'hidden dragon' and served as the historian in charge of books in the Zhou Dynasty.
Eulogy to Confucius
He is the teacher of a hundred kings, the model for a thousand sages, the eternal moral standard, and the guide for all beings. He single-handedly shouldered the responsibility, without the slightest懈怠. If it were not for my teacher's vast measure, who could forever keep human relationships upright?
Eulogy to Peng Zu
His complexion is like a baby's, his breath is like a baby's. He eats wind and drinks dew, only consuming clouds and mist. The peaches of immortality ripen once every three thousand years, and he still remembers picking flowers as a child.
Eulogy to Lü Chunyang
The universe is in his hands, and all transformations arise from him. He is endowed with the most essential parts of the three talents (heaven, earth, and man), and he has obtained the purest parts of the two energies (yin and yang). He carries a green snake and roams freely without hindrance, and he attained true enlightenment upon seeing the Yellow Dragon. In the morning, he travels to Penglai Island, and in the evening, he resides in Kunlun Mountain. His life is as long as heaven and earth, and his virtue is as warm as the spring sun. Such a person can be called a sage among men, or a god among immortals.
Eulogy to the Marquis of Hanshou (Guan Yu)
His image is awe-inspiring as if he were alive, his spirit is clearly present. His loyalty is unwavering, and his character is upright. His face is full of spirit, and his heart is full of integrity. He is loved by people everywhere and often manifests his divine power, probably because he has not yet fulfilled his responsibility as a hero.
Eulogy to the Half-Shadow of the Monk Yufeng of Qingliang Mountain
A half-moon remains, and a floating cloud drifts in the sky. The snow has aged, and the ice has melted, the water is clear, and the sand is shallow. People say he is the descendant of the patriarch, I say he is a companion of Manjusri Bodhisattva. Eighty years of ascetic practice are endless, and hundreds of thousands of kalpas of cultivation have perfected into one thought. I don't know which past life's old enemy has come to this world to repay past debts. In his later years, he obtained a fellow who is neither worldly nor unworldly, yet he does things that are neither true nor untrue.
【English Translation】 English version
Eulogy to Lao Tzu Leaving the Pass
His heart held the Tao (the Way) of the ancient times, his way opposed the shallow customs. His light was restrained, not flaunted; his humility unyielding. He pursued emptiness and stillness, minimized thoughts and desires. His mind was tranquil and joyful, his heart empty of things. While heroes competed and chased after fame and fortune, the Central Plains were in turmoil, he yearned for the West (ancient India). So, riding a green ox, purple energy arose. The gatekeeper knew early on that a true man was coming. He respectfully paid homage and requested him to reveal profound secrets. Thus, Lao Tzu left behind the five-thousand-word 'Tao Te Ching', in which Tao and virtue were complete. He did not place himself before things, nor did he become the beginning of calamity. He humbly spoke of the Tao, without self, knowing contentment and knowing when to stop. He mingled with the world, harmonizing with the light, and no one could know his depth. Therefore, he was called a 'hidden dragon' and served as the historian in charge of books in the Zhou Dynasty.
Eulogy to Confucius
He is the teacher of a hundred kings, the model for a thousand sages, the eternal moral standard, and the guide for all beings. He single-handedly shouldered the responsibility, without the slightest懈怠. If it were not for my teacher's vast measure, who could forever keep human relationships upright?
Eulogy to Peng Zu
His complexion is like a baby's, his breath is like a baby's. He eats wind and drinks dew, only consuming clouds and mist. The peaches of immortality ripen once every three thousand years, and he still remembers picking flowers as a child.
Eulogy to Lü Chunyang
The universe is in his hands, and all transformations arise from him. He is endowed with the most essential parts of the three talents (heaven, earth, and man), and he has obtained the purest parts of the two energies (yin and yang). He carries a green snake and roams freely without hindrance, and he attained true enlightenment upon seeing the Yellow Dragon. In the morning, he travels to Penglai Island, and in the evening, he resides in Kunlun Mountain. His life is as long as heaven and earth, and his virtue is as warm as the spring sun. Such a person can be called a sage among men, or a god among immortals.
Eulogy to the Marquis of Hanshou (Guan Yu)
His image is awe-inspiring as if he were alive, his spirit is clearly present. His loyalty is unwavering, and his character is upright. His face is full of spirit, and his heart is full of integrity. He is loved by people everywhere and often manifests his divine power, probably because he has not yet fulfilled his responsibility as a hero.
Eulogy to the Half-Shadow of the Monk Yufeng of Qingliang Mountain
A half-moon remains, and a floating cloud drifts in the sky. The snow has aged, and the ice has melted, the water is clear, and the sand is shallow. People say he is the descendant of the patriarch, I say he is a companion of Manjusri Bodhisattva. Eighty years of ascetic practice are endless, and hundreds of thousands of kalpas of cultivation have perfected into one thought. I don't know which past life's old enemy has come to this world to repay past debts. In his later years, he obtained a fellow who is neither worldly nor unworldly, yet he does things that are neither true nor untrue.
皮面。咦。今朝一笑再相逢。直待龍華初會見。
寶峰和尚贊
是真非真。無相不相。如珠中色。似鏡中像。大千遊遍沒行蹤。十方壁落無遮障。為打陜府鐵牛。觸折邛州竹杖。塞北山寒雪正飛。天南地暖花初放。相逢不肯露全機。只道有無俱是謗。借問何處者沒巴鼻阿師人道是天子門前寶峰和尚。
紫柏大師贊
法界網裂。其維不張。適生大師。力振其綱。踞獅子窟。斫旃檀樹。奮迅未伸。爪牙已露。擊涂毒鼓。釃甘露漿。飲之者醉。耳之者狂。寂滅性空。轟霹靂舌。奔雷卷電。觸者褫魄。以大地心。堅金剛骨。眼裡有筋。胸中無物。臨濟不死。黃檗猶生。誰知大師。不受其名。大方闊步。不存軌則。翻身擲過須彌峰。一拳槌碎無生國。
又。
獨坐孤峰。披襟藏海。咄醒魚龍。潛消鬼怪。拄撐如意雙眼空。十方世界無遮蓋。莫道春風處處同。冰枯雪老寒巖在。
又。
定乾坤眼。如懸寶鏡。有臨之者。妍𡟎莫遁。倒握太阿。與人不吝。魔外攖之。喪身失命。無手行拳。拳不在手。無舌解語。語不在口。鬚眉略露。其形似有。若扣其中。自不能剖。
又。
面如月。心似鐵。短髮長髯。豐神自別。拳頭一捏雙眼空。脊樑才豎諸緣歇。槌碎金剛圈。圓
【現代漢語翻譯】 現代漢語譯本 皮面。咦。今天一笑再次相逢，直到龍華大會上才能相見。
寶峰和尚贊
是真還是假？無相也不是無相。如同珠子中的色彩，好似鏡子里的影像。走遍大千世界也沒有留下行蹤，十方世界空曠無遮無礙。爲了擊打陜府的鐵牛，觸斷了邛州的竹杖。塞北山寒冷，雪花飛舞，天南地溫暖，鮮花初放。相逢卻不肯完全顯露玄機，只說有和無都是誹謗。請問這位沒有來處的阿師是誰？人們說是天子門前的寶峰和尚。
紫柏大師贊
法界之網破裂，綱維不再張舉。適生大師，奮力重振綱紀。佔據獅子窟，砍伐旃檀樹（珍貴的樹木，常用來比喻佛法）。奮迅之勢尚未完全施展，爪牙已經顯露。敲擊涂毒鼓，施捨甘露漿。飲用的人沉醉，聽到的人瘋狂。寂滅性空，發出如霹靂般的言語，奔雷卷電，觸及的人喪魂失魄。以大地之心為心，擁有金剛般的骨骼。眼裡有筋骨，胸中空無一物。臨濟（唐代禪宗大師）沒有死去，黃檗（唐代禪宗大師）依然活著。誰知道大師，不受這些名號的束縛。大步闊行，不拘泥於規則。翻身投擲過須彌山（佛教中的聖山），一拳擊碎無生之國。
又。
獨自坐在孤峰之上，敞開衣襟，胸懷大海。一聲『咄』喝醒魚龍，悄然消滅鬼怪。拄著如意，雙眼空明，十方世界沒有遮蓋。不要說春風處處相同，冰雪枯老，寒冷的巖石依然存在。
又。
定乾坤的眼睛，如同懸掛的寶鏡。靠近它的人，美醜都無法遁形。倒握太阿劍（寶劍名），毫不吝惜地給予他人。邪魔外道觸犯它，就會喪身失命。沒有手卻能行拳，拳法不在手上。沒有舌頭卻能解說，言語不在口中。鬚眉稍微顯露，其形貌似乎存在。如果探究其中，卻無法剖析。
又。
面容如明月，心腸似鋼鐵。短髮長鬚髯，豐采神韻與衆不同。拳頭一握，雙眼空明，脊樑一挺直，各種因緣都止息。擊碎金剛圈，圓滿。
【English Translation】 English version Leather cover. Eh? Meeting again with a smile today, only to meet again at the Dragon Flower Assembly.
Eulogy by Monk Baofeng
Is it true or not true? Without form, yet not without form. Like the color in a pearl, like the image in a mirror. Traveling throughout the great chiliocosm without leaving a trace, the ten directions are clear and unobstructed. In order to strike the iron ox of Shanfu, breaking the bamboo staff of Qiongzhou. In the cold mountains of the north, snow flies, in the warm south, flowers bloom. Meeting but unwilling to fully reveal the mystery, only saying that both existence and non-existence are slander. May I ask, who is this teacher without origin? People say it is Monk Baofeng in front of the Emperor's gate.
Eulogy by Master Zibo
The net of the Dharma realm is torn, its cords no longer stretched. Master Shisheng, vigorously revives the discipline. Occupying the lion's cave, cutting down the sandalwood tree (precious wood, often used to symbolize the Buddha's teachings). The swiftness has not yet been fully displayed, the claws and teeth are already revealed. Striking the poisoned drum, bestowing the nectar of ambrosia. Those who drink it are intoxicated, those who hear it are driven mad. The silence of emptiness, uttering words like thunder, lightning and thunderbolts, those who touch it lose their souls. With the heart of the earth as the heart, possessing diamond-like bones. There are tendons in the eyes, nothing in the chest. Linji (Zen master of the Tang Dynasty) has not died, Huangbo (Zen master of the Tang Dynasty) is still alive. Who knows the master, not bound by these names. Striding forward, not adhering to rules. Turning over and throwing over Mount Sumeru (sacred mountain in Buddhism), smashing the uncreated realm with one punch.
Also.
Sitting alone on a solitary peak, opening the robe to embrace the sea. A 'tut' awakens the fish and dragons, quietly eliminating ghosts and monsters. Leaning on the ruyi (scepter), the eyes are clear, the ten directions are uncovered. Do not say that the spring breeze is the same everywhere, the ice and snow are withered, the cold rocks remain.
Also.
The eyes that fix the universe, like a suspended treasure mirror. Those who approach it, beauty and ugliness cannot escape. Holding the Tai'a sword (name of a precious sword) upside down, giving it to others without hesitation. Demons and heretics who offend it will lose their lives. Without hands, yet able to perform boxing, the boxing is not in the hands. Without a tongue, yet able to explain, the words are not in the mouth. The eyebrows are slightly revealed, its form seems to exist. If you explore within, you cannot dissect it.
Also.
Face like the moon, heart like iron. Short hair and long beard, the spirit and charm are unique. A fist clenched, the eyes are clear, the spine straightened, all conditions cease. Smash the diamond circle, complete.
成甘露滅。十方世界沒遮攔。一道神光閑不徹。驀地相逢鼻孔酸。心中有痛難分說。
又。
通身血汗。如獅搜絆。迸斷情根。卸卻重擔。外雖城府。內無崖岸。兩眼睜睜。只見者漢。
云棲大師贊
乘願力來。居堪忍界。開凈土門。了慈悲債。建光明幢。稟金剛戒。八十年餘半利生。臨行落得空無礙。若識吾師住世心。是則名為觀自在。
又。
我觀大師。渾身活潑。諸毛孔中。光明透脫。不見面目。如何描摸。縱饒畫得。畢竟不著。晏坐如空。說法如風。捕風捉影。不得其蹤。聞空中風。見水中影。多少癡人。開眼打盹。
又。
以空為居。以慧為命。入眾生心。行普賢行。不論鱗甲。羽毛。同入平等法性。一味慈悲。十分清凈。若問吾師甚法門。此中三昧明無諍。
又。
心若空中月。形如鏡里像。此是吾師四十年。隨順眾生真榜樣。
又。
其容寂。其心密。無內外。不出入。百千三昧。眼裡空花。一切行門。空中鳥跡。不信分身萬象中。癡人卻向毫端覓。咦。
無明和尚圓相贊
久向無明名。未識無明面。突出大好山。千里遙相見。生涯在钁頭。說法如奔電。提張沒弦弓。慣用石鞏箭。只要射個人。應弦早奔竄。
【現代漢語翻譯】 現代漢語譯本 成就甘露的寂滅。十方世界沒有遮攔，一道神光自在通透。忽然相逢，鼻孔感到酸楚，心中有痛難以訴說。 又。 全身血汗，如同獅子掙脫束縛。斬斷情愛的根源，卸下沉重的負擔。外表看似深沉，內心卻無邊無際。兩眼睜睜，只看見這個人。 云棲大師贊 乘著願力而來，居住在堪忍世界（Saha world，指充滿苦難的世界）。開啟凈土法門，了結慈悲的責任。建立光明的旗幟，稟受金剛的戒律。八十多年都在利益眾生，臨終時落得空無掛礙。如果認識我師父住世的本心，這就是所謂的觀自在（Avalokiteśvara，觀世音菩薩）。 又。 我觀察大師，渾身充滿活力。每個毛孔中，都透出光明。看不見面目，如何描繪？縱然畫得像，畢竟不著邊際。安靜地坐著如同虛空，說法如同風。想要捕捉風和影子，卻找不到軌跡。聽見空中之風，看見水中之影，多少癡迷的人，睜著眼睛打瞌睡。 又。 以空性為居所，以智慧為生命。進入眾生的心中，行持普賢菩薩的行愿。不論是魚類還是鳥類，都一同進入平等的法性。只有慈悲，十分清凈。如果問我師父是什麼法門，這其中的三昧（Samadhi，禪定）明白而沒有爭論。 又。 心如同空中的月亮，形體如同鏡子里的影像。這是我的師父四十年，隨順眾生的真實榜樣。 又。 他的容貌寂靜，他的心念深密。沒有內外，沒有出入。百千種三昧，如同眼裡的空花。一切修行法門，如同空中的鳥跡。不相信分身在萬象之中，癡迷的人卻在毫毛的末端尋找。咦。 無明和尚圓相贊 長久以來聽說過無明（Avidyā，佛教術語，指對事物真相的迷惑和無知）這個名字，卻未曾認識無明的面目。突然顯露出美好的山，千里之外遙遙相見。生活依靠鋤頭，說法如同閃電。拿起沒有弓弦的弓，慣用石鞏（Shigong，人名）的箭。只要射中人，應聲就逃竄。
【English Translation】 English version Achieving the extinction of nectar. The ten directions of the world are without obstruction, a ray of divine light is freely thorough. Suddenly encountering, the nostrils feel sour, and the pain in the heart is difficult to express. Again. The whole body is covered in blood and sweat, like a lion breaking free from its restraints. Severing the roots of love and desire, unloading the heavy burden. The exterior seems deep and reserved, but the interior is boundless. With eyes wide open, only seeing this person. Eulogy by Master Yunqi Coming by the power of vows, dwelling in the Saha world (Saha world, referring to the world full of suffering). Opening the Pure Land Dharma gate, fulfilling the debt of compassion. Establishing the banner of light, receiving the Vajra precepts. Spending more than eighty years benefiting sentient beings, attaining emptiness and freedom from obstacles at the time of death. If you recognize my teacher's intention in living in this world, that is what is called Avalokiteśvara (Avalokiteśvara, the Bodhisattva of Compassion). Again. I observe the master, his whole body full of vitality. From every pore, light shines through. Unable to see his face, how can I describe it? Even if I draw it accurately, it is ultimately irrelevant. Sitting quietly like the void, expounding the Dharma like the wind. Trying to catch the wind and shadows, but unable to find their traces. Hearing the wind in the sky, seeing the shadow in the water, how many deluded people are dozing off with their eyes open. Again. Taking emptiness as a dwelling, taking wisdom as life. Entering the hearts of sentient beings, practicing the vows of Samantabhadra Bodhisattva. Regardless of whether they are fish or birds, they all enter the equal Dharma-nature. Only compassion, utterly pure. If you ask what Dharma gate my teacher practices, the Samadhi (Samadhi, meditative absorption) within it is clear and without dispute. Again. The mind is like the moon in the sky, the form is like an image in a mirror. This is my teacher's true example for forty years, according with sentient beings. Again. His appearance is serene, his mind is profound. Without inside or outside, without coming or going. Hundreds of thousands of Samadhis are like empty flowers in the eyes. All practices are like bird tracks in the sky. Not believing in the manifestation of bodies in all phenomena, deluded people seek it at the tip of a hair. Alas. Eulogy on the Perfect Circle by Monk Wuming For a long time, I have heard the name of ignorance (Avidyā, Buddhist term, referring to delusion and ignorance of the true nature of things), but I have never recognized the face of ignorance. Suddenly revealing a beautiful mountain, seen from afar across thousands of miles. Life depends on the hoe, expounding the Dharma is like lightning. Picking up a bow without a string, habitually using Shigong's (Shigong, a person's name) arrows. As long as it hits someone, they will flee at the sound.
忽撞頑石頭。鏃羽一齊陷。拋出鐵渾淪。見者絕思算。此是吾師老面皮。相看只許言前薦。若問當陽向上機。雲山滿目難分辨。
無邊和尚贊
剎海無邊。一塵不立。腳跟到處。因緣會集。隨身叢林。家常茶飯。來者充足。任意幹辦。一蹋吳江。剎竿才豎。龍象奔騰。全無回互。雙徑云生。單傳月朗。誰人大呼。師答其響。於一毫端。現寶王剎。八十八代。都沒合殺。道運全機。賴師一撥。鼻孔半邊。誰曾摸著。
清涼山空印法師贊
金色界中。常隨萬衆。唯師匡徒。潛施大用。五頂峰高。經行顧注。萬壑風猋。法音彌布。游寂滅海。坐雜花林。如師子戲。顧欠頻伸。名聞九重。風清寰宇。十方歸依。如海吸水。形不像心。真不混俗。但見其皮。誰得其骨。法幢既傾。教網不密。師振其綱。如天絲織。哲人往矣。寂寥千載。天實生師。儀形未改。千尺寒巖。萬年冰竇。我居其前。師躡其後。我以業驅。師以愿持。炎涼雖異。此中不移。劫火洞然。冰枯雪老。幻翳既除。空花亦了。浮雲散盡碧天高。一輪明月當空皎。試問金剛窟里人。前後三三是多少。
又半身贊。
問者老漢。從何處來。不知為甚。滿面塵埃。千尺冰雪凍不死。留得一半令人猜。可怪獅子項下鈴。自系自解真奇
【現代漢語翻譯】 現代漢語譯本 忽然撞到堅硬的石頭，箭鏃和羽毛一齊陷進去。拋出圓陀陀的鐵球，見到的人都無法思量計算。這就是我老師的本來面目，相看只能在言語之前領會。如果問及當陽的向上之機，雲山滿眼難以分辨。
無邊和尚贊
剎土之海無邊無際，一塵不染。腳跟所到之處，因緣彙集。隨身帶著叢林，家常便飯。來的人都充足，任意安排。一腳踏過吳江，剎竿才剛豎起，龍象奔騰，全無退縮。雙徑雲霧升起，單傳之法如月般明朗。誰人大聲呼喚，老師應聲回答。在一根毫毛的頂端，顯現寶王剎土。八十八代祖師，都沒能將它完全涵蓋。道運的全部玄機，依賴老師的撥動。鼻孔的半邊，誰曾摸到過？
清涼山空印法師贊
在金剛窟中，常常跟隨眾多的人，只有老師匡正徒眾，暗中施展大用。五頂峰高聳，經行時顧盼注視。萬壑風聲呼嘯，法音瀰漫散佈。游于寂滅之海，坐在雜花之林。如同獅子嬉戲，顧盼之間頻頻打哈欠。名聲傳遍九重天，風氣清朗整個寰宇。十方眾生歸依，如同大海吸納水流。形體不像心，真性不混同於世俗。只能見到他的外表，誰能得到他的骨髓？法幢已經傾倒，教網不夠嚴密。老師振起綱領，如同天上的絲線織成。哲人已經逝去，寂寥千年。上天實在生出了老師，儀容形貌沒有改變。千尺寒冷的巖石，萬年冰封的洞穴。我居住在它的前面，老師緊隨其後。我被業力驅使，老師以願力堅持。冷熱雖然不同，此中的真理不變。劫火洞然燃燒，冰雪枯萎衰老。幻象和障礙既然消除，空花也就不存在了。浮雲散盡碧空高遠，一輪明月當空皎潔。試問金剛窟里的人，前後三三是多少？
又半身贊。
請問這位老漢，從哪裡來？不知道爲了什麼，滿面塵埃。千尺冰雪也凍不死，留下半身讓人猜測。奇怪的是獅子項下的鈴鐺，自己繫上又自己解開，真是奇妙！
【English Translation】 English version Suddenly hitting a stubborn rock, arrowheads and feathers all sink in together. Throwing out a round iron ball, those who see it can't fathom it. This is my teacher's old face. Looking at each other, it can only be recommended before words. If you ask about the upward opportunity of Dangyang (a place name), the clouds and mountains are full of eyes and difficult to distinguish.
Eulogy for Monk Wubian (Boundless)
The sea of Buddha-lands is boundless, not a speck of dust stands. Wherever the footsteps reach, karmic conditions gather. Carrying the Sangha (Buddhist community) along, home-style tea and rice. Those who come are satisfied, free to manage as they please. One step across the Wujiang (a river name), the flagpole is just erected. Dragons and elephants gallop, with no turning back. Clouds rise from Shuangjing (a place name), the single transmission is as bright as the moon. Who shouts loudly? The teacher answers the sound. At the tip of a hair, the Treasure King's land appears. Eighty-eight generations have not been able to fully encompass it. The entire mechanism of the Dao's operation depends on the teacher's turning. Who has ever touched half of the nostril?
Eulogy for Dharma Master Kongyin (Empty Seal) of Mount Qingliang (Clear Cool)
In the Vajra Cave (diamond cave), he often follows the masses. Only the teacher rectifies the disciples, secretly exerting great use. The five peaks are high, gazing as he walks. The wind howls in the myriad valleys, the Dharma sound spreads everywhere. Wandering in the sea of Nirvana, sitting in the forest of mixed flowers. Like a lion playing, yawning frequently between glances. Fame spreads throughout the nine heavens, the atmosphere is clear throughout the universe. The ten directions take refuge, like the sea absorbing water. The form does not resemble the heart, the truth is not mixed with the mundane. Only seeing his skin, who can get his bones? The Dharma banner has fallen, the teaching net is not tight. The teacher shakes the outline, like silk woven in the sky. The wise man has passed away, lonely for a thousand years. Heaven truly gave birth to the teacher, the appearance has not changed. A thousand feet of cold rock, a ten thousand year ice cave. I live in front of it, the teacher follows behind. I am driven by karma, the teacher persists with vows. Although the heat and cold are different, the truth within does not change. The fire of the kalpa (aeon) burns brightly, the ice withers and the snow ages. Since illusions and obstacles are eliminated, empty flowers also cease to exist. The floating clouds dissipate and the blue sky is high, a bright moon shines in the sky. Try asking the people in the Vajra Cave, what is three times three before and after?
Another Eulogy for Half the Body.
May I ask this old man, where did you come from? I don't know why, your face is full of dust. A thousand feet of ice and snow cannot freeze you to death, leaving half of you for people to guess. Strange is the bell under the lion's neck, tying and untying itself, truly wonderful!
哉。
紹覺法師贊
以法為身。以慧為命。以三界為家。以眾生為性。其形骸也槁木。其三昧也無諍。火宅寒灰。塵勞冰阱。以城市為山林。從語言入正定。故熾然常說而不休者。以智海橫流自不能禁。無怪乎阿師口門不正。
靈徹法師贊
骨崚嶒。心寥廓。鼻孔昂藏。眉毛卓索。湛若碧沼青蓮。挺若長松孤鶴。舌根不動語如雷。時人莫道無言說。
自光長老贊
從金剛窟。來王舍城。更無別事。只為眾生。一身叢林。十方粥飯。來者同餐。不分主伴。以無我心。作眾佛事。遇緣即宗。平等無二。若求其真。真不在此。但看現前。即真佛子。
大歇耆年贊
蚤年即知離俗。老年方能出家。以漚和為妙行。以佛事為生涯。五濁世中。了無半點掛礙。清凈界里。只有一朵蓮華。此便是優婆塞眾中第一作家。
定宗老宿贊
少入千佛巖。即依千佛住。起坐常不離。人不知其故。雖過八十年。猶是最初步。步入雜華林。始是歸家路。
雪嶠山主贊
坐斷雙髻峰。捏出秤椎汁。打破金剛圈。咬碎鐵栗棘。幾番凍餓死復生。剛博得些閑氣息。不是殺父冤仇。為甚著者死急。落得一條性命。卻又東拋西擲。走向雙徑峰頭。不解埽蹤滅跡。露出者個形容。
【現代漢語翻譯】 現代漢語譯本：
紹覺法師贊
以佛法為身，以智慧為生命，以三界（欲界、色界、無色界）為家，以眾生為本性。他的形體像枯槁的樹木，他的禪定像沒有爭論的狀態。火宅（比喻充滿煩惱的世間）如同寒冷的灰燼，塵世的勞苦如同冰冷的陷阱。把城市當作山林，從語言進入真正的禪定。所以熾盛地經常說法而不停止，是因為智慧的海洋橫流，自己也無法阻止。難怪這位阿師（老師）的口門不正（指說法方式獨特）。
靈徹法師贊
骨骼棱角分明，心境空曠。鼻孔高昂，眉毛挺立。清澈得像碧綠水潭中的青蓮，挺拔得像高聳的松樹和孤獨的仙鶴。舌根不動卻能發出如雷的聲音，世人不要說他沒有言語說法。
自光長老贊
從金剛窟（比喻堅固不壞的禪定之處）來到王舍城（古印度城市，佛陀說法之地）。沒有其他的事情，只是爲了眾生。一身即是叢林（指自身修行如同在寺院中），十方（指各個方向）的粥飯（指供養），來的人一同食用，不分主人和客人。以無我的心，做各種佛事。遇到因緣就隨順，平等沒有分別。如果尋求他的真面目，真面目不在這裡。只要看眼前，就是真正的佛子。
大歇耆年贊
早年就知道要遠離世俗，老年才能夠出家。以『漚和』（可能是某種修行方法或狀態）作為微妙的修行，以佛事作為生活。在五濁世（充滿各種污濁的世間）中，沒有半點牽掛。在清凈的境界里，只有一朵蓮花。這便是優婆塞（在家男居士）眾中第一等的修行人。
定宗老宿贊
年少時進入千佛巖，就依著千佛居住。起居坐臥常常不離開，人們不知道其中的緣故。雖然已經過了八十年，仍然是最初的步伐。步入雜華林（比喻佛法境界），才是回家的路。
雪嶠山主贊
坐斷雙髻峰（可能是山名或修行之處），捏出秤錘汁（比喻極端的努力或某種狀態）。打破金剛圈（比喻破除堅固的執著），咬碎鐵栗棘（比喻克服極大的困難）。幾番凍餓，死了又復生，才勉強獲得一些閒適的氣息。不是有殺父的冤仇，為什麼著者（指修行人）如此急迫地求死？好不容易保住一條性命，卻又東拋西擲。走向雙徑峰頭，卻不明白掃除軌跡。露出這個形容。
【English Translation】 English version:
Eulogy for Dharma Master Shaojue
Taking the Dharma as his body, wisdom as his life, the Three Realms (Desire Realm, Form Realm, Formless Realm) as his home, and sentient beings as his nature. His form is like withered wood, his samadhi (meditative state) is without contention. The burning house (a metaphor for the world filled with afflictions) is like cold ashes, and worldly troubles are like icy pits. He regards the city as a mountain forest, entering true samadhi from language. Therefore, he speaks fervently and incessantly because the ocean of wisdom flows freely, and he cannot restrain it himself. No wonder this Acharya (teacher) has an 'improper' mouth (referring to his unique way of teaching).
Eulogy for Dharma Master Lingche
Bones sharply defined, mind vast and empty. Nostrils upturned, eyebrows upright. Clear like a blue lotus in a green pond, upright like a tall pine and a solitary crane. The root of his tongue does not move, yet his speech is like thunder. People should not say that he has no words to speak.
Eulogy for Elder Ziguang
Coming from the Vajra Cave (a metaphor for a firm and indestructible state of meditation) to Rajagriha (an ancient Indian city, where the Buddha taught). There is nothing else, only for sentient beings. One's own body is the Sangha (referring to one's own practice as being in a monastery), and the congee and rice from the ten directions (referring to offerings) are eaten together by those who come, without distinguishing between host and guest. With a selfless mind, he performs all kinds of Buddhist activities. He follows conditions as they arise, with equality and without discrimination. If you seek his true nature, it is not here. Just look at what is before you, and you will see the true Buddha's disciple.
Eulogy for Elder Daxie
Knowing to leave the secular world early in life, only able to become a monk in old age. Taking 'Ou He' (possibly a certain practice or state) as a subtle practice, and Buddhist activities as a livelihood. In the Five Defilements world (a world full of various impurities), there is not half a bit of attachment. In the pure realm, there is only one lotus flower. This is the foremost practitioner among the Upasakas (lay male devotees).
Eulogy for Old Master Dingzong
Entering the Thousand Buddha Cliff in youth, he dwells with the Thousand Buddhas. Rising, sitting, always not leaving, people do not know the reason. Although eighty years have passed, it is still the first step. Entering the Forest of Various Flowers (a metaphor for the realm of the Buddha's teachings) is the road home.
Eulogy for Mountain Master Xueqiao
Sitting firmly on Shuangji Peak (possibly a mountain name or place of practice), squeezing out the juice of a weight (a metaphor for extreme effort or a certain state). Breaking the Vajra Circle (a metaphor for breaking through firm attachments), biting through the Iron Chestnut Burr (a metaphor for overcoming great difficulties). Several times freezing and starving, dying and being reborn, only barely gaining some leisure. If there is no hatred of killing one's father, why is the author (referring to the practitioner) so eager to die? Having finally saved one's life, it is thrown east and west again. Walking towards the peak of Shuangjing, but not understanding how to sweep away traces. Revealing this appearance.
也是眼中著屑。縱饒雪上加霜。須知炎天赫日。試看端的。橫眉鱉鼻。杜䳌聲里雨如煙。東風吹落花狼籍。赤腳鬔頭下翠微。相逢誰是真相識。
靈霄峰梵懷慧山主贊
從空中來。求實處住。故向凌霄。別行一路。身已在空。足未離地。若欲超然。必須粉碎。雲山滿目。葛藤不少。雖無干絆。終是纏繞。一物不將。只須放下。小處不存。乃見其大。不向外求。不從人覓。本有現前。一切真實。知見消亡。玄妙不立。一念直透。銀山鐵壁。
衲雲師贊
其脊如鐵。其心如空。一衲如雲。萬事如風。早入方山之室。晚荷清涼之宗。老而愈壯。淡而不窮。非窟中萬人之一。安得振如此之高蹤。是以思之而不見。寫之而難形容。依稀彷彿。似池上放牛之翁。
虛谷公贊
外若浮雲。中如穀神。心為常住。故以為身。七十九年若夢。百千億劫如生。留得一片清凈田地。傳之子子孫孫。咦。珊瑚樹上撐明月。海底波斯夜嚼冰。
月岸公贊
其出也不來。其沒也不去。生平覿面。人無覓處。云駛月運。舟行岸騖。咦。一聲長嘯海空秋。金烏夜半啼天曙。
雪嶺公贊
面如滿月。骨似冰雪。望之棱棱層層。其中必定崎崎崛崛。咦。白雲橫斷曉峰青。杜䳌啼徹春山血。
【現代漢語翻譯】 現代漢語譯本： 眼中也容不得一粒灰塵。即使是雪上加霜的情況。要知道炎熱的夏天有強烈的陽光。試著仔細看看。他橫眉怒目，鼻子扁平。在杜鵑鳥的叫聲中，雨像煙霧一樣瀰漫。東風吹落，花朵散亂狼藉。赤腳蓬頭走下翠綠的山坡。相逢時，誰才是真正認識我的人呢？
靈霄峰梵懷慧山主贊
從空中而來，尋求實在的地方居住。所以才來到凌霄峰，另闢一條道路。身體已經在空中，腳卻沒有離開地面。如果想要超脫，必須徹底粉碎（一切執著）。雲山滿眼，葛藤（比喻糾纏不清的事物）不少。即使沒有束縛，終究還是纏繞。什麼也不要帶，只需要放下。小處不留存，才能見到其大。不要向外尋求，不要從別人那裡尋找。本來就有的，現在就顯現，一切都是真實的。知見（指主觀的認識和見解）消亡，玄妙（指深奧微妙的道理）也就不存在了。一念直透，即使是銀山鐵壁也能穿透。
衲雲師贊
他的脊樑像鐵一樣堅硬，他的心像天空一樣空曠。一件僧衣像云一樣飄逸，萬事都像風一樣消逝。早年進入方山禪室，晚年繼承清涼宗風。年紀越大越精神，平淡卻無窮盡。如果不是窟中萬人中的一個，怎麼能有如此高尚的品格。因此，思念他卻看不見，描繪他卻難以形容。依稀彷彿，就像池塘上放牛的老翁。
虛谷公贊
外表像浮雲一樣飄忽不定，內心像山谷之神一樣深不可測。心是永恒不變的，所以才以此為身。七十九年像一場夢，百千億劫像一生。留下了一片清凈的田地，傳給子子孫孫。咦！珊瑚樹上支撐著明月，海底的波斯人夜晚嚼著冰。
月岸公贊
他的出現也不是真的來，他的消失也不是真的去。平生面對面相見，人們卻無處尋找。云在飛馳，月亮在執行，船在行駛，岸邊卻在後退。咦！一聲長嘯，海空一片秋色，金烏（太陽的別稱）在半夜啼叫，天色破曉。
雪嶺公贊
面容像滿月一樣圓潤，骨骼像冰雪一樣潔白。遠遠望去，棱角分明，層層疊疊，其中必定崎嶇不平。咦！白雲橫斷，清晨的山峰呈現青色，杜鵑鳥啼叫，整個春山都染上了鮮血。
【English Translation】 English version: Even a speck of dust is intolerable in the eye. Even in the worst of situations. Know that the scorching sun shines brightly in the heat of summer. Try to look closely. He has a stern look and a flat nose. In the cuckoo's cry, the rain is like mist. The east wind blows, scattering the flowers in disarray. Barefoot and with disheveled hair, he descends the verdant slope. When we meet, who will truly recognize me?
Eulogy for Venerable Fanhui, Abbot of Lingxiao Peak
Coming from the sky, seeking a real place to dwell. Therefore, he comes to Lingxiao Peak, taking a different path. The body is already in the sky, but the feet have not left the ground. If you want to transcend, you must completely shatter (all attachments). Mountains and clouds fill the eyes, and there are many kudzu vines (metaphor for entanglements). Even without restraints, they are still entangling. Bring nothing, just let go. Do not dwell on the small, and you will see the great. Do not seek externally, do not search from others. What is inherent is now manifest, and everything is real. When knowledge and views (subjective perceptions and opinions) disappear, the profound and subtle (deep and mysterious principles) also cease to exist. With one thought penetrating directly, even silver mountains and iron walls can be pierced.
Eulogy for Master Nayun
His spine is as strong as iron, his heart as empty as the sky. A single robe is like a floating cloud, and all things pass like the wind. He entered the meditation chamber of Fangshan early in life, and later inherited the lineage of Qingliang. He grows stronger with age, simple yet inexhaustible. If he were not one in ten thousand in the cave, how could he have such a noble character. Therefore, we think of him but cannot see him, we try to describe him but it is difficult to capture. Vaguely, he resembles an old man herding cattle by the pond.
Eulogy for Venerable Xugu
His exterior is like fleeting clouds, his interior is like the spirit of the valley, unfathomable. The mind is constant and unchanging, therefore it is taken as the body. Seventy-nine years are like a dream, hundreds of thousands of kalpas are like a lifetime. He left behind a pure and clean field, to be passed down to generations of descendants. Alas! A coral tree supports the bright moon, and a Persian at the bottom of the sea chews ice at night.
Eulogy for Venerable Yue'an
His appearance is not truly coming, his disappearance is not truly going. Meeting face to face in life, people cannot find him anywhere. Clouds are moving fast, the moon is revolving, the boat is sailing, but the shore is receding. Alas! With a long roar, the sea and sky are filled with autumn, and the golden crow (another name for the sun) crows at midnight, and the sky dawns.
Eulogy for Venerable Xueling
His face is as round as the full moon, his bones are as white as ice and snow. Looking from afar, the edges are distinct, layer upon layer, and within it must be rugged and uneven. Alas! White clouds cut across the blue of the morning peaks, and the cuckoo cries, staining the entire spring mountain with blood.
澹居鎧公贊
骨棱層。心寥廓。氣昂藏。機活潑。那一半。沒描摸。佛祖郎當。眾生絡索。拌命橫身一力擔。不負家傳者一著。
自讚
看教不徹。參禪未瞥。一味癡憨。十方蠢拙。沒量如空。剛腸似鐵。且喜早入寒巖。滿拌放身休歇。忽遇一陣黑風。飄墮羅剎鬼國。拋入大冶紅爐。擲向炎方火宅。仰仗佛力加持。者條性命拾得。滿面風塵。一腔冰雪。不為行腳操方。多是疇償夙業。就中一片苦心。開口向人難說。只待龍華會中。那時方才明白。縱饒描寫將來。不是娘生骨血。
又。
坐楞伽山。踞磐陀石。聽海潮音。入無生國。早從金色界中來。老年誤作雷陽客。馬後驢前。風餐露食。歷窮火聚刀山。且喜干戈寧息。感荷 君恩復放還。一條性命拾得。翻身直上萬峰頭。晝夜打眠無間歇。眾魔心空。諸佛耳熱。時人若問個中機。鼎湖山上云長白。
又。
形似片云。太虛不住。來去無心。隨風一度。坐鼎湖之高峰。笑曹溪之露柱。任他苦海波翻。自信肝腸鐵鑄。回看火宅炎蒸。何似白雲深處。
又。
為僧久慣。還俗了欠。習氣難忘。修行不辦。幸入 聖天子大冶紅爐。鑄成一個生鐵羅漢。拋向火宅炎荒。大似鑊湯爐炭。煉得通身骨肉镕。剩得慈悲
心一片。深知恩大莫能酬。要報須憑真實愿。
又。
心非在家。形還混俗。眼裡有珠。胸中無物。聞名時是是非非。見面后嚷嚷咄咄。任他描寫百千般。只有一點畫不出。
又。
非俗非僧。不真不假。肝膽冰霜。形骸土苴。一味癡憨。萬般瀟灑。若不是 聖天子破格鉗錘。如何得隨伴著將軍戰馬。看他別有一種精神。恰不屬之乎者也。
又。
拄杖長戈。體盂刁斗。一等生涯。何分妍丑。但看水月空華。此外于吾何有。
又。
少小自愛出家。老大人教還俗。若不恒順世緣。只道胸中有物。聊向光影門頭。略露本來面目。鬚髮苦費抓搔。形骸喜沒拘束。一轉楞伽一炷香。到處生涯隨分足。
又。
心不在發。形不在僧。人不足道。名不足稱。百無可取。一味可憎。忍辱法門。唯此獨能。
又。
愛山不高。愛水不深。僧不去發。俗不冠巾。文不識字。武不談兵。實無可取。虛有其名。此個沒用頭阿師。只宜貶向雷陽隊里。著他驢前馬後。者一著最能。
又。
獨行獨坐。快活無那。凡事無心。佛也不做。萬里雷陽。一擲便過。若有相逢問是誰。兜率殿中第一座。
又。
心不在道。形不入俗。腳無干絆。口
【現代漢語翻譯】 現代漢語譯本 一顆真心，深深知道恩情浩大難以報答，要報答必須憑藉真實的願力。
又。
心不執著于在家，形體還混跡於世俗。眼裡有智慧之珠，心中卻空無一物。聽到名字時，世人議論紛紛，見面后卻大聲呵斥。任憑他人如何描寫，只有一點是描繪不出來的。
又。
非僧非俗，不真不假。肝膽如冰霜般清冽，形體如同塵土草芥般卑微。一味癡憨，萬般瀟灑。若不是聖明天子破格提拔，如何能跟隨將軍戰馬？看他別有一種精神，恰恰不屬於之乎者也。
又。
拄著長戈，拿著盛飯的器具，敲著刁斗（古代軍中報時用具）。一樣的生涯，何必區分美醜。但看水月空花，此外於我還有什麼呢？
又。
年少時自願出家，年老時大人教唆還俗。若不恒順世間的因緣，只說胸中有東西。姑且在光影門頭，略微顯露本來的面目。鬚髮苦於抓撓，形骸喜歡沒有拘束。一轉《楞伽經》，一炷香，到處生涯隨緣而足。
又。
心不在於頭髮，形不在於僧衣。人不值得稱道，名不值得稱頌。百般無可取之處，一味令人憎惡。唯有忍辱法門，才能做到這一點。
又。
愛山不高，愛水不深。僧不剃髮，俗不戴巾。文不識字，武不談兵。實在沒有什麼可取之處，只是虛有其名。這個沒用的阿師，只適合貶到雷陽的隊伍里，讓他驢前馬後，這一招最有效。
又。
獨自行走，獨自坐臥，多麼快樂逍遙。凡事無心，連佛也不做。萬里雷陽，一擲而過。若有人相逢問是誰，（我就是）兜率天宮中的第一座。
又。
心不在道，形不入俗。腳下沒有牽絆，口
【English Translation】 English version A single heart, deeply knows the great kindness is difficult to repay. To repay it, one must rely on genuine vows.
Again.
The heart is not attached to being at home, and the form still mingles with the mundane. There are pearls of wisdom in the eyes, but the mind is empty of things. When the name is heard, the world argues. After meeting, they shout and scold. Let others describe it in a hundred or a thousand ways, there is only one point that cannot be depicted.
Again.
Neither monk nor layman, neither true nor false. The heart is as clear as ice and frost, and the body is as humble as dust and weeds. Utterly foolish and simple, yet completely unrestrained. If it weren't for the extraordinary promotion by the wise and sagacious emperor, how could one follow the general's warhorse? Look at his unique spirit, which does not belong to the 'zhī hū zhě yě' (之乎者也, classical Chinese particles).
Again.
Leaning on a long spear, holding a food bowl, striking the 'diāodǒu' (刁斗, ancient military timekeeping instrument). The same life, why distinguish between beauty and ugliness? Just look at the moon in the water and the flowers in the air, what else is there for me?
Again.
Voluntarily became a monk in youth, persuaded to return to lay life in old age. If one does not constantly accord with worldly conditions, they will say there is something in the chest. Let's briefly reveal the original face at the entrance of the gate of light and shadow. The hair suffers from scratching, and the body rejoices in being unrestrained. One turn of the 'Laṅkāvatāra Sūtra' (楞伽經), one incense stick, a life lived everywhere is sufficient according to circumstances.
Again.
The heart is not in the hair, the form is not in the monastic robes. The person is not worth mentioning, the name is not worth praising. There is nothing to commend, only something to detest. Only the 'kṣānti-pāramitā' (忍辱法門, the perfection of patience) can accomplish this.
Again.
Loving mountains not high, loving water not deep. Monks do not shave their heads, laymen do not wear caps. Literati do not recognize words, military men do not discuss war. There is really nothing to commend, only an empty name. This useless 'ācārya' (阿師, teacher) is only suitable to be demoted to the ranks of Leiyang, making him follow before donkeys and behind horses. This move is most effective.
Again.
Walking alone, sitting alone, how happy and carefree. Without intention in anything, not even doing Buddha. Ten thousand miles of Leiyang, passed in a flash. If someone meets and asks who it is, (I am) the first seat in the 'Tuṣita Heaven' (兜率天宮).
Again.
The heart is not in the 'dharma' (道), the form does not enter the mundane. The feet have no entanglements, the mouth
無拘束。如風行空。如響答谷。一味癡憨。千般埋沒。幸籍菩提樹一枝。此生千足與萬足。
又。
少小出家。老大還俗。裝憨打癡。有皮沒骨。不會修行。全無拘束。一朝特地觸龍顏。貶向雷陽作馬足。而今躲懶到曹溪。學墜石頭舂米穀。
又。
此老無狀。是何模樣。打之不痛。抓之不癢。罵之不羞。謗之不枉。兀坐不會參禪。一味胡思亂想。作佛無分。作祖有障。只好發付無事甲里。做個老軍隊長。
又。
俗不知名。僧不在數。佛祖隊里不容。眾生界中不住。白手操戈。赤身露布。怕死入地無門。要活上天無路。都道是沒伎倆的阿師。誰知是不識字的大措。
又。
霜𩯭鬔松。冰心冷淡。鉗口結舌。奔雷卷電。作東西南北之人。受百千萬億之難。號是憨僧。呼為鐵漢。形影相看瘴海濵。莫道斯人無侶伴。
又。
出世六十年。當軍三千日。住山二十秋。畢竟沒巴鼻。為僧不解修行。涉俗又無拘忌。是何等業緣。作者般蟲豸。最喜是一片癡心。把佛祖門庭。當自己家事。煩惱無邊。苦海無際。歷盡風波。隨行逐隊。荊棘林里橫身。戈戟場中作戲。到如今不肯回頭。閻老子豈不生氣。想待彌勒下生。那時方才理會。咄。春山夜雨子規啼。聲聲叫人
【現代漢語翻譯】 現代漢語譯本 無拘無束，如同風在空中飄行，如同回聲應答山谷。一片癡傻憨厚，種種才能被埋沒。幸虧憑藉菩提樹（Bodhi tree）的一根枝條，此生才得以滿足。
又。
年少時出家，年老時還俗。裝傻充愣，有皮囊而無骨氣。不會修行，完全沒有約束。一旦觸犯了皇帝的威嚴，就被貶到雷陽（Leiyang）做馬伕。如今躲懶到曹溪（Caoxi），學習墜落的石頭舂米。
又。
這個老傢伙不成樣子，是什麼模樣？打他也不痛，抓他也不癢。罵他也不羞愧，誹謗他也不冤枉。呆呆地坐著不會參禪，一味胡思亂想。成佛沒有份，成祖有障礙。只好把他發配到無事之人的隊伍里，做個老軍隊長。
又。
在俗世中無人知曉他的名字，在僧侶中也不被計數。佛祖（Buddha）的隊伍里不容他，眾生的世界裡不居住。空手拿著武器，赤身裸體地示眾。怕死入地無門，要活上天無路。都說他是沒有本事的阿師（teacher），誰知道是不識字的大老粗。
又。
鬢髮蓬鬆如霜，內心冷淡如冰。閉口不言，如同奔雷閃電。做東西南北四方之人，遭受百千萬億的苦難。號稱是憨僧，被稱為是鐵漢。形影相看在瘴癘之地的海邊，不要說這個人沒有同伴。
又。
出世六十年，當兵三千日。住在山裡二十年，畢竟沒有頭緒。做和尚不明白修行，涉足世俗又沒有顧忌。是什麼樣的業緣，造就了這樣的蟲豸？最喜歡的是一片癡心，把佛祖（Buddha）的門庭，當做自己的家事。煩惱無邊，苦海無際。歷盡風波，隨波逐流。在荊棘林里橫臥，在戰場上嬉戲。到了如今還不肯回頭，閻王（Yama）怎麼能不生氣？想著等待彌勒（Maitreya）下生，那時才來理會。咄！春山夜雨中杜鵑啼叫，聲聲催人歸去。
【English Translation】 English version Unrestrained, like the wind moving through the sky, like an echo answering a valley. Utterly foolish and simple, all talents buried. Fortunately, relying on a branch of the Bodhi tree, this life is fulfilled.
Again.
Ordained young, returned to lay life old. Feigning foolishness, all skin and no bones. Unable to cultivate, completely unrestrained. Once offending the emperor's countenance, demoted to Leiyang to be a horse groom. Now shirking laziness in Caoxi, learning to drop stones to hull rice.
Again.
This old fellow is out of shape, what does he look like? Hitting him doesn't hurt, scratching him doesn't itch. Cursing him doesn't shame him, slandering him isn't wronging him. Sitting blankly, unable to meditate, only thinking wildly. No share in becoming a Buddha, an obstacle to becoming a Patriarch. Might as well send him to the ranks of the idle, to be an old army captain.
Again.
Unknown by name in the secular world, uncounted among the monks. Not tolerated in the Buddha's ranks, not dwelling in the realm of sentient beings. Wielding weapons barehanded, exposing himself nakedly. Afraid of death, with no door to enter the earth; wanting to live, with no path to ascend to heaven. Everyone says he is a teacher (Ācārya) without skills, who knows he is an illiterate boor.
Again.
Temples disheveled like frost, heart cold and indifferent. Mouth clamped shut, like rolling thunder and lightning. Living as a person of the four directions, enduring hundreds of thousands of millions of hardships. Called a foolish monk, hailed as an iron man. Form and shadow watch each other on the malarial seacoast, don't say this person has no companions.
Again.
Sixty years in the world, three thousand days as a soldier. Twenty autumns dwelling in the mountains, ultimately without a clue. As a monk, not understanding cultivation; entering the world, without restraint or taboo. What kind of karmic connection created such a worm? What he likes most is a single foolish heart, treating the Buddha's (Buddha) gate as his own family affair. Troubles are boundless, the sea of suffering is limitless. Having experienced all kinds of storms, drifting along with the crowd. Lying down in the thorny forest, playing in the battlefield. Even now, he is unwilling to turn back, how can Yama (Yama) not be angry? Thinking of waiting for Maitreya (Maitreya) to descend, then he will understand. Alas! In the spring mountains, the night rain, the cuckoo cries, each sound urging people to return.
且歸去。
又。
其狀龍鍾。其中空空。佛祖界中不住。眾生隊里難容。諸緣不會。一法不通。只將尋常茶飯。當作豎立門風。枉費癡心沒底。落得煩惱無窮。不若貶向無生國土。披白雲以高臥。抱明月而長終。一切不顧。依稀成就個真正憨翁。
又。
為六祖而來。因讓師而去。來去雖似奔忙。法門本來無住。祇為撐支父子門庭。不是妄生閑氣。歷盡艱難。參殘竹篦。落得滿面風塵。當作西來祖意。到底一片金剛心。尚留再布曹溪地。
又。
兀兀無知。百無所思。全沒伎倆。一味憨癡。豈是人天眼目。原來粥飯阿師。只有一種奇特處。皎皎月上珊瑚枝。
又。
曾向缽中。見有萬衆。問是文殊。被他掉弄。直到五臺。親承奉重。聞說凈土法門。恰似開眼作夢。想是此老前身。今日重來打鬨。
又。
七十年來。夢遊人世。隨身叢林。空花佛事。不顧危亡。全無避忌。一朝觸犯龍顏。拶得虛空粉碎。擲向萬里炎荒。依舊逢場作戲。只至弓折箭盡。那時方才歇氣。而今正眼看來。落得一覺熟睡。
又。
月掛長松。影沉秋水。有相可窺。無物堪比。不可得而親。豈可得而取。引萬里之長風。縱洪波之一葦。大似少室巖前。不是毗盧城裡。
【現代漢語翻譯】 現代漢語譯本 且歸去。 又。 其狀龍鍾。其中空空。佛祖界中不住。眾生隊里難容。諸緣不會。一法不通。只將尋常茶飯。當作豎立門風。枉費癡心沒底。落得煩惱無窮。不若貶向無生國土。披白雲以高臥。抱明月而長終。一切不顧。依稀成就個真正憨翁。 又。 為六祖（惠能大師）而來。因讓師（讓禪師）而去。來去雖似奔忙。法門本來無住。只為撐支父子門庭。不是妄生閑氣。歷盡艱難。參殘竹篦。落得滿面風塵。當作西來祖意。到底一片金剛心。尚留再布曹溪（曹溪寶林寺所在地）地。 又。 兀兀無知。百無所思。全沒伎倆。一味憨癡。豈是人天眼目。原來粥飯阿師。只有一種奇特處。皎皎月上珊瑚枝。 又。 曾向缽中。見有萬衆。問是文殊（文殊菩薩）。被他掉弄。直到五臺（五臺山）。親承奉重。聞說凈土法門。恰似開眼作夢。想是此老前身。今日重來打鬨。 又。 七十年來。夢遊人世。隨身叢林。空花佛事。不顧危亡。全無避忌。一朝觸犯龍顏。拶得虛空粉碎。擲向萬里炎荒。依舊逢場作戲。只至弓折箭盡。那時方才歇氣。而今正眼看來。落得一覺熟睡。 又。 月掛長松。影沉秋水。有相可窺。無物堪比。不可得而親。豈可得而取。引萬里之長風。縱洪波之一葦。大似少室巖前。不是毗盧（毗盧遮那佛）城裡。
【English Translation】 English version Just return. Again. Its form is decrepit. Its inside is empty. It doesn't dwell in the realm of Buddhas and Patriarchs. It's hard to accommodate in the ranks of sentient beings. It doesn't understand any conditions. It doesn't penetrate a single dharma. It only takes ordinary tea and rice as the established family style. It wastes foolish, bottomless minds, only reaping endless煩惱(troubles). It's better to be banished to the land of no-birth, wearing white clouds as a high pillow, embracing the bright moon for a long end. Ignoring everything, vaguely becoming a truly simple old man. Again. Coming for the Sixth Patriarch (Huineng), leaving because of Rang (Zen Master Rang). Although coming and going seem busy, the Dharma gate is originally without dwelling. Only to support the family's gate. Not to create idle anger. Having gone through hardships, participating with broken bamboo sticks, ending up with a face full of dust, taking it as the meaning of the Patriarch coming from the West. In the end, a piece of diamond heart still remains to spread again in Caoxi (location of Caoxi Baolin Temple). Again. Dull and ignorant, without any thoughts. Completely without skills, simply foolish and simple. How can it be the eye of humans and gods? Originally a porridge and rice teacher. Only having one kind of unique place. The bright moon is on the coral branch. Again. Once in the bowl, seeing countless people. Asking if it was Manjusri (Manjusri Bodhisattva), being teased by him. Going all the way to Wutai (Mount Wutai), personally receiving respect. Hearing about the Pure Land Dharma gate, it's just like opening your eyes and dreaming. Thinking it's the previous life of this old man, coming back today to fool around. Again. For seventy years, dreaming of traveling in the human world. Carrying the Sangha with him, empty flower Buddhist affairs. Not caring about danger, completely without avoidance. One day offending the emperor's face, squeezing the void to pieces. Throwing him to the desolate lands of ten thousand miles, still acting according to the occasion. Only when the bow is broken and the arrows are exhausted, will he then rest. Now looking with the proper eye, ending up with a sound sleep. Again. The moon hangs on the tall pine, the shadow sinks in the autumn water. There is a form to be seen, nothing to compare it to. It cannot be obtained and approached. How can it be obtained and taken? Drawing the long wind of ten thousand miles, letting go of a reed in the vast waves. Very similar to before Shaoshi Rock, not inside Virocana (Vairocana Buddha) City.
清絕塵埃。了無渣滓。聲吼泥牛。花開碓嘴。從他相識滿乾坤。脫體承當能幾幾。
又。
如鏡現像。似雲浮空。虛谷聲響。止水魚蹤。有眼不見。有耳如聾。既無可以讚歎。又何可以形容。喚作一物即不中。此其所以為憨翁。
又。
威威堂堂。澄澄湛湛。不設城府。全無崖岸。氣蓋乾坤。目撐雲漢。流落今事門頭。不出威音那畔。無論為俗為僧。肩頭不離扁擔。若非佛祖奴郎。定是覺場小販。不入大冶紅爐。誰知他是鐵漢。只待彌勒下生。方了者重公案。
又。
五臺冰雪枯。東海波濤惡。炎荒瘴癘深。曹溪緣分薄。只待心疲力倦。赤身走歸南嶽。七十峰頭睡正濃。醒來兩眼空落落。坐倚長松獨自看。白雲一片生幽壑。
又。
不屬聖凡。本來面目。從何處來。向毫端出。水澄月照面。云開山露骨。要知淵默雷聲。大似響傳空谷。有人若問西來的意。但向伊道即心即佛。
又。
面闊口窄。眉橫鼻直。任爾描模。全無氣息。文彩未露時。那個知端的。不向人天路上來。問君何處曾相識。
又。
此老其中。空無一物。不聖不凡。非心非佛。兔角杖撈水月蹤。龜毛繩縛虛空骨。喚作憨山則背。不喚作憨山則觸。仔細撿點將來。恰以枯樁
【現代漢語翻譯】 現代漢語譯本： 清凈到沒有一絲塵埃，完全沒有任何雜質。發出吼聲的泥牛，在石碓的嘴上開放的花朵。任憑他相識的人遍滿天地，能夠徹底承擔的又有幾人？
又。
如同鏡子顯現影像，好似雲彩漂浮在空中。空曠的山谷里迴響著聲音，平靜的水面上留下魚的軌跡。有眼睛卻看不見，有耳朵卻像聾了一樣。既然沒有什麼可以讚歎的，又有什麼可以形容的呢？把它叫做『一物』就錯了，這就是它被稱為憨翁的原因。
又。
威嚴而莊重，清澈而深邃。不設防備，完全沒有邊際。氣概蓋過天地，目光支撐著雲霄。流落在當今世事門前，也不超出威音王佛（過去佛名）那邊。無論是出家為僧還是在家為俗人，肩膀上都不離開扁擔。如果不是佛祖的奴僕，一定是覺悟場所的小販。不進入大冶的紅爐，誰知道他是真正的鐵漢？只有等待彌勒佛（未來佛）下生，才能了結這樁公案。
又。
五臺山的冰雪已經枯竭，東海的波濤洶涌險惡。炎熱荒涼的地方瘴氣癘疫深重，在曹溪（六祖慧能弘法之地）的緣分淺薄。只有等到心力交瘁，赤身走回南嶽（山名）。在七十個山峰上睡得正香甜，醒來兩眼空空蕩蕩。獨自坐著倚靠著長松樹觀看，一片白雲從幽深的山谷中升起。
又。
不屬於聖人，也不屬於凡人，這就是本來的面目。從哪裡來？又向筆尖流出。水清澈時月亮就照在水面，雲彩散開時山就露出骨骼。要知道深沉的寂靜中蘊含著雷霆般的聲音，就像聲音在空曠的山谷中迴響一樣。如果有人問西來的意（禪宗用語，指達摩祖師西來傳法的真意），就直接告訴他『即心即佛』。
又。
臉龐寬闊，嘴巴窄小，眉毛橫生，鼻子挺直。任憑你描繪模擬，完全沒有氣息。文采還沒有顯露的時候，誰能知道它的真實面目呢？不從人天路上來，請問你從哪裡曾經相識？
又。
這個老傢伙的其中，空無一物。不聖不凡，非心非佛。用兔角做的枴杖去撈水中的月亮，用烏龜毛做的繩子去捆綁虛空的骨頭。叫他憨山（人名，作者自稱）就違背了，不叫他憨山就牴觸了。仔細檢查一番，恰如一截枯木樁。
【English Translation】 English version: Pure and free from dust, without any dregs. A mud ox roaring, flowers blooming on the rice mortar. Let him be known throughout the universe, how many can truly take it upon themselves?
Again.
Like a mirror reflecting images, like clouds floating in the sky. Echoes in an empty valley, traces of fish in still water. Having eyes but not seeing, having ears but like being deaf. Since there is nothing to praise, what can be described? Calling it 'a thing' is wrong; this is why it is called 'Han Weng' (Simple Old Man).
Again.
Majestic and dignified, clear and profound. Setting no defenses, having no boundaries. A spirit covering the universe, eyes supporting the Milky Way. Drifting into the affairs of the present world, not going beyond the side of Buddha Wei Yin Wang (name of a past Buddha). Whether a monk or a layman, the shoulder never leaves the carrying pole. If not a servant of the Buddha, then surely a peddler in the field of enlightenment. Not entering the red furnace of the great smelter, who knows he is a true iron man? Only waiting for Maitreya (future Buddha) to descend, to settle this case.
Again.
The ice and snow of Mount Wutai are withered, the waves of the East Sea are turbulent and fierce. The hot and desolate lands are filled with miasma and plague, the affinity in Cao Xi (where the Sixth Patriarch Huineng propagated the Dharma) is thin. Only waiting until heart and strength are exhausted, to return barefoot to Mount Nan Yue (mountain name). Sleeping soundly on the seventy peaks, waking up with empty eyes. Sitting alone, leaning against a tall pine tree, watching a white cloud rising from a secluded valley.
Again.
Not belonging to the saint, nor to the ordinary person, this is the original face. Where does it come from? And flows from the tip of the brush. When the water is clear, the moon reflects on the surface; when the clouds disperse, the mountain reveals its bones. Know that profound silence contains the sound of thunder, like an echo in an empty valley. If someone asks about the meaning of the Westward Journey (Zen term, referring to the true meaning of Bodhidharma's transmission of Dharma from the West), just tell him 'Mind is Buddha'.
Again.
A wide face and a narrow mouth, horizontal eyebrows and a straight nose. Let you depict and imitate, completely without breath. When the literary talent has not yet been revealed, who can know its true face? Not coming from the path of humans and gods, where have you ever met it?
Again.
Within this old fellow, there is nothing. Neither saintly nor ordinary, neither mind nor Buddha. Using a rabbit-horn staff to scoop up the moon in the water, using a tortoise-hair rope to bind the bones of emptiness. Calling him Han Shan (name, the author's self-reference) is a betrayal, not calling him Han Shan is a contradiction. Examining it carefully, it is just like a dry stump.
榾柮。只是別有一種惺惺。畢竟描模不出。咄咄咄。月落不離天。鳥歸樹上宿。
又。
坐五臺之冰雪。聽東海之波濤。飲炎荒之瘴毒。臥南嶽之高峰。拈雙徑之竹篦。吹雲棲之布毛。且看者些行腳。恰似月上松梢。若問大人作略。全沒半點。求其衲僧巴鼻。絕無一毫。只有一副肝膽。痛癢不在皮毛。再三捫摸。仔細抓搔。求之不得。切處難撓。且道畢竟如何。咦。巫峽猿啼霜夜月。斷腸聲使夢魂銷。
又。
四十七年前。曾向江心住。今過七十二。重來第二度。如空云去來。竟莫知其故。相逢舊時人。請問歸家路。識破夢幻身。便是第一步。若問末後句。看燈籠露柱。
又觀海圖贊
巨石長松。洪波冥壑。仰之彌高。望之彌闊。中有一人。神情軒豁。時聽潮音說普門。親證耳根真解脫。
又行腳贊
錫杖無環。草鞋沒締。十方往來。隨足所至。世出世間。兩不相似。水月道場。空花佛事。若問生涯。如是如是。
胡中丞像贊
僧不僧。俗不俗。一樣心腸。兩般豐骨。若問宰官比丘。恰似生米作粥。今朝狹路相逢。依舊二三如六。不拘南北東西。觸著如釘入木。往來生死路頭。不知何處歸宿。但願同生兜率天。此心千足與萬足。
王宗伯像贊
【現代漢語翻譯】 榾柮（燒剩下的木柴）。只是其中另有一種惺惺相惜之情。終究難以描繪出來。咄咄咄。月亮落下也不曾離開天空，鳥兒飛回樹上棲息。
又。
坐在五臺山的冰雪之中，聆聽東海的波濤之聲，飲用炎熱荒涼之地的瘴氣毒物，躺臥在南嶽的高峰之上，拈起雙徑山的竹篦（竹製的拂塵），吹拂云棲寺的布毛（僧人的衣物）。且看這些行腳僧，恰似月亮升上松樹梢頭。若要問大人的作為，完全沒有半點痕跡。要尋求衲僧（指僧人）的真實面目，絕對沒有一絲一毫。只有一副肝膽，痛癢不在皮毛表面。再三撫摸，仔細抓撓，尋求卻不可得，關鍵之處難以觸及。且說究竟如何？咦！巫峽的猿猴在霜夜的月光下啼叫，斷腸的聲音使夢魂都消散。
又。
四十七年前，曾經在江心居住。如今過了七十二歲，再次來到這裡。如同天空中的雲彩來來去去，竟然不知道其中的緣故。與舊時的人相逢，請問回家的路在哪裡。認識到這如夢如幻的身體，便是第一步。若要問最後的歸宿，就去看燈籠和露柱（寺廟中常見的物品）。
又 觀海圖贊
巨大的巖石，高聳的長松，浩瀚的波濤，幽深的峽谷，仰望它越發顯得高大，眺望它越發顯得寬闊。其中有一人，神情軒昂開朗。時常聆聽潮音講述普門（觀世音菩薩的法門），親自證悟耳根的真實解脫。
又 行腳贊
錫杖沒有環，草鞋沒有繫帶，向十方往來，隨腳步所到之處。世俗和出世間，兩者並不相似。水月道場（虛幻的道場），空花佛事（虛幻的佛事）。若要問我的生涯，就是這樣，就是這樣。
胡中丞像贊
似僧非僧，似俗非俗，一樣的心腸，兩樣的豐采。若要問宰官和比丘（出家受具足戒的男子），恰似用生米來煮粥。今天在狹窄的路上相逢，依舊是二三如六（指不確定）。不拘南北東西，觸碰到就如同釘子釘入木頭一般。往來於生死輪迴的道路上，不知道哪裡是歸宿。但願一同往生兜率天（彌勒菩薩的凈土），此心千足萬足。
王宗伯像贊
【English Translation】 English version Kuduo (the firewood left after burning). But there is another kind of mutual appreciation in it. After all, it is difficult to describe. Tut tut tut. The moon sets but never leaves the sky, and the birds return to the trees to roost.
Also.
Sitting on the ice and snow of Mount Wutai (a sacred Buddhist mountain), listening to the waves of the East Sea, drinking the miasma and poison of the hot and desolate land, lying on the high peaks of Mount Heng (Southern Mountain), picking up the bamboo whisk of Shuangjing Mountain, blowing the cloth scraps of Yunqi Temple. And look at these wandering monks, just like the moon rising on the pine treetops. If you want to ask about the actions of the great man, there is no trace at all. To seek the true face of a Buddhist monk, there is absolutely not a trace. There is only a pair of liver and gallbladder, and the pain is not on the surface of the skin. Touching it again and again, scratching it carefully, seeking it but not getting it, the key point is difficult to touch. And say, what is it after all? Alas! The monkeys in the Wu Gorge cry in the frosty night moon, and the heartbreaking sound makes the dream soul dissipate.
Also.
Forty-seven years ago, I used to live in the heart of the river. Now, after seventy-two years, I have come here again for the second time. Like the clouds in the sky coming and going, I don't even know the reason. Meeting old people, please ask where is the way home. Recognizing this dreamlike body is the first step. If you want to ask about the final destination, go and see the lanterns and pillars (common objects in temples).
Also, Eulogy on Viewing the Sea Chart
Huge rocks, towering long pines, vast waves, deep ravines, looking up at it, it appears even taller, looking at it, it appears even wider. There is a person in it, with a spirited and cheerful expression. Often listening to the sound of the tide telling about Pumen (the Dharma door of Avalokiteśvara Bodhisattva), personally realizing the true liberation of the ear-root.
Also, Eulogy on Wandering
The tin staff has no rings, the straw sandals have no straps, going back and forth in the ten directions, wherever the feet go. The secular and the transcendental are not similar. Water-moon dojo (illusory dojo), empty-flower Buddhist affairs (illusory Buddhist affairs). If you want to ask about my life, it is like this, it is like this.
Eulogy on Vice Minister Hu's Portrait
Like a monk but not a monk, like a layman but not a layman, the same heart, two different appearances. If you want to ask about the official and the Bhikkhu (a man who has been ordained and taken the full precepts), it is like using raw rice to cook porridge. Meeting on a narrow road today, it is still two or three like six (referring to uncertainty). Regardless of north, south, east, or west, touching it is like a nail hammered into wood. Going back and forth on the road of birth and death, I don't know where the destination is. I hope to be reborn together in Tushita Heaven (the pure land of Maitreya Bodhisattva), this heart is a thousand times sufficient and ten thousand times sufficient.
Eulogy on Vice Minister Wang's Portrait
水月襟懷。空花眼界。鐵石肝腸。風雲氣概。記得未入胞胎。不是者個褦襶。就中沒處描模。看來有些古怪。當初不合杜口毗耶。今日卻來酬償夙債。塵勞中轉無盡法輪。毛端上現百千三昧。捨己爲人。將金博塊。時人盡道宰官身。我說是名觀自在。
憨山老人夢遊集卷第三十五 卍新續藏第 73 冊 No. 1456 憨山老人夢遊集
憨山老人夢遊集卷第三十六
侍 者 福 善 日錄
門 人 通 炯 編輯
嶺南弟子 劉起相 重較
頌
佛祖機緣(三十則)
釋迦牟尼世尊初生。一手指天。一手指地。周行七步。目顧四方。雲天上天下。唯吾獨尊。后雲門云。我當時若見。一棒打殺與狗子吃。貴圖天下太平。瑯玡覺云。可謂將此身心奉塵剎。是則名為報佛恩。頌曰。
才出頭來便著忙。虛開大口說行藏。祇知要吐心中事。番惹旁人說短長。
世尊因調達謗佛。生身陷地獄。佛敕阿難傳問云。汝在地獄中安否。云我雖在地獄。如三禪天樂。佛又令阿難傳問。你還求出否。云我待世尊來便出。阿難云。佛是三界大師。豈有入地獄分。云佛既無入地獄分。我豈有出地獄分。頌曰。
地獄天堂有甚差。受恩深處便為家。人生
【現代漢語翻譯】 現代漢語譯本
水月般的胸懷，空花般的眼界，鐵石般的心腸，風雲般的豪邁氣概。記得未入母胎之前，不是這個平庸的樣子。其中沒有地方可以描繪，看起來有些古怪。當初不該在毗耶離城保持沉默，今天卻要來償還宿世的債務。在塵世的勞苦中轉動無盡的法輪（Dharmacakra，佛法之輪），在毫毛的末端顯現百千種三昧（Samadhi，禪定）。捨棄自己，爲了他人，把黃金當瓦塊一樣看待。世人只說我是做官的身，我說這是名為觀自在（Avalokiteśvara，觀世音菩薩）。
憨山老人夢遊集卷第三十五 卍新續藏第 73 冊 No. 1456 憨山老人夢遊集
憨山老人夢遊集卷第三十六
侍 者 福 善 日錄
門 人 通 炯 編輯
嶺南弟子 劉起相 重較
頌
佛祖機緣(三十則)
釋迦牟尼世尊（Śākyamuni，佛教創始人）初生時，一手指天，一手指地，行走七步，目光環顧四方，說『天上天下，唯我獨尊』。後來雲門（Yunmen，禪宗大師）說：『我當時如果見到，一棒打殺，餵狗吃，爲了圖天下太平。』瑯玡覺（Langye Jue，禪宗大師）說：『可謂將此身心奉塵剎，是則名為報佛恩。』頌曰：
才一出頭就著忙，虛張聲勢說行藏。只知道要傾吐心中事，反惹得旁人議論短長。
世尊因為提婆達多（Devadatta，佛陀的堂兄弟）誹謗佛，生身陷入地獄。佛敕令阿難（Ānanda，佛陀的十大弟子之一）傳問說：『你在地獄中安樂嗎？』提婆達多說：『我雖在地獄，如在三禪天般快樂。』佛又令阿難傳問：『你還想出來嗎？』提婆達多說：『我等待世尊來就出來。』阿難說：『佛是三界大師，豈有入地獄的道理？』提婆達多說：『佛既然沒有入地獄的道理，我豈有出地獄的道理？』頌曰：
地獄天堂有甚麼差別？受恩情深厚的地方便當作家。人生 English version
A mind like the moon in water, a vision like flowers in the sky, a heart of iron and stone, a spirit of wind and cloud. Remembering before entering the womb, not this mediocre appearance. There's no place to describe within it, it seems somewhat strange. I shouldn't have kept silent in Vaisali (Vaiśālī, an ancient city in India) back then, but today I must repay the debts of past lives. Turning the endless Dharma wheel (Dharmacakra) in the toil of the world, manifesting hundreds of thousands of Samadhis (Samadhi, meditative absorption) on the tip of a hair. Sacrificing oneself for others, treating gold like clods of earth. People all say I am in an official's body, I say this is named Avalokiteśvara (Avalokiteśvara, the Bodhisattva of Compassion).
Hanshan Lao Ren Meng You Ji, Volume 35 Supplementary Volume 73, No. 1456, Hanshan Lao Ren Meng You Ji
Hanshan Lao Ren Meng You Ji, Volume 36
Attendant: Fu Shan, Daily Record
Disciple: Tong Jiong, Edited
Lingnan Disciple: Liu Qixiang, Revised
Verses
Buddha and Patriarch's Opportunities (30 Cases)
When Śākyamuni Buddha (Śākyamuni, the founder of Buddhism) was first born, he pointed one hand to the sky and one hand to the earth, walked seven steps, and looked around in all directions, saying, 'Above the heavens and below the heavens, I alone am the honored one.' Later, Yunmen (Yunmen, a Chan master) said, 'If I had seen him at that time, I would have struck him dead with a stick and fed him to the dogs, to ensure peace in the world.' Langye Jue (Langye Jue, a Chan master) said, 'It can be said that offering this body and mind to the dust and realms is truly repaying the Buddha's kindness.' The verse says:
Just coming out, already in a hurry, falsely boasting about one's whereabouts. Only knowing to pour out what's in one's heart, instead inviting others to gossip about one's shortcomings.
Because Devadatta (Devadatta, Buddha's cousin) slandered the Buddha, the World Honored One fell into hell alive. The Buddha ordered Ānanda (Ānanda, one of the ten great disciples of the Buddha) to ask, 'Are you at peace in hell?' Devadatta said, 'Although I am in hell, it is like the joy of the Third Dhyana Heaven.' The Buddha again ordered Ānanda to ask, 'Do you still want to get out?' Devadatta said, 'I will wait for the World Honored One to come and then I will get out.' Ānanda said, 'The Buddha is the master of the Three Realms, how could he have a share in entering hell?' Devadatta said, 'Since the Buddha has no share in entering hell, how could I have a share in getting out of hell?' The verse says:
What difference is there between hell and heaven? The place where one receives deep kindness becomes one's home. Human life
【English Translation】 English version
A mind like the moon in water, a vision like flowers in the sky, a heart of iron and stone, a spirit of wind and cloud. Remembering before entering the womb, not this mediocre appearance. There's no place to describe within it, it seems somewhat strange. I shouldn't have kept silent in Vaisali (Vaiśālī, an ancient city in India) back then, but today I must repay the debts of past lives. Turning the endless Dharma wheel (Dharmacakra) in the toil of the world, manifesting hundreds of thousands of Samadhis (Samadhi, meditative absorption) on the tip of a hair. Sacrificing oneself for others, treating gold like clods of earth. People all say I am in an official's body, I say this is named Avalokiteśvara (Avalokiteśvara, the Bodhisattva of Compassion).
Hanshan Lao Ren Meng You Ji, Volume 35
Supplementary Volume 73, No. 1456, Hanshan Lao Ren Meng You Ji
Hanshan Lao Ren Meng You Ji, Volume 36
Attendant: Fu Shan, Daily Record
Disciple: Tong Jiong, Edited
Lingnan Disciple: Liu Qixiang, Revised
Verses
Buddha and Patriarch's Opportunities (30 Cases)
When Śākyamuni Buddha (Śākyamuni, the founder of Buddhism) was first born, he pointed one hand to the sky and one hand to the earth, walked seven steps, and looked around in all directions, saying, 'Above the heavens and below the heavens, I alone am the honored one.' Later, Yunmen (Yunmen, a Chan master) said, 'If I had seen him at that time, I would have struck him dead with a stick and fed him to the dogs, to ensure peace in the world.' Langye Jue (Langye Jue, a Chan master) said, 'It can be said that offering this body and mind to the dust and realms is truly repaying the Buddha's kindness.' The verse says:
Just coming out, already in a hurry, falsely boasting about one's whereabouts. Only knowing to pour out what's in one's heart, instead inviting others to gossip about one's shortcomings.
Because Devadatta (Devadatta, Buddha's cousin) slandered the Buddha, the World Honored One fell into hell alive. The Buddha ordered Ānanda (Ānanda, one of the ten great disciples of the Buddha) to ask, 'Are you at peace in hell?' Devadatta said, 'Although I am in hell, it is like the joy of the Third Dhyana Heaven.' The Buddha again ordered Ānanda to ask, 'Do you still want to get out?' Devadatta said, 'I will wait for the World Honored One to come and then I will get out.' Ānanda said, 'The Buddha is the master of the Three Realms, how could he have a share in entering hell?' Devadatta said, 'Since the Buddha has no share in entering hell, how could I have a share in getting out of hell?' The verse says:
What difference is there between hell and heaven? The place where one receives deep kindness becomes one's home. Human life
適意即為樂。何用閑情檢點他。
世尊因黑齒梵志運神力。以左右手。擎來合歡梧桐樹兩株。至靈山獻佛。佛云。梵志。志應諾。佛云。放下著。志放下左手一株。佛又云。放下著。志放下右手一株。佛又云。放下著。志云。我兩手盡空。未審更放下個甚麼。佛云。吾非教汝放下其華。汝當放下內六根。外六塵。中六識。無一可舍。是汝免生死處。志忽然大悟。頌曰。
擎來平地起干戈。放下教伊沒奈何。直到水窮山盡處。縱無一物也嫌多。
世尊昔至多子塔前。命摩訶迦葉分座令坐。以僧伽黎圍之。遂告云。吾有正法眼藏。密付與汝。汝當護持。傳授將來。勿令斷絕。頌曰。
分明大地露堂堂。一片袈裟豈蓋藏。才說密時原不密。舌頭遍地太郎當。
文殊師利。在靈山會上諸佛集處。見一女子近佛座入於三昧。文殊白佛。云何此女得近佛坐。佛云。汝但覺此女。令從三昧起。汝自問之。文殊繞女子三匝。鳴指一下。乃至托上梵天。盡其神力而不能出。佛云。假使百千文殊。亦出此女定不得。下方過四十二恒河沙國土。有罔明菩薩能出此女定。須臾罔明至佛所。佛敕出此女定。罔明即于女子前。鳴指一下。女子於是從定而出。頌曰。
佛前女子路頭差。不是文殊力不加。縱有拿
【現代漢語翻譯】 現代漢語譯本： 隨心所欲就是快樂，何必用多餘的心思去挑剔其他呢？
世尊（釋迦牟尼佛）因為黑齒梵志（一位婆羅門修行者）運用神通，用左右手捧著兩株合歡梧桐樹，來到靈山獻給佛。佛說：『梵志。』梵志應答：『是。』佛說：『放下它。』梵志放下左手的一株。佛又說：『放下它。』梵志放下右手的一株。佛又說：『放下它。』梵志說：『我兩手都空了，不知道還要放下什麼？』佛說：『我不是教你放下那些花，你應該放下內在的六根（眼、耳、鼻、舌、身、意），外在的六塵（色、聲、香、味、觸、法），以及中間的六識（眼識、耳識、鼻識、舌識、身識、意識）。沒有一樣可以捨棄，這才是你免於生死輪迴的地方。』梵志忽然大悟，作偈說：
捧來平地起干戈，放下教伊沒奈何。直到水窮山盡處，縱無一物也嫌多。
世尊過去在多子塔前，命令摩訶迦葉（釋迦牟尼佛的大弟子）分一半座位讓他坐，用僧伽黎（一種袈裟）覆蓋著他，於是告訴他：『我有正法眼藏（佛法的精髓），秘密地交付給你，你應當護持，傳授給將來的人，不要讓它斷絕。』作偈說：
分明大地露堂堂，一片袈裟豈蓋藏。才說密時原不密，舌頭遍地太郎當。
文殊師利（文殊菩薩）在靈山法會上，諸佛聚集的地方，看見一個女子靠近佛座進入三昧（禪定）。文殊問佛：『為什麼這個女子能夠靠近佛座？』佛說：『你只要叫醒這個女子，讓她從三昧中出來，你自己問她。』文殊繞著女子轉了三圈，彈了一下手指，甚至托到梵天，用盡他的神力也不能使她出定。佛說：『即使成百上千的文殊，也不能使這個女子出定。』下方經過四十二恒河沙國土，有罔明菩薩能夠使這個女子出定。一會兒，罔明來到佛的處所，佛命令他使這個女子出定。罔明就在女子面前彈了一下手指，女子於是從定中出來。作偈說：
佛前女子路頭差，不是文殊力不加。縱有拿
【English Translation】 English version: Contentment is happiness. Why bother using idle thoughts to scrutinize others?
The World-Honored One (Shakyamuni Buddha), because the Black-Toothed Brahmin (a Brahmin practitioner) employed his supernatural powers, using his left and right hands to hold up two trees of Albizia julibrissin, came to Mount Ling (Vulture Peak) to offer them to the Buddha. The Buddha said, 'Brahmin.' The Brahmin responded, 'Yes.' The Buddha said, 'Put it down.' The Brahmin put down one tree in his left hand. The Buddha said again, 'Put it down.' The Brahmin put down one tree in his right hand. The Buddha said again, 'Put it down.' The Brahmin said, 'Both my hands are empty. I don't know what else to put down.' The Buddha said, 'I am not teaching you to put down those flowers. You should put down the inner six senses (eye, ear, nose, tongue, body, mind), the outer six dusts (form, sound, smell, taste, touch, dharma), and the middle six consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness). There is nothing that can be discarded. This is where you are freed from the cycle of birth and death.' The Brahmin suddenly had a great awakening and composed a verse:
Bringing them forth, on level ground, stirs up conflict; putting them down leaves them helpless. Until the water runs dry and the mountains reach their end, even having nothing at all is still considered too much.
The World-Honored One, in the past, before the Stupa of Many Sons, ordered Mahakashyapa (one of Shakyamuni Buddha's chief disciples) to share his seat and sit, covering him with a sanghati (a type of robe), and then told him, 'I have the Treasury of the Eye of the True Dharma (the essence of the Buddha's teachings), secretly entrusting it to you. You should protect and uphold it, and transmit it to future generations, do not let it be cut off.' Composing a verse:
Clearly, the vast earth is openly revealed; how can a single robe conceal it? The moment you speak of secrecy, it is no longer secret; tongues are everywhere, babbling nonsense.
Manjushri (Manjushri Bodhisattva), at the assembly on Mount Ling, in the place where all the Buddhas gathered, saw a woman near the Buddha's seat entering samadhi (meditative absorption). Manjushri asked the Buddha, 'Why is this woman able to sit near the Buddha's seat?' The Buddha said, 'You just awaken this woman, let her come out of samadhi, and ask her yourself.' Manjushri circled the woman three times, snapped his fingers once, and even lifted her to the Brahma Heaven, exhausting his supernatural powers, but could not bring her out of samadhi. The Buddha said, 'Even hundreds of thousands of Manjushris could not bring this woman out of samadhi.' Below, passing through forty-two Ganges sands of lands, there is the Net-Illuminating Bodhisattva who can bring this woman out of samadhi. In a moment, Net-Illuminating arrived at the Buddha's place, and the Buddha ordered him to bring this woman out of samadhi. Net-Illuminating immediately snapped his fingers once in front of the woman, and the woman then came out of samadhi. Composing a verse:
The woman before the Buddha took the wrong path; it's not that Manjushri's power was insufficient. Even if there were
龍捉虎手。無如打鼓弄琵琶。
達摩初至金陵見武帝。帝問如何是聖諦第一義諦。摩云。廓然無聖。帝云。對朕者誰摩云。不識。帝不契。遂折蘆渡江。至少室面壁九年。頌曰。
遠來一片熱心腸。只道他鄉是故鄉。豈料相逢不相識。掉頭冷坐最淒涼。
二祖至少林。參承達摩。立雪斷臂。問曰。諸佛法印。可得聞乎。摩曰。諸佛法印。不從人得。祖曰。我心未安。乞師安心。摩曰。將心來與汝安。祖云。覓心了不可得。摩云。與汝安心竟。祖於是悟入。頌曰。
齊腰大雪臂摧殘。特地將心強要安。借爾拳頭筑爾嘴。何曾添上一毫端。
六祖大師參黃梅。五祖著入碓房舂米。一日因五祖索偈。欲付衣法。師書偈于壁曰。菩提本無樹。明鏡亦非臺。本來無一物。何處惹塵埃。祖默識之。夜呼入室。密示心宗法眼。傳付衣缽。令渡江南歸曹溪。頌曰。
碓頭柴斧有何差。又向晴空眼見華。剛道本來無一物。如何又拾破袈裟。
未到黃梅早已知。三更入室又何為。祇將衣缽為奇貨。引得兒孫個個癡。
南陽忠國師。一日喚侍者。者應諾。如是三召。皆應諾。師曰。將謂吾辜負汝。卻是汝辜負吾。頌曰。
三呼三應太分明。辜負何曾有重輕。試向未呼前勘破。長風日
{ "translations": [ "現代漢語譯本：", "『龍捉虎手』，不如打鼓弄琵琶。", "", "達摩（Bodhidharma，禪宗始祖）初到金陵（Jinling，古都，今南京），拜見梁武帝（Emperor Wu of Liang）。武帝問：『如何是聖諦第一義諦？』達摩說：『廓然無聖。』帝問：『對朕者誰？』達摩說：『不識。』武帝不契悟。於是達摩折蘆葦渡江，到少室山（Shaoshi Mountain）面壁九年。頌曰：", "", "『遠來一片熱心腸，只道他鄉是故鄉。豈料相逢不相識，掉頭冷坐最淒涼。』", "", "二祖慧可（Huike，禪宗二祖）到少林寺（Shaolin Temple），參承達摩。立雪斷臂，問道：『諸佛法印，可得聞乎？』達摩說：『諸佛法印，不從人得。』慧可說：『我心未安，乞師安心。』達摩說：『將心來與汝安。』慧可說：『覓心了不可得。』達摩說：『與汝安心竟。』慧可於是悟入。頌曰：", "", "『齊腰大雪臂摧殘，特地將心強要安。借爾拳頭筑爾嘴，何曾添上一毫端。』", "", "六祖慧能（Huineng，禪宗六祖）大師參拜黃梅五祖弘忍（Hongren，禪宗五祖）。五祖讓慧能到碓房舂米。一日，五祖索要偈語，想要傳付衣法。慧能大師書偈于壁曰：『菩提本無樹，明鏡亦非臺。本來無一物，何處惹塵埃。』五祖默預設可。夜晚叫慧能入室，秘密開示心宗法眼，傳付衣缽，令其渡江南歸曹溪（Caoxi）。頌曰：", "", "『碓頭柴斧有何差，又向晴空眼見華。剛道本來無一物，如何又拾破袈裟。』", "", "『未到黃梅早已知，三更入室又何為。祇將衣缽為奇貨，引得兒孫個個癡。』", "", "南陽忠國師（Nanyang Zhongguo，唐代禪師）一日喚侍者。侍者應諾。如此三次呼喚，都應諾。國師說：『將謂吾辜負汝，卻是汝辜負吾。』頌曰：", "", "『三呼三應太分明，辜負何曾有重輕。試向未呼前勘破，長風日』", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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"", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", ], "english_translations": [ "English version:", "『Dragon Grasping Tiger』s Hand』 is not as good as playing the drum and plucking the pipa.", "", "Bodhidharma (the founder of Zen Buddhism) first arrived in Jinling (ancient capital, now Nanjing) and met Emperor Wu of Liang. The Emperor asked, 『What is the highest meaning of the noble truth?』 Bodhidharma said, 『Vast emptiness, nothing holy.』 The Emperor asked, 『Who is facing me?』 Bodhidharma said, 『I don』t know.』 The Emperor did not understand. Thereupon, Bodhidharma crossed the river on a reed and went to Shaoshi Mountain to face the wall for nine years. He composed a verse:", "", "『Coming from afar with a warm heart, I only thought the foreign land was my hometown. Unexpectedly, we meet but do not recognize each other, turning my head away to sit coldly in utter desolation.』", "", "The Second Patriarch Huike (the Second Patriarch of Zen) went to Shaolin Temple to serve Bodhidharma. He stood in the snow and cut off his arm, asking, 『Can I hear about the Dharma seal of all Buddhas?』 Bodhidharma said, 『The Dharma seal of all Buddhas cannot be obtained from others.』 Huike said, 『My mind is not at peace, I beg the master to pacify my mind.』 Bodhidharma said, 『Bring your mind here and I will pacify it for you.』 Huike said, 『I cannot find my mind.』 Bodhidharma said, 『I have completely pacified your mind.』 Thereupon, Huike attained enlightenment. He composed a verse:", "", "『Waist-deep snow, arm broken and ruined, especially bringing the mind to forcefully seek peace. Borrowing your fist to strike your mouth, not a hair's breadth is added.』", "", "The Sixth Patriarch Huineng (the Sixth Patriarch of Zen) went to Huangmei to pay respects to the Fifth Patriarch Hongren (the Fifth Patriarch of Zen). The Fifth Patriarch had Huineng pound rice in the mortar room. One day, the Fifth Patriarch asked for a verse, wanting to transmit the robe and Dharma. The Great Master Huineng wrote a verse on the wall, saying: 『Bodhi is originally without a tree, the bright mirror is also not a stand. Originally there is not a single thing, where can dust be attracted?』 The Fifth Patriarch silently acknowledged it. At night, he called Huineng into the room, secretly revealed the Dharma-eye of the mind-essence, transmitted the robe and bowl, and ordered him to cross the river south and return to Caoxi. He composed a verse:", "", "『What difference is there between the mortar head, firewood, and axe? Again, seeing flowers in the clear sky. Just saying originally there is not a single thing, how can one pick up the torn kasaya again?』", "", "『Knowing it long before arriving at Huangmei, what is the purpose of entering the room in the third watch? Only taking the robe and bowl as rare treasures, leading each and every descendant to be foolish.』", "", "Nanyang Zhongguo (a Zen master of the Tang Dynasty) called his attendant one day. The attendant responded. He called three times like this, and each time the attendant responded. The National Teacher said, 『I thought I was failing you, but it is you who are failing me.』 He composed a verse:", "", "『Three calls, three responses, too clear, how can there be heavy or light in failing? Try to examine it before the call, the long wind and sun』" ] }
夜吼松聲。
南嶽讓禪師初參六祖。祖問甚處來。師曰。嵩山來。祖曰。什麼物。恁么來。師曰。說似一物即不中。祖曰。還可修證否。師曰。修證即不無。染污即不得。祖曰。即此不染污。諸佛之所護念。汝既如是吾亦如是。頌曰。
遠來意氣甚揚揚。問著何如雪上霜。早向太陽門下立。何須撥火更澆湯。
馬師一日昇堂。百丈收卻面前席。祖便下座。頌曰。
大將登壇八面風。卷旗息鼓四壘空。太平氣象清如許。方見王師大戰功。
馬師不安。院主問和尚近日尊候如何。祖曰。日面佛。月面佛。頌曰。
病在膏肓不可醫。閉門暗地自尋思。傍人不解難禁處。才問如何已失時。
趙州因僧游五臺。問一婆子曰。臺山路。向甚麼處去。婆云。驀直去。僧便去。婆曰。好個阿師。又恁么去也。後有僧舉似師。師曰。待我去勘過。明日師便去。問臺山路向甚麼處去。婆曰。驀直去。師便去。婆曰。好個阿師。又恁么去也。師歸院。謂僧曰。臺山婆子為汝勘破了也。頌曰。
斜陽芳草正萋萋。漫把王孫去路迷。多少迷中留宿客。五更夢破一聲雞。
趙州問新到。曾到此間么。曰曾到。師曰。喫茶去。又問僧。僧曰。不曾到。師曰。喫茶去。後院主問曰。為甚麼曾到
【現代漢語翻譯】 現代漢語譯本：夜裡傳來松樹的呼嘯聲。
南嶽懷讓禪師最初參拜六祖慧能時，六祖問他從哪裡來。懷讓禪師說：『從嵩山來。』六祖說：『什麼東西，這樣來的？』懷讓禪師說：『說像一個東西就不對了。』六祖說：『還可以修證嗎？』懷讓禪師說：『修證不是沒有，但染污就不行。』六祖說：『就是這不染污的，是諸佛所護念的。你既然這樣，我也是這樣。』頌曰：
遠道而來意氣風發，氣勢昂揚，一問之下，如同雪上加霜。不如早早站在太陽門下，何必撥火再澆湯呢？（比喻已經很明白了，不需要再多此一舉）
馬祖道一禪師有一天升座說法，百丈懷海禪師把面前的坐席收了起來。馬祖於是就下座了。頌曰：
大將登上高壇，八面威風，捲起旗幟，停止敲鼓，四面營壘空空蕩蕩。太平景象如此清明，方才看見王師大戰的功勞。
馬祖身體不適，院主問和尚近日身體如何。馬祖說：『日面佛，月面佛。』頌曰：
病入膏肓，無法醫治，只能閉門暗地裡自己思量。旁邊的人不理解這難以忍受的痛苦，才剛問起情況，就已經錯過了時機。
趙州從諗禪師因為有僧人游五臺山，問一個老婦人說：『通往臺山的路，往哪裡去？』老婦人說：『一直往前走。』僧人就去了。老婦人說：『好一個阿師（和尚），又這樣去了。』後來有僧人把這件事告訴趙州禪師，趙州禪師說：『待我去勘驗一下。』第二天趙州禪師就去了，問：『通往臺山的路往哪裡去？』老婦人說：『一直往前走。』趙州禪師就去了。老婦人說：『好一個阿師，又這樣去了。』趙州禪師回到寺院，對僧人說：『臺山的老婦人，我已經為你勘破了。』頌曰：
夕陽西下，芳草萋萋，隨意地把王孫的去路迷惑。多少迷路的人留宿在此，五更時分被一聲雞鳴驚醒。
趙州禪師問新來的僧人：『曾經到過這裡嗎？』僧人說：『曾經到過。』趙州禪師說：『喫茶去。』又問另一個僧人，僧人說：『不曾到過。』趙州禪師說：『喫茶去。』後來院主問趙州禪師說：『為什麼曾經到過
【English Translation】 English version: The sound of pine trees roaring in the night.
Zen Master Nanyue Huairang first visited the Sixth Patriarch Huineng. The Patriarch asked, 'Where do you come from?' The Master said, 'From Mount Song.' The Patriarch said, 'What thing, comes like this?' The Master said, 'To say it resembles a thing is not right.' The Patriarch said, 'Can it still be cultivated and realized?' The Master said, 'Cultivation and realization are not absent, but defilement is not permissible.' The Patriarch said, 'This very non-defilement is what all Buddhas protect and remember. Since you are like this, so am I.' A verse says:
Coming from afar, his spirit is very high and vigorous, but when asked, it's like frost on snow. It's better to stand early under the gate of the sun; why stir the fire and pour on more soup? (Metaphor for already being clear, no need to overdo it)
One day, Zen Master Mazu Daoyi ascended the Dharma seat. Baizhang Huaihai took away the seat in front of him. Mazu then descended from the seat. A verse says:
The great general ascends the high platform, with wind blowing from all directions. Rolling up the flags, ceasing the drums, the four camps are empty. The scene of peace is so clear; only then can one see the great merit of the king's army.
Mazu was unwell. The abbot asked the master how he was feeling recently. Mazu said, 'Sun-faced Buddha, moon-faced Buddha.' A verse says:
The illness is incurable, deeply rooted in the vital organs. Closing the door, he secretly ponders alone. Those nearby do not understand the unbearable pain; as soon as they ask how he is, the opportunity is already lost.
Zen Master Zhaozhou Congshen, because a monk was traveling to Mount Wutai (Five Peak Mountain), asked an old woman, 'The road to Mount Wutai, where does it go?' The old woman said, 'Go straight ahead.' The monk then went. The old woman said, 'What a fine Ashi (monk), going like that again.' Later, a monk told this to Zen Master Zhaozhou, who said, 'I will go and investigate.' The next day, Zen Master Zhaozhou went and asked, 'The road to Mount Wutai, where does it go?' The old woman said, 'Go straight ahead.' Zen Master Zhaozhou then went. The old woman said, 'What a fine Ashi, going like that again.' Zen Master Zhaozhou returned to the monastery and said to the monks, 'The old woman of Mount Wutai, I have investigated her for you.' A verse says:
The setting sun, the fragrant grass is lush, carelessly misleading the path of the noble son. How many lost travelers stay overnight here, awakened by a rooster's crow at the fifth watch.
Zen Master Zhaozhou asked a newly arrived monk, 'Have you been here before?' The monk said, 'I have been here.' Zen Master Zhaozhou said, 'Have some tea.' He then asked another monk, who said, 'I have not been here.' Zen Master Zhaozhou said, 'Have some tea.' Later, the abbot asked Zen Master Zhaozhou, 'Why did you tell the one who had been
也云喫茶去。不曾到也云喫茶去。師召院主。主應諾。師曰。喫茶去。頌曰。
趙州一味澹生涯。但是相逢請喫茶。若問梅花探春色。一枝墻外過鄰家。
遠來經涉路迢遙。壘塊填胸氣正驕。不用靈丹並妙藥。只須一碗熱湯澆。
趙州因僧問。如何是祖師西來意。師曰。庭前柏樹子。曰和尚莫將境示人。師曰。我不將境示人。曰如何是祖師西來意。師曰。庭前柏樹子。頌曰。
大千經卷剖微塵。臘盡陽回大地春。拈出庭前柏樹子。西來祖意又重新。
南泉因東西兩堂。各爭貓兒。師遇之。白眾曰。道得即救取貓兒。道不得即斬卻也。眾無對。師即斬之。趙州自外歸。師舉前語示之。州乃脫草鞋。安頭上而出。師曰。汝適來若在。即救得貓兒也。頌曰。
太阿出匣絕無情。觸著須教斷死生。偶遇白牯夸好手。卻將驢糞換雙睛。
睦州示眾云。大事未明。如喪考妣。大事已明。如喪考妣。頌曰。
長江無際渺風波。一任輕帆帶雨過。到岸回頭看白浪。愁心轉比在船多。
德山一日飯遲。托缽下堂。時雪峰作飯頭。見便云。這老漢。鐘未鳴。鼓未響。托缽向甚麼處去。師便歸方丈。峰舉似巖頭。頭云。大小德山。不會末後句。師聞。令侍者喚來。問汝不肯老僧那。
【現代漢語翻譯】 現代漢語譯本： 也說『喫茶去』。不曾來過也說『喫茶去』。趙州禪師叫來院主（寺院的負責人），院主答應后，禪師說：『喫茶去』。頌曰： 趙州禪師的生活清淡無味，只要有人來就請他喝茶。如果有人問梅花哪裡有春色，那就在墻外一枝伸向鄰家。 遠道而來，經過的路途遙遠。心中鬱結，氣焰正盛。不用什麼靈丹妙藥，只需要一碗熱茶澆下。 趙州禪師因有僧人問：『如何是祖師西來意（達摩祖師從西方來到中國的真正用意）？』禪師說：『庭前柏樹子（院子前面的柏樹）』。僧人說：『和尚不要用外境來開示人。』禪師說：『我不將外境來開示人。』僧人說：『如何是祖師西來意？』禪師說：『庭前柏樹子』。頌曰： 大千世界的經卷，剖開來看就像微塵一樣細小。冬末春來，大地回春。拈出庭前的柏樹子，西來祖師的真意又重新顯現。 南泉禪師因為東西兩堂的僧人爭奪一隻貓。禪師遇到此事，告訴大家說：『說得對，就救下這隻貓；說不對，就斬了它。』大家都沒有回答。禪師就斬了貓。趙州禪師從外面回來，南泉禪師把之前的事情告訴他。趙州禪師於是脫下草鞋，頂在頭上走了出去。南泉禪師說：『你剛才若在，就能救下那隻貓了。』頌曰： 太阿劍出鞘，絕情無義，碰到它就要斷絕生死。偶然遇到自誇好手的人，卻用驢糞換了他的雙眼。 睦州禪師開示大眾說：『大事未明（生死大事沒有明白），如同死了父母一樣悲痛；大事已明，也如同死了父母一樣悲痛。』頌曰： 長江無邊無際，風波浩渺。任憑輕快的帆船帶著雨水駛過。到了岸邊回頭看白色的浪花，憂愁的心情反而比在船上時更多。 德山禪師有一天吃飯晚了，端著缽下堂。當時雪峰禪師擔任飯頭（負責做飯的僧人），看見了就說：『這老漢，鐘沒有敲，鼓沒有響，端著缽要去哪裡？』德山禪師就回到了方丈（寺院住持的房間）。雪峰禪師把這件事告訴了巖頭禪師。巖頭禪師說：『德山老漢，不會末後句（最終的歸宿）。』德山禪師聽到了，讓侍者叫來雪峰禪師，問：『你不認可老僧嗎？』
【English Translation】 English version: He also says, 'Go have some tea.' Even to those who haven't been here, he says, 'Go have some tea.' The Master called the head monk (the person in charge of the monastery). The head monk responded. The Master said, 'Go have some tea.' A verse says: Zhao Zhou's (a Zen master) life is simple and plain. Whenever someone comes, he invites them to have tea. If you ask where the plum blossoms find the color of spring, it's on a branch extending beyond the wall into the neighbor's yard. Coming from afar, the journey is long and arduous. Frustrations fill the chest, and arrogance is strong. No need for miraculous pills or wondrous medicines, just a bowl of hot tea to pour down. A monk asked Zhao Zhou (a Zen master), 'What is the meaning of Bodhidharma's (the first patriarch of Zen Buddhism) coming from the West?' The Master said, 'The cypress tree in the courtyard.' The monk said, 'Master, please do not use external objects to instruct people.' The Master said, 'I am not using external objects to instruct people.' The monk said, 'What is the meaning of Bodhidharma's coming from the West?' The Master said, 'The cypress tree in the courtyard.' A verse says: The sutras of the great thousand worlds, when dissected, are as tiny as dust. As winter ends and spring returns, the earth revives. Picking up the cypress tree in the courtyard, the meaning of the Patriarch's coming from the West is renewed. Nanquan (a Zen master) encountered a dispute between the monks of the East and West halls over a cat. The Master, upon encountering this, announced to the assembly, 'If you can speak the truth, you can save the cat; if you cannot, it will be killed.' No one could answer. The Master then killed the cat. Zhao Zhou (a Zen master) returned from outside, and Nanquan (a Zen master) told him what had happened. Zhao Zhou (a Zen master) then took off his straw sandals, placed them on his head, and walked out. Nanquan (a Zen master) said, 'If you had been here just now, you could have saved the cat.' A verse says: The Tai'a sword, once drawn, is ruthless and without mercy, severing life and death upon contact. Occasionally encountering someone who boasts of skill, he exchanges their eyes for donkey dung. Muzhou (a Zen master) instructed the assembly, saying, 'Before the great matter is clear (the matter of life and death), it is like losing one's parents, causing great sorrow; even when the great matter is clear, it is still like losing one's parents, causing great sorrow.' A verse says: The Yangtze River is boundless, with vast winds and waves. Let the light sails pass with the rain. Turning back to look at the white waves from the shore, the sorrowful heart is even greater than when on the boat. One day, Deshan (a Zen master) was late for his meal and descended the hall carrying his bowl. At that time, Xuefeng (a Zen master) was the cook (the monk in charge of cooking). Seeing this, he said, 'This old man, the bell hasn't rung, the drum hasn't sounded, where are you going with your bowl?' Deshan (a Zen master) then returned to his abbot's quarters (the room of the abbot of the monastery). Xuefeng (a Zen master) told Yantou (a Zen master) about this. Yantou (a Zen master) said, 'Old Deshan (a Zen master), he doesn't understand the final phrase (the ultimate destination).' Deshan (a Zen master) heard this and had the attendant summon Xuefeng (a Zen master), asking, 'Do you disapprove of this old monk?'
頭密啟其意。師乃休去。至明日昇堂。果與尋常不同。頭至僧堂前。撫掌大笑曰。且喜老漢會末後句。雖然如是。只得三年。果三年而沒。頌曰。
閑看師子漫調兒。顧欠頻呻力盡施。觸著翻身聊一擲。低頭歸去令全提。末後句。莫狐疑。自在遊行更讓誰。萬古長空風月在。三年未必是歸期。
德山因廓侍者。問從上諸聖向甚麼去。師曰。作么作么。廓曰。敕點飛龍馬。跛鱉出頭來。師休去。明日師浴出。廓過茶與師。師撫廓背曰。昨日公案作么生。廓曰。這老漢。今日方始瞥。師又休去。頌曰。
慣戰深藏陷虎機。窮追焉敢犯重圍。縱然保得全身去。折盡旗槍已喪威。
馬祖與百丈西堂南泉玩月次。祖曰。正與么時如何。丈曰。正好修行。堂曰。正好供養。泉拂袖便行。祖曰。經入藏。禪歸海。唯有善愿。獨超物外。頌曰。
月到中秋分外明。幾家歌管不停聲。漁翁歸去蘆花宿。睡熟江天夢不成。
長沙因張拙秀才。看千佛名經。問曰。百千諸佛。但見其名。未審居何國土。還化物也無。師曰。黃鶴樓崔顥題后。秀才還曾題也未。曰未曾。師曰。得閑題取一篇。頌曰。
黃鶴樓前江水深。風波日夜吼雷音。百千諸佛同搖舌。覿面何勞別處尋。
夾山參船子。才見
【現代漢語翻譯】 現代漢語譯本： 頭密啟其意。師乃休去。至明日昇堂。果與尋常不同。頭至僧堂前。撫掌大笑曰。『且喜老漢會末後句。雖然如是。只得三年。』果三年而沒。頌曰： 『閑看師子漫調兒。顧欠頻呻力盡施。觸著翻身聊一擲。低頭歸去令全提。末後句。莫狐疑。自在**更讓誰。萬古長空風月在。三年未必是歸期。』 德山因廓侍者。問從上諸聖向甚麼去。師曰。『作么作么。』廓曰。『敕點飛龍馬。跛鱉出頭來。』師休去。明日師浴出。廓過茶與師。師撫廓背曰。『昨日公案作么生。』廓曰。『這老漢。今日方始瞥。』師又休去。頌曰： 『慣戰深藏陷虎機。窮追焉敢犯重圍。縱然保得全身去。折盡旗槍已喪威。』 馬祖（Mazu，禪宗大師）與百丈（Baizhang，禪宗大師）西堂（Xitang，禪宗大師）南泉（Nanquan，禪宗大師）玩月次。祖曰。『正與么時如何。』丈曰。『正好修行。』堂曰。『正好供養。』泉拂袖便行。祖曰。『經入藏。禪歸海。唯有善愿。獨超物外。』頌曰： 『月到中秋分外明。幾家歌管不停聲。漁翁歸去蘆花宿。睡熟江天夢不成。』 長沙（Changsha，地名，也指代禪師）因張拙秀才。看千佛名經。問曰。『百千諸佛。但見其名。未審居何國土。還化物也無。』師曰。『黃鶴樓（Yellow Crane Tower）崔顥（Cui Hao，詩人）題后。秀才還曾題也未。』曰『未曾。』師曰。『得閑題取一篇。』頌曰： 『黃鶴樓前江水深。風波日夜吼雷音。百千諸佛同搖舌。覿面何勞別處尋。』 夾山（Jiashan，地名，也指代禪師）參船子（Chuanzi，禪宗大師）。才見
【English Translation】 English version: The head monk secretly revealed his intention. The master then dismissed him. The next day, when the master ascended the hall, he was indeed different from usual. The head monk went to the front of the monks' hall, clapped his hands and laughed loudly, saying, 'I am delighted that the old man understands the ultimate phrase.' Although it is so, it will only last for three years.' Indeed, he passed away after three years. A verse says: 'Leisurely watching the lion playfully frolic, repeatedly groaning and panting, exerting all strength. Touching it, it turns over and throws itself once. Lowering its head, it returns, completely lifting the command. The ultimate phrase, do not doubt. Who else can surpass the freedom of **? The wind and moon exist in the eternal sky. Three years may not necessarily be the time of return.' Deshan (Deshan, a Zen master) asked the attendant Kuo (Kuo): 'Where do all the past sages go?' The master said, 'What? What?' Kuo said, 'An imperial decree appoints a flying dragon horse; a lame turtle comes out.' The master dismissed him. The next day, after the master finished bathing, Kuo offered tea to the master. The master stroked Kuo's back and said, 'How was yesterday's public case?' Kuo said, 'This old man, only today did I catch a glimpse.' The master dismissed him again. A verse says: 'Accustomed to battle, deeply hiding the tiger-trapping mechanism. Daring to pursue recklessly, one risks violating the heavy encirclement. Even if one manages to preserve one's whole body, all the flags and spears are broken, and the prestige is lost.' Mazu (Mazu, a Zen master) was enjoying the moon with Baizhang (Baizhang, a Zen master), Xitang (Xitang, a Zen master), and Nanquan (Nanquan, a Zen master). Mazu said, 'What about right at this moment?' Baizhang said, 'It is a good time for cultivation.' Xitang said, 'It is a good time for offering.' Nanquan flicked his sleeves and left. Mazu said, 'The scriptures enter the library, Zen returns to the sea. Only good vows transcend the material world.' A verse says: 'The moon is exceptionally bright in mid-autumn. Many families sing and play music without stopping. The fisherman returns to sleep among the reeds. Sound asleep, the dream in the river and sky cannot be formed.' Changsha (Changsha, a place name, also referring to a Zen master) because of Zhang Zhuo, a scholar, was reading the Sutra of the Names of a Thousand Buddhas. He asked, 'Hundreds of thousands of Buddhas, we only see their names. I don't know in which country they reside, and whether they transform beings.' The master said, 'After Cui Hao (Cui Hao, a poet) wrote on the Yellow Crane Tower (Yellow Crane Tower), have you, scholar, ever written on it?' The scholar said, 'I have not.' The master said, 'Find some time to write a piece.' A verse says: 'The river water is deep in front of the Yellow Crane Tower. The wind and waves roar like thunder day and night. Hundreds of thousands of Buddhas wag their tongues together. Face to face, why bother searching elsewhere?' Jiashan (Jiashan, a place name, also referring to a Zen master) visited Boatman (Chuanzi, a Zen master). As soon as he saw him
便問大德住甚麼寺。山曰。寺即不住。住即不似。子曰。不似。似個甚麼。山曰。不是目前法。師曰。甚麼處得來。山曰。非耳目之所到。師曰。一句合頭語。萬劫系驢橛。師又曰。垂絲千尺。意在深潭。離鉤三寸。子何不道。山擬開口。被師一橈打落水中。山才上船。師又曰。道。道。山擬開口。師便打。山豁然大悟。乃點頭三下。師曰。竿頭絲線從君弄。不犯清波意自殊。山遂問拋綸罷釣時如何。師曰。絲懸淥水。浮定有無之意。山曰。語帶玄而無路。舌頭談而不談。師曰。釣盡江波。錦鱗始遇。山乃掩耳。師曰。如是如是。頌曰。
蘭橈獨倚把關津。鉤線閑垂釣錦鱗。偶遇獰龍才一撞。滔天浪里解翻身。
趙州因僧問。狗子還有佛性也無。州云無。頌曰。
長江一望渺寒煙。極目中流思惘然。可惜夜深明月下。更無人問渡頭船。
趙州因僧問萬法歸一。一歸何處。師曰。老僧在青州。做領布衫重七斤。頌曰。
路到懸崖沒處行。轉身一步腳頭輕。要尋掛角羚羊跡。有眼饒君亦似盲。
雪峰因三聖問透網金鱗。未審以何為食。師曰。待汝出網來向汝道。聖曰。一千五百人善知識。話頭也不識。師曰。老僧住持事繁。頌曰。
扁舟使盡一帆風。到岸何勞又轉篷。若問漁
【現代漢語翻譯】 現代漢語譯本 （禪師）便問（雲水）大德（指僧人）住在什麼寺廟。（雲水）僧說：『寺廟我沒有住，如果說住，那就不是真正的住。』禪師說：『不是真正的住，那像個什麼？』（雲水）僧說：『不是目前（可以理解的）法。』禪師說：『從什麼地方得來（這個道理）？』（雲水）僧說：『不是耳目所能達到的地方。』禪師說：『一句說得上的話，（卻）萬劫都像繫在驢橛上一樣（沒有用）。』禪師又說：『垂下千尺絲線，意在深潭。離開魚鉤三寸，你為什麼不說（出你的見解）？』（雲水）僧剛要開口，被禪師用船槳打落水中。（雲水）僧才上船，禪師又說：『說！說！』（雲水）僧剛要開口，禪師就打。（雲水）僧豁然大悟，於是點頭三下。禪師說：『竿頭的絲線任你擺弄，不觸犯清澈的水波，意境自然不同。』（雲水）僧於是問：『拋下釣竿停止垂釣的時候怎麼樣？』禪師說：『絲線懸在綠水裡，漂浮著有和無的意境。』（雲水）僧說：『話裡帶著玄機卻沒有路可尋，舌頭動了卻好像沒有說話。』禪師說：『釣盡江中的魚，才能遇到錦鱗。』（雲水）僧於是摀住耳朵。禪師說：『如是，如是。』頌說： 獨自靠著蘭橈把守關口，悠閒地垂下釣鉤釣錦鱗。偶爾遇到猙獰的龍撞擊，在滔天巨浪里也能翻身。 趙州禪師因為有僧人問：『狗子還有佛性嗎？』趙州禪師回答：『沒有。』頌說： 長江一望無際，寒煙渺渺，極目遠眺，心中思緒茫然。可惜夜深明月之下，更沒有人詢問渡口的船。 趙州禪師因為有僧人問：『萬法歸一，一歸何處？』禪師說：『老僧在青州，做的領布衫重七斤。』頌說： 路走到懸崖邊沒有地方可行走，轉身一步，腳下就輕快了。想要尋找掛角羚羊的軌跡，即使有眼睛也像瞎子一樣。 雪峰禪師因為三聖問：『透網金鱗（比喻解脫的人），不知道用什麼做食物？』禪師說：『等你出了網來再告訴你。』三聖說：『一千五百人的善知識，連話頭也不認識。』禪師說：『老僧住持寺廟事務繁忙。』頌說： 小船用盡了一帆風，到了岸邊何必再轉動船篷。如果問漁
【English Translation】 English version (The Chan master) then asked the virtuous (referring to the monk) Yunshui (wandering monk): 'Which temple do you reside in?' The (Yunshui) monk said: 'I do not reside in a temple. If I were to say I reside, then it would not be true residence.' The Chan master said: 'Not true residence? What is it like then?' The (Yunshui) monk said: 'It is not a Dharma (teaching) that can be understood at present.' The Chan master said: 'Where did you obtain (this principle) from?' The (Yunshui) monk said: 'It is not a place that ears and eyes can reach.' The Chan master said: 'A sentence that hits the mark, (yet) for countless kalpas (eons) it is like being tied to a donkey stake (useless).' The Chan master further said: 'Dropping a thousand-foot silk line, the intention is in the deep pool. Three inches away from the hook, why don't you speak (your insight)?' As the (Yunshui) monk was about to open his mouth, he was knocked into the water by the Chan master with an oar. As soon as the (Yunshui) monk got back on the boat, the Chan master said again: 'Speak! Speak!' As the (Yunshui) monk was about to open his mouth, the Chan master struck him. The (Yunshui) monk suddenly had a great awakening, and then nodded three times. The Chan master said: 'The silk thread on the pole is yours to play with, without disturbing the clear waves, the intention is naturally different.' The (Yunshui) monk then asked: 'What is it like when the fishing line is cast and the fishing stops?' The Chan master said: 'The silk thread hangs in the green water, floating with the intention of existence and non-existence.' The (Yunshui) monk said: 'The words carry mystery but there is no path to find, the tongue moves but it seems like no words are spoken.' The Chan master said: 'Fish out all the fish in the river, and then you will encounter the brocade carp.' The (Yunshui) monk then covered his ears. The Chan master said: 'Thus, thus.' A verse says: Leaning alone on the orchid oar, guarding the pass, leisurely casting the hook to fish for brocade carp. Occasionally encountering a ferocious dragon striking, even in the滔天 (tāo tiān) huge waves, one can turn oneself around. Chan Master Zhaozhou (趙州) because a monk asked: 'Does a dog have Buddha-nature?' Chan Master Zhaozhou replied: 'No.' A verse says: Looking out over the Yangtze River (長江), the cold mist is vast, gazing far into the distance, thoughts are lost in confusion. It is a pity that under the bright moon in the deep night, no one asks about the ferry boat at the crossing. Chan Master Zhaozhou because a monk asked: 'The myriad dharmas return to one, where does the one return to?' The Chan master said: 'This old monk is in Qingzhou (青州), making a collar cloth shirt weighing seven pounds.' A verse says: The road reaches a cliff with nowhere to go, turning around one step, the feet become light. Wanting to find the tracks of a羚羊 (líng yáng) antelope hanging its horns, even with eyes, you are like a blind person. Chan Master Xuefeng (雪峰) because San Sheng (三聖) asked: 'A golden carp that has passed through the net (a metaphor for a liberated person), I don't know what it eats?' The Chan master said: 'I will tell you when you come out of the net.' San Sheng said: 'A good teacher of one thousand five hundred people, doesn't even recognize the topic of conversation.' The Chan master said: 'This old monk is busy with the affairs of the monastery.' A verse says: The small boat uses up a sail of wind, having reached the shore, why bother turning the awning again. If you ask the fisher
翁何處宿。放歌歸去月明中。
僧問雲門。不起一念。還有過也無。門云。須彌山。頌曰。
天寒霜落月沉西。清夜迢迢鶴夢迷。海底日輪紅似火。行人猶聽五更雞。
雲門上堂。光不透脫。有兩般病。一切處不明。面前有物是一。又透得一切法空。隱隱地。似有個物相似。亦是光不透脫。又法身亦有兩般病。得到法身。為法執不忘。己見猶存。坐在法身邊是一。直饒透得法身去。放過即不可。仔細檢點將來。有甚麼氣息。亦是病。頌曰。
天街華月影珊珊。沉醉東風獨倚欄。朝罷九重人靜后。六宮猶整尚衣冠。
魯祖尋常見僧來便面壁。南泉聞云。我尋常向師僧道。佛未出世時會取。尚不得一個半個。他恁么驢年去。頌曰。
寒巖雪壓一枝梅。無限春光不放開。卻被東風輕漏泄。暗香吹入夢中來。
溈山示眾云。老僧百年後。向山下作一頭水牯牛。左脅下書五字。曰溈山僧某甲。此時若喚作溈山僧。又是水牯牛。喚作水牯牛。又是溈山僧。喚作甚麼即得。頌曰。
馬腹驢胎佛祖家。大人行處路途賒。牯牛若較溈山老。頭角崢嶸更讓他。
雲門因僧問如何是佛。門云。乾屎橛。頌曰。
山河國土露堂堂。瓦礫叢林總放光。若使一塵當面立。恒沙諸佛盡
【現代漢語翻譯】 現代漢語譯本： 『翁何處宿。放歌歸去月明中。』——老翁在何處歇息呢？我放聲歌唱，在明亮的月光中歸去。
『僧問雲門（Yunmen，禪師名）。不起一念。還有過也無。門云。須彌山（Sumeru，佛教宇宙觀中的聖山）。頌曰。』——有僧人問雲門禪師：『不起一個念頭，還有過錯嗎？』雲門禪師回答：『須彌山。』頌詞說：
『天寒霜落月沉西。清夜迢迢鶴夢迷。海底日輪紅似火。行人猶聽五更雞。』——天氣寒冷，霜降，月亮西沉。清冷的夜晚漫長，仙鶴在夢中迷離。海底的太陽紅得像火一樣，趕路的人還在聽著五更的雞鳴。
『雲門上堂。光不透脫。有兩般病。一切處不明。面前有物是一。又透得一切法空。隱隱地。似有個物相似。亦是光不透脫。又法身亦有兩般病。得到法身。為法執不忘。己見猶存。坐在法身邊是一。直饒透得法身去。放過即不可。仔細檢點將來。有甚麼氣息。亦是病。頌曰。』——雲門禪師上堂說法：『光明不能完全穿透，有兩種毛病。在任何地方都不明瞭，眼前有東西存在，這是一種。又完全通達一切法空，隱隱約約地，好像有個東西存在一樣，這也是光明不能完全穿透。法身也有兩種毛病。得到了法身，因為對法的執著不能忘記，自己的見解仍然存在，坐在法身邊就是一種。即使完全通達了法身，放過也不可以。仔細檢查將來，有什麼氣息，這也是毛病。』頌詞說：
『天街華月影珊珊。沉醉東風獨倚欄。朝罷九重人靜后。六宮猶整尚衣冠。』——天街上華美的月亮影子搖曳，我沉醉在東風中獨自倚靠著欄桿。早朝結束，深宮九重天人都安靜下來之後，後宮嬪妃們還在整理著華麗的衣冠。
『魯祖尋常見僧來便面壁。南泉（Nanquan，禪師名）聞云。我尋常向師僧道。佛未出世時會取。尚不得一個半個。他恁么驢年去。頌曰。』——魯祖經常見到僧人來就面壁。南泉禪師聽說了，說：『我經常對僧人說，在佛未出世的時候領會，尚且得不到一個半個。他這樣驢年才能領會。』頌詞說：
『寒巖雪壓一枝梅。無限春光不放開。卻被東風輕漏泄。暗香吹入夢中來。』——寒冷的巖石上，雪壓著一枝梅花。無限的春光不肯輕易綻放。卻被東風輕輕地泄露了，暗香吹入人們的夢中。
『溈山（Weishan，禪師名）示眾云。老僧百年後。向山下作一頭水牯牛。左脅下書五字。曰溈山僧某甲。此時若喚作溈山僧。又是水牯牛。喚作水牯牛。又是溈山僧。喚作甚麼即得。頌曰。』——溈山禪師向大眾開示說：『老僧百年之後，到山下轉世做一頭水牛。在左邊肋下寫五個字，叫做溈山僧某甲。這個時候如果叫作溈山僧，又是水牛。叫作水牛，又是溈山僧。叫作什麼才對呢？』頌詞說：
『馬腹驢胎佛祖家。大人行處路途賒。牯牛若較溈山老。頭角崢嶸更讓他。』——馬腹驢胎都是佛祖之家，大人行走的地方路途遙遠。水牛如果和溈山禪師比老，就讓他頭角崢嶸更勝一籌吧。
『雲門因僧問如何是佛。門云。乾屎橛。頌曰。』——雲門禪師因為有僧人問什麼是佛，雲門禪師回答：『乾屎橛。』頌詞說：
『山河國土露堂堂。瓦礫叢林總放光。若使一塵當面立。恒沙諸佛盡』——山河國土顯露著本來的面目，瓦礫叢林都放出光明。如果讓一粒塵埃當面立起，恒河沙數般的諸佛都...
【English Translation】 English version: 『Where does the old man lodge? Singing, I return in the bright moonlight.』
『A monk asked Yunmen (Zen master's name): 'If not a single thought arises, is there still fault?' Yunmen replied: 'Mount Sumeru (Sumeru, the sacred mountain in Buddhist cosmology).' A verse says:』
『The weather is cold, frost falls, and the moon sinks in the west. The clear night is long, and the crane is lost in dreams. The sun wheel under the sea is as red as fire. Travelers still hear the rooster crowing at the fifth watch.』
『Yunmen ascended the hall. Light does not penetrate thoroughly. There are two kinds of sickness. Not being clear in all places, having something in front of you, is one. Also, penetrating all dharmas as empty, vaguely, as if there is something similar, is also light not penetrating thoroughly. Also, the Dharmakaya (Dharmakaya, the body of the Dharma) has two kinds of sickness. Having attained the Dharmakaya, because attachment to the Dharma is not forgotten, one's own views still exist, sitting beside the Dharmakaya is one. Even if you completely penetrate the Dharmakaya, letting it go is not permissible. Examining it carefully in the future, whatever breath there is, is also sickness.』 A verse says:
『The shadows of the beautiful moon on the heavenly street shimmer. Intoxicated by the east wind, I lean alone on the railing. After the morning court, when the ninefold palace is quiet, the six palaces still arrange their magnificent robes and crowns.』
『Lu Zu (Lu Zu, a Zen master) often turned to face the wall whenever he saw monks coming. Nanquan (Nanquan, a Zen master) heard of this and said: 'I often tell monks that even if they understand before the Buddha appeared in the world, they still wouldn't get even half of it. At this rate, it will take them a donkey's year to understand.' A verse says:』
『On the cold cliff, snow presses down on a branch of plum blossoms. Limitless spring light does not easily unfold. Yet it is lightly leaked by the east wind, and its subtle fragrance blows into dreams.』
『Weishan (Weishan, a Zen master) addressed the assembly, saying: 'After this old monk dies in a hundred years, I will be reborn as a water buffalo at the foot of the mountain. Five characters will be written on my left flank, saying: Weishan monk so-and-so. At this time, if you call me Weishan monk, I am also a water buffalo. If you call me a water buffalo, I am also Weishan monk. What should you call me then?' A verse says:』
『Horse's belly, donkey's womb, are all the Buddha's family. The path is long where great people walk. If the water buffalo is compared to the old Weishan, let its horns be even more prominent.』
『Yunmen, because a monk asked what is Buddha, Yunmen replied: 'A dried dung stick.' A verse says:』
『Mountains, rivers, and lands are openly revealed. Tiles, pebbles, and forests all emit light. If a single speck of dust stands before your face, all the Buddhas of the Ganges sands...』
遮藏。
金剛經頌(十八首)
世尊著衣持缽空生嘆希有
著衣持缽只如斯。飯食經行有甚奇。何故空生嘆希有。令人特地更生疑。
應如是住
窮途白眼正悽惶。忽漫相逢大歇場。放下便為安樂地。何須忉怛費商量。
如是降伏其心
壁間燈影弄孩兒。黑夜翻疑有鬼隨。試到天明親看破。許多驚喜向誰提。
實無眾生得滅度者
夜來夢到鬼門關。無數羅叉擁鐵山。唱罷寒雞天大曉。回頭一笑破愁顏。
不住于相
乾闥婆城落鏡中。樓臺殿閣滿虛空。但看無數登臨客。倚檻披襟送去鴻。
應無所住而生其心
鳥跡魚蹤莫浪尋。電光石火豈容心。時人但聽春禽噪。誰信頻伽鷇里音。
無我人眾生壽者
傀儡登壇待鼓鑼。大家相聚聽高歌。不知線索經誰手。線斷羞慚最懡㦬。
四果不作是念
長途客店暫招商。一宿休閑豈久長。夜夢忽登兜率界。回頭空費好思量。
燃燈佛所於法實無所得
少攜書劍走他鄉。主意將來赴選場。偶向街頭遇占卜。報言當作狀元郎。
持四句偈其福甚多
年年鬼祟請神巫。送退還來作穢污。太上老君如律令。諸邪從此一齊驅。
須菩提感激流涕
【現代漢語翻譯】 現代漢語譯本 遮藏。
金剛經頌(十八首)
世尊著衣持缽空生(須菩提，佛陀的弟子)嘆希有
著衣持缽只如斯。飯食經行有甚奇。何故空生(須菩提，佛陀的弟子)嘆希有。令人特地更生疑。
應如是住
窮途白眼正悽惶。忽漫相逢大歇場。放下便為安樂地。何須忉怛費商量。
如是降伏其心
壁間燈影弄孩兒。黑夜翻疑有鬼隨。試到天明親看破。許多驚喜向誰提。
實無眾生得滅度者
夜來夢到鬼門關。無數羅叉(惡鬼)擁鐵山。唱罷寒雞天大曉。回頭一笑破愁顏。
不住于相
乾闥婆(天神)城落鏡中。樓臺殿閣滿虛空。但看無數登臨客。倚檻披襟送去鴻。
應無所住而生其心
鳥跡魚蹤莫浪尋。電光石火豈容心。時人但聽春禽噪。誰信頻伽(妙音鳥)鷇里音。
無我人眾生壽者
傀儡登壇待鼓鑼。大家相聚聽高歌。不知線索經誰手。線斷羞慚最懡㦬。
四果不作是念
長途客店暫招商。一宿休閑豈久長。夜夢忽登兜率界(欲界天)。回頭空費好思量。
燃燈佛所於法實無所得
少攜書劍走他鄉。主意將來赴選場。偶向街頭遇占卜。報言當作狀元郎。
持四句偈其福甚多
年年鬼祟請神巫。送退還來作穢污。太上老君如律令。諸邪從此一齊驅。
須菩提(佛陀的弟子)感激流涕
【English Translation】 English version Concealment.
Verses of the Diamond Sutra (18 poems)
The World Honored One (Sezun) wearing robes and holding a bowl, Subhuti (Kong Sheng, a disciple of the Buddha) marvels at the rarity.
Wearing robes and holding a bowl is just like this. What's so strange about eating and walking? Why does Subhuti (Kong Sheng, a disciple of the Buddha) marvel at the rarity? It makes people specially suspicious.
One should dwell thus
On a desolate road, white eyes are filled with sorrow. Suddenly, one encounters a great resting place. Letting go becomes a land of peace and joy. Why bother with anxious deliberation?
Thus subdue the mind
A lamp's shadow plays with a child on the wall. In the dark night, one mistakenly suspects a ghost is following. Try to see through it clearly at dawn. To whom can you tell so much surprise?
Truly, there are no sentient beings who attain Nirvana
Last night, I dreamed of the gates of hell. Countless Rakshasas (demons) crowded around Iron Mountain. After the cold rooster crowed, the sky greatly dawned. Turning back, a smile breaks the worried face.
Not dwelling in appearances
A Gandharva (celestial musician) city falls into a mirror. Towers and pavilions fill the empty space. Just look at the countless visitors climbing up. Leaning on the railing, they send off the departing geese.
One should produce the mind without dwelling anywhere
Don't waste time searching for bird tracks and fish trails. How can the mind grasp lightning and sparks? People only listen to the spring birds chirping. Who believes in the sound of the Kalavinka (bird with a beautiful voice) inside the egg?
No self, no person, no sentient being, no lifespan
A puppet ascends the stage, awaiting drums and gongs. Everyone gathers to listen to the high song. Who knows whose hands control the strings? When the strings break, the shame is most embarrassing.
The four fruits do not make this thought
A long-distance inn temporarily attracts merchants. A night's rest is not for long. Suddenly dreaming of ascending to Tushita Heaven (desire realm heaven). Looking back, it's a waste of good thought.
The Dipankara Buddha truly obtained nothing from the Dharma
Carrying books and swords, I leave my hometown at a young age. My intention is to go to the selection field in the future. Accidentally encountering a fortune teller on the street, he reports that I will be the top scholar.
The merit of upholding a four-line verse is very great
Year after year, ghosts and goblins are invited to the shaman. Sending them away only brings back filth. As the Supreme Lord Lao says, 'As the law commands!' All evils are driven away from here at once.
Subhuti (a disciple of the Buddha) is moved to tears.
心頭痛處有誰知。國喪家亡說向誰。回首故鄉訊息斷。不堪重聽雁聲悲。
歌利王割截身體
穆王心愛偃師人。歌笑歡娛當是真。一怒頓教支解后。始知膠漆合成身。
一念信心即得菩提
莫道夷門薦狗屠。一言然諾許金軀。提錘直入中軍帳。奪得將軍肘后符。
三心不可得
寒空落落雁孤征。望眼昏迷里數生。自是本來軌跡斷。勸君不必計途程。
無法可說
幻戲場中伎倆多。歌聲不斷舞婆娑。可憐觀者增悲喜。曾見其中一線么。
如來說非眾生是名眾生
畫工隨意寫形容。狀貌衣冠各不同。好醜任他分別盡。到頭不是主人公。
凡夫者如來說則非凡夫
貴賤原無定準程。從來白屋出公卿。一蒙天子親宣詔。便是當場第一名。
如來者無所從來亦無所去
夢向華胥國里游。到時歡喜轉時愁。一聲雞唱霜天曉。枕上空華落兩眸。
凈土十六妙觀頌
第一日觀。觀落日如懸鼓
白日西沉寄所思。夕陽盡處有心知。一從別後無訊息。自此常如見面時。
第二水觀。觀大水澄清。凝冰映徹。作琉璃想
清涼心地碧澄澄。瑩徹猶如水結冰。一片琉璃光潔地。休教埋沒老胡僧。
第三地觀
【現代漢語翻譯】 現代漢語譯本 心頭痛處有誰知？國喪家亡說向誰？回首故鄉訊息斷，不堪重聽雁聲悲。
歌利王（Kali Raja，指一位以殘暴著稱的國王）割截身體
穆王（King Mu，周穆王）心愛偃師（Yan Shi，古代的巧匠）人。歌笑歡娛當是真。一怒頓教支解后，始知膠漆合成身。
一念信心即得菩提（Bodhi，覺悟）
莫道夷門（Yi Gate，地名）薦狗屠（dog butcher，以屠狗為業的人）。一言然諾許金軀。提錘直入中軍帳，奪得將軍肘后符。
三心不可得
寒空落落雁孤征。望眼昏迷里數生。自是本來軌跡斷，勸君不必計途程。
無法可說
幻戲場中伎倆多。歌聲不斷舞婆娑。可憐觀者增悲喜，曾見其中一線么。
如來說非眾生是名眾生
畫工隨意寫形容。狀貌衣冠各不同。好醜任他分別盡，到頭不是主人公。
凡夫者如來說則非凡夫
貴賤原無定準程。從來白屋出公卿。一蒙天子親宣詔，便是當場第一名。
如來者無所從來亦無所去
夢向華胥國（Hua Xu's kingdom，傳說中的理想國度）里游。到時歡喜轉時愁。一聲雞唱霜天曉，枕上空華落兩眸。
凈土十六妙觀頌
第一日觀。觀落日如懸鼓
白日西沉寄所思。夕陽盡處有心知。一從別後無訊息，自此常如見面時。
第二水觀。觀大水澄清。凝冰映徹。作琉璃想
清涼心地碧澄澄。瑩徹猶如水結冰。一片琉璃光潔地，休教埋沒老胡僧。
第三地觀
【English Translation】 English version Who knows the pain in my heart? To whom can I speak of the loss of my country and home? Turning back, the news from my homeland is cut off; I cannot bear to hear the sorrowful cry of the wild geese.
Kali Raja (Kali Raja, referring to a king known for his cruelty) cutting off his body
King Mu (King Mu of Zhou) dearly loved the artisan Yan Shi (Yan Shi, an ancient craftsman). Singing and laughter, joy and delight, seemed so real. But in a rage, he had him dismembered, and only then did he realize he was just a body pieced together with glue and lacquer.
A single thought of faith brings Bodhi (Bodhi, enlightenment)
Don't say that the dog butcher (dog butcher, a person who makes a living by slaughtering dogs) was recommended at Yi Gate (Yi Gate, a place name). A single promise was worth a golden body. He charged straight into the central army tent, and seized the tally from the general's elbow.
The three minds are unattainable
In the cold sky, a lone wild goose flies. My eyes are blurred with the many miles. Since the original traces are cut off, I advise you not to count the journey.
Nothing can be said
In the illusory theater, there are many tricks. Singing never stops, and dancing is graceful. Pitiful are the viewers who increase their joy and sorrow; have you ever seen a single thread within it?
'As the Tathagata says 'non-sentient beings,' that is named 'sentient beings.'
The painter freely paints appearances. The shapes, clothes, and hats are all different. Let him distinguish between good and bad as much as he wants; in the end, it is not the main character.
'As for common mortals, what the Tathagata speaks of is 'non-common mortals.'
Nobility and lowliness have no fixed standard. From humble homes come dukes and ministers. Once receiving the Emperor's personal decree, one becomes the number one person on the spot.
The Tathagata comes from nowhere and goes nowhere
Dreaming of traveling to Hua Xu's kingdom (Hua Xu's kingdom, a legendary ideal land). At the time, there was joy, then sorrow. With the crow of a rooster, the frosty sky dawns, and empty flowers fall from my eyes on the pillow.
Sixteen Contemplations on the Pure Land
First, contemplation of the sun. Contemplate the setting sun like a hanging drum
The white sun sets in the west, entrusting my thoughts. At the end of the setting sun, there is a knowing heart. Since we parted, there has been no news; from now on, it is as if we always meet.
Second, contemplation of water. Contemplate the clear water. Congealed ice reflects clearly. Imagine it as lapis lazuli
The cool mind is clear and blue. It is as clear as water turning to ice. A piece of lapis lazuli, a clean and bright ground; do not let it be buried by the old Hu monk.
Third, contemplation of the ground
。觀冰琉璃。成就地想
游心何處可經行。寶地琉璃一掌平。未動腳跟前一步。看來原不涉途程。
第四樹觀。觀琉璃地上。作寶樹想
行樹重重七寶林。目前羅列氣陰森。花含無量摩尼聚。風動常宣妙法音。
第五池觀。觀七寶池中。有八功德水想
如意珠王出涌泉。水含八德注花間。金剛池底金沙布。唸唸心開七寶蓮。
第六總觀。作寶樓閣想
寶嚴樓閣影重重。無量諸天集此中。不鼓自鳴天樂動。法音盈耳樂無窮。
第七座觀。觀七寶蓮華中。含金剛臺想
七寶華含七寶臺。摩尼華蕊結胞胎。隨心一片光明藏。自身金容出現來。
第八像觀。觀一佛二菩薩想
相好光明水月身。恰如亡子見慈親。從今一識娘生面。不作悠悠行路人。
第九佛觀。觀佛相好想
毫若須彌目若蓮。重重相好總無邊。通身毛孔光明聚。照徹三千及大千。
第十觀音觀。作大士形像。佛立頂冠想
長大無邊大士身。頂光化佛等微塵。細看毛孔含生土。觸目分明是故人。
第十一勢至觀。作端坐。手執蓮花想
光明色相總非差。頂上天冠百寶華。華里凈含諸佛土。不知誰是主人家。
第十二普觀。作自身往生蓮華開合想
【現代漢語翻譯】 現代漢語譯本 觀想冰琉璃，成就對大地的觀想。
心神遊歷何處可以到達？寶地琉璃平坦如掌。腳步還未移動一步，看來原本就不涉及路途遙遠。
第四觀想，觀想琉璃地上，作寶樹的觀想。
行列整齊的寶樹重重疊疊，構成七寶的樹林，眼前羅列，氣象陰森莊嚴。花朵包含著無量的摩尼寶珠，風吹動時，經常宣揚微妙的佛法之音。
第五觀想，觀想七寶池中，有八功德水的觀想。
如意珠王涌出泉水，水中含有八種功德，注入花間。金剛池底鋪滿金沙，唸唸之間，心開顯現七寶蓮花。
第六總觀想，作寶樓閣的觀想。
寶嚴的樓閣，影子重重疊疊，無量諸天聚集在此。無需敲擊，天樂自動鳴響，佛法之音盈滿耳邊，快樂無窮。
第七座觀想，觀想七寶蓮花中，包含金剛臺的觀想。
七寶蓮花包含七寶臺，摩尼花蕊結成胞胎。隨著心念，一片光明藏顯現，自身金色的容貌出現。
第八像觀想，觀想一佛二菩薩的觀想。
相好光明，如水中月般的化身，恰如迷失的兒子見到慈祥的母親。從今以後，認識了母親的面容，不再是悠悠行走的過路人。
第九佛觀想，觀想佛的相好。
眉間的白毫宛如須彌山，眼睛像蓮花一樣清澈，重重疊疊的相好，總也看不到邊際。全身的毛孔都聚集著光明，照亮三千大千世界。
第十觀音觀想，觀想大士的形像，佛站在頭頂上戴的帽子上的觀想。
高大無邊的大士之身，頭頂的光芒化現出如微塵般眾多的佛。仔細看，每個毛孔都包含著眾生的國土，觸目所及，分明都是故人。
第十一勢至（Mahāsthāmaprāpta）觀想，作端坐，手中拿著蓮花的觀想。
光明色相完全沒有差別，頭頂上的天冠裝飾著百寶蓮花。蓮花里清凈地包含著諸佛的國土，不知道誰才是這裡的主人。
第十二普觀想，作自身往生，蓮花開放閉合的觀想
【English Translation】 English version Contemplate ice-like lapis lazuli. Accomplish the contemplation of the earth.
Where can the wandering mind travel? The jeweled land of lapis lazuli is as flat as a palm. Before a single step is taken, it seems that the journey does not involve distance.
Fourth contemplation: contemplate the lapis lazuli ground, visualizing jeweled trees.
Rows of jeweled trees overlap, forming a forest of seven treasures, arrayed before the eyes, the atmosphere solemn and majestic. Flowers contain immeasurable mani jewels. When the wind moves, it constantly proclaims the wonderful sound of the Dharma.
Fifth contemplation: contemplate the seven-jeweled pond, visualizing the water with eight qualities.
The wish-fulfilling jewel king springs forth water, containing eight virtues, pouring into the flowers. The bottom of the vajra pond is covered with golden sand. In every thought, the mind opens and manifests a seven-jeweled lotus.
Sixth general contemplation: visualize a jeweled pavilion.
The jeweled and adorned pavilion casts layers of shadows. Immeasurable devas gather here. Without being struck, heavenly music plays automatically. The sound of the Dharma fills the ears, and happiness is endless.
Seventh seat contemplation: contemplate a vajra dais within a seven-jeweled lotus.
The seven-jeweled lotus contains a seven-jeweled dais. The mani flower pistils form an embryo. Following the mind's thought, a field of light appears, and one's own golden form manifests.
Eighth image contemplation: contemplate one Buddha and two Bodhisattvas.
The marks and qualities are bright, a body like the moon in water, just like a lost child seeing a loving mother. From now on, recognizing the mother's face, one is no longer a wandering traveler.
Ninth Buddha contemplation: contemplate the Buddha's marks and qualities.
The white hair between the eyebrows is like Mount Sumeru, the eyes are as clear as lotuses, the overlapping marks and qualities are boundless. The pores of the entire body gather light, illuminating the three thousand great thousand worlds.
Tenth Avalokiteśvara (Guanyin) contemplation: visualize the form of a great being, with a Buddha standing on the crown of the head.
The great being's body is vast and boundless. The light from the top of the head transforms into Buddhas as numerous as dust particles. Looking closely, each pore contains the lands of sentient beings. Everything one sees is clearly a familiar face.
Eleventh Mahāsthāmaprāpta contemplation: visualize sitting upright, holding a lotus flower in hand.
The light and form are not different at all. The heavenly crown on the head is adorned with hundreds of jeweled flowers. Within the flowers, the lands of all Buddhas are purely contained. Who knows who is the master of this place?
Twelfth universal contemplation: visualize oneself being reborn, with the lotus flower opening and closing.
心想蓮華量若空。託身深處密難通。光明照破華開后。醒眼依然似夢中。
第十三雜觀。作佛大小不定身想
百川月落影參差。來去隨人任所之。只道兩頭分二路。誰知動處不曾移。
第十四。上三品觀
心想遙登兜率宮。莊嚴妙麗境重重。親聞彌勒談真諦。只恐相逢是夢中。
第十五。中三品觀
天子求才選孝廉。鄉評大小共稱賢。一朝特地登金殿。白屋公卿豈偶然。
第十六。下三品觀
劍樹刀山在目前。回光一照變金蓮。椎埋拜將英雄事。始信為官不是錢。
本住法頌壽黃檗山無念禪師八十(有引)
上御宇之三年。癸亥仲春。二月十有七日。乃黃檗山無念禪師四百八十甲子之辰也。惟師少志向上。早悟自心。開頂門之正眼。豎無畏之高幢。法門歸重。衲子趨風。莫不指歸第一義。令入自信之地。誠末法之津樑。長夜之慧炬也。宗門寥落。賴師獨振其家聲。不慧雖未承顏。而心光相照。不隔一毫。以法忘情。無彼我相。為日久矣。嗟今老矣。愧不能一接麈尾。以結法喜之緣耳。今幸值師示生之辰。十方宰官居士緇白眾等。各持供養而興慶贊。不慧聞而歡喜。私謂悟無生者。離壽者相。非四相之可遷。安可以世諦而擬之耶。乃說本住法頌
【現代漢語翻譯】 現代漢語譯本 心中所想的蓮花，其大小如同虛空一般沒有邊際。將自身寄託于蓮花深處，那裡幽深隱秘難以通達。當光明照亮，蓮花盛開之後，睜開雙眼，卻依然感覺像是在夢中。
第十三 雜觀。作佛大小不定身想
月亮倒映在無數的河流中，影子參差不齊。月影的來去，隨著人們的意願而定。人們只說月影在兩頭分成了兩條路，誰知道這動盪的影像，其實從未移動過。
第十四。上三品觀
心中想像著遙遠地登上兜率宮（Tushita Heaven，彌勒菩薩居住的凈土），那裡莊嚴美妙，境界重重疊疊。親自聽聞彌勒（Maitreya，未來佛）宣講真正的佛法真諦，只恐怕這相逢也是在夢中。
第十五。中三品觀
天子爲了選拔人才而徵求孝廉，鄉里鄉親都稱讚他賢能。一旦被特別地召到金殿之上，從平民百姓到成為朝廷公卿，這難道是偶然的嗎？
第十六。下三品觀
劍樹刀山（sword trees and knife mountains，地獄中的景象）就在眼前。一旦迴光返照，就能將它們轉變成金蓮。那些通過殺人越貨、拜官封將而成就的英雄事業，現在才相信，當官並不是爲了錢財。
本住法頌 壽黃檗山無念禪師八十(有引)
在皇上統治的第三年，癸亥年的仲春，二月十七日，是黃檗山無念禪師四百八十甲子的誕辰。禪師從小就立志向上，很早就領悟了自己的本心。開啟了頭頂的正眼，豎起了無畏的高大旗幟。佛法之門都歸於重視他，僧人都像風一樣地追隨他。沒有誰不以第一義諦為歸宿，從而進入自信的境地。他確實是末法時代的津樑，長夜中的慧炬。宗門衰落，依靠禪師獨自振興家風。我不慧雖然沒有親自拜見過他，但是心光互相照耀，沒有絲毫的隔閡。以佛法而忘卻情感，沒有彼此的分別相，已經很久了。唉，現在我已經老了，慚愧不能親自接觸他的拂塵，以結下佛法喜悅的緣分。現在有幸趕上禪師示現誕生的日子，十方的宰官、居士、僧人和俗人等，各自拿著供養來興慶贊。我聽了之後非常歡喜，私下認為，領悟無生的人，已經離開了壽者的相，不是四相（four marks，即生、老、病、死）所能改變的。怎麼可以用世俗的眼光來衡量他呢？於是說了這首本住法頌。
【English Translation】 English version The lotus imagined in the mind is as boundless as the void. Entrusting oneself to the depths of the lotus, it is profound and difficult to penetrate. After the light shines and the lotus blooms, opening one's eyes, it still feels like a dream.
Thirteenth Miscellaneous Contemplations: Contemplating the Buddha's Body as Being of Indeterminate Size
The moon's reflection falls on countless rivers, the shadows uneven. The coming and going of the moon's reflection depends on people's wishes. People only say that the moon's reflection splits into two paths at both ends, but who knows that this moving image has never moved.
Fourteenth: Contemplations of the Upper Three Grades
In my mind, I imagine ascending to Tushita Heaven (Tushita Heaven, the Pure Land where Maitreya Bodhisattva resides), which is solemn and beautiful, with layers upon layers of realms. Personally hearing Maitreya (Maitreya, the future Buddha) expound the true Dharma, I only fear that this encounter is also in a dream.
Fifteenth: Contemplations of the Middle Three Grades
The emperor seeks talents and selects those who are filial and honest. The villagers all praise him as virtuous. Once he is specially summoned to the golden palace, from a commoner to becoming a court official, is this just a coincidence?
Sixteenth: Contemplations of the Lower Three Grades
The sword trees and knife mountains (sword trees and knife mountains, scenes in hell) are right before my eyes. Once the light is turned inward, they can be transformed into golden lotuses. Those heroic deeds achieved through murder and robbery, and gaining official positions and titles, now I believe that being an official is not for money.
Original Abode Dharma Gatha Celebrating the Eightieth Birthday of Chan Master Wunian of Mount Huangbo (with Introduction)
In the third year of the Emperor's reign, in the mid-spring of the Guihai year, on the seventeenth day of the second month, it is the four hundred and eightieth Jiazi birthday of Chan Master Wunian of Mount Huangbo. The Chan Master had aspirations from a young age and awakened to his own mind early on. He opened the true eye on the top of his head and erected the tall banner of fearlessness. The Dharma gate all returned to valuing him, and monks followed him like the wind. No one does not take the First Principle as their destination, thereby entering the state of self-confidence. He is indeed the ferry in the Dharma-ending Age, and the torch of wisdom in the long night. The Zen school is declining, relying on the Chan Master to revive the family tradition alone. Although I, Buhui, have not personally met him, our heart-lights shine on each other, without the slightest separation. Forgetting emotions with the Dharma, without the distinction of self and others, has been a long time. Alas, now I am old, ashamed that I cannot personally touch his whisk, to form a connection of Dharma joy. Now I am fortunate to be present on the day of the Chan Master's manifestation of birth, the magistrates, laypeople, monks, and laity of the ten directions, each holding offerings to celebrate and praise. I am very happy to hear this, and privately think that those who have realized non-birth have already left the mark of the long-lived, and cannot be changed by the four marks (four marks, namely birth, old age, sickness, and death). How can we measure him with worldly eyes? Therefore, I spoke this Original Abode Dharma Gatha.
。敬遣侍者。遙持香花。用申讚歎。是以滴水而稱大海。以一隙而睹太虛。非敢盡其涯量。聊見微忱。以法供養之意耳。而說頌曰。
諸法自性常寂滅。湛然不動如虛空。世界森羅及萬象。唯此一法之所印。佛未出世祖未來。此本住法無欠闕。草芥塵毛體自全。白牯黧奴亦知有。何況眾生各具足。而與諸佛性平等。平等自性無生滅。又豈四相之可遷。不來不去無始終。是故名為本住法。若人悟此體如如。一超頓絕凡聖見。正眼開時生死空。迷悟兩關當下辟。已過關者掉臂行。獨蹈大方無滯礙。猶如師子自在游。非是野干可隨逐。揭開五蘊封蔀茅。露地披襟坦然坐。是名無畏解脫人。從此常依本法住。唯師了此本住法。獨踞黃檗最高峰。巍巍不動若須彌。萬象森羅齊額手。日月遊行若電光。世界山河鏡中影。良以心空身亦空。混融萬法無起滅。是故一塵與空合。即與虛空共一體。一切微塵亦復然。身與微塵等無二。身塵既入法界空。自性體與虛空等。此空即是本住法。入此法者壽無量。空中世界任起滅。一切聖凡從去來。是法不動相常住。此是大地眾生壽。眾生既與諸佛同。吾師豈與眾生別。但願吾師常化生。證入眾生無量壽。
箴
座右箴示黃生
欲不可縱。志不可蕩。性不可僻。心不可放
【現代漢語翻譯】 現代漢語譯本： 謹派遣侍者，遙遙地帶著香和花，用來表達我的讚歎之情。這就像用一滴水來稱量大海，通過一個小縫隙來觀察廣闊的太空。我並非敢於完全衡量佛法的深廣，只是略微表達我虔誠的心意，以此作為法供養。因此，我誦說偈頌如下： 一切諸法的自性，本來就是寂靜滅亡的。它清澈而穩定，就像虛空一樣。世界上的各種事物和現象，都是由這唯一的法所印證的。在佛陀沒有出現於世之前，在祖師沒有到來之前，這個本來就存在的法，沒有任何欠缺。即使是小草、灰塵、毛髮，都完全具備這個法的本體。即使是普通的牛和愚笨的奴隸，也知道它的存在。更何況是每個眾生都完全具備這個法，並且與諸佛的自性平等。平等自性沒有生滅，又怎麼會被生、老、病、死這四相所改變呢？它不來不去，沒有開始也沒有結束，所以被稱為『本住法』。如果有人領悟了這個本體的如如不動，就能一下子超越，徹底斷絕凡夫和聖人的分別見解。當正眼打開時，生死輪迴的虛幻就消失了，迷惑和覺悟這兩道關口當下就被打破了。已經通過關口的人，可以甩開膀子自由行走，獨自走在寬廣的大道上，沒有任何阻礙。就像獅子一樣自由自在地遊走，不是野狐可以跟隨的。揭開覆蓋五蘊（色、受、想、行、識，構成人身的五種要素）的茅草屋，在露天的地上敞開衣襟坦然地坐著。這就是無所畏懼的解脫之人。從此以後，常常依靠這個本法而住。只有老師您領悟了這個本住法，獨自佔據黃檗山（指黃檗希運禪師）的最高峰。巍峨不動，就像須彌山（佛教中的聖山）一樣。世間萬象都向您低頭致敬，日月的光芒也像閃電一樣迅速。世界和山河，就像鏡子中的影子。因為內心空寂，身體也空寂，萬法融合在一起，沒有產生也沒有滅亡。所以，一粒微塵與虛空相合，就與整個虛空成為一體。一切微小的塵埃也是這樣。身體與微塵沒有區別。身體和微塵既然都進入了法界的空性之中，自性的本體就與虛空相等。這個空性就是本住法。進入這個法的人，壽命是無限的。空中的世界，任憑它產生和滅亡，一切聖人和凡人，任憑他們來來去去。這個法不動搖，它的相狀永遠存在。這就是大地眾生的壽命。眾生既然與諸佛相同，我的老師怎麼會與眾生不同呢？只希望我的老師常常化生，證入眾生無量的壽命。 箴言 座右銘，用來告誡黃生 慾望不可以放縱，志向不可以動搖，性情不可以偏激，心意不可以放任。
【English Translation】 English version: I respectfully send my attendant, from afar carrying incense and flowers, to express my admiration. This is like using a drop of water to measure the ocean, or observing the vastness of space through a small crack. I do not dare to fully fathom the depth and breadth of the Dharma, but merely express my sincere intention, offering this as a Dharma offering. Therefore, I recite the following verse: The self-nature of all dharmas is always tranquil and extinct. It is clear and unmoving, like empty space. The myriad phenomena and appearances of the world are all sealed by this one Dharma. Before the Buddha appeared in the world, before the Patriarchs arrived, this originally abiding Dharma has no deficiency. Even grass, dust, and hair fully possess this Dharma's essence. Even ordinary cows and foolish servants know of its existence. How much more so do all sentient beings fully possess this Dharma, and are equal in nature to all Buddhas. The equal self-nature has no birth or death, so how can it be changed by the four marks of birth, old age, sickness, and death? It neither comes nor goes, has no beginning and no end, therefore it is called the 'Originally Abiding Dharma'. If someone realizes the thusness of this essence, they can transcend at once, completely cutting off the discriminating views of ordinary beings and sages. When the true eye opens, the illusion of birth and death disappears, and the two gates of delusion and enlightenment are broken down immediately. Those who have passed through the gate can swing their arms and walk freely, walking alone on the broad path without any obstacles. Like a lion roaming freely, not a wild fox can follow. Uncover the thatched hut covering the five skandhas (form, feeling, perception, volition, and consciousness, the five elements that constitute the human body), and sit openly with robes unbuttoned on the open ground. This is a fearless liberated person. From now on, constantly abide by this original Dharma. Only you, teacher, have realized this originally abiding Dharma, and alone occupy the highest peak of Mount Huangbo (referring to Zen Master Huangbo Xiyun). Towering and unmoving, like Mount Sumeru (the sacred mountain in Buddhism). The myriad phenomena of the world bow to you in respect, and the light of the sun and moon is as swift as lightning. The world and rivers are like shadows in a mirror. Because the mind is empty and the body is also empty, the myriad dharmas merge together, without arising and without ceasing. Therefore, a single dust particle merges with emptiness, and becomes one with the entire void. All tiny dust particles are the same. The body is no different from dust particles. Since the body and dust particles have entered the emptiness of the Dharma realm, the essence of self-nature is equal to emptiness. This emptiness is the originally abiding Dharma. Those who enter this Dharma have immeasurable life. The world in the sky, let it arise and perish, all sages and ordinary beings, let them come and go. This Dharma does not move, its appearance is eternally abiding. This is the lifespan of all beings on earth. Since sentient beings are the same as all Buddhas, how can my teacher be different from sentient beings? I only hope that my teacher will constantly manifest, realizing the immeasurable life of sentient beings. Admonition A motto for the seat, used to admonish Huang Sheng Desires should not be indulged, aspirations should not be shaken, temperament should not be eccentric, and the mind should not be unrestrained.
。身不可逸。學不可浪。理不可蔽。思不可妄。勿佚豫而外馳。勿嗜好而內喪。恬憺自居。百骸無恙。不為物誘。其神自王。
定志箴示江生
勿汩汩於物欲。勿鬱鬱于亂想。勿矯矯于浮雲。勿逐逐於世網。宜定志以素居。冀凝神而靜養。藜藿澹以自茹。山水清而獨賞。披玄易以窮化。覽春秋而鑒往。誦南華以銷憂。叩西墳而破障。觀世態若陽焰。聽是非如谷響。視眾物如蟲臂。看此身如鼠壤。富貴於我何求。得失於人翻掌。明明在前。昭昭在上。不妄不虞。何惚何恍。形似木雞。心如象罔。孔子曰。不忮不求。何用不臧。此之謂善長。
我箴
一切愛憎。皆由我障。我障若空。光明無量。逐境心生。隨情動念。心境兩忘。物我無辨。物無妍丑。由我是非。我心不起。彼物何為。動靜等觀。貴賤一視。凡聖齊平。名不思議。
身箴
敬咨爾身。爾何為者。四大合成。內外虛假。聚沫芭蕉。塵埃野馬。眾苦稠林。生死曠野。昧之者多。識之者寡。一息不來。贅疣土苴。
心箴
爾胡為心。恍惚杳冥。為物之則。為人之靈。昭昭不昧。耿耿常惺。善惡之府。賢聖之庭。無為欲蔽。勿使妄縈。恬憺寂寞。其神自寧。
性箴
爾體圓明。爾形精奧。不動不遷。
無相無貌。如水之濕。如火之燥。萬化不移。名言不到。去住來今。閑忙靜躁。卓爾獨存。是名真道。
命箴
咨爾何從。實唯天顧。壽夭窮通。聽其所遇。不忮不求。無怨無惡。鶉居鷇食。龍雲豹霧。信乎爾神。浮沉有數。安以俟之。無容外慕。
銘
母子銘(並序)
清因弘法致難。上干聖天子怒。聲若雷霆。私念老母。聞之必驚絕矣。乃蒙恩宥不死。遣戍雷陽。道經故鄉。迎老母于江上。一見歡喜談笑。音聲清亮。胸中略無纖毫滯念。因問老母。聞兒死生之際。豈不憂乎。乃曰。死生分定耳。我尚不憂。何憂于汝。但人言參差。於事無決定見。為疑念耳。相與侍坐。達旦即作永訣。老母囑曰。汝善以道自愛。無為我憂。今亦與汝長別矣。欣然就道。了不相顧。余因感天下之為母有如此者。豈不頓盡死生之情乎。乃為之銘曰。
母子之情。磁石引針。天然妙性。本自圓成。我見我母。如木出火。木已被焚。火原無我。生而不戀。死若不知。始見我身。是石女兒。
澄心銘示丁右武
真性湛淵。如澄止水。僧愛擊之。煩惱浪起。起之不休。自性渾濁。煩惱無明。愈增不覺。以我取彼。如泥入水。以彼動我。如膏益火。彼亂我真。亂實我生。我若不生。劫燒成冰。
【現代漢語翻譯】 現代漢語譯本 無相無貌：沒有具體的形狀和外貌。 如水之濕：就像水的濕潤一樣。 如火之燥：就像火的乾燥一樣。 萬化不移：世間萬物的變化都不能改變它。 名言不到：任何語言文字都無法完全描述它。 去住來今：超越了過去、現在和未來。 閑忙靜躁：超越了閑暇、忙碌、安靜和喧囂。 卓爾獨存：獨立存在，不依賴任何事物。 是名真道：這就是所謂的真道。
命箴
咨爾何從：你從何而來？ 實唯天顧：實際上是上天的眷顧。 壽夭窮通：壽命的長短，命運的亨通與否。 聽其所遇：都聽憑命運的安排。 不忮不求：不嫉妒，不強求。 無怨無惡：沒有怨恨，沒有邪惡。 鶉居鷇食：像鵪鶉一樣居住，像雛鳥一樣覓食。 龍雲豹霧：像龍一樣乘雲，像豹一樣隱於霧中。 信乎爾神：相信你的精神。 浮沉有數：人生的起伏都有定數。 安以俟之：安心等待命運的安排。 無容外慕：不要羨慕外物。
銘
母子銘(並序)
清因弘法致難：釋清因為弘揚佛法而遭遇災難。 上干聖天子怒：觸怒了皇帝。 聲若雷霆：皇帝的怒火像雷霆一樣。 私念老母：私下裡惦念著年老的母親。 聞之必驚絕矣：想到母親聽到這個訊息一定會驚嚇過度。 乃蒙恩宥不死：於是蒙受皇恩，免於死刑。 遣戍雷陽：被流放到雷陽。 道經故鄉：在路過家鄉的時候。 迎老母于江上：在江邊迎接老母親。 一見歡喜談笑：一見面，母子就歡喜地談笑。 音聲清亮：母親的聲音清晰洪亮。 胸中略無纖毫滯念：心中沒有絲毫的憂慮。 因問老母：於是問老母親。 聞兒死生之際：聽說兒子面臨生死關頭。 豈不憂乎：難道不擔憂嗎？ 乃曰：母親說。 死生分定耳：生死都是命中註定的。 我尚不憂：我尚且不擔憂。 何憂于汝：為何要為你擔憂呢？ 但人言參差：只是人們的說法不一致。 於事無決定見：對事情沒有確定的看法。 為疑念耳：只是因為疑慮罷了。 相與侍坐：母子一起坐著。 達旦即作永訣：直到天亮，就要永遠分別了。 老母囑曰：老母親囑咐說。 汝善以道自愛：你要好好地用佛法來愛護自己。 無為我憂：不要為我擔憂。 今亦與汝長別矣：現在也要和你永遠分別了。 欣然就道：高興地踏上流放的道路。 了不相顧：一點也不回頭看。 余因感天下之為母有如此者：我因此感慨天下做母親的竟然有這樣的人。 豈不頓盡死生之情乎：難道不是一下子就超越了生死的感情了嗎？ 乃為之銘曰：於是為這件事寫下了銘文。
母子之情：母子之間的感情。 磁石引針：就像磁石吸引鐵針一樣。 天然妙性：是天然的奇妙本性。 本自圓成：本來就是圓滿成就的。 我見我母：我看到我的母親。 如木出火：就像木頭燃燒出火焰一樣。 木已被焚：木頭已經被燒盡。 火原無我：火焰原本就沒有自我。 生而不戀：活著的時候不留戀。 死若不知：死去的時候好像什麼都不知道一樣。 始見我身：這才看到我的身體。 是石女兒：是石頭做的女兒。
澄心銘示丁右武
真性湛淵：真性深邃而平靜。 如澄止水：就像澄清的靜水一樣。 僧愛擊之：僧人的愛憎攪動它。 煩惱浪起：煩惱的波浪就涌起來。 起之不休：煩惱的波浪不停地涌動。 自性渾濁：自性就變得渾濁。 煩惱無明：煩惱和無明。 愈增不覺：越來越增加而不自覺。 以我取彼：用我的主觀看待外物。 如泥入水：就像泥土進入水中一樣。 以彼動我：讓外物來擾動我的內心。 如膏益火：就像用油脂來助長火焰一樣。 彼亂我真：外物擾亂我的真性。 亂實我生：擾亂實際上就是我的生。 我若不生：如果我不產生妄念。 劫燒成冰：即使經歷劫火焚燒也能化為冰。
【English Translation】 English version Without form or appearance: It has no specific shape or appearance. Like the wetness of water: It is like the wetness of water. Like the dryness of fire: It is like the dryness of fire. Myriad transformations do not move it: The changes of all things in the world cannot change it. Words and names cannot reach it: No language or words can fully describe it. Going, staying, coming, now: It transcends the past, present, and future. Leisure, busyness, stillness, agitation: It transcends leisure, busyness, stillness, and agitation. Standing alone: It exists independently, not relying on anything. This is called the true Dao (真道): This is what is called the true Dao.
Admonition on Fate (命箴)
From whence do you come?: Where do you come from? In truth, only Heaven cares: In reality, it is Heaven's care. Longevity or early death, poverty or success: The length of life, the success or failure of fate. Listen to what you encounter: All are left to the arrangement of fate. Neither envy nor seek: Do not be jealous, do not demand. Without resentment or evil: Without resentment, without evil. Quail dwelling, fledgling eating: Dwell like a quail, seek food like a fledgling. Dragon clouds, leopard mists: Like a dragon riding the clouds, like a leopard hiding in the mist. Believe in your spirit: Believe in your spirit. Floating and sinking are numbered: The ups and downs of life are destined. Rest peacefully and await it: Calmly await the arrangement of fate. Do not allow external desires: Do not envy external things.
Inscription (銘)
Inscription for Mother and Son (母子銘) (with preface)
Qing (清) encountered difficulties due to propagating the Dharma. It offended the holy Son of Heaven, incurring his wrath. His voice was like thunder: The emperor's anger was like thunder. Privately, he thought of his old mother. Hearing of it, she would surely be shocked and devastated: Thinking that his mother would be shocked upon hearing the news. Then he received grace and was not put to death: Then he received imperial grace and was spared from death. He was exiled to Leiyang (雷陽): He was exiled to Leiyang. Passing through his hometown on the way. He welcomed his old mother on the riverbank. Upon seeing each other, they joyfully talked and laughed. Her voice was clear and bright. In her heart, there was not the slightest lingering thought. Therefore, he asked his old mother: 'Hearing of your son's life and death crisis,' 'Were you not worried?' She said: 'Life and death are predetermined,' 'I am not worried,' 'Why should I worry about you?' 'Only people's words are inconsistent,' 'And there is no definite view on the matter,' 'That is why I am doubtful.' They sat together, serving each other. Until dawn, they bid farewell forever. The old mother instructed: 'You should cherish yourself with the Dao (道),' 'Do not worry about me,' 'Now I will also part with you forever.' He happily embarked on his journey. Without looking back at all. I was moved that there are mothers in the world like this: How could they not instantly transcend the emotions of life and death? Therefore, I wrote this inscription for it:
The affection between mother and son: Is like a magnet attracting a needle. It is a natural and wondrous nature. Originally perfect and complete. I see my mother: Like wood producing fire. The wood has already been burned. The fire originally has no self. Not attached to life: As if not knowing death when dying. Only then do I see my body: Is a stone child.
Inscription on Purifying the Mind, Shown to Ding Youwu (丁右武)
The true nature is deep and still: Like clear, still water. A monk's love and hate stir it. The waves of affliction arise. The waves of affliction rise without ceasing. The self-nature becomes turbid. Affliction and ignorance: Increase more and more without being noticed. Taking the external with my ego: Like mud entering water. Letting the external disturb my mind: Like adding oil to a fire. The external disturbs my true nature. Disturbance is actually my birth. If I do not give rise to deluded thoughts: Even if experiencing the burning of kalpas, it can turn into ice.
是故至人。先空我相。我相若空。彼從何障。忘我之功。在乎堅忍。習氣才發。忽然猛省。省處即覺一念回光。掃蹤絕跡。當下清涼。清涼寂靜。挺然獨立。恬澹怡神。物無與敵。
觀心銘
觀身非身。映象水月。觀心無相。光明皎潔。一念不生。虛靈寂照。圓同太虛。具含眾妙。不出不入。無狀無貌。百千方便。總歸一竅。不依形氣。形氣窒礙。莫認妄想。妄想生怪。諦觀此心。空洞無物。瞥爾情生。便覺恍惚。急處回光。著力一照。雲散晴空。白日朗耀。內心不起。外境不生。但凡有相。不是本真。念起即覺。覺即照破。境來便掃。掃即放過。善惡之境。隨心轉變。凡聖之形。應念而現。持咒觀心。如磨鏡藥。塵垢若除。此亦不著。廣大神通。自心全具。凈土天宮。逍遙任意。不用求真。心本是佛。熱處若生。生處自熟。二六時中。頭頭盡妙。觸處不迷。是名心要。
師心銘
人性本大。超乎形器。直以有我。自生障蔽。習染濃厚。故為物累。問學不廣。故多自是。見理不明。驕矜恃氣。輕內重外。逐物喪志。嗜慾戕生。不知避忌。棄己忘真。孰稱為智。達人虛懷。應緣無滯。與時逶迤。龍蛇玩世。得失靡驚。貴賤無預。恬憺怡神。省思寡慮。力其未能。謹其未至。學其無為。行其無事
【現代漢語翻譯】 現代漢語譯本： 因此，達到最高境界的人，首先要空掉『我相』（認為有一個獨立不變的『我』的觀念）。如果『我相』空了，還有什麼能障礙他呢？忘記『我』的功夫，在於堅韌不拔。不良習氣剛一出現，就要立刻猛然醒悟。醒悟之處，就是覺察到一念迴光返照，掃除一切軌跡，當下就能得到清涼。清涼寂靜，挺拔獨立，恬淡安寧，沒有什麼能與之為敵。
《觀心銘》
觀察身體，要知道它不是真實的，如同鏡中影像、水中月亮。觀察心，要知道它沒有固定的形狀，光明而皎潔。一個念頭都不產生，虛空而靈妙，寂靜而照耀。圓滿如同太虛空，具備包含著一切奧妙。不向外去，也不向內來，沒有固定的狀態和麵貌。成千上萬種方便法門，總歸於這一個竅門。不依賴於形體和氣息，因為形體和氣息會帶來阻礙。不要執著于虛妄的念頭，因為虛妄的念頭會產生怪異。仔細觀察這顆心，空洞而沒有實體。稍微產生情感，就會覺得恍惚。在緊急的時候，要回光返照，用力量去照亮它。烏雲消散，晴空萬里，太陽明亮照耀。內心不起念頭，外在環境就不會產生。只要是有形有相的，就不是本來的真面目。念頭一生起就覺察到，覺察到就用智慧照破它。外境一來就掃除它，掃除后就放下它。善惡的境界，隨著心念的轉變而轉變。凡人和聖人的形態，應著念頭而顯現。持咒和觀心，就像磨鏡子的藥。塵垢如果去除，連這個藥也不要執著。廣大的神通，自心中全部具備。清凈的佛土和天宮，可以自由自在地來往。不用向外去尋求真理，因為心本來就是佛。煩惱如果產生，產生的地方自然會成熟（而消解）。一天二十四小時，時時刻刻都充滿奧妙。接觸任何事物都不迷惑，這就是心的要領。
《師心銘》
人的本性本來是偉大的，超越于形體和器物。只是因為有了『我』的執著，才自己產生障礙和遮蔽。不良的習氣濃厚，所以被外物所拖累。學習不夠廣泛，所以常常自以為是。對道理理解不透徹，就驕傲自大，依仗自己的氣勢。輕視內在而重視外在，追逐外物而喪失志向。貪圖享樂而傷害生命，不知道避免和戒除。拋棄自己而忘記真性，怎麼能稱得上是智慧呢？通達的人虛懷若谷，應付各種情況都沒有阻礙。隨著時代而變化，像龍和蛇一樣遊戲人間。對於得失不感到驚訝，對於富貴和貧賤不關心。恬淡安寧，保養精神，減少思考和憂慮。努力去做自己還不能做到的，謹慎對待自己還沒有達到的。學習無為的道理，實行無事的行為。
【English Translation】 English version: Therefore, the supreme person first empties the 『I-ness』 (the concept of an independent and unchanging 『self』). If the 『I-ness』 is emptied, what can obstruct them? The effort of forgetting the 『self』 lies in perseverance. As soon as a bad habit arises, one should immediately awaken. The point of awakening is to realize the moment of introspection, sweeping away all traces, and immediately attaining coolness. Coolness and tranquility, standing tall and independent, serene and peaceful, with nothing to oppose it.
Inscription on Contemplating the Mind
Observe the body, knowing it is not real, like an image in a mirror or the moon in water. Observe the mind, knowing it has no fixed form, bright and clear. Not a single thought arises, empty and wondrous, tranquil and illuminating. Round like the great void, containing all mysteries. Neither going out nor coming in, without fixed state or appearance. Hundreds and thousands of expedient methods, all return to this one aperture. Not relying on form and breath, because form and breath are obstructive. Do not cling to deluded thoughts, because deluded thoughts create strangeness. Carefully observe this mind, empty and without substance. As soon as emotion arises, one feels bewildered. In urgent moments, turn the light inward, forcefully illuminating it. Clouds disperse, the sky clears, the sun shines brightly. The inner mind does not arise, and the external environment does not arise. As long as there is form and appearance, it is not the original truth. When a thought arises, be aware of it; when aware, illuminate and break through it. When an environment comes, sweep it away; when swept away, let it go. The realms of good and evil transform with the mind. The forms of ordinary beings and sages appear in response to thoughts. Reciting mantras and contemplating the mind are like medicine for polishing a mirror. If the dust is removed, do not cling to the medicine either. Vast spiritual powers are fully present in one's own mind. Pure lands and heavenly palaces can be freely roamed at will. No need to seek truth externally, for the mind is originally Buddha. If affliction arises, the place of arising will naturally ripen (and dissolve). Twenty-four hours a day, every moment is filled with wonder. Not being deluded by anything encountered, this is called the essence of the mind.
Inscription on Taking the Mind as Teacher
Human nature is originally great, surpassing form and objects. It is only because of attachment to 『self』 that one creates obstacles and obscurations. Bad habits are thick, so one is burdened by external things. Learning is not broad enough, so one is often self-righteous. Understanding of principles is not thorough, so one is arrogant and relies on one's own strength. One belittles the inner and values the outer, chasing after external things and losing one's aspirations. Craving pleasure harms life, not knowing to avoid and abstain. Abandoning oneself and forgetting one's true nature, how can one be called wise? Those who are enlightened are humble and open-minded, responding to all situations without obstruction. Changing with the times, playing in the world like dragons and snakes. Not surprised by gain or loss, not concerned with wealth or poverty. Serene and peaceful, nourishing the spirit, reducing thought and worry. Striving to do what one cannot yet do, being cautious about what one has not yet achieved. Learning the principle of non-action, practicing the behavior of non-affairs.
。聽其無聽。視其無視。返觀內照。唸唸不住。諸妄消滅。精一無二。此乃至人。師心之秘。在我求之。恢有餘地。不如是觀。名為自棄。
覺非銘
萬里之行。步步皆非。維人不覺。寸步不移。人生百歲。唸唸不住。昧者冒然。孰分新故。善惡迭遷。如環無端。莫知其極。誰使之然。使者不知。愈新愈迷。腳跟罔措。舉足成疲。疲之既久。失其故有。變怪百出。不見其醜。以迷為覺。大地皆錯。嫫母效顰。恬然自樂。霎時臨鏡。忽然猛省。但歇狂心。不勞施粉。天然秀媚。眉目清朗。本來麵皮。毫髮無爽。無論美惡。不須雕琢。只任現成。自然還樸。覺不覺是。不知知非。是非俱唾。萬物齊歸。
夢覺銘
善惡無端。一心返復。聖凡不隔。唯存夢覺。以覺入夢。顛倒滋重。以夢入覺。當下解脫。夢覺俱非。寂爾靈知。不生不滅。何慮何思。幻化百千。唯在一念。念起不覺。太虛閃電。煩惱不結。業即不生。愛憎堅固。實生死根。因果報應。捷如影響。根若不生。枝從何長。業有多種。以殺為先。好生惡死。彼此皆然。軀殼雖異。佛性是同。但平等觀。殺念自空。心鏡塵埋。習染既厚。以覺消磨。光明自透。漸磨漸落。念起即覺。覺至無生。心境空廓。妄想馳逐。究竟無益。諦審思維。死生
【現代漢語翻譯】 現代漢語譯本：聽任它好像沒有聽見一樣，看任它好像沒有看見一樣。回過頭來向內觀照，唸唸不停留。各種虛妄就會消滅，精純專一而沒有第二種念頭。這才是達到極高境界的人，內心秘密的法門。在於自己去尋求它，就會有充分的餘地。不如這樣觀照，就叫做自我拋棄。
覺非銘
即使行走萬里，每一步都是錯的。只因爲人們沒有覺悟，所以寸步難移。人生百年，唸唸不停留。愚昧的人貿然行事，誰能分辨什麼是新的什麼是舊的呢？善與惡交替變化，像圓環一樣沒有盡頭。不知道它的終點在哪裡，是誰讓它這樣的呢？使它這樣的人也不知道，越是求新就越是迷惑。腳步無所適從，舉步維艱。疲憊的時間久了，就失去了原本擁有的東西。各種怪異的現象層出不窮，卻看不到它的醜陋。把迷惑當作覺悟，整個大地都是錯的。醜女模仿西施，還恬然自樂。突然照鏡子，猛然醒悟。只要停止狂妄的心，不用塗脂抹粉。天然的秀美，眉目清朗。本來的面貌，毫髮不差。無論美醜，都不需要雕琢。只要保持現在的樣子，自然就能返璞歸真。覺悟不覺悟就是，不知道知道就是錯的。把是非都唾棄掉，萬物就都歸於統一。
夢覺銘
善與惡沒有固定的開端，一心反覆變化。聖人與凡人沒有隔閡，只在於一唸的夢與覺。用覺悟進入夢境，顛倒更加嚴重。用夢境進入覺悟，當下就能解脫。夢境與覺悟都不是真實的，寂靜而靈明的覺知。不生不滅，還憂慮什麼思考什麼呢？千百種幻化，都只在於一念之間。念頭生起卻沒有覺察，就像太空中閃電一樣。煩惱就不會結成，業力也就不會產生。愛與憎如果堅固，就是生死的根本。因果報應，迅速得就像影子一樣。如果根本不產生，枝條又從哪裡生長呢？業力有很多種，以殺生為首要。喜歡生存厭惡死亡，彼此都是這樣。軀殼雖然不同，佛性卻是一樣的。只要平等地看待，殺念自然就會空掉。心鏡被塵土掩埋，習氣污染已經很深厚。用覺悟來消除它，光明自然就會透出來。漸漸地磨去塵土，念頭生起就立刻覺察。覺察達到沒有生滅的境界，心境就空曠了。妄想奔馳追逐，最終也沒有益處。仔細審視思維，生死的問題。
【English Translation】 English version: Listen as if you are not listening, look as if you are not seeing. Turn inward and contemplate, with thoughts unceasing. All delusions will vanish, becoming purely one without duality. This is the secret of the ultimate person's mind. Seek it within yourself, and there will be ample space. If you do not contemplate in this way, it is called self-abandonment.
Inscription on Awakening from Error
Even traveling ten thousand miles, every step is a mistake. It is only because people are not awakened that they cannot move an inch. Human life is a hundred years, with thoughts unceasing. The ignorant act rashly; who can distinguish between the new and the old? Good and evil alternate, like a ring without end. Not knowing where its end lies, who makes it so? The one who makes it so does not know, becoming more and more lost in novelty. Unable to find footing, every step becomes tiring. When fatigue lasts long, one loses what was originally possessed. All kinds of strange phenomena emerge, yet one does not see their ugliness. Taking delusion as awakening, the whole world is mistaken. An ugly woman imitates Xi Shi (西施) [famous beauty], and is content with herself. Suddenly looking in the mirror, one suddenly awakens. Simply stop the mad mind, and there is no need to apply powder. Natural beauty, with clear and bright eyes. The original face, without any difference. Regardless of beauty or ugliness, there is no need for carving. Just accept what is present, and naturally return to simplicity. Awakening or not awakening is, not knowing knowing is wrong. Spitting on both right and wrong, all things return to unity.
Inscription on Awakening from a Dream
Good and evil have no fixed beginning, the mind turns back and forth. Saints and mortals are not separated, only existing in dream and awakening. Entering a dream with awakening, the inversion becomes heavier. Entering awakening with a dream, one is liberated immediately. Both dream and awakening are not real, silent and spiritually aware. Neither born nor dying, what worries or thoughts are there? A myriad of illusions, all are only in one thought. If a thought arises without awareness, it is like lightning in the void. Afflictions will not form, and karma will not arise. If love and hate are firm, they are the root of life and death. Cause and effect, retribution is as swift as a shadow. If the root does not arise, from where will the branches grow? There are many kinds of karma, with killing as the first. Loving life and hating death, all are the same. Although the bodies are different, the Buddha-nature (佛性) [Buddha nature] is the same. Just view with equality, and the thought of killing will naturally be empty. The mirror of the mind is buried in dust, and the habits are already thick. Use awakening to eliminate it, and the light will naturally shine through. Gradually grinding away the dust, be aware as soon as a thought arises. When awareness reaches the state of no birth, the mind and environment are empty and vast. Vain thoughts chase after each other, ultimately without benefit. Carefully examine and contemplate the problem of life and death.
迅疾。生死來往。大夢冥冥。但隨業轉。如不有生。有生不著。須從夢覺。醒眼看來。無繩自縛。唸唸回光。心心返照。但不隨情。是名要妙。
忘緣銘
情有智愚。性無明昧。凡聖之分。實存向背。如臣事君。如子侍父。一念精真。不容顧佇。顧佇則移。移則造迷。迷之既久。其神日疲。不移即悟。悟則不顧。獨立湛然。妙用常住。應緣若響。處世如空。逍遙物化。頓脫樊籠。不出不入。無去無來。空華世相。水月襟懷。
觀世銘
四大幻身。本無一物。愚者執之。愛憎桎梏。妙圓覺心。彌滿清凈。妄想積迷。顛倒增病。渴鹿逐𦦨。愈逐愈渴。看破即休。始知是錯。遊戲神通。不離日用。貴賤好醜。任其搬弄。達人大觀。洞然明白。離合悲歡。了不可得。六塵境界。如夢聚寶。無量貪求。一覺便了。音聲色相。風月行空。於斯不著。豈是盲聾。以此處世。有何掛礙。身雖凡夫。名觀自在。
六根銘
身為業媒。心為業種。從六情根。貪奔愛涌。眼流於色。失其真明。耳流於聲。遺其本聞。舌非爽味。實多妄語。恣意縱情。識風內鼓。習發竅鳴。如簧有聲。不知所自。聽者震驚。出口入耳。愛憎斯起。聲已消亡。禍方資始。如雷擊糞。忽生毒菌。愚者食之。誤傷其命。維鼻合身
【現代漢語翻譯】 現代漢語譯本： 迅速且短暫。生死輪迴，如同一場漫長而昏暗的夢。只能隨業力流轉。如果能做到不執著于有生，即使有生也不被其束縛，就必須從夢中醒來，用清醒的眼睛去看待。沒有繩索卻自我束縛，唸唸之間都要回光返照，時時刻刻都要反省內心。只要不隨順情感，這就是最重要最微妙的法門。
《忘緣銘》
情感有聰明和愚笨之分，但自性沒有光明和昏暗的區別。凡人和聖人的區別，實際上在於背離和趨向。就像臣子侍奉君王，兒子侍奉父親一樣，一念之間要精誠真實，不能猶豫觀望。猶豫觀望就會轉移，轉移就會造成迷惑。迷惑的時間長了，精神就會日益疲憊。不轉移就是覺悟，覺悟就不會觀望。獨立而澄澈，妙用常存。應付外緣就像迴應聲響，處世就像身處虛空。逍遙自在地順應萬物變化，立刻脫離牢籠。不出去也不進來，沒有來也沒有去。世間萬象如同虛幻的空花，胸懷如同水中的月亮。
《觀世銘》
四大（地、水、火、風）構成的幻身，本來就空無一物。愚笨的人執著於它，被愛和憎所束縛。妙圓覺心（圓滿覺悟的真心），充滿且清凈。妄想積累成迷惑，顛倒增加疾病。就像口渴的鹿追逐陽焰（沙漠中因光線折射而產生的水的幻影），越追逐越口渴。看破它就停止了，才知道那是錯誤的。遊戲神通，不離日常生活。無論是高貴還是低賤，美好還是醜陋，任憑它們擺佈。通達的人以宏大的視角觀察，清楚明白。離別聚合，悲傷喜悅，都是不可得的。六塵（色、聲、香、味、觸、法）境界，如同夢中聚集的珍寶。無量無盡的貪求，一旦覺醒就明白了。聲音和形象，如同風和月在空中執行。對於這些不執著，難道是盲人或聾子嗎？用這種態度處世，有什麼可掛礙的呢？身體雖然是凡夫，卻名為觀自在（觀世音菩薩）。
《六根銘》
身體是造業的媒介，心是造業的種子。從六情根（眼、耳、鼻、舌、身、意）中，貪愛奔涌而出。眼睛沉迷於美色，失去了真正的光明。耳朵沉迷於聲音，喪失了本來的聽聞。舌頭不是爲了品嚐美味，而是說了太多的虛妄之語。放縱自己的慾望和情感，意識之風在內部鼓動。習氣引發竅穴鳴響，如同簧片發出聲音，不知道聲音從哪裡來，聽的人感到震驚。話語從口中說出，進入耳朵，愛和憎由此產生。聲音已經消失，災禍才剛剛開始。如同雷擊中了糞便，忽然生長出有毒的蘑菇。愚笨的人吃了它，錯誤地傷害了自己的性命。只有鼻子與身體相合
【English Translation】 English version: Swift and fleeting. The cycle of birth and death is like a long, dark dream. One can only drift along with karma. If one can be unattached to existence, even in existence, one is not bound by it, then one must awaken from the dream and see with clear eyes. Bound by oneself without ropes, in every thought, turn the light inward; in every moment, reflect upon the mind. Simply do not follow emotions, and this is the essential and profound method.
'Inscription on Forgetting Affinities'
Emotions have wisdom and foolishness, but the nature has no distinction of brightness or darkness. The difference between ordinary beings and sages lies in turning away or turning towards. Like a minister serving a ruler, like a son serving his father, in a single thought, be sincere and genuine, allowing no hesitation or delay. Hesitation leads to shifting, and shifting creates delusion. When delusion persists, the spirit becomes weary. Not shifting is enlightenment; enlightenment means no hesitation. Standing alone, clear and still, the wondrous function is ever-present. Responding to conditions like an echo, living in the world as if in emptiness. Roaming freely with the transformations of things, instantly escaping the cage. Neither going out nor coming in, neither coming nor going. Worldly appearances are like illusory flowers in the sky, and the heart is like the moon in the water.
'Inscription on Observing the World'
The illusory body composed of the four elements (earth, water, fire, and wind) is fundamentally empty. Fools cling to it, bound by love and hate. The wonderfully complete and enlightened mind is full and pure. Delusions accumulate into confusion, and inversions increase illness. Like a thirsty deer chasing mirages (shimmering heat waves in the desert), the more it chases, the thirstier it becomes. See through it and stop, and you will realize it was a mistake. Playful spiritual powers are inseparable from daily life. Whether noble or lowly, beautiful or ugly, let them be as they are. Enlightened people observe with a grand perspective, clearly understanding. Separation and union, sorrow and joy, are all unattainable. The realms of the six sense objects (form, sound, smell, taste, touch, and dharma) are like treasures gathered in a dream. Limitless greed, once awakened, is understood. Sounds and forms are like wind and the moon moving through the sky. If one is not attached to these, is one blind or deaf? Living in the world with this attitude, what is there to be concerned about? Though the body is that of an ordinary person, one is named Avalokiteshvara (Guanshiyin Bodhisattva, the Bodhisattva Who Observes the Sounds of the World).
'Inscription on the Six Roots'
The body is the medium for creating karma, and the mind is the seed of karma. From the six emotional roots (eye, ear, nose, tongue, body, and mind), greed and love surge forth. The eyes are immersed in beautiful forms, losing their true brightness. The ears are immersed in sounds, losing their original hearing. The tongue is not for savoring delicious flavors, but speaks too many false words. Indulging desires and emotions, the wind of consciousness stirs within. Habitual tendencies cause the orifices to resonate, like a reed producing sound, not knowing where the sound comes from, startling the listener. Words come out of the mouth and enter the ears, and love and hate arise from this. The sound has already vanished, but the disaster is just beginning. Like lightning striking dung, suddenly poisonous mushrooms grow. Fools eat them, mistakenly harming their lives. Only the nose is in harmony with the body.
。同爲一覺。總是浮塵。身多過惡。意乃樞機。波流毒海。為彼所漂。汩其真宰。是故世人。雖生不生。若能返觀。各得精真。精真若復。六根無物。似雲浮空。如響出谷。不被形拘。不為心礙。迥出情塵。超然自在。
唸佛三昧銘
唸佛念心。念心唸佛。佛不外心。心不是物。自性光明。心心照燭。妄想潛蹤。形骸空谷。凈土不離目前。蓮花常襯兩足。何必待身後方生。即現前不出不入。此正是普光三昧。只在當人一嗾。
正心銘
心本光明。欲蔽故暗。天然之體。隨情耗散。今欲正之。祛欲制情。一真既復。諸妄不生。
誠意銘
意乃妄根。乘虛日鑿。密察其原。潛乎不覺。覺則不妄。妄息即真。至誠無息。其善乃敦。
修身銘
只體之慾。縱情之本。酒色之迷。陷身之阱。迷欲不返。身心不固。徒有此生。誠為虛度。
齊家銘
齊家之要。惟儉與勤。義禮若豐。澹薄自醇。勤儉傳家。澹薄寧志。是乃聖賢。處世之秘。
六妙銘(並引)
雪嶠山主。結廬雙徑之朝陽峰下。千峰如指。故顏曰千指。前峰緊抱。彎環如角。予名之曰麟角。且喻獨也。庵前有池。俗呼洗硯。蓋東坡嘗三游茲山。特附諱乎。予易曰來月。古人喻道曰。池成月
【現代漢語翻譯】 現代漢語譯本： 同爲一覺（同樣的覺悟）。總是被浮塵（煩惱）所矇蔽。身體多有罪惡。意念是關鍵。在生死輪迴的苦海中。被它所漂流。埋沒了真正的自我。因此世人。雖然活著卻如同未生。如果能夠反觀自照。各自都能得到精純的真性。精純的真性如果恢復。六根（眼、耳、鼻、舌、身、意）就沒有任何執著。就像雲彩漂浮在空中。如同回聲響徹山谷。不被形體所拘束。不被心念所障礙。遠遠超出情感的塵世。超脫而自在。
唸佛三昧銘
唸佛就是念心。念心就是念佛。佛不在心外。心也不是實物。自性是光明的。心心互相照亮。妄想隱藏軌跡。形骸如同空谷。凈土不離眼前。蓮花常常襯托著雙腳。何必等待死後才往生。當下就顯現不入不出。這正是普光三昧（一種禪定狀態）。只在于當人當下的一念。
正心銘
心本來是光明的。因為慾望的遮蔽才變得昏暗。天然的本性。隨著情感而耗散。現在想要端正它。去除慾望，控制情感。一旦恢復了真性。各種妄念就不會產生。
誠意銘
意念是妄想的根源。趁著空虛一天天侵蝕。仔細觀察它的源頭。隱藏得很深難以察覺。覺悟了就不會有妄想。妄想止息就是真性顯現。至誠之心沒有止息。它的善行就會更加敦厚。
修身銘
放縱身體的慾望。是放縱情感的根本。沉迷於酒色。是陷身的陷阱。沉迷於慾望而不回頭。身心就不會穩固。白白擁有這一生。實在是虛度。
齊家銘
治理家庭的要訣。在於節儉和勤勞。如果道義和禮儀都很豐厚。那麼平淡的生活自然會變得醇厚。勤儉可以傳家。平淡可以使心志安寧。這就是聖賢。處世的秘訣。
六妙銘(並引)
雪嶠山主。在雙徑山的朝陽峰下結廬而居。千峰歷歷在目。所以稱之為千指。前面的山峰緊緊環抱。彎曲如角。我把它命名為麟角。也比喻獨自一人。庵前有個池塘。世俗稱之為洗硯池。大概是蘇東坡曾經三次遊覽這座山。特意避諱吧。我把它改為來月。古人比喻道說。池塘形成月亮
【English Translation】 English version: Being one with the same awakening. Always obscured by floating dust (afflictions). The body has many transgressions. Intention is the pivotal point. Drifting in the poisonous sea of Samsara. Carried away by it. Burying the true self. Therefore, worldly people. Though alive, are as if unborn. If one can turn inward and observe. Each can attain the pure true nature. If the pure true nature is restored. The six senses (eye, ear, nose, tongue, body, mind) are without attachment. Like clouds floating in the sky. Like echoes resounding in the valley. Not bound by form. Not obstructed by mind. Far beyond the dust of emotions. Transcendently free and at ease.
Inscription on Samadhi of Buddha Recitation
Reciting the Buddha is reciting the mind. Reciting the mind is reciting the Buddha. The Buddha is not outside the mind. The mind is not a material object. The self-nature is luminous. Mind and mind illuminate each other. Delusions hide their traces. The physical body is like an empty valley. The Pure Land is not apart from the present moment. Lotus flowers always support both feet. Why wait until after death to be reborn. It manifests right now, neither entering nor exiting. This is precisely the Samadhi of Universal Light (a state of meditative absorption). It lies solely in the present moment of the person.
Inscription on Correcting the Mind
The mind is originally luminous. It becomes darkened because of the obscuration of desires. The natural essence. Is dissipated along with emotions. Now wanting to correct it. Remove desires, control emotions. Once the true nature is restored. All delusions will not arise.
Inscription on Sincere Intention
Intention is the root of delusion. Taking advantage of emptiness, it erodes daily. Closely observe its origin. It is hidden deeply and difficult to detect. If awakened, there will be no delusion. When delusion ceases, the true nature manifests. Sincere intention is without cessation. Its goodness will be even more profound.
Inscription on Cultivating the Body
Indulging in bodily desires. Is the root of indulging in emotions. Being deluded by wine and sex. Is a trap that ensnares the body. If one is deluded by desires and does not turn back. The body and mind will not be stable. Having this life in vain. Is truly a waste.
Inscription on Regulating the Family
The key to regulating the family. Lies in frugality and diligence. If righteousness and propriety are abundant. Then a simple life will naturally become rich. Frugality and diligence can be passed down through the family. Simplicity can bring peace to the mind. This is the secret of the sages and virtuous people. In dealing with the world.
Six Subtle Inscriptions (with Introduction)
Mountain Master Xueqiao. Built a hermitage at the foot of Chaoyang Peak in Shuangjing Mountain. The thousand peaks are as clear as fingers. Therefore, it is called Thousand Fingers. The front peaks tightly embrace. Curved like a horn. I named it Unicorn Horn. It also symbolizes being alone. There is a pond in front of the hermitage. Commonly called Ink-Washing Pond. Probably because Su Dongpo once visited this mountain three times. It is specially avoided. I changed it to Coming Moon. The ancients used the analogy of the Way, saying. The pond forms the moon
自來。池上有齋。予扁曰洗月。喻心境也。齋後有泉。味甘冽而醇。予題之曰。過乳。以昔聖言。劫初之水。味過於乳。以從金剛際來。今峰頂之水。其源必深。可喻道脈欲知本也。庵後有石。予名大歇。謂阿蘭若。真修行處。為寂滅場。乃大休歇地也。此景天然。故題稱六妙。而卷首書曰。六通四達。欲此境中人。老人隨不為妙縛也。直須雙奪。故曰通達耳。手而各為之銘。志不忘也。不作境會。不落言思。是在賓主自得耳。
千指庵
千峰卓立。直指此庵。此庵如空。了沒遮闌。問庵中主。不出不入。有來參者。空中一咄。
麟角峰
群走奔騰。一麟自足。惟麟所重。在乎角獨。片石如麟。萬木若毛。可笑騎者。不動一毫。
來月池
月原不來。水亦不去。驀爾相逢。不知其故。水底之天。池中之月。去來之相。了不可說。
洗月齋
月本無塵。水自清潔。從何處洗。求之不得。月墮水中。水涵月影。可惜觀者。熱夢未醒。
過乳泉
水中擇乳。須是鵝王。此不須擇。在乎善嘗。不許入口。要先知味。惟知味者。飲之心醉。
大歇石
石不善走。為何要歇。歇之大者。為本寂滅。趺坐此中。不動不搖。吐廣長舌。松風夜號。
【現代漢語翻譯】 現代漢語譯本： 我來到這裡。池塘邊有一間齋房。我題名為『洗月』，比喻洗滌心境。齋房後面有一處泉水，味道甘甜清冽而醇厚。我題名為『過乳』，因為過去聖人說過，劫初之水，味道勝過牛乳，因為它來自金剛際。現在峰頂之水，它的源頭必定很深，可以比喻道的脈絡，要知其根本。庵後有一塊石頭，我命名為『大歇』，意思是阿蘭若（Aranya，寂靜處），是真正修行的地方，是寂滅的場所，乃是徹底休息的地方。此景天然形成，所以題名為『六妙』，而在卷首寫道：『六通四達』，希望這境中的人，即使年老也不被妙境所束縛。直接需要全部捨棄，所以說通達。我親手為它們各自寫了銘文，以志不忘。不作境會，不落入言語思慮，這在於賓主各自領悟。
千指庵
千座山峰巍然聳立，直指這座庵。這座庵空空蕩蕩，沒有絲毫遮攔。問庵中的主人，不進不出。有來參拜的人，空中一聲棒喝。
麟角峰
群獸奔騰，麒麟（Qilin，中國神話中的一種動物）獨自滿足。麒麟所看重的，在於它那獨一無二的角。一片石頭像麒麟，萬棵樹木像毛髮。可笑那騎麒麟的人，卻一動不動，毫無作為。
來月池
月亮原本沒有來，水也原本沒有去。忽然相遇，不知是什麼緣故。水底的天空，池中的月亮，這來去的景象，完全無法用言語表達。
洗月齋
月亮原本沒有塵埃，水自然是清潔的。從哪裡洗滌呢？無法找到答案。月亮倒映在水中，水包含著月亮的影子。可惜觀賞的人，還在做著燥熱的夢沒有醒來。
過乳泉
在水中選擇乳汁，需要像鵝王那樣。這裡不需要選擇，在於善於品嚐。不許直接入口，要先知道味道。只有知道味道的人，飲用后才會心醉。
大歇石
石頭不擅長行走，為何要休息？休息的極致，就是迴歸本來的寂滅。盤腿坐在這裡，不動不搖。吐出廣長的舌頭，松樹在夜裡發出怒號。
【English Translation】 English version: I came here. There is a hermitage by the pond. I named it 'Washing the Moon' (Xi Yue), a metaphor for cleansing the mind. Behind the hermitage is a spring, its taste sweet, clear, and mellow. I named it 'Surpassing Milk' (Guo Ru), because the sages of the past said that the water at the beginning of the kalpa (jie, eon), its taste surpasses milk, because it comes from the Vajra realm (Jingang ji). Now the water at the summit, its source must be very deep, which can be compared to the lineage of the Dao, to know its root. Behind the hermitage is a stone, I named it 'Great Rest' (Da Xie), meaning Aranya (Aranya, a quiet place), is a true place for practice, a place of extinction, a place of complete rest. This scenery is natural, so it is titled 'Six Wonders' (Liu Miao), and at the beginning of the scroll it is written: 'Six Perfections and Four Attainments' (Liu Tong Si Da), hoping that the people in this realm, even in old age, will not be bound by the wonders. Directly need to abandon all, so it is said to be attainment. I personally wrote inscriptions for each of them, to remember them. Do not create a scene, do not fall into words and thoughts, it lies in the host and guest realizing it themselves.
Thousand Finger Hermitage (Qian Zhi An)
A thousand peaks stand tall, pointing directly to this hermitage. This hermitage is empty, without any obstruction. Ask the master of the hermitage, neither coming in nor going out. For those who come to visit, a shout from the void.
Qilin Horn Peak (Lin Jiao Feng)
A herd runs wild, the Qilin (Qilin, a mythical Chinese creature) is content on its own. What the Qilin values is its unique horn. A piece of stone is like a Qilin, ten thousand trees are like hair. It is laughable that the rider, does not move a hair.
Coming Moon Pond (Lai Yue Chi)
The moon originally did not come, the water also originally did not go. Suddenly they meet, not knowing the reason. The sky at the bottom of the water, the moon in the pond, the appearance of coming and going, cannot be expressed in words.
Washing Moon Hermitage (Xi Yue Zhai)
The moon originally has no dust, the water is naturally clean. From where to wash? Cannot find the answer. The moon falls into the water, the water contains the moon's reflection. It is a pity that the viewers are still having hot dreams, not yet awake.
Surpassing Milk Spring (Guo Ru Quan)
To choose milk in water, one must be like the Goose King. Here there is no need to choose, it lies in being good at tasting. Not allowed to enter the mouth directly, one must first know the taste. Only those who know the taste will be intoxicated after drinking.
Great Rest Stone (Da Xie Shi)
The stone is not good at walking, why rest? The ultimate rest is to return to the original extinction. Sit cross-legged here, without moving or shaking. Spitting out a long tongue, the pine trees howl at night.
般若軒銘(並序)
軒因閱此經以得名也。為吳門居士朱鷺王在公棲息所。鷺故奇士。在公舉鄉進士。為郡司馬。唾軒冕。棄妻子。結隱於天目。無何復過雙徑。居此軒。閱般若經。大有省發。予自南嶽來。以達大師末後因緣。得至此山。居士見而歡喜。執弟子業。予嘆曰。非大力量。欣寂滅之樂者。何能頓脫塵累而至此耶因名朱曰大力。王曰大𨬓。顏其軒曰般若。乃為銘以紀之。銘曰。
咄哉此軒。光明透脫。內外洞然。了無縛著。六根門頭。圓通虛豁。世出世間。一齊拋卻。此軒之味。恬憺寂漠。軒中主人。身心快樂。一切情塵。火聚太末。問此法門。名不可說。
毗耶室銘(有序)
居士管覺仙。生長吳門。早歸三寶。不畜妻子。不治生產。唯結一室。顏曰毗耶。以延十方。以無法可說。但以香飯而作佛事。老人過其室。因請銘之。銘曰。
毗耶離城。堅固綿密。雖居市𢌅。而無塵跡。中有居士。獨寢一室。門不通風。六窗虛寂。唯有十方。不時雲集。有問法者。止是一默。香飯不請。隨緣摶食。座不用借。露地為席。諸有屏空。一塵不立。身心兩忘。世界齊擲。萬累俱捐。諸緣頓息。在塵出塵。斯為第一。
鐵如意銘(並引)
予別雙徑。雪嶠山主。以鐵如意並
【現代漢語翻譯】 現代漢語譯本 般若軒銘(並序)
此軒因閱覽《般若經》而得名，是吳門居士朱鷺（朱鷺，人名）和王在公（王在公，人名）的棲息之所。朱鷺本是奇士，王在公考中鄉試進士，擔任郡司馬。他們唾棄官位，拋棄妻子，隱居於天目山。不久又來到雙徑，居住於此軒，閱讀《般若經》，大有領悟。我從南嶽而來，爲了達大師（達大師，人名）的最後因緣，得以來到此山。居士見到我非常歡喜，以弟子之禮相待。我感嘆道：『不是有大力量，欣樂寂滅的人，怎麼能立刻脫離塵世的束縛而來到這裡呢？』因此稱朱鷺為大力，王在公為大𨬓，將他們的軒命名為般若，於是作銘文以記述此事。銘文如下：
咄，這間軒室，光明透徹，內外明亮，了無牽掛。六根門頭，圓融通達，虛空開闊。世間和出世間，一併拋卻。此軒的滋味，恬淡寂寞。軒中的主人，身心快樂。一切情慾塵埃，如同火聚太末（太末，比喻極微小）。問此法門，名不可說。
毗耶室銘(有序)
居士管覺仙（管覺仙，人名），生長於吳門，早早皈依三寶，不蓄養妻子，不經營產業，只結廬一室，命名為毗耶，用來接引十方來客。因為無法可說，只是用香飯來做佛事。老人我路過他的居室，因此請我為他作銘。銘文如下：
毗耶離城（毗耶離城，古印度城市），堅固綿密，雖然身居鬧市，卻沒有塵埃痕跡。其中有位居士，獨自居住一室。門不通風，六扇窗戶空虛寂靜。唯有十方來客，不時雲集。有人問法，只是沉默不語。香飯不需邀請，隨緣乞食。座位不用借用，以露天為席。所有遮蔽天空的事物，一塵不立。身心兩忘，世界一併拋擲。萬般牽累都拋棄，各種因緣都停止。身在塵世而出離塵世，這才是第一。
鐵如意銘(並引)
我離開雙徑時，雪嶠山主（雪嶠山主，人名）以鐵如意並 English version Prajna Chamber Inscription (with Preface)
The chamber is named because of reading this scripture. It is the dwelling place of layman Zhu Lu (Zhu Lu, personal name) and Wang Zaigong (Wang Zaigong, personal name) of Wumen. Lu was originally an extraordinary person. Zaigong passed the provincial examination and became a registrar of the prefecture. They spat on officialdom, abandoned their wives and children, and lived in seclusion in Tianmu Mountain. Soon after, they passed through Shuangjing and lived in this chamber, reading the Prajna Sutra, and had great insights. I came from Mount Nan, to fulfill the final cause of Master Da (Master Da, personal name), and was able to come to this mountain. The laymen were very happy to see me and treated me with the respect of disciples. I sighed and said, 'Without great strength, those who rejoice in the pleasure of nirvana, how can they suddenly escape the bonds of the world and come here?' Therefore, Zhu was called Dali (大力, Great Strength), Wang was called Da𨬓 (大𨬓, Great Auspiciousness), and their chamber was named Prajna. So I wrote an inscription to record this. The inscription reads:
Alas, this chamber, its light penetrates, inside and out are clear, without any attachment. The six sense organs, are perfectly interconnected, empty and vast. The world and beyond the world, are all cast aside. The taste of this chamber, is tranquil and silent. The master of the chamber, is happy in body and mind. All emotional dust, is like a fire gathering at the tip of a hair (an extremely small amount). Asking about this Dharma gate, its name cannot be spoken.
Vimalakirti Chamber Inscription (with Preface)
Layman Guan Juexian (Guan Juexian, personal name), grew up in Wumen, early on took refuge in the Three Jewels, did not keep a wife and children, did not manage property, only built a single room, named Vimalakirti, to welcome the ten directions. Because there is no Dharma that can be spoken, he only uses fragrant rice to perform Buddhist rituals. I, an old man, passed by his room, so I was asked to write an inscription for him. The inscription reads:
The city of Vimalakirti (Vimalakirti, ancient Indian city), is solid and dense, although located in the market, there is no trace of dust. In it is a layman, living alone in a room. The door does not let in the wind, the six windows are empty and silent. Only the ten directions, gather from time to time. If someone asks about the Dharma, he only remains silent. Fragrant rice is not requested, he eats whatever he gets by chance. The seat is not borrowed, the open ground is his mat. All that obscures the sky, not a speck of dust stands. Body and mind are both forgotten, the world is thrown away. All burdens are discarded, all causes cease. Being in the world and yet out of the world, this is the first.
Iron Ruyi Inscription (with Introduction)
When I left Shuangjing, the abbot of Xueqiao Mountain (Xueqiao Mountain, personal name) gave me an iron ruyi and
【English Translation】 English version Prajna Chamber Inscription (with Preface)
The chamber is named because of reading this scripture. It is the dwelling place of layman Zhu Lu (Zhu Lu, personal name) and Wang Zaigong (Wang Zaigong, personal name) of Wumen. Lu was originally an extraordinary person. Zaigong passed the provincial examination and became a registrar of the prefecture. They spat on officialdom, abandoned their wives and children, and lived in seclusion in Tianmu Mountain. Soon after, they passed through Shuangjing and lived in this chamber, reading the Prajna Sutra, and had great insights. I came from Mount Nan, to fulfill the final cause of Master Da (Master Da, personal name), and was able to come to this mountain. The laymen were very happy to see me and treated me with the respect of disciples. I sighed and said, 'Without great strength, those who rejoice in the pleasure of nirvana, how can they suddenly escape the bonds of the world and come here?' Therefore, Zhu was called Dali (大力, Great Strength), Wang was called Da𨬓 (大𨬓, Great Auspiciousness), and their chamber was named Prajna. So I wrote an inscription to record this. The inscription reads:
Alas, this chamber, its light penetrates, inside and out are clear, without any attachment. The six sense organs, are perfectly interconnected, empty and vast. The world and beyond the world, are all cast aside. The taste of this chamber, is tranquil and silent. The master of the chamber, is happy in body and mind. All emotional dust, is like a fire gathering at the tip of a hair (an extremely small amount). Asking about this Dharma gate, its name cannot be spoken.
Vimalakirti Chamber Inscription (with Preface)
Layman Guan Juexian (Guan Juexian, personal name), grew up in Wumen, early on took refuge in the Three Jewels, did not keep a wife and children, did not manage property, only built a single room, named Vimalakirti, to welcome the ten directions. Because there is no Dharma that can be spoken, he only uses fragrant rice to perform Buddhist rituals. I, an old man, passed by his room, so I was asked to write an inscription for him. The inscription reads:
The city of Vimalakirti (Vimalakirti, ancient Indian city), is solid and dense, although located in the market, there is no trace of dust. In it is a layman, living alone in a room. The door does not let in the wind, the six windows are empty and silent. Only the ten directions, gather from time to time. If someone asks about the Dharma, he only remains silent. Fragrant rice is not requested, he eats whatever he gets by chance. The seat is not borrowed, the open ground is his mat. All that obscures the sky, not a speck of dust stands. Body and mind are both forgotten, the world is thrown away. All burdens are discarded, all causes cease. Being in the world and yet out of the world, this is the first.
Iron Ruyi Inscription (with Introduction)
When I left Shuangjing, the abbot of Xueqiao Mountain (Xueqiao Mountain, personal name) gave me an iron ruyi and
香奩為供。感而為銘。
維此如意。代我心口。我不能談。借爾善吼。爾言不無。我法非有。兩者既離。一亦不守。唯法身香。與爾作耦。托此金剛。用垂不朽。
憨山老人夢遊集卷第三十六 卍新續藏第 73 冊 No. 1456 憨山老人夢遊集
憨山老人夢遊集卷第三十七
侍 者 福 善 日錄
門 人 通 炯 編輯
嶺南弟子 劉起相 重較
偈一(七十二首)
唯心偈
凈妙不思議。圓滿真實心。廣大具威神。變現無量事。其體離諸垢。不捨染凈緣。世與出世間。成就眾善業。眾業若空華。本來無所有。以無所有故。故說即真常。善達業性空。不為幻技惑。不著亦不厭。如理諦實觀。起處即無生。當念自空寂。了無前後際。一念若須彌。動靜平等如。境界風不動。寂滅妙常樂。清凈若蓮華。深入塵勞泥。不染世間垢。懷此如意珠。隨求無所乏。神光照闇冥。普覺諸含識。
居山偈
借問山中人。居山有何趣。日飽三頓粥。長伸兩腳睡。磐石作禪床。雲霞為蓋被。微風吹幽松。發明西來意。撥落云里華。刮除眼中翳。一念絕中邊。了無前後際。覺來雙眼空。回視夢中事。撈捷水底月。卻翻成鈍滯。凡聖一齊拋。方脫娘生
【現代漢語翻譯】 現代漢語譯本：
香奩用作供養，心有所感而作此銘文。 這件如意，代表我的心和口。我不能言說，借用你來發出洪亮的聲音。你的言說並非虛無，我的佛法也並非實有。兩者既然分離，就連『一』也不執守。只有法身的香氣，與你相配。依託這金剛之性，用以流傳不朽。
《憨山老人夢遊集》卷第三十六 卍新續藏第 73 冊 No. 1456 《憨山老人夢遊集》
《憨山老人夢遊集》卷第三十七
侍者 福善 日錄
門人 通炯 編輯
嶺南弟子 劉起相 重校
偈一 (七十二首)
唯心偈
清凈微妙不可思議，圓滿真實的本心。廣大而具有威神之力，變現出無量的事物。它的本體遠離各種垢染，不捨棄染污和清凈的因緣。在世間和出世間，成就各種善業。各種業力如同空中的花朵，本來就什麼也沒有。因為什麼也沒有的緣故，所以說就是真常。善於通達業的本性是空，就不會被幻術迷惑。不執著也不厭惡，如理如實地觀察。念頭生起之處就是無生，當下念頭自然空寂。了無前後邊際。一念如同須彌山（Sumeru，佛教宇宙觀中的中心山），動靜平等如一。境界的風吹不動，寂滅是微妙的常樂。清凈如同蓮花，深入塵勞的泥土中。不沾染世間的污垢，懷抱這如意珠（Cintamani，能滿足願望的寶珠），隨心所求沒有缺乏。神光照亮黑暗，普遍覺醒各種有情眾生。
居山偈
請問山中的人，居住在山中有什麼樂趣？每天吃飽三頓粥，舒舒服服地伸開兩腳睡覺。用磐石當作禪床，用雲霞當作被子。微風吹拂幽靜的松樹，啓發西來之意（Bodhidharma，禪宗初祖達摩帶來的禪法）。撥開云里的花朵，颳去眼中的障礙。一念之間斷絕中間和邊際，了無前後邊際。醒來雙眼空明，回頭看夢中的事情。撈取水底的月亮，反而變得遲鈍呆滯。凡夫和聖人一齊拋棄，才脫離了孃胎。
【English Translation】 English version:
A censer as offering, moved to compose this inscription. This 'ruyi' (Scepter, a symbol of power and good fortune) represents my heart and mouth. I cannot speak, so I borrow your good roar. Your words are not empty, my Dharma is not existent. Since the two are separate, even 'one' is not held onto. Only the fragrance of the Dharmakaya (Dharma Body, the ultimate nature of the Buddha), is paired with you. Relying on this diamond nature, to be passed down imperishably.
Hanshan Laoren Mengyou Ji (Dream Roamings Collection of Old Man Hanshan) Volume 36 卍 New Continued Collection No. 1456 Hanshan Laoren Mengyou Ji
Hanshan Laoren Mengyou Ji (Dream Roamings Collection of Old Man Hanshan) Volume 37
Attendant Fushan (Blessed Goodness) Daily Record
Disciple Tongjiong (Penetrating Brightness) Edited
Lingnan Disciple Liu Qixiang (Liu Qixiang of Lingnan) Re-examined
Gatha 1 (Seventy-two poems)
Only Mind Gatha
Pure, wonderful, and inconceivable, the perfect and true mind. Vast and possessing majestic power, manifesting limitless things. Its essence is free from all defilements, not abandoning the conditions of defilement and purity. In the world and beyond the world, accomplishing all good deeds. All deeds are like flowers in the sky, originally without anything. Because there is nothing, therefore it is said to be truly constant. Being good at understanding the nature of karma as empty, one will not be deceived by illusions. Neither attached nor厭惡(disgusted), observing truthfully and realistically. The place where thoughts arise is no-birth, the present thought is naturally empty and still. Without beginning or end. One thought is like Mount Sumeru (Sumeru, the central mountain in Buddhist cosmology), movement and stillness are equally such. The wind of the realm does not move, nirvana is wonderful, constant, and joyful. Pure like a lotus flower, deeply entering the mud of worldly troubles. Not stained by the defilements of the world, cherishing this 'ruyi' (Cintamani, wish-fulfilling jewel), whatever is sought is not lacking. Divine light illuminates darkness, universally awakening all sentient beings.
Dwelling in the Mountains Gatha
May I ask the person in the mountains, what is the joy of dwelling in the mountains? Eating three meals of porridge a day, stretching out both legs to sleep comfortably. Using a boulder as a meditation bed, using clouds and mist as a blanket. A gentle breeze blows through the secluded pine trees, revealing the meaning of the 'coming from the West' (Bodhidharma, the Chan/Zen Buddhism brought by Bodhidharma). Plucking away the flowers in the clouds, scraping away the obstacles in the eyes. In one thought, severing the middle and the edges, without beginning or end. Awakening with empty and clear eyes, looking back at the things in the dream. Trying to catch the moon in the water, but instead becoming dull and stagnant. Throwing away both ordinary and holy, only then escaping the mother's womb.
累。一物不將來。猶是第二義。透出無事關。始遂居山計。
大澤禪人三度嶺海蔘禮因示
萬里為誰來。來複為底事。靴里摸指頭。原不在別處。若向外邊尋。走盡天涯路。來來去復來。此法原無住。試問曹溪僧。菩提可有樹。若不得一枝。枉費賣單布。
示道脈源禪人
參禪無秘訣。要為生死切。生死掛眉毛。唸唸不暫輟。提起金剛圈。脊樑勁似鐵。努力望前追。直使命根絕。妄想頓潛蹤。身心當下撇。要見本來人。如空中釘橛。打破黑漆桶。方是大休歇。
題恒河圖示恒一林禪人
佛住恒河岸。常對河說法。至法難思處。即以河沙喻。若以沙數多。猶未盡佛意。直以此法身。乃顯真實義。法身常不變。隨流性不遷。雖以種種穢。體性常清凈。乃至劫火燃。究竟體不壞。是故法身常。自性無生滅。佛子識此義。了悟自性身。如彼恒河沙。永劫性常一。是名金剛地。佛子善安住。
觀緣偈
諦觀此身無始來。皆從顛倒妄想生。輪迴六道苦趣中。性返人天無量劫。妄念不止苦無涯。妄境不空業如海。若能一念暫回光。當下即令登彼岸。妄業積聚如須彌。人我是非苦堅固。結成生死鐵圍關。百劫千生不能出。鑊湯爐炭本來無。只從一念瞋心起。若於起處即消除。火里金
【現代漢語翻譯】 現代漢語譯本：
累，什麼也不帶來，這仍然是第二義（相對真理）。只有透徹理解無事之關，才能真正實現隱居山林的計劃。 大澤禪人為三度前往嶺南和海南參拜的禪人開示： 你爲了誰，不遠萬里而來？來又是爲了什麼事？就像在靴子里摸自己的腳趾頭一樣，本來就在自身，不在別處。如果向外尋求，即使走遍天涯海角也找不到。來來去去，此法本來就沒有固定的住所。試問曹溪（六祖慧能弘法之地）的僧人，菩提樹（覺悟之樹）是否存在？如果得不到一枝，就白白浪費了賣布的錢。 為道脈源禪人開示： 參禪沒有秘訣，關鍵在於對生死的迫切感。把生死問題放在眉睫之間，念念不忘，片刻也不停止。提起金剛圈（比喻堅定的意志），脊樑要像鐵一樣堅硬。努力向前追趕，直到徹底斷絕生命的根源。妄想立刻消失，身心當下放下。想要見到本來面目，就像在空中釘木樁一樣不可能。打破黑漆桶（比喻無明），才是真正的大休歇。 題恒河圖，為恒一林禪人開示： 佛陀住在恒河岸邊，經常對著恒河說法。對於難以思議的佛法，就用恒河沙來比喻。如果認為沙子的數量很多，仍然沒有完全表達佛陀的意思。直接用這個法身（佛的真身）來顯現真實的意義。法身永恒不變，隨著河流流動，自性也不會改變。即使被各種污穢沾染，其體性也始終清凈。乃至劫火燃燒，最終其體性也不會壞滅。因此，法身是永恒的，自性沒有生滅。佛弟子如果明白這個道理，就能了悟自性之身。就像恒河沙一樣，永恒不變。這就是金剛地（堅固不壞之地），佛弟子應當安住於此。 觀緣偈 仔細觀察這個身體，從無始以來，都是從顛倒妄想中產生的。在六道輪迴的痛苦中，無數次地往返於人天之間。妄念不止，痛苦就沒有盡頭。妄境不空，業力就如大海般無邊。如果能在一念之間暫時回頭，當下就能到達彼岸。妄業積聚如須彌山（高山），人我是非的執著非常堅固。結成生死的鐵圍山，百劫千生也無法逃脫。鑊湯（煮人的大鍋）爐炭本來是不存在的，只是從一念嗔恨心而起。如果在嗔恨心生起的地方立刻消除它，就能在火中生出金蓮。
【English Translation】 English version:
Tired. Not bringing a single thing. Still, this is the second meaning (relative truth). Only by penetrating the barrier of no-thingness can one truly realize the plan of dwelling in the mountains. Instructed to Chan practitioners of Daze who paid homage three times in Lingnan and Hainan: For whom do you come from ten thousand miles away? What is the purpose of coming again? Like feeling for your toe inside your boot, it is originally within yourself, not elsewhere. If you seek it externally, you will exhaust the roads of the world. Coming and going, this Dharma originally has no fixed abode. Try asking the monks of Caoxi (the place where the Sixth Patriarch Huineng propagated the Dharma), does the Bodhi tree (tree of enlightenment) exist? If you cannot obtain a single branch, you will have wasted the money from selling cloth. Instructed to Chan practitioner Daomaiyuan: There is no secret to Chan practice. The key is the urgency about life and death. Place life and death between your eyebrows, never forgetting them for a moment. Raise the Vajra circle (metaphor for firm will), and your spine should be as strong as iron. Strive to chase forward until the root of life is completely severed. Delusions will immediately disappear, and body and mind will be let go of in the present moment. If you want to see your original face, it is as impossible as nailing a stake in the air. Breaking the black lacquer bucket (metaphor for ignorance) is the true great rest. Inscribed on the Ganges River Painting, instructed to Chan practitioner Hengyilin: The Buddha lived on the banks of the Ganges River, often preaching the Dharma facing the river. For the inconceivable Dharma, he used the sands of the Ganges as a metaphor. If you think the number of sands is large, it still does not fully express the Buddha's meaning. Directly use this Dharmakaya (Buddha's true body) to reveal the true meaning. The Dharmakaya is eternally unchanging, and as the river flows, its nature does not change. Even if it is stained by various impurities, its essence is always pure. Even when the fire of the kalpa burns, its essence will ultimately not be destroyed. Therefore, the Dharmakaya is eternal, and the self-nature has no birth or death. If a Buddha's disciple understands this principle, they can realize the self-nature body. Like the sands of the Ganges, its nature is eternally one. This is called the Vajra ground (indestructible ground), and Buddha's disciples should dwell here. Gatha on Observing Conditions Carefully observe this body, from beginningless time, it has all arisen from inverted delusions. In the suffering of the six realms of reincarnation, countless times going back and forth between humans and gods. If delusional thoughts do not cease, suffering has no end. If delusional realms are not emptied, karma is like an endless ocean. If one can turn the light around for a moment, one can immediately reach the other shore. Delusional karma accumulates like Mount Sumeru (high mountain), and the attachment to self and others is very strong. Forming the iron fence mountain of birth and death, one cannot escape for hundreds of kalpas and thousands of lives. Cauldrons of boiling water and charcoal furnaces originally do not exist, they only arise from a single thought of anger. If you immediately eliminate it where anger arises, you can generate a golden lotus in the fire.
蓮真解脫。現前境界若空花。映象水月不可喻。世人癡迷無慧目。錯認為真顛倒見。妄將四大以為身。六識三毒為主宰。貪瞋我慢不自知。妄逐驅馳諸苦趣。自性清凈即彌陀。六塵不染蓮花土。一念不生生死空。日用現前真極樂。
示唸佛
唸佛本為超生死。先須要識生死心。癡愛便是生死根。不拔其根難解脫。癡愛即是念佛心。即將唸佛斷癡愛。癡愛若能唸唸斷。心心彌陀全身現。即此便是真精進。不可一念暫忘卻。凈土就在凈心中。不得向外別尋覓。
圓明偈示畢一素失明
心光圓明本無量。苦彼浮塵眼遮障。隔紙不能觀外物。返視何曾見五臟。譬如白日麗虛空。人處暗室如生盲。暗中人亦有兩眼。如何不與日光通。我此四大如茅屋。心在身中鳥在籠。誰能撤去茅屋封。光明照耀原無窮。若能自見心光滿。了了常明不用眼。此是無生無滅光。不與四大同流轉。君今何幸天見憐。特拔遮障天光全。不須白晝怨不見。只如有眼黑夜眠。夜眠有眼亦如此。心光圓明宛自爾。若離明暗見自心。圓明頓發超生死。舉世誰知無眼好。昔人曾恨盲不早。頓拋四大光明全。此是吾家如意寶。
登崑山示同遊諸子
崑山城中一拳石。大似須彌納芥子。我來䇿杖一登之。頓入蟭螟眼孔里。時人一
望忽不見。紛紛四眾皆驚起。忙來試問空中人。依然指出舊時底。
梁壓譚生示之以偈
屋樑倒塌壓譚生。譚生被壓何不死。梁若到身身即碎。身若到梁梁不避。兩者既到何不幹。試問不幹之所以。目前境界不比梁。譚生何苦先惶慞。若要不惶慞。看逼狗跳墻。
示福智字本明修凈土
但觀一句彌陀佛。唸唸心中常不斷。若能唸唸最分明。即與彌陀親見面。只想凈土在目前。日用頭頭無缺欠。佛土全收一念中。便是往生真方便。只在了了分明時。不可更起差別見。
觀身
是身如水泡。乍現亦不久。癡兒以為珠。取之不盈手。況復於此中。多貪為罪藪。唯在智眼觀。畢竟何所有。
觀心
此心本無形。視之不可見。起滅了無端。迅若空中電。妄想逐塵勞。渴鹿奔陽𦦨。堪嗟今古人。都壓良為賤。
示眾
幻海無涯沒盡頭。塵勞妄想幾時休。應知世相空中電。須信人生水上漚。唯攝一心歸凈土。全憑萬行作真修。目前總是菩提路。唸唸常登般若舟。
示無相老納
見爾初年六十餘。別來十載近何如。光陰有限頻頻覺。妄想無邊唸唸除。凈土蓮華禪水灌。心田愛草慧刀鋤。百千萬劫俱空度。莫使今生又涉虛。
示沉產生德(二首)
濕寢人必病。鰍得方不死。物性各有宜。苦樂何憂喜。
物本無可欲。而人自欲之。甘苦味不同。嗜者以為奇。
示六一居士(二首)
世事忽如夢。人情空若云。誰知塵市裡。心靜即離群。
跡近寧違俗。心空豈在家。但看污濁水。湛湛出蓮華。
示普聞禪人
不辭行腳苦。萬里涉山川。今到曹溪路。誰酬不借錢。
示金山貴禪人(三首)
白髮愁難解。紅塵路不通。身居人境內。心在萬山中。
日日塵勞里。朝朝愛惡場。不知因甚事。專一為他忙。
苦海深無底。浮生事有涯。不知三界內。何處是歸家。
贈本凈禪人結庵白雲
獨坐千峰里。慵披百衲衣。靜聽流水響。閑看白雲蜚。
示本昂字俯無
有我必自高。驕矜還恃氣。俯而至於無。便入清涼地。
示慧珊字海月
大海聚眾寶。撐拄唯珊瑚。明月時來往。清涼並夜珠。
示凈堂禪人
一缽隨孤杖。三山結眾緣。曹溪涓滴水。酬盡草鞋錢。
示劉生四休
一味常知足。多求總是差。飯蔬食飲水。只此了生涯。
菩提庵八景(有引)
庵在嘉禾之石門。顏生生居士所建。為智河行公安居。予之徑山過此。因而有
題。
菩提山
不到菩提山。安識菩提境。獨有山中人。忘言心自省。
翠城
蒼翠繞法城。宛似金剛圈。佛魔俱不入。其中空空然。
古觀音像
觀音有後先。法身無今古。以絕去來心。故能常救苦。
羅漢松
挺挺孤松樹。堂堂應真相。若問涅槃心。枝頭明月上。
蓮花灣
蓮生淤泥灣。其性本香潔。瞻彼花中人。端坐無言說。
放生池
一片無生心。全彰放生處。令彼鱗甲類。盡蹋無生路。
漚生塔
漚生本不生。漚滅原不滅。獨留無縫塔。寒空照明月。
槵樹
以患能除患。槵樹愛生長。見此槵子珠。頓發離患想。
山居示眾(二十五首)
獨坐一爐香。翛然萬慮忘。靜看階下蟻。畢竟為誰忙。
寂寂離知覺。昭昭泯見聞。三更天外月。一片嶺頭云。
世事一局棋。著著爭勝負。黑白未分前。幾個能惺悟。
清凈光明藏。俄然一念興。無邊生死海。盡向此中生。
紅塵路更長。青山間不了。試問往來人。誰識山中好。
湛湛青蓮花。居泥而不染。明明出世心。雪在玻璃盞。
傀儡夜登場。觀者生欣嘆。祇合醉中心。難禁醒眼看。
四大眾緣合
【現代漢語翻譯】 現代漢語譯本： 題。
菩提山
不到菩提山（Bodhi Mountain）。安能識得菩提境（Bodhi realm）。唯有山中之人，忘卻言語，內心自省。
翠城
蒼翠環繞著法城（Dharma city），宛如金剛圈（Vajra circle）。佛與魔都無法進入，其中空空蕩蕩，一片虛無。
古觀音像
觀音（Avalokiteśvara）有先後之別，但法身（Dharmakaya）卻無古今之分。因為斷絕了過去未來的心念，所以才能永遠救助眾生的苦難。
羅漢松
挺拔獨立的羅漢松樹，堂堂正正地應合著真如實相。如果問什麼是涅槃（Nirvana）之心，就像那枝頭照耀的明月。
蓮花灣
蓮花生長在污泥灣中，但它的本性卻是清香純潔的。瞻仰那蓮花中的人，端正地坐著，一言不發。
放生池
一片無生（non-birth）之心，完全彰顯在放生之處。讓那些有鱗甲的生物，都走上無生之路。
漚生塔
水泡的生起原本就不是真正的生起，水泡的破滅原本也不是真正的破滅。唯獨留下這無縫之塔，在寒冷的夜空中照亮明月。
槵樹
用消除煩惱的方法來消除煩惱，槵樹因此得以生長。見到這槵子珠，立刻生起遠離煩惱的想法。
山居示眾(二十五首)
獨自靜坐，點燃一爐香，無拘無束，忘卻萬般思慮。靜靜地看著臺階下的螞蟻，到底是爲了誰而忙碌呢？
寂靜無聲，遠離知覺，光明昭著，泯滅見聞。三更時分，天邊懸掛著明月，山嶺之上飄浮著一片云。
世事就像一局棋，每一步都爭著要勝利。在黑白棋子未分出勝負之前，有幾個人能夠醒悟呢？
清凈光明的寶藏，忽然生起一個念頭。無邊無際的生死苦海，全都由此而生。
紅塵之路漫長無盡，青山綠水也難以了結。試問來來往往的人們，有誰知道山中的美好？
清澈明凈的青蓮花，生長在污泥中卻不被沾染。清清楚楚的超脫塵世之心，就像白雪映照在透明的玻璃杯中。
木偶在夜晚登臺表演，觀看的人們發出欣喜讚歎。只有在醉意朦朧之中才適合觀看，難以用清醒的眼睛去看。
四大（四大元素）因緣和合
【English Translation】 English version: Title.
Bodhi Mountain
Without reaching Bodhi Mountain (Bodhi Mountain), how can one know the Bodhi realm (Bodhi realm)? Only those who dwell in the mountains, forgetting words, reflect within their own hearts.
Emerald City
Verdant greenery surrounds the Dharma city (Dharma city), resembling a Vajra circle (Vajra circle). Neither Buddha nor demon can enter; within, it is empty and void.
Ancient Avalokiteśvara Statue
Avalokiteśvara (Avalokiteśvara) has a before and after, but the Dharmakaya (Dharmakaya) has no past or present. By severing the mind of coming and going, one can constantly save beings from suffering.
Podocarpus
The tall and solitary Podocarpus tree, dignified and upright, corresponds to the true reality. If you ask about the Nirvana (Nirvana) mind, it is like the bright moon shining on the branches.
Lotus Bay
The lotus grows in a muddy bay, but its nature is fragrant and pure. Gazing upon the person within the lotus, sitting upright, without a word.
Release Pond
A mind of non-birth (non-birth) is fully manifested in the place of releasing life. May those with scales and shells all tread the path of non-birth.
Bubble Pagoda
The arising of a bubble is not truly arising, and the ceasing of a bubble is not truly ceasing. Only the seamless pagoda remains, illuminating the bright moon in the cold night sky.
Sapindus Tree
Using the method of eliminating afflictions to eliminate afflictions, the Sapindus tree thrives. Upon seeing these Sapindus beads, immediately generate the thought of being free from afflictions.
Dwelling in the Mountains - Instructions to the Assembly (25 Poems)
Sitting alone with a burning incense, carefree, forgetting all thoughts. Quietly watching the ants below the steps, for whom are they busy after all?
Silent and still, apart from perception, brightly illuminating, obliterating seeing and hearing. In the third watch of the night, the moon hangs in the sky, and a cloud floats over the mountain ridge.
Worldly affairs are like a game of chess, each move striving for victory. Before the black and white pieces are distinguished, how many can awaken?
The treasure of pure and bright light, suddenly a thought arises. The boundless ocean of birth and death, all arise from this.
The path of the red dust is long and endless, and the green mountains and waters are also difficult to end. I ask the people who come and go, who knows the goodness of the mountains?
The clear and bright blue lotus flower, grows in the mud but is not stained. The clear and distinct mind of transcending the world, is like snow reflected in a clear glass.
Puppets perform on stage at night, and the viewers express joy and admiration. It is only suitable to watch in a drunken stupor, difficult to watch with sober eyes.
The union of the Four Great Elements (Four Great Elements)
。妄自分妍丑。試看幻化人。情識從何有。
微塵含世界。不信盡包容。莫道微塵小。應知世界空。
枯木巖前路。行人到此迷。應登別峰頂。更上一層梯。
岸樹懸崖坼。枯藤古井深。那堪二鼠嚙。況被急流侵。
炎炎火宅中。熱惱無迴避。一念放下時。頓得清涼地。
舉世要多求。求多轉生惱。唯有知足心。便是如意寶。
凈土唯心現。蓮花性地香。目前常不昧。即此是西方。
妄想沉淪趣。清心解脫場。回光時返照。覿面禮空王。
逐逐奔陽𦦨。行行入火坑。儻能開隻眼。當下了無生。
世路多纏縛。虛名最困人。腳跟絲線斷。方許出紅塵。
山林多寄興。寂寞幾能甘。不到真休處。終成落口談。
我相真難破。他非甚易求。一生閑檢點。到底沒來由。
自性天真佛。都為妄想纏。但能一看破。立地證金仙。
萬法唯心造。千途一念差。不知未起處。苦海正無涯。
寂寂忘緣處。心心放下時。西來無別意。只在自知之。
大海一滴水。具足百川味。法性本自同。昧者見各異。
人道百年長。我道百年短。枕上夢三更。醒人未轉眼。
一片閑田地。多為蕪草侵。但能時刬卻。便是出塵心。
示
【現代漢語翻譯】 現代漢語譯本 隨意分別美醜，看看這如幻化般的人生，情識是從哪裡產生的呢？ 即使是微小的塵埃也包含著世界，不相信它能包容一切嗎？不要說微塵小，應該知道世界本就是空性的。 在枯木巖前的道路上，修行人走到這裡就會迷失。應該登上別的山峰頂，更上一層樓梯。 岸邊的樹木因懸崖崩裂而傾斜，枯萎的藤蔓垂向古老的深井。哪裡經受得住老鼠的啃噬，更何況還要被湍急的流水侵蝕呢？ 在炎熱的火宅中，熱惱是無法迴避的。一旦放下執念，立刻就能得到清涼的境地。 世人都想要追求更多，追求越多反而越生煩惱。只有知足的心，才是真正的如意寶。 凈土只在心中顯現，蓮花的香氣源於自性的清凈之地。眼前常常不迷惑，這裡就是西方極樂世界。 妄想是沉淪的根源，清凈的心是解脫的場所。回過頭來反觀自照，就能直接拜見空王（Śūnyatā-rāja）。 追逐著太陽的影子奔跑，一步步地走進火坑。如果能睜開一隻慧眼，當下就能領悟無生（anuppāda）。 世間的道路充滿了束縛，虛名最能困擾人。只有斬斷腳跟下的絲線，才能脫離紅塵。 山林中可以寄託很多興致，但寂寞有幾個人能甘心忍受呢？如果不能到達真正休息的地方，最終只會成為空談。 我相（ātman-saṃjñā）真的很難破除，別人的過錯卻很容易發現。一生都在閑暇時挑剔別人，到頭來卻沒有任何理由。 自性本是天真佛，都是因為妄想的纏繞。只要能夠看破這一點，立刻就能證得金仙。 萬法都是由心創造的，千差萬別的道路都源於一念之差。如果不知道念頭未生起的地方，苦海就沒有邊際。 在寂靜忘卻因緣的地方，在心中放下一切的時候。達摩祖師西來並沒有別的意思，只在于自己去體會。 大海中的一滴水，就具備了百川的味道。法性（Dharmatā）本來就是相同的，迷惑的人卻看到各種差異。 人們說人生百年很長，我說人生百年很短。在枕頭上做了一場三更的夢，醒來的人還沒轉眼之間。 一片空閑的田地，大多會被野草侵佔。只要能夠時常剷除它們，就是出離塵世的心。 開示
【English Translation】 English version Arbitrarily distinguishing beauty from ugliness, observe this illusory human life. From where do emotions and perceptions arise? Even a tiny mote of dust contains the world. Do you not believe it can encompass everything? Do not say the mote is small; you should know the world is fundamentally empty (Śūnyatā). On the path before the withered tree rock, practitioners become lost. One should ascend another peak, climbing another step on the ladder. Trees on the bank are cracked by the collapsing cliff, and withered vines hang into the ancient, deep well. How can they withstand the gnawing of rats, let alone the erosion of rapid currents? In the blazing burning house, hot afflictions cannot be avoided. The moment one lets go of attachments, one immediately attains a cool and tranquil state. The world desires to seek more and more, but seeking more only generates more afflictions. Only a content heart is the true wish-fulfilling jewel (cintāmaṇi). The Pure Land manifests only in the mind, and the fragrance of the lotus arises from the pure ground of one's nature. If one is constantly not deluded in the present moment, this very place is the Western Paradise (Sukhavati). Delusion is the path to sinking, while a pure mind is the place of liberation. Turning the light inward to reflect upon oneself, one can directly pay homage to the Empty King (Śūnyatā-rāja). Chasing after the shadow of the sun, one walks step by step into the fire pit. If one can open the eye of wisdom, one can immediately realize no-birth (anuppāda). The paths of the world are full of entanglements, and empty fame is the most troublesome. Only when the threads beneath one's feet are severed can one escape the red dust. The mountains and forests offer many opportunities for inspiration, but few can endure the solitude. If one cannot reach a place of true rest, it will ultimately become empty talk. The self-image (ātman-saṃjñā) is truly difficult to break, but the faults of others are easily found. Spending a lifetime idly finding fault, in the end, there is no reason for it. The self-nature is originally a true Buddha, but it is entangled by delusions. If one can see through this, one can immediately attain the status of a golden immortal. All phenomena are created by the mind, and a thousand different paths arise from a single mistaken thought. If one does not know the place where thoughts have not yet arisen, the sea of suffering is truly boundless. In the place of silent forgetting of conditions, when the mind lets go of everything. Bodhidharma's coming from the West had no other meaning, it only lies in one's own realization. A single drop of water from the great ocean contains the taste of a hundred rivers. The Dharma-nature (Dharmatā) is originally the same, but those who are deluded see various differences. People say a hundred years of life is long, but I say a hundred years is short. Dreaming a dream on the pillow in the third watch of the night, the awakened person has not even blinked. A piece of idle land is often invaded by weeds. If one can constantly weed them out, that is the mind that transcends the world. Instruction
眾十首(六言)
死盡偷心活計。做成沒用生涯。收拾無窮妄想。換將一朵蓮花。
四大支援骨立。寸心寂寞寒空。獨有綿綿一息。龜毛線系長風。
卻說百年如夢。誰曾兩眼睜開。縱是機關使盡。到頭總是癡騃。
可惜清涼心地。無端迸出貪瞋。霹靂心中火起。燒殘自性天真。
身是眾緣假合。四大圍一虛空。動作呼為真宰。不知誰在其中。
陷阱機關自造。刀林火鑊誰當。只道目前慶快。安知身後苦長。
貌是超塵儀表。衣為出水蓮華。試看胸中何物。莫教妄想輕遮。
蠶繭自生纏縛。燈蛾誰使焦然。將謂投明用巧。豈知業力相牽。
名是假名非實。譭譽入耳如風。試聽呼為賊草。猶人漫罵虛空。
荊棘林中掉臂。是非場里抽身。落得無窮冷澹。者般全不饒人。
偈二(三百八首)
圓中讀圓覺經四相章
我相
鐘鼓鈴鑼不斷聲。聲聲日夜說無生。可憐醉夢傷生者。鏡里相看涕淚傾。
人相
突兀巑岏聳鐵城。刀林劍樹冷如冰。誰知火向冰山發。燒盡冰山火不生。
眾生相
鐵門緊閉杳難開。關鎖重重亦苦哉。可怪呻吟長夜客。不知因甚此中來。
壽者相
一條血棒太無情。
【現代漢語翻譯】 現代漢語譯本 眾十首(六言)
斷絕所有偷心的念頭，成就無用的生涯。收拾無盡的妄想，換來一朵蓮花。
四大（地、水、火、風）支撐著骨骼站立，內心寂寞如寒空。唯有一絲綿延的氣息，如同用烏龜的毛髮繫著長風。
常說百年如同一場夢，有誰曾真正睜開雙眼？縱然用盡一切心機，到頭來終究是愚蠢。
可惜清涼的心地，無端生出貪婪和嗔恨。心中如霹靂般燃起火焰，燒燬了自性本有的天真。
身體是眾多因緣和合而成，四大包圍著一個虛空。動作時便稱之為真宰，卻不知誰在其中。
陷阱機關是自己製造的，刀山火海誰來承擔？只覺得眼前快樂，哪裡知道身後的痛苦漫長。
外貌是超脫塵世的儀表，衣著如同出水的蓮花。試看胸中有什麼東西，不要讓妄想輕易遮蔽。
蠶繭是自己吐絲纏繞的，燈蛾是誰讓它焦灼的？自以為投向光明是用巧，哪裡知道是業力在牽引。
名字是虛假的，不是真實的，譭謗和讚譽入耳如同風過。試聽別人稱你為賊草，就像人們謾罵虛空。
在荊棘林中揮動手臂，在是非場里抽身離開。落得無窮的冷淡，這種境界完全不饒人。
偈二(三百八首)
圓中讀圓覺經四相章
我相（對自我的執著）
鐘鼓鈴鑼不停地響，聲聲日夜都在訴說著無生（沒有生滅）。可憐那些沉醉於夢中傷害生命的人，在鏡子里看到自己的樣子，不禁涕淚橫流。
人相（對人的執著）
突兀高聳如鐵城，刀林劍樹寒冷如冰。誰知道火焰從冰山中發出，燒盡冰山，火焰也隨之熄滅。
眾生相（對眾生的執著）
鐵門緊閉難以打開，關鎖重重真是苦啊！奇怪這些長夜中的客人，不知道因為什麼來到這裡。
壽者相（對壽命的執著）
一條血棒太無情。
【English Translation】 English version Verses Ten (Six-Character Lines)
Die completely to the business of stealing the mind. Accomplish a life of no use. Tidy up endless delusions. Exchange them for a lotus flower.
The four elements (earth, water, fire, wind) support the standing bones. The inch of heart is lonely like the cold sky. Only a continuous breath remains. A tortoise hair thread ties the long wind.
Often said that a hundred years is like a dream. Who has ever truly opened their eyes? Even if all schemes are exhausted. In the end, it's always foolishness.
It's a pity, the cool and clear mind. For no reason, greed and hatred burst forth. Lightning-like fire arises in the heart. Burning away the original purity of self-nature.
The body is a temporary union of many causes and conditions. The four elements surround an empty space. Actions are called the true master. But who knows who is within it?
Traps and mechanisms are self-made. Who will bear the sword forest and fire cauldron? Only think of the present joy. How can you know the long suffering after death?
The appearance is a form beyond the mundane. The clothing is like a lotus emerging from the water. Try to see what is in your heart. Don't let delusions lightly cover it.
The silkworm spins its own cocoon to bind itself. Who makes the moth burn? Thinking that throwing oneself into the light is skillful. How can one know that it is the force of karma pulling?
The name is a false name, not real. Praise and slander enter the ear like wind. Try listening to being called a 'thief grass'. It's like people cursing empty space.
Swinging arms in a thorn bush. Withdrawing from the field of right and wrong. Obtaining endless indifference. This kind of state does not spare anyone.
Gatha Two (Three Hundred and Eight Verses)
Reading the 'Perfect Enlightenment Sutra' on the Four Aspects in the Circle
The Aspect of Self (attachment to self)
The sounds of bells, drums, and gongs are ceaseless. Each sound speaks of no-birth (no arising and ceasing) day and night. Pitiful are those who harm life while drunk in a dream. Looking at themselves in the mirror, tears flow.
The Aspect of Person (attachment to person)
Abrupt and towering, like an iron city. The sword forest and blade trees are cold as ice. Who knows that fire arises from the ice mountain? Burning the ice mountain, the fire also ceases.
The Aspect of Sentient Beings (attachment to sentient beings)
The iron gate is tightly closed, difficult to open. The locks are heavy, truly suffering! Strange are these guests of the long night. Not knowing why they came here.
The Aspect of a Life-Span (attachment to lifespan)
A bloody club is too merciless.
觸著須教斷死生。痛到徹心酸鼻處。方知王法甚分明。
出圓中過長安市四首
長安風月古今同。紫陌紅塵路不窮。最是喚人親切處。一聲雞唱五更鐘。
體若虛空自等閑。纖塵不隔萬重山。可憐白日青天客。兩眼睜睜嘆路艱。
飄風聚雨一時來。無限行人眼不開。忽爾雨收雲散盡。太虛原自絕塵埃。
空里干城野馬人。目前彷彿似煙邨。直須走入城中看。聲色原來不是真。
過吳山經堂寺遇明通禪人禮華嚴因示
到處山河即本真。大千經卷一微塵。閑來剖破輕拈出。莫道文殊是智人。
過鐵佛庵贈鄒爾瞻給諫
江上青山不斷春。門前流水凈無塵。開門忽見庵中主。恰是金剛不壞身。
示沙彌照理
出家本意緣何事。割愛辭親豈等閑。不向袈裟求解脫。松門翻作鐵圍關。
題東山寺壁
咫尺東山入翠微。深林晴日雨霏霏。市廛流水聲相和。觸目分明向上機。
中盤旅邸壁間見達師偈並題
君到曹溪我不來。我到曹溪君已去。來來去去本無心。誰知狹路相逢處。
避難石
無端一念惹膻腥。從此形骸累不輕。十載獵叢張網處。石頭滿眼盡無生。
命小師大義讀楞伽
玉線金針不易穿。休從明月
問青天。玄關路斷無訊息。爾去逢人莫浪傳。
問丁右武大參病
舉世誰知病里身。維摩獨坐見偏真。從教大智懸河辯。一默昭回萬象春。
示果弘福堂二侍者歸故山
萬水千山枉問人。腳跟一步最為親。莫教錯落懸崖去。縱出頭來已失真。
彌茫煙水望何孤。底事逢人問有無。回首萬山清徹骨。尚餘春色滿平蕪。
贈蔭亭上人請藏經歸南雄延祥寺
一自南能度嶺時。曹溪御墨尚淋漓。於今過載瑯函至。佇看炎荒雨露垂。
送誥禪人歸慈化
杯浮一葉淼無垠。煙水茫茫苦問津。歸去家山生意滿。百花深處鳥啼春。
示查汝定
涉水登山亦壯哉。芒鞋遙自敬亭來。入門一笑忘賓主。莫道維摩口不開。
題雪山苦行佛
萬山冰雪連根凍。一片身心徹骨寒。不是死中重發活。如何能得識情干。
無端棄卻金輪位。特爾令生大地疑。自是九重深密事。從來不許外人知。
輕拋兜率入王宮。一顧回頭思不窮。走向萬山千丈雪。埋身八面不通風。
心似冰霜骨似柴。六年凍餓口難開。誰知忽睹明星上。落得盈盈笑滿腮。
答定齋賀明府
涵蓋乾坤一句新。晴空霹靂凈煙塵。箭鋒拄處難回互。狹路相逢是故人。
【現代漢語翻譯】 現代漢語譯本 問青天。玄關（通往真理之門）路斷無訊息。你若遇到他人，切莫隨意傳言。
問丁右武大參的病情 舉世之人誰能理解病中的我？維摩詰（Vimalakirti，一位在家菩薩）獨自靜坐，所見方為真切。縱然有大智慧者口若懸河地辯論，不如一默，萬象昭然，生機盎然。
為果弘福堂的兩位侍者回鄉所作 跋涉萬水千山，枉自向人詢問。腳下的每一步才是最親切的。切莫失足落入懸崖，即使僥倖探出頭來，也已失去了本真。
瀰漫的煙水，望去多麼孤寂。到底為何還要逢人詢問有無？回頭看看，萬山清澈，直透骨髓，尚有春色，鋪滿平坦的荒野。
贈送蔭亭上人請藏經（Tripitaka，佛教經典）迴歸南雄延祥寺 自從慧能（Huineng，禪宗六祖）在南邊度化眾生之時，曹溪（Caoxi，慧能弘法之地）的御墨還未乾涸。如今重新運載著經書寶藏到來，期待著甘霖普降，滋潤這片炎熱的土地。
送別誥禪人返回慈化 一杯小舟漂浮在無垠的水面上，煙波浩渺，苦於尋覓渡口。歸去家鄉，生機盎然，百花深處，鳥兒啼鳴，一片春意。
開示查汝定 跋山涉水，真是豪邁。你穿著草鞋，從遙遠的敬亭山而來。入門一笑，忘記了賓主之分。不要說維摩詰（Vimalakirti）不開口說話。
題雪山苦行佛 萬山冰雪，連根凍結。一片身心，徹骨寒冷。不是從死亡中重新煥發生機，如何能夠認識到情慾的根源？
無端拋棄了轉輪王的尊位，特意讓世人生出疑惑。這本是深藏不露的秘密，從來不許外人知曉。
輕易地拋棄了兜率天（Tushita Heaven，彌勒菩薩的居所），進入王宮。一次回眸，思緒無窮。走向萬山千丈的雪地，將自己埋藏在四面不通風的地方。
心如冰霜，骨瘦如柴。六年凍餓，難以開口。誰知忽然見到啟明星升起，臉上露出了盈盈的笑容。
答覆定齋賀明府 涵蓋乾坤（涵蓋宇宙）的一句話，煥然一新。晴空中一聲霹靂，掃凈了塵埃。箭鋒相抵之處，難以迴轉。狹路相逢，原來是故人。
【English Translation】 English version Asking the blue sky. The path to the Xuanguan (mysterious gate, the gateway to truth) is cut off, with no news. If you meet someone, do not spread rumors carelessly.
On Ding Youwu, the Grand Secretary's illness Who in the world understands my sick body? Vimalakirti (a lay bodhisattva) sits alone, and his vision is truly genuine. Even if a wise man argues eloquently, it is better to remain silent; all phenomena become clear, and life flourishes.
Written for two attendants of Guo Hongfu Hall returning to their hometown Wandering through countless mountains and rivers, it is futile to ask others. Each step you take is the closest. Do not fall off the cliff; even if you manage to peek out, you have already lost your true self.
The misty waters seem so lonely. Why bother asking others about existence or non-existence? Looking back, the mountains are clear, penetrating to the bone, and the spring scenery fills the flat wilderness.
Presented to Abbot Yinting, requesting the return of the Tripitaka (Buddhist scriptures) to Yanxiang Temple in Nanxiong Since Huineng (the Sixth Patriarch of Zen Buddhism) enlightened beings in the South, the imperial ink from Caoxi (where Huineng taught) has not yet dried. Now, the treasure of scriptures is brought back, and we await the sweet rain to nourish this arid land.
Sending off Chan Master Gao returning to Cihua A small boat floats on the boundless water, the misty waves make it difficult to find the ferry. Returning to your hometown, life is full of vitality, and birds sing in the depths of the flowers, a scene of spring.
Instructing Cha Ruding Wading through water and climbing mountains, how heroic! You come from the distant Mount Jingting in straw sandals. Entering the door with a smile, forgetting the distinction between guest and host. Do not say that Vimalakirti (Vimalakirti) does not speak.
Inscription on the Ascetic Buddha of Snow Mountain Ten thousand mountains of ice and snow are frozen to the roots. The whole body and mind are chilled to the bone. If you do not revive from death, how can you recognize the root of emotions?
Without reason, he abandoned the position of Chakravartin (Wheel-Turning King), deliberately causing the world to doubt. This is a deeply hidden secret, never allowed to be known by outsiders.
Lightly abandoning Tushita Heaven (the abode of Maitreya Bodhisattva), he entered the royal palace. One glance back, and thoughts are endless. Walking towards the ten-thousand-foot snow of the mountains, burying himself in a place where no wind can enter.
The heart is like ice and frost, the bones are like firewood. Six years of freezing and starvation, it is difficult to open the mouth. Who knew that suddenly seeing the morning star rise, a full smile appeared on his face.
Reply to Magistrate He of Dingzhai A phrase that encompasses the universe is new. A thunderclap in the clear sky cleanses the dust. Where the arrowheads meet, it is difficult to turn back. Meeting on a narrow road, it turns out to be an old friend.
青獅白象駕雲中。金色銀光出處同。若問無生端的意。空山風雨吼長松。
示歐生羽仲傳經訶林
斯道幽微若一絲。全憑信力以維持。茍非一片金剛地。難使菩提葉葉輝。
送樂天法師還匡廬
山色湖光一鏡開。曼殊誤落此中來。莫教獅子輕彈舌。恐震當年舊講臺。
贈西來梵僧
十萬西來碧眼胡。渡江曾折一莖蘆。只今石室猶留影。試問前生是有無。
挽本來和尚
五年三度叩禪關。此日尋師去不還。不是白椎兜率院。多應聽法五臺山。
送如證禪人造旃檀像還五臺
火雲赤日滿炎荒。金色光含古道場。不是曼殊親出現。誰知隨處是清涼。
海岸旃檀凈法身。無邊相好隱微塵。分明剖出諸人看。覿面當機一句新。
寄大千法師
三十年前同法席。別來訊息斷他鄉。忽聞近住千峰里。想已心空聞妙香。
示曹溪塔主
香火千秋似一朝。兒孫終夜守寥寥。茶湯宛若生前供。不負當年石墜腰。
勉曹溪諸弟子十首
千僧和合似靈山。大眾依歸豈等閑。不是曾蒙親囑付。如何得入祖師關。
肉身現在即如生。朝暮茶湯出志誠。鐘鼓分明常說法。不須苦口再叮嚀。
福田種子要深栽。因果如臨
【現代漢語翻譯】 現代漢語譯本 青獅白象駕祥雲，金色銀光同源生。（青獅、白象：佛教中菩薩的坐騎，象徵著菩薩的威猛和智慧）若問究竟無生之真意，空曠山林風雨中，唯聞長松之怒吼。
示歐生羽仲傳經訶林
此道幽深微妙如一絲，全憑堅定信念以維持。若非一片金剛般的心地，難以使菩提之葉片片放光輝。（菩提：覺悟的智慧）
送樂天法師還匡廬
山色湖光如鏡展開，曼殊（曼殊：文殊菩薩的簡稱）彷彿誤落此地來。莫要讓獅子輕易彈動舌頭，恐怕震動當年講經之高臺。（獅子：比喻佛法威猛，獅子吼指佛法宣講）
贈西來梵僧
十萬來自西方的碧眼僧人，渡江之時曾折斷一根蘆葦。如今石室中依然留有身影，試問前生存在與否？
挽本來和尚
五年之中三次叩拜禪關，今日尋覓恩師卻一去不還。若非前往兜率內院（兜率院：彌勒菩薩的凈土），多半是去五臺山聽法。（五臺山：文殊菩薩的道場）
送如證禪人造旃檀像還五臺
火紅雲彩赤日高懸，充滿著炎熱荒涼之地，金色光芒蘊含著古老道場。若非文殊菩薩親自顯現，誰能知道隨處皆是清涼之境？
海岸旃檀所造清凈法身，無邊殊勝之相隱藏於微塵之中。分明剖析出來給眾人看，當機立斷之語煥然一新。（法身：佛的真身）
寄大千法師
三十年前同在法席，分別之後訊息斷絕於他鄉。忽然聽說您近來住在千峰之中，想必已心空無物，聞得微妙之香。
示曹溪塔主
香火千年彷彿只是一朝，兒孫終夜守護著這片寂寥。茶湯宛如生前一樣供奉，不辜負當年慧能大師石墜腰的苦行。（曹溪：指禪宗六祖慧能大師的道場）
勉曹溪諸弟子十首
千僧和合猶如靈山盛會，大眾依歸此地豈是等閑之事。若非曾經蒙受祖師親自囑咐，如何能夠進入祖師的門關？
肉身舍利現在如同活著一般，早晚茶湯供奉要出自真心誠意。鐘鼓聲聲分明常常說法，不必我再苦口婆心叮嚀。
福田的種子要深深栽種，因果報應如期而至。
【English Translation】 English version Blue lions and white elephants ride the clouds, golden and silver light share the same origin. If asked about the true meaning of non-birth, in the empty mountains, the wind and rain roar through the tall pines. (Blue lions, white elephants: Bodhisattvas' mounts in Buddhism, symbolizing their power and wisdom)
Shown to Ou Sheng Yuzhong, transmitting scriptures at Helin
This path is subtle and profound like a thread, entirely relying on faith to maintain it. If not for a mind like a diamond ground, it's difficult for the leaves of Bodhi to shine brilliantly. (Bodhi: enlightened wisdom)
Sending Dharma Master Letian back to Mount Kuanglu
The mountain colors and lake light unfold like a mirror, Manshu (Manshu: short for Manjushri Bodhisattva) seems to have mistakenly fallen into this place. Do not let the lion lightly flick its tongue, lest it shake the old lecture platform of that year. (Lion: a metaphor for the power of the Dharma, lion's roar refers to Dharma preaching)
Presented to a Western-coming Brahmin Monk
Ten thousand blue-eyed monks from the West, once broke a reed when crossing the river. Now the stone chamber still retains the shadow, try asking if the previous life existed or not?
Mourning the late Abbot Benlai
Three times in five years, knocking on the Zen gate, today seeking the teacher, never to return. If not going to the Tushita Heaven (Tushita Heaven: the pure land of Maitreya Bodhisattva), most likely to Mount Wutai to listen to the Dharma. (Mount Wutai: the Bodhimanda of Manjushri Bodhisattva)
Sending Zen Practitioner Ruzheng to return the Sandalwood Statue to Mount Wutai
Fiery clouds and red sun fill the desolate wilderness, golden light contains the ancient Bodhimanda. If not for Manjushri Bodhisattva's personal appearance, who would know that coolness is everywhere?
The pure Dharma body made of coastal sandalwood, boundless auspicious features hidden in subtle dust. Clearly dissect it for everyone to see, the immediate and decisive words are brand new. (Dharmakaya: the true body of the Buddha)
Sending to Dharma Master Daqian
Thirty years ago, we were together in the Dharma assembly, after separation, news was cut off in other lands. Suddenly I heard that you recently live in the Thousand Peaks, presumably your mind is empty, and you smell the subtle fragrance.
Shown to the Pagoda Master of Caoxi
The incense fire of a thousand years seems like just one morning, descendants guard this desolation all night long. Tea and soup are offered as if in life, not failing the ascetic practice of Master Huineng dropping a stone on his waist in those years. (Caoxi: refers to the Bodhimanda of the Sixth Patriarch of Zen, Master Huineng)
Exhorting the Disciples of Caoxi in Ten Verses
Thousands of monks harmoniously gather like the Vulture Peak assembly, the masses returning to this place is no ordinary matter. If not for having received the personal entrustment of the Patriarch, how could one enter the gate of the Patriarch?
The physical body relic is now as if alive, morning and evening tea offerings should come from sincerity. The sounds of bells and drums clearly and constantly preach the Dharma, I don't need to painstakingly exhort you again.
The seeds of the field of merit must be deeply planted, the karmic consequences will arrive as scheduled.
明鏡臺。親到寶山千萬次。者回不可又空回。
辛勤作務莫辭勞。可想當年石墜腰。一息不來千萬劫。善根不種苦難消。
莫教輕易過平生。如箭光陰實可驚。只恐氣銷三寸后。幾時再到寶山行。
功德園林不可輕。腳跟步步要分明。莫教錯落隨他去。免使盲人又夜行。
寸椽片瓦眾緣成。信施脂膏不可輕。切莫貪他驢糞橛。等閑換卻一雙睛。
信心膏血重須彌。粒米莖薪不可欺。但看披毛並戴角。酬償夙債苦泥犁。
幸生中國蚤離塵。身著袈裟遠六親。受用空門清凈福。如何能報祖師恩。
少小能存向上心。毫芒終長到千尋。只須歷盡冰霜苦。始得成材出鄧林。
示曹溪沙彌能新智融達一凈洗通文方覺書華嚴經七首
剖破微塵出大經。無邊剎海遞相形。松風鳥語分明說。只在當人著意聽。
佛境重重不可量。毫端三昧豈尋常。須知舉手通身現。觸處全彰海印光。
行行雁影落寒空。直豎橫斜但信風。莫問普賢求妙行。先須識取主人公。
毗盧樓閣幾時開。彈指感須待善財。頓見閣中無盡藏。重重佛境甚奇哉。
福城東畔禮文殊。知識遙參到海隅。五十三人同一調。不勞遠涉費程途。
海波為墨亦須干。筆若須彌舉不難。描
【現代漢語翻譯】 現代漢語譯本 明鏡臺（比喻清凈的心性）。親到寶山千萬次。這次不可又空手而回。
辛勤勞作不要怕辛苦。想想當年石磙壓彎了腰。一息不來，便是千萬劫。善根不種，苦難難以消除。
不要輕易地讓一生過去。如箭般的光陰實在令人驚懼。只恐怕氣息斷絕三寸之後。何時才能再次到寶山修行？
功德園林不可輕視。腳下的每一步都要清楚明白。不要放任自己錯亂地隨波逐流。免得像盲人一樣在黑夜裡行走。
即使是一寸長的木頭，一片瓦，都是眾多因緣和合而成。信徒的佈施，如同脂膏一樣珍貴，不可輕視。千萬不要貪圖那驢糞橛（比喻無價值的東西）。輕易地換掉自己的一雙眼睛（比喻智慧）。
信心如同膏血一樣，其重量堪比須彌山（Sumeru，佛教宇宙觀中的中心山）。即使是一粒米，一根草，也不可欺騙。只要看看那些披著毛，戴著角的畜生。就知道它們正在償還前世的債務，在泥犁（Niraya，地獄）中受苦。
有幸生在中國，早早地遠離塵世。身穿袈裟，遠離六親（父母、兄弟、妻子等）。享受著空門的清凈福報。要如何才能報答祖師的恩德？
從小就能保持向上之心。即使是毫毛般微小的善行，最終也能成長到千尋（形容極高）。只需要經歷冰霜般的苦難。才能成為棟樑之材，從鄧林（比喻賢才聚集之地）中脫穎而出。
示曹溪（Caoxi，禪宗六祖慧能弘法之地）沙彌（Sramanera，出家男子）能新、智融、達一，凈洗、通文方覺書《華嚴經》（Avatamsaka Sutra）七首
剖開微塵，顯現出大乘經典。無邊的剎海（Buddha-field，佛土）相互映現。松樹的風聲，鳥兒的鳴叫，都分明地說著佛法。只在于當下的人用心傾聽。
佛的境界重重疊疊，不可限量。毫端的三昧（Samadhi，禪定）豈是尋常。要知道舉手投足，全身都在顯現佛性。所接觸之處，都完全彰顯著海印光（海印三昧所發之光）。
一行行雁影，落在寒冷的空中。筆直豎立，橫向傾斜，都任憑風的吹動。不要問普賢菩薩（Samantabhadra，象徵大行）如何求得妙行。首先要認識自己的主人公（本性）。
毗盧樓閣（Vairocana's Pavilion，毗盧遮那佛的樓閣）何時才能打開？彈指之間感應，需要等待善財童子（Sudhana，華嚴經中的求道者）。頓時看見樓閣中無盡的寶藏。重重疊疊的佛境，多麼奇妙啊。
在福城（Fortunate City）東邊禮拜文殊菩薩（Manjusri，象徵大智）。知識的遙遠參訪，到達海的邊角。五十三人（善財童子參訪的五十三位善知識）同一種調。不用遠涉，花費路程。
即使把海水當做墨水，也會有乾涸的時候。如果把筆當做須彌山，舉起來也不難。描
【English Translation】 English version 'Bright mirror stand' (metaphor for a pure mind). You've personally reached the treasure mountain thousands of times. This time, you must not return empty-handed again.
Diligently work and don't be afraid of hardship. Think of how the stone roller bent your back in the past. One breath not taken is a thousand kalpas (aeons). If good roots are not planted, suffering is difficult to eliminate.
Don't let life pass by easily. Time flies like an arrow, truly frightening. I only fear that after the breath ceases three inches down. When will you be able to go to the treasure mountain again to practice?
The garden of merit and virtue should not be taken lightly. Each step you take must be clear and distinct. Don't let yourself be confused and drift along with others. Lest you be like a blind person walking in the night.
Even an inch of wood or a piece of tile is formed by the convergence of many causes and conditions. The offerings of believers are as precious as ointment and should not be taken lightly. Do not covet the donkey dung (metaphor for something worthless). Don't casually exchange your pair of eyes (metaphor for wisdom).
Faith is like ointment and blood, its weight comparable to Mount Sumeru (the central mountain in Buddhist cosmology). Even a grain of rice or a blade of grass should not be deceived. Just look at those animals covered in fur and wearing horns. You know they are repaying their past debts, suffering in Niraya (hell).
Fortunately, you were born in China and left the dust early. Wearing the kasaya (monk's robe), you are far from your six relatives (parents, siblings, spouse, etc.). Enjoying the pure blessings of the empty gate (Buddhism). How can you repay the kindness of the ancestral teacher?
From a young age, be able to maintain an upward-striving heart. Even a tiny good deed, like a hair, will eventually grow to a thousand xun (a unit of length, describing great height). You only need to endure the hardships of ice and frost. Then you can become a pillar of talent, emerging from Denglin (metaphor for a place where talented people gather).
Shown to Sramaneras (novice monks) Nengxin, Zhirong, Dayi, Jingxi, Tongwen Fangjue of Caoxi (the place where the Sixth Patriarch of Zen Buddhism, Huineng, propagated the Dharma) writing seven poems on the Avatamsaka Sutra (Flower Garland Sutra)
Splitting open a tiny dust mote reveals the Great Sutra. The boundless Buddha-fields (lands of Buddhas) reflect each other. The wind in the pines and the songs of the birds clearly speak the Dharma. It only depends on whether the person in the present moment listens attentively.
The realm of the Buddha is layered and immeasurable. How ordinary can the samadhi (meditative absorption) at the tip of a hair be? You must know that with every movement of your hands and feet, your whole body manifests Buddhahood. Everywhere you touch, the light of the Ocean Seal Samadhi (a state of profound meditative concentration) is fully revealed.
Rows of wild geese fall across the cold sky. Standing straight, slanting sideways, all are at the mercy of the wind. Don't ask Samantabhadra Bodhisattva (symbol of great practice) how to seek wonderful practices. First, you must recognize your own protagonist (true nature).
When will Vairocana's Pavilion (the pavilion of Vairocana Buddha) open? A snap of the fingers brings a response, waiting for Sudhana (the seeker of truth in the Avatamsaka Sutra). Suddenly, you see the inexhaustible treasures in the pavilion. The layered realms of the Buddha are truly wondrous.
Worship Manjusri Bodhisattva (symbol of great wisdom) on the east side of Fortunate City. The distant visit of knowledge reaches the corners of the sea. The fifty-three people (the fifty-three good advisors visited by Sudhana) are of the same tune. No need to travel far and waste the journey.
Even if the sea were used as ink, it would eventually dry up. If the pen were Mount Sumeru, it would not be difficult to lift. To draw
寫毗盧華藏界。最初一字許誰看。
紙墨文言總不真。真經全在剖微塵。但能字字光明現。莫道文殊是智人。
挽萬固寺一山和尚
二十年前問起居。相逢猶是在生初。只今遙望中條月。獨有清光照竹廬。
寄高常侍
憶昔長安話別時。雪中把臂立臨歧。而今萬里炎荒外。一念清涼君獨知。
贈訶林裔公
菩提樹下久棲遲。時復經行繞樹思。遙想當初栽樹日。曾經親手一封泥。
贈顏杏園醫士
雪山眾草郁菁蔥。信手拈來用得工。不是等閑醫國手。肯教狼藉怨春風。
贈太和老人
金剛堀里舊相逢。雪𩯭鬔鬆氣更雄。一盞玻璃茶尚醉。依稀猶記放牛翁。
送暹侍者游五臺兼訊空印法師
遙從火宅入清涼。萬里休言道路長。儻見文殊問訊息。堀中今空幾禪林。
過法性寺菩提樹下禮六祖大師
菩提樹下舊相逢。千載重來氣尚同。鐘鼓聲沉香不斷。兒孫何故覓玄蹤。
送離際禪人蔘方
汝持一缽曹溪水。遍灑諸方五味禪。莫道老憨無法說。而今不直半文錢。
送若惺炯公禮普陀
波流不動白華山。滿月寒空大士顏。若向巖前相見處。瞻依須聽普門還。
喜法侄行廣至
憶昔離家別祖
【現代漢語翻譯】 現代漢語譯本 書寫毗盧華藏世界（Vairocana's Flower Adornment World）。最初的一個字，有誰能看懂？ 紙張墨水和文字言語總歸不是真實的。真正的佛經全在於剖析細微的塵埃。只要能夠讓每一個字都顯現光明，就不要說文殊菩薩（Manjusri）才是智慧之人。 挽留萬固寺的一山和尚 二十年前問候起居，相逢時還如同初次相識。如今遙望中條山的月亮，只有清冷的光輝照耀著竹林小屋。 寄給高常侍 回憶當初在長安話別的時候，雪中握著手臂在岔路口分別。如今我在萬里之外的炎熱荒涼之地，只有你才能體會到我心中那一絲清涼。 贈送給訶林裔公 在菩提樹下長久地棲息，時常來回走動，繞著樹思考。遙想當初栽樹的日子，曾經親手封上一層泥土。 贈送給顏杏園醫士 雪山上的各種草木茂盛蔥鬱，隨手拿來都能運用得當。不是普通的醫國之手，怎能容忍春風吹落花朵，一片狼藉，引人抱怨？ 贈送給太和老人 在金剛窟里我們曾經相逢，雪白的鬢髮蓬鬆，氣概更加雄壯。一盞玻璃茶仍然能讓我沉醉，依稀還記得當年放牛的老翁。 送暹侍者游五臺山兼問候空印法師 從充滿煩惱的火宅進入清涼的五臺山（Mount Wutai），不要說路途遙遠。如果見到文殊菩薩（Manjusri），請代我問候，金剛窟中如今還空著幾座禪林？ 過法性寺菩提樹下禮拜六祖大師 在菩提樹下我們曾經相逢，千年之後重來，氣概仍然相同。鐘鼓的聲音低沉，香火卻從未斷絕，兒孫們為何還要去尋找玄妙的軌跡？ 送離際禪人蔘訪各地 你拿著一缽曹溪的水，遍灑各處，品嚐各種滋味的禪。不要說老憨沒有什麼可以說的，如今我的禪不值半分錢。 送若惺炯公去朝拜普陀山（Mount Putuo） 波濤流動，白華山卻屹然不動，滿月懸掛在寒冷的天空，觀音大士（Avalokitesvara）的面容莊嚴。如果能在巖石前相見，瞻仰時要聽一聽《普門品》的還願。 喜聞法侄行廣到來 回憶當初離家告別祖
【English Translation】 English version Writing about Vairocana's Flower Adornment World. Who can understand the very first word? Paper, ink, and written words are never truly real. The true sutra lies entirely in dissecting the finest dust. If every word can manifest light, then don't say that Manjusri (Manjusri) alone is the wise one. Bidding farewell to Monk Yishan of Wangu Temple Twenty years ago, I inquired about your well-being. Meeting you again is like our first encounter. Now, gazing at the moon over Zhongtiao Mountain, only its clear light shines on the bamboo hut. Sending to Gao Changshi I remember when we said goodbye in Chang'an, holding arms in the snow at the crossroads. Now, I am in a hot and desolate place ten thousand miles away, and only you can understand the coolness in my heart. Presented to He Lin Yi Gong Dwelling under the Bodhi tree for a long time, often walking back and forth, contemplating around the tree. I imagine the days when the tree was planted, when I personally sealed a layer of mud. Presented to Physician Yan Xingyuan The various plants and trees on Snow Mountain are lush and verdant, and you can skillfully use whatever you pick up. If you were not an extraordinary physician of the nation, how could you bear to let the spring wind scatter the flowers, leaving a messy scene that invites complaints? Presented to Elder Taihe We met in the Vajra Cave long ago. Your snow-white temples are disheveled, and your spirit is even more vigorous. A cup of glass tea can still intoxicate me, and I vaguely remember the old cowherd. Sending Attendant Xian to Mount Wutai and inquiring about Dharma Master Kongyin Entering the cool Mount Wutai (Mount Wutai) from the burning house of afflictions, don't say the road is long. If you see Manjusri (Manjusri), please ask him for me, how many meditation halls are still empty in the Vajra Cave? Passing by the Bodhi Tree at Faxing Temple and paying respects to the Sixth Patriarch We met under the Bodhi tree long ago. Returning after a thousand years, our spirit is still the same. The sound of bells and drums is low, but the incense has never stopped burning. Why do the descendants still seek mysterious traces? Sending Chan Practitioner Liji to visit various places You hold a bowl of water from Caoxi, sprinkling it everywhere, tasting the various flavors of Chan. Don't say that old Han has nothing to say, my Chan is now not worth half a penny. Sending Ruo Xingjiong Gong to worship Mount Putuo (Mount Putuo) The waves flow, but White Flower Mountain stands still. The full moon hangs in the cold sky, and the face of Avalokitesvara (Avalokitesvara) is solemn. If we can meet in front of the rock, listen to the vows of the Universal Gate Chapter during worship. Rejoicing at the arrival of Dharma Nephew Xingguang Remember when I left home and said goodbye to the ancestors
年。爾應猶是未生前。今從萬里相看處。一笑還追夙世緣。
問游石陽病
借問毗耶病里身。就中檢點孰為真。只須剝盡重陰后。始見陽和大地春。
送惺來裔公行腳
瀰漫煙水淼無窮。回首山城歷百重。祇為尋師參底事。德云不在妙高峰。
懷大都千佛寺
憶昔千花七寶臺。一花一葉一如來。不知近日花間佛。可似當年震法雷。
示能哲禪人
爾到曹溪路不差。眼前行腳未為賒。試看初出門前望。芳草漫漫何處家。
寄王居士
清涼雪夜共談禪。一別於今二十年。常憶毗耶真面目。寒空明月幾回圓。
再過法性寺喜炯公禮普陀歸
三年不坐菩提樹。一念常懸般若燈。莫謂頭陀慵說法。道緣不似獵叢僧。
詠楞伽室寄天與孔居士
滔滔毒海渺無涯。夜剎羅叉此是家。獨有楞伽無價寶。光明日夜照恒沙。
八面光明體最圓。金剛雖利不能穿。時時安置心王殿。照破三千及大千。
曹溪雪茶寄金山珍公
摘得先春葉一枝。寄將鶴骨病阿師。試烹一盞親嘗過。可似初參趙老時。
甲辰春奉檄還戍舟泊支江逸炯二公啟南羽仲仲遷諸子過訊因示
暫系孤舟傍柳陰。端居恰似逝多林。菩提樹下常隨眾。怪
【現代漢語翻譯】 現代漢語譯本 年。你大概還是未出生的時候吧。如今從萬里之外相看，一笑之間彷彿又追回了前世的緣分。
問游石陽病
請問毗耶（Vimalakirti，維摩詰）生病期間，仔細檢查一下，什麼才是真實的？只需要剝盡重重陰霾之後，才能見到陽光普照的大地春天。
送惺來裔公行腳
瀰漫的煙霧和水面浩渺無邊，回頭看看山城已經經歷了重重疊疊。只爲了尋訪明師參究根本大事，德云（Deyun，人名，也可能指有德之云）並不在妙高峰（Miaogaofeng，山名）。
懷大都千佛寺
回憶當年千花七寶臺（Qianhua Qibao Tai，寺廟中的建築），一花一葉都顯現著一個如來（Tathagata，佛的稱號之一）。不知道近日花間的佛，是否還像當年那樣震動法雷（Dharma thunder，比喻佛法傳播的巨大力量）。
示能哲禪人
你到曹溪（Caoxi，禪宗六祖慧能弘法之地）的路沒有錯，眼前行腳參學也不算晚。試著看看剛出門前的景象，芳草漫漫，哪裡才是你的家？
寄王居士
清涼的雪夜我們一起談禪，一別至今已經二十年。常常憶起毗耶（Vimalakirti，維摩詰）的真面目，寒冷的天空中明月已經圓了幾回。
再過法性寺喜炯公禮普陀歸
三年不坐在菩提樹（Bodhi tree，釋迦牟尼成道之樹）下，一念之間常常懸掛著般若（Prajna，智慧）之燈。不要說頭陀（Dhutanga，苦行僧）懶於說法，修道的因緣不像獵捕鳥獸的僧人。
詠楞伽室寄天與孔居士
滔滔的毒海渺茫無邊，夜叉（Yaksa，一種惡鬼）羅剎（Raksa，一種惡鬼）把這裡當作家。只有楞伽（Lanka，楞伽經）是無價之寶，光明日夜照耀著恒河沙數的世界。
八面光明，本體最為圓滿。金剛（Vajra，金剛石）雖然鋒利也不能穿透。時時安放在心王殿（心，精神的住所），照破三千大千世界。
曹溪雪茶寄金山珍公
摘得早春的第一片茶葉，寄給像仙鶴一樣瘦弱多病的阿師（Acharya，老師）。試著烹煮一盞親自品嚐，是否還像當初參拜趙州禪師（Zhaozhou，禪宗大師）的時候？
甲辰春奉檄還戍舟泊支江逸炯二公啟南羽仲仲遷諸子過訊因示
暫時把孤單的小船停靠在柳樹的陰影下，端正地坐著就像在逝多林（Jetavana，祇樹給孤獨園）。常常像在菩提樹（Bodhi tree，釋迦牟尼成道之樹）下一樣跟隨大眾，奇怪的是
【English Translation】 English version Year. You were probably not even born yet. Now, seeing each other from ten thousand miles away, a smile seems to bring back the karmic connection from a previous life.
Questioning about illness while visiting Shiyang
May I ask, while Vimalakirti (Vimalakirti, a famous Buddhist figure) is ill, examining closely, what is truly real? Only after stripping away layers of darkness can one see the sunny and spring-like earth.
Sending off Venerable Xinglai Yi on a pilgrimage
The misty waters stretch endlessly, looking back at the mountain city after passing through many layers. Only to seek a teacher to investigate the fundamental matter, Deyun (Deyun, a name, possibly referring to virtuous clouds) is not at Miaogaofeng (Miaogaofeng, mountain name).
Thinking of the Thousand Buddha Temple in Dadu
Recalling the Thousand Flower Seven Treasure Platform (Qianhua Qibao Tai, a building in a temple) of the past, each flower and each leaf manifests a Tathagata (Tathagata, one of the titles of the Buddha). I wonder if the Buddhas among the flowers these days still thunder the Dharma (Dharma thunder, a metaphor for the great power of the spread of Buddhism) as they did in the past.
Showing to Chan Practitioner Nengzhe
Your path to Caoxi (Caoxi, the place where the Sixth Patriarch Huineng propagated the Dharma) is not wrong, and your pilgrimage is not too late. Try looking at the scene before you just left the door, the fragrant grass is boundless, where is your home?
Sending to Layman Wang
We discussed Chan together on a cool snowy night, twenty years have passed since we parted. I often remember the true face of Vimalakirti (Vimalakirti, a famous Buddhist figure), how many times has the bright moon in the cold sky become full?
Passing by Faxing Temple again, rejoicing that Venerable Jiong has returned from worshipping at Mount Putuo
For three years, not sitting under the Bodhi tree (Bodhi tree, the tree under which Shakyamuni attained enlightenment), a thought constantly hangs the lamp of Prajna (Prajna, wisdom). Don't say that the Dhutanga (Dhutanga, ascetic monk) is lazy to preach the Dharma, the karmic connection of cultivation is not like that of monks who hunt birds and beasts.
Ode to the Lankavatara Chamber, sending to Laymen Tian and Kong
The turbulent sea of poison is vast and boundless, Yakshas (Yaksa, a type of evil spirit) and Rakshasas (Raksa, a type of evil spirit) make this their home. Only the Lankavatara (Lanka, Lankavatara Sutra) is a priceless treasure, its light shines day and night on worlds as numerous as the sands of the Ganges.
The eight-sided light is most complete and round. Vajra (Vajra, diamond) though sharp, cannot penetrate it. Constantly place it in the palace of the mind-king (the mind, the abode of the spirit), illuminating the three thousand great thousand worlds.
Caoxi Snow Tea, sent to Venerable Zhen of Jinshan
Plucking the first leaves of early spring, sending them to the Acharya (Acharya, teacher) who is as thin and sick as a crane. Try brewing a cup and tasting it yourself, is it like when you first visited Zen Master Zhaozhou (Zhaozhou, a Chan master)?
In the spring of Jia Chen, upon receiving orders to return to the garrison, the boat docked at Zhijiang, Venerable Yi and Jiong, Qi Nan, Yu Zhong, Zhong Qian, and other gentlemen came to inquire, and thus I showed them this
Temporarily mooring the lonely boat beside the willow shade, sitting upright is just like being in Jetavana (Jetavana, Jeta Grove). Often following the assembly as if under the Bodhi tree (Bodhi tree, the tree under which Shakyamuni attained enlightenment), strangely
道能來問法音。
示堪輿梁生
山河大地一微塵。法眼圓明始見真。自是要求歸著處。肯教埋沒世間人。
示羅浮山主印宗
羅浮山下繞恒河。河畔祇林似普陀。若問華中觀自在。試看明月墮清波。
贈周相士
落魄江湖一蒯緱。相心神術自壺丘。逢人若問榮枯事。一段真光在兩眸。
示性如濟禪人
底事南遊學善財。為尋知識久徘徊。妙高峰頂無軌跡。莫道文殊錯指來。
示普陀勝林禪人
普陀山下白華邨。日夜潮音說普門。試問庵居何所有。但聞鸚鵡報黃昏。
聞惺來裔公于云棲受具歸以偈訊之
一條拄杖活如龍。相伴曾登天竺峰。自向云棲聞法后。諸緣可頓一時空。
山中夏日
竹床瓦枕足松風。午睡沉酣夢想空。四體百駭俱作客。不知誰是主人公。
靜夜鐘聲
鐘聲清夜響寒空。一擊如吹萬竅風。不是閑催龍聽法。多應喚醒主人公。
示泰和周生
大道從來在目前。卻于死處覓枯禪。誰知日用頭頭事。儘是無生最上緣。
道力何如業力強。就中生熟好思量。臨機遇境能回互。頓息迷途演若狂。
示圓通總持長老
西江一派自曹溪。馬祖頭疼孰可醫。若向圓通覓生藥。死
【現代漢語翻譯】 現代漢語譯本 道能前來請教佛法。
開示堪輿師梁生
山河大地不過是一粒微塵，用圓滿光明的法眼才能見到真相。如果一定要尋找歸宿之處，怎能讓（真性）被埋沒在世間呢？
開示羅浮山主印宗
羅浮山下環繞著恒河（Gangga），河畔的祇樹給孤獨園（Jetavana Vihara）如同普陀山（Mount Putuo）。如果問起華嚴經（Avatamsaka Sutra）中的觀自在菩薩（Avalokitesvara），請看那明月倒映在清澈的波浪中。
贈送給周相士
你潦倒江湖，像一個賣卜之人，但你相面的神奇技藝卻得自壺丘子（Huqiu）。如果有人向你詢問命運榮枯之事，你雙眼中的一段真光便能照亮一切。
開示性如濟禪人
你為何要效仿善財童子（Sudhana）南遊參學？爲了尋訪善知識而四處徘徊。妙高峰頂（Mount Miaogao）沒有留下任何軌跡，不要說文殊菩薩（Manjusri）錯誤地指引了方向。
開示普陀勝林禪人
普陀山下有個白華村，日夜不停的潮音都在宣說《普門品》（Universal Gateway Chapter）。如果問起你庵中有什麼，只能聽到鸚鵡在黃昏時報時。
聽說惺來裔公在云棲寺（Yunqi Temple）受具足戒后歸來，用偈語問候他
手中的拄杖活靈活現，像一條龍，曾陪伴你登上天竺峰（Vulture Peak）。自從在云棲寺聽聞佛法后，所有的因緣都可以一時放下。
山中夏日
睡在竹床上，枕著瓦枕，耳邊是松濤聲。午睡時沉沉睡去，夢想皆空。四肢百骸都像是過客，不知誰才是真正的主人。
靜夜鐘聲
清冷的夜晚，鐘聲響徹寒空，一擊之聲如同吹動萬千孔竅的風。這並非是閒來無事催促龍族聽法，而是爲了喚醒沉睡的主人公。
開示泰和周生
大道本來就在眼前，你卻在死寂之處尋求枯禪。誰知道日常生活中所經歷的每一件事，都是無生無滅的最上因緣。
道力與業力相比，哪個更強？要好好思量其中的生熟關係。臨機遇境時能夠靈活應對，就能立刻停止迷途，不再像演若達多（Yuanruodaduo）那樣瘋狂。
開示圓通總持長老
西江的法脈自曹溪（Caoxi）而來，馬祖（Mazu）的頭疼病誰能醫治？如果想在圓通那裡尋找起死回生的藥，死亡
【English Translation】 English version Dao Neng comes to inquire about the Dharma sound.
Instructing the Geomancer Liang Sheng
Mountains, rivers, and the great earth are but a tiny dust mote. Only with the Dharma eye, perfectly round and bright, can one see the truth. If you insist on seeking a place to settle, how can you allow (true nature) to be buried in the world?
Instructing Yin Zong, the Abbot of Mount Luofu
Beneath Mount Luofu flows the River Gangga (Ganges), and the Jetavana Vihara (Garden of the Benefactor of Orphans and the Solitary) by the river resembles Mount Putuo (Mount Potalaka). If you ask about Avalokitesvara (The Observer of the Sounds of the World) in the Avatamsaka Sutra (Flower Garland Sutra), look at the bright moon reflected in the clear waves.
Presented to Physiognomist Zhou
You are a wandering fortune teller in the world, but your divine art of physiognomy comes from Huqiu (a legendary figure). If people ask you about the ups and downs of their lives, a ray of true light in your eyes can illuminate everything.
Instructing Chan Monk Xing Ru Ji
Why do you travel south like Sudhana (Youth Sudhana), seeking knowledge? You wander around searching for good teachers. There are no traces on the summit of Mount Miaogao (Wonderful High Peak). Don't say that Manjusri (Bodhisattva of Wisdom) pointed in the wrong direction.
Instructing Chan Monk Sheng Lin of Mount Putuo
At the foot of Mount Putuo is Baihua Village (White Flower Village), and the sound of the tide speaks of the Universal Gateway Chapter (of the Lotus Sutra) day and night. If you ask what is in your hermitage, you can only hear the parrot announcing the dusk.
Hearing that Yi Gong, Xing Lai, received the full precepts at Yunqi Temple (Cloud Dwelling Temple) and returned, I sent him a verse of inquiry
The staff in your hand is as lively as a dragon, accompanying you to Vulture Peak (Mount Grdhrakuta). Since hearing the Dharma at Yunqi Temple, all conditions can be abandoned at once.
Summer Day in the Mountains
Sleeping on a bamboo bed, with a tile pillow, and the sound of pine wind in my ears. I fall into a deep afternoon nap, and all dreams are empty. The four limbs and hundreds of bones are all like guests; I don't know who the real master is.
Bell Sound in the Quiet Night
In the quiet night, the bell sound echoes in the cold sky, one strike like the wind blowing through ten thousand holes. It is not idly urging the dragons to listen to the Dharma, but to awaken the sleeping master.
Instructing Zhou Sheng of Taihe
The Great Way has always been right before your eyes, but you seek withered Chan (Zen) in a place of death. Who knows that every event in daily life is the supreme cause of no-birth and no-death?
How strong is the power of the Dao compared to the power of karma? You should carefully consider the relationship between familiarity and unfamiliarity. If you can respond flexibly when facing opportunities and circumstances, you can immediately stop wandering astray, no longer like Yuanruodaduo (a man who mistook his head for lost) being crazy.
Instructing Elder Yuan Tong Zong Chi
The lineage of the West River comes from Caoxi (Sixth Patriarch's Temple), who can cure Mazu's (Zen Master Mazu Daoyi) headache? If you seek the medicine of resurrection from Yuan Tong, death
貓頭話最堪思。
示龔生伯起
數千裡外訪知音。只為從人覓此心。及至相逢親見面。始知昔日費追尋。
示慈明賢禪人
一錫遙從多寶來。南詢煙水獨浮杯。歸途若過曹溪路。路滑休行雨後苔。
戊申夏日重過羊城偶成
仙城已度十三載。人世今過六十年。回首塵寰如夢事。不知究竟屬何緣。
當年一缽歷諸方。到處名山是道場。吃盡檀那無米飯。至今酬價費商量。
五臺千尺雪矇頭。只道寒灰死便休。誰想一星星火種。焚燒大地更橫流。
東海曾沖萬里濤。奔雷破石浪頭高。輕乘一葉隨風去。直踏三山釣六鰲。
示正位侍者
極盡懸崖百尺竿。動移一步最為難。只教撒手翻身去。不作貍奴白牯看。
示悅禪人誦華嚴經
百城煙水望如天。何處相逢問普賢。想向妙峰山頂過。不知曾說此因緣。
示飯頭
德山托缽幾時來。去米長沙莫浪猜。休向上方香積借。火爐邊事亦奇哉。
寄五臺妙峰師
玻璃世界水晶宮。金色銀光處處同。獨跨金毛獅子步。遊行八面不通風。
冰霜鶴骨發如銀。誰識曼殊最後身。一自堀中相別后。至今不隔一微塵。
拄杖橫挑剎海游。無邊剎土一塵收。閑來擘破微塵
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"拄著枴杖橫挑著在剎土之海中游玩，將無邊剎土都收入一粒微塵之中。閑暇時，劈開微塵。", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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看。落盡空花剩兩眸。
千丈寒巖百尺冰。當年相對坐崚嶒。即今火宅清涼界。一個維摩一個僧。
寄五臺空印師
遙思遊戲雜花林。獨坐旃檀寶樹陰。不動舌根常說法。萬人時聽海潮音。
一自拋身瘴海瀾。蠻煙毒霧盡加餐。歸來渴飲曹溪水。不減清涼徹骨寒。
示曹溪紫筍莊莊主
一夕東風紫筍肥。無邊春色到柴扉。桃花滿眼。無人問。誰薦當陽向上機。
寄枝隱
白門深隱一枝安。山水娛情世念殘。曾入維摩方丈內。百千三昧一毫端。
示杲禪人閉關
六窗緊閉不通風。何事藏身入此中。試向文殊彈指處。直教拶破太虛空。
贈融禪人住持泰和大司馬郭公忠孝寺
脫體原從瘴癘天。三生又結宰官緣。維摩丈室渾無語。莫道無言不是禪。
示懷愚修堂主
向上三玄動步疑。言前一句許誰知。若非撒手懸崖去。辜負娘生兩道眉。
寄靈山桂峰師
靈山一會儼然存。松柏云棲滿鹿園。自是法身常說法。分明鐘鼓報黃昏。
寄東海劫外法師
親受靈山付囑來。法筵今向海濵開。楞伽山頂魔羅眾。幾度聞經到講臺。
示南禪人
為問毗耶病里身。不知誰是病中人。二時粥飯三餐藥。吃得分
【現代漢語翻譯】 現代漢語譯本 看，一切都落盡，只剩下這兩隻眼睛。
千丈高的寒冷巖石，百尺厚的冰。當年我們相對而坐，身處高峻的山峰。如今這充滿煩惱的世間，也是清涼的境界。就像一個維摩詰（Vimalakirti，佛教在家菩薩，以智慧和辯才著稱），一個僧人。
寄給五臺山的空印師
遙想您在繁花盛開的樹林中游戲，獨自坐在旃檀（Sandalwood，一種香木）寶樹的樹蔭下。不用舌頭說話，卻經常在說法，成千上萬的人同時聽著如同海潮般的聲音。
自從把身體拋到瘴氣瀰漫的海邊，把那裡的瘴氣和毒霧都當做食物。回來后，渴望地飲用曹溪（Caoxi，六祖慧能弘法的道場）的水，那清涼的感覺不減當年，徹骨寒冷。
開示曹溪紫筍莊的莊主
一夜東風吹過，紫筍茶長得肥壯。無邊的春色來到了簡陋的柴門前。桃花開滿了眼簾，卻沒有人來詢問，有誰能推薦這當陽（Dangyang，禪宗公案）向上之機呢？
寄給枝隱
在白門（Baimen，地名，指南京）深處隱居，一枝獨處而心安。用山水來娛樂心情，世俗的念頭漸漸消退。曾經進入維摩詰（Vimalakirti）的方丈之內，百千種三昧（Samadhi，佛教的禪定）都在一毫端顯現。
開示杲禪人閉關
六扇窗戶緊緊關閉，不透一絲風。你為何要把身體藏在這其中？試著在文殊菩薩（Manjusri，佛教智慧的象徵）彈指的地方，直接把那太虛空都擊破。
贈給融禪人，祝賀他住持泰和大司馬郭公忠孝寺
從瘴癘之地脫身而出，原來是命中註定。三生有幸，又與宰官結下了緣分。維摩詰（Vimalakirti）的丈室裡一片寂靜，不要說沒有言語就不是禪。
開示懷愚修堂主
在向上三玄（Sanxuan，禪宗術語）的道路上，每一步都讓人懷疑。言語之前的那一句，又有誰能知道？如果不是撒手從懸崖上跳下去，就辜負了父母給你的這兩道眉毛。
寄給靈山桂峰師
靈山法會（Lingshan Assembly，佛陀在靈鷲山說法的大會）彷彿依然存在，松樹和柏樹，雲彩棲息，鹿園裡到處都是鹿。本來就是法身（Dharmakaya，佛的法性之身）經常在說法，分明是鐘聲和鼓聲在報告黃昏的到來。
寄給東海劫外法師
親自接受了靈山法會（Lingshan Assembly）的囑託而來，如今在海邊開設了弘揚佛法的場所。楞伽山（Lanka Mountain，佛經中常提到的山名）頂上的魔羅（Mara，佛教中的魔）們，多少次聽經來到講臺。
開示南禪人
想問問毗耶離城（Viyali，古印度城市）生病的人，不知道誰才是真正生病的人。早晚兩次的粥飯，一日三次的藥物，你吃得下嗎？
【English Translation】 English version Look, everything has fallen away, leaving only these two eyes.
A thousand-foot cold cliff, a hundred-foot ice. Back then, we sat facing each other, amidst towering peaks. Now, this troubled world is also a realm of coolness. Like a Vimalakirti (Buddhist layperson known for wisdom and eloquence), and a monk.
Sent to Master Kongyin of Mount Wutai
I imagine you playing in the forest of mixed flowers, sitting alone in the shade of the sandalwood (Sandalwood, a type of fragrant wood) treasure tree. Without using your tongue to speak, you are constantly expounding the Dharma, with tens of thousands of people simultaneously listening to the sound like the ocean tide.
Since throwing yourself into the plague-ridden sea, treating the miasma and poisonous fog there as food. Upon returning, you eagerly drink the water of Caoxi (Caoxi, the place where the Sixth Patriarch Huineng propagated the Dharma), the coolness undiminished, chilling to the bone.
Instruction to the owner of the Zisun Manor in Caoxi
Overnight, the east wind blows, and the Zisun tea grows plump. Boundless spring scenery arrives before the humble thatched gate. Peach blossoms fill the eyes, yet no one asks. Who can recommend the upward opportunity of Dangyang (Dangyang, a Zen koan)?
Sent to Zhiyin
Deeply hidden in Baimen (Baimen, a place name, referring to Nanjing), living peacefully alone. Using mountains and rivers to entertain the mind, worldly thoughts gradually fade away. Once entered Vimalakirti's (Vimalakirti) square zhang, hundreds of thousands of samadhis (Samadhi, Buddhist meditation) manifest at the tip of a hair.
Instruction to Chan practitioner Gao in seclusion
The six windows are tightly closed, not letting in a single breeze. Why do you hide yourself in this place? Try pointing to where Manjusri Bodhisattva (Manjusri, symbol of Buddhist wisdom) snaps his fingers, directly shattering the great void.
Given to Chan practitioner Rong, congratulating him on becoming the abbot of the Zhongxiao Temple of Grand Marshal Guo in Taihe
Escaping from the plague-ridden land was originally destined. Fortunate for three lifetimes, you have also formed a connection with the high official. Vimalakirti's (Vimalakirti) chamber is completely silent; do not say that silence is not Zen.
Instruction to Hall Master Huaiyu
On the path of upward Sanxuan (Sanxuan, Zen term), every step is doubtful. Who can know the phrase before words? If you do not let go and jump off the cliff, you will have failed the two eyebrows your parents gave you.
Sent to Master Guifeng of Mount Ling
The Lingshan Assembly (Lingshan Assembly, the assembly where the Buddha preached on Vulture Peak) seems to still exist, with pines and cypresses, clouds dwelling, and deer everywhere in the deer park. Originally, the Dharmakaya (Dharmakaya, the Dharma body of the Buddha) is constantly expounding the Dharma, and clearly the bells and drums are reporting the arrival of dusk.
Sent to Dharma Master Jiewai of the East Sea
Personally receiving the entrustment from the Lingshan Assembly (Lingshan Assembly), now opening a place to propagate the Dharma by the sea. The Maras (Mara, demons in Buddhism) on the top of Lanka Mountain (Lanka Mountain, a mountain often mentioned in Buddhist scriptures) have come to the lecture platform to listen to the sutras many times.
Instruction to Chan practitioner Nan
I want to ask the sick person in the city of Viyali (Viyali, an ancient Indian city), who is the truly sick person? The porridge and rice twice a day, the medicine three times a day, can you eat it?
明意最親。
寄賴古軒居士
長齋一室事空王。心地時焚般若香。遙想日長趺坐處。靜聽鳥語出山光。
寄謝青蓮居士
常憶青蓮居士身。夢魂時對鏡中人。知君深得無生意。自信居塵不染塵。
鼎湖山居
歷盡風波總是非。此心久已習忘機。翻身直入千峰里。坐看閑云白晝飛。
寄明宗法師
曾從兜率白椎來。一受金篦法眼開。會向今時傳露布。只教平地凈塵埃。
寄蘊法師
江頭促膝別君時。回首青山入夢思。為問花臺千百眾。言前一句幾人知。
寄巢法師
披雲帶月飽風霜。清夜迢迢鶴夢長。讀罷楞伽香篆細。知君無物可思量。
寄雨法師
久從鷲嶺現當機。誰問云興花雨飛。莫道法筵今寂寞。堀中君作眾歸依。
示中孚表禪人
世緣看破解歸來。火里蓮花不易開。直把根塵都洗盡。莫教再入者胞胎。
示無知鑒禪人
明明佛性本無遮。自是從前一念差。失腳久沉生死海。者回切莫負蓮花。
示微密禪人
缽囊遙自伏牛來。度嶺寒梅花正開。若問曹溪親切句。菩提無樹鏡非臺。
示凝知瀚禪人
圓頂方袍八寶身。出家本意要超塵。若為煩惱輕埋沒。再出頭來已失真
【現代漢語翻譯】 現代漢語譯本 明意最親。
寄賴古軒居士
長齋一室事空王（佛）。心地時焚般若（智慧）香。遙想日長趺坐處。靜聽鳥語出山光。
寄謝青蓮居士
常憶青蓮居士身。夢魂時對鏡中人。知君深得無生意。自信居塵不染塵。
鼎湖山居
歷盡風波總是非。此心久已習忘機。翻身直入千峰里。坐看閑云白晝飛。
寄明宗法師
曾從兜率（天名）白椎來。一受金篦（眼科用具，喻佛法）法眼開。會向今時傳露布。只教平地凈塵埃。
寄蘊法師
江頭促膝別君時。回首青山入夢思。為問花臺千百眾。言前一句幾人知。
寄巢法師
披雲帶月飽風霜。清夜迢迢鶴夢長。讀罷楞伽（經名）香篆細。知君無物可思量。
寄雨法師
久從鷲嶺（山名）現當機。誰問云興花雨飛。莫道法筵今寂寞。堀中君作眾歸依。
示中孚表禪人
世緣看破解歸來。火里蓮花不易開。直把根塵都洗盡。莫教再入者胞胎。
示無知鑒禪人
明明佛性本無遮。自是從前一念差。失腳久沉生死海。者回切莫負蓮花。
示微密禪人
缽囊遙自伏牛（山名）來。度嶺寒梅花正開。若問曹溪（地名，六祖慧能弘法之地）親切句。菩提（覺悟）無樹鏡非臺。
示凝知瀚禪人
圓頂方袍八寶身。出家本意要超塵。若為煩惱輕埋沒。再出頭來已失真。
【English Translation】 English version Meaning is Closest to Clarity.
Dedicated to Layman Gu Xuan
In a solitary room, he observes a long-term fast, serving the Buddha. His heart-mind constantly burns the incense of Prajna (wisdom). I imagine him sitting in meditation as the days grow longer, quietly listening to the birds singing amidst the mountain light.
Dedicated to Layman Qing Lian
I often remember Layman Qing Lian. In dreams, my soul faces the person in the mirror. Knowing you deeply understand the meaning of non-birth, you confidently reside in the world without being tainted by it.
Living in Dinghu Mountain
Having experienced all the storms and right and wrong, my heart has long been accustomed to forgetting scheming. I turn around and go straight into the thousands of peaks, sitting and watching the idle clouds fly by in broad daylight.
Dedicated to Dharma Master Mingzong
Once you came from Tushita (heaven) striking the white mallet. Once you received the golden needle (metaphor for Buddhist teachings), your Dharma eye opened. You will now transmit the proclamation in this era, only teaching to purify the dust on the ground.
Dedicated to Dharma Master Yun
When I bid farewell to you by the river, turning my head, the green mountains entered my dream thoughts. Asking the thousands of people at the flower platform, how many know the phrase before words?
Dedicated to Dharma Master Chao
Wearing clouds and carrying the moon, you are full of wind and frost. In the clear night, the crane dream is long and distant. After reading the Lankavatara Sutra (name of a sutra), the incense seal is fine. Knowing you have nothing to ponder.
Dedicated to Dharma Master Yu
For a long time, you have been manifesting the present moment from Vulture Peak (mountain name). Who asks about the rising clouds and flying flower rain? Do not say the Dharma assembly is now lonely. In the pit, you are the refuge for all to rely on.
Instructing Chan Practitioner Zhongfu Biao
Having seen through worldly connections, return. A lotus flower in the fire is not easy to bloom. Directly wash away all roots and dust, do not let them enter the womb again.
Instructing Chan Practitioner Wuzhi Jian
Clearly, Buddha-nature is originally without obstruction. It is only from a single thought in the past that there was a difference. Having lost your footing, you have long sunk into the sea of birth and death. This time, do not betray the lotus flower.
Instructing Chan Practitioner Weimi
Your bowl and bag came from Funiu (mountain name) far away. Crossing the ridge, the cold plum blossoms are blooming. If you ask about the intimate phrase of Caoxi (place name, where the Sixth Patriarch Huineng propagated the Dharma), Bodhi (enlightenment) has no tree, and the mirror is not a stand.
Instructing Chan Practitioner Ningzhi Han
Round head, square robe, eight-jeweled body. The original intention of leaving home is to transcend the dust. If you are lightly buried by afflictions, coming out again, you have already lost your true self.
。
寄湛禪人住伏牛
曾持一缽到曹溪。䟦涉寧辭獨杖藜。聞道萬山深隱處。夕陽斜照鳥爭啼。
寄題郭次公如是院
舍衛曾開祇樹林。君今重擬布金心。法王如是全提處。獨許文殊是賞音。
答郭允叔
曾向曹溪問上乘。西來密意屬南能。莫言杜口維摩詰。不是當年有發僧。
寄題郭叔子太乙囊泉亭
清池明月影沉沉。囊水江湖濟度心。試問游魚真榮處。濠梁未必是知音。
示弘范禪人
禮謝千華寶座前。卻從臨濟覓三玄。今來更問曹溪路。云滿青山月滿天。
寄衲云法師
當陽剖破一微塵。拄杖閑提用處親。明月夜深崖下虎。歸依猶似昔時人。
送僧造旃檀像歸茶陵
南海旃檀香一枝。法身隨處現雙眉。迎歸寂寂松陰下。猶似拈花不語時。
贈郭生凌舄
長齋繡佛禮空王。火宅翻為選佛場。夜剔明燈心寂寂。蓮花不必想西方。
將之南嶽留別嶺南法社諸子十首
一落風塵二十年。相逢須信是前緣。自從衣缽南來后。今日重拈直指禪。
底事分明在己躬。不須向外問窮通。但能觸處回光照。莫被塵勞困主公。
大道從來絕本真。多因分別強疏親。直須看破娘生面。方是塵中特達人。
【現代漢語翻譯】 現代漢語譯本
寄給住在伏牛山的湛禪人
曾經手持一隻缽到過曹溪（Caoxi，禪宗六祖慧能弘法之地）。跋山涉水不辭辛勞，獨自拄著藜杖。聽說在萬山深處隱居，夕陽斜照，鳥兒爭相啼叫。
寄題郭次公如是院
舍衛國（Śrāvastī）曾開啟祇樹林（Jetavana，佛陀說法的重要場所）。您如今重新效彷彿陀布金買地的發心。法王（Dharmaraja，指佛陀）如是（Tathata，真如實相）全盤提持之處，唯獨允許文殊菩薩（Mañjuśrī）是知音。
回答郭允叔
曾經向曹溪（Caoxi）詢問最上乘的佛法。西來（來自印度）的秘密心意屬於慧能大師。不要說閉口不言的維摩詰（Vimalakirti），難道當年就沒有帶髮修行的僧人嗎？
寄題郭叔子太乙囊泉亭
清澈的池水，明月的倒影，水波沉靜。囊泉的水如同江湖，懷有普度眾生的心。試問游魚真正的快樂在哪裡？濠梁（指莊子與惠子游玩的地方）未必是知音。
開示弘范禪人
在千華寶座前虔誠禮拜感謝。卻又從臨濟宗（Linji school）尋找三玄（指臨濟宗的玄妙之處）。如今再次詢問曹溪（Caoxi）的道路，雲霧瀰漫青山，月光灑滿天空。
寄給衲云法師
當陽一喝，剖破一微塵。拄杖隨意提起，用處親切。明月夜深，崖下的老虎，皈依佛法，仍然像過去一樣。
送僧人建造旃檀佛像回茶陵
南海的旃檀香木一枝。法身（Dharmakaya，佛的法性之身）隨處顯現莊嚴的雙眉。迎接佛像回到寂靜的松樹陰影下，就像佛陀拈花微笑，迦葉尊者不說話的時候一樣。
贈送給郭生的凌舄（一種鞋子）
長期持齋繡佛，禮敬空王（Śūnyatārāja，指佛陀）。火宅（比喻充滿煩惱的世間）反而成為選佛的道場。夜晚撥亮燈盞，內心寂靜。不必觀想西方的蓮花。
將要前往南嶽，留別嶺南法社的各位同修十首
一落入世俗的塵埃已經二十年。相逢必須相信是前世的緣分。自從六祖慧能衣缽南傳之後，今天重新拈起直指人心的禪法。
一切事情明明就在自己身上。不必向外尋求，詢問窮通的道理。只要能夠隨時隨地反觀自照，不要被塵世的煩惱困住自己的主人。
大道本來就是絕無虛妄的本真。大多因為分別心而人為地疏遠親近。必須看破父母未生前的本來面目，才是紅塵中特別通達的人。
【English Translation】 English version
Dedicated to Chan Master Zhan residing in Mount Funiu
Once, carrying a single bowl, I arrived at Caoxi (Caoxi, the place where the Sixth Patriarch of Zen, Huineng, propagated the Dharma). I did not hesitate to travel through mountains and rivers, relying solely on my staff. I heard that he was hidden deep within the myriad mountains, where the setting sun shines obliquely and birds compete to sing.
Inscribed on Guo Cigon's Suchness Retreat
Śrāvastī once opened the Jetavana Grove (Jetavana, an important place for the Buddha to preach). Now you emulate the Buddha's intention to spread gold. The place where the Dharma King (Dharmaraja, referring to the Buddha) fully upholds Suchness (Tathata, the true reality), only Mañjuśrī (Mañjuśrī) is allowed to be a connoisseur.
Answering Guo Yunshu
I once asked about the supreme vehicle at Caoxi (Caoxi). The secret intention from the West (from India) belongs to Master Huineng. Do not speak of the silent Vimalakirti (Vimalakirti); weren't there monks with hair in those days?
Inscribed on Guo Shuzi's Taiyi Nangquan Pavilion
The clear pond, the moon's reflection, the water is calm. The water of Nangquan is like rivers and lakes, with the heart of universal salvation. May I ask where the true joy of the swimming fish lies? The Hao Bridge (referring to the place where Zhuangzi and Huizi played) may not be a true confidant.
Instructing Chan Master Hongfan
Humbly bow and give thanks before the thousand-petaled precious seat. Yet, seek the Three Mysteries (referring to the profound aspects of the Linji school) from the Linji school (Linji school). Now, I ask again about the road to Caoxi (Caoxi); clouds fill the green mountains, and the moon fills the sky.
Dedicated to Dharma Master Nayun
A shout at Dangyang shatters a tiny mote of dust. The staff is casually raised, its use intimate. On a deep moonlit night, the tiger beneath the cliff takes refuge, still like the people of old.
Sending a monk to build a sandalwood statue back to Chaling
A branch of sandalwood from the South Sea. The Dharmakaya (Dharmakaya, the Dharma-nature body of the Buddha) manifests majestic eyebrows everywhere. Welcoming the statue back to the quiet shade of pine trees, it is just like when the Buddha held up a flower and smiled, and Venerable Kasyapa remained silent.
Presented to Guo Sheng's Lingxi (a type of shoe)
Long-term vegetarianism, embroidering the Buddha, paying homage to the Empty King (Śūnyatārāja, referring to the Buddha). The burning house (a metaphor for the world full of afflictions) instead becomes a place for selecting Buddhas. At night, lighting the lamp, the heart is serene. There is no need to visualize the lotus flowers of the West.
About to go to Mount Nan, bidding farewell to the disciples of the Lingnan Dharma Society (ten poems)
Falling into the dust of the world for twenty years. Meeting again must be believed to be a past life's affinity. Since the Sixth Patriarch Huineng's robe and bowl were transmitted south, today I pick up the direct pointing Zen again.
Everything is clearly within oneself. There is no need to seek outwards, asking about the principles of success and failure. As long as one can always reflect inwards, do not let the afflictions of the world trap one's own master.
The Great Way has always been absolutely genuine. Mostly, due to discrimination, people artificially distance themselves from closeness. One must see through the original face before one's parents were born to be a particularly enlightened person in the world.
瘴煙飲盡齒猶寒。不記從前道路難。此去萬山深密處。雲霞五色座中看。
廿載驅馳走瘴鄉。年來不覺𩯭如霜。今乘一葉扁舟去。軌跡應從萬壑藏。
塵勞混跡久和光。只為拈提此事忙。千尺釣竿幾斫盡。海天回首更茫茫。
一自歸依繞法壇。時時為乞此心安。莫言別去三千里。明月中天覿面看。
時把綸竿見素心。竹枝唱罷幾知音。扁舟歸去霜天夜。明月蘆花何處尋。
寒空歷歷雁聲孤。軌跡從今落五湖。無限煙波寄愁思。片䭵天際是歸途。
為法寧辭道路賒。豈云瘴海是天涯。頻將一滴曹溪水。灌溉西來五葉花。
憨山老人夢遊集卷第三十七 卍新續藏第 73 冊 No. 1456 憨山老人夢遊集
憨山老人夢遊集卷第三十八
侍 者 福 善 日錄
門 人 通 炯 編輯
嶺南弟子 劉起相 重較
偈一
示鄒生子胤十首
此事明明絕覆藏。普天匝地露堂堂。男兒不突金剛眼。覿體相看若面牆。
見聞知覺總空花。翳未除時見轉差。只待晴空清凈眼。方知別有好生涯。
聲色場中豈偶然。自將荊棘苦蔘天。何人一擲翻身出。始信隨緣自在禪。
妙性圓明自本真。從來皎
【現代漢語翻譯】 現代漢語譯本 喝盡瘴氣，牙齒依然寒冷。不記得從前的道路艱難。此去萬山深密之處，可在座位中觀看五彩雲霞。
二十年來奔波于瘴氣瀰漫的南方，年歲漸長，不知不覺鬢髮如霜。如今乘著一葉小舟離去，我的軌跡應藏於萬壑之中。
在塵世中混跡，長久地與世俗同流合污。只爲了拈花微笑、提持正法這件事而忙碌。千尺釣竿幾乎砍盡，回頭看海天更加茫茫。
自從歸依佛法，圍繞法壇，時時祈求內心安定。不要說離別三千里之遙，明月當空，如同對面相看。
時常拿著釣竿，顯露出純真的本心。竹枝歌唱完畢，有幾人是我的知音？乘著小舟歸去，在霜天寒夜，明月和蘆花又在何處尋覓？
寒冷的天空中，孤雁的聲音清晰可辨。從今以後，我的軌跡將落於五湖之中。無盡的煙波寄託著我的愁思，一片孤舟在天邊，那就是歸途。
爲了佛法，不推辭道路遙遠。怎能說瘴氣瀰漫的南方就是天涯海角？經常用一滴曹溪（Caoxi，指禪宗六祖慧能弘法的曹溪南華寺）的水，灌溉從西方傳來的五葉花（指禪宗自菩提達摩以來的傳承）。
《憨山老人夢遊集》卷第三十七 《卍新續藏》第 73 冊 No. 1456 《憨山老人夢遊集》
《憨山老人夢遊集》卷第三十八
侍者 福善 日錄
門人 通炯 編輯
嶺南弟子 劉起相 重較
偈一
示鄒生子胤十首
此事明明瞭了，沒有絲毫隱藏。整個宇宙都顯露著真理。男兒若不具備金剛般的銳利眼光，即使面對真理，也如同面對一堵墻。
所見所聞所知所覺，都如空花般虛幻。當遮蔽的迷霧未消除時，所見就會產生偏差。只有等到晴空萬里，擁有清凈的眼界，才能明白另有一番美好的生活。
在聲色犬馬的場所中，沒有偶然。自己將荊棘當作參天大樹般苦苦攀援。有誰能一下子翻身而出，才能相信隨緣自在的禪意。
妙性圓滿光明，本來就是真實的。從來都是皎潔明亮。
【English Translation】 English version Having drunk the miasma, my teeth are still cold. I don't remember the difficulty of the road before. From here to the deep and dense mountains, I can watch the colorful clouds from my seat.
For twenty years, I have been running around in the miasma-filled south. As the years pass, I unknowingly find my temples like frost. Now I am leaving on a small boat, my traces should be hidden in the myriad valleys.
Mingling in the mundane world, I have long been conforming to the world. I am busy only for the sake of picking flowers and smiling, and upholding the Dharma. A thousand-foot fishing rod is almost chopped off, looking back at the sea and sky, it is even more vast and boundless.
Since taking refuge in the Dharma and circling the Dharma platform, I always pray for inner peace. Don't say it's three thousand miles away, the bright moon is in the sky, as if looking at each other face to face.
Often holding a fishing rod, revealing a pure heart. After the bamboo branch song is finished, how many people are my confidants? Returning on a small boat, on a frosty night, where can I find the bright moon and reeds?
In the cold sky, the sound of a lone goose is clearly audible. From now on, my traces will fall in the Five Lakes. Endless smoke and waves entrust my sorrow, a lone boat on the horizon, that is the way home.
For the sake of the Dharma, I do not refuse the long road. How can I say that the miasma-filled south is the end of the world? I often use a drop of Caoxi (Caoxi, referring to Nanhua Temple in Caoxi where the Sixth Patriarch of Zen, Huineng, propagated the Dharma) water to irrigate the five-petaled flower (referring to the lineage of Zen from Bodhidharma) that came from the West.
Hanshan Laoren Mengyou Ji, Volume 37 Wan Xin Xu Zang, Volume 73, No. 1456, Hanshan Laoren Mengyou Ji
Hanshan Laoren Mengyou Ji, Volume 38
Attendant Fushan Daily Record
Disciple Tongjiong Edited
Lingnan Disciple Liu Qixiang Revised
Gatha 1
Showing Zou Sheng Ziyin Ten Poems
This matter is clear and without any concealment. The entire universe reveals the truth. If a man does not have diamond-like sharp eyes, even when facing the truth, it is like facing a wall.
What is seen, heard, known, and felt are all like empty flowers. When the obscuring mist is not removed, what is seen will be biased. Only when the sky is clear and there is a pure vision, can one understand that there is another beautiful life.
In the arena of sights and sounds, there is no coincidence. One takes thorns as towering trees and climbs them bitterly. Who can turn over and come out at once, and then believe in the ease of Zen that follows conditions.
The wonderful nature is complete and bright, originally true. It has always been pure and bright.
潔絕纖塵。不教妄染輕遮障。便是超凡大力人。
道心原不離尋常。待客迎賓底事忙。試看箇中關捩子。何曾移動一毫芒。
五蘊山中寂滅場。六窗虛敞夜生光。只須喚醒庵中主。莫使昏沉自蓋藏。
湛湛心光本不迷。祇因情想自暌𢹂。但看起處無訊息。一任猿聲日夜啼。
性天云凈月輪孤。身世何須問有無。但得塵緣軌跡斷。不勞名字掛江湖。
世緣逐逐幾時休。棄卻家山向外求。衣底明珠任埋沒。長途空自抱窮愁。
太虛閃電不留情。憎愛何容逐隊行。擘破娘生真面目。肯教埋沒過平生。
寄袁生
曾將書札寄南能。問法遙參最上乘。三昧知從文字入。不知可記昔時僧。
示水天禪人
知識相逢豈易哉。箇中消息口難開。妙高峰頂經行處。不是平空賺善財。
示譚復之
曾從授記向靈山。今日重來一扣關。為問拈華當日事。頭陀不是易開顏。
示鐘生衡穎
曾過曹溪已十年。相逢知識總前緣。阮生何必窮途哭。自有西來最上禪。
示方生覺之
心光獨露形骸外。祖意能參機語前。想聽匡山蓮漏熟。故來重理舊因緣。
示常達禪人
南嶽曹溪一脈來。相傳明鏡亦非臺。金剛正眼人人共。須向磨磚
一句開。
示宗玄禪人
幻成五蘊本來空。必欲求之似捕風。試向渾身消散后。應須識取主人公。
示南嶽庸質山主
萬山深處一茅庵。朝暮雲霞當小參。最是溪聲關不住。廣長日夜語喃喃。
南嶽山居
七十年來夢裡過。江湖軌跡總蹉跎。而今喜得閑田地。莫問從前事若何。
腳跟踏遍水云鄉。未離清涼古道場。筋力漸衰心已倦。安眠飽食是行藏。
大休歇處不尋常。妄想消時世已忘。都向別求真極樂。誰知當下是西方。
但見無生寂滅心。了無妄想敢來侵。根塵總是空花影。佛祖何須向外尋。
觀心生處了無生。閃電光中眼倍明。為問西來成底事。今人都只解貪程。
示廬陵僧密潔公
廬陵米價近如何。問著休全舉似他。一粒但能輕嚼破。始知佛法總無多。
示杜言禪人
西江一派馬師禪。聞道而今久失傳。莫謂磨磚堪作鏡。自然不墮路途邊。
示定水禪人
久依華座覓真詮。鐘鼓分明句句玄。若問西來端的意。從前佛祖未曾傳。
示量空禪人接待武昌
聞開梵剎向江湄。來往風䭵正渡時。為問華亭垂釣者。離鉤三寸幾人知。
題方覺之離垢庵
一芥庵中絕點塵。從來無物可相親
【現代漢語翻譯】 現代漢語譯本
一句開。
示宗玄禪人
幻化而成的五蘊（色、受、想、行、識，構成人身心的五種要素）本來就是空性的，如果一定要去追求它，就像是想要捕捉風一樣徒勞。嘗試在你的整個身心消散之後，應該能夠認識到真正的自己（主人公）。
示南嶽庸質山主
在萬山深處，有一間簡陋的茅草菴。早晚的雲霞就當作是每日的參禪。最是那溪流的聲音無法阻擋，日日夜夜都在低聲訴說。
南嶽山居
七十年來，就像在夢中度過，四處漂泊的軌跡總是充滿蹉跎。如今高興地得到了一塊清閑的田地，就不要再問從前的事情怎麼樣了。
腳跟踏遍了水云之鄉，卻從未離開過清涼的古老道場。筋骨氣力漸漸衰退，內心也已經疲倦，能夠安穩睡眠、飽餐一頓就是修行。
真正的大休止之處與衆不同，當妄想消失的時候，世俗的一切也都被遺忘。如果都向別處去尋求真正的極樂，誰又知道當下就是西方極樂世界呢？
只要見到那不生不滅的寂滅之心，就不會有任何妄想敢來侵擾。根（感覺器官）塵（感覺對像）都像是空中的花朵和水中的月亮一樣虛幻不實，又何必向外去尋找佛祖呢？
在觀照內心生起之處時，了悟到本無生起。在閃電的光芒中，眼睛更加明亮。要問西來（達摩祖師從西方來到中國）的真正意義是什麼，現在的人們只知道貪圖路程。
示廬陵僧密潔公
廬陵的米價最近怎麼樣？如果有人問起，就全部告訴他。只要能輕輕地嚼破一粒米，就能明白佛法其實並沒有多少。
示杜言禪人
西江一派的馬祖（馬祖道一禪師）禪法，聽說現在已經很久沒有傳承了。不要說磨磚可以用來作鏡子，自然就不會墮落在路途的邊上。
示定水禪人
長久以來依靠華麗的座位來尋求真正的佛法真諦，鐘聲和鼓聲分明，句句都玄妙。如果要問西來（達摩祖師從西方來到中國）的真正意義，從前的佛祖也未曾傳授。
示量空禪人接待武昌
聽說在江邊開設了寺廟，來往的船隻正在渡河的時候。要問那在華亭垂釣的人，離開魚鉤三寸的地方，有幾個人知道？
題方覺之離垢庵
在一芥子大小的庵中，沒有一點塵埃。從來沒有任何事物可以親近。
【English Translation】 English version
A Single Phrase Opens.
Instructing Zen Practitioner Zongxuan
The illusory Five Skandhas (form, feeling, perception, mental formations, consciousness, the five aggregates that constitute a person's mind and body) are inherently empty. To seek them is like trying to catch the wind. Try to recognize the true self (protagonist) after your entire body and mind have dissipated.
Instructing Mountain Master Yongzhi of Nanyue
In the depths of ten thousand mountains, there is a simple thatched hut. The morning and evening clouds serve as daily Zen practice. Most notably, the sound of the stream cannot be contained, murmuring day and night.
Living in Nanyue Mountain
Seventy years have passed like a dream, and the traces of wandering have been full of frustration. Now I am happy to have a piece of idle land, so don't ask about the past.
My feet have traversed the land of water and clouds, yet I have never left the ancient and cool Bodhimanda (place of enlightenment). My strength is gradually declining, and my heart is tired. Peaceful sleep and a full meal are my practice.
The place of true great rest is extraordinary. When delusions disappear, the world is forgotten. If you seek true bliss elsewhere, who knows that the present moment is the Western Pure Land?
Just see the unproduced and extinguished mind of stillness, and no delusions dare to invade. The sense organs (roots) and sense objects (dust) are like illusory flowers in the air and the moon in the water. Why seek the Buddhas and Patriarchs externally?
When observing the place where the mind arises, realize that there is no arising. In the flash of lightning, the eyes are even brighter. If you ask what the true meaning of the Westward Journey (Bodhidharma's arrival from the West) is, people today only know how to greedily pursue the journey.
Instructing Monk Mi Jie of Luling
How is the price of rice in Luling recently? If someone asks, tell him everything. As long as you can lightly chew and break a grain of rice, you will know that there is not much to the Buddha-dharma.
Instructing Zen Practitioner Duyan
The Zen lineage of Mazu (Zen Master Mazu Daoyi) of Xijiang, I heard that it has been lost for a long time. Don't say that grinding bricks can be used as a mirror, and naturally you will not fall to the side of the road.
Instructing Zen Practitioner Dingshui
For a long time, you have relied on the magnificent seat to seek the true essence of the Dharma. The sound of bells and drums is clear, and every sentence is profound. If you ask about the true meaning of the Westward Journey (Bodhidharma's arrival from the West), the Buddhas and Patriarchs of the past have never transmitted it.
Instructing Zen Practitioner Liang Kong on Receiving Wuchang
I heard that a temple has been opened by the river, and the boats are crossing at this time. If you ask the fisherman fishing in Huating, how many people know the place three inches away from the hook?
Inscription on Fang Jue's Dust-Free Hermitage
In a hermitage the size of a mustard seed, there is not a speck of dust. There has never been anything to be intimate with.
。靜觀寂滅清涼地。頓見如來妙法身。
題羼提庵
物我如空不可求。無邊大海一浮漚。但看起處無軌跡。苦樂從教當下休。
示天淵禪人
己躬下事甚分明。不用尋師費遠行。只向目前親薦取。是誰見色與聞聲。
示六義禪人
死生大事莫商量。說起愁心可斷腸。無量劫來都錯過。者回豈忍負空王。
寄若昧法師
蓮華峰下住庵人。日與雲中五老親。瀑布從空霏玉屑。恍如賓主對談論。
示云居常元禪人
出世原為究此心。非圖名字掛叢林。頭話參到無心處。不向他家外面尋。
寄海會庵主
十方海會此為家。來往經過路不差。香飯飽餐回首去。出門煙水更無涯。
答雨法師寄法華新疏
靈山一會費商量。四十餘年久覆藏。今日通身全吐露。分明只在一毫芒。
閣門緊閉不通風。多少躊躇嘆路窮。不是輕勞彈指力。安知里許量如空。
窮子歸來見父時。此心相委信無疑。縱將寶藏全分付。若不掀翻總不知。
無邊剎海總蓮華。可嘆從前盡數沙。君向毛頭親點破。自今常御白牛車。
示素璞禪人(有引)
禪人向參予于曹溪。尋歸吳門。頃巢雨二法師。以予與若師雪浪。為法門兄弟。命禪人
【現代漢語翻譯】 現代漢語譯本： 靜靜地觀察寂滅的清涼之地，立刻就能見到如來微妙的法身（Dharmakaya，佛的法性之身）。
題羼提庵（Ksanti Hermitage，忍辱庵）： 物與我如同虛空一樣不可尋求，無邊的大海如同一個漂浮的水泡。只要看那水泡生起之處沒有軌跡，那麼痛苦和快樂就隨它去，當下停止。
開示天淵禪人： 自己切身的事情非常明白，不用尋找老師花費遠路。只要向眼前親自體會，是誰在見色和聞聲？
開示六義禪人： 生死大事不要商量，說起來愁心可以斷腸。無量劫以來都錯過了，這次怎麼忍心辜負空王（Sunyata-raja，空性之王，指佛）？
寄若昧法師： 在蓮華峰下居住的修行人，每天與雲中的五老峰親近。瀑布從空中飄灑如同玉屑，恍如賓主相對談論。
開示云居常元禪人： 出家原本是爲了探究這個心，不是爲了圖謀名字掛在叢林（僧眾聚集的寺院）。把話頭參到無心之處，不要向他家外面尋找。
寄海會庵主： 十方海會（Samudra-sangha，大海般的僧團）以此為家，來往經過道路沒有差錯。香飯飽餐后回頭看，出門煙水更加無邊無涯。
答雨法師寄法華新疏： 靈山一會（Griddhakuta，靈鷲山集會）費盡商量，四十餘年久久隱藏。今天通身全部吐露出來，分明只在一毫芒。
閣門緊閉不通風，多少躊躇嘆息路途窮盡。不是輕易地施展彈指之力，怎麼知道里面的容量如同虛空？
窮困的兒子回來見到父親時，此心相互交付，深信無疑。縱然將寶藏全部分付，如果不去掀開翻找，總還是不知道。
無邊的剎土世界總是一片蓮華，可嘆從前都數作沙土。您向毛頭（微小之處）親手點破，從今以後常常乘坐白牛車（象徵大乘佛法）。
開示素璞禪人（有引）： 禪人曾經在曹溪（Caoxi，六祖慧能弘法之地）參訪我，不久后回到吳門。近來巢雨二位法師，認為我與雪浪法師是法門兄弟，命令禪人……
【English Translation】 English version: Silently contemplate the tranquil and cool realm of Nirvana, and you will instantly behold the wondrous Dharmakaya (body of Dharma, the essence of Buddhahood) of the Tathagata (Thus Come One, Buddha).
Inscription for Ksanti Hermitage (Hermitage of Patience): Self and other are like emptiness, impossible to seek. The boundless ocean is like a floating bubble. Just observe that where the bubble arises, there is no trace. Let suffering and joy cease in the present moment.
Instruction to Chan Practitioner Tianyuan: Your own personal matter is very clear. No need to seek a teacher and travel far. Just directly experience it in the present moment. Who is it that sees form and hears sound?
Instruction to Chan Practitioner Liuyi: Do not deliberate on the great matter of life and death. Speaking of it can break your heart with sorrow. You have missed it for countless kalpas (eons). How can you bear to fail the Sunyata-raja (King of Emptiness, referring to Buddha) this time?
Sent to Dharma Master Ruomei: The practitioner dwelling beneath Lotus Flower Peak is intimate with the Five Elders in the clouds every day. The waterfall cascades from the sky like jade dust, as if host and guest are conversing face to face.
Instruction to Chan Practitioner Changyuan of Yunju: Leaving the world was originally to investigate this mind, not to seek fame and hang it in the Sangharama (monastery, community of monks). Meditate on the koan (a paradoxical anecdote or riddle) to the point of no-mind, and do not seek it outside in other people's homes.
Sent to the Abbot of Haihui Hermitage: The Samudra-sangha (ocean-like assembly) of the ten directions takes this as home. Coming and going, the path is without error. After a satisfying meal of fragrant rice, look back. Beyond the gate, the misty waters are even more boundless.
Reply to Dharma Master Yu's New Commentary on the Lotus Sutra: The assembly on Griddhakuta (Vulture Peak) involved much deliberation. It was hidden for over forty years. Today, it is completely revealed, clearly present in a single hair-tip.
The pavilion doors are tightly closed, not letting in the wind. How much hesitation and sighing that the road is exhausted. If not for the effortless flick of a finger, how would one know that the capacity within is like emptiness?
When the impoverished son returns to see his father, their hearts entrust each other with unwavering faith. Even if the entire treasure is bestowed, if one does not uncover and search, one will still not know.
The boundless Buddha-fields are all lotuses. It is lamentable that in the past, they were all counted as sand. You have personally pointed it out on the tip of a hair. From now on, constantly ride the white bullock cart (symbolizing Mahayana Buddhism).
Instruction to Chan Practitioner Supu (with introduction): The Chan practitioner once visited me at Caoxi (the place where the Sixth Patriarch Huineng propagated the Dharma), and soon returned to Wumen. Recently, Dharma Masters Chaoyu and Er, considering me and Dharma Master Xuelang as Dharma brothers, ordered the Chan practitioner...
持書。遠走南嶽。迎予終老。予感二公高誼。念禪人遠勞。因成二偈。用以志懷。
曾禮曹溪走瘴鄉。歸依三匝繞禪床。分明一句無生話。莫道當時有覆藏。
遙持一紙故人書。特向空山問卜居。一片身心全付託。餘生不必問何如。
答巢雨二法師
法門義氣信非常。自是青山骨肉香。擬向通玄峰頂上。忘言相對一繩床。
吳門山水最幽清。二朗高峰久著聲。儻得煙霞期共老。安眠飽食遂餘生。
示浮剎禪人
遙向千峰問懶殘。口邊寒涕未曾干。火中黃獨初煨熟。把似君前不易餐。
示大智禪人
竹杖芒鞋過萬山。遠從南嶽扣松關。石頭路滑難移步。莫道參方是等閑。
題別峰相見卷
百城南望盡煙波。峰頂相逢事若何。不是善財無面目。祇緣知識信誵訛。
訊專愚衡公病
四大久觀如泡影。病魔何處可潛蹤。古人自有安閑法。只在無生一念中。
示若拙禪人
行遍天涯覓此心。從來都向外邊尋。縱然未出門前路。須信漫漫草更深。
寄徐菶莪
時問維摩病里身。門開不二露天真。飽餐香飯忘言后。方信離情道始親。
示心聞禪人
本來自性量如空。見色聞聲樹過風。但使浮雲消散盡。幾曾
【現代漢語翻譯】 現代漢語譯本 持著書信，遠道而來，前往南嶽（山名）。迎接我安度晚年。我感謝二位的高尚情誼，考慮到禪人的長途跋涉，因此寫成兩首偈語，用以表達我的心意。
曾經禮拜曹溪（地名），走過瘴氣瀰漫的地方。歸依佛法，圍繞禪床三圈。分明地說出『無生』的道理，不要說當時有所隱瞞。
遙遠地拿著故友的書信，特意來到空曠的山中詢問居住之處。一片身心完全交付與你，餘生不必再問如何度過。
回覆巢雨、二法師
在佛法上的情誼非常深厚，自然散發著像青山一樣令人感到親切的香氣。打算在通玄峰（山峰名）頂上，忘卻言語，相對而坐在一張繩床上。
吳地的山水最為幽靜清麗，二朗高峰（山峰名）早已聞名。如果能夠與你們在煙霞中相約一起終老，安穩地睡覺，飽飽地吃飯，這樣度過餘生就足夠了。
開示浮剎禪人
遙遠地向千峰（山峰名）詢問懶殘（人名），他口邊的寒冷的鼻涕還沒有干。在火中煨熟的黃獨（藥草名）剛剛熟透，拿給你，卻不容易下嚥。
開示大智禪人
拄著竹杖，穿著草鞋，走過萬水千山，從遙遠的南嶽（山名）叩響松樹掩映的山門。石頭路面濕滑難以行走，不要說參訪求道是件容易的事情。
題寫在別峰相見捲上
向南眺望，整個城市都籠罩在煙霧之中。在山峰頂上相見，事情會怎麼樣呢？不是善財童子（佛教人物）沒有面目，只是因為知識的傳授出現了差錯。
問候專愚衡公的病情
很久以來，我就觀察到四大（佛教用語，指組成身體的四種元素）如水泡和影子般虛幻不實。病魔又在哪裡可以藏身呢？古人自有安閒自在的方法，就在於『無生』的這一念之中。
開示若拙禪人
走遍天涯海角去尋找這顆心，一直以來都在向外尋找。即使還沒有走出家門前的路，也要相信那漫漫的草地更加深遠。
寄給徐菶莪
時常問候維摩詰（佛教人物）病中的身體。打開不二法門（佛教用語），顯露出天真本性。飽餐香飯，忘卻言語之後，才相信遠離塵世的情感，才是修道的開始。
開示心聞禪人
本來，自性的容量就像虛空一樣廣大。看見顏色，聽見聲音，就像樹木經過風的吹拂一樣自然。只要讓浮雲消散乾淨，哪裡會有什麼阻礙呢？
【English Translation】 English version Holding letters, traveling far to Nan Yue (mountain name). Welcoming me to spend my remaining years. I am grateful for your noble friendship, considering the long journey of the Chan practitioners, so I composed two verses to express my feelings.
I once paid homage to Cao Xi (place name), walking through the land of miasma. Taking refuge in the Dharma, circling the meditation bed three times. Clearly speaking the truth of 'no-birth', do not say that there was any concealment at that time.
Holding a letter from an old friend from afar, I specially came to the empty mountains to inquire about a place to live. Entrusting my whole body and mind to you, there is no need to ask how to spend the rest of my life.
Reply to Dharma Masters Chao Yu and Er
The righteousness in the Dharma is truly extraordinary, naturally emitting a fragrance like the green mountains that feels intimate. Planning to be on the summit of Tong Xuan Peak (mountain peak name), forgetting words, sitting face to face on a rope bed.
The mountains and rivers of Wu are the most secluded and beautiful, Er Lang Peak (mountain peak name) has long been famous. If we can agree to grow old together in the mist and clouds, sleeping peacefully and eating our fill, that would be enough to spend the rest of our lives.
Instruction to Chan Practitioner Fu Cha
Remotely asking Lan Can (person name) at Qian Feng (mountain peak name), the cold snot on his mouth has not yet dried. The Huang Du (medicinal herb name) roasted in the fire is just cooked, giving it to you, but it is not easy to swallow.
Instruction to Chan Practitioner Da Zhi
Leaning on a bamboo staff, wearing straw sandals, walking through thousands of mountains and rivers, knocking on the pine-covered mountain gate from distant Nan Yue (mountain name). The stone road is slippery and difficult to walk, do not say that visiting and seeking the Way is an easy thing.
Inscribed on the Seeing Each Other at Bie Feng Scroll
Looking south, the entire city is shrouded in smoke. Meeting on the top of the mountain, what will happen? It is not that Sudhana (Buddhist figure) has no face, it is just that the transmission of knowledge has gone wrong.
Inquiring about the illness of Zhuan Yu Heng Gong
For a long time, I have observed that the four elements (Buddhist term, referring to the four elements that make up the body) are as illusory as bubbles and shadows. Where can the demon of illness hide? The ancients have their own methods of peace and ease, which lie in the one thought of 'no-birth'.
Instruction to Chan Practitioner Ruo Zhuo
Traveling all over the world to find this mind, always looking outward. Even if you have not yet left the road in front of your house, you must believe that the vast grass is even deeper.
Sent to Xu Beng'e
Often inquiring about Vimalakirti's (Buddhist figure) sick body. Opening the gate of non-duality (Buddhist term), revealing the true nature. After eating fragrant rice and forgetting words, I believe that the emotions away from the world are the beginning of cultivation.
Instruction to Chan Practitioner Xin Wen
Originally, the capacity of self-nature is as vast as the empty space. Seeing colors and hearing sounds is as natural as trees passing through the wind. As long as the floating clouds are completely dispersed, where will there be any obstacles?
一物著其中。
示三昧真禪人游峨嵋
歷遍諸方好歇心。不虛名字掛叢林。歸來滿面峨嵋雪。云白山青何處尋。
示徑山靜主
電光石火豈為真。瞥地相逢未可親。若是本來訊息斷。大千隨處現全身。
若野音禪人從黃梅走南嶽復參雙徑示之以偈
遠行南嶽覓行蹤。喜得黃梅一線通。別向五峰相見處。萬山雪擁白頭翁。
示無瑕禪人
䇿杖遙來雙徑深。別峰相見是知音。故人若問餘生事。萬疊雲山一片心。
示念西居士
南詢煙水百城過。知識相逢事若何。更向五峰深處覓。須知佛法本無多。
示勤如禪人禮峨嵋
遠從雙徑禮峨嵋。涉水登山為阿誰。儻見普賢真面目。莫教辜負一雙眉。
示徑山堂主
雙徑單傳佛祖心。蒼崖翠竹古叢林。應知正令常新處。鐘鼓時宣妙法音。
挽幻予師
寒巖凍餓有誰知。絕後重蘇賴阿師。今日五峰窺塔影。恍然猶對坐談時。
示仁安法師
身心一片似冰壺。試看其中是有無。妄想不來訊息斷。何須此外覓工夫。
過菩提庵喜逢智河禪友
原是菩提樹下人。到來恍忽見前身。溪聲常說無生法。可惜時人聽不真。
樹下相逢舊有緣。別來不記幾生前
【現代漢語翻譯】 現代漢語譯本 一物著其中。
示三昧真禪人游峨嵋
走遍各地最好能讓心歇息，不白白在寺院叢林里掛個名字。回來時滿臉都是峨嵋山的雪，白雲青山，又到哪裡去尋找呢？
示徑山靜主
電光石火怎麼能算是真實？匆匆相遇還不能算是親近。如果本來就斷絕了訊息，那麼整個世界到處都顯現全身。
若野音禪人從黃梅走南嶽復參雙徑示之以偈
遠行到南嶽去尋找你的行蹤，高興的是從黃梅那裡得到了一線訊息。再到五峰相見的地方，萬山被雪覆蓋，那裡有一位白頭老翁。
示無瑕禪人
拄著枴杖遠遠地來到雙徑深處，在別的山峰相見，真是知音。老朋友如果問起我餘生的事情，就說我心如萬疊雲山。
示念西居士
向南探訪煙水，走過無數城池，與知識相遇，事情怎麼樣了？再向五峰深處去尋找，要知道佛法本來就沒有多少。
示勤如禪人禮峨嵋
遠遠地從雙徑來禮拜峨嵋山，跋山涉水是爲了誰？如果見到普賢（Samantabhadra）菩薩的真面目，不要辜負了你的一雙眉毛。
示徑山堂主
雙徑寺（Shuangjing Temple）單獨傳授佛祖的心法，蒼老的山崖，翠綠的竹林，是古老的叢林。應該知道真正的法令和常新的地方，鐘聲和鼓聲時常宣揚著微妙的佛法之音。
挽幻予師
在寒冷的巖石中凍餓，有誰知道？斷絕後又重新甦醒，依賴於阿師（Acharya）。今天在五峰窺視塔影，恍惚間好像還在對面坐著談話的時候。
示仁安法師
身心一片，像冰壺一樣。試著看看其中是有還是沒有。妄想不來，訊息斷絕，何必再到此外去尋找功夫。
過菩提庵喜逢智河禪友
原本就是菩提樹下的人，到來時恍惚間好像見到了前身。溪水的聲音常常說著無生的佛法，可惜現在的人聽不真切。
樹下相逢，舊有緣分。分別以來，不記得已經過了多少生。
【English Translation】 English version One thing is right in the middle of it.
Shown to Chan Buddhist Sanmeizhen on his pilgrimage to Mount Emei
It's best to rest your mind after traveling everywhere, not just hanging a name in the monastery. Returning with a face full of Mount Emei's snow, where can you find the white clouds and green mountains?
Shown to the Abbot of Jing Mountain
How can lightning and flint be considered real? A fleeting encounter cannot be considered intimate. If the news has been cut off from the beginning, then the entire universe manifests the whole body everywhere.
Given to Chan Buddhist Yeyin, who traveled from Huangmei to Nanyue and then visited Shuangjing Temple
Traveling far to Nanyue to find your whereabouts, I am glad to have received a thread of news from Huangmei. Let's meet again at the place of the Five Peaks, where ten thousand mountains are covered with snow, and there is an old man with white hair.
Shown to Chan Buddhist Wuxia
Leaning on a staff, you come from afar to the depths of Shuangjing Temple, meeting on another peak, truly a kindred spirit. If an old friend asks about my remaining life, say that my heart is like ten thousand layers of clouds and mountains.
Shown to Layman Nianxi
Inquiring about the misty waters to the south, passing through countless cities, encountering knowledge, how are things going? Seek further into the depths of the Five Peaks, and you should know that there is not much to the Buddha-dharma.
Shown to Chan Buddhist Qinru on his pilgrimage to Mount Emei
Coming from afar from Shuangjing Temple to worship Mount Emei, for whom are you wading through water and climbing mountains? If you see the true face of Samantabhadra (普賢), do not fail your pair of eyebrows.
Shown to the Hall Master of Jing Mountain
Shuangjing Temple (雙徑寺) singularly transmits the mind of the Buddha-ancestors, the ancient cliffs and verdant bamboos are ancient monasteries. You should know that the true decrees and constant renewal are where the sounds of bells and drums often proclaim the wonderful sound of the Dharma.
Elegy for Master Huanyu
Who knows about freezing and starving in the cold rocks? Relying on the Acharya (阿師) to revive after being cut off. Today, peering at the pagoda's shadow on the Five Peaks, it's as if we are still sitting and talking face to face.
Shown to Dharma Master Ren'an
Body and mind are one, like an ice壺. Try to see if there is something in it or not. If delusional thoughts do not arise and news is cut off, why seek effort elsewhere?
Passing by Bodhi Hermitage, happily meeting Chan Friend Zhihe
Originally a person under the Bodhi tree, upon arrival, it's as if I saw my past life. The sound of the stream often speaks of the unproduced Dharma, but it's a pity that people today do not hear it truly.
Meeting under the tree, there was an old affinity. Since parting, I don't remember how many lifetimes have passed.
。入門一笑心相契。始信無言是秘傳。
示詢南禪人看病
出世何為最勝因。目前看破病中身。知他痛癢相關處。萬行無如此念真。
示德門禪人校經
海眼從來絕點塵。大光明藏可安身。只須仔細從頭看。才著纖塵便失真。
示非玄曉禪人
曾向慈恩理教綱。釣竿拋卻歷諸方。於今若識娘生面。不必將心問法王。
過甘露接待寺
登山涉水總迷途。未審前邨是有無。驀直忽逢甘露灑。才沾一滴破焦枯。
示承拙禪人持明密行
烈火炎炎妄想流。醍醐須灌頂門頭。會教一滴周毛孔。始是持明秘密修。
澹泊齋示雲山居士
廛中一室冷如冰。趺坐長明午夜燈。來往應真時滿座。人人知是在家僧。
示蓮西居士
妄想生時當下休。了無一念掛心頭。忘機便是真安養。極樂何須向外求。
題達大師書經墨光亭
聞道蓮華筆底生。墨光猶自照虛明。閑來為問華中主。滿耳秋濤說法聲。
示曹生錫卿
丈夫立志豈尋常。刺股懸梁苦備嘗。但使六根無垢濁。管教心地自生光。
游浮山于妙高峰下聞智燈禪人誦法華經因題于壁
水上蓮華舌上經。一庵深鎖萬峰青。松風日夜常宣說。可惜時人不解聽。
{ "translations": [ "現代漢語譯本：", "入門一笑，心意相合，彼此契合。這時才相信，真正的秘密傳承是無法用言語表達的。", "", "為詢問南禪的人看病開示：", "出家修行，什麼才是最殊勝的原因？就是當下看破這病中的身體。要知道所有的痛苦和癢處都與此身相關。所有的修行，沒有比這一個念頭更真實的了。", "", "為德門禪人校對經書開示：", "清凈的自性（海眼）從來沒有沾染過一絲塵埃。廣大的光明藏（大光明藏）可以安身立命。只需要仔細地從頭到尾看。只要沾染上一點點細微的塵埃，就會失去本真。", "", "為非玄曉禪人開示：", "曾經在慈恩寺研究教義，精通經論（慈恩理教綱）。如今拋棄了釣竿，四處參學。現在如果認識了你本來的面目（娘生面），就不必再費心去問佛法了（法王）。", "", "路過甘露接待寺：", "登山涉水，總是在迷途中。不知道前面的村莊是否有人家。忽然遇到甘露灑落，只要沾上一滴，就能破除內心的焦躁和枯竭。", "", "為承拙禪人持明密行開示：", "猛烈的火焰象徵著妄想的流動。需要用醍醐灌頂（醍醐須灌頂門頭）來熄滅它。要讓每一滴醍醐都滲透到全身的毛孔，這才是真正的持明秘密修行。", "", "在澹泊齋為雲山居士開示：", "身處鬧市中的一間屋子，卻像冰一樣寒冷。禪坐時，長明燈照亮著午夜。前來拜訪的僧人（應真）常常坐滿屋子。人人都知道你是在家的修行人（在家僧）。", "", "為蓮西居士開示：", "妄想產生時，當下停止。心中不要掛念任何事情。忘記一切機心，就是真正的安養。極樂世界，不需要向外尋求。", "", "題寫在達大師書經墨光亭：", "聽說達大師寫經時，筆下生出蓮花。墨跡的光芒仍然照耀著虛空。閑暇時，想問問蓮花中的佛（華中主），耳邊充滿了秋天的潮水般的說法之聲。", "", "為曹生錫卿開示：", "大丈夫立志，怎麼能和平常人一樣呢？要像古人那樣，用錐子刺大腿（刺股），把頭髮懸在房樑上（懸樑），刻苦努力。只要六根清凈，沒有污垢，自然心地光明。", "", "在浮山妙高峰下，聽到智燈禪人誦讀《法華經》，因此題寫在墻壁上：", "水面上顯現蓮花，口中誦讀著《法華經》。在萬峰翠綠之中，深鎖著一座小庵。松樹的風日日夜夜都在宣講佛法，可惜世人不能理解。", "", "專有名詞解釋：", "南禪 (Nán Chán): 指中國南方地區的禪宗。", "慈恩 (Cí ēn): 指慈恩寺，唐代著名寺院，玄奘法師曾在此譯經。", "法王 (Fǎ wáng): 指佛陀。", "甘露 (Gānlù): 比喻佛法。", "醍醐 (Tíhú): 比喻佛法中的精髓。", "應真 (Yìng zhēn): 阿羅漢的另一種稱呼。", "極樂 (Jílè): 指西方極樂世界。", "華中主 (Huá zhōng zhǔ): 指蓮花中的佛。", "法華經 (Fǎ huá jīng): 《妙法蓮華經》的簡稱。", "浮山 (Fúshān): 山名，位於中國江西省。", "妙高峰 (Miào gāofēng): 浮山的山峰名。", "智燈禪人 (Zhì dēng chánrén): 禪師的名字。", "澹泊齋 (Dànbó zhāi): 齋號，居士的住所名稱", "蓮西居士 (Lián xī jūshì): 居士名", "曹生錫卿 (Cáo shēng xī qīng): 人名", "德門禪人 (Dé mén chánrén): 禪師的名字。", "非玄曉禪人 (Fēi xuán xiǎo chánrén): 禪師的名字。", "承拙禪人 (Chéng zhuō chánrén): 禪師的名字。", "雲山居士 (Yún shān jūshì): 居士名", "達大師 (Dá dàshī): 大師名", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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示真嗣沙彌
生死無常一息間。好將心志在青山。但能不作紅塵業。嬴得終身物外閑。
匡山喜陳赤石大參過訊
萬疊青山一片心。目前處處是雲林。不須更問西來意。水鳥時宣妙法音。
示修六逸公掩關金輪峰
萬仞峰頭獨坐時。身心放下是全提。銀山鐵壁須鉆透。徹底分明不許知。
送悟心融首座還京口
空山擬伴老餘年。何意東歸上法船。好待海門孤月上。話頭一為老僧圓。
示達本禪人
勘破塵凡萬劫心。歸來遙向白雲深。金輪峰下松濤急。日聽無生妙法音。
示本懷禪人
身心久在白雲中。何事隨緣任轉蓬。收拾歸來全放下。萬山高臥日頭紅。
示行素侍者
拋卻身心禮法王。前程不必問行藏。但能識得娘生面。草木叢林盡放光。
示頓利禪人游五臺
一條拄杖曳單瓢。參禮休辭萬里遙。儻遇曼殊齋會日。休教惡水驀頭澆。
示寂知慧林二禪人
學人不必苦馳求。妄想消時得自由。但自披衣閑處看。心心不斷是誰流。
空山寂寂絕諸緣。不學諸方五味禪。參者不須求向上。但能放下自天然。
示恒一禪人
此事從來不外求。見聞知覺有來由。但知日用頭頭現。莫落
隨緣第二籌。
示克文禪人
空華起滅本無端。爭奈人人翳眼看。須信晴空無處覓。丈夫切莫被他瞞。
示巨壑禪人
坐斷千峰不問禪。爐香經卷是生緣。但能此外無餘事。自是塵中極樂天。
若惺炯首座遠來相訊因示
苦海相從二十年。重從廬岳禮枯禪。相看莫問餘生事。五老雲霞在目前。
念云禪人遵乃祖命接待吳江今逢六十初度偈以壽之
塵中覺路敞云堂。遍佈身心滿十方。一片祖翁常住地。愿教永劫作津樑。
示眉子
火宅炎炎不易清。六根銷爍可憐生。但能一念如冰冷。便是超凡第一程。
送昧法師應講維揚
偶乘一葦截江流。法鼓雷鳴彼岸頭。無數群生開大夢。歸來毫相不曾收。
示鄭白生居士
一片身心放下時。直教內外似琉璃。其中無著纖塵處。日用頭頭只自知。
示曹溪堂主俯無昂公
常想新州戴發僧。不知一字有何能。肩頭柴擔腰間石。博得西來無盡燈。
道場不必向他求。只在當人一念頭。自性但能全體現。何愁法海不橫流。
示見空禪人
出塵本意在山林。四十無聞愧此心。今喜腳跟絲線斷。萬峰深處更宜深。
示禪人禮峨嵋
無邊法界以為身。觸處
【現代漢語翻譯】 現代漢語譯本 隨緣第二籌
示克文禪人
虛幻的空中花朵，生起和滅去本來就沒有緣由。無奈的是，人人都被眼翳所迷惑而去看待。必須相信晴朗的虛空本來就無處可尋，大丈夫切莫被它所欺瞞。
示巨壑禪人
端坐于千峰之間，不問禪理。爐中的香和經卷就是你修行的因緣。只要能夠做到除此之外沒有其他的事情，自然就在紅塵之中也如同身處極樂凈土。
若惺炯首座遠來相訊因示
我們一同在苦海中漂泊了二十年。今天又在廬山一同參拜枯禪。相見時不要問我餘生的事情，五老的雲霞就在眼前。
念云禪人遵乃祖命接待吳江今逢六十初度偈以壽之
在紅塵之中開闢覺悟之路，云堂敞亮。佛法遍佈身心，充滿十方。這一片祖師的常住之地，愿你永遠作為接引眾生的橋樑。
示眉子
充滿火焰的火宅難以清涼。六根被銷蝕，生命可悲可嘆。只要能夠一念清涼如冰，那就是超越凡俗的第一步。
送昧法師應講維揚
偶然乘坐一葉扁舟橫渡長江。法鼓的雷鳴響徹彼岸。無數的眾生從大夢中醒來，歸來時你度化眾生的毫光也沒有絲毫減弱。
示鄭白生居士
將整個身心都放下的時候，要讓內外都像琉璃一樣清澈透明。其中沒有絲毫執著和塵埃的地方，每天的所作所為只有自己知道。
示曹溪堂主俯無昂公
常常想起新州戴著頭髮的僧人慧能（指六祖慧能，Huineng of Xinzhou），不知道他一個字都不識有什麼能力。他肩上扛著柴，腰間繫著石頭，卻贏得了西來祖師的無盡心燈。
道場不必向外尋求，就在你當下的一念之間。自性只要能夠完全顯現，何愁佛法的大海不會橫流奔騰呢？
示見空禪人
出家修行的本意就在於山林。四十年默默無聞，實在對不起自己的初心。今天欣喜你的腳跟下的絲線已經斷裂，在萬峰深處更應該深入修行。
示禪人禮峨嵋
以無邊的法界作為自己的身體，觸及之處...
【English Translation】 English version Second Selection on Following Conditions
Instructing Chan Practitioner Kewen
Empty flowers arise and cease without any cause. It's a pity that everyone sees with clouded eyes. You must believe that clear sky cannot be found anywhere. A true man must not be deceived by it.
Instructing Chan Practitioner Juhe
Sitting firmly among a thousand peaks, not asking about Chan. The incense in the burner and the scriptures are the conditions for your practice. If you can have nothing else to do besides this, you will naturally be in the Pure Land of Ultimate Bliss even in the midst of dust.
Instructing Chief Seat Xingjiong Who Came from Afar to Inquire
We have followed each other in the sea of suffering for twenty years. Today we again worship withered Chan at Mount Lu. When we meet, do not ask about the affairs of the rest of my life. The clouds and mist of the Five Elders Peak are right before our eyes.
In Commemoration of Chan Practitioner Nianyun, Who Follows His Ancestor's Command to Receive Guests from Wujiang, on His Sixtieth Birthday
In the midst of dust, the path to enlightenment opens, the cloud hall is bright. The Dharma pervades body and mind, filling the ten directions. This piece of the ancestral master's eternal abode, may you forever be a bridge to guide sentient beings.
Instructing Meizi
The fiery house is not easy to cool down. The six roots are consumed, life is pitiful and lamentable. If you can have one thought as cold as ice, that is the first step to transcending the ordinary.
Sending Dharma Master Mei to Give Lectures in Yangzhou
Accidentally riding a reed across the river. The thunder of the Dharma drum resounds on the other shore. Countless sentient beings awaken from their great dream. Returning, your aura of saving beings has not diminished at all.
Instructing Layman Zheng Baisheng
When you let go of your entire body and mind, you should make the inside and outside like crystal clear. In the place where there is no attachment or dust, only you yourself know your daily actions.
Instructing Hall Master of Caoxi, Fu Wuang
I often think of the hair-wearing monk of Xinzhou (referring to Huineng, Huineng of Xinzhou, the Sixth Patriarch), not knowing what ability he has without knowing a single word. He carries firewood on his shoulder and stones on his waist, but he has won the endless lamp of the Western Patriarch.
The monastery does not need to be sought externally, it is in your present thought. As long as your self-nature can be fully manifested, why worry that the sea of Dharma will not flow horizontally?
Instructing Chan Practitioner Jiankong
The original intention of leaving the world is in the mountains and forests. Forty years of obscurity, I am ashamed of this heart. Today I am glad that the thread under your feet has been broken, and you should practice more deeply in the depths of the ten thousand peaks.
Instructing Chan Practitioner to Pay Homage to Mount Emei
Taking the boundless Dharma realm as one's body, touching everywhere...
相逢意最親。若向峨嵋峰頂上。雲霞滿目更迷人。
西望峨嵋雪似銀。普賢端坐一微塵。無邊剎海都含攝。應現隨緣喜見身。
示冶師鑄鐘成
天地為爐萬象銅。镕成眾竅吼長風。一聲響徹三千界。喚醒人間大夢中。
示李生
浮世光陰苦不多。己躬下事竟如何。今生若不求歸宿。依舊從緣墮愛河。
示樸行者乞食
市遠山深乞食遙。單持一缽路迢迢。莫因曲折生疲厭。應想黃梅石墜腰。
示無隱法師
昔依華座繞空王。文字時生般若香。今向一毛觀剎海。逢人不必細商量。
示幻宗老衲印造華嚴經
剖破微塵出大經。法門珠網遞相形。分明托出蓮華藏。觸處令人夢眼醒。
贈堪輿響山老衲
大地山河入眼空。一條拄杖活如龍。分明指出無生路。直與西來一派通。
示體具禪人
趙州無字死生關。鐵壁銀山冷眼看。但向未生前覷破。自然不被舌頭謾。
示悅禪人清涼菴舍茶
楊枝甘露灑焦枯。一滴才沾熱惱蘇。直指西來端的意。相逢但問喫茶無。
寄博山無異來公
襟期不隔一毫端。千里雲山覿面看。最是思君親切處。夜深明月照人寒。
示壽昌長老
瓦礫翻成大道場。祖翁田
【現代漢語翻譯】 現代漢語譯本 相逢的意趣最為親切。如果來到峨眉山（Mount Emei）峰頂上，雲霞滿眼，更讓人感到迷人。
向西望去，峨眉山的雪如同白銀一般。普賢菩薩（Samantabhadra）端坐在一個微塵之中。無邊的剎土世界都包含攝納其中。應機顯現，隨順因緣，歡喜地示現各種身形。
為冶煉工匠展示鑄鐘完成
天地是熔爐，萬象是銅。熔鑄成眾多的竅孔，發出長風的怒吼。一聲鐘響響徹三千大千世界，喚醒人間沉睡的大夢。
開示李生
浮世的光陰苦短不多。自身的大事究竟如何了呢？今生如果不尋求歸宿，依舊會隨順因緣墮入愛河。
開示樸行者乞食
城市遙遠，山林幽深，乞食之路遙遠漫長。獨自拿著一個缽，道路迢迢。不要因為曲折而產生疲憊厭倦。應該想想慧能（Huineng）在黃梅（Huangmei）時腰上墜石舂米的故事。
開示無隱法師
過去依傍華麗的法座，圍繞著空王佛（空王佛，指佛陀）。文字中時時散發著般若（Prajna）的香氣。如今在一毛端中觀看剎土大海。遇到人不必細細商量。
開示幻宗老衲印造《華嚴經》（Avatamsaka Sutra）
剖開微塵顯出大乘經典。法門的珠網相互輝映成形。分明地托出蓮華藏世界（Lotus Treasury World）。觸及之處都令人從夢中醒來。
贈送堪輿響山老衲
大地山河在眼中皆空。一條拄杖活靈活現如龍。分明地指出無生之路。直接與西來祖師的禪宗一脈相通。
開示體具禪人
趙州禪師（Zhaozhou）的『無』字是生死關。鐵壁銀山，要用冷眼觀看。只要在未生之前看破它，自然不會被舌頭所欺騙。
開示悅禪人在清涼菴舍（Qingliang Hermitage）施茶
用楊枝甘露灑向焦渴枯萎之處。一滴才沾上，熱惱就消除了。直指西來祖師的真意。相逢時只需問一句：『喫茶去嗎？』
寄給博山無異來公
心意相通，不隔一絲一毫。即使相隔千里雲山，也如同面對面一樣。最是思念您的親切之處，在夜深人靜時，明月照耀著，讓人感到寒冷。
開示壽昌長老
瓦礫也能變成大道場。祖師的田地
【English Translation】 English version Meeting with intention is the most intimate. If you go to the summit of Mount Emei (Mount Emei), the clouds and rosy sky will fill your eyes and make you even more fascinated.
Looking west, the snow on Mount Emei is like silver. Samantabhadra (Samantabhadra) sits upright in a tiny dust mote. The boundless Buddha-fields are all contained within. Manifesting according to the occasion, following the conditions, joyfully appearing in various forms.
Showing the smelter the completion of casting the bell
Heaven and earth are the furnace, and all phenomena are copper. Casting into numerous apertures, roaring with the long wind. The sound of the bell resounds throughout the three thousand great thousand worlds, awakening people from their deep dream.
Instruction to Li Sheng
The time in this floating world is short and filled with suffering. How is your own great matter progressing? If you do not seek a final refuge in this life, you will still fall into the river of love, following conditions.
Instruction to Practitioner Pu begging for food
The city is far, the mountains are deep, and the road to begging for food is long and distant. Holding a single bowl, the road is long and arduous. Do not become weary and厭倦 because of the twists and turns. You should think of Huineng (Huineng) at Huangmei (Huangmei) with stones tied to his waist while pounding rice.
Instruction to Dharma Master Wuyin
In the past, relying on the magnificent seat, surrounding the Empty King Buddha (Empty King Buddha, referring to the Buddha). The fragrance of Prajna (Prajna) arises from the words from time to time. Now, observing the ocean of Buddha-fields in a single hair. There is no need to discuss in detail when meeting people.
Instruction to Old Monk Huanzong printing the Avatamsaka Sutra (Avatamsaka Sutra)
Splitting open a dust mote reveals the great sutra. The jeweled nets of the Dharma doors reflect each other. Clearly revealing the Lotus Treasury World (Lotus Treasury World). Everywhere it touches awakens people from their dream.
Presented to Old Monk Xiangshan, a Feng Shui Master
The great earth, mountains, and rivers are empty in your eyes. A staff is lively like a dragon. Clearly pointing out the path of non-birth. Directly connected to the lineage of Zen Buddhism from the West.
Instruction to Chan Practitioner Tiju
Zhaozhou's (Zhaozhou) 'Mu' is the barrier of life and death. Look at the iron wall and silver mountain with cold eyes. Just break through it before it arises, and naturally you will not be deceived by the tongue.
Instruction to Chan Practitioner Yue offering tea at Qingliang Hermitage (Qingliang Hermitage)
Sprinkling sweet dew from the willow branch on the parched and withered. Just a drop touches it, and the heat and vexation are relieved. Directly pointing to the true meaning of the Patriarch from the West. When meeting, just ask: 'Have some tea?'
Sent to Lai Gong Wuyi of Boshan
Our hearts are connected, not separated by a hair's breadth. Even though separated by thousands of miles of clouds and mountains, it is as if we are face to face. The most intimate part of missing you is that in the deep of night, the bright moon shines, making people feel cold.
Instruction to Elder Shouchang
Even rubble can be transformed into a great Bodhimanda. The ancestral field
地莫教荒。應思冒雨沖寒句。粒米莖薪可斷腸。
示壽昌𨶑然謐禪人
堀中師子久調兒。轉擲翻身未易知。莫使野狐軌跡近。叉牙切記在當時。
示頑石禪人
埋身八面不通風。死盡偷心始見功。但向未生前著力。方知海底日頭紅。
示碧霞老衲
他方行遍久歸來。梵剎家山坐地開。衲子入門無別事。喫茶洗缽亦奇哉。
示玄樞禪人
己躬下事要分明。一念單提莫記程。但使妄情消盡處。管教心水自澄清。
示蘄陽歸宗老衲
觸目明明般若光。六門常放未遮藏。若能當念根塵斷。日用端居大道場。
示慧鏡禪人
心見光明不在根。從來諸暗不能昏。三千世界如觀果。那律親登此法門。
示六如坤公掩關
收攝身心緊閉關。塵中不異在深山。好將妄想都拋卻。從此勤求出世間。
示戒深浚侍者
憶昔𢹂瓶逐杖藜。幾回為法到曹溪。今來直入千峰里。更向堂前乞指迷。
示有明瞭重禮五乳
昔年參罷禮清涼。一見文殊返故鄉。不識三三多少眾。故來重請為敷揚。
鄭白生重參五乳因示
昨來問法過匡廬。一句全提會也無。但只不忘歸去路。自然超出聖凡途。
聞沈朗倩掩關城中寄示
【現代漢語翻譯】 現代漢語譯本 地莫教荒：不要讓心地荒蕪。 應思冒雨沖寒句：應當思考在風雨中、嚴寒中前行的語句。 粒米莖薪可斷腸：即使是一粒米、一根柴，也可能讓人感到心痛。
示壽昌𨶑然謐禪人：為壽昌𨶑然謐禪人開示 堀中師子久調兒：在洞穴中的獅子，長久地訓練幼獅。 轉擲翻身未易知：翻滾跳躍，難以捉摸。 莫使野狐軌跡近：不要讓野狐的軌跡靠近。 叉牙切記在當時：要時刻記住關鍵之處。
示頑石禪人：為頑石禪人開示 埋身八面不通風：將自身埋藏在四面不通風的地方。 死盡偷心始見功：徹底消除妄念，才能見到功夫。 但向未生前著力：要在念頭產生之前就下功夫。 方知海底日頭紅：才能知道海底的太陽是多麼紅。
示碧霞老衲：為碧霞老衲開示 他方行遍久歸來：在其他地方遊歷遍了，最終歸來。 梵剎（fàn chà，寺廟）家山坐地開：寺廟和家鄉就在原地開放。 衲子（nà zǐ，僧人）入門無別事：僧人入門沒有什麼特別的事情。 喫茶洗缽亦奇哉：喝茶、洗缽也是很奇妙的。
示玄樞禪人：為玄樞禪人開示 己躬下事要分明：自身的事情要弄清楚。 一念單提莫記程：提起一個念頭，不要去計算路程。 但使妄情消盡處：只要妄念消除的地方。 管教心水自澄清：自然能讓心水自己澄清。
示蘄陽歸宗老衲：為蘄陽歸宗老衲開示 觸目明明般若（bō rě，智慧）光：所見之處都是明亮的智慧之光。 六門（liù mén，眼、耳、鼻、舌、身、意）常放未遮藏：六根常放光明，沒有遮掩。 若能當念根塵斷：如果能當下斷絕六根和六塵。 日用端居大道場：那麼每天的生活就是大道場。
示慧鏡禪人：為慧鏡禪人開示 心見光明不在根：心的光明不在於六根。 從來諸暗不能昏：從來所有的黑暗都不能使它昏暗。 三千世界如觀果：看待三千世界就像觀看水果一樣。 那律（Nā lǜ，阿那律，佛陀弟子）親登此法門：阿那律親自進入這個法門。
示六如坤公掩關：為六如坤公閉關開示 收攝身心緊閉關：收攝身心，緊閉關門。 塵中不異在深山：在塵世中和在深山裡沒有什麼不同。 好將妄想都拋卻：最好將妄想都拋棄。 從此勤求出世間：從此勤奮地尋求出離世間。
示戒深浚侍者：為戒深浚侍者開示 憶昔𢹂瓶逐杖藜：回憶過去拿著瓶子，拄著藜杖。 幾回為法到曹溪（Cáo xī，地名，禪宗六祖慧能弘法之地）：多次爲了求法來到曹溪。 今來直入千峰里：如今直接進入千峰之中。 更向堂前乞指迷：還要在堂前請求指點迷津。
示有明瞭重禮五乳：為有明瞭重新禮拜五乳開示 昔年參罷禮清涼：過去參拜完畢后禮拜清涼山。 一見文殊（Wén shū，文殊菩薩）返故鄉：一見到文殊菩薩就返回故鄉。 不識三三多少眾：不知道三三是多少。 故來重請為敷揚：所以再次前來請求您來宣揚。
鄭白生重參五乳因示：因為鄭白生再次參拜五乳而開示 昨來問法過匡廬（Kuāng lú，廬山）：昨天來問法，經過廬山。 一句全提會也無：全部提起一句，領會了嗎？ 但只不忘歸去路：只要不忘記回去的路。 自然超出聖凡途：自然能夠超出聖人和凡人的道路。
聞沈朗倩掩關城中寄示：聽到沈朗倩在城中閉關，寄語開示
【English Translation】 English version Do not let the ground be barren: Do not let the mind be barren. You should think about the sentences of rushing through rain and cold: You should think about the sentences of moving forward in wind and rain, and severe cold. A grain of rice or a stalk of firewood can break your heart: Even a grain of rice or a stalk of firewood can make you feel heartbroken.
Showing Chan Master Chiranzhao of Shouchang: Instructions for Chan Master Chiranzhao of Shouchang The lion in the cave has been training its cubs for a long time: The lion in the cave has been training its cubs for a long time. It is not easy to know how to turn and toss: Rolling and jumping, it is difficult to figure out. Do not let the traces of wild foxes get close: Do not let the traces of wild foxes get close. Remember the key points at that time: Always remember the key points.
Showing Chan Master Wanshi: Instructions for Chan Master Wanshi Burying oneself in all directions without ventilation: Burying oneself in a place without ventilation in all directions. Only when the stealing mind dies completely can one see the merit: Only when delusions are completely eliminated can one see the effort. But work hard before birth: You have to work hard before the thought arises. Then you will know that the sun at the bottom of the sea is red: Then you will know how red the sun is at the bottom of the sea.
Showing Old Monk Bixia: Instructions for Old Monk Bixia Having traveled all over other places, I have returned for a long time: Having traveled all over other places, I have finally returned. The Brahma temple (fàn chà, temple) and hometown are opened on the spot: The temple and hometown are opened in place. There is nothing special about a monk (nà zǐ, monk) entering the door: There is nothing special about a monk entering the door. Drinking tea and washing the bowl is also wonderful: Drinking tea and washing the bowl is also wonderful.
Showing Chan Master Xuan Shu: Instructions for Chan Master Xuan Shu You must clearly understand your own affairs: You must understand your own affairs clearly. Focus on one thought and do not remember the journey: Raise one thought and do not calculate the journey. But make the delusion disappear: As long as the delusion disappears. Manage to teach the heart to clear itself: Naturally, it can make the heart clear itself.
Showing Old Monk Guizong of Qiyang: Instructions for Old Monk Guizong of Qiyang What you see is the bright Prajna (bō rě, wisdom) light: Everywhere you see is the bright light of wisdom. The six gates (liù mén, eyes, ears, nose, tongue, body, mind) are always open and not hidden: The six senses always emit light and are not hidden. If you can cut off the root and dust in the present moment: If you can cut off the six senses and six dusts in the present moment. Daily life is the great Taoist temple: Then daily life is the great Taoist temple.
Showing Chan Master Huijing: Instructions for Chan Master Huijing The light seen by the heart is not in the root: The light of the heart is not in the six senses. All darkness has never been able to dim it: All darkness has never been able to dim it. The three thousand worlds are like watching fruit: Looking at the three thousand worlds is like watching fruit. Nalü (Nā lǜ, Aniruddha, Buddha's disciple) personally entered this Dharma gate: Aniruddha personally entered this Dharma gate.
Showing Kun Gong of Liuru closing the door: Instructions for Kun Gong of Liuru closing the door Collect the body and mind and close the door tightly: Collect the body and mind and close the door tightly. There is no difference between being in the dust and being in the deep mountains: There is no difference between being in the world and being in the deep mountains. It is good to throw away all delusions: It is best to throw away all delusions. From now on, diligently seek to leave the world: From now on, diligently seek to leave the world.
Showing Attendant Jieshen Jun: Instructions for Attendant Jieshen Jun I remember carrying a bottle and chasing a cane in the past: I remember carrying a bottle and holding a cane in the past. How many times have I come to Caoxi (Cáo xī, place name, where Huineng, the sixth ancestor of Zen Buddhism, promoted the Dharma) for the Dharma: How many times have I come to Caoxi to seek the Dharma. Now I go straight into the thousands of peaks: Now I go straight into the thousands of peaks. I still ask for guidance in front of the hall: I still ask for guidance in front of the hall.
Showing Youmingli worshiping Wuru again: Instructions for Youmingli worshiping Wuru again After visiting Qingliang Mountain in the past, I worshiped Qingliang Mountain: After visiting Qingliang Mountain in the past, I worshiped Qingliang Mountain. Once I saw Manjusri (Wén shū, Manjusri Bodhisattva), I returned to my hometown: Once I saw Manjusri Bodhisattva, I returned to my hometown. I don't know how many people there are in three or three: I don't know how many people there are in three or three. Therefore, I come again to ask you to promote it: Therefore, I come again to ask you to promote it.
Zheng Baisheng showed it because he revisited Wuru: Zheng Baisheng showed it because he revisited Wuru Yesterday I came to ask for the Dharma and passed Kuanglu (Kuāng lú, Mount Lu): Yesterday I came to ask for the Dharma and passed Mount Lu. Did you understand the whole sentence: Did you understand the whole sentence? But don't forget the way back: Just don't forget the way back. Naturally, it transcends the path of saints and mortals: Naturally, it can transcend the path of saints and mortals.
I heard that Shen Langqian closed the door in the city and sent a message: I heard that Shen Langqian closed the door in the city and sent a message
廛居一室豁如空。凡聖交參落此中。獨有主人常寂寂。十方坐斷不通風。
示丹陽觀音山慧空禪人
祇園門外即迷津。來往風波過客頻。高揭慧燈常不昧。直須照破一微塵。
示岸度禪人
幻海無涯浪未收。全憑智楫駕慈舟。中流高桂輕䭵去。直到菩提彼岸頭。
寄金貞度
同坐祇園飯食時。別來每憶善思惟。法緣應似維摩詰。不二相談近是誰。
寄普陀昱光禪人
白花山下久跏趺。水月光中一念孤。正使十方俱坐斷。海枯石爛恰如無。
酬心光法師
空山一室白雲封。鳥道玄微入萬重。不是直通霄外路。安知步步絕行蹤。
示深光侍者省親
爾別慈親已廿年。要明父母未生前。而今復作思歸夢。此去應須斷愛緣。
示姚星陽居士
心在塵中愿出塵。直須不昧本來人。時時常想歸依處。八寶花間有後身。
示了此老衲增臘
濁世浮生莫問年。法身三際不能遷。但須一念常光現。華藏莊嚴在目前。
示護關侍者
擎茶奉水要真知。動靜周旋看是誰。須向目前三喚處。莫教辜負一雙眉。
犀牛扇子骨皮全。急喚將來不解拈。一語痛如三頓棒。幾能脅下會還拳。
示新安仰山本源禪
【現代漢語翻譯】 現代漢語譯本 居住在房屋裡，一間屋子空曠得像虛空一樣。凡人和聖人交錯地落入這其中。唯獨主人常常寂靜無聲，四面八方都被阻斷，不通風。
開示丹陽觀音山慧空禪人（Huikong Chanren of Guanyin Mountain in Danyang）
祇園（Jiyuan，佛教寺院）門外就是迷途的津渡，來來往往的人像風浪中的過客一樣頻繁。高高地舉起智慧的燈，常常不昏暗，必須照破一粒微塵。
開示岸度禪人（Andu Chanren）
幻化的苦海沒有邊際，風浪沒有停息。完全依靠智慧的船槳駕駛慈悲的船隻。在河流中央，高大的桂樹輕鬆地飄然而去，一直到達菩提（Bodhi，覺悟）的彼岸。
寄給金貞度（Jin Zhendu）
一同坐在祇園（Jiyuan，佛教寺院）吃飯的時候，分別后常常回憶起善意的思考。佛法的緣分應該像維摩詰（Vimalkirti，一位著名的在家菩薩）一樣，談論不二法門，誰能接近呢？
寄給普陀昱光禪人（Yuguang Chanren of Mount Putuo）
在白花山（Baihua Mountain）下長久地跏趺而坐，在水月的光明中，只有一個念頭是孤單的。即使十方都被阻斷，海枯石爛也好像不存在一樣。
酬答心光法師（Xinguang Fashi）
空曠的山中，一間屋子被白雲封鎖。鳥道玄妙而幽深，進入重重山巒。如果不是直接通向雲霄之外的道路，怎麼知道每一步都斷絕了行蹤？
開示深光侍者（Shenguang Shizhe）省親
你離開慈愛的雙親已經二十年了，要明白父母未出生之前的狀態。如今又做了思念家鄉的夢，這次回去應該斷絕愛戀的因緣。
開示姚星陽居士（Yao Xingyang Jushi）
心在塵世中，卻希望脫離塵世。必須不迷惑于本來的面目。時時常常想著歸依的地方，在八寶蓮花之間有來世的身體。
開示了此老衲（Liao Ci Laona）增加年齡
在污濁的世間，漂浮的人生不要問年齡。法身在過去、現在、未來都不能改變。只要一個念頭常常顯現光明，華藏世界的莊嚴就在眼前。
開示護關侍者（Huguan Shizhe）
端茶倒水要真正明白，一舉一動都要看是誰在做。必須向眼前三次呼喚的地方去尋找，不要辜負了這一雙眉毛。
犀牛扇子骨架和皮都完整，急忙拿來卻不會使用。一句話痛得像打了三棍，有幾個人能在脅下體會到還手的拳法？
開示新安仰山本源禪師（Yangshan Benyuan Chanshi of Xin'an）
【English Translation】 English version Dwelling in a house, a room is as empty as the void. The mundane and the sacred intermingle and fall into this. Only the master is always silent, all directions are blocked, and no wind passes through.
Instructing Huikong Chanren (Huikong Chanren of Guanyin Mountain in Danyang)
Outside the gate of Jiyuan (Jiyuan, Buddhist monastery) is the ferry of delusion, and passersby come and go frequently like waves. Raise the lamp of wisdom high, always without dimming, and you must illuminate and break through a single mote of dust.
Instructing Andu Chanren (Andu Chanren)
The illusory sea has no shore, and the waves have not subsided. Rely entirely on the oar of wisdom to steer the boat of compassion. In the middle of the river, the tall cassia tree floats away lightly, all the way to the shore of Bodhi (Bodhi, enlightenment).
Sending to Jin Zhendu (Jin Zhendu)
When sitting together in Jiyuan (Jiyuan, Buddhist monastery) to eat, I often recall kind thoughts after parting. The affinity for the Dharma should be like Vimalakirti (Vimalkirti, a famous lay Bodhisattva), discussing non-duality, who can approach?
Sending to Yuguang Chanren (Yuguang Chanren of Mount Putuo)
Sitting in full lotus posture for a long time under Baihua Mountain (Baihua Mountain), in the light of the moon in the water, only one thought is lonely. Even if all directions are blocked, the sea drying up and the rocks decaying is as if nothing exists.
Responding to Xinguang Fashi (Xinguang Fashi)
In the empty mountains, a room is sealed by white clouds. The bird path is mysterious and deep, entering layers of mountains. If it is not a road directly leading beyond the clouds, how can one know that every step cuts off traces?
Instructing Shenguang Shizhe (Shenguang Shizhe) on visiting relatives
You have been away from your loving parents for twenty years, and you must understand the state before your parents were born. Now you have a dream of longing for home again, and this time you should sever the bonds of love.
Instructing Yao Xingyang Jushi (Yao Xingyang Jushi)
The mind is in the dust, but wishes to leave the dust. You must not be deluded about your original face. Always think of the place of refuge, and there will be a future body among the eight-jeweled lotus flowers.
Instructing Liao Ci Laona (Liao Ci Laona) on increasing age
In the turbid world, do not ask about the years of floating life. The Dharmakaya cannot be moved in the past, present, and future. As long as one thought constantly manifests light, the adornment of the Avatamsaka world is before your eyes.
Instructing Huguan Shizhe (Huguan Shizhe)
You must truly understand when offering tea and water, and see who is doing it in every movement. You must seek in the place where you are called three times before your eyes, and do not fail this pair of eyebrows.
The rhinoceros fan has a complete bone frame and skin, but when it is brought quickly, one does not know how to use it. One word is as painful as three blows, how many can understand the fist of retaliation under the ribs?
Instructing Yangshan Benyuan Chanshi of Xin'an (Yangshan Benyuan Chanshi of Xin'an)
人
割愛應知出世因。肯教心地著纖塵。直須唸唸回光照。莫昧當人凈法身。
圓明一念沒遮藏。觸處逢緣盡寂光。拈起一塵含法界。更於何處覓西方。
寄雞鳴寺沖虛上人
湖光山色照床前。樓閣渾如出水蓮。遙憶故人行樂處。花中白日坐安禪。
寄黃檗山了心上人
禪從黃檗最難參。才著言詮落二三。唯有風光當一掌。至今山水語喃喃。
寄樊山主
隨緣示現小王身。心似蓮花不染塵。宴坐深宮常說法。直教不昧本來人。
寄袁居士
一向此身都是客。而今掉臂始歸家。回看奔走紅塵道。何似棲心白藕花。
示明海禪人
袈裟之下豈尋常。不自求心最可傷。曠劫漂流至今日。者回真是好商量。
示心悟禪人閉關九年
閉關枯坐九年期。好似嵩山面壁時。縱有齊腰三尺雪。安心一語幾人知。
示性通行人
負舂腰石似黃梅。夜半何曾正眼開。但信本來無一物。方知明鏡亦非臺。
送克文禪人少林禮祖
斷臂巖前雪尚紅。西來一脈許誰通。此行但得安心法。便振當年鼻祖風。
挽巢松法師
原從兜率白椎來。此去還應坐講臺。若待慈尊下生日。知君重理舊胚胎。
寄融首座
【現代漢語翻譯】 現代漢語譯本 人
割捨所愛，應當明白出世的因由。怎能讓心地沾染一絲塵埃？必須時時刻刻反觀自照，不要迷惑于本來的清凈法身。
圓滿光明的一念沒有絲毫遮蔽隱藏，處處隨緣都能遇到寂靜的光明。拈起一粒微塵就包含了整個法界，還到哪裡去尋找西方極樂世界呢？
寄給雞鳴寺的沖虛上人
湖光山色映照在床前，樓閣宛如出水的蓮花。遙想老朋友行樂的地方，在鮮花盛開的白日裡安然禪坐。
寄給黃檗山（Huangbo Mountain）的了心上人
黃檗山（Huangbo Mountain）的禪最難參悟，稍微用語言表達就落入了第二第三義。只有眼前的風光才是一切，至今山水還在喃喃自語。
寄給樊山主
隨順因緣示現為小王的身份，心卻像蓮花一樣不染塵埃。在深深的宮中宴坐，常常說法，就是要使人不迷惑于本來的面目。
寄給袁居士
一直以來都把這個身體當作是過客，現在終於可以擺脫一切回到真正的家。回頭看看奔波于紅塵的道路，哪裡比得上安住在潔白的蓮花之中呢？
開示明海禪人
身披袈裟，豈能像平常人一樣？不自己尋求真心，是最令人傷心的。曠日持久地漂流到今天，這次真是好好商量的時候了。
開示心悟禪人閉關九年
閉關枯坐九年，就像當年嵩山（Song Mountain）面壁一樣。縱然有齊腰深的三尺雪，安心的這一句話又有幾人能知？
開示性通行人
舂米的腰石像黃梅（Huangmei）一樣，半夜裡何曾真正睜開眼睛？只要相信本來什麼都沒有，才知道明鏡也不是臺。
送克文禪人去少林寺（Shaolin Temple）禮拜祖師
斷臂巖（Broken Arm Cliff）前的雪還泛著紅色，西來（from the West）的禪宗一脈允許誰來貫通？此行只要得到安心的法門，就能重振當年達摩（Bodhidharma）祖師的風範。
悼念巢松法師
原本是從兜率天（Tushita Heaven）敲著椎來，此去應該還是坐在講臺上。如果等到彌勒佛（Maitreya）下生的日子，知道您會重新開始舊的修行。
寄給融首座
【English Translation】 English version Person
Cutting off attachments, one should know the cause of leaving the world. How can one allow the mind to be stained by a speck of dust? One must constantly turn the light inward to illuminate, and not be deluded about the pure Dharma body of the present being.
The perfect and bright single thought has no concealment or hiding. Meeting conditions everywhere, one encounters tranquil light. Picking up a single mote of dust contains the entire Dharma realm. Where else can one seek the Western Paradise?
Sent to Venerable Chongxu of Jiming Temple (Jiming Temple)
The lake and mountain scenery shines before the bed. The pavilions and towers are like lotuses emerging from the water. I remotely recall the place where my old friend enjoys himself, sitting in peaceful meditation in the midst of flowers in the bright daylight.
Sent to Venerable Liaoxin of Huangbo Mountain (Huangbo Mountain)
Chan (Zen) from Huangbo Mountain (Huangbo Mountain) is the most difficult to penetrate. As soon as one uses words, one falls into secondary or tertiary meanings. Only the scenery before one's eyes is everything. To this day, the mountains and waters still murmur.
Sent to Master Fan
Following conditions, he manifests as the body of a minor king, but his heart is like a lotus flower, unstained by dust. Sitting in meditation in the deep palace, he often expounds the Dharma, directly teaching people not to be deluded about their original face.
Sent to Layman Yuan
All along, this body has been regarded as a guest. Now, finally, I can shake off everything and return home. Looking back at the path of running around in the red dust, how can it compare to dwelling in the white lotus flower?
Instructing Chan Practitioner Minghai
Under the kasaya (袈裟, monastic robe), how can one be like an ordinary person? Not seeking one's own mind is the most regrettable thing. Drifting for countless eons until today, this time is truly a good time to deliberate.
Instructing Chan Practitioner Xinwu on his nine years of solitary retreat
Secluding oneself in solitary meditation for nine years is like Bodhidharma (達摩) facing the wall at Song Mountain (嵩山). Even if there are three feet of snow reaching the waist, how many people know the one word of peace of mind?
Instructing Practitioner Xingtong
The stone for husking rice is like Huangmei (黃梅). In the middle of the night, has he ever truly opened his eyes? Only by believing that originally there is nothing, can one know that the bright mirror is also not a stand.
Sending Chan Practitioner Kewen to Shaolin Temple (Shaolin Temple) to pay respects to the Patriarch
The snow before Broken Arm Cliff (斷臂巖) is still red. Who is allowed to penetrate the lineage of Chan (Zen) that came from the West (西來)? If this journey obtains the Dharma of peace of mind, then one can revive the style of the First Patriarch, Bodhidharma (達摩).
Mourning Dharma Master Chaosong
Originally, he came from Tushita Heaven (兜率天) striking the gavel. Going there, he should still be sitting on the lecture platform. If we wait for the day when Maitreya (彌勒佛) descends, we will know that you will restart your old practice.
Sent to Chief Disciple Rong
西江不斷往來船。別後音書竟杳然。唯有床前松上月。夜深影落在君前。
寄孫圖南居士
久落江湖不定蹤。別來今已臥千峰。誰知破盡人間夢。唯有空山靜夜鐘。
示深愚字以訥
大道西來本絕言。好從愚訥溯真源。直須參到忘緣處。方信毗耶不二門。
寄三白禪人
何時杖錫過東林。入室重論出世心。莫負千峰秋夜月。清光獨照影沉沉。
示廣鎧侍者持法華經
一自親聞墨劫前。是時已結大因緣。從今重理多生句。字字心開舌上蓮。
示海藏行人禮法華經
多寶如來舊法身。從空涌出示諸人。若能當處無生滅。法法原來總是真。
示江州孝子左福念
佛本多生孝道人。常持一念奉慈親。若將孝道求成佛。萬行無如此念真。
示鳴明禪人
遙來為法到匡山。幾度晨昏一叩關。若問西來端的意。白雲飛去又飛還。
示明華禪人字道果
一葦西來五葉花。從茲道種自生芽。但將智水勤澆灌。果證菩提定不差。
示歸宗堅音長老
荷擔正法古叢林。須用金剛護法心。但得光明全體現。頭頭物物盡知音。
示王居士
父子家傳凈業禪。曾從瘴海問真詮。而今重入匡山祉。見面還如未別前
【現代漢語翻譯】 現代漢語譯本 《寄孫圖南居士》 西江上船隻不斷往來，自從分別后，你的音訊竟然杳無軌跡。只有我床前的松樹，在深夜裡將月影投落在你的面前。
《示深愚字以訥》 長久地漂泊在江湖上，行蹤不定。自從分別后，如今我已經隱居在千峰之中。誰能知道我已經破除了所有的人間迷夢，唯有空曠山谷中靜夜的鐘聲相伴。
《寄三白禪人》 大道從西方傳來，本來就無法用言語表達。最好從愚笨和遲鈍中追溯真正的源頭。必須參悟到忘卻一切因緣的境界，才能相信毗耶離城（Vaisali）的不二法門。
《何時杖錫過東林》 什麼時候你才能拄著錫杖經過東林寺（Donglin Temple），進入禪室再次討論出世之心？不要辜負千峰的秋夜明月，讓清澈的光芒獨自照耀著沉靜的影子。
《示廣鎧侍者持法華經》 自從親自聽聞墨劫（漫長的時間）之前的故事，那時就已經結下了深厚的因緣。從今以後重新研習《法華經》的眾多語句，每一個字都如同心花開放，舌燦蓮花。
《示海藏行人禮法華經》 多寶如來（Prabhutaratna）古老的法身，從空中涌現出來，向眾人展示。如果能夠當下體悟到不生不滅的真理，那麼一切法原來都是真實的。
《示江州孝子左福念》 佛陀在過去世中也是一個孝順之人，常常保持著孝順的念頭來侍奉父母。如果想通過孝道來成就佛果，那麼所有的修行都沒有像這個孝順的念頭更真實的了。
《示鳴明禪人》 你爲了佛法，從遙遠的地方來到匡山（Kuang Mountain），多少個早晨和黃昏，你都一次又一次地叩響山門。如果問你什麼是西來（Bodhidharma）的真意，那就是白雲飛去，又飛回來。
《示明華禪人字道果》 如同達摩祖師一葦渡江來到東土，禪宗五葉開花結果。從此以後，菩提道種自然會生根發芽。只要用智慧之水勤加澆灌，最終一定能證得菩提果。
《示歸宗堅音長老》 在古老的叢林中承擔著弘揚正法的重任，必須用金剛般堅固的心來護持佛法。只要光明能夠完全顯現，那麼一切事物都能夠領悟佛法的真諦。
《示王居士》 父子世代相傳凈土禪法，曾經從遙遠的瘴癘之地詢問佛法的真諦。如今再次回到匡山，見面仍然像分別之前一樣親切。
【English Translation】 English version 《To Layman Sun Tunan》 Boats constantly come and go on the West River. Since our parting, news from you has completely vanished. Only the moon above the pine tree before my bed casts its shadow upon you in the deep night.
《Instructing Shenyu, Whose Style Name is Yi Ne》 Long have I drifted on the rivers and lakes, my whereabouts uncertain. Since our parting, I have now settled among a thousand peaks. Who knows that I have shattered all worldly dreams, accompanied only by the bell in the silent night of the empty mountains.
《To Chan Monk Sanbai》 The Great Way from the West is originally beyond words. It is best to trace the true source from foolishness and slowness. One must contemplate until the point of forgetting all conditions to believe in the non-dual gate of Vaisali (毗耶離城).
《When Will You Carry Your Staff Past Donglin?》 When will you carry your staff past Donglin Temple (東林寺), enter the room, and discuss the mind that transcends the world? Do not fail the autumn night moon of a thousand peaks, let its clear light shine alone on the silent shadow.
《Instructing Attendant Guang Kai on Upholding the Lotus Sutra》 Since personally hearing of it before the kalpa of ink (墨劫), a deep karmic connection was already formed at that time. From now on, re-study the many phrases of the Lotus Sutra, each word like a flower blooming in the heart, a lotus on the tongue.
《Instructing Practitioner Hai Zang on Bowing to the Lotus Sutra》 The ancient Dharma body of Prabhutaratna Tathagata (多寶如來), emerges from the void to show itself to all. If one can realize no birth and no death in the present moment, then all dharmas are originally true.
《Instructing Filial Son Zuo Funian of Jiangzhou》 The Buddha was a filial person in many past lives, always holding the thought of serving his parents with filial piety. If one seeks to attain Buddhahood through filial piety, no practice is as true as this thought.
《Instructing Chan Monk Mingming》 Coming from afar to Kuang Mountain (匡山) for the Dharma, how many mornings and evenings have you knocked on the gate? If you ask about the true meaning of the Westward Journey (Bodhidharma), it is the white clouds flying away and then flying back.
《Instructing Chan Monk Minghua, Whose Style Name is Daoguo》 Like Bodhidharma coming west on a reed, the five petals of Chan blossomed. From this, the seed of the Way will naturally sprout. Just diligently water it with the water of wisdom, and the fruit of Bodhi will surely be attained.
《Instructing Elder Jianyin of Guizong》 Bearing the burden of the Right Dharma in the ancient monastery, one must use a diamond-like mind to protect the Dharma. As long as the light is fully manifested, all things will understand the true meaning of the Dharma.
《Instructing Layman Wang》 Father and son have inherited the Pure Land Chan practice, once inquiring about the true meaning from the distant, pestilent seas. Now returning to Kuang Mountain, meeting again is as intimate as before our parting.
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武夷默初禪人遠來禮請病不赴因示
遙來為法到匡山。瞻戀慇勤重往還。莫道老僧慵說法。白雲不放出松關。
莊嚴華座擁諸天。只待光臨啟法筵。莫謂法身曾不動。舌根蚤已遍三千。
寄示觀智云禪人
遠持一缽走他方。到處隨緣是道場。莫謂塵勞非佛事。原從苦海泛慈航。
示鏡玄禪人
當體圓明般若光。六根門首沒遮藏。若能唸唸無生現。觸處無心解脫場。
示禪人八首
當人一念要精持。歷歷孤明不昧時。獨有未生前一著。從來不許老胡知。
死生大事最堪悲。急下功夫蚤是遲。但向自心求解脫。不須此外更尋思。
往來生死久竛竮。未悟無生不暫停。誓向此身應度脫。莫教回首再沉冥。
圓明一性絕纖塵。只為從前錯認真。但使斷除煩惱障。自然得見本來人。
慾海波騰無盡流。誰將彼岸一回頭。直須高掛輕䭵去。不到窮源未肯休。
世緣無盡苦無涯。一念回頭便到家。識得本來真面目。方知不負此袈裟。
此心不必外邊求。只在當人一念休。身世但從空處看。恰如湛海一浮漚。
六根門首六塵多。舉世人人沒奈何。但肯心心常照破。自然日用不隨他。
示修凈土六首
眾緣消盡絕
【現代漢語翻譯】 現代漢語譯本
武夷默初禪人遠來禮請，因病未能應邀，故作此詩以示：
你遠道而來，爲了佛法來到匡山（Mount Kuang）。你慇勤瞻仰，多次往返。不要說我這個老和尚懶於說法，只是這白雲不肯放開松關（Song Guan，地名）。
莊嚴的蓮花寶座被諸天神眾圍繞，只等待你來開啟這講經說法的盛宴。不要說我的法身從未移動，我的舌根早已遍佈三千大千世界。
寄示觀智云禪人：
你手持一隻缽，遠走他鄉。到處隨順因緣，都是修行的道場。不要說世俗的勞作不是佛事，原本就是從苦海中泛起慈悲的航船。
示鏡玄禪人：
當下這一念就是圓滿光明的般若智慧之光，在六根（眼、耳、鼻、舌、身、意）的門前沒有絲毫遮掩。如果能做到唸唸都顯現無生（不生不滅）的境界，那麼處處無心就是解脫的道場。
示禪人八首：
當下的這一念要精進地保持，清清楚楚，光明磊落，不昏昧的時候。唯有未出生之前的那個狀態，從來不讓老胡（指達摩祖師）知道。
生死大事最令人悲傷，現在才開始下功夫，已經太遲了。只要向自己的內心求解脫，不需要在此外再尋思。
在生死輪迴中往來漂泊了很久，沒有領悟無生的道理，所以不能停止。發誓要在此生得到度脫，不要讓我回頭再次沉淪。
圓滿光明的一性，沒有絲毫塵埃。只因爲從前錯誤地認識了它。只要斷除煩惱的障礙，自然就能見到本來的面目。
慾望的海洋波濤洶涌，無盡地流淌。誰能將那彼岸回頭看一看？必須高高掛起輕帆遠去，不到達源頭決不罷休。
世俗的因緣沒有盡頭，苦難沒有邊際。一念回頭，就到達了家。認識了本來的真面目，才知道沒有辜負這身袈裟。
這顆心不必向外尋求，只在于當下這一念的止息。身世只從空性的角度去看待，就好像湛藍大海中的一個浮漚（水泡）。
六根的門前有太多的六塵（色、聲、香、味、觸、法），世上的人都對此無可奈何。只要肯時時用心照破，自然在日常生活中不會被它們所左右。
示修凈土六首：
眾多的因緣消散殆盡
【English Translation】 English version
To Chan Master Mochi of Mount Wuyi, who came from afar to pay respects but was unable to be met due to illness:
You came from afar to Kuang Mountain (Kuang Shan) for the Dharma. Your earnest reverence led you to return repeatedly. Don't say that this old monk is too lazy to expound the Dharma; it's just that the white clouds won't release Song Guan (Song Guan, place name).
The solemn lotus throne is surrounded by all the devas (gods), just waiting for your arrival to inaugurate the Dharma assembly. Don't say that my Dharmakaya (Dharma body) has never moved; my tongue root has long pervaded the three thousand great thousand worlds.
Sent to Chan Master Guanzhi Yun:
Carrying a single bowl, you travel far and wide. Everywhere you go, following conditions, is a place of practice. Don't say that worldly labors are not Buddhist activities; originally, they are the compassionate boat that sails from the sea of suffering.
To Chan Master Jingxuan:
The prajna (wisdom) light of perfect clarity is inherent in this very body. At the gates of the six senses (eye, ear, nose, tongue, body, mind), there is no concealment. If you can manifest non-arising (neither arising nor ceasing) in every thought, then everywhere without mind is a place of liberation.
Eight Poems for Chan Practitioners:
The single thought of the present moment must be diligently maintained, clear and bright, without delusion. Only the state before birth is something that Old Hu (referring to Bodhidharma) is never allowed to know.
The great matter of birth and death is most lamentable. To begin practicing now is already too late. Just seek liberation from your own mind; there is no need to seek elsewhere.
Wandering in the cycle of birth and death for so long, without realizing non-arising, one cannot stop. Vow to attain liberation in this lifetime; do not let me turn back and sink again.
The perfectly clear one nature is free from the slightest dust. It is only because of past mistaken recognitions. If you can cut off the obstacles of afflictions, you will naturally see your original face.
The ocean of desire surges with endless currents. Who will turn their head to look at the other shore? You must hoist the light sail high and go forth, not resting until you reach the source.
Worldly conditions are endless, and suffering is boundless. One thought of turning back, and you arrive home. Recognizing your original true face, you will know that you have not failed this robe.
This mind need not be sought outside; it lies only in the cessation of the present thought. View life and the world from the perspective of emptiness, just like a bubble in the vast ocean.
At the gates of the six senses, there are too many six dusts (form, sound, smell, taste, touch, dharma). Everyone in the world is helpless against them. If you are willing to constantly illuminate them with your mind, you will naturally not be swayed by them in your daily life.
Six Poems on Cultivating Pure Land:
When all conditions are exhausted
疏親。老眼何容著點塵。莫使六時蓮漏斷。華中已有未來身。
初因愛念感娑婆。凈土應須出愛河。要得蓮華為父母。全憑唸唸見彌陀。
見聞知覺盡常光。心地蓮華暗吐香。若使六根無染著。自然觸目是西方。
眉間一道白毫光。諸佛眾生總覆藏。但得現前常不昧。蓮華心地暗生香。
五濁塵勞可厭離。西方凈土是歸期。直須唸唸光明現。便見華開七寶池。
凈土原來不外求。當人一念要知休。回觀妄想消融處。便是西方第一籌。
大雪
萬山冰雪連根凍。一片身心徹骨寒。回想六年飢餓處。令人不覺鼻頭酸。
答劉三畏大參
千里雲山見此心。聊將一語寄東林。儻君不負蓮華約。白社幽期尚可尋。
華宇居士持華嚴經令甥覺之來請因寄
華藏莊嚴妙絕倫。無邊佛剎一微塵。若能唸唸光明現。便是隨緣解脫人。
示在珍行童
生死途中苦最長。好從知識覓良方。若能掉臂安然去。須向空門禮法王。
蘊真禪人時從從五臺來參雙徑
金剛堀里舊行蹤。別後雲山隔萬重。今夜長空千里雪。當年曾把洞門封。
憨山老人夢遊集卷第三十八 卍新續藏第 73 冊 No. 1456 憨山老人夢遊集
憨山
【現代漢語翻譯】 現代漢語譯本 疏親。老眼何容著點塵。莫使六時蓮漏斷。華中已有未來身。 （譯文）遠離塵世的親緣。老年人的眼睛怎麼能容忍沾染塵埃呢？不要讓晝夜不停的蓮花漏壺停止運轉，因為在蓮花之中已經孕育著未來的身。
初因愛念感娑婆（S婆：指娑婆世界，充滿煩惱和痛苦的現實世界）。凈土應須出愛河。要得蓮華為父母。全憑唸唸見彌陀（彌陀：阿彌陀佛的簡稱）。 （譯文）最初因為愛念而感應到娑婆世界。要往生凈土，必須脫離愛慾之河。想要以蓮花為父母，完全依靠念念不忘地觀想阿彌陀佛。
見聞知覺盡常光。心地蓮華暗吐香。若使六根無染著。自然觸目是西方。 （譯文）所見、所聞、所知、所覺都是永恒的光明。心地中的蓮花默默地散發著芬芳。如果能使眼、耳、鼻、舌、身、意六根沒有污染和執著，那麼自然而然地，所看到的一切都是西方凈土。
眉間一道白毫光。諸佛眾生總覆藏。但得現前常不昧。蓮華心地暗生香。 （譯文）眉間的一道白毫光，覆蓋著所有的佛和眾生。只要能保持當下清醒不迷惑，蓮花般的心地就會默默地散發芬芳。
五濁塵勞可厭離。西方凈土是歸期。直須唸唸光明現。便見華開七寶池。 （譯文）五濁（指劫濁、見濁、煩惱濁、眾生濁、命濁）的塵世煩勞令人厭惡，西方凈土才是最終的歸宿。必須時刻保持光明覺照，就能見到蓮花在七寶池中盛開。
凈土原來不外求。當人一念要知休。回觀妄想消融處。便是西方第一籌。 （譯文）凈土原本不在身外尋求，當下的一念要懂得止息。反觀妄想消融的地方，就是通往西方凈土的第一步。
大雪
萬山冰雪連根凍。一片身心徹骨寒。回想六年飢餓處。令人不覺鼻頭酸。 （譯文）群山冰雪連根凍結，整個身心都感到徹骨的寒冷。回想起當年六年苦修的飢餓情景，令人不禁感到鼻頭酸楚。
答劉三畏大參
千里雲山見此心。聊將一語寄東林。儻君不負蓮華約。白社幽期尚可尋。 （譯文）在千里雲山之外也能感受到你的心意，姑且用一句話寄給東林寺的你。如果你不辜負我們之間的蓮花之約，那麼在白社隱居的約定仍然可以去追尋。
華宇居士持華嚴經令甥覺之來請因寄
華藏莊嚴妙絕倫。無邊佛剎一微塵。若能唸唸光明現。便是隨緣解脫人。 （譯文）華藏世界的莊嚴美妙到了極點，無邊無際的佛國剎土都包含在一粒微塵之中。如果能時刻保持光明覺照，就是能夠隨順因緣而獲得解脫的人。
示在珍行童
生死途中苦最長。好從知識覓良方。若能掉臂安然去。須向空門禮法王。 （譯文）在生死輪迴的道路上，痛苦最為漫長。最好向善知識尋求良方。如果能夠灑脫自在地離去，必須到空門中去禮拜佛法之王。
蘊真禪人時從從五臺來參雙徑
金剛堀里舊行蹤。別後雲山隔萬重。今夜長空千里雪。當年曾把洞門封。 （譯文）金剛窟里有你過去的行跡，分別之後雲山阻隔重重。今夜長空萬里飄雪，當年你曾經把洞門封閉。
憨山老人夢遊集卷第三十八 卍新續藏第 73 冊 No. 1456 憨山老人夢遊集
憨山
English version Separating from relatives. How can old eyes tolerate a speck of dust? Do not let the lotus clepsydra stop at any time. Within the flower, there is already a future body.
Initially, due to loving thoughts, one is affected by S婆 (S婆: refers to the Saha world, the real world full of troubles and suffering). The Pure Land should be reached by leaving the river of love. To have the lotus as parents, one must rely entirely on constantly visualizing Amitabha (彌陀: short for Amitabha Buddha).
Seeing, hearing, knowing, and perceiving are all constant light. The lotus of the mind silently emits fragrance. If the six senses are free from defilement, naturally everything one sees is the Western Pure Land.
A beam of white hair light between the eyebrows covers all Buddhas and sentient beings. If one can maintain constant clarity in the present moment, the lotus-like mind will silently emit fragrance.
The five turbidities and worldly toils are detestable. The Western Pure Land is the destination. One must constantly manifest light in every thought, and then one will see the lotus flowers blooming in the seven-jeweled pond.
The Pure Land is originally not to be sought externally. One must know how to cease the thoughts in the present moment. Looking back at the place where delusions dissolve is the first step towards the Western Pure Land.
Great Snow
Ten thousand mountains are frozen with ice and snow to their roots. The whole body and mind feel bone-chillingly cold. Recalling the six years of starvation, one cannot help but feel a pang of sorrow.
Reply to Liu Sanwei Dacheng
Across thousands of miles of clouds and mountains, I see this heart. I will send a word to Donglin. If you do not betray the lotus agreement, the secluded meeting at Baishe can still be sought.
Layman Hua Yu brought the Avatamsaka Sutra and sent his nephew Juezhi to request a poem, so I sent this.
The adornment of Huazang (華藏) is exquisitely beautiful. Countless Buddha lands are contained within a single mote of dust. If one can constantly manifest light in every thought, one is a person who attains liberation by following conditions.
Showing to the novice Zaizhen
The path of birth and death is the longest suffering. It is good to seek a good method from a knowledgeable teacher. If one can leave freely and peacefully, one must go to the empty gate to pay homage to the King of Dharma.
Chan Master Yunzhen came from Mount Wutai to visit Shuangjing
Old traces in the Vajra Cave. After parting, clouds and mountains separated us by ten thousand layers. Tonight, the long sky is filled with snow for thousands of miles. In those years, you once sealed the cave door.
Hanshan Old Man's Dream Journey Collection Volume 38 卍 New Continued Collection Volume 73 No. 1456 Hanshan Old Man's Dream Journey Collection
Hanshan
【English Translation】 Separating from relatives. How can old eyes tolerate a speck of dust? Do not let the lotus clepsydra stop at any time. Within the flower, there is already a future body.
Initially, due to loving thoughts, one is affected by S婆 (S婆: refers to the Saha world, the real world full of troubles and suffering). The Pure Land should be reached by leaving the river of love. To have the lotus as parents, one must rely entirely on constantly visualizing Amitabha (彌陀: short for Amitabha Buddha).
Seeing, hearing, knowing, and perceiving are all constant light. The lotus of the mind silently emits fragrance. If the six senses are free from defilement, naturally everything one sees is the Western Pure Land.
A beam of white hair light between the eyebrows covers all Buddhas and sentient beings. If one can maintain constant clarity in the present moment, the lotus-like mind will silently emit fragrance.
The five turbidities and worldly toils are detestable. The Western Pure Land is the destination. One must constantly manifest light in every thought, and then one will see the lotus flowers blooming in the seven-jeweled pond.
The Pure Land is originally not to be sought externally. One must know how to cease the thoughts in the present moment. Looking back at the place where delusions dissolve is the first step towards the Western Pure Land.
Great Snow
Ten thousand mountains are frozen with ice and snow to their roots. The whole body and mind feel bone-chillingly cold. Recalling the six years of starvation, one cannot help but feel a pang of sorrow.
Reply to Liu Sanwei Dacheng
Across thousands of miles of clouds and mountains, I see this heart. I will send a word to Donglin. If you do not betray the lotus agreement, the secluded meeting at Baishe can still be sought.
Layman Hua Yu brought the Avatamsaka Sutra and sent his nephew Juezhi to request a poem, so I sent this.
The adornment of Huazang (華藏) is exquisitely beautiful. Countless Buddha lands are contained within a single mote of dust. If one can constantly manifest light in every thought, one is a person who attains liberation by following conditions.
Showing to the novice Zaizhen
The path of birth and death is the longest suffering. It is good to seek a good method from a knowledgeable teacher. If one can leave freely and peacefully, one must go to the empty gate to pay homage to the King of Dharma.
Chan Master Yunzhen came from Mount Wutai to visit Shuangjing
Old traces in the Vajra Cave. After parting, clouds and mountains separated us by ten thousand layers. Tonight, the long sky is filled with snow for thousands of miles. In those years, you once sealed the cave door.
Hanshan Old Man's Dream Journey Collection Volume 38 卍 New Continued Collection Volume 73 No. 1456 Hanshan Old Man's Dream Journey Collection
Hanshan
老人夢遊集卷第三十九
侍 者 福 善 日錄
門 人 通 炯 編輯
嶺南弟子 劉起相 重較
說
雜說
滾滾紅塵。漫漫世路。多少英雄。盡被擔誤。賞心樂事。詩酒忘憂。琴書雖雅。猶讓一籌。金谷蘭亭。於今荒矣。縱有虛名。與人俱已。竹下逢僧。目中何有。豈但偷閑。徒為借口。是知出世。最上一著。可惜時人。昧而不覺。五欲場中種種惡緣。如沸湯裂火。能發一念為生死心。如火中生蓮。甚難得也。茍不深生厭懼。求出離道。難免燒煮。
世之聰明之士。生來但知世間功名富貴。妻子愛戀之樂。以為人生在世。止此而已。不知大有過於此者。古之豪傑之士。直出生死者無他。特看破此耳。
佛言。我于然燈佛所。實無授記。若有授記。即爲著我。作佛猶恐著我。況生死事業乎。
但願空諸所有。切勿實諸所無。此語不獨為老龐家傳之秘。佛祖皆然。
前聖所知。轉相傳授。妄想無性。若妄有性。則佛祖無出頭處。剎那剎那。生滅之稱也。悟無生者。方見剎那。此語疑殺天下人。
如幻三摩提。金剛王寶覺。彈指超無學。此法神速若是。仰山夢升兜率天白槌。與文殊貶入鐵圍山公案。是同是別。世尊偏向魔王宮中。說心地法
【現代漢語翻譯】 現代漢語譯本 《老人夢遊集》卷第三十九
侍者 福善 日錄
門人 通炯 編輯
嶺南弟子 劉起相 重較
說
雜說
滾滾紅塵，漫漫世路，多少英雄，盡被耽誤。賞心樂事，詩酒忘憂，琴書雖雅，猶讓一籌。金谷蘭亭，於今荒矣，縱有虛名，與人俱已。竹下逢僧，目中何有，豈但偷閑，徒為借口。是知出世，最上一著，可惜時人，昧而不覺。五欲場中種種惡緣，如沸湯裂火，能發一念為生死心，如火中生蓮，甚難得也。茍不深生厭懼，求出離道，難免燒煮。
世之聰明之士，生來但知世間功名富貴、妻子愛戀之樂，以為人生在世，止此而已。不知大有過於此者。古之豪傑之士，直出生死者無他，特看破此耳。
佛言：『我于然燈佛（Dipamkara Buddha）所，實無授記。若有授記，即爲著我。』作佛猶恐著我，況生死事業乎？
但願空諸所有，切勿實諸所無。此語不獨為老龐家傳之秘，佛祖皆然。
前聖所知，轉相傳授，妄想無性，若妄有性，則佛祖無出頭處。剎那剎那，生滅之稱也。悟無生者，方見剎那。此語疑殺天下人。
如幻三摩提（Samadhi，一種冥想狀態），金剛王寶覺，彈指超無學。此法神速若是。仰山夢升兜率天（Tushita Heaven）白槌，與文殊（Manjusri）貶入鐵圍山公案，是同是別？世尊偏向魔王宮中，說心地法。
【English Translation】 English version Old Man's Dream Wanderings, Volume 39
Attendant: Fushan (Fu Shan), Daily Records
Disciple: Tongjiong (Tong Jiong), Edited
Lingnan Disciple: Liu Qixiang (Liu Qi Xiang), Revised
Sayings
Miscellaneous Sayings
The rolling red dust, the boundless worldly path, how many heroes have been delayed. Enjoyable things, poetry and wine forget worries, although the zither and books are elegant, they still yield a step. The Golden Valley and Orchid Pavilion are now desolate, even if there is a false name, it ends with the person. Meeting a monk under the bamboo, what is in the eyes? Is it just stealing leisure, merely an excuse. It is known that leaving the world is the best move, but it is a pity that people are ignorant and unaware. In the arena of the five desires, all kinds of evil conditions are like boiling soup and cracking fire. To be able to generate a single thought for the sake of life and death, like a lotus flower growing in the fire, is extremely rare. If one does not deeply generate aversion and fear, and seek the path of liberation, it is difficult to avoid being burned and cooked.
The clever people of the world are born only knowing the worldly fame, wealth, and the joy of love between husband and wife, thinking that life in the world is only this. They do not know that there is much more than this. The heroic people of ancient times who directly transcended life and death did nothing more than see through this.
The Buddha said, 'At Dipamkara Buddha's (Dipamkara Buddha) place, I truly received no prediction. If there were a prediction, it would be attachment to self.' Even becoming a Buddha is still feared to be attached to self, how much more so in the affairs of life and death?
Only wish to empty all that is possessed, and never solidify what is not possessed. This saying is not only the secret passed down in the family of Old Pang, but it is also so for all Buddhas and Patriarchs.
What the former sages knew is passed down from each other. Delusion has no nature. If delusion had a nature, then the Buddhas and Patriarchs would have no way out. Moment after moment, it is called arising and ceasing. Only those who awaken to non-arising can see the moment. This saying confuses all people under heaven.
Like the illusory Samadhi (Samadhi, a meditative state), Vajra King's Precious Awakening, snapping fingers surpasses no-learning. This Dharma is so swift. Yangshan's dream of ascending to Tushita Heaven (Tushita Heaven) and striking the gavel, and Manjusri's (Manjusri) banishment to the Iron Enclosure Mountain, are they the same or different? The World Honored One is biased towards speaking the Dharma of the mind ground in the palace of the Demon King.
門。可笑別無凈土耶。
一切諸病。從癡愛生。癡愛不生。顛倒想滅。名為涅槃。一切法不生。我說剎那義。當生即有滅。不為愚者說。是可與愚者說耶。
夢幻泡影。露電陽𦦨。映象水月。干城芭蕉。此十種喻為入道基本。知之者希。
妄想興而涅槃現。煩惱起而佛道成。此法唯五眼圓明。方許知見。
三寸氣消誰是主。百年身後漫虛名。此語。如來二十年破執之談。無以過之。
真歇了禪師臥病詩云。病後始知身是苦。健時多為別人忙。誠哉是言也。
性本非水火。寒熱自然生。此予昔居海上時。病中詩也。今寄居海外。故病忽作。宛若舊態。蓋病不因地異。情不為境遷。而趣味自別。難以語人。
東坡云。凡有所好。必有所蔽。余讀居儋耳集。覺范后至海外。就舊館訪其遺事。有老嫗答曰。蘇相公無奈好作詩。何老嫗尚知其好。豈非蔽耶。
東坡初被放。至嶺外。食荔枝美。因云。日啖荔枝三百顆。不妨常作嶺南人。余始誦之。將謂其矯。余居此幾六年矣。每遇時新一度。不覺誦此什伯過。
余平生愛書晉唐諸帖。或雅事之。宋之四家。猶未經思。及被放海外。每想東坡居儋耳時。桄榔庵中風味。不覺書法近之。獻之云。外人那得知此語。殊有味也。
【現代漢語翻譯】 現代漢語譯本： 門：難道除了這裡就沒有凈土了嗎？真是可笑。
一切疾病，都從癡愛產生。癡愛不產生，顛倒妄想就滅除，這就叫做涅槃（Nirvana，解脫）。一切法不生，我說的是剎那（Ksana，極短的時間）的意義。當生起的時候就伴隨著滅亡，這話不是為愚笨的人說的。這話可以對愚笨的人說嗎？（反問，意為不可以）
夢、幻、泡、影、露、電、陽焰（Gandharva，海市蜃樓）、映象、水月、干城（Gandharva，神話中的城市）、芭蕉，這十種譬喻是進入佛道的根本。知道這些的人很少。
妄想興起的時候，涅槃就顯現；煩惱生起的時候，佛道就成就。這種道理只有五眼（Five Eyes，肉眼、天眼、慧眼、法眼、佛眼）圓滿明亮的人，才允許他知道和見到。
三寸氣斷了，誰是主人？百年之後，只留下空虛的名聲。這句話，是如來佛（Tathagata，佛的稱號）二十年破除執著的談論，沒有比這更深刻的了。
真歇了禪師（Zhenxiele Chanshi，禪師名號）臥病時寫詩說：『生病後才知道身體是苦，健康的時候大多為別人忙。』這話真是對啊。
性（本質）本來不是水火，寒冷和炎熱自然產生。這是我以前住在海上的時候，生病時寫的詩。現在寄居在海外，所以舊病忽然發作，宛如以前的狀態。大概疾病不因為地方不同而改變，情感不因為環境變化而轉移，而趣味卻各自不同，難以對人說。
蘇東坡（Su Dongpo，人名）說：『凡是喜愛什麼，必定被它矇蔽。』我讀《居儋耳集》（Ju Daner Ji，書名），覺范（Juefan，人名）後來到海外，到舊館拜訪關於蘇東坡的遺事，有位老婦人回答說：『蘇相公（Su Xiangong，對蘇東坡的尊稱）沒辦法，太喜歡作詩了。』為什麼老婦人還知道他的愛好呢？這難道不是一種矇蔽嗎？
蘇東坡當初被貶謫，到了嶺外，吃荔枝覺得很美味，因此說：『每天吃三百顆荔枝，不介意一直做嶺南人。』我當初誦讀這句詩，還以為他是裝的。我住在這裡差不多六年了，每次遇到應季的新鮮荔枝，不知不覺就誦讀這句詩幾十遍。
我平生喜愛晉朝和唐朝的各種字帖，或者認為這是高雅的事情。宋朝的四大家（指書法家），我還沒有認真思考過。等到被貶謫到海外，常常想起蘇東坡住在儋耳的時候，桄榔庵（Guanglang An，地名）中的風味，不知不覺書法也接近了他。王獻之（Wang Xianzhi，人名）說：『外人哪裡能知道這種滋味。』這話很有意味啊。
【English Translation】 English version: Gate: Is there no Pure Land other than this? How ridiculous.
All diseases arise from attachment and love. When attachment and love do not arise, inverted thoughts cease, and this is called Nirvana (Nirvana, liberation). All dharmas do not arise; I speak of the meaning of a moment (Ksana, an extremely short time). When something arises, it is immediately accompanied by destruction; this is not spoken for the foolish. Is this something that can be spoken to the foolish? (rhetorical question, meaning no)
Dreams, illusions, bubbles, shadows, dew, lightning, mirages (Gandharva, mirage), reflections in a mirror, the moon in water, illusory cities (Gandharva, mythical city), banana trees—these ten metaphors are fundamental for entering the Path. Few know them.
When delusion arises, Nirvana appears; when afflictions arise, the Buddha-path is accomplished. Only those with the five eyes (Five Eyes, physical eye, heavenly eye, wisdom eye, dharma eye, Buddha eye) fully clear are permitted to know and see this.
When the three inches of breath are extinguished, who is the master? After a hundred years, only an empty name remains. These words are the Tathagata's (Tathagata, title of the Buddha) discourse on breaking attachments for twenty years; nothing surpasses them.
Chan Master Zhenxiele (Zhenxiele Chanshi, name of a Chan master) wrote in a poem while ill: 'Only after being sick do I know the body is suffering; when healthy, I am mostly busy for others.' These words are truly correct.
The nature (essence) is originally neither water nor fire; cold and heat arise naturally. This is a poem I wrote when I lived by the sea and was ill. Now, residing overseas, the old illness suddenly recurs, just like before. It seems that illness does not change because of different places, and emotions do not shift because of changing environments, but the tastes are different, making it difficult to tell others.
Su Dongpo (Su Dongpo, name of a person) said: 'Whatever one loves, one will surely be obscured by it.' When I read 'Ju Daner Ji' (Ju Daner Ji, name of a book), Juefan (Juefan, name of a person) later came overseas and visited the old residence to inquire about Su Dongpo's past events. An old woman replied: 'Su Xiangong (Su Xiangong, honorific title for Su Dongpo) couldn't help it; he loved writing poetry too much.' Why did the old woman still know his hobby? Isn't this a kind of obscuration?
When Su Dongpo was first exiled, he went to Lingnan, ate lychees and found them delicious, so he said: 'Eating three hundred lychees every day, I wouldn't mind always being a Lingnan person.' When I first recited this poem, I thought he was pretending. I have lived here for almost six years, and every time I encounter fresh lychees in season, I unconsciously recite this poem dozens of times.
Throughout my life, I have loved the calligraphy of the Jin and Tang dynasties, or considered it an elegant pursuit. I had not seriously considered the Four Masters of the Song Dynasty (referring to calligraphers). When I was exiled overseas, I often thought of Su Dongpo's flavor in Guanglang Hermitage (Guanglang An, place name) when he lived in Daner, and unconsciously my calligraphy became similar to his. Wang Xianzhi (Wang Xianzhi, name of a person) said: 'Outsiders cannot know this taste.' These words are very meaningful.
書法之妙。實未易言。古來臨書者多。皆非究竟語。獨余有云。如雁度長空。影沈秋水。此若禪家所說。徹底掀翻一句也。學者於此透得。可參書法上乘。
昔人論詩。皆以禪比之。殊不知詩乃真禪也。陶靖節云。採菊東籬下。悠然見南山。山氣日夕佳。飛鳥相與還。末云。此中有真意。欲辨已忘言。此等語句。把作詩看。猶乎蒙童讀上大人。丘乙己也。唐人獨李太白語。自造玄妙。在不知禪而能道耳。若王維多佛語。後人爭夸善禪。要之豈非禪耶。特文字禪耳。非若陶李。造乎文字之外。
余少時。讀陳思王洛神賦。翩若驚鴻。婉若游龍。只作形容洛神語。常私謂驚鴻可睹。游龍則未知也。昔居海上時。一日侵晨。朝霞在空。日未出紅。萬里無雲。海空一色。忽見太虛片云乍興。海水倒流上天。如銀河掛九天之狀。大以為奇。頃見一龍。婉蜒雲中。頭角鱗甲。分明如掌中物。自空落海。其婉蜒之態。妙不可言。世間之物。無可喻者。始知古人言非茍發。因回思非特龍也。佛之利生。威儀具足。故稱大人行履。如龍象云。
知止
吾師佛聖人。出家學道。乃止雪山修行。及成正覺。即據菩提場中說法。蓋雪山清涼處也。意其眾生。同處五欲。都為煩惱之火。晝夜燒煮。熾然不息。而吾人獨欲
【現代漢語翻譯】 現代漢語譯本：書法的精妙之處，實在難以用言語表達。自古以來臨摹書法的人很多，但都沒有說到根本上。只有我說過：『如同大雁飛過長空，影子倒映在秋水之中。』 這句話就像禪宗所說的，徹底推翻了一切言語。學習書法的人如果能領悟到這一點，就可以參透書法的上乘境界。
過去的人評論詩歌，都喜歡用禪來比喻。但他們不知道，詩歌本身就是真正的禪。陶淵明說：『採菊東籬下，悠然見南山。山氣日夕佳，飛鳥相與還。』最後說：『此中有真意，欲辨已忘言。』 如果把這些語句僅僅當作詩歌來看，就好像小孩子讀『上大人，丘乙己』一樣，不理解其中的深意。唐朝人中，只有李白的詩句，自然而然地達到了玄妙的境界，這是因為他在不懂禪的情況下，卻能表達出禪的意境。至於王維的詩，大多是佛家語，後人爭相誇讚他善於用禪，但實際上，這難道不是文字禪嗎？他和陶淵明、李白不同，陶淵明和李白已經超越了文字的束縛。
我年輕的時候，讀曹植（陳思王）的《洛神賦》，其中寫道：『翩若驚鴻，婉若游龍。』 我只把這些當作是形容洛神的語句。我常常私下想，驚鴻或許可以見到，但游龍就不知道是什麼樣子了。過去我住在海邊的時候，有一天清晨，朝霞滿天，太陽還沒有升起，萬里無雲，天空和大海的顏色一樣。忽然看見太空中一片雲彩突然出現，海水倒流上天，好像銀河懸掛在九天之上一樣，我感到非常驚奇。過了一會兒，我看見一條龍，蜿蜒在雲中，頭角鱗甲，清晰得就像掌中的東西一樣。它從空中落入海中，那蜿蜒的姿態，美妙得無法用語言來形容，世間沒有可以比喻的東西。我這才知道古人說的話不是隨便說的。因此我回過頭來思考，不僅僅是龍，佛陀利益眾生，威儀具足，所以被稱為大人的行為舉止，如同龍像一樣。
知止
我的老師佛陀（佛聖人），出家學道，最終在雪山（雪山）停止修行，直到證得正覺（正覺）。然後就在菩提樹（菩提場）下說法。雪山是清涼的地方。意思是說，眾生共同處於五欲（五欲）之中，都被煩惱之火晝夜燒煮，熾熱而不停止，而我們卻想...
【English Translation】 English version: The subtlety of calligraphy is truly difficult to express in words. Many have copied calligraphy throughout history, but none have reached the ultimate understanding. Only I have said: 'Like a wild goose flying across the long sky, its shadow sinking into the autumn water.' This saying is like what Zen masters say, completely overturning all words. If a student of calligraphy can penetrate this, they can comprehend the highest realm of calligraphy.
In the past, people often compared poetry to Zen. But they didn't realize that poetry itself is true Zen. Tao Yuanming (Tao Jingjie) said: 'Picking chrysanthemums by the eastern fence, I leisurely see the Southern Mountains. The mountain air is fine at sunset, and the birds return together.' Finally, he said: 'In this, there is true meaning, but when I try to explain it, I have already forgotten the words.' If you only see these lines as poetry, it's like a child reading 'Shang Da Ren, Qiu Yi Ji,' not understanding the deeper meaning. Among the Tang Dynasty poets, only Li Bai's (Li Taibai) verses naturally reached a profound and subtle state. This is because, without understanding Zen, he could express the essence of Zen. As for Wang Wei's poems, they are mostly Buddhist terms, and later generations praised him for being good at using Zen, but isn't this just verbal Zen? He is different from Tao Yuanming and Li Bai, who transcended the limitations of words.
When I was young, I read Cao Zhi's (Chen Siwang) 'Ode to the Goddess of the Luo River,' which said: 'Swift as a startled swan, graceful as a roaming dragon.' I only took these as descriptions of the Goddess of the Luo River. I often wondered privately, a startled swan might be seen, but what a roaming dragon looked like, I didn't know. Once, when I lived by the sea, one early morning, the rosy clouds filled the sky, the sun had not yet risen, there were no clouds for ten thousand miles, and the sky and the sea were the same color. Suddenly, I saw a cloud suddenly rising in the void, and the seawater flowing backward into the sky, like the Milky Way hanging in the nine heavens. I was very surprised. After a while, I saw a dragon, winding in the clouds, its head, horns, scales, and armor, as clear as something in my palm. It fell from the sky into the sea, and its winding posture was so wonderful that it could not be described in words, and there was nothing in the world to compare it to. Only then did I realize that the words of the ancients were not spoken casually. Therefore, I thought back, not only the dragon, but also the Buddha's benefiting of sentient beings, with complete dignity, is called the behavior of a great person, like a dragon and an elephant.
Knowing When to Stop
My teacher, the Buddha (Fo Shengren), renounced his home to study the Way, and finally stopped practicing in the Snow Mountains (Xue Shan), until he attained perfect enlightenment (Zhengjue). Then he preached the Dharma in the Bodhi field (Puti Chang). The Snow Mountains are a cool and refreshing place. It means that sentient beings are together in the five desires (Wuyu), and are burned day and night by the fire of afflictions, blazing without ceasing, and we want to...
出離。非夫置於盡絕之地。埋此身心。于萬仞冰雪之中。使之徹骨嚴寒。以之凍餓。大死而復甦者。又何以止烈𦦨。免銷鑠哉。哉吾師止此而修行。菩提覺場。且曰。其地金剛所成。乃極堅固處也。其所說法。乃性海法門。原夫智海無性。迷之而為業為識。故曰藏識海。常住境界風所動。悟之而為覺為智。故曰覺海性澄圓。圓澄覺元妙。意顯眾生。同此法性之原。妄有動靜迷悟之別。欲令吾人。即動以觀靜。即迷以照悟。不為魔外之惑所傾。不為境界之風所動。非夫據乎最極堅固之地。又何以摧邪外。建大業哉。故吾師據此而說法。由是觀之。吾師之所據。欲吾人之共據也。故予有意于那羅延。那羅延。堅固也。處臨大海。儼乎法門。居名海印。炳乎三昧。語曰。于止知其所止。吾人止此。可謂止其所止矣。又曰。里仁為美。擇不處仁。焉得知。又曰。綿蠻黃鳥。止於丘隅。于止知其所止。可以人而不如鳥乎。吾將三復斯言。
安貧
語曰。貧而無諂。富而無驕。驕則失富。諂則獻貧。是故未若貧而樂也。貧而樂。則無不樂。是以顏子之陋巷。原憲之環堵。子路之缊袍。榮公之帶素。豈無所樂而樂哉。茍得其樂。則雖天下不易已也。噫。宜乎許由務光。嚙缺披衣。而荷決絕之行焉。孔子亦曰。飯蔬食飲水
【現代漢語翻譯】 現代漢語譯本：
出離，並非是將自己置於完全斷絕的境地，而是將身心埋藏在萬仞冰雪之中，使其徹骨嚴寒，用以凍餓，經歷大死而復甦。否則，又怎能止息強烈的火焰，避免消融殆盡呢？我的老師就是這樣修行，在菩提覺悟的場所，並且說：『那地方是金剛所成，是極其堅固之處。』他所說的法，是性海法門。原本，智慧之海本無自性，迷惑時就成為業和識，所以說『藏識海，常住境界風所動』；覺悟時就成為覺和智，所以說『覺海性澄圓，圓澄覺元妙』。意思是說眾生都具有相同的法性之源，只是妄想產生了動靜迷悟的區別。想要讓我們在動中觀察靜，在迷惑中照見覺悟，不被邪魔外道的迷惑所傾倒，不被境界的風所動搖。如果不是佔據最極堅固的地方，又怎能摧毀邪惡外道，建立偉大的事業呢？所以我的老師佔據此地而說法。由此看來，我的老師所佔據的地方，也是希望我們共同佔據的地方。因此，我心向往那羅延（Narayana，堅固的意思）。那羅延，是堅固的意思。處於大海之濱，儼然是法門所在，居住的地方名為海印（Haimudra，三昧的象徵），彰顯著三昧的境界。古語說：『知道在哪裡停止就停止在那裡。』我們停止在這裡，可以說是停止在應該停止的地方了。又說：『與仁德的人居住在一起是美好的，選擇住處不選擇有仁德的地方，怎麼能算是明智呢？』又說：『細小的黃鳥，停留在山丘的角落。』知道在哪裡停止就停止在那裡，難道人還不如鳥嗎？我將反覆思考這些話。
安貧
古語說：『貧窮而不諂媚，富有而不驕傲。驕傲就會失去財富，諂媚就會出賣貧窮。』所以不如貧窮而快樂。貧窮而快樂，就沒有什麼不快樂的。因此，顏回居住在簡陋的巷子里，原憲住在四面都是墻壁的房子里，子路穿著破舊的衣服，榮公穿著白色的喪服，難道他們沒有快樂的事情嗎？如果得到了真正的快樂，那麼即使是整個天下也不願意交換。唉，許由、務光、嚙缺、披衣，他們都抱著決絕的態度而行事。孔子也說：『吃粗糧，喝白水』
【English Translation】 English version:
To transcend is not to place oneself in a state of utter isolation, but to bury one's body and mind in ten-thousand-foot-high ice and snow, making it bone-chillingly cold, using it to freeze and starve, experiencing a great death and resurrection. Otherwise, how can one stop the fierce flames and avoid being completely melted away? My teacher practiced in this way, in the Bodhi enlightenment field, and said: 'That place is made of Vajra (Diamond, indestructible), it is an extremely solid place.' The Dharma he speaks is the Dharma gate of the nature-sea. Originally, the sea of wisdom has no self-nature; when deluded, it becomes karma and consciousness, hence the saying 'Alaya-sea (Storehouse consciousness), constantly moved by the wind of objective realms'; when enlightened, it becomes awakening and wisdom, hence the saying 'The sea of awakening is clear and perfect in nature, perfect and clear is the wonderful origin of awakening.' It means that all beings share the same source of Dharma-nature, but delusion creates the distinction between movement and stillness, delusion and enlightenment. It is intended to enable us to observe stillness in movement, to illuminate enlightenment in delusion, not to be overthrown by the delusions of demons and external paths, not to be moved by the wind of objective realms. If one does not occupy the most solid ground, how can one destroy evil external paths and establish great undertakings? Therefore, my teacher occupies this place to preach the Dharma. From this perspective, the place occupied by my teacher is also the place he hopes we will all occupy. Therefore, my heart yearns for Narayana (Narayana, meaning solid). Narayana, meaning solid. Situated by the sea, it is indeed the location of the Dharma gate, and the place of residence is named Haimudra (Haimudra, symbol of Samadhi), revealing the state of Samadhi. The saying goes: 'Knowing where to stop, stop there.' We stop here, and it can be said that we are stopping where we should stop. It is also said: 'Living with benevolent people is good; choosing a place to live without choosing a place with benevolence, how can one be considered wise?' It is also said: 'The tiny yellow bird stops in the corner of the hill.' Knowing where to stop, stop there; can a person be inferior to a bird? I will repeatedly contemplate these words.
Contentment in Poverty
The saying goes: 'Poor but not flattering, rich but not arrogant. Arrogance leads to the loss of wealth, flattery leads to the selling of poverty.' Therefore, it is better to be poor and happy. If one is poor and happy, there is nothing that is not happy. Therefore, Yan Hui lived in a humble alley, Yuan Xian lived in a house surrounded by walls, Zi Lu wore worn-out clothes, and Rong Gong wore white mourning clothes. Did they not have anything to be happy about? If one obtains true happiness, then even the whole world would not be exchanged for it. Alas, Xu You, Wu Guang, Nie Que, and Pi Yi all acted with a resolute attitude. Confucius also said: 'Eating coarse food and drinking water.'
。曲肱而枕之。樂亦在其中矣。不義而富且貴。於我如浮雲。
學要
嘗言為學有三要。所謂不知春秋。不能涉世。不精老莊。不能忘世。不參禪。不能出世。此三者。經世出世之學備矣。缺則一偏。缺二則隘。三者無一。而稱人者。則肖之而已。雖然不可以不知要。要者。宗也。故曰。言有宗。事有君。言而無宗。則蔓衍無統。事而無君。則支離日紛。學而無要。則渙散寡成。是故學者。斷不可以不務要矣。然是三者之要在一心。務心之要在參禪。參禪之要在忘世。忘世之要在適時。適時之要在達變。達變之要在見理。見理之要在定志。定志之要在安分。安分之要在寡慾。寡慾之要在自知。自知之要在重生。重生之要在務內。務內之要在顓一。一得而天下之理得矣。稱理而涉世。則無不忘也。無不有也。不忘不有。則物無不忘。物無不有。物無不忘。物無不有。則無入而不自得矣。故曰。天地與我並生。萬物與我為一。會萬物而為己者。其唯聖人乎。噫。至矣盡矣。妙極於一心。而無遺事矣。是故學者。固不可以不知要。
牧心
安心在乎虛。持心在乎平。用心在乎照。悟心在乎忘。心體本虛。物慾交錯。妄想集積。了無一隙。是以氣蒸體昏。熠熠炎炎。而不安矣。故曰。物撤疏明。不撤
則不虛。不虛則不明。不明則不安。故安心在乎虛。心本如如。內外平等。其不平者。由乎重輕。是以愚者重其外。智者重其內。聖人重兩忘。重外者墜。重內者矯。兩忘者平。平則無不中。故持心在乎平。心體本明。無所不照。由其汩昏。故有所不照。觀夫世人。日益其汩昏。雖用卒無以自鑒耳。故用心在乎照。心本不迷。由失照故迷。迷祛則照泯矣。故悟心在乎忘。
觀心
觀心。第一微妙法門也。夫心為一身之主。萬行之本。心不明。欲身正而行端者。鮮矣。是故世間一切種種苦惱。皆從妄想顛倒所生。若顛倒不生。則生無生矣。無生則雖生而無生。生而無生。則念亦無念。無念則顛倒何起。有起則非正觀也。正觀則無不正。
讀莊子
真宰本無形。超然塵垢外。忽爾一念迷。闖入者皮袋。如被裹猿猴。左右不自在。起坐要奉承。飢渴索管待。名利為他忙。田園盡典賣。更有一種癡。將臉要人愛。脂粉摸臭皮。恰似精鬼怪。個個都為他。惹下來生債。傷嗟今古人。誰肯自驚駭。惟有漆園生。此味少知解。
圓扇說
予己丑夏日。偶為狂士所黷。寓墨之東郭。有出扇索書者。因信口為說。以記之。
大火橫流。銷金鑠石。甕牖兩間者。鮮不為其燒煮矣。嗟乎人者。茍
得吾皮骨以自持之。則食息起居。唯命是聽。使清涼之樂。頓生於肘腋。炎蒸之狀。即解于肌膚。蚊蚋之隊。指揮而立退。嘬噆之苦。擘畫而潛消。又何夸生羽翩以御泠風。乘飛雲而游六合。悲夫。涼飆一至。委成棄捐。霜露才興。視為長物。是豈非為而不宰。功成而不居者。夫何以與此哉。
寂寞說
寂寞之為言易。而履之為難。其自得於心。尤難於履行焉。即㳷㳷世故。無論其低昂。然在古豪傑士。或出或處。行顯而心隱。誠難以概跡見。非夫具超力之眼。而持圓照之鑑者。又何以壯其形容哉。噫。宜乎楚狂行歌于仲尼。許由掉頭于堯舜。雖然。豈二子之是。而三聖之非耶。是各是其是。而以是為得者。原於大道皆影響耳。惡影而和響者。其難語寂寞之旨。向道君子。有寢處焉。
誠心說示曇支
心不誠不明。性不靜不定。精不聚不完。神不凝不逸。志不壹不篤。氣不養不和。忿不懲不平。欲不窒不寡。學不講不博。問不辯不通。節不立不堅。操不持不勁。是故君子之學。在重其人所輕。益其人所損。取其人所棄。得其人所無。故道大德弘。身裕名貴。超然而無對者也。
澤山說
聞之莊生有言曰。藏舟于壑。藏山于澤。謂之固矣。然有力者。負之而趨。昧者不覺。蓋言有
【現代漢語翻譯】 現代漢語譯本：
得到我的皮和骨頭來支撐自己，那麼吃喝休息、行動作息，都唯它的命令是從。使清涼的快樂，立刻在腋下產生；炎熱蒸騰的狀態，立刻在肌膚上消解。蚊蚋成群，指揮它們就立刻退去；叮咬的痛苦，籌劃一下就悄然消失。又何必誇耀生出羽毛翅膀來抵禦寒風，乘坐飛雲來遊覽天地之間呢？可悲啊！涼風一旦到來，就被拋棄；霜露剛出現，就被看作多餘的東西。這難道不是做了卻不主宰，功成了卻不居功嗎？又怎麼能和它相比呢？
寂寞說
說寂寞容易，而實踐寂寞很難。從內心領悟寂寞，比實踐它更難。即使是世俗的事務，無論地位高低，那些古代的豪傑之士，或出仕或隱居，行為顯赫而內心隱秘，實在難以用常規來衡量。如果不是具有超凡的眼力，並且持有圓滿照見的智慧，又怎麼能讚美他們的風采呢？唉！所以楚國的狂人會在孔子面前唱歌，許由會對堯舜搖頭拒絕。雖然如此，難道是這兩個人的對，而三位聖人的錯嗎？只是各自認為自己是對的，並且認為自己得到真理罷了，原本都是大道的影響罷了。厭惡影子卻想要和諧的回聲，這樣的人難以談論寂寞的真諦。追求真理的君子，應該安身於寂寞之中。
誠心說 示曇支（人名）
心不真誠就不會明白事理，性情不平靜就不會安定，精氣不聚集就不會完滿，精神不凝聚就會散逸，意志不專一就不會堅定，氣息不調養就不會平和，憤怒不加以懲戒就不會平息，慾望不加以遏制就不會減少，學問不加以講解就不會廣博，疑問不加以辯論就不會通達，節操不加以樹立就不會堅定，操守不加以保持就不會剛勁。所以君子的學問，在於重視別人所輕視的，增益別人所減少的，選取別人所拋棄的，得到別人所沒有的。所以道德廣大，德行弘揚，自身富足，名聲顯貴，超然獨立而沒有匹敵的人。
澤山說
聽說莊子說過這樣的話：把船藏在山溝里，把山藏在沼澤里，認為這樣就很穩固了。然而有力氣的人，可以揹著它就走；愚昧的人，卻不會察覺。大概是說有
【English Translation】 English version:
Having obtained my skin and bones to support itself, then eating, resting, rising, and living are all obedient to its commands. It causes the joy of coolness to arise instantly in the armpits; the state of scorching heat to be immediately relieved on the skin. The swarms of mosquitoes and gnats, it commands and they immediately retreat; the suffering of being bitten, it plans and it silently disappears. Why then boast of growing feathers and wings to resist the cold wind, riding on flying clouds to travel between heaven and earth? Alas! Once the cool breeze arrives, it is abandoned; as soon as frost and dew appear, it is regarded as superfluous. Is this not doing without ruling, accomplishing without dwelling on the achievement? How can it be compared to this?
On Solitude
To speak of solitude is easy, but to practice it is difficult. To understand it from the heart is even more difficult than to practice it. Even in worldly affairs, regardless of high or low status, the heroes and outstanding individuals of ancient times, whether in office or in seclusion, their actions were prominent while their hearts were hidden, making it truly difficult to measure them by ordinary standards. If one does not possess extraordinary vision and hold a mirror of perfect illumination, how can one praise their demeanor? Alas! Therefore, the madman of Chu sang before Confucius, and Xu You shook his head at Yao and Shun. However, is it that these two were right and the three sages were wrong? It is simply that each considers himself to be right and believes that he has attained the truth, originally all being reflections of the Great Dao. Those who dislike the shadow but desire a harmonious echo find it difficult to discuss the essence of solitude. Gentlemen who seek the Way should find peace in solitude.
On Sincerity, Shown to Tan Zhi (person's name)
A heart that is not sincere will not understand, a nature that is not tranquil will not be settled, essence that is not gathered will not be complete, spirit that is not concentrated will not be at ease, will that is not unified will not be firm, breath that is not cultivated will not be harmonious, anger that is not punished will not be calmed, desires that are not restrained will not be few, learning that is not lectured will not be broad, questions that are not debated will not be understood, integrity that is not established will not be firm, conduct that is not maintained will not be strong. Therefore, the learning of a gentleman lies in valuing what others despise, increasing what others decrease, choosing what others abandon, and obtaining what others lack. Therefore, the Dao is great, virtue is vast, the self is abundant, and the name is noble, standing alone without equal.
On Ze Shan
I have heard that Zhuangzi said: 'Hiding a boat in a ravine and hiding a mountain in a swamp are considered secure. However, a strong person can carry it away, and a foolish person will not notice.' This probably means that there are
所藏。則有所負。無藏則無負矣。雖然以無藏為至。愚意有所藏。則較不藏者勝焉。故曰。山懷玉而草木潤。川貯珠而岸不枯。豈非內有所藏。而外有所光者耶。是故君子貴藏器于身。待時而後用也。且夫山之積也厚。故高而眾美具。澤之積也深。故下而眾德歸。取象君子。又有以焉。
覺夢說
幻人方乘一葉。而泊幻海之𨽗。將與窈淼之眾。居廣漠以休焉。適有浮游先生者。觸而問曰。嘻。異哉。吾睹子之難窮也。望其形也飄若云。目其容也凄若冰。叩其中也空空。即之也溫。繹之而淵且深。緘乎若悶。泛乎若乘。擬之而似人非人。何居何事。而至此乎。幻人無以應。唯唯默默。無知無識。無示無說。與之寢息。坐臥飲食。起居寤寐。無間者旬日。先生心爍意消。而將與之俱化。先生且行。有請于幻人曰。予風波之民也。愿假舟楫。即浮游而之彼岸者以憑。師無意乎。曰居。是何說也。子獨不見夢人乎。方其長夜之寢也。必沉酣顛瞑。精神惛瞀。魂慮變懾。形若尸解。而心若魍魎。居不移席。而百怪生焉。時不加頃。而千載邈焉。至其冥冥漠漠。彷徨四顧。或登無極之顛。或臨不測之淵。毒龍在前。猛兕在後。進之而履危。卻之而迫險。入之而無罅。升之而若墜。且將攀枯枝而挹朽藤。加以蜂䘍攢眸。
【現代漢語翻譯】 現代漢語譯本： 有所藏，就是有所負擔；沒有藏匿，就沒有負擔了。雖然說以沒有藏匿為最好，但我認為有所藏匿，比什麼都不藏匿要好。所以說，山懷藏美玉，草木就能得到滋潤；河流儲藏珍珠，河岸就不會乾枯。這難道不是因為內部有所藏匿，而外部就能散發光芒嗎？因此，君子重視將才能藏在身上，等待時機到來才使用。而且山的積累深厚，所以高大而具備各種美好；沼澤的積累深遠，所以低窪而各種美德歸附。從君子身上取象，還有這樣的道理。 覺夢說 幻化之人正乘坐一片樹葉，停泊在幻海的岸邊，將要和眾多渺茫的生靈，居住在廣闊無垠的地方休息。恰好有位浮游先生，觸碰到他並問道：『嘻，真奇怪啊！我看到你的深不可測。看你的形態，飄忽如雲；看你的容貌，冷峻如冰。探究你的內心，空空蕩蕩；接近你，卻感到溫暖。解讀你，深邃而淵博；封閉起來，好像很悶；放開來，好像在飛翔。比擬你，好像是人又不是人。你居住在哪裡？做什麼事？才會到這種地步呢？』幻化之人無法回答，只是唯唯諾諾，沉默不語，無知無識，沒有表示，沒有說明。和他一起睡覺休息，坐著躺著，吃飯喝水，起床睡覺，沒有間斷地過了十天。先生心力交瘁，意志消磨，將要和他一起化為虛無。先生將要離開，向幻化之人請求說：『我是漂泊在風浪中的人，希望借用你的船隻，憑藉著漂浮游盪到達彼岸。老師您沒有這個意願嗎？』幻化之人說：『居住在這裡。』先生說：『這是什麼意思呢？您難道沒見過做夢的人嗎？當他長夜睡覺的時候，必定沉睡昏迷，精神恍惚，魂魄思慮驚恐不安，形體好像屍體解脫，而內心好像鬼魅。居住的地方沒有移動，而各種怪異的事情卻發生了。時間沒有增加多久，卻好像過了千年。到了那冥冥漠漠，彷徨四顧的時候，或者登上無極的頂峰，或者面臨不可測的深淵。毒龍在前面，猛獸在後面，前進就會遇到危險，後退就會面臨險境。進入其中沒有縫隙，升上去好像要墜落。而且將要攀援枯枝，拉扯腐朽的藤蔓，加上蜜蜂蚊子聚集在眼眶。』
【English Translation】 English version: To have possessions is to have burdens; to have no possessions is to have no burdens. Although it is said that having nothing is the best, I believe that having something is better than having nothing. Therefore, it is said, 'A mountain holds jade, and the grass and trees are nourished; a river stores pearls, and the banks do not dry up.' Is this not because there is something hidden inside, and the outside can radiate light? Therefore, a gentleman values hiding his talents within himself, waiting for the opportunity to use them. Moreover, the accumulation of a mountain is deep, so it is high and possesses all kinds of beauty; the accumulation of a swamp is deep, so it is low and all kinds of virtues gather. Taking the image from a gentleman, there is also such a principle. 'Awakening from a Dream' A phantom person is riding a leaf, mooring at the shore of the phantom sea, and is about to dwell in the vast and boundless place with numerous vague beings to rest. It happened that a Floating Wanderer touched him and asked, 'Oh, how strange! I see your unfathomable depth. Looking at your form, it is as飄忽 as clouds; looking at your appearance, it is as cold as ice. Exploring your heart, it is empty; approaching you, it feels warm. Interpreting you, it is profound and deep; sealed up, it seems dull; released, it seems to be flying. Comparing you, it seems to be a person and not a person. Where do you live? What do you do? How did you get to this point?' The phantom person could not answer, only responded with 'yes, yes,' silent and speechless, without knowledge or awareness, without indication or explanation. Sleeping and resting with him, sitting and lying, eating and drinking, getting up and sleeping, without interruption for ten days. The Wanderer's heart was exhausted, his will was worn down, and he was about to transform into nothingness with him. The Wanderer was about to leave and asked the phantom person, 'I am a person drifting in the wind and waves, hoping to borrow your boat to reach the other shore by floating and wandering. Teacher, do you not have this intention?' The phantom person said, 'Reside here.' The Wanderer said, 'What does this mean? Have you not seen a person dreaming? When he sleeps for a long night, he must be deeply asleep and昏迷, his spirit is恍惚, his soul and thoughts are frightened and uneasy, his body is like a corpse解脫, and his heart is like a ghost. The place where he lives does not move, but all kinds of strange things happen. The time does not increase for long, but it seems like a thousand years have passed. When he is in that冥冥漠漠, wandering and looking around, he either ascends to the peak of無極, or faces the abyss of不可測. A poisonous dragon is in front, and a fierce beast is behind, advancing will encounter danger, and retreating will face peril. Entering it, there is no gap; ascending it, it seems to fall. And he will climb枯枝 and pull腐朽藤蔓, plus bees and mosquitoes gathering in the eye sockets.'
蛇蝎系足。當是時也。窮心困智。出之而無方。脫之而無術。救之而無人。呼之而誰與為親。是何惶惶業業。現諸形色。而發乎呻吟。即有覺者。竟何以寧。惟其猛然叱吒。躍然而起。一覺而大寤之。回視夢事。若依稀彷彿。然求之而不得。語之而不及也。是必將與覺者。一笑而釋之矣。噫。豈獨夢人哉。世盡然也。先生試將持此自覺。以覺諸夢者。
醫說贈李高士
余被放之八年。癸卯冬。偶自曹溪。隨緣乞食于凌江水西。適有丈人。龐眉皓髯。訪余于旅泊。睹其狀貌偉然。知為隱者也。扣其業。則曰岐黃。余是知為達士也。或曰。昔人有言。達則為良相。不達則為良醫。余謂不然。蓋達為醫。而不達為相耳。何者。夫相之任。燮陰陽而葆元氣。劑眾物而仁群生。致人君于泰定。措天下於又安。此其職也。而未必盡。即盡而功未必忘。以其先己后物。因利輸忠。且必外假人主之權。資眾多之手。以濟其事。況兢兢于得失是非榮辱之場。終身卒業。而道未必光。日夜營營。勞神焦思。以至戕生傷性。老死而不悟者眾矣。奚其達。若夫醫則反是。其職也。以命為任。以仁為心。以義為質。以物為己。以去邪為務。以正氣為理。以經為度。以權為用。故其治也。必致心君于晏然。措四肢于調適。凡遇危履困。
【現代漢語翻譯】 現代漢語譯本： 如同被毒蛇和蝎子纏住了雙腳。在那樣的時刻，內心極度空虛，智慧也無計可施。想要擺脫卻找不到方法，想要逃離卻沒有任何技巧。想要尋求幫助卻無人伸出援手，呼喊求救卻無人迴應。這是多麼的惶恐不安，各種幻象顯現，並且爆發出來。即使有覺悟的人，最終又該如何才能獲得安寧呢？只有猛然大喝一聲，奮力躍起，在一覺醒來后徹底醒悟。回頭看那些夢中的事情，好像依稀還記得，但想要再去尋找卻無法找到，想要說出來也來不及了。這樣的人一定會和覺悟者相視一笑，然後釋懷。唉！難道只有做夢的人是這樣嗎？世間所有的人都是如此。先生您不妨用這種自覺的覺悟，去喚醒那些還在夢中的人吧。
《醫說贈李高士》
我被貶謫的八年裡，癸卯年的冬天，我偶然從曹溪出發，在凌江水西一帶隨緣乞食。正好有一位老者，長著花白的眉毛和鬍鬚，來我在旅途中的住所拜訪我。看到他那偉岸的相貌，就知道是一位隱士。問他的職業，他說自己是從事岐黃之術（中醫）。我知道他是一位通達的人。有人說，古人有話說，通達的人就做良相，不通達的人就做良醫。我認為不是這樣。應該是通達的人做醫生，不通達的人才做宰相。為什麼呢？因為宰相的職責，是調和陰陽，保持元氣，調配各種物資，仁愛對待百姓，使君王安定，使天下太平。這是他們的職責。但是未必都能做到。即使做到了，功勞也未必能被記住。因為他們總是先考慮自己，然後才考慮百姓，通過利益來表達忠誠。而且必須藉助君主的權力，依靠眾多人的力量，才能完成他們的事業。更何況還要在得失、是非、榮辱的場合中小心謹慎，終身努力，但道義未必能夠發揚光大。日夜操勞，耗費心神，以至於損害生命和性情，到老死去也不覺悟的人有很多。這怎麼能算是通達呢？如果說是醫生，情況就恰恰相反。他們的職責，是以生命為責任，以仁愛為心，以道義為根本，以萬物為自己，以去除邪氣為任務，以正氣為原則，以經典為標準，以權變作為運用。所以他們的治療，一定會使內心平靜，使四肢協調。凡是遇到危險和困境。
【English Translation】 English version: It's like having your feet entangled by snakes and scorpions. At that moment, the heart is utterly empty, and wisdom is at a loss. There's no way to escape, no skill to break free. No one offers help, and no one answers the call for rescue. How fearful and uneasy it is, as various illusions manifest and erupt. Even if there is an enlightened one, how can they ultimately find peace? Only with a sudden shout, a vigorous leap, and a complete awakening from the dream. Looking back at the events in the dream, they seem vaguely familiar, but trying to find them again is impossible, and speaking of them is too late. Such a person will surely exchange a smile with the enlightened one and then let it go. Alas! Is it only those who dream who are like this? The whole world is the same. Sir, why not use this self-aware enlightenment to awaken those who are still dreaming?
'A Discourse on Medicine, Presented to Scholar Li'
During the eight years of my exile, in the winter of the year Gui Mao, I happened to set out from Caoxi and begged for food along the Lingjiang River. It happened that an old man, with white eyebrows and beard, visited me at my temporary lodging. Seeing his majestic appearance, I knew he was a recluse. Asking about his profession, he said he practiced the art of Qihuang (traditional Chinese medicine). I knew he was an enlightened person. Someone said, 'The ancients said that those who are successful become good prime ministers, and those who are unsuccessful become good doctors.' I don't think that's right. It should be that those who are successful become doctors, and those who are unsuccessful become prime ministers. Why? Because the duty of a prime minister is to harmonize yin and yang, preserve vital energy, allocate various resources, treat the people with benevolence, bring stability to the ruler, and bring peace to the world. This is their duty. But they may not be able to accomplish all of it. Even if they do, their merits may not be remembered. Because they always consider themselves first, then the people, and express loyalty through benefits. Moreover, they must rely on the power of the ruler and the strength of many people to accomplish their tasks. What's more, they must be cautious in the face of gains and losses, right and wrong, honor and disgrace, striving throughout their lives, but their principles may not be promoted. Toiling day and night, exhausting their minds, to the point of harming their lives and nature, many grow old and die without realizing it. How can this be considered success? If it is said of doctors, the situation is quite the opposite. Their duty is to take life as their responsibility, benevolence as their heart, righteousness as their foundation, all things as themselves, the removal of evil as their task, righteousness as their principle, the classics as their standard, and expediency as their application. Therefore, their treatment will surely bring peace to the heart and harmony to the limbs. Whenever they encounter danger and difficulty.
運獨斷之智。持特立之操。不惑于眾口。不避其群邪。多方緩急。進退合宜。以大中為準。以至靜為先。及其奏效也。不計其利。不伐其功。斯豈為而不宰。功而不居者耶。非天下之至達者。又何以與於此。由是觀之。忘己之功大。忘利之名高。不忘者。顯報而幽罰。兼忘者。先微而後著。足知忘功者。后必大也。嗟乎人者。茍能操良醫之心以治國。則何國不治。持忘己之心以御物。則何物不容。物容則幷包。國治則兼善。此聖人之成功。丈夫之能事也。斯則術異而功一。名異而實同。又何以顯晦計其等差。貴賤擬其神明者哉。以丈人高其行而神其醫。余因論醫之秘。以贅丈人之行李。冀觀者。不獨知丈人之醫。且因醫以進君子之業。將施之於天下國家。共睹軒黃之化也。丈人。達者也。知丈人之心。則無往而不達矣。
此光樓說
曲阿曰鶴溪。為紫柏大師演化地。居士賀氏。聚族而奉師最謹。有云峰長者。先於丁亥歲。建樓一區以奉三尊。越丙申。大師過而眉之曰。此光。又二十年。大師入滅。已一紀。老人自嶺外。走雙徑。會大師入塔期。取道溪上。諸長者居士。見老人如見師。悲喜交集。齋款連日。有長者子懋謙。得承此光。未達本有。作禮乞說。志不忘也。老人欣然謂曰。此大師以斯樓作廣長舌
【現代漢語翻譯】 現代漢語譯本： 運用獨立判斷的智慧，保持特立獨行的節操，不被眾人的議論所迷惑，不迴避各種邪惡的勢力。在各種情況下都能從容應對，進退適宜，以中正平和為準則，以清靜無為為先。等到事情成功的時候，不計較個人的利益，不誇耀自己的功勞。這難道不是做了事卻好像沒有主宰，立了功卻不居功自傲的人嗎？如果不是天下最通達的人，又怎麼能做到這樣呢？由此看來，忘記自己的功勞是最大的功勞，忘記利益的名聲是最高的名聲。不忘記功利的人，會得到顯性的獎賞和隱性的懲罰；兼而忘記功利的人，開始時可能不顯眼，但最終會顯現出來。足以知道忘記功勞的人，最終必定會有大的成就。唉！人如果能夠懷著良醫的心去治理國家，那麼哪個國家不能得到治理呢？懷著忘記自己的私心的態度去對待事物，那麼什麼事物不能被包容呢？事物被包容就能併兼包容，國家得到治理就能兼顧各方利益。這是聖人成就事業，大丈夫施展才能的關鍵。這可以說是方法不同而功效一致，名稱不同而實質相同。又何必在顯露和隱藏之間計較其等級差別，用尊貴和卑賤來比擬其神妙之處呢？因為丈人推崇他的品行而把他當做神醫，我因此論述醫道的奧秘，來增添丈人的光彩。希望看到的人，不僅瞭解丈人的醫術，而且通過醫術來提升君子的事業，將它施用於天下國家，共同看到軒轅黃帝的教化。 丈人，是通達的人啊！瞭解丈人的心，那麼無論到哪裡都不會不通達了。
此光樓說
曲阿（地名）的鶴溪，是紫柏大師演化佛法的地方。居士賀氏，全家恭敬地侍奉大師。有位云峰長者，在丁亥年，建造了一座樓房來供奉三尊佛像。到了丙申年，大師路過這裡，為樓房命名為『此光』。又過了二十年，大師圓寂已經十二年了。賀氏老人從嶺外趕到雙徑（地名），參加大師入塔的儀式，取道鶴溪。各位長者居士，見到老人就像見到大師一樣，悲喜交加，連續幾天設齋款待。有位長者的兒子名叫懋謙，有幸繼承了此光樓，但還沒有領悟到本有的佛性，於是行禮請求老人開示，心志不忘。老人欣然說道：『這是大師用這座樓房作為廣長舌（指佛的說法）……』 English version: Using the wisdom of independent judgment, maintaining a unique integrity, not being misled by public opinion, and not avoiding various evil forces. Being able to cope with various situations calmly, advancing and retreating appropriately, taking impartiality and peace as the standard, and taking tranquility and non-action as the priority. When things are successful, not calculating personal gains, and not boasting about one's own merits. Isn't this someone who does things as if there is no master, and establishes merit without taking credit? If it is not the most enlightened person in the world, how can one do this? From this point of view, forgetting one's own merits is the greatest merit, and forgetting the fame of profit is the highest fame. Those who do not forget merit and profit will receive explicit rewards and implicit punishments; those who forget both merit and profit may not be conspicuous at first, but will eventually become apparent. It is enough to know that those who forget merit will surely have great achievements in the future. Alas! If a person can treat the country with the heart of a good doctor, then which country cannot be governed well? If you treat things with the attitude of forgetting your own selfishness, then what things cannot be tolerated? If things are tolerated, they can be inclusive, and if the country is well governed, it can take care of all parties' interests. This is the key to the success of the sage and the ability of a great man. It can be said that the methods are different but the effects are the same, and the names are different but the essence is the same. Why bother to calculate the difference in grades between exposure and concealment, and compare their mysteries with nobility and inferiority? Because the elder respects his conduct and regards him as a divine doctor, I therefore discuss the mysteries of medicine to add to the elder's glory. I hope that those who see it will not only understand the elder's medical skills, but also improve the gentleman's career through medicine, apply it to the world and the country, and jointly see the teachings of Xuanyuan Huangdi (The Yellow Emperor). The elder is an enlightened person! Understanding the elder's heart, then there will be no place where you will not be enlightened.
Discourse on This Light Pavilion
Hexi in Qu'a (place name) is where Master Zibo (a Buddhist monk) preached the Dharma. Layman He and his family respectfully served the master. There was an elder Yunfeng who built a building in the year of Dinghai to enshrine the three Buddha statues. In the year of Bingshen, the master passed by here and named the building 'This Light'. Twenty years later, twelve years after the master passed away, the elder He traveled from Lingwai to Shuangjing (place name) to attend the master's stupa ceremony, taking the road through Hexi. The elders and laymen, seeing the elder He as if they were seeing the master, were filled with mixed feelings of sorrow and joy, and held a vegetarian feast for several days. A son of an elder named Maoqian was fortunate enough to inherit This Light Pavilion, but had not yet realized his inherent Buddha-nature, so he bowed and asked the elder to enlighten him, with unwavering determination. The elder gladly said: 'This is the master using this building as a broad and long tongue (referring to the Buddha's teachings)...'
【English Translation】 English version: Using the wisdom of independent judgment, maintaining a unique integrity, not being misled by public opinion, and not avoiding various evil forces. Being able to cope with various situations calmly, advancing and retreating appropriately, taking impartiality and peace as the standard, and taking tranquility and non-action as the priority. When things are successful, not calculating personal gains, and not boasting about one's own merits. Isn't this someone who does things as if there is no master, and establishes merit without taking credit? If it is not the most enlightened person in the world, how can one do this? From this point of view, forgetting one's own merits is the greatest merit, and forgetting the fame of profit is the highest fame. Those who do not forget merit and profit will receive explicit rewards and implicit punishments; those who forget both merit and profit may not be conspicuous at first, but will eventually become apparent. It is enough to know that those who forget merit will surely have great achievements in the future. Alas! If a person can treat the country with the heart of a good doctor, then which country cannot be governed well? If you treat things with the attitude of forgetting your own selfishness, then what things cannot be tolerated? If things are tolerated, they can be inclusive, and if the country is well governed, it can take care of all parties' interests. This is the key to the success of the sage and the ability of a great man. It can be said that the methods are different but the effects are the same, and the names are different but the essence is the same. Why bother to calculate the difference in grades between exposure and concealment, and compare their mysteries with nobility and inferiority? Because the elder respects his conduct and regards him as a divine doctor, I therefore discuss the mysteries of medicine to add to the elder's glory. I hope that those who see it will not only understand the elder's medical skills, but also improve the gentleman's career through medicine, apply it to the world and the country, and jointly see the teachings of Xuanyuan Huangdi (The Yellow Emperor). The elder is an enlightened person! Understanding the elder's heart, then there will be no place where you will not be enlightened.
Discourse on This Light Pavilion
Hexi in Qu'a (place name) is where Master Zibo (a Buddhist monk) preached the Dharma. Layman He and his family respectfully served the master. There was an elder Yunfeng who built a building in the year of Dinghai to enshrine the three Buddha statues. In the year of Bingshen, the master passed by here and named the building 'This Light'. Twenty years later, twelve years after the master passed away, the elder He traveled from Lingwai to Shuangjing (place name) to attend the master's stupa ceremony, taking the road through Hexi. The elders and laymen, seeing the elder He as if they were seeing the master, were filled with mixed feelings of sorrow and joy, and held a vegetarian feast for several days. A son of an elder named Maoqian was fortunate enough to inherit This Light Pavilion, but had not yet realized his inherent Buddha-nature, so he bowed and asked the elder to enlighten him, with unwavering determination. The elder gladly said: 'This is the master using this building as a broad and long tongue (referring to the Buddha's teachings)...'
也。且盡十方是常寂光。一切眾生。用此光於六根門頭。照天照地。是故山河大地。日月星辰。草芥人畜。鱗甲羽毛。無不從此光中顯現。斯則樓即此光。光即此樓。包含萬象。無不融攝。居此樓者。敬事三寶。禮念歸依。磬聲佛號。乃至妻子團圞。食息起居。十二時中。折旋俯仰。戲笑譏呵。一切動容。無非此光之妙用。雖夢想顛倒。猶是此光之所發揮。茍能一念知歸。則此光固是吾家本有。天然自在。不從外得。如是現成。一切受用。豈可自昧。甘為光外之人耶。懋謙日用真見。善能應用。不孤本有。不唯大師法身常住。說無盡法門。盈耳洞心。即可不出塵勞。端居極樂矣。又何于光外別見此樓耶。即老人此說。大似日下挑燈。畫蛇添足耳。士其識之。
無情佛性義說
予養疴匡山。閉關謝緣。空一子扣關而請曰。某甲乞食人間。聞士君子談佛性義。有不信無情說法者。有謂眾生佛性。各各分具。如大海漚。不信圓滿具足者。愿請大師為決所疑。予曰。固哉。此義甚深。難解難入。非夙具上根種子者。未易信也。即其所見。亦佛所說。但非了義之談耳。茍不證信了義大乘。參請明眼知識。未悟唯心之旨者。則鮮有不作如是解也。無情說法。教有明言。華嚴經如來出現品云。辟如諸天。有大法鼓。名為
【現代漢語翻譯】 現代漢語譯本：再說，整個十方世界都是常寂光（永恒寂靜的光明）。一切眾生，都用這光明在六根（眼、耳、鼻、舌、身、意）的門頭，照耀天地。因此，山河大地，日月星辰，草芥人畜，鱗甲羽毛，沒有不是從這光明中顯現出來的。那麼，這座樓就是這光明，這光明就是這座樓，包含萬象，無不融合攝受。居住在這樓里的人，恭敬侍奉三寶（佛、法、僧），禮拜唸誦，歸依三寶，磬聲佛號，乃至妻子團聚，飲食休息，日常起居，一天十二個時辰中，轉身、進退、低頭、仰首，嬉笑、譏諷、呵斥，一切舉動，無不是這光明的妙用。即使是夢想顛倒，仍然是這光明所發揮的。如果能夠一念知歸，那麼這光明本來就是我們自家所擁有的，天然自在，不是從外面得來的。像這樣現成，一切受用，怎麼可以自己矇昧，甘願做光明之外的人呢？懋謙先生日常生活中真正見到，善於應用，不辜負本有的光明。這樣不僅大師的法身常住，說法無盡的法門，盈滿耳中，洞徹內心，就可以不出離塵世煩惱，安居極樂世界了。又何必在光明之外另外尋找這座樓呢？老人的這種說法，很像在太陽底下點燈，畫蛇添足罷了。讀書人要認識到這一點。 再說無情說法的意義 我（予）在匡山養病，閉關謝絕塵緣。空一法師來敲門請教說：『弟子在人間乞食，聽到士大夫談論佛性的意義，有人不相信無情之物也能說法，有人認為眾生的佛性，各自分割具備，像大海中的水泡一樣，不相信圓滿具足。』希望大師為我解答疑惑。我回答說：『確實如此，這個意義非常深奧，難以理解和進入，不是宿世具有上等根器的人，不容易相信。即使是他們所見到的，也是佛所說的，但不是究竟了義的說法。如果不證信了義的大乘，參訪請教有明眼的善知識，沒有領悟唯心之旨的人，那麼很少有人不這樣理解的。』無情說法，經典中有明確的記載。《華嚴經·如來出現品》中說：『譬如諸天，有大法鼓，名為』
【English Translation】 English version: Furthermore, the entire ten directions are the realm of Eternal Tranquil Light (Changjiguang) (the eternal and serene light). All sentient beings use this light at the gates of their six senses (eye, ear, nose, tongue, body, and mind) to illuminate heaven and earth. Therefore, mountains, rivers, the great earth, the sun, moon, stars, grasses, human beings, animals, creatures with scales and shells, and those with feathers, all manifest from within this light. Thus, this pavilion is this light, and this light is this pavilion, encompassing all phenomena, without exception. Those who dwell in this pavilion respectfully serve the Three Jewels (Triratna) (Buddha, Dharma, Sangha), reverently recite, and take refuge. The sound of the chime, the Buddha's name, even the reunion of family, eating, resting, daily activities, throughout the twelve periods of the day, turning, advancing, retreating, bowing, raising the head, laughing, mocking, scolding, all movements are nothing but the wondrous function of this light. Even dreams and delusions are still manifestations of this light. If one can awaken to the return in a single thought, then this light is inherently our own, naturally free, not obtained from outside. In this way, everything is readily available, all enjoyment. How can one be so deluded as to willingly be a person outside the light? Maogian truly sees and skillfully applies this light in daily life, not betraying the inherent light. In this way, not only does the master's Dharmakaya (Dharma body) eternally abide, but the endless Dharma doors he speaks fill the ears and penetrate the heart, allowing one to dwell in the Pure Land without leaving the defilements of the world. Why then seek this pavilion outside the light? The old man's saying is much like lighting a lamp under the sun, adding feet to a snake. Scholars should recognize this. On the Meaning of Insentient Beings Preaching the Dharma I (Yu) was recuperating in Mount Kuang, in seclusion, having severed worldly ties. Dharma Master Kongyi knocked on my door and requested: 'This disciple begs for food in the human realm and has heard scholars discussing the meaning of Buddha-nature. Some do not believe that insentient beings can preach the Dharma, and some believe that the Buddha-nature of sentient beings is divided and possessed separately, like bubbles in the ocean, not believing in complete and perfect possession.' I hope the master can resolve my doubts. I replied: 'Indeed, this meaning is very profound, difficult to understand and enter. It is not easy for those who do not possess superior roots from past lives to believe. Even what they see is also what the Buddha said, but it is not the ultimate and complete meaning. If one does not certify belief in the ultimate meaning of Mahayana, consult and seek guidance from knowledgeable teachers with clear vision, and does not understand the principle of mind-only, then few will not interpret it in this way.' Insentient beings preaching the Dharma is clearly recorded in the scriptures. The 'Tathagata Appears' chapter of the Avatamsaka Sutra (Huayan Jing) says: 'For example, the gods have a great Dharma drum, named'
覺悟。若諸天子。行放逸時。于虛空中出聲告言。汝等當知。一切欲樂。皆悉無常。虛妄顛倒。須臾變壞。但誑愚夫。令其戀著。汝莫放逸。若放逸者。墮諸惡趣。後悔無及。諸天聞已。生大憂怖。慚愧改悔。且天鼓音豈有情耶。而能說法覺悟諸天。至若光明雲臺寶網。各出妙音。說偈贊佛。乃至塵說。剎說。此又誰為舌相耶。即光音天人。全無覺觀語言。但以光中出音。各各辦事。且光中之音。豈從口出耶。是皆無情說法之實證也。又若宗門。香嚴聞擊竹以明心。靈云睹桃花而悟道。又從何善知識口門而入耶。又云。眾生佛性。各各分具。此亦教中有說。但為三乘劣機。覆相之談。非究竟一乘極則語也。即如華嚴經云。我今普見於一切身中成等正覺。且毗盧遮那一佛也。一切眾生非一人也。若眾生佛性。各各分具。則一切眾生各成一佛。是則齊成有多佛矣。若止一佛。且是各具。又何言一切眾生。身中成正覺耶。又云奇哉。奇哉。一切眾生。具有如來智慧德相。然如來德相。法身全體也。眾生具有。豈分具耶。三祖云。圓同太虛。無欠無餘。此言人人與佛同體。非但言佛也。圓覺經云。一切眾生皆證圓覺。非特具也。故阿難云。我與如來。寶覺明心各各圓滿。所謂諸佛法身入我性。我性還共如來合。一月普現一切水
。一切水月一月攝。一室千燈。光光交映。如此圓滿廣大法門。昔二乘在座。如盲如聾。宜乎曲見。驚怖其言而不信也。惜乎俗諦。學佛法者。多習口耳知見。未有真參實究工夫。未悟廣大圓明之體。即有所見。但認昭昭靈靈識神影子。把作實事。且又執定血肉之軀。封為我相。其實未開隻眼。故生種種分別。以權說爲了義。以己見為究竟耳。今不必論無情說法不說法。佛性各具不各具。豈不聞法界觀頌云。若人慾識真空理。心內真如還遍外。情與無情共一體。處處皆同真法界。但將此偈蘊在胸中。一切日用六根門頭。見色聞聲處。一印印定。久久純熟。自然內外一如。有情無情。打成一片。一旦豁然了悟。是時方知山河大地。共轉根本法輪。鱗甲羽毛。普現色身三昧。心外無法。滿目青山。到此方信趙州有時拈一莖草。作丈六金身用。有時將丈六金身作一莖草用。古德示眾云。大眾見么。即今十方諸佛。歷代祖師。一齊向老僧拂子頭放光動地。斯乃稟明於心。不假外也。又何向含元殿里覓長安耶。空一子聞說。歡喜踴躍。作禮而退。
四愿齋說
四愿者。眾生無邊誓願度。煩惱無盡誓願斷。法門無量誓願學。佛道無上誓願成。之四者。乃吾佛弟子。修菩薩行者之所發也。然菩薩非別人。乃大心凡夫。于
【現代漢語翻譯】 現代漢語譯本：一切水中月亮都攝入一個月亮之中。一間屋子裡點燃一千盞燈，光與光交相輝映。如此圓滿廣大的法門，過去二乘（聲聞乘和緣覺乘）之人身在座中，卻如同盲人聾子一般，難怪他們會產生片面的見解，對這些言論感到驚恐而不相信。可惜那些執著於世俗諦（世俗真理）的人，學習佛法的人，大多隻是學習口頭上的知識和聽來的見解，沒有真正參究的功夫，沒有領悟廣大圓明的本體。即使有所見解，也只是把昭昭靈靈的識神影子當作真實的事物。而且又執著于血肉之軀，把它封閉起來作為『我相』。實際上是沒有開啟智慧之眼，所以產生種種分別，把權宜之說當作究竟之義，把自己的見解當作最終的真理。現在不必討論無情之物說法與否，佛性是否人人具足。難道沒有聽過《法界觀頌》所說：『若人慾識真空理，心內真如還遍外，情與無情共一體，處處皆同真法界。』只要將這首偈語蘊藏在心中，在一切日常應用中，在六根門頭，見色聞聲之處，用一個印記印定，久而久之純熟，自然內外如一，有情無情，打成一片。一旦豁然開悟，那時才知道山河大地，共同轉動根本法輪，鱗甲羽毛，普遍顯現色身三昧。心外無法，滿目青山。到了這個境界，才相信趙州禪師有時拈起一根草，當作丈六金身來用，有時將丈六金身當作一根草來用。古德開示大眾說：『大眾看見了嗎？現在十方諸佛，歷代祖師，一齊向老僧的拂子頭上放光動地。』這是因為心中明瞭，不假外求。又何必向含元殿里尋找長安呢？』空一子聽了這些話，歡喜踴躍，作禮而退。 四愿齋說 四愿指的是：眾生無邊誓願度，煩惱無盡誓願斷，法門無量誓願學，佛道無上誓願成。這四條誓願，是我佛弟子，修菩薩行的人所應發起的。然而菩薩並非別人，而是發大心的凡夫。
【English Translation】 English version: All moons in the water are contained within one moon. A thousand lamps in one room, their lights reflecting and illuminating each other. Such a complete and vast Dharma gate, yet the Shravakas and Pratyekabuddhas (Two Vehicles) present were like the blind and deaf. No wonder they held narrow views, were frightened by these words, and did not believe them. It is a pity that those attached to mundane truth, those who study the Buddha-dharma, mostly learn only through hearsay and intellectual understanding, without genuine investigation and practice. They have not awakened to the vast and perfect essence. Even if they have some insight, they only recognize the shadows of their conscious mind as real things. Moreover, they cling to their physical body, sealing it off as the 'self-image'. In reality, they have not opened their wisdom eye, thus giving rise to all kinds of distinctions, taking expedient teachings as ultimate truths, and their own views as the final conclusion. Now, there is no need to discuss whether inanimate objects preach the Dharma or not, or whether everyone possesses Buddha-nature or not. Have you not heard the verse from the 'Contemplation of the Dharmadhatu'? 'If one wishes to know the truth of emptiness, the true nature within the mind pervades the outside. Sentient and insentient beings share one body, everywhere is the same true Dharmadhatu.' Just keep this verse in your heart, and in all daily activities, at the six sense gates, wherever you see forms or hear sounds, seal it with one seal. Over time, it will become pure and familiar, and naturally, the inner and outer will become one, sentient and insentient will merge into one. Once you suddenly awaken, you will then realize that the mountains and rivers together turn the fundamental Dharma wheel, and scales, shells, feathers, and fur universally manifest the Samadhi of the Body of Form. There is no Dharma outside the mind, and the eyes are full of green mountains. Only then will you believe that Zen Master Zhao Zhou sometimes picks up a blade of grass and uses it as a sixteen-foot golden body, and sometimes uses the sixteen-foot golden body as a blade of grass. An ancient master instructed the assembly, saying, 'Have you all seen it? Now, all the Buddhas of the ten directions and the ancestral teachers of all generations are simultaneously emitting light and shaking the earth from the head of this old monk's whisk.' This is because of clarity in the mind, not relying on external sources. Why look for Chang'an in the Hanyuan Palace?' Kong Yizi, upon hearing these words, rejoiced and danced, bowed, and withdrew. Discourse on the Four Vows The Four Vows are: Sentient beings are boundless, I vow to save them all; Afflictions are endless, I vow to end them all; Dharma gates are limitless, I vow to learn them all; The Buddha path is supreme, I vow to attain it. These four vows are what disciples of the Buddha, those who cultivate the Bodhisattva path, should aspire to. However, a Bodhisattva is not someone else, but an ordinary person with a great aspiration.
塵勞中。有志上求作佛者。承教有言。若要上求佛果。必須下化眾生。欲化眾生。必先志斷煩惱。欲斷煩惱。必先廣學法門。故此四事相與而有。眾生乃佛之對也。煩惱者。眾生之本也。法門者。治煩惱之藥也。以眾生無邊者。因煩惱無盡也。以煩惱無盡。故法門亦無量也。難度者愿度。難斷者愿斷。難學者愿學。三者既能。則佛道雖無上。亦可成矣。是所謂四弘誓願。有大心者。方能發此大愿。具大愿者。方能建大業。立大功。成大名。是皆以大行資愿。非虛愿耳。是四者。非假外求。乃求諸己而已矣。何以明之。以吾人自心本來是佛。與眾生原無二體也。因一念有我。我一立。則敵我者皆人。人又一我。眾我聚而眾產生矣。眾生所本。本乎煩惱。煩惱堅執。則我相益固。我相固。則人不亡。我喪則人不立。人不立。則煩惱空。是則我心煩惱若盡。則返觀人我。如空花耳。我若空花。則覓眾生。若邀空花而結空果。彼此求之。了不可得矣。所謂煩惱盡。而眾生空。斯則不度而自度矣。是相與而無也。然舉世之人。莫不有我。有我者。皆以煩惱。煩惱用事。非真心也。然煩惱者。情也。若斷煩惱。而以煩惱之心斷之。是借賊兵而赍盜糧也。以情入情。如以火投火。名曰益多。求欲斷之。不可得也。故不得不學法門耳。
法門者。乃出情之法。為消煩惱之具。所謂空法也。空法者。佛之心也。所明之事。佛之行也。學佛者。以吾人之心。體佛之心。以日用之事。效佛之行。是以自心之佛心。學自心之佛行。斷自心之煩惱。度自心之眾生。則如湯消冰。不勞餘力矣。是則四愿固難。若返求之。吾心中無不具足。自不假于外也。若知不假于外。則吾人現前此身。是有我也。近而一家之兄弟妻奴。遠而天下國家生民物類。皆眾生也。返求自心現前日用。若以煩惱之心而為之。然于自身六鑿相攘。況家齊而國治天下平乎。茍即此一念現前。以空法而用事。則唸唸煩惱轉為智光。照了眾生。同歸自性。則與佛同體。此則煩惱空而眾生盡。眾生盡而佛道成。民胞物與。浩然大均。又豈愿為徒設哉。由是觀之。出世之法。在即世而成。吾人自今已往。凡所作為。無論致君澤民。未嘗一事一行。不出四弘誓願。無非成佛之行。豈特為操虛尚事。耳目寄與而已哉。某以此見志。其有得於此乎。
感應說
佛說一切世間善惡因果報應。如影隨形。毫不可爽。而世人不信者。謂為虛談。孔聖安命之說。世有信者。每每推算。但求福利勝事則喜。而惡聞其災患。此惑之甚也。殊不知死生晝夜。三世輪迴。如昨日今朝之事耳。請以近事喻之。譬夫請
【現代漢語翻譯】 現代漢語譯本：所謂的『法門』，是脫離情感束縛的方法，是消除煩惱的工具，也就是所謂的『空法』。『空法』，是佛陀的心。所闡明的事理，是佛陀的行為。學佛的人，用我們的心，去體會佛陀的心；用日常的事務，傚法佛陀的行為。因此，用自己心中的佛心，學習自己心中的佛行；斷除自己心中的煩惱，度化自己心中的眾生。這樣就像用沸水消融冰塊一樣，不費多餘的力氣。這樣看來，四弘誓願固然看似困難，如果反過來向內心尋求，就會發現我們心中無不具備，完全不需要向外求取。如果知道不需要向外求取，那麼我們現在這個身體，就是『有我』。近到一家之內的兄弟妻奴，遠到天下國家、百姓萬物，都是眾生。反過來審視自己的內心和當下的日常行為，如果用煩惱的心去做事，那麼自身內部的六根都會互相爭鬥，更何況是治理好家庭、國家，使天下太平呢？如果能在此刻的當下，用『空法』來處理事務，那麼每一個念頭的煩惱都會轉化為智慧的光芒，照亮眾生，一同迴歸自性，那麼就與佛陀融為一體。這樣，煩惱消除了，眾生也度盡了，佛道也就成就了。愛護百姓如同愛護自己的子女，愛護萬物如同愛護自己的同伴，達到浩然大公的境界，又怎麼會是空設的願望呢？由此看來，出世間的方法，就在入世間中成就。我們從今以後，所有的作為，無論是治理國家、造福百姓，沒有一件事、一行不是出自四弘誓願，無一不是成就佛道的行為，豈止是空談玄理、把耳目寄託于外物而已呢？我以此來堅定自己的志向，或許能從中有所領悟吧。
感應說
佛陀說一切世間的善惡因果報應，就像影子跟隨形體一樣，絲毫不會有差錯。但是世人不相信，認為這是虛假的說法。孔聖的『安命』之說，世上有相信的人，常常推算命運，只求福利和好事，而厭惡聽到災禍。這是非常迷惑的。殊不知生死晝夜，三世輪迴，就像昨天和今天的事情一樣。請用近事來比喻。
【English Translation】 English version: The so-called 'Dharma gate' (Dharmaparyaya, meaning method or path), is the method to escape the bondage of emotions, and the tool to eliminate afflictions, which is the so-called 'emptiness Dharma' (Sunyata-dharma, meaning the dharma of emptiness). 'Emptiness Dharma' is the mind of the Buddha. What is elucidated is the conduct of the Buddha. Those who study Buddhism use our minds to understand the mind of the Buddha; use daily affairs to emulate the conduct of the Buddha. Therefore, use the Buddha-mind in one's own mind to learn the Buddha-conduct in one's own mind; cut off the afflictions in one's own mind, and liberate the sentient beings in one's own mind. Then it will be like melting ice with hot water, without expending extra effort. In this way, the Four Great Vows (Caturpranidhana, meaning the four vows of a Bodhisattva) seem difficult, but if we seek them within ourselves, we will find that everything is complete within our minds, and there is no need to seek externally. If we know that there is no need to seek externally, then this present body of ours is 'having self' (Atman, meaning self). Close to home, brothers, wives, and servants; far away, the world, the nation, the people, and all beings are all sentient beings. Looking back at our own minds and present daily actions, if we act with an afflicted mind, then the six senses (Sadayatana, meaning the six sense organs) within ourselves will fight each other. How can we then manage our families, govern our countries, and bring peace to the world? If we can use the 'emptiness Dharma' in this very moment, then every thought of affliction will be transformed into the light of wisdom, illuminating sentient beings and leading them all back to their own nature. Then we will be one with the Buddha. In this way, afflictions are emptied, sentient beings are liberated, and the Buddha's path is accomplished. Loving the people as one's own children, and loving all things as one's own companions, reaching a state of vast equality, how could these vows be made in vain? From this perspective, the method of transcending the world is accomplished within the world. From now on, everything we do, whether it is governing the country or benefiting the people, every single thing and every single action comes from the Four Great Vows, and is nothing other than the conduct of accomplishing Buddhahood. It is not merely engaging in empty talk and entrusting our ears and eyes to external things. I use this to strengthen my resolve, and perhaps I can gain some understanding from it.
On Response (Karma)
The Buddha said that the karmic retribution of good and evil in all worlds is like a shadow following a form, without the slightest error. But people do not believe it, thinking it is a false statement. Confucius's saying on 'accepting fate' (An-ming, meaning accepting one's destiny), is believed by some, who often calculate their fate, seeking only blessings and good fortune, and hating to hear of disasters. This is very deluded. Little do they know that birth, death, day, night, the cycle of the three lifetimes (Tri-kala, meaning past, present and future), are like the events of yesterday and today. Please let me use a recent event as an analogy.
客。凡設席之物。無論精粗豐儉。色色預備現成。則臨時陳列。一一具足。若少有欠闕。必不全美。此一定之事也。人生一世。正報身命延促。依報家產資財。功名貧富貴賤。秋毫皆是前生修定。今生所受用者。不從外來。儘是自作自受耳。故曰。若知前世因。今生受者是。若知未來果。今生作者是。世人自恃智慧才技。可以致功名富貴。殊不知功名富貴。非才智可致。以吾前世修定。今世偶因才智會合而然。故得之而喜者。惑也。又吾固有之富貴功名。而為人之所破壞者。則疾怨其人。深恨其事。殊不知我之福量所包者止此。其破壞者。皆非我分之所宜有。亦或少欠彼人而失之。以為憂者則反怨天尤人。以致結冤而不解者。過也。是知孔聖之安命。即吾佛之因果。若知安命。則貧富得失。一切委之前定。皆我自造。則窮達壽夭。皆吾命之固然。若明信因果。則今生受用一切。皆我前世修成。原非他人之可與。亦非智力之可能。即有才智而致之者。亦是我分之固有也。如此。又何計較得失。而勞苦心慮。妄積恩怨于其間哉。若明智之士。的信因果報應。不必計其前之得失。但稱今生現前所有。以種未來之福田。如世之農者。擇良田而深耕易耨播種及時。則秋成所獲。一以什伯計。此又明白皎然者。但在所種之田。有肥
瘠之不同耳。佛說供養佛法僧三寶為勝田。孝事父母為敬田。濟貧拔苦為心田。吾愿世之智士。不必計已往之得失。但種未來之福田。茍能省無益過度之費。節身口侈靡之財。種之於三田之中。不惟增長未來福德莊嚴。則將現世。亦身安心樂。為第一福人也。若能種福於三田。再能留心於佛法。以唸佛而消妄想。以慈悲而轉貪瞋。以軟和而化強暴。以謙光而折我慢。如此則是大心菩薩之行也。居士果能信此。當稱最勝勇猛丈夫。
張孝子甘露說
余嘗讀方外志。謂混沌初分。而人始生。體有光明。蜚行自在。吸風飲露。不產五穀。泉涌露降。凝結如脂。名曰地肥。味若醍醐。人食之甘。嗜而無厭。其體漸重。不能自舉。故地肥薄而五穀生。五穀生而地肥絕矣。人始穀食而情竇鑿。慾火生。故醇氣澆而露不甘。泉不醴。俟聖帝明王出。天德合而醇氣守者。故甘露降。醴泉涌。時則為禎為祥。為靈為瑞。感於人而應于天。由是觀之。今之瑞。古之常也。堯舜之世數致焉。三代無紀。春秋不載。至西漢武帝降。始以為年。嗣是代有之。我明洪武八年。 聖祖詣齋宮。祀上帝。甘露降於圓丘之松杪。凝枝垂懸。其狀如珠。其甘若飴。乃敕群臣采而啖之。命為詩歌制論以紀之 世廟亦然。是知甘露之瑞。皆見於王者
【現代漢語翻譯】 現代漢語譯本： 這只是肥沃程度不同罷了。佛說供養佛、法、僧三寶（the Three Jewels: Buddha, Dharma, and Sangha）是殊勝的福田。孝順父母是恭敬的福田。救濟貧困解除苦難是慈悲的心田。我希望世上的聰明人，不必計較已經過去的得失，只管耕種未來的福田。如果能夠節省無益的過度花費，節約自身在奢侈上的錢財，將它們播種在以上三種福田中，不僅能增長未來的福德莊嚴，那麼即使在現世，也能身心安樂，成為最有福的人。如果能在這三種福田中種福，再能留心於佛法，用唸佛來消除妄想，用慈悲來轉化貪婪和嗔恨，用柔和來化解剛強，用謙虛來折服我慢，這樣就是大心菩薩的行爲了。居士如果真能相信這些，就應當被稱為最殊勝勇猛的丈夫。 張孝子甘露說 我曾經讀過方外之志，說混沌初開，人類開始產生，身體有光明，能夠自由飛翔，吸風飲露，不生產五穀雜糧。泉水涌出，露水降落，凝結成油脂一樣的東西，名叫地肥，味道像醍醐一樣甘美。人們吃了覺得甘甜，貪圖而沒有厭倦，身體漸漸變得沉重，不能自己舉起。所以地肥變得稀薄，五穀雜糧才生長出來。五穀雜糧生長出來，地肥就絕跡了。人們開始吃五穀雜糧，情慾的孔竅被打開，爭鬥產生。所以純正的元氣消退，露水不再甘甜，泉水不再清冽。等到聖明的帝王出現，天地的德行相合，純正的元氣得以守護，所以甘露降臨，醴泉涌出，這時就成為吉祥的徵兆，成為靈驗的瑞應，感應於人而應驗于天。由此看來，今天的瑞兆，是古代的常事啊。堯舜的時代多次出現這樣的情況。夏商周三代沒有記載，春秋時代也沒有記載。到了西漢武帝時甘露降臨，才開始用它來紀年。此後各個朝代都有甘露降臨的記載。我大明洪武八年，聖祖前往齋宮，祭祀上帝，甘露降落在圓丘的松樹梢上，凝結在樹枝上垂下來，形狀像珍珠一樣，味道像麥芽糖一樣甘甜。於是命令群臣採摘來吃，並命令他們作詩歌制論來記載這件事。世廟時也發生過這樣的事。由此可知甘露的祥瑞，都是出現在君王的時代。
【English Translation】 English version: It's merely a difference in fertility. The Buddha said that offering to the Three Jewels (Buddha, Dharma, and Sangha) is the supreme field of merit. Filial piety towards parents is the field of reverence. Relieving the poor and rescuing them from suffering is the field of the heart. I hope that the wise people of the world will not dwell on past gains and losses, but will cultivate future fields of merit. If they can save useless and excessive expenses, and economize on extravagant spending, and sow them in these three fields, not only will they increase future blessings and adornments, but also in this present life, they will have peace and happiness in body and mind, and become the most blessed people. If one can cultivate blessings in these three fields, and also pay attention to the Buddha's teachings, using mindfulness of the Buddha to eliminate delusions, using compassion to transform greed and anger, using gentleness to dissolve stubbornness, and using humility to subdue arrogance, then this is the practice of a Bodhisattva with a great mind. If a layperson can truly believe in these things, they should be called the most supreme and courageous person. Zhang Xiaozhi's Discourse on Sweet Dew I once read in 'Fang Wai Zhi' that in the beginning of chaos, humans began to exist, their bodies had light, they could fly freely, they drank wind and dew, and did not produce the five grains. Springs gushed forth, and dew descended, congealing into something like fat, called 'earth fat,' which tasted as sweet as ghee. People ate it and found it sweet, indulging in it without satiety, and their bodies gradually became heavy, unable to lift themselves. Therefore, the earth fat became thin, and the five grains grew. When the five grains grew, the earth fat disappeared. People began to eat the five grains, and the orifices of desire were opened, and strife arose. Therefore, the pure qi declined, and the dew was no longer sweet, and the springs were no longer clear. When a sage emperor appears, and the virtue of heaven and earth are in harmony, and the pure qi is guarded, then sweet dew descends, and sweet springs gush forth, and this becomes an auspicious sign, a spiritual omen, responding to people and verifying in heaven. From this perspective, today's auspicious signs are common occurrences in ancient times. In the times of Yao and Shun, such things happened many times. The Xia, Shang, and Zhou dynasties did not record them, and the Spring and Autumn period did not record them either. It was not until the reign of Emperor Wu of the Western Han Dynasty that sweet dew descended, and it was used to mark the year. Since then, every dynasty has had records of sweet dew descending. In the eighth year of Hongwu in my Great Ming Dynasty, the Sacred Ancestor went to the fasting palace to worship God, and sweet dew descended on the pine branches of the Round Mound, congealing on the branches and hanging down, shaped like pearls, and tasting as sweet as maltose. Therefore, he ordered the ministers to pick it and eat it, and ordered them to compose poems and essays to record this event. The Shizong Emperor also experienced such an event. From this, it can be known that the auspiciousness of sweet dew always appears in the era of the monarch.
之德。而未聞降於野。今龍山張子鳴球。以篤孝。感甘露降庭槐。香美異常。經旬不散。其故何哉。嘗試論之。孝者。天之經也。地之義也。民之行也。孝德至而中和之氣育。中和育而醇氣守。醇氣守而天德合。天德合而禎祥應。故甘露降。醴泉涌也。夫孝一也。自天子以至庶人。本無二致。第心圓而氣足者。應之速。久近亦然。余故謂張子之孝。自有所不知。故禎祥應之如此久。而說之者。猶有所未至也。嗟乎。人心之溺也久矣。然靡不有此形。有此形。靡不有此性。性既盡而孝德全。而禎祥應。而人有若張子者。一孝興於家。百孝興于鄉。千萬億兆興於國。以及於天下。則人不減聖。事不減古。而天下國家可登于太上。混茫均享華胥之樂。吾將必謂露皆甘。泉皆醴而飲啖隨宜。不俟謳歌鼓腹。又何以瑞應為哉。
不遷字說
門人梁四相。稽首作禮。乞表其字。餘字之曰不遷。意取肇公論旨也。余少讀肇論。至旋嵐偃岳而常靜。江河競注而不流。野馬飄鼓而不動。日月麗天而不周。茫然莫知所指。萬曆甲戌行腳至河中。與道友妙峰結冬于山陰道院。因校刻此論。恍然有所悟入。及揭簾。睹風吹樹葉。飄飏滿空。乃自證之曰。肇公真不吾欺也。每以舉似於人。咸曰。遷中有不遷者。余笑曰。若然則為理不
【現代漢語翻譯】 現代漢語譯本： 他的德行。卻沒聽說過降臨在鄉野的。如今龍山的張鳴球，因為他篤實的孝道，感動得甘露降在他庭院的槐樹上，香甜美好異常，過了十幾天還不散去。這是什麼緣故呢？我嘗試著論述一下。孝，是天的常道，地的正義，百姓的行爲準則。孝德達到極致，中和之氣就會滋養；中和之氣滋養，純正之氣就會守護；純正之氣守護，天德就會相合；天德相合，吉祥的徵兆就會應驗。所以甘露降臨，醴泉涌出啊。孝道，只有一個，從天子到平民百姓，本來沒有兩樣。只是心圓滿而氣充足的人，應驗得快，時間長短也是這樣。所以我說張鳴球的孝道，自然有他自己所不知道的地方，所以吉祥的徵兆應驗得如此長久，而解說這件事的人，還有沒說到之處啊。唉，人心沉溺於物慾太久了。然而沒有誰沒有這個形體，有了這個形體，沒有誰沒有這個本性。本性發揮到極致，孝德就完備，吉祥的徵兆就應驗。如果人人都像張鳴球這樣，一家行孝，全鄉都興起孝道；千萬億兆家都興起孝道，以至於全國，乃至天下，那麼人就不會比聖人差，事也不會比古人差，那麼天下國家就可以達到最高的境界，混同于太古，共同享受華胥氏的快樂。我將一定會說露水都是甘甜的，泉水都是甘美的，飲食都順應時宜，不需要歌功頌德，敲著肚子，又何必把瑞應當作一回事呢？
不遷字說
我的學生梁四相，叩頭作揖，請求我表彰他的字。我給他字為『不遷』，意思取自僧肇的論旨。我年輕時讀僧肇的著作，讀到『旋風捲起山嶽而山嶽常是靜止的，長江黃河競相奔流而水流是不流動的，塵埃飛揚翻滾而塵埃是不移動的，太陽月亮懸掛在天空而不執行』，茫然不知所指。萬曆甲戌年，我遊方到河中，與道友妙峰在山**寺結冬安居，因此校對刊刻這部論著，忽然有所領悟。等到我揭開簾子，看到風吹樹葉，飄揚滿空，於是自己驗證說：僧肇真沒有欺騙我啊。我每次用這件事來開導別人，別人都說：『變動中有不變動的東西。』我笑著說：『如果這樣，那麼道理就不能』
【English Translation】 English version: His virtue. Yet it has not been heard of descending upon the countryside. Now, Zhang Mingqiu of Longshan, because of his sincere filial piety, has moved the sweet dew to descend upon the locust tree in his courtyard, fragrant and exceptionally beautiful, not dissipating for more than ten days. What is the reason for this? I will attempt to discuss it. Filial piety is the constant way of Heaven, the righteousness of Earth, and the code of conduct for the people. When the virtue of filial piety reaches its peak, the qi of harmony will be nurtured; when the qi of harmony is nurtured, the pure qi will be guarded; when the pure qi is guarded, the virtue of Heaven will be united; when the virtue of Heaven is united, auspicious omens will respond. Therefore, sweet dew descends, and sweet springs gush forth. Filial piety is one, from the Son of Heaven to the common people, there is originally no difference. It is just that those whose hearts are complete and whose qi is sufficient will have a faster response, and the length of time is also like this. Therefore, I say that Zhang Mingqiu's filial piety naturally has something he himself does not know, so the auspicious omens respond for so long, and those who explain this matter still have something unsaid. Alas, the human heart has been immersed in desires for too long. Yet there is no one who does not have this form, and having this form, there is no one who does not have this nature. When the nature is fully developed, the virtue of filial piety is complete, and auspicious omens respond. If everyone is like Zhang Mingqiu, one family practices filial piety, and the whole village will promote filial piety; if trillions of families promote filial piety, to the point of the whole country, and even the world, then people will not be inferior to sages, and affairs will not be inferior to the ancients, then the world and the country can reach the highest realm, merging with the primordial, and jointly enjoying the happiness of the Huaxu clan. I will certainly say that all dew is sweet, and all springs are sweet, and eating and drinking are according to what is suitable, without waiting for praise and patting one's belly, so why should auspicious omens be regarded as a matter of concern?
Explanation of the Word 'Bu Qian' (不遷) [Immovable]
My student, Liang Sixiang, prostrates and makes a bow, requesting me to commend his style name. I give him the style name 'Bu Qian', the meaning of which is taken from Sengzhao's [a famous buddhist philosopher] thesis. When I was young, I read Sengzhao's works, and when I read 'Whirlwinds overturn mountains, yet they are always still; the Yangtze and Yellow Rivers rush, yet they do not flow; dust flies and rolls, yet it does not move; the sun and moon hang in the sky, yet they do not revolve', I was at a loss as to what it meant. In the year Jiaxu of the Wanli era, I traveled to Hezhong, and with my fellow practitioner Miaofeng, we spent the winter retreat at the Shan** Temple. Therefore, I proofread and engraved this treatise, and suddenly I had some understanding. When I lifted the curtain and saw the wind blowing the leaves of the trees, fluttering and filling the sky, I then verified it myself and said: Sengzhao truly did not deceive me. Every time I used this matter to enlighten others, they would say: 'There is something immovable in the midst of movement.' I would laugh and say: 'If that is so, then the principle cannot be'
遷。非肇公所謂物不遷也。然既曰。即物不遷。豈舍物以求理。釋動以求靜哉。梁生諱四相。然萬物靡不為此四相所遷。而不遷之物。非常情所可測識。獨肇公洞見肺肝。今梁生歸心法門。其有志於此乎。茍得不遷之妙。則日用現前。種種動靜閑忙。逆順苦樂。得失勞逸。利衰譭譽。以至富貴貧賤。大而禍患死生。則了不見有纖毫去來相也。即釋迦之分身。觀音之隨應。普賢之萬行莊嚴。乃至世出世法。一口吸盡。又奚止於現宰官身而說法者乎。由是觀之。堯舜以之垂拱。伊呂以之救民。顏子以之簞瓢。孔子所以無入而不自得也。子在川上曰。逝者如斯夫。不捨晝夜。嗟乎。夫子此語。真長夜夢中木鐸也。肇公引而伸之。老人以此字梁生。能無負此語。可稱聖門的骨子。況法門乎。
黃用中字說
黃生元衡。餘字之曰用中。因為之說。夫中非有體。安可用耶。以衡視之。其中自見。然衡為天下平。萬物之準也。人之所必信。可不言而喻。惜乎。人知衡之可信。而不知其用中在是。猶凡人知食之可飽。而不知可飽者味耳。以味精而食粗也。故曰惟精惟一。允執厥中。不知味則不知精。不知中則不善用。能用其中。始稱大用。黃生志之。
歐嘉可字說
歐生興際。遠來謁余。少年勤苦。余見而嘉
【現代漢語翻譯】 遷，並非僧肇（Zhao）所說的『物不遷』（事物不遷滅）之意。然而既然說『即物不遷』，難道是捨棄事物去尋求理，拋開動而去尋求靜嗎？梁生（Liang Sheng）避諱四相（生、住、異、滅），然而萬物沒有不被這四相所遷變的。而不遷變的事物，不是普通情識所能測知的。只有僧肇（Zhao）徹底洞察了其中的奧妙。現在梁生（Liang Sheng）歸心佛法，大概是有志於此吧。如果能夠領悟不遷的妙處，那麼日常所面對的種種動靜閑忙、逆順苦樂、得失勞逸、利衰譭譽，乃至富貴貧賤，大到禍患生死，就完全看不到有絲毫的來去之相。即使是釋迦（Shakya）的分身，觀音（Guanyin）的隨緣應化，普賢（Samantabhadra）的萬行莊嚴，乃至世間和出世間的一切法，都能一口吸盡。又豈止是化現宰官之身說法呢？由此看來，堯舜（Yao and Shun）因此而垂拱而治，伊尹（Yi Yin）、呂尚（Lü Shang）因此而救民於水火，顏回（Yan Hui）因此而安於簞食瓢飲，孔子（Confucius）因此而無論處於何種境地都能自得其樂。孔子（Confucius）在河邊說：『逝者如斯夫，不捨晝夜。』唉！夫子的這句話，真是長夜夢中的木鐸啊！僧肇（Zhao）引用並加以闡發。我用這個『遷』字來勉勵梁生（Liang Sheng），希望他不要辜負這句話，可以稱得上是聖門的棟樑，更何況是佛門呢？
黃用中（Huang Yongzhong）字說
黃生（Huang Sheng）名元衡（Yuanheng），我給他取的字是『用中』，併爲此作解釋。所謂『中』，並非有固定的形體，又怎麼能用呢？用衡器來觀察，其中正自會顯現。然而衡器是用來衡量天下是否公平，是萬物的準則，是人們必定會相信的，其中的道理不用說也能明白。可惜啊！人們只知道衡器的可信，卻不知道『用中』就在其中。就像普通人只知道食物可以吃飽，卻不知道能吃飽的是食物的味道一樣。因為味道精妙而食物粗糙。所以說『惟精惟一，允執厥中』。不知道味道就不知道精，不知道中就不能善用。能夠運用其中，才稱得上是大用。黃生（Huang Sheng）要記住啊。
歐嘉可（Ou Jiake）字說
歐生（Ou Sheng）名興際（Xingji），從遠方來拜見我。年紀輕輕就勤奮刻苦，我見了很高興。
【English Translation】 『Change.』 This is not what Venerable Zhao (Zhao, a famous Buddhist philosopher) meant by 『things do not move』 (that things do not perish). However, since it is said, 『Precisely in things, there is no movement,』 how could one abandon things to seek principle, or relinquish movement to seek stillness? Liang Sheng (Liang Sheng, a person's name) avoids the four characteristics (birth, abiding, change, and extinction), yet all things are invariably moved by these four characteristics. That which does not move cannot be fathomed by ordinary perception. Only Venerable Zhao (Zhao) thoroughly saw through its essence. Now that Liang Sheng (Liang Sheng) has turned his heart to the Dharma, he probably aspires to this. If one can grasp the subtlety of non-movement, then in daily life, all kinds of movement and stillness, leisure and busyness, adversity and ease, gain and loss, labor and rest, benefit and harm, praise and blame, and even wealth and poverty, and on a larger scale, misfortune and death, one will see no trace of coming and going. Even the emanations of Shakya (Shakya, the Buddha), the responsive manifestations of Guanyin (Guanyin, Avalokiteśvara), the majestic adornments of Samantabhadra's (Samantabhadra, a Bodhisattva) myriad practices, and even all worldly and supramundane dharmas, can be swallowed in one gulp. How could it be limited to manifesting as a government official to preach the Dharma? From this perspective, Yao and Shun (Yao and Shun, legendary sage emperors) governed by doing nothing, Yi Yin and Lü Shang (Yi Yin and Lü Shang, famous ministers) saved the people from suffering, Yan Hui (Yan Hui, Confucius's disciple) was content with simple food and drink, and Confucius (Confucius, a great philosopher) was at ease in any situation. Confucius (Confucius) said by the river, 『It passes on like this, never ceasing day and night.』 Alas! This saying of the Master is truly a wooden bell in a long night's dream! Venerable Zhao (Zhao) quoted and expanded on it. I use this word 『change』 to encourage Liang Sheng (Liang Sheng), hoping that he will not fail to live up to this saying, and can be called a pillar of the sage's gate, let alone the Dharma gate?
Explanation of the Name Huang Yongzhong (Huang Yongzhong, a person's name)
Huang Sheng's (Huang Sheng, a person's name) given name is Yuanheng (Yuanheng, a person's name), and I named him Yongzhong (Yongzhong, a person's name), and I will explain it. 『Middle』 does not have a fixed form, so how can it be used? Observe it with a balance, and its middle will naturally appear. However, a balance is used to measure fairness in the world and is the standard for all things, something that people will surely trust, and the principle within it can be understood without saying. Alas! People only know that the balance is trustworthy, but they do not know that 『using the middle』 is within it. It is like ordinary people only know that food can fill them, but they do not know that what fills them is the taste of the food. Because the taste is refined while the food is coarse. Therefore, it is said, 『Be refined, be unified, sincerely hold to the middle.』 If you do not know the taste, you do not know refinement; if you do not know the middle, you cannot use it well. Being able to use the middle is called great use. Huang Sheng (Huang Sheng) must remember this.
Explanation of the Name Ou Jiake (Ou Jiake, a person's name)
Ou Sheng's (Ou Sheng, a person's name) given name is Xingji (Xingji, a person's name), and he came from afar to visit me. He is diligent and hardworking at a young age, and I am very pleased to see him.
其志。因字之曰嘉可。凡曰可者。訓為僅可。僅則有所未盡。非也。夫人之慾於心者。可則嗜之。不可則厭之。且心之嗜慾。不盡不止。亦有欲盡而不止者。豈曰僅哉。是古今之人。雖在可中。而不知其可也。獨禪門向上一路。以心印心。謂之印可。在聖人則曰無可不可。然無不可者。則無有不可者矣。故舉世之人與物。世與時。時與命。皆有確然不易之可。茍知其不易之道。則窮達一際。險夷一致。出處一時。如斯則無不可者矣。人能洞見此可。則無往而非所遇也。歐生知此之際。名為實際。實際豈小可哉。
士修字說
鄭生尚志問字于予。予字之曰士修。蓋志於道。非修不足以盡道。然道在吾人。本來具足。無欠無餘。良由物慾葑蔽。而失其固有。以致六鑿相攘。六官失職。此愚不肖者所不及。即有志者。又或賢者行之過。智者知之過。聖人所以折衷之。抑其太過。引其不及。歸於大中至正之體。以完其本有。不失其天真。故謂之修耳。非舍此之外別有修也。故曰。修道之謂教。是知聖人教人。非有益於人也。但就其所賦而裁成之。因其所志而引發之。以至於日用見聞知覺之間。起居食息之內。無非本明獨露之地。苦於夙習而障之。故即其所明以通其蔽。如目為色蔽。即色以通之。耳為聲蔽。即聲以
【現代漢語翻譯】 現代漢語譯本： 他（某人）的志向。因此用『嘉可』來稱呼他。凡是稱為『可』的，解釋為『僅僅可以』。僅僅，就有所未盡之處，這是不對的。人的慾望在於內心，可以的就喜歡它，不可以的就厭惡它。而且內心的嗜好慾望，不達到目的不會停止，也有想要停止卻不能停止的。難道能說是『僅僅可以』嗎？這是古今的人，即使在『可』之中，卻不知道其中的『可』。只有禪宗的向上之路，以心印心，稱之為『印可』。在聖人那裡就說是『無可無不可』。然而沒有不可以的，就沒有什麼是不可以的了。所以舉世的人和事物，世事和時運，時運和命運，都有確然不變的『可』。如果知道這不變的道理，那麼窮困和顯達都是一樣的，危險和平坦都是一致的，出仕和隱退都是一樣的。像這樣就沒有什麼是不可以的了。人如果能洞察這『可』，那麼無論到哪裡都不是偶然的遭遇。歐生知道這個道理，稱之為『實際』。『實際』難道是小小的『可』嗎？
士修的字說 鄭生尚志向我求字。我給他取字為『士修』。大概立志于道，不修養就不足以窮盡道。然而道在我們人自身，本來就具備充足，沒有欠缺沒有剩餘。實在是由於物慾的矇蔽，而失去了它原有的東西，以至於六種感官互相侵擾，六種官能失去職守。這是愚笨不賢的人所不能達到的。即使是有志向的人，又或者賢人實行它太過，智者理解它太過。聖人因此調和折中，抑制那太過的部分，引導那不足的部分，迴歸到大中至正的本體，來完善他本有的東西，不失去他的天真。所以稱之為『修』罷了。不是捨棄這個之外另外有修養。所以說：『修道稱之為教』。由此可知聖人教人，不是要增加人的什麼東西，只是就他所稟賦的加以裁製成就，根據他的志向加以啓發引導，以至於在日常的見聞知覺之間，起居飲食之內，無不是本性光明獨自顯露的地方。苦於長久以來的習氣而遮蔽了它，所以就從他所明瞭的來疏通他的遮蔽。比如眼睛被顏色遮蔽，就用顏色來疏通它；耳朵被聲音遮蔽，就用聲音來疏通它。
【English Translation】 English version: His aspiration. Therefore, he was named 『Jia Ke』 (嘉可, literally 『praiseworthy can』). Whenever 『Ke』 (可, can) is mentioned, it is interpreted as 『merely can』. Merely, then there is something not fully realized, which is incorrect. People's desires lie within their hearts; what is acceptable, they cherish; what is unacceptable, they detest. Moreover, the heart's cravings and desires do not cease until fulfilled, and there are also those that wish to cease but cannot. How can it be said to be 『merely can』? This is because people of the past and present, even within the realm of 『can』, do not understand its true meaning. Only the upward path of the Chan (禪, Zen) school, with mind-to-mind transmission, is called 『Yin Ke』 (印可, seal of approval). In the realm of sages, it is said to be 『Wu Ke Bu Ke』 (無可不可, nothing that cannot be). However, if there is nothing that cannot be, then there is nothing that is impossible. Therefore, all people and things in the world, worldly affairs and fortune, fortune and destiny, all have a certain and unchanging 『can』. If one understands this unchanging principle, then poverty and prosperity are the same, danger and safety are consistent, and entering public service and retiring into seclusion are the same. In this way, there is nothing that cannot be. If a person can deeply understand this 『can』, then wherever they go, it is not a chance encounter. Ou Sheng (歐生, a person's name) understood this principle and called it 『Shi Ji』 (實際, reality). Is 『reality』 merely a small 『can』?
Explanation of the Name Shi Xiu (士修) Zheng Shangzhi (鄭尚志, a person's name) asked me for a name. I named him 『Shi Xiu』 (士修). It is because aspiring to the Dao (道, the Way), without cultivation, is insufficient to fully realize the Dao. However, the Dao is inherent within us, complete and sufficient, lacking nothing and having nothing in excess. It is truly due to the obscuration of material desires that we lose our inherent nature, leading to the six senses conflicting with each other and the six faculties losing their function. This is beyond the reach of the foolish and unworthy. Even those with aspirations, or the virtuous, may practice it excessively, and the wise may understand it excessively. Therefore, the sages harmonize and moderate, restraining the excessive and guiding the insufficient, returning to the great mean and upright essence, to perfect their inherent nature and not lose their innate purity. Therefore, it is called 『cultivation』 (修) only. It is not that there is cultivation separate from this. Therefore, it is said: 『Cultivating the Dao is called teaching.』 From this, we know that the sages teach people not to add anything to them, but only to shape and perfect what they are endowed with, and to inspire and guide them according to their aspirations, so that in daily seeing, hearing, knowing, and feeling, in daily living and eating, there is no place that is not the manifestation of the inherent brightness. It is only obscured by long-standing habits, so we use what they understand to clear their obscurations. For example, if the eyes are obscured by color, we use color to clear it; if the ears are obscured by sound, we use sound to clear it.
通之。舌為味蔽。即味以通之。鼻為香蔽。即香以通之。身為觸蔽。即觸以通之。意以知蔽。即知以通之。洗其夙習。而發其本明。譬如磨鏡。垢凈明現。然鏡明本具。非因磨洗而增益之也。以其所習者道。故用志以啟之。茍無專一不拔之志。必為習染所奪。而日流於顛瞑。邈然而不知返。不足以為人矣。又足以稱士哉。故予曰。士貴乎志。志貴乎修也。為士修說。
徐子厚字說
徐生天載作禮請字。餘字之曰子厚。因為之說曰。天乃吾性之本然者。而言載者。義取效能載物也。傳曰致中和。天地位焉。萬物育焉。蓋中乃性之體。和乃性之德也。吾人能致盡其性。則體周而德廣。則能位天地。育萬物。此特性分之固然。第止性雖本具。茍非所養。則不能極廣大以盡精微。故余取其厚者。意欲深其所養。以重其厚。方能持載而不遺。故曰。風之積也不厚。則負大翼也無力。水之積也不厚。則負大舟也無力。然吾人本具性德。雖天然廣大。自非積養深厚。則負大任也無力。是故古之豪傑之士。賦特達之才者。靡不刻苦勵志。以淬其利器。以待天下國家之大用。以建千載不朽之大業。所以光照百世。澤流無窮。所謂源遠而流長。厚之至也。以其性為天地萬物之本。故能盡其性。則可與天地參。方盡丈夫之能事。
【現代漢語翻譯】 現代漢語譯本：貫通它們。舌頭被味覺矇蔽，就用味覺來貫通它。鼻子被氣味矇蔽，就用氣味來貫通它。身體被觸覺矇蔽，就用觸覺來貫通它。意識被知識矇蔽，就用知識來貫通它。洗去往昔的習氣，從而煥發本有的光明。譬如打磨鏡子，污垢乾淨了，光明自然顯現。然而鏡子的光明本來就具備，不是因為打磨擦洗而增加的。因為他們所學習的是'道'，所以要用意志來啓發它。如果缺乏專一不移的意志，必定會被習氣所奪，而日益沉溺於昏聵迷亂之中，茫然不知返回，這樣就不配做人了，又怎麼能稱得上是'士'呢？所以我說，'士'人最重要的是志向，志向最重要的是修養。這是為'士'人修養所作的論說。 徐子厚字說 徐生天載請求我為他取字，我為他取字為'子厚'，併爲此作說：'天'是吾人本性的本然狀態，而'載'字，取其效能承載萬物之義。《傳》中說：'達到中和，天地位焉，萬物育焉。'大概'中'是本性的本體，'和'是本性的德行。我們如果能夠充分發揮我們的本性，那麼本體就周遍而德行就廣大，就能使天地各安其位，萬物生長發育，這是本性所固有的。只是本性雖然本來具備，如果不是後天的培養，就不能極其廣大而盡其精微。所以，我取'厚'字，是希望他能加深他的修養，以加重他的厚度，才能擔當重任而不遺漏。所以說：風的積累如果不深厚，那麼承載巨大的翅膀就沒有力量；水的積累如果不深厚，那麼承載巨大的船隻就沒有力量。然而我們本來就具備本性的德行，雖然天然廣大，如果不是積累培養得深厚，那麼承擔重大的責任就沒有力量。因此，古代的英雄豪傑之士，那些天賦異稟的人，沒有不刻苦勵志，來磨礪他們的利器，以等待天下國家的大用，以建立千載不朽的大業，所以光照百世，恩澤流傳無窮，這就是所謂的源遠而流長，厚之至極啊。因為他們的本性是天地萬物的根本，所以能夠充分發揮他們的本性，就可以與天地參合，才能充分發揮大丈夫的才能。
【English Translation】 English version: Penetrate them. The tongue is obscured by taste; use taste to penetrate it. The nose is obscured by fragrance; use fragrance to penetrate it. The body is obscured by touch; use touch to penetrate it. The mind is obscured by knowledge; use knowledge to penetrate it. Wash away the habitual tendencies of the past, and thereby reveal the inherent brightness. It is like polishing a mirror; when the dirt is gone, the brightness naturally appears. However, the mirror's brightness is inherent; it is not increased by polishing. Because what they learn is the 'Tao' (道, the Way), use will to enlighten it. If there is a lack of focused and unwavering will, one will inevitably be seized by habitual defilements, and will sink further into confusion and ignorance, unaware of the way back. Such a person is not worthy of being called a 'person,' let alone a 'scholar' (士). Therefore, I say, what is most important for a 'scholar' is aspiration, and what is most important for aspiration is cultivation. This is a discourse on the cultivation of 'scholars'. A Discourse on the Name of Xu Zihou Xu Sheng Tianzai asked me to give him a name. I named him 'Zihou' (子厚), and wrote this discourse for it: 'Tian' (天, Heaven) is the inherent state of our nature, and 'Zai' (載) is taken to mean that the nature can carry all things. The 'Commentary' says: 'Attain equilibrium and harmony, and Heaven and Earth will be in their proper places, and all things will flourish.' Generally, 'equilibrium' is the substance of nature, and 'harmony' is the virtue of nature. If we can fully develop our nature, then the substance will be complete and the virtue will be vast, and we can enable Heaven and Earth to be in their proper places and all things to grow and develop. This is inherent in our nature. However, although nature is inherently complete, if it is not cultivated, it cannot reach its greatest extent and exhaust its subtlety. Therefore, I take the word 'Hou' (厚, thick, substantial), hoping that he can deepen his cultivation to increase his substantiality, so that he can bear great responsibilities without omission. Therefore, it is said: If the accumulation of wind is not substantial, then it will not have the strength to carry great wings; if the accumulation of water is not substantial, then it will not have the strength to carry great boats. However, we inherently possess the virtue of nature, and although it is naturally vast, if it is not accumulated and cultivated deeply, then we will not have the strength to bear great responsibilities. Therefore, the heroes and outstanding scholars of ancient times, those with extraordinary talents, all diligently cultivated their aspirations to sharpen their weapons, in order to await the great use of the world and the nation, and to establish great achievements that would last for thousands of years. Therefore, their light shines on hundreds of generations, and their grace flows endlessly. This is what is meant by a source that is far-reaching and a flow that is long-lasting, the ultimate in substantiality. Because their nature is the root of Heaven, Earth, and all things, they can fully develop their nature, and thus can participate with Heaven and Earth, and fully realize the abilities of a great man.
能事畢。則可名為人。否則與物同腐朽。又何以稱丈夫哉。是以聖人處其厚。不處其薄。居其實。不居其華。去華取實。厚之道也。故餘字之曰。子厚。子其勉之。
容我字說
天地至大。萬物無所不容。而且曰容我。豈我獨不能見容哉。雖然必有說矣。昔人有云。誰雲天地寬。出門惟有礙。是亦有不能見容者。非天地不能容我。由我不能容於天地耳。是以聖人幷包萬物而不為己有。不為己有是無我。無我則無物。無物則無物與敵。無物與敵。則物我忘。物我忘。則物皆我。物皆我。則我混于萬物矣。以其混同。故能容我。此聖人之能事也。唯忘機者似之。故以此字李丈人。
謝汝忠字說
章貢孺子。名曰上嘉。請余為字。字之曰汝忠。謂移孝于忠。固上之所嘉者也。以孺子得丙而生。丙火象君德也。陽明而剛正。外剛而中柔。德之實也。故曰柔嘉。謂陽剛而陰柔。君剛而臣柔。此上下之正。天地之和也。以大來而小往。陽求陰。陰入陽。故在卦為離為火。在人為心為目。心精而溢於目。目視而主於心。內外一也。故君之求臣。如心之於目。臣之事君。若目之於心。是則內外一而用不異。德合而功成。故可嘉也。否則殆已。所謂耳視而目聽。則天君失守。五官失職。求其嘉也。詎不難乎哉。
【現代漢語翻譯】 現代漢語譯本：把該做的事情都做完，這樣才可以稱作是人，否則就和東西一樣腐爛，又怎麼能稱得上是大丈夫呢？因此，聖人處事選擇敦厚，不選擇輕薄；追求實在，不追求虛華。捨棄虛華而選擇實在，這是敦厚的原則。所以，我給您取字叫做『子厚』，希望您努力做到這樣。
容我字說
天地至大，萬物沒有不能包容的，卻說『容我』，難道我獨獨不能被包容嗎？雖然如此，一定有原因的。過去有人說：『誰說天地寬廣？出門處處有阻礙。』這就是不能被包容的情況。不是天地不能包容我，而是我不能包容於天地。因此，聖人包容萬物而不據爲己有。不據爲己有就是無我，無我則沒有外物，沒有外物就沒有與自己對立的事物。沒有與自己對立的事物，那麼物與我就會互相遺忘。物我兩忘，那麼萬物都是我，萬物都是我，那麼我就融入萬物之中了。因為這種融合，所以能夠包容我。這是聖人所能做到的。只有忘卻心機的人才像這樣。所以用這個字送給李丈人（對長者的尊稱）。
謝汝忠字說
章貢（地名）有個孩子，名叫上嘉，請我為他取字，我給他取字叫做『汝忠』，意思是把孝順之心轉移到忠君之上，這正是君上所嘉獎的。因為這個孩子在丙日出生，丙火象徵君王的德行，光明而剛正，外表剛強而內心柔和，這是德行的實質。所以說『柔嘉』，意思是陽剛而陰柔，君王剛強而臣子柔順，這是上下之間的正道，天地之間的和諧。因為大的來而小的往，陽尋求陰，陰進入陽，所以在卦象上是離卦，象徵火；在人身上是心和眼睛。心精明而溢於眼睛，眼睛看東西而主導於心，內外是一致的。所以君王尋求臣子，就像心對於眼睛；臣子侍奉君王，就像眼睛對於心。這樣內外一致，作用沒有差異，德行相合，功業才能成功，所以值得嘉獎。否則就危險了。如果像耳朵用來看，眼睛用來聽，那麼天君（指心）就會失去主導，五官就會失去職能，想要得到嘉獎，難道不是很難嗎？
【English Translation】 English version: Only when you have accomplished all that you should, can you be called a person. Otherwise, you will decay like any other object. How then can you be called a great man? Therefore, the sage dwells in thickness, not in thinness; resides in substance, not in splendor. He discards splendor and takes substance. This is the way of thickness. Therefore, I name you 『Zihou』 (子厚, literally 『Master Thickness』). May you strive to live up to it.
Explanation of the Name 『Rongwo』 (容我, literally 『Accept Me』)
Heaven and earth are vast, and all things are accommodated within them. Yet it is said 『Rongwo.』 Can it be that I alone cannot be accommodated? Surely there must be a reason. In the past, someone said, 『Who says heaven and earth are wide? When I go out, there are only obstacles.』 This is also a case of not being accommodated. It is not that heaven and earth cannot accommodate me, but that I cannot accommodate myself to heaven and earth. Therefore, the sage embraces all things without possessing them as his own. To not possess them as his own is to be without self. To be without self is to be without things. To be without things is to have no adversaries. With no adversaries, things and self are forgotten. When things and self are forgotten, then all things are me. When all things are me, then I am merged with all things. Because of this merging, I can be accommodated. This is what the sage is capable of. Only those who forget scheming are like this. Therefore, I give this name to Elder Li (李丈人, a respectful term for an elder).
Explanation of the Name 『Xie Ruzhong』 (謝汝忠, literally 『Thank You for Your Loyalty』)
A child from Zhanggong (章貢, a place name), named Shangjia (上嘉), asked me to give him a name. I named him 『Ruzhong.』 It means to transfer filial piety to loyalty to the ruler, which is what the ruler praises. Because this child was born on the Bing day (丙日, one of the Heavenly Stems), Bing fire symbolizes the virtue of the ruler, bright and upright, outwardly strong but inwardly gentle, which is the essence of virtue. Therefore, it is said 『Roujia』 (柔嘉, literally 『Gentle Excellence』), meaning yang is strong and yin is gentle, the ruler is strong and the subject is gentle. This is the correct way between superiors and inferiors, the harmony between heaven and earth. Because the great comes and the small goes, yang seeks yin, and yin enters yang, so in the hexagram it is Li (離, the trigram for fire), symbolizing fire; in a person, it is the heart and the eyes. The heart is refined and overflows into the eyes, the eyes see and are governed by the heart, the inside and outside are one. Therefore, the ruler seeking a subject is like the heart to the eyes; the subject serving the ruler is like the eyes to the heart. In this way, the inside and outside are one, and the function is not different, virtue is united, and merit can be achieved, so it is worthy of praise. Otherwise, it is dangerous. If the ears are used to see and the eyes are used to hear, then the heavenly ruler (天君, referring to the mind) will lose control, and the five senses will lose their function. How difficult would it be to seek praise?
是知人臣之事君。若目之聽命於心者。忠之至也。故予因其嘉而益嘉之。以忠固可嘉也。予觀孺子神邁而骨駿。氣和而心泰。大人之質也。語曰。大人者。不失赤子之心也。其實則預秉大人之象。業已見乎儀容體貌之間。即仲尼之為兒戲。陳俎豆。設禮容。豈非天有所授。而人有以成之耶。先生以是月。送孺子進小學。即詺此名。予字之曰以忠。先生欲予書此。藏之珍襲。將為孺子之左券云。
覺之字說
方遺民氏。從父宦遊衡。禮予問出世法。因請法名。詺之曰福心。以心為福田之本。眾善之所歸。如膏壤而生百穀也。復請字。字之曰覺之。以佛者覺也。古德云。即心即佛。以此心本來是佛。因迷之而為眾生。是迷覺之變也。吾人日用現前一念。覺則一念佛。唸唸常覺。則為常住佛。不覺則永墮迷途。失其故有。如人有目而居暗室。一無所見。所謂顛瞑而不自覺者也。以心是福田。以覺為種子。日用不覺。如有田不耕。安可以望有秋乎。吾故曰覺之。覺之者。種福之本也。方子能覺。則不辜本有。乃福之大者也。
讀達師洞聞字說
洞聞之語。則遵文殊擇圓通。以觀音耳根為勝。又以普賢心聞洞十方為準則。一以耳圓。一以心洞也。若在老憨分上。看他虛空與眉毛廝結。比比說法。萬象皆
【現代漢語翻譯】 現代漢語譯本：由此可知人臣侍奉君主，就像眼睛聽從心臟的命令一樣，這是忠誠的極致。所以我因為他（指孺子）的美好而更加讚賞他，因為忠誠本來就值得讚賞。我觀察這孩子，神采飛揚，骨骼雄健，氣度平和，心境安泰，是成大人的資質。俗話說：『大人，是不失去像嬰兒一樣純真的心。』實際上，他已經預先具備了成為大人的徵兆，這些都已體現在他的儀容體貌之間。就像孔子小時候玩遊戲，擺設祭祀用的器皿，演習禮儀，難道不是上天賦予了他某種天賦，而人又幫助他成就了這些嗎？先生在這個月，送這孩子進入小學，就給他起了這個名字（以忠），我給他取字為『以忠』。先生想讓我把這些寫下來，好好珍藏，將來作為這孩子的憑證。
覺之的字說
方遺民先生，跟隨他的伯父在衡州做官。他向我請教超脫世俗的方法，因此請求賜予法名。我給他起名為『福心』，因為心是福田的根本，是各種善行的歸宿，就像肥沃的土地能生長各種穀物一樣。他又請求賜予字，我給他取字為『覺之』，因為佛的意思就是覺悟。古德說：『即心即佛』，意思是說這顆心本來就是佛，因為迷惑而成爲了眾生，這就是迷惑和覺悟的變化。我們日常生活中當下的一念，覺悟就是一念佛，唸唸都能保持覺悟，就是常住佛。不覺悟就會永遠墮入迷途，失去原本就有的東西，就像人有眼睛卻住在黑暗的房間里，什麼也看不見，這就是所謂的顛倒昏昧而不自覺。心是福田，覺悟是種子，如果每天都不覺悟，就像有田不耕種，怎麼能期望有收穫呢？所以我說『覺之』，覺之，是種福的根本啊！方先生如果能夠覺悟，就不辜負他本有的佛性，這是最大的福報啊。
讀達師洞聞字說
『洞聞』這個詞，是遵循文殊菩薩選擇圓通法門，認為觀音菩薩的耳根最為殊勝，又以普賢菩薩的心聞能夠洞察十方為準則。一個是耳根圓通，一個是心能洞察。如果按照老憨的理解，看他虛空和眉毛緊密相連，處處都在說法，萬象都...
【English Translation】 English version: It is known that a subject serves his ruler as the eyes obey the heart, which is the ultimate loyalty. Therefore, I appreciate him (referring to the child) even more because of his goodness, for loyalty is inherently commendable. I observe this child, his spirit soaring, his bones strong, his temperament harmonious, and his heart at peace, possessing the qualities of a great man. As the saying goes, 'A great man is one who does not lose the heart of a child.' In fact, he already possesses the signs of becoming a great man, which are evident in his appearance and demeanor. Just like when Confucius played games as a child, arranging sacrificial vessels and practicing rituals, wasn't it that Heaven endowed him with some talent, and people helped him to achieve these things? This month, the teacher sent this child to elementary school and gave him this name ('Yi Zhong' meaning 'With Loyalty'), and I gave him the courtesy name 'Yi Zhong'. The teacher wants me to write these down and cherish them, to serve as proof for this child in the future.
Explanation of the Courtesy Name 'Jue Zhi'
Mr. Fang Yimin followed his uncle to Hengzhou as an official. He asked me about the method of transcending the world, so he requested a Dharma name. I named him 'Fu Xin' (meaning 'Blessed Heart'), because the heart is the root of the field of blessings, the destination of all good deeds, like fertile land that can grow all kinds of grains. He then requested a courtesy name, and I gave him the courtesy name 'Jue Zhi' (meaning 'Awareness'). Because Buddha means enlightenment. An ancient virtuous monk said, 'The mind itself is the Buddha,' meaning that this mind is originally the Buddha, but because of delusion, it becomes sentient beings. This is the transformation of delusion and enlightenment. Our present moment of thought in daily life, enlightenment is a moment of Buddha, and constantly being aware in every moment is the permanent Buddha. Without awareness, one will forever fall into delusion, losing what one originally had, just like a person with eyes living in a dark room, unable to see anything. This is what is called being upside down and confused without being aware. The heart is the field of blessings, and awareness is the seed. If one is not aware every day, it is like having a field without cultivating it, how can one expect to have a harvest? Therefore, I say 'Jue Zhi', awareness is the root of planting blessings! If Mr. Fang can be aware, he will not fail his inherent Buddha-nature, which is the greatest blessing.
Reading the Explanation of Dharma Master Da's Courtesy Name 'Dong Wen'
The term 'Dong Wen' (meaning 'Penetrating Hearing') follows Manjushri Bodhisattva's selection of the perfect penetration, considering Avalokiteshvara Bodhisattva's ear-root to be the most supreme, and also takes the standard of Samantabhadra Bodhisattva's mind-hearing penetrating the ten directions. One is the perfect penetration of the ear-root, and the other is the mind's ability to penetrate. According to old Han's understanding, seeing his emptiness and eyebrows closely connected, speaking the Dharma everywhere, all phenomena are...
聞。則三大士一場懡㦬。而紫柏此語。亦無地可寄矣。此處透得。方稱洞聞。
與堂主天香更字無隱說
堂主明桂。舊字天香。請海印老人易之。以其近於俗也。老人笑而應曰。名是假名。況真非可名。凡可名者皆俗耳。因而罷去。一日偶詣丈室白曰。弟子夜來夢師為更其字。及問字。何乃忘之矣。老人復大笑曰。生死涅槃皆如昨夢。然所可名字者。皆夢語也。善知諸法如夢。則一切名字語言。無非夢事。茍觀法如夢。則佛法常現前。因詺之曰無隱。意取分明目前。六根相對。無非佛事。且如靈云見桃花而悟道。香嚴聞擊竹以明心。此皆即聲色門頭而實證者。山谷道人。依晦堂和尚。乞指捷徑處。堂曰。祇如仲尼道。二三子。以我為隱乎。吾無隱乎爾。太史居常如何理論。公擬對。堂曰不是不是。一日。侍堂山行次。時巖桂盛放。堂問曰。聞木樨華香么。公曰聞。堂曰。吾無隱乎爾。公釋然即拜曰。和尚恁么老婆心切。此乃者俗漢從香塵而得悟入者。堂主莫道從香塵而入者。可字無隱。其他又有隱耶。仲尼又曰。吾無行而不與二三子者。是丘也。參。
虛懷字說
五臺竹林大師。入滅之明年戊午。門人大謙遠來匡山。求予為塔銘。公受業京都。西山碧雲寺。碧雲為王城勝剎。四事之豐。第一
【現代漢語翻譯】 現代漢語譯本： 聽聞此事，三大菩薩也會感到茫然不知所措。紫柏的這些話，也無處可以寄託了。能在此處徹底領悟，才可稱得上是真正聽聞。
與堂主天香更名為無隱的開示
堂主原名明桂，字天香。他請海印老人為他改字，因為覺得『天香』這個字過於俗氣。老人笑著說：『名字不過是假名，更何況真如本性是不可言說的。凡是可以被命名的，都是世俗的。』於是作罷。一天，堂主偶然來到老人的房間，說道：『弟子昨夜夢見師父為我改了字，但醒來卻忘記了是什麼字。』老人再次大笑說：『生死涅槃都如同昨夜的夢。然而，所有可以被命名的，都不過是夢中的話語。』如果能善於了知諸法如夢，那麼一切名字語言，無非都是夢中之事。如果能觀法如夢，那麼佛法就會時常顯現在眼前。因此，我為你命名為『無隱』，意思是說，分明就在眼前，六根所接觸的，無非都是佛事。比如靈云（一位禪師）見到桃花而悟道，香嚴（一位禪師）聽到擊竹的聲音而明心，這些都是從聲色門頭而得到真實證悟的例子。山谷道人（黃庭堅，北宋詩人），跟隨晦堂和尚（克勤圓悟禪師），請求指點捷徑。晦堂說：『就像仲尼（孔子）所說，『二三子，以我為隱乎？吾無隱乎爾。』太史（黃庭堅的官職）你平時是如何理解的？』黃庭堅想要回答，晦堂說：『不是，不是。』一天，黃庭堅陪同晦堂在山中行走，當時巖桂盛開。晦堂問：『聞到木樨（桂花）的香味了嗎？』黃庭堅說：『聞到了。』晦堂說：『吾無隱乎爾。』黃庭堅豁然開悟，立刻拜謝說：『和尚您真是婆心切切。』這正是這個俗人從香塵中得到悟入的例子。堂主，不要說從香塵而入者，可以字為無隱，難道其他還有什麼隱瞞嗎？仲尼又說：『吾無行而不與二三子者，是丘也。』參！
虛懷字說
五臺山竹林大師（一位禪師）圓寂的第二年戊午年，他的弟子大謙從遠方來到匡山，請求我為他寫塔銘。大謙在京都西山碧雲寺（寺廟名）出家。碧雲寺是王城中的著名寺廟，四事供養非常豐盛，堪稱第一。
【English Translation】 English version: Having heard this, even the three great Bodhisattvas would be at a loss. And Zibo's (a monk) words would have nowhere to be placed. Only by thoroughly understanding this point can one be said to have truly heard.
An Instruction on Changing the Name of Hall Master Tianxiang to Wuyin (No Hiddenness)
Hall Master's original name was Minggui, with the style name Tianxiang. He asked the Elder Haiyin to change it because he felt 'Tianxiang' was too vulgar. The Elder smiled and replied, 'Names are just provisional names, and moreover, true reality cannot be named. All that can be named is worldly.' So he dropped the matter. One day, the Hall Master happened to visit the Elder's room and said, 'Disciple dreamt last night that Master changed my style name, but upon waking, I forgot what it was.' The Elder laughed again and said, 'Birth, death, and Nirvana are all like last night's dream. However, all that can be named are just words in a dream.' If one is skilled at knowing that all dharmas are like dreams, then all names and languages are nothing but dream matters. If one views dharmas as dreams, then the Buddha-dharma will always be present. Therefore, I name you 'Wuyin,' meaning that clearly right before your eyes, the six senses are in contact with nothing but Buddha-activities. For example, Lingyun (a Chan master) attained enlightenment upon seeing peach blossoms, and Xiangyan (a Chan master) awakened to the mind upon hearing the sound of striking bamboo. These are all examples of those who attained true realization from the gate of sound and form. Taoist Shan Gu (Huang Tingjian, a poet of the Northern Song Dynasty), followed the monk Huitang (Keqin Yuanwu Chan Master), requesting guidance on the shortcut. Huitang said, 'Just like Zhongni (Confucius) said, 'Do you disciples think that I conceal anything from you? I conceal nothing from you.' How do you, Grand Historian (Huang Tingjian's official title), usually understand this?' Huang Tingjian wanted to answer, but Huitang said, 'No, no.' One day, Huang Tingjian accompanied Huitang on a walk in the mountains, and the rock osmanthus were in full bloom. Huitang asked, 'Do you smell the fragrance of the osmanthus?' Huang Tingjian said, 'I smell it.' Huitang said, 'I conceal nothing from you.' Huang Tingjian suddenly awakened and immediately bowed, saying, 'Venerable Monk, you are so kind and compassionate.' This is an example of a vulgar person attaining enlightenment from the dust of fragrance. Hall Master, don't say that only those who enter from the dust of fragrance can be styled Wuyin. Is there anything else that is hidden? Zhongni also said, 'I do nothing that I do not share with my disciples. That is Qiu (Confucius's given name).' Investigate!
Explanation of the Style Name Xuhuai (Empty Mind)
The year after the passing of Master Zhulin (a Chan master) of Bamboo Grove Monastery on Mount Wutai, his disciple Daqian came from afar to Mount Kuang, requesting me to write an inscription for his stupa. Daqian was ordained at Biyun Temple (temple name) in the Western Hills of Kyoto. Biyun Temple is a famous temple in the royal city, and its offerings of the four necessities are abundant, ranking first.
享僧中最勝欲樂者。公能捨此。而之寒巖冰雪中。親近知識。潛心佛法。竹林門人以千百計。獨公以末後光明不朽爲念。其存心重本可知已。及予與坐談。扣其所蘊。專注理觀。謹于律行。則其所趨。又非世諦碌碌者比。予甚嘉之。先字愈光。予嫌其炫也。乃為更之曰虛懷。蓋取其虛心而能受益也。良以眾生長寢生死而不寤者。直以沈瞑五欲積習濃厚。煩滿胸襟。故凡所舉措。皆為業資。以其執而不化其所有。則積垢益深。垢益深而業益重。積迷不已。而苦道愈長。終無返省。何光之有。究其所以。其心不虛之過也。聖人虛己以游世者。以能捨其所執耳。所執既舍則心自空。心空則境自寂。心空境寂。則物我兼忘。我忘則無能執之心。物忘則絕所執之境。斯則心境求之了不可得。虛之至也。其懷若此。則超然獨立而與道同遊。又何一物之可拘。纖塵之為累乎。然以無有入無有。妙行冥符。橫身為物。所謂不起滅定而現諸威儀。此至人涉世之能事。又豈止勞謙而已哉。蓋光而不耀者也。
聶應如字說
聶生游于達觀禪師之門。師字曰應如。予觀其字。因知師所以授生者。最上法門也。乃為之說。夫如非相似之說。蓋直指吾人本體而言。所謂真如者。乃一心之異稱也。然真則不妄。如則不變。故名真如。以其
心光明廣大。湛若虛空。其體寂然。乃至日往月來。昏明相代。云行鳥飛。風動塵起。四時循環。日夜無隙。種種變幻。起滅不停。而空體凝然寂然不動。吾人稟此真如之性。賴以成形。而為妄想遷流。榮辱憂喜好惡喜怒疾病禍患。乃至死生代謝。種種變幻而為遮障。是則自體本如。而今不如矣。故禪師因其固有而導之曰。子應當如。故曰應如。謂本來自如。而今不如。欲複本有。不必外求。但當如耳。茍如其本如。更何如哉。是知吾人聖凡不隔。端在迷悟如與不如之間。不如則凡。如則聖矣。般若云。所言如來者。即諸法如義。由是觀之。不獨心體本如。而一切諸法。近取諸身。則四大六根。細而披剝。則三十六物。內外皆如。遠取諸物。則山河大地。鱗介羽毛。草木微塵。極盡世間一切相狀。靡不皆如。故曰。青青翠竹。總是真如。鬱鬱黃花。無非般若。以此而觀。則諸法本自如如。諸法既如。又何好惡當情取捨。而為生死之業所留礙哉。所謂萬境本閑。而人自鬧。若人轉物即同如來。物轉則心境皆如。物我兼忘。聖凡平等。生死去來。如夢如幻。與吾靈覺之體。有何交涉。是故吾人有志出生死者。應當如也。故曰應如。子其識之。
何希有字說
何生字希有。篤志向道。人能向道。誠希有也。若真
【現代漢語翻譯】 現代漢語譯本 心光明廣大，清澈得如同虛空一般，它的本體是寂靜的。即使是日月交替，白天黑夜相互更迭，雲彩飄動，鳥兒飛翔，風吹動，塵土飛揚，四季循環，日夜沒有停歇，種種變化生起又滅去，但虛空的本體依然凝定寂靜，毫不動搖。我們人秉承這真如（Tathata，事物的真實本性）之性，依賴它形成形體，卻因為妄想而隨波逐流，被榮耀與恥辱、憂愁與喜悅、喜歡與厭惡、喜悅與憤怒、疾病與災禍，乃至死亡與出生等等種種變化所遮蔽。這樣看來，就是自體本來是如（Tathata，如實），而現在不如實了。所以禪師因為其固有之性而引導他說：『你應當如實。』所以說『應如』，是說本來就是如實的，而現在不如實，想要恢復本有的狀態，不必向外尋求，只要做到如實就可以了。如果能如實地做到本來的如實，又還需要怎麼樣呢？由此可知，我們人與聖人凡人之間並沒有隔閡，關鍵就在於迷惑與覺悟，如實與不如實之間。不如實就是凡人，如實就是聖人。《般若經》（Prajna Sutra）說：『所說的如來（Tathagata，佛的稱號之一），就是諸法如義。』由此來看，不僅心體本來是如實的，而且一切諸法，從近處來說，就是我們的身體，包括四大（地、水、火、風）六根（眼、耳、鼻、舌、身、意），細緻地分析，就是三十六物（指身體的各個組成部分），內外都是如實的。從遠處來說，就是山河大地，有鱗的、有甲的、有羽毛的動物，草木微塵，窮盡世間一切相狀，沒有一樣不是如實的。所以說：『青青翠竹，總是真如；鬱鬱黃花，無非般若。』由此來看，諸法本來就是如如（如實）的，諸法既然是如實的，又有什麼好惡可以動情，可以取捨，而被生死之業所牽絆呢？所謂萬境本來是清靜的，而人自己擾亂自己。如果人能轉化外物，就等同於如來，被外物所轉，那麼心境都會變得不如實。如果能物我兩忘，聖人凡人平等，生死去來，如同夢幻一般，與我們的靈覺之體又有什麼關係呢？因此，我們有志於脫離生死的人，應當做到如實啊！所以說『應如』，你好好記住它。
何希有字說
何生字希有（rare），立志追求真理。人能夠追求真理，確實是難得的。
【English Translation】 English version The mind's light is vast and expansive, clear and like empty space. Its essence is tranquil. Even as the sun and moon come and go, darkness and light alternate, clouds move and birds fly, wind blows and dust rises, the four seasons cycle, and day and night follow each other without pause, with all sorts of transformations arising and ceasing without end, the essence of space remains still and unmoved. We humans inherit this nature of Suchness (Tathata), relying on it to form our bodies, yet we are swept away by deluded thoughts, obscured by glory and shame, sorrow and joy, likes and dislikes, happiness and anger, sickness and misfortune, and even the cycle of birth and death. Thus, our inherent self is originally Suchness, but now it is not. Therefore, the Zen master, recognizing this inherent nature, guides us, saying, 'You should be Suchness.' Hence, it is said 'should be Suchness,' meaning that originally we are Suchness, but now we are not. To restore our original state, there is no need to seek externally; simply be Suchness. If we can be Suchness in our original Suchness, what more is needed? From this, we know that there is no separation between us and the sages; the key lies in delusion and enlightenment, between being Suchness and not being Suchness. Not being Suchness is being an ordinary person; being Suchness is being a sage. The Prajna Sutra says, 'What is meant by the Tathagata is the meaning of the Suchness of all dharmas.' From this perspective, not only is the essence of the mind originally Suchness, but all dharmas, taking our own bodies as an example, including the four great elements (earth, water, fire, and wind) and the six senses (eyes, ears, nose, tongue, body, and mind), when analyzed in detail, consist of the thirty-six substances (referring to the various components of the body), both internally and externally, are all Suchness. Taking external objects as an example, the mountains, rivers, and earth, scaled and shelled creatures, feathered creatures, plants, trees, and minute dust particles, encompassing all aspects of the world, are all Suchness. Therefore, it is said, 'The green bamboo is always Suchness; the luxuriant yellow flowers are none other than Prajna.' From this perspective, all dharmas are originally Suchness. Since all dharmas are Suchness, what likes and dislikes should we have, what should we accept or reject, to be hindered by the karma of birth and death? As it is said, 'The myriad realms are originally tranquil, but people disturb themselves.' If a person can transform external objects, they are the same as the Tathagata; if they are transformed by external objects, then both mind and environment become not Suchness. If we can forget both objects and self, and see sages and ordinary people as equal, and birth and death as coming and going like dreams and illusions, what connection does this have with our spiritual and aware essence? Therefore, those of us who aspire to escape birth and death should be Suchness! Hence, it is said 'should be Suchness,' you should remember this well.
Explanation of the Name He Xiyou (Rare)
He was born with the name Xiyou (Rare), and is determined to pursue the Way. It is truly rare for a person to be able to pursue the Way.
能見道。則更為希有。余嘗讀金剛經。至空生嘆世尊曰。希有。余甚疑之。及尋其未嘆以前。並無甚奇特。亦無玄妙語。惟言世尊著衣持缽。飯食經行。洗足敷座而已。更無別奇特也。空生何所見而驚歎若是。此語千載上下佛祖註解不破。忽被空生看破世尊行履處。不覺失聲乃爾。何生希有。果何所見而希有耶。茍如空生看破世尊處。看破自家屋裡。此蓋家常日用過活事耳。更指何法為希有法。何事為希有事耶。儻未著眼。但以文字相而爭誇讚嘆之。恐他日回頭一覷。則見又不希有矣。何生乞法語。以老人無法可說。故因其說。而說之以此。
香林字說
大都慈善長老。名真孝。達師字之曰。香林。請余為說。余居五羊時。見西洋番舶載旃檀至。詢其所產。則曰產香之國。最毒熱而多巨蛇。其蛇自毒。熱莫可解。獨賴此香以解之。故盤附其上。以得清涼。香因蛇毒而亦盛。且其樹孤生。生處不生眾草。獨香成林。故古德云。旃檀內絕凡材。今達師以香林美孝。字豈無謂哉。惟我釋迦本師出世。說戒定慧三學。獨專于戒。戒品甚多。獨尊梵網大戒。此戒乃是教菩薩法。非金剛心不能持之。伏睹經開戒品。以孝為本。故經云。孝名為戒。謂孝順父母。孝順師僧三寶。孝順至道之法。孝順一切眾生。且律載戒品
【現代漢語翻譯】 現代漢語譯本： 能見到真理（道）。那就更為稀有。我曾經讀《金剛經》，讀到須菩提（空生）讚歎釋迦牟尼佛（世尊）說：『希有。』我非常疑惑。等到尋找他未讚歎之前的內容，並沒有什麼奇特之處，也沒有玄妙的言語。只是說釋迦牟尼佛穿衣持缽，吃飯行走，洗腳鋪設座位罷了。再沒有其他奇特之處了。須菩提看到了什麼而如此驚歎呢？這句話千百年來佛祖的註解都無法破解。忽然被須菩提看破了釋迦牟尼佛的日常行履之處，不覺失聲讚歎如此。到底什麼是希有？究竟看到了什麼而覺得希有呢？如果像須菩提一樣看破了釋迦牟尼佛的境界，也看破了自己家裡的一切，這不過是家常日用的生活瑣事罷了。還要指什麼法是希有之法？什麼事是希有之事呢？如果還沒有真正看清，只是根據文字表面而爭相誇讚，恐怕將來回頭一看，就會覺得又不希有了。何必來乞求法語呢？因為我這個老頭子沒有什麼法可以說，所以就根據你所說的，來談談這些。
香林字說
大都慈善寺的長老，法名真孝。達師給他起的字是香林。請我來解釋這個字。我住在廣州（五羊）的時候，看到西洋的商船運載著旃檀（一種香木）來到這裡，詢問它的產地，他們說產自香料之國。那裡非常炎熱而且有很多巨蛇。那些蛇自身帶有劇毒，炎熱也難以忍受，唯獨依靠這種香木來解毒散熱。所以蛇就盤繞在香木上，以獲得清涼。香木因為蛇毒而更加茂盛。而且這種樹木是單獨生長的，生長的地方不生長其他草木，只有香木成林。所以古德說：『旃檀內部沒有凡俗的木材。』現在達師用香林來讚美真孝，這個字難道沒有意義嗎？我們釋迦本師（釋迦牟尼佛）出世，宣說戒定慧三學，尤其專注于戒律。戒律的品類很多，唯獨推崇《梵網經》的大戒。這個戒律是教導菩薩的法，不是金剛之心不能持守。我看到經中開示戒律，以孝為根本。所以經中說：『孝名為戒。』就是說孝順父母，孝順師父僧眾三寶，孝順至高無上的真理，孝順一切眾生。而且律藏記載的戒律品類
【English Translation】 English version: To be able to see the Truth (Dao) is even more rare. I once read the Diamond Sutra and when I came to where Subhuti (Kong Sheng) praised Shakyamuni Buddha (World Honored One) saying, 'Rare indeed!' I was very doubtful. When I looked back at what came before his praise, there was nothing particularly strange or profound. It only spoke of the World Honored One wearing robes and carrying a bowl, eating, walking, washing his feet, and laying out a seat. There was nothing else unusual. What did Subhuti see that made him so astonished? For thousands of years, the annotations of Buddhas and Patriarchs have not been able to break through this. Suddenly, Subhuti saw through the World Honored One's daily conduct and couldn't help but exclaim in amazement. What exactly is rare? What did he see that made it rare? If one can see through the World Honored One's state, as Subhuti did, and also see through everything in one's own home, then these are just ordinary, everyday matters of life. What Dharma can still be called a rare Dharma? What event can still be called a rare event? If one has not truly seen clearly, but only argues and praises based on the surface of the words, then I fear that one day when one looks back, one will find that it is no longer rare. Why come seeking Dharma words? Because I, this old man, have no Dharma to speak, so I am just talking about these things based on what you have said.
Explanation of the Name 'Xiang Lin'
The elder of Dadu Charity Temple, whose Dharma name is Zhen Xiao. The teacher Da Shi gave him the name Xiang Lin. He asked me to explain this name. When I lived in Guangzhou (Wu Yang), I saw Western ships carrying sandalwood (a type of fragrant wood) here. I asked where it came from, and they said it came from a country of fragrances. It is very hot there and there are many giant snakes. The snakes themselves are highly venomous, and the heat is unbearable, but they rely on this fragrant wood to detoxify and cool down. So the snakes coil around the sandalwood to find coolness. The sandalwood becomes more luxuriant because of the snake venom. Moreover, this tree grows alone, and no other plants grow where it grows, only sandalwood forests. So the ancient worthies said, 'There is no ordinary wood inside sandalwood.' Now Da Shi uses Xiang Lin to praise Zhen Xiao, does this name have no meaning? Our Shakya Original Teacher (Shakyamuni Buddha) appeared in the world and taught the three studies of precepts, concentration, and wisdom, especially focusing on precepts. There are many categories of precepts, but the Great Precepts of the Brahma Net Sutra are especially revered. These precepts are the Dharma for teaching Bodhisattvas, and only a diamond heart can uphold them. I see that the sutra opens the precepts with filial piety as the root. Therefore, the sutra says, 'Filial piety is called the precepts.' That is, being filial to parents, being filial to teachers, the Sangha, and the Three Jewels, being filial to the supreme truth, and being filial to all sentient beings. Moreover, the Vinaya Pitaka records the categories of precepts.
。粗列五百。細則三千威儀。八萬細行。佛獨指孝字為本。意謂佛子能盡此孝。則一切戒品。一心具足。此豈非若旃檀孤生。三毒熱惱燒炙身心。無可解救。至依于戒。乃得清涼。豈非若旃檀能消蛇之大毒耶。孝生於眾生熱惱心地。自體清凈以消煩惱。煩惱逼而戒光圓。豈非若旃檀生於毒熱之地。自體清涼。而因熱毒以成其香耶。一孝全而眾戒滿。戒滿而孝愈真。如栴檀林。故曰香林。以之為名。不亦宜乎。此乃達大師不說而說也。余說為贅。
堅白字說
壽公為京都住持。雅志向上。喜近知識。雖未遊歷百城。而諸方名行尊宿至者。無不隨喜。可稱坐參。往親吾法兄古梅法師。師深器重。嘗以堅白字之。予因為之說曰。佛性之在纏。如摩尼之墮溷。蓮花之處泥。不為煩惱穢濁所昏。不為五欲淤泥所污。蓋其自性天然。本然清凈光明皎潔若此也。而人者。見穢濁而不知摩尼之光明。見淤泥而不知蓮花之香潔。是以汩汩塵勞。而不知自性之圓明也。公生長塵中。矯矯有出塵志。心期極樂。厭離生死。是果一念孤明。應緣常照。方且即塵勞作佛事。轉穢邦成凈土。又豈直以堅白同異目之哉。雖然志不磨不堅。心不洗不白。吾人志不堅磨以忍。心不白洗以戒。若忍至無生。戒歸自性。自性清凈。即所謂磨之不磷
【現代漢語翻譯】 現代漢語譯本：粗略來說有五百條戒律，細緻來說有三千條威儀，以及八萬條細行。佛陀唯獨指出孝字為根本，意思是佛弟子如果能盡到孝道，那麼一切戒律品行，都能一心具足。這難道不像旃檀（Sandalwood）孤零零地生長，三毒（Three poisons: greed, hatred, delusion）的熱惱燒灼身心，無可解救，直到依靠戒律，才能得到清涼嗎？這難道不像旃檀能消除蛇的大毒嗎？孝道生於眾生熱惱的心地，其自體清凈，可以消除煩惱。煩惱逼迫，而戒律的光芒更加圓滿，這難道不像旃檀生長於毒熱之地，自體清涼，卻因為熱毒而成就其香氣嗎？一份孝心圓全，而眾多戒律得以圓滿；戒律圓滿，而孝心更加真切，如同旃檀林，所以叫做香林。用這個來命名，不也很合適嗎？這乃是達大師不說而說的道理啊。我說的就顯得多餘了。
堅白字說
壽公是京都的住持，高雅的志向向上，喜歡親近有學識的人。雖然沒有遊歷過很多地方，但是各地的名僧大德來到這裡，他沒有不隨喜讚歎的，可以稱得上是坐禪參學。曾經親近我的法兄古梅法師，法師非常器重他，曾經用『堅白』二字來評價他。我因此為他解釋說：佛性（Buddha-nature）在被煩惱纏繞時，就像摩尼寶珠（Mani jewel）掉進糞坑，蓮花（Lotus）生長在泥土中，不會被煩惱的污穢所迷惑，不會被五欲（Five desires: form, sound, smell, taste, touch）的淤泥所污染。這是因為它的自性天然如此，本來就清凈光明皎潔。而人們，只看到污穢，卻不知道摩尼寶珠的光明；只看到淤泥，卻不知道蓮花的香潔。因此在塵世中奔波勞碌，卻不知道自性的圓滿光明。壽公生長在塵世中，卻有高尚的出塵之志，心向往極樂世界（Sukhavati），厭惡生死輪迴。這果真是一念孤明，應緣常照，正應該在塵世中做佛事，將污穢的國土轉變成清凈的凈土，又怎麼能僅僅用『堅白』的同異來衡量呢？雖然如此，志向不磨礪就不會堅定，心不洗滌就不會潔白。我們如果志向不堅定，就要用忍辱來磨礪；心不潔白，就要用戒律來洗滌。如果忍辱達到無生的境界，戒律迴歸自性，自性清凈，那就是所謂的磨礪也不會失去光澤。
【English Translation】 English version: Roughly speaking, there are five hundred precepts; in detail, there are three thousand forms of dignified behavior and eighty thousand fine practices. The Buddha uniquely points to the word 'filial piety' as the root, meaning that if a Buddhist disciple can fulfill this filial piety, then all precepts and virtues will be fully possessed in one mind. Is this not like a sandalwood (Chandana) tree growing alone, its body and mind scorched by the heat of the three poisons (greed, hatred, delusion), with no way to be saved, until relying on the precepts, it can obtain coolness? Is this not like sandalwood being able to eliminate the great poison of snakes? Filial piety arises from the hot and troubled mind of sentient beings, its own nature being pure, capable of eliminating afflictions. When afflictions press, the light of the precepts becomes even more complete. Is this not like sandalwood growing in a poisonous and hot land, its own nature being cool, yet its fragrance is perfected because of the heat and poison? One complete act of filial piety fulfills many precepts; when the precepts are fulfilled, filial piety becomes even more genuine, like a sandalwood forest, hence it is called a fragrant forest. Is it not fitting to use this as its name? This is the unspoken teaching of Great Master Da. My words are superfluous.
A Discourse on 'Firm and White' Characters
Master Shou was the abbot of a temple in the capital, with noble aspirations and a fondness for associating with knowledgeable people. Although he had not traveled extensively, he rejoiced in and praised all renowned and virtuous monks who came from various places, and could be considered a practitioner of seated meditation. He once visited my Dharma brother, Dharma Master Gu Mei, who deeply valued him and once used the words 'firm and white' to describe him. I therefore explained it to him, saying: The Buddha-nature (Buddha-nature) when entangled by afflictions, is like a Mani jewel (Mani jewel) fallen into a latrine, or a lotus (Lotus) growing in mud, not confused by the filth of afflictions, nor polluted by the mire of the five desires (Five desires: form, sound, smell, taste, touch). This is because its own nature is naturally so, originally pure, bright, and clear. But people see the filth and do not know the brightness of the Mani jewel; they see the mud and do not know the fragrance and purity of the lotus. Therefore, they rush about in the dust and toil, not knowing the complete brightness of their own nature. Master Shou grew up in the dusty world, yet has a noble aspiration to transcend it, his heart longing for the Pure Land of Ultimate Bliss (Sukhavati), detesting the cycle of birth and death. This is truly a single thought of solitary brightness, constantly illuminating in response to conditions, and should be used to perform Buddhist deeds in the dusty world, transforming the filthy land into a pure land. How can it be measured merely by the similarities and differences of 'firm and white'? Nevertheless, if the will is not tempered, it will not be firm; if the mind is not cleansed, it will not be white. If our will is not firm, we must temper it with patience; if our mind is not white, we must cleanse it with precepts. If patience reaches the state of non-birth, and the precepts return to the self-nature, the self-nature will be pure, which is what is meant by being polished without losing luster.
者是也。若磨之不磷。則涅亦不緇矣。堅則不壞。白則不渝。不壞不渝。實相常住。凈土無量壽。義在是乎。公果以吾言觀自心。則懷中之物。當自現前。是不負其親友也。不然則不獨負他人。抑且自負。公其勉旃。是為說。
自性說
嘗謂人生而主之者性。性一而品不一。至有聖賢之分者。以有生知學知困知之不同。由夫習之厚薄。故成有難易。生知之聖。故不世見。學困之知。正在習之厚薄耳。故曰。性近習遠。其是之謂乎。吾人多在學地。其用力之功。不必向外馳求。當知自性為主。於此著力。不能頓見自性。當驗習氣厚薄。切磋琢磨。于根本處著力。譬如磨鏡。塵垢若除。光明自現。吾人日用工夫。最簡最切。無過於此。故曰。學道之要但治習。習盡而性自盡耳。以其自性本明。更無增益。唯在人慾障蔽。貪瞋癡愛而為種子。沉湎其中。故為所困。是知困非窮困之困。蓋為惡習所困耳。孔子曰。不為酒困。此特被困之一端。凡厥有生。所困非一。不為諸障困。便稱大力量人。故學道人。第一先具勇猛根骨。如一人與萬人敵。大似李廣單騎。出入虜庭。吾人果於聲色貨利物慾場中。單刀出入。足稱雄猛丈夫。以此言學。但于不困處便見自性。非是離困之外。別求學知之功也。所以禪家言立地成佛者
【現代漢語翻譯】 現代漢語譯本： 這就是了。如果磨它卻不能使它發亮，那麼即使用黑泥塗染也不能使它變黑。堅固就不會損壞，潔白就不會改變。不損壞不改變，實相永恒存在。凈土無量壽的意義就在這裡啊。您如果用我的話來觀察自己的心，那麼您心中之物，自然會顯現出來。這樣才不辜負您的親友啊。不然的話，不僅辜負了他人，而且也辜負了自己。您要努力啊。這些是為您說的。
自性說
我曾經說過，人生來主宰自身的是自性。自性只有一個，但品性卻不相同。以至於有聖賢的區別，是因為有生而知之、學而知之、困而知之的不同。這是由於後天習染的深淺，所以成就的難易程度也不同。生而知之的聖人，所以世間罕見。學而知之和困而知之的人，關鍵在於後天習染的深淺。所以說：『性相近，習相遠。』說的就是這個道理吧。我們大多數人都在學習的階段，用功的地方，不必向外追求，應當知道自性是根本。在這裡下功夫。不能立刻見到自性，就要檢驗習氣的深淺，互相切磋琢磨，在根本的地方下功夫。譬如磨鏡子，塵垢如果去除，光明自然顯現。我們日常用功，最簡單最切要的，沒有超過這個的。所以說：『學道的要訣只在于去除習氣，習氣去除乾淨了，自性自然就完全顯現了。』因為自性本來光明，更沒有什麼需要增加的，只是因為人慾遮蔽，貪婪、嗔恨、愚癡、愛戀成為種子，沉溺在其中，所以被它們所困擾。要知道這裡的『困』不是窮困的『困』，而是被惡習所困擾。孔子說：『不為酒所困。』這只是被困擾的一個方面。凡是有生命的東西，所受的困擾不止一種。不被各種障礙所困擾，才能稱得上是具有大力量的人。所以學道的人，第一要具備勇猛的根基，像一個人與萬人對抗一樣，很像李廣單騎，出入匈奴的營帳。我們如果在聲色、錢財、物慾的場所中，單刀直入，就足以稱得上是雄猛的丈夫。用這個來說明學習，只要在不被困擾的地方就能見到自性，不是離開困擾之外，另外尋求學而知之的功夫。所以禪宗說立地成佛。 English version: That is it. If polishing it does not make it shine, then even if it is stained with black mud, it will not become black. If it is firm, it will not be damaged; if it is white, it will not change. Not damaged, not changed, the true nature is eternally abiding. The meaning of the Pure Land of Immeasurable Life lies here. If you observe your own mind with my words, then the thing in your heart will naturally appear. Only in this way will you not fail your relatives and friends. Otherwise, you will not only fail others, but also fail yourself. You must strive hard. These words are spoken for you.
On Self-Nature
I have often said that what governs a person from birth is self-nature. Self-nature is one, but qualities are not uniform. As for the distinction between sages and wise men, it is because of the differences between those who know from birth, those who know from learning, and those who know from struggling. This is due to the depth of acquired habits, so the ease or difficulty of achievement varies. Sages who know from birth are rarely seen in the world. For those who know from learning or struggling, the key lies in the depth of acquired habits. Therefore, it is said: 'By nature, men are nearly alike; by practice, they get to be wide apart.' This is what it means. Most of us are in the stage of learning. The effort we put in should not be directed outward. We should know that self-nature is fundamental. Put effort into this. If you cannot immediately see your self-nature, you should examine the depth of your habits, and diligently refine and polish yourself, focusing on the root. It is like polishing a mirror; if the dust and grime are removed, the light will naturally appear. Our daily practice is most simple and essential, and nothing surpasses this. Therefore, it is said: 'The key to learning the Way lies only in correcting habits. When habits are exhausted, self-nature will naturally be fully revealed.' Because self-nature is inherently bright, there is nothing to add. It is only obscured by human desires, with greed, hatred, ignorance, and love as seeds, and we are immersed in them, so we are troubled by them. Know that 'troubled' here is not the 'troubled' of poverty, but being troubled by bad habits. Confucius said: 'He was not troubled by wine.' This is just one aspect of being troubled. All living beings are troubled by more than one thing. If one is not troubled by various obstacles, then one can be called a person of great strength. Therefore, the first thing for a person learning the Way is to have a courageous foundation, like one person fighting against ten thousand, much like Li Guang (a famous general in the Han Dynasty) riding alone, entering and leaving the Xiongnu (nomadic people) court. If we can enter and leave the arenas of sensual pleasures, wealth, and material desires with a single sword, we can be called heroic and brave men. Using this to explain learning, one can see self-nature in the place where one is not troubled, not seeking the effort of learning outside of being troubled. Therefore, the Chan (Zen) school speaks of becoming a Buddha on the spot.
【English Translation】 That is it. If polishing it does not make it shine, then even if it is stained with black mud, it will not become black. If it is firm, it will not be damaged; if it is white, it will not change. Not damaged, not changed, the true nature is eternally abiding. The meaning of the Pure Land of Immeasurable Life lies here. If you observe your own mind with my words, then the thing in your heart will naturally appear. Only in this way will you not fail your relatives and friends. Otherwise, you will not only fail others, but also fail yourself. You must strive hard. These words are spoken for you.
On Self-Nature
I have often said that what governs a person from birth is self-nature. Self-nature is one, but qualities are not uniform. As for the distinction between sages and wise men, it is because of the differences between those who know from birth, those who know from learning, and those who know from struggling. This is due to the depth of acquired habits, so the ease or difficulty of achievement varies. Sages who know from birth are rarely seen in the world. For those who know from learning or struggling, the key lies in the depth of acquired habits. Therefore, it is said: 'By nature, men are nearly alike; by practice, they get to be wide apart.' This is what it means. Most of us are in the stage of learning. The effort we put in should not be directed outward. We should know that self-nature is fundamental. Put effort into this. If you cannot immediately see your self-nature, you should examine the depth of your habits, and diligently refine and polish yourself, focusing on the root. It is like polishing a mirror; if the dust and grime are removed, the light will naturally appear. Our daily practice is most simple and essential, and nothing surpasses this. Therefore, it is said: 'The key to learning the Way lies only in correcting habits. When habits are exhausted, self-nature will naturally be fully revealed.' Because self-nature is inherently bright, there is nothing to add. It is only obscured by human desires, with greed (tanlan), hatred (chenhen), ignorance (chichi), and love (ailian) as seeds, and we are immersed in them, so we are troubled by them. Know that 'troubled' here is not the 'troubled' of poverty, but being troubled by bad habits. Confucius said: 'He was not troubled by wine.' This is just one aspect of being troubled. All living beings are troubled by more than one thing. If one is not troubled by various obstacles, then one can be called a person of great strength. Therefore, the first thing for a person learning the Way is to have a courageous foundation, like one person fighting against ten thousand, much like Li Guang (a famous general in the Han Dynasty) riding alone, entering and leaving the Xiongnu (nomadic people) court. If we can enter and leave the arenas of sensual pleasures, wealth, and material desires with a single sword, we can be called heroic and brave men. Using this to explain learning, one can see self-nature in the place where one is not troubled, not seeking the effort of learning outside of being troubled. Therefore, the Chan (Zen) school speaks of becoming a Buddha on the spot.
。乃頓見自性而已。非是別有一佛可成。佛者覺也。即自己本有光明覺性。能見此性。立地便是聖人。到此則不見有生學困知之異。始是儘性工夫。此性一盡。則以之事君為真忠。以之事親為真孝。以之交友為真信。以之於夫婦為真和。施之於天下國家。凡有所作。一事一法。皆為不朽之功業。所謂功大名顯者無他術。由夫真耳。己酉冬暮。予舟次芙蓉江上。章含黎子見訪。睹其光儀瑩然冰玉。溫厚和雅。是其多生游心性地。習氣消磨。故發現于形儀之表者如此。即從此增進用力不已。直至私慾淨盡之地。聖賢不期至而自至耳。若夫功名事業。如響應聲。似影隨形。猶欬唾之餘耳。故曰道之真以治身。其緒餘以為天下國家。是皆自性之真光。非分外事也。君其志之。
憨山老人夢遊集卷第三十九 卍新續藏第 73 冊 No. 1456 憨山老人夢遊集
憨山老人夢遊集卷第四十
侍 者 福 善 日錄
門 人 通 炯 編輯
嶺南弟子 劉起相 重較
疏
五臺山造沉香文殊菩薩像疏
伏以清涼勝境。為萬聖之道場。大智文殊。乃七佛之師表。跡垂震旦。道化娑婆。作眾生之福田。開人天之眼目。歸依者福等恒沙。禮讚者德超塵劫。況復鏤形范像布
【現代漢語翻譯】 現代漢語譯本：於是立刻就能見到自己的本性。不是說另外還有一尊佛可以成就。佛，是覺悟的意思，就是自己本來就有的光明覺性。能夠見到這個本性，立刻就是聖人。到了這個地步，就看不出生而知之和學習後知之的區別了。這才是窮盡本性的功夫。這個本性一旦窮盡，那麼用它來侍奉君主就是真正的忠誠，用它來侍奉父母就是真正的孝順，用它來與朋友交往就是真正的誠信，用它來對待夫婦關係就是真正的和睦。把它施用於天下國家，凡是所作所為，一事一法，都是不朽的功業。所謂功大名顯，沒有其他的方法，都是因為真實而已。己酉年冬天的傍晚，我在芙蓉江上的船上，章含黎子來拜訪我，看到他光彩照人，像冰玉一樣，溫和敦厚，這是他多生以來用心於本性之地，習氣消磨殆盡，所以在形貌儀表上表現出來是這樣。如果從此更加努力，直到私慾完全消除的地步，聖賢的境界不用期望達到也會自然而然地達到。至於功名事業，就像回聲應和聲音，影子跟隨形體一樣，只不過是咳嗽吐痰的剩餘罷了。所以說，道的真諦用來修身，它的剩餘用來治理天下國家。這些都是自性真正的光芒，不是分外的事情。你好好記住它。
憨山老人夢遊集卷第三十九 卍新續藏第 73 冊 No. 1456 憨山老人夢遊集
憨山老人夢遊集卷第四十
侍 者 福 善 日錄
門 人 通 炯 編輯
嶺南弟子 劉起相 重較
疏
五臺山造沉香文殊菩薩像疏
恭敬地陳述，清涼山殊勝的境界，是諸佛菩薩的道場。大智文殊菩薩（Manjusri Bodhisattva），是過去七佛的老師。他的足跡遍佈震旦（古代中國的稱謂），他的教化普及娑婆世界（Saha World）。他為眾生開闢了培植福報的田地，開啟了人天眾生的眼目。歸依他的人所獲得的福報如同恒河沙粒一樣多，禮讚他的人所獲得的功德超越無數的劫數。更何況是雕刻他的形象，塑造他的法相，廣為佈施。
【English Translation】 English version: Thereupon, one immediately sees one's own nature. It is not that there is another Buddha to be attained. Buddha means 'awakening,' which is one's own inherent bright and awakened nature. To see this nature is to become a sage immediately. At this point, one sees no difference between those who know innately and those who learn through effort. This is the effort of exhausting one's nature. Once this nature is exhausted, then serving the ruler with it is true loyalty, serving one's parents with it is true filial piety, associating with friends with it is true trustworthiness, and treating one's spouse with it is true harmony. Applying it to the world and the nation, whatever one does, every deed and every law, is an immortal achievement. The so-called great merit and prominent fame have no other art; they are due to truth. In the winter evening of the year Ji-You, I was on a boat on the Furong River, and Zhang Hanli Zi visited me. Seeing his radiant appearance, like ice and jade, gentle and kind, it is because he has focused his mind on the ground of nature for many lifetimes, and his habits have been worn away, so that what is revealed in his appearance is like this. If he continues to increase his efforts from this point until the point where selfish desires are completely eliminated, the realm of sages will be reached naturally without expectation. As for fame and career, they are like echoes responding to sounds, like shadows following forms, merely the remnants of coughing and spitting. Therefore, it is said that the truth of the Dao is used to cultivate oneself, and its remnants are used to govern the world and the nation. These are all the true light of one's own nature, not extraneous matters. You should remember this well.
Hanshan (Han Shan) the Old Man's Dream Journey Collection, Volume 39 Supplement to the Buddhist Canon Continued, Volume 73, No. 1456, Hanshan (Han Shan) the Old Man's Dream Journey Collection
Hanshan (Han Shan) the Old Man's Dream Journey Collection, Volume 40
Attendant: Fu Shan (Good Fortune) Daily Record
Disciple: Tong Jiong (Penetrating Brightness) Edited
Lingnan Disciple: Liu Qixiang (Rising Auspiciousness) Revised
Memorial
Memorial for Building a Sandalwood Manjusri Bodhisattva (Manjusri Bodhisattva) Image on Mount Wutai
Humbly stating, the pure and cool, victorious realm is the Bodhimanda (sacred site of enlightenment) of all sages. Great Wisdom Manjusri (Manjusri Bodhisattva) is the teacher of the Seven Buddhas. His traces extend to Zhendan (ancient name for China), and his teachings transform the Saha World (Saha World). He creates fields of merit for sentient beings and opens the eyes of humans and devas. Those who take refuge in him receive blessings as numerous as the sands of the Ganges River, and those who praise him gain virtues that surpass countless kalpas (aeons). Moreover, carving his form, sculpting his image, and widely distributing them...
施莊嚴者哉。山僧某濫叨形服。幸托靈山。居中臺之極嶺。開十方之梵剎。感大士之威光。裂多生之業網。由是發心。愿造沉香菩薩一軀。請置本山供養。前來南粵。時歷三秋。弔影南遊。途經萬里。愧福輕而緣薄。且事重而人微。荏苒因循。向無寸效。今日幸逢南華之勝會。仗六祖之慈光。攝四眾之高人。結十方之善果。伏願貴官長者。達士名流。頓開智眼。剖破慳囊。舍心香一寸而價重三千。嚴法身一毛而福延萬劫。儻三十二相而多人共成。則百千億身而一時頓現。如是則人人盡歸金色界。個個同熏般若香。功德難思。福緣無量。謹疏。
廣城西小福園募齋糧疏
切以出塵離俗。不妨跡系人間。借假修真。自信心超世表。但以五行現在。四事應須。無能感動天人。必欲仰資檀越。山僧某掛錫五羊城外。藏修小福園中。六時禮誦。刻白社之蓮華。三業精勤。揭青林之貝葉。惟以杜緣日久。時值歲兇。貴賤同災。賢愚一劫。閉門連日。獨看瓦釜生塵。兀坐經旬。誰問香廚絕粒。既難分衛。未免循方。是以不惜千里辛勤。普化十方長者。幸生歡喜。大破慳貪。即一粒而至百千萬粒。共積須彌。以一人而引百千萬人。徑歸寶所。即摶食而為法食。功德難量。變熱惱而作清涼。福田無盡。金剛種子。普布人天。
【現代漢語翻譯】 現代漢語譯本： 莊嚴的施主啊。山僧我濫竽充數，忝居僧位，有幸依託靈山（指有靈氣的山），居住在中臺山的極高山嶺，開闢十方的佛寺。感念大士（指大菩薩）的威光，破裂多生以來的業障之網。因此發心，愿造一尊沉香菩薩像，請到本山供養。先前來到南粵（指廣東一帶），時間已經過了三年，孤身南遊，路途經過萬里。慚愧我福薄緣淺，而且事情重大而我能力微薄，時間流逝，因循守舊，至今沒有取得任何成效。今日有幸遇到南華寺（位於廣東韶關）的盛會，仰仗六祖（指禪宗六祖慧能）的慈悲之光，攝受四眾（指比丘、比丘尼、優婆塞、優婆夷）的高僧大德，結成十方的善果。懇請各位貴官長者、達士名流，頓然開啟智慧之眼，剖開吝嗇的錢囊，捨出一點心香，其價值卻重於三千世界，莊嚴法身的一根毫毛，其福報可以延續萬劫。如果三十二相（佛的三十二種殊勝相貌）能由眾人共同成就，那麼百千億身（指佛的化身）就能一時頓然顯現。這樣，人人都能歸於金剛（比喻堅固不壞的佛性），個個都能同沾般若（指智慧）之香。功德難以思議，福緣無量無邊。謹此疏文。
廣城西小福園募齋糧疏
深切地說，出離塵世，不妨礙身跡寄託於人間；借用虛幻的色身來修行真道，堅信內心可以超越世俗。只是因為五行（指構成世界的基本物質）現在存在，衣食住行四事應當具備，沒有能力感動天人，必定要仰仗各位施主的資助。山僧我在五羊城（廣州的別稱）外掛錫（指僧人雲遊四方，錫杖掛在某處暫時居住），在小福園中修行。六時（指晝夜六個時段）禮拜誦經，在白社（指蓮社，佛教徒結社唸佛的組織）中刻寫蓮花，身口意三業精進勤勉，在青林（指寺院）中書寫貝葉經。只是因為杜門謝客已經很久，又值年歲荒兇，無論貴賤都遭遇災難，賢明愚笨都經歷劫數。閉門連日，獨自看著瓦罐生出灰塵；兀自靜坐多日，有誰問津香廚已經斷糧。既然難以托缽乞食，就免不了四處奔走。因此不惜千里辛勞，普遍向十方長者募化，希望大家心生歡喜，大大破除慳吝貪心，即使是一粒米，也能變成百千萬粒米，共同積累成須彌山（佛教中的高山）；以一人之力，引導百千萬人，直接回歸寶所（指涅槃之地）。即使是簡單的食物，也能轉變為法食（指佛法），功德難以衡量；將熱惱轉變為清涼，福田無有窮盡。金剛種子（比喻堅固不壞的佛性），普遍播撒在人天之間。
【English Translation】 English version: O, dignified donors! I, a humble mountain monk, presumptuously wear these robes, fortunate to rely on the sacred mountain (referring to a mountain with spiritual energy), residing on the highest peak of Zhongtai Mountain, opening up monasteries in the ten directions. I am grateful for the majestic light of the Bodhisattva (referring to a great Bodhisattva), which shatters the net of karma from many lifetimes. Therefore, I have made a vow to create a sandalwood statue of the Bodhisattva and enshrine it in this mountain for worship. I came to Nan Yue (referring to the Guangdong area) some time ago, and three autumns have passed. Traveling alone to the south, I have journeyed tens of thousands of miles. I am ashamed of my light fortune and shallow connections, and that the task is heavy while my abilities are meager. Time has passed, and I have been procrastinating, achieving nothing. Today, I am fortunate to encounter the grand assembly of Nanhua Temple (located in Shaoguan, Guangdong), relying on the compassionate light of the Sixth Patriarch (referring to the Sixth Patriarch Huineng of Zen Buddhism), gathering eminent monks and virtuous people from the four assemblies (referring to Bhikshus, Bhikshunis, Upasakas, and Upasikas), and forming the good fruits of the ten directions. I humbly request that you noble officials, elders, accomplished scholars, and famous figures, suddenly open your eyes of wisdom, break open your stingy purses, donate an inch of heart incense, which is worth more than three thousand worlds, and adorn a single hair of the Dharma body, whose blessings can extend for countless kalpas. If the thirty-two marks (the Buddha's thirty-two auspicious physical characteristics) can be accomplished by everyone together, then hundreds of thousands of billions of bodies (referring to the Buddha's manifestations) can appear all at once. In this way, everyone can return to the Vajra (a metaphor for the indestructible Buddha-nature), and everyone can share the fragrance of Prajna (referring to wisdom). The merit is inconceivable, and the blessings are immeasurable. This memorial is respectfully submitted.
A Plea for Alms for Food at Xiaofuyuan in Western Guangzhou
Profoundly speaking, leaving the mundane world does not hinder one's traces from being in the human realm; using the illusory physical body to cultivate the true path, one believes that the mind can transcend the world. However, because the five elements (referring to the basic elements that constitute the world) are present, the four necessities of life (clothing, food, shelter, and medicine) must be provided. Unable to move the gods and humans, we must rely on the support of you donors. I, a mountain monk, have hung my staff (referring to a monk traveling and temporarily residing somewhere) outside the city of Wuyang (another name for Guangzhou), practicing in Xiaofuyuan. I recite scriptures and worship during the six periods (referring to the six periods of day and night), engraving lotuses in the White Society (referring to a lotus society, an organization of Buddhists who gather to recite the Buddha's name), and diligently cultivating the three karmas (body, speech, and mind), writing sutras on palm leaves in the Green Forest (referring to a monastery). However, because I have been secluded for a long time, and it is a year of famine, both the noble and the lowly suffer disasters, and both the wise and the foolish experience tribulations. Shutting the door for days, I watch the dust gather on the earthenware pot; sitting still for many days, who asks if the kitchen has run out of food? Since it is difficult to beg for alms, I cannot avoid traveling around. Therefore, I do not hesitate to work hard for thousands of miles, universally soliciting donations from elders in the ten directions, hoping that everyone will be joyful and greatly break their stinginess and greed. Even a single grain of rice can become hundreds of thousands of grains of rice, accumulating together to form Mount Sumeru (a high mountain in Buddhism); with the power of one person, guide hundreds of thousands of people to return directly to the Treasure Land (referring to Nirvana). Even simple food can be transformed into Dharma food (referring to the Buddha's teachings), the merit is immeasurable; transforming heat and vexation into coolness, the field of blessings is endless. The Vajra seed (a metaphor for the indestructible Buddha-nature) is universally sown between humans and gods.
般若舟航。齊登彼岸。逆來順受。虛往實回。若能滿載而歸。不負望風而至。勝緣儻遇。嘉會不常。愿隨發心。諒無虛棄。謹疏。
造旃檀香佛疏
伏以法身非相。托有相以明心。妙行無為。在即為而見諦。茍非藉假修真。何以轉凡成聖。惟我如來應世。道化無方。捨己從人。隨緣利物。建言靈鷲。開優缽之名華。遺範閻浮。刻旃檀之瑞緣。遂使見聞瞻仰。同出迷途。禮念歸依。共登寶所。爰自金光東曜。白馬西來。睹像教以興心。用莊嚴而表法。所以琳宮遍支那之境。紺像滿祇樹之園。尊崇者。自天子以至庶人。悟道者。若王公及乎群匯。靡不布金殷重。割愛投誠。修行八萬四千門。作福第一。南朝四百八十寺。靈隱居先。山從西竺飛來。猿向洞門呼出。境同兜率。勝出人寰。山僧某蚤離塵俗。托跡名山。樂蘭若之清修。志頭陀之苦行。但以根機下劣。未副上乘。仰蓮社之高風。效優填之故事。敬刻旃檀香像。安供菩提道場。藉以熏修。依為凈業。像高尺六。表丈六之法身。普化十方。植三祇之佛種。然雖人人即佛。須見佛而發心。縱使個個有緣。必遇緣而成就。山僧不辭萬里。遠至五羊。跋涉艱難。辛勤勞頓。顧茲南粵。嶺表名區。奇珍畢集。乃商賈之稠林。山水郁盤。實文章之淵藪。況此殊勝功德
【現代漢語翻譯】 現代漢語譯本： 般若之舟，共同登上彼岸。逆境來臨時順從接受，看似空虛前往，實則滿載而歸。如果能夠滿載而歸，就不辜負那些翹首以盼的人們。殊勝的機緣難得遇到，美好的聚會不常有。愿隨各位的發心，相信不會白白付出。謹此疏文。
敬造旃檀香佛疏
恭敬地陳述：法身無形無相，需藉助有形的相來顯明心性。微妙的修行不著痕跡，在於即事即物中體悟真諦。如果不是憑藉外在的假象來修正內在的真性，又如何能從凡人轉變為聖人呢？只有我如來應世，教化方法沒有定式，捨棄自身成見順應他人，隨順因緣利益眾生。在靈鷲山立下教言，開啟優缽羅花般美好的名聲。遺留下典範在閻浮提，雕刻旃檀木的吉祥因緣。於是使得見聞瞻仰的人，一同走出迷途。禮拜唸誦歸依的人，共同登上寶所（指涅槃之地）。自從金色的佛光照耀東方，白馬馱經從西方而來，看到佛像就興起向佛之心，用莊嚴的儀式來表達佛法。因此，華麗的宮殿遍佈支那（中國的古稱）的土地，紺青色的佛像充滿祇樹給孤獨園。尊崇佛法的人，從天子到平民百姓。領悟佛法的人，從王公貴族到普通大眾。沒有誰不拿出金錢虔誠供養，割捨所愛投身佛門，修行八萬四千法門，作福最為殊勝。南朝四百八十寺，靈隱寺最為著名。山是從西天竺飛來，猿猴向著洞口鳴叫而出，境界如同兜率天，勝過人間。山僧某自幼遠離塵世，寄身於名山古剎。喜愛蘭若（指寺院）的清凈修行，立志于頭陀（苦行僧）的苦行。只是因為根基淺薄，未能達到上乘境界。仰慕蓮社（指慧遠大師創立的東林蓮社）的高尚風範，效仿優填王（最早造佛像的國王）的故事，恭敬地雕刻旃檀香佛像，安放在菩提道場中供養。藉此來熏習修行，作為清凈的行業。佛像高一尺六寸，象徵丈六金身的法身，普遍教化十方世界，種植三大阿僧祇劫的成佛種子。然而即使人人皆具佛性，也需要見到佛像才能發起向佛之心。縱然個個都有佛緣，也必須遇到因緣才能成就。山僧不辭萬里遙遠，來到五羊（廣州的別稱）。跋山涉水，辛勤勞頓。考慮到這南粵之地，是嶺南地區的著名區域，奇異珍寶彙集之地，是商賈雲集的場所，山水秀麗，是文章的淵藪。更何況這殊勝的功德
【English Translation】 English version: 'Prajna's boat, let's all cross to the other shore. Accept adversity with equanimity, appearing to go empty but returning full. If we can return fully loaded, we will not disappoint those who eagerly await. Auspicious opportunities are rare, and joyous gatherings are not constant. May we follow the initial aspiration, and trust that nothing will be in vain. This is respectfully submitted.
A Memorial on Creating a Sandalwood Buddha Statue
Humbly stating: The Dharmakaya (Buddha's body of truth) is without form, relying on form to illuminate the mind. Wonderful practice is non-action, seeing truth in action. If not by borrowing the false to cultivate the true, how can one transform from mortal to saint? Only my Tathagata (Buddha) responds to the world, with limitless ways of teaching. Abandoning self for others, benefiting beings according to conditions. Establishing teachings on Vulture Peak (Grdhrakuta), opening the name of the 'utpala' (blue lotus) flower. Leaving a model in Jambudvipa (the human world), carving auspicious connections from sandalwood. Thus, those who see and hear, all emerge from delusion. Those who prostrate, recite, and take refuge, together ascend to the treasure place (Nirvana). Since the golden light shone eastward, and the white horse came from the west, seeing the image arouses the mind of faith, using adornment to express the Dharma. Therefore, magnificent palaces are all over the land of China, and azure images fill the garden of Anathapindika (Jetavana). Those who revere, from the emperor to the common people. Those who awaken to the Way, whether princes or the masses. None fail to offer gold earnestly, relinquishing attachments and surrendering sincerely, cultivating the eighty-four thousand Dharma doors, making merit the foremost. Of the four hundred and eighty temples in the Southern Dynasties, Lingyin Temple is the most prominent. The mountain flew from West India, and the monkeys call out towards the cave entrance, the realm is like Tushita Heaven, surpassing the human world. This mountain monk, having left the mundane world early, dwells in a famous mountain. Enjoying the pure cultivation of the aranya (monastery), aspiring to the ascetic practices of the 'dhuta' (ascetic). But because of inferior faculties, not yet reaching the supreme vehicle. Admiring the noble example of the Lotus Society (founded by Huiyuan), emulating the story of King Udayana (who first made a Buddha image), respectfully carving a sandalwood Buddha image, placing it in the Bodhi (enlightenment) place for offering. Using this to cultivate practice, relying on it as pure karma. The image is one foot six inches tall, representing the Dharmakaya of sixteen feet, universally transforming the ten directions, planting the seeds of Buddhahood for three 'asamkhya' (countless) kalpas (eons). However, even though everyone possesses Buddha-nature, they need to see the Buddha to arouse the mind of faith. Even if everyone has affinity, they must encounter the conditions to achieve it. This mountain monk, not hesitating ten thousand miles, has come to the Five Rams (Guangzhou). Traversing mountains and rivers, working diligently. Considering this land of Southern Yue, a famous region south of the mountains, where rare treasures gather, a dense forest of merchants, with beautiful mountains and rivers, a source of literature. Moreover, this extraordinary merit
。計所費不多。豈無英靈豪傑。脫體承當。定遇勇猛丈夫。全身擔荷。由一人而勸十人百人。眾擎易舉。從一分而至百分千分。聚少成多。雖因一佛以化多人。多人各成一佛。伏願貴官長者。達士高流。共生歡喜。各發誠心。直須打破慳囊。勿使當面錯過。捨身外之浮雲。作自心之真佛。但能一念肯回光返照。便見四八妙相端嚴。優曇華再現三千。菩提果頓超曠劫。功非虛設。福不唐捐。惟決信不疑。徑登寶所。
修南華寺祖塔疏
佛土莊嚴。雖是人天善果。凈土布施。即為般若根基。若非推果尋因。須要求田下種。但看目前世事。豈有我作他收。何勞分外馳求。定是自修己得。千年田地。曾言八百主人。三寸氣消。始恨一生空過。何如六祖真身。直至而今未壞。十方常住。應知歷劫不磨。香菸塞漢。顯自性之光明。寶塔凌空。現唯心之凈土。但以煙雲幻化。誰保精色窮年。風雨摧殘。頓見柱根破敗。若不乘時急救。誠恐異日難支。茍能革故鼎新。便見轉凡成聖。切念功非一力。假眾力以合成。事屬多人。種各人之福果。一磚片瓦。皆為最上良因。粒米文錢。儘是菩提種子。只願隨心。原無定法。儻有勇猛丈夫。亦任一肩擔荷。將小就大。接短補長。同成一味醍醐。圓滿十方海會。便見七層妙塔。涌現在
【現代漢語翻譯】 現代漢語譯本：花費不多。難道沒有英靈豪傑，徹底承擔此事？必定遇到勇猛丈夫，全身心擔負。由一人勸說十人百人，眾人合力容易舉起。從一分到百分千分，積少成多。雖然因為一佛感化多人，多人各自成就一佛。伏願各位貴官長者、達士高人，共同生起歡喜心，各自發出真誠心。務必打破吝嗇的口袋，不要當面錯過機會。捨棄身外的浮雲，做自己心中的真佛。只要能一念之間肯回光返照，便能見到佛的四八妙相端莊嚴正，優曇華（Udumbara，祥瑞之花）再次顯現在三千世界，菩提果（Bodhi，覺悟之果）立刻超越曠劫（kalpa，極長的時間）。功德不是虛設的，福報不會白白浪費。只要堅決相信不懷疑，就能直接登上寶所（寶貴的處所，指佛的境界）。
修繕南華寺祖塔疏
佛土的莊嚴，雖然是人天善果（指人道和天道的善報），凈土的佈施，就是般若（Prajna，智慧）的根基。如果不是推究結果尋找原因，就要像求田問舍一樣先下種子。看看眼前的世事，哪有我耕作而他人收穫的道理？何必額外地奔波追求，一定是自己修行自己得到。千年的田地，尚且有八百個主人更換。人一旦斷氣，才後悔一生空過。不如六祖慧能的真身，直到現在還沒有損壞。十方常住（指寺院的財產），應該知道經歷劫數也不會磨滅。香菸瀰漫，彰顯自性的光明。寶塔高聳，顯現唯心（唯識）的凈土。但是煙雲變幻無常，誰能保證精美的色彩能長久保持？風雨摧殘，立刻顯現柱子和根基的破敗。如果不趁著現在趕緊修繕，恐怕將來難以支撐。如果能夠革除舊弊，鼎新革故，就能見到轉凡成聖。深知功德不是一個人的力量，要藉助眾人的力量才能成就。事情屬於大家，種下每個人的福果。一塊磚一片瓦，都是最上的良因。一粒米一文錢，都是菩提的種子。只希望大家隨心捐助，原本就沒有固定的標準。如果有勇猛丈夫，也可以獨自承擔。將小的變成大的，接續短的補充長的，共同成就一味的醍醐（Ghee，比喻佛法至高的妙味），圓滿十方海會（指聚集在一起修行的人們）。就能見到七層妙塔，涌現在眼前。
【English Translation】 English version: The cost is not much. Can it be that there are no heroic and outstanding individuals who can completely undertake this matter? Surely, we will encounter courageous men who will wholeheartedly bear the responsibility. From one person persuading ten or a hundred, the collective effort makes it easy to lift. From one part to a hundred or a thousand parts, accumulating little by little makes a lot. Although one Buddha transforms many people, each of those many people becomes a Buddha. I humbly wish that noble officials, elders, accomplished scholars, and high-ranking individuals will together generate joy and each develop sincere hearts. It is imperative to break open the miserly purse and not miss the opportunity before your eyes. Abandon the fleeting clouds outside the body and become the true Buddha within your own heart. If one can only turn the light inward for a moment of introspection, one will see the Buddha's thirty-two major and eighty minor marks of excellence, dignified and serene. The Udumbara flower (auspicious flower) will reappear in the three thousand worlds, and the Bodhi fruit (fruit of enlightenment) will instantly transcend countless kalpas (extremely long periods of time). Merit is not established in vain, and blessings are not wasted. Only by firmly believing without doubt can one directly ascend to the treasure place (referring to the realm of the Buddha).
A Memorial for Repairing the Ancestral Pagoda of Nanhua Temple
The adornment of the Buddha land, although it is the good fruit of humans and devas (gods), the almsgiving of the Pure Land is the foundation of Prajna (wisdom). If one does not investigate the result to find the cause, one must seek land and sow seeds. Looking at the affairs of the world before our eyes, how can there be a principle of 'I till the land, but others reap the harvest'? Why bother seeking externally; it is certain that one cultivates oneself and one obtains the results oneself. A thousand-year-old field has had eight hundred owners. When one's breath expires, one regrets having wasted one's entire life. It is better to be like the true body of the Sixth Patriarch Huineng, which has not decayed even to this day. The ever-abiding property of the ten directions should be known to be imperishable through countless kalpas. The incense smoke fills the Han Dynasty, revealing the light of one's own nature. The towering pagoda manifests the Pure Land of the mind-only. However, with the illusion of smoke and clouds, who can guarantee that the exquisite colors will last for years? With the destruction of wind and rain, one immediately sees the decay of the pillars and foundations. If one does not urgently repair it in time, I fear it will be difficult to support in the future. If one can eliminate the old and establish the new, one will see the transformation from the ordinary to the sacred. I deeply believe that merit is not the work of one person; it must be achieved by the combined strength of many. The matter belongs to everyone, planting the fruit of blessings for each person. A brick or a tile is the supreme good cause. A grain of rice or a penny is a seed of Bodhi. I only hope that everyone will donate according to their heart; there is originally no fixed standard. If there is a courageous man, he can also bear the responsibility alone. Turning the small into the large, connecting the short and supplementing the long, together achieving the one flavor of ghee (metaphor for the supreme and wonderful taste of the Buddha's teachings), fulfilling the ten directions of the sea assembly (referring to people gathered together to practice). Then one will see the seven-story wonderful pagoda emerging before one's eyes.
于空中。多寶全身。入禪定於座上。人天歡喜。鬼神欽崇。祝 聖壽以無疆。鎮 皇圖于億載。頓使西來祖意。重拈出於天南。東粵宗風。再闡揚于嶺表。優曇華現於三千。金剛種培于百億。功勛莫算。福利何窮。愿智者早發誠心。冀功果速完當下。敬持短疏。普告十方。儻遇有緣。請題芳姓。
重修曹溪祖庭殿堂疏
伏以如來出世。從兜率而降王宮。法運開基。自竺干而來華夏。菩提樹下。為成道之場。祇陀林中。乃說法之所。黃金布地。開檀度之門。白馬䭾經。辟昏衢之路。開三寶之良謨。設一乘之軌範。雖云極則。猶在半途。既乎䟦提示滅。化緣將終。乃偃建立之旗。翻系涂毒之鼓。驀爾拈華。發揮要道。直指當人之覿體。頓見自心。播揚向上之家風。發明本性。禪道由此興焉。佛法因茲備矣。西天四七。般若之道大通。東土二三。達摩之宗始著。自嵩少以浚源。至嶺南而衍派。從此道被寰區。化沾海㝢者。皆我曹溪六祖大鑒禪師之力也。恭惟禪師德秉生知。道光前聖。遠自跋陀懸讖。菩提樹植于宋朝。智藥尋流。寶林山開于梁代。曹叔良效布金之遺事。梵剎聿興。陳亞仙舍坐具之福田。叢林大振。由是天王降紫泥之詔。光昱林泉。名儒施彩筆之文。翰垂竹帛。華夷瞻睹史之天。龍象蹴經行之路。
【現代漢語翻譯】 現代漢語譯本： 在空中。（指佛像等）多寶如來全身像，在座位上進入禪定。人和天人都歡喜，鬼神都欽佩尊崇。祝願聖上的壽命無邊無疆，保衛國家的統治億萬年。頓時使西來的祖師禪意，重新在天南得以闡揚。東粵的宗門風範，再次在嶺南一帶發揚光大。優曇花在三千大千世界顯現，金剛種子在百億眾生心中培植。功勛無法計算，福利無窮無盡。愿有智慧的人早日發起真誠之心，期望功德果實迅速圓滿成就。恭敬地拿著這篇短文，普遍告知十方。如果遇到有緣人，請題寫芳名。
重修曹溪祖庭殿堂疏
恭敬地說，如來佛出世，從兜率天降臨到王宮。佛法的傳播開創，從古代印度來到華夏。在菩提樹下，成為證悟的場所。在祇陀林中，是說法的地方。用黃金鋪地，開啟佈施的法門。用白馬馱經，開闢昏暗的道路。開啟三寶的良好謀劃，設立一乘的規範。雖然說是最高的法則，仍然還在半途。既然䟦提已經寂滅，教化的緣分將要終結。於是偃息建立的旗幟，翻轉系上涂毒的鼓。突然拈起鮮花，發揮重要的道理。直接指示修行人當下的本體，頓時見到自己的本心。傳播向上之家的風範，發明本來的自性。禪道由此興盛起來，佛法因此完備了。西天四十七位祖師，般若的道理大為通暢。東土二十三位祖師，達摩的宗派開始顯著。從嵩山少林寺開始疏通源頭，到嶺南一帶而發展流派。從此佛道被寰宇所接受，教化普及到海內外，都是我曹溪六祖大鑒禪師的力量啊。恭敬地認為禪師的德行秉承天生，道行光照前代的聖賢。遠自跋陀（Buddhabhadra）懸記，菩提樹種植于宋朝。智藥（Zhi Yao）尋訪河流，寶林山開創于梁代。曹叔良傚法用黃金布地的遺事，佛寺因此興盛起來。陳亞仙捨棄坐具的福田，叢林因此大大振興。因此天王降下用紫色泥土書寫的詔書，光耀林泉。名儒施展用彩色筆墨書寫的文章，翰墨垂於竹帛。華夷之人瞻仰史冊的天空，龍象踩踏經行的道路。
【English Translation】 English version: In the air. The complete body of Many Jewels Tathagata (Prabhutaratna), enters samadhi on the seat. Humans and gods rejoice. Ghosts and spirits admire and revere. We wish the Emperor a boundless lifespan, and protect the imperial rule for billions of years. May the ancestral meaning from the West be re-emphasized in the South. May the style of the Eastern Guangdong sect be further promoted in the Lingnan region. May the Udumbara flower appear in the three thousand great thousand worlds, and the Vajra seeds be cultivated in hundreds of billions of beings. The merits are immeasurable, and the benefits are endless. May the wise ones develop sincere hearts early, and may the merits and fruits be quickly completed in the present moment. Respectfully holding this short message, I universally announce it to the ten directions. If you encounter someone with affinity, please inscribe your honorable name.
A Memorial for Rebuilding the Halls of the Caoxi Ancestral Temple
Reverently, the Tathagata appeared in the world, descending from the Tushita Heaven to the royal palace. The propagation of the Dharma began, coming from ancient India to China. Under the Bodhi tree, it became the place of enlightenment. In the Jeta Grove, it was the place for teaching the Dharma. Using gold to pave the ground, opening the door of generosity. Using a white horse to carry the scriptures, opening up the dark paths. Opening up good plans for the Three Jewels, establishing the norms of the One Vehicle. Although it is said to be the ultimate principle, it is still halfway there. Since the Buddha had passed into extinction, the karmic connection for teaching was about to end. Thus, the established banner was lowered, and the drum coated with poison was turned over. Suddenly picking up a flower, the essential principle was expounded. Directly pointing to the practitioner's present body, one immediately sees one's own mind. Spreading the family style of upward striving, revealing the original nature. Zen practice thus flourished, and the Buddha-dharma was thus complete. In the Western Heaven, the forty-seven patriarchs, the principle of Prajna was greatly understood. In the Eastern Land, the twenty-three patriarchs, the sect of Bodhidharma began to be prominent. From Shaolin Temple on Mount Song began the dredging of the source, to the Lingnan region where the branches developed. From then on, the Buddha-dharma was accepted by the universe, and the teachings spread to overseas, all due to the power of the Sixth Patriarch Huineng of Caoxi. Reverently, the Zen master's virtue was innate, and his path illuminated the sages of the past. From afar, Buddhabhadra's prophecy was suspended, and the Bodhi tree was planted in the Song Dynasty. Zhi Yao sought the stream, and Baolin Mountain was opened in the Liang Dynasty. Cao Shuliang emulated the legacy of using gold to pave the ground, and the Buddhist temple thus flourished. Chen Yaxian gave up the blessed field of the sitting mat, and the monastic community thus greatly prospered. Therefore, the Heavenly King issued an edict written in purple clay, illuminating the forests and springs. Famous scholars applied their colorful brushes to write articles, and their writings were passed down on bamboo and silk. The people of China and foreign lands looked up to the sky of history, and dragons and elephants trod the path of walking meditation.
偉哉勝事。駕曠劫之津樑。壯矣雄模。立萬年之香火。真天下之奇觀。實寰中之勝概也。自爾慧燈高照。破永夜之重昏。法鼓長鳴。醒群生之大夢。從來歸依如市。崇祀若神。歷代相沿。千秋一日。奈何盛衰有數。興廢由人。法化寢微。道緣漸墜。僧徒遭魔障以壞清修。殿宇被風雨而隳壯麗。柱根腐敗。樑棟摧斜。慨將傾之大廈。殊非一木所能支。嗟未合之良緣。必假多人而可就。寺僧某等生叨盛世。早入空門。托跡名山。忝承未裔。朝參夕禮。奉真像于當年。暮鼓晨鐘。繼香火于晚歲。真睹生龍白象。風氣宛然。悲此破瓦敗椽。殿堂頹毀。使大士飲煙嵐之瘴癘。如來披霧露之衣裳。山色靄清凈之身。鳥語說無窮之偈。青蘚遍長廊。豈是莊嚴佛土。蒼鼠竄古瓦。難云極樂道場。境雖觸事而真。人乃即真而俗。若不亟其乘屋。將恐倏爾傾湫。茍能革故鼎新。便見轉凡成聖。是以弘發誓愿。運廣大心。特重開寶地。新佛日于中天。冀再轉法輪。駕慈航于苦海。是以謹擇二十六年十月望日。先啟華嚴勝會。選戒僧五十三人。坐千日之長期。次化當代名公。修殿堂一十二座。祝萬年之 聖壽。使處處儘是道場。愿人人盡成佛果。竊念非常之事。須待非常之人。希世之功。必有希世之哲。是以敬持短疏。遍告大檀。同修清凈之因
【現代漢語翻譯】 現代漢語譯本： 這是多麼偉大殊勝的事業啊！它架起了通往曠遠劫數的橋樑。這是多麼雄偉壯麗的規模啊！它奠定了萬年香火的基礎。這真是天下罕見的奇觀，實在是世間最美好的景象啊！自從佛法的智慧之燈高高照耀，便能破除永恒長夜的重重黑暗；佛法的法鼓長久鳴響，便能喚醒沉睡于輪迴中的眾生。從來歸依佛法的人多如趕集，對佛的崇敬如同對待神明。歷朝歷代都沿襲著這樣的傳統，千年如同過去一日。然而，世間的興盛和衰敗都有其定數，事業的興起和衰落也取決於人為。佛法的教化日漸衰微，修道的因緣也逐漸衰落。僧侶們遭受邪魔的阻礙而破壞了清凈的修行，殿宇被風雨侵蝕而毀壞了壯麗的景象。柱子的根基已經腐朽敗壞，梁和棟也傾斜歪倒。眼看這即將倒塌的大廈，絕不是一根木頭所能支撐的。感嘆這尚未聚合的良好因緣，必須依靠眾多人的力量才可以成就。寺院的僧人某某等人，有幸生於太平盛世，早早地進入空門。寄身於名山古剎，有幸繼承先輩的遺志。早晚都參加參拜和禮佛的儀式，供奉著當年的佛像。每天早晚都敲響鐘聲，繼承著晚年的香火。親眼看到寺院裡生龍活虎、白象呈祥的氣象，風采依然如故。悲嘆這破敗的瓦片和腐朽的木頭，殿堂頹廢毀壞。使得大勢至菩薩（Mahasthamaprapta）要忍受山間瘴氣的侵襲，如來佛祖（Tathagata）要披著霧氣和露水的衣裳。山色籠罩著清凈的佛身，鳥兒的鳴叫聲彷彿在宣說無窮無盡的佛偈。青苔遍佈于長長的走廊，這哪裡是莊嚴的佛國凈土？老鼠在古老的瓦片上亂竄，難以稱之為極樂的道場。境界雖然處處都能體現真理，但人們卻執著于表象而變得庸俗。如果不趕快修繕房屋，恐怕會突然傾倒。如果能夠革除舊弊，推陳出新，就能見到轉凡成聖的景象。因此，我們弘揚併發下誓願，運用廣大的心力，特別重新開闢這塊寶地，使佛日的輝光重新照耀于中天。希望再次轉動法輪，駕駛慈悲的航船駛向苦海。因此，我們謹慎地選擇在二十六年十月十五日，首先開啟華嚴殊勝法會（Avatamsaka），選拔持戒精嚴的僧人五十三人，進行為期一千天的長期修行。其次，感化當代的社會名流，共同修建殿堂共十二座，祝願當今聖上萬年安康。使得處處都是修行悟道的道場，愿人人都能成就佛果。我私下認為，非同尋常的事業，必須等待非同尋常的人才能完成；稀世罕見的功德，必定要有稀世罕見的賢哲才能成就。因此，我們恭敬地拿著這封簡短的信函，遍告各位大功德主，共同修積清凈的善因。
【English Translation】 English version: How magnificent and victorious is this undertaking! It builds a bridge to the vast kalpas. How grand and majestic is this model! It establishes the incense offering for ten thousand years. Truly, it is a rare spectacle in the world, indeed the most beautiful sight within the universe! Since the lamp of wisdom shines brightly, it shatters the heavy darkness of the eternal night. The Dharma drum sounds long and loud, awakening all beings from their great dream. Those who take refuge come like a bustling market, revering and worshiping as if gods. Generations have followed this tradition, a thousand autumns like a single day. However, prosperity and decline have their numbers, and the rise and fall depend on people. The Dharma's teachings gradually weaken, and the karmic connections to the Way gradually decline. Monks encounter demonic obstacles that ruin their pure practice, and the halls are battered by wind and rain, destroying their magnificence. The roots of the pillars are decayed, and the beams and rafters are collapsing. Grieving over this great building about to collapse, it cannot be supported by a single piece of wood. Alas, the good karmic conditions have not yet come together, and it must rely on the strength of many to be accomplished. The monks of this monastery, so-and-so, are fortunate to be born in a prosperous age, entering the empty gate early. Entrusting themselves to famous mountains, they humbly inherit the legacy of their predecessors. Morning and evening, they participate in worship and rituals, offering to the Buddha images of the past. Morning drums and evening bells continue the incense offering into their later years. They truly witness the vibrant energy of dragons and white elephants, the atmosphere still intact. They lament the broken tiles and decayed wood, the halls in ruins. Causing Mahasthamaprapta (Great Strength Bodhisattva) to endure the miasma of the mountain mists, and Tathagata (Thus Come One) to wear the clothing of mist and dew. The mountain colors shroud the pure body, and the birds' songs speak endless verses. Green moss covers the long corridors. How can this be a solemn Buddha land? Gray rats scurry across the ancient tiles. It is difficult to call this a Pure Land of Ultimate Bliss. Although the environment reveals truth in all things, people cling to appearances and become mundane. If we do not quickly repair the building, I fear it will suddenly collapse. If we can reform the old and innovate the new, we will see the transformation from ordinary to sage. Therefore, we widely make vows, employing great minds, especially reopening this treasure land, renewing the Buddha's sun in the middle of the sky. Hoping to turn the Dharma wheel again, steering the compassionate ship to the sea of suffering. Therefore, we carefully choose the fifteenth day of the tenth month of the twenty-sixth year, first initiating the Avatamsaka (Flower Garland) Assembly, selecting fifty-three monks who uphold the precepts, engaging in a long-term practice of one thousand days. Next, we transform contemporary notables, jointly building twelve halls, wishing the current emperor ten thousand years of health. Making every place a place of practice, wishing everyone to achieve Buddhahood. I privately believe that extraordinary undertakings must await extraordinary people to be accomplished; rare merits must have rare sages to achieve them. Therefore, we respectfully hold this short letter, widely informing all great benefactors, jointly cultivating the pure cause.
。共結菩提之果。但以法無定相。弘之由人。財不拘多。施之在己。嘗聞一滴之水。與渤海之潤性無差。芥孔之空。與太虛之容納匪別。離相者福報難思。滯跡者功德不廣。儻歡喜發心。頓見一毫端頭現寶王剎。若謦欬彈指。即能一微塵里轉大法輪。如是則使曹溪涸而復漲。慧燈暗而又明。優曇華現於三千。般若種培于百億。寶林倍價于當年。鷲嶺重新於此日。贊助者。福壽等於高深。護持者。功德同於帶礪。布皇風於八表。灑甘露於十方。見聞隨喜。齊登仁壽之鄉。禮念歸依。共到菩提之岸。願心既廣。福德無邊。仰望仁慈。同聲唱和。謹疏。
修曹溪五代祖師影堂疏
南華禪寺寶林道場。六祖真身現在。達摩衣缽儼存。由二祖以至黃梅。五代之傳至此。自唐以至於今日。一派之水隨流。爰立五祖之堂。用表授受之緒。茲者年歲既久。苦被風雨摧殘。月化日遷。頓見柱根腐敗。若不乘時亟救。誠恐異日難支。茍能革故鼎新。便見煥然奪目。莊嚴樓閣。涌現在於目前。五祖全身。入禪定於座上。人天歡喜。鬼神欽崇。祝 聖壽以無疆。鎮 皇圖于永固。功勛莫算。福利何窮。愿智者蚤發誠心。冀功果速完當下。
書華嚴經接待十方疏
不動一步。而心遍十方。謂之坐參。不起滅定。而現諸威
【現代漢語翻譯】 現代漢語譯本：共同成就菩提之果。然而佛法沒有固定的形式，弘揚佛法在於人。財物不在於多少，佈施在於自己的心意。常聽聞一滴水，與大海的滋潤在本質上沒有差別；芥子般大小的孔隙，與太虛空的容納沒有區別。不執著于外相的人，所獲得的福報難以思量；執著于表象的人，所積累的功德不廣博。如果歡喜發心，就能立刻見到一根毫毛的頂端顯現寶王剎（指莊嚴的佛國）。如果輕輕咳嗽或彈指，就能在一個微小的塵埃里轉動大法輪（指佛法）。這樣就能使曹溪（指六祖慧能弘法的道場）乾涸后再次漲滿，慧燈（指智慧之光）熄滅后又重新明亮。優曇華（傳說中的稀有花朵，象徵佛的出現）在三千世界顯現，般若（指智慧）的種子在百億世界培育。寶林（指南華寺的別稱）的價值超過當年，鷲嶺（指靈鷲山，佛陀說法之地）在此日重新興盛。贊助者，福壽如同高山深海般無量；護持者，功德如同山河般長久。將佛法的教化傳播到四面八方，將甘露（指佛法）灑向十方世界。凡是見聞並隨喜的人，都能一同登上仁壽的境界；凡是禮拜、憶念並歸依的人，都能共同到達菩提的彼岸。願心既然廣大，福德就無邊無際。仰望各位仁慈，一同唱和。謹此疏文。
修繕曹溪五代祖師影堂疏
南華禪寺寶林道場，六祖慧能的真身現在於此，達摩祖師的衣缽完整儲存。從二祖慧可到黃梅五祖弘忍，五代祖師的傳承到此。從唐朝到現在，佛法的一脈相承隨水流淌。因此建立五祖的影堂，用以表明授法的脈絡。如今，年歲已久，殿堂飽受風雨摧殘。時光流逝，柱子的根基已經腐朽。如果不及時搶救，恐怕將來難以支撐。如果能夠革除舊貌，鼎新改造，就能看到煥然一新的景象，莊嚴的樓閣，涌現在眼前。五祖的全身像，如入禪定般端坐于座上。人天歡喜，鬼神欽佩。祝願聖上的壽命無疆，保佑國家的基業永遠穩固。功勛不可估量，福利無窮無盡。愿有智慧的人早日發起真誠之心，期望功德圓滿的果實迅速在當下成就。
書寫《華嚴經》接待十方疏
不移動一步，而心念遍及十方，這叫做坐禪。不生起滅絕的念頭，而顯現各種威儀。
【English Translation】 English version: Together, we will attain the fruit of Bodhi. However, the Dharma has no fixed form; its propagation depends on people. Wealth is not about quantity; giving depends on one's own intention. It is often said that a drop of water is no different in essence from the moisture of the Bohai Sea; the emptiness of a mustard seed-sized hole is no different from the capacity of the vast void. Those who are detached from appearances will receive immeasurable blessings; those who cling to traces will not accumulate extensive merit. If one joyfully makes a vow, one will immediately see a treasure king's realm appear on the tip of a single hair. If one coughs or snaps one's fingers, one can turn the great Dharma wheel (referring to the Buddha's teachings) within a tiny dust mote. In this way, Cao Xi (referring to Huineng's, the Sixth Patriarch's, Dharma site) will be dry and then overflow again; the lamp of wisdom will be extinguished and then relit. The Udumbara flower (a legendary rare flower, symbolizing the appearance of a Buddha) will appear in the three thousand worlds, and the seeds of Prajna (referring to wisdom) will be cultivated in hundreds of millions of worlds. Baolin (another name for Nanhua Temple) will be worth more than in the past, and Vulture Peak (referring to Vulture Peak Mountain, where the Buddha preached) will be renewed on this day. Those who sponsor will have blessings and longevity equal to the height and depth of mountains and seas; those who protect will have merit equal to the length and breadth of mountains and rivers. Spread the Emperor's influence to all directions, and sprinkle the nectar (referring to the Dharma) to the ten directions. Those who see, hear, and rejoice will all ascend to the land of benevolence and longevity; those who prostrate, remember, and take refuge will all reach the shore of Bodhi. Since the vow is vast, the merit is boundless. We look up to your kindness and chant in unison. This is the memorial.
Memorial for Repairing the Ancestral Hall of the Five Generations of Patriarchs at Cao Xi
Nanhua Chan Monastery's Baolin Dharma site, the true body of the Sixth Patriarch Huineng is present here, and the robe and bowl of Bodhidharma are perfectly preserved. From the Second Patriarch Huike to the Fifth Patriarch Hongren at Huangmei, the transmission of the five generations of patriarchs has come to this place. From the Tang Dynasty to the present day, the lineage of the Dharma flows like water. Therefore, the ancestral hall of the Five Patriarchs is established to show the lineage of Dharma transmission. Now, after many years, the hall has been ravaged by wind and rain. As time passes, the foundations of the pillars have decayed. If we do not rescue it in time, I am afraid it will be difficult to support in the future. If we can remove the old and renovate, we will see a brand-new appearance, and magnificent pavilions will emerge before our eyes. The full-body statue of the Five Patriarchs sits in meditation on the seat. Humans and gods rejoice, and ghosts and spirits admire. We wish the Emperor boundless longevity and protect the foundation of the country forever. The merits are immeasurable, and the benefits are endless. May the wise ones develop a sincere heart early, and hope that the fruit of merit will be quickly accomplished in the present moment.
Memorial for Writing the Avatamsaka Sutra and Receiving the Ten Directions
Without moving a single step, the mind pervades the ten directions, which is called sitting meditation. Without arising or ceasing thoughts, one manifests all kinds of dignified conduct.
儀。名為妙行。是在當人自信。不須向外馳求。恭聞華嚴大經。乃毗盧根本之法輪。曹溪古剎。為六祖禪宗之正脈。法界是眾聖之玄都。叢林作十方之歸宿。自古及今。雲水高流。禮祖而至者。無時不有。終年竟歲。飲食安居。因人而施者。一向全無。顧我老朽。自到茲山。最初以此爲念。于山門外立十方堂一座。資以接納四來。其飲食所需。皆出禪堂常住。奈何一向。執事不得其人。混集庸流。翻成穢士。不唯有負初心。抑且虛消信施。茲者弟子明中。發廣大心。修普賢行。愿就本堂安居。書寫華嚴尊經一部。藉此法恩。收攝身心。即以接待十方賢聖。老朽聞之。讚歎歡喜。而謂之曰。昔善財童子。參五十三諸善知識。猶歷百城。今子不離跬步。而普禮十方世界諸來賢聖。可謂最勝功德。何幸生此末法。住如是道場。書如是大法。修如是妙行。積如是勝因。可謂將此身心奉塵剎。是則名為報佛恩矣。所愿見聞隨喜者。福等恒沙。贊助稱揚者。功超曠劫。何況施七寶而作莊嚴。列四事而為供養者。其福又不可得而思議矣。
高州電白縣苦藤嶺建施茶庵疏
伏以人天路上。全憑作福為先。生死途中。唯以濟人第一。嘗聞侯門似海。獨愛富而不敬貧。聖道如天。但周急而不繼富。所以饑者易食。故一飯而感千
【現代漢語翻譯】 現代漢語譯本： 儀。名為妙行。這是在當人自信，不需要向外尋求。恭敬地聽聞《華嚴大經》，乃是毗盧遮那佛根本的法輪。曹溪古剎，是六祖慧能禪宗的正統血脈。法界是眾多聖賢的玄妙都城，叢林是十方僧眾的歸宿。自古至今，雲遊四方的高僧大德，前來禮拜祖師的，無時無刻沒有。終年累月，飲食安居，因為人而施捨的，一向完全沒有。顧念我老朽，自從來到這座山，最初就以此爲念，在山門外建立一座十方堂，用來接納四方來客。他們的飲食所需，都出自禪堂常住。奈何一直以來，執事的人不得其人，混雜庸俗之輩，反而成了藏污納垢之地。不唯辜負了最初的心意，而且白白消耗了信徒的佈施。現在弟子明中，發廣大心，修普賢菩薩的行愿，願意在本堂安居，書寫《華嚴尊經》一部，藉此佛法的恩澤，收攝身心，就用這來接待十方賢聖。我老朽聽了，讚歎歡喜，就對他說，從前善財童子，參訪五十三位善知識，尚且經歷了百座城池。現在你不離開半步，而普遍禮敬十方世界前來的賢聖，可以說是最殊勝的功德。何其有幸生於這末法時代，住在這樣的道場，書寫這樣的大法，修行這樣的妙行，積累這樣的殊勝因緣，可以說是將此身心奉獻給無盡的佛土，這就是報答佛恩啊。所希望見到、聽到並隨喜的人，福德如同恒河沙數。贊助、稱揚的人，功德超越曠劫。更何況是施捨七寶來作莊嚴，陳列四事來作供養的人，他們的福德更是不可思議啊。
高州電白縣苦藤嶺建施茶庵疏
我認為在人天之路上，完全憑藉作福為先。在生死輪迴的道路上，唯有救濟他人最為重要。我曾經聽說豪門貴族如同大海一般，只愛富人不敬貧窮之人。聖人之道如同天道一般，只救濟急難之人而不接濟富人。所以飢餓的人容易得到食物，因此一頓飯就能讓人感恩千分。
【English Translation】 English version: Yi. Named 'Wonderful Practice' (妙行). This lies in the self-confidence of the individual, not needing to seek outwards. Respectfully hearing the Great Avatamsaka Sutra (華嚴大經), it is the fundamental Dharma wheel of Vairocana Buddha (毗盧遮那佛). Caoxi Ancient Temple (曹溪古剎) is the orthodox lineage of the Sixth Patriarch's (六祖) Zen school. The Dharma Realm (法界) is the mysterious capital of all sages, and the Sangharama (叢林) serves as the refuge for the ten directions. From ancient times until now, noble monks wandering like clouds and water, arriving to pay respects to the Patriarch, are present at all times. Throughout the year, their food and lodging, provided based on individual needs, have always been completely lacking. Considering my old age, since arriving at this mountain, my initial thought was to establish a Ten Directions Hall (十方堂) outside the mountain gate to receive guests from all directions. Their food and drink needs would all come from the Chan hall's (禪堂) permanent fund. However, the appointed managers have not been the right people, mixing in mediocre individuals, turning it into a place of filth. Not only has this failed the initial intention, but it has also wasted the offerings of the faithful. Now, my disciple Mingzhong (明中) has generated a vast mind, cultivating the practices and vows of Samantabhadra Bodhisattva (普賢菩薩), wishing to reside in this hall, writing a complete copy of the Venerable Avatamsaka Sutra (華嚴尊經), using this Dharma grace to gather and subdue his body and mind, and using this to receive the virtuous sages from the ten directions. Upon hearing this, I, in my old age, praised and rejoiced, and said to him, 'In the past, Sudhana (善財童子) visited fifty-three good advisors, still traversing a hundred cities. Now, without leaving a single step, you universally pay homage to the virtuous sages arriving from the ten directions, which can be said to be the most supreme merit. How fortunate to be born in this Dharma-ending Age (末法), residing in such a Dharma place (道場), writing such a great Dharma (大法), cultivating such wonderful practices (妙行), and accumulating such supreme causes (勝因). It can be said that you are dedicating this body and mind to the dust-like lands, which is called repaying the Buddha's kindness. May those who see, hear, and rejoice in this have blessings equal to the sands of the Ganges River. May those who support and praise this have merits surpassing countless eons. Moreover, those who offer seven treasures to adorn it and arrange the four requisites as offerings, their blessings are even more inconceivable.'
A Memorial for Building a Tea Hermitage at Bitter Vine Ridge (苦藤嶺) in Dianbai County (電白縣), Gaozhou (高州)
I believe that on the path of humans and gods, relying on making merit comes first. On the path of birth and death, only helping others is the most important. I have heard that the gates of noble families are like the sea, only loving the rich and not respecting the poor. The path of the sages is like the way of heaven, only helping those in urgent need and not assisting the wealthy. Therefore, the hungry are easily fed, so a single meal can inspire gratitude a thousandfold.
金之酬。渴者易飲。故壺漿而致扶輪之報。此但有情人事。尚乃感報如斯。何況無為福田。功德豈可思議者乎。茲者。高州之北。神電之南。崇山插漢。峻嶺橫霄。為海外之咽喉。乃羅旁之門戶。當年客旅車軌。不得並行。今日經商足跡。焉能獨往。誠名利之畏途。實盜賊之淵藪。所賴嘉隆之歲以後。王師破賊以來。變險道而為坦道。易頑風而向 皇風。雖往來有跋涉之勞。且進止無豺狼之戒。第以炎方赤徼。瘴癘煙嵐。加之以毒氣蒸蒸。又值溫泉滾滾。以致天涯行客。如蹈火而赴湯。遠戍徵人。若錯焚而履鑊。摩肩接踵。聊乘袂以成云。陟巘攀林。誠揮汗而若雨。唇乾舌燥。思勺水如大旱之望雲霓。咽𦦨腸枯。得涓滴若消渴而飲甘露。況百里而傳一舍。窮日而得半餐。僕伕汗血。輿馬沾濡。舉目無親。此苦莫告。斯皆貪名逐利。見得忘形。祇知拈土作金。誰解拋磚引玉。況夫邊地下賤。及蔑戾車。俗好鬼而尚淫祠。民輕生而喜殺盜。雖尺布斗粟而妄取於人。豈粒米文錢而樂施於己。此其菩提種子。轉見焦枯。善根萌芽。日嘆腐敗。是故惡者愈惡。而貧者愈貧。迷轉積迷。而化更難化。比者幸逢當道諸大宰官。博愛施仁。濟人利物。以斯道而覺斯民。繼往聖而開來學。創浮屠于郡邑。樹最勝之法幢。建赤幟于祇園。作
【現代漢語翻譯】 現代漢語譯本： 金錢的酬謝，對於口渴的人來說，即使是簡單的飲料也容易被接受。所以，即使是獻上一壺水也能得到幫助推車的報答。這僅僅是有情眾生之間的事情，尚且能有如此的感恩回報。更何況是無為的福田（指佛法），其功德又豈是可以用思議來衡量的呢？ 現在，在高州的北部，神電的南部，崇山峻嶺直插雲霄。這裡是海外的咽喉要道，是羅旁的門戶。當年旅客的車馬，無法並行前進；如今的商人，又怎能獨自前往？這裡確實是追逐名利的畏途，實在是盜賊聚集的淵藪。所幸嘉隆年間以後，王師平定賊寇以來，將險道變成了坦途，將頑劣的風俗轉變為順從皇風。雖然往來的人們有跋涉的勞累，但至少進退之間沒有豺狼的威脅。只是因為這裡地處炎熱的南方邊境，瘴氣和煙嵐瀰漫，再加上毒氣蒸騰，又有溫泉滾滾，以至於天涯海角的旅客，如同踩著火、跳進湯鍋；遠方戍守的徵人，好像被放在火上焚燒、在鍋里烹煮。人們摩肩接踵，衣袖相連，如同雲彩一般；攀登高山，穿行樹林，揮汗如雨。嘴唇乾裂，喉嚨乾燥，渴望一勺水，如同大旱之年盼望雲霓；喉嚨阻塞，腸胃枯竭，得到一滴水，如同極度口渴的人喝到甘露。更何況百里才有一家客舍，整天趕路才能得到半頓飯。僕人汗流浹背，車馬也疲憊不堪。舉目無親，這種痛苦無處訴說。這些都是因為貪圖名利，見利忘義，只知道點石成金，卻沒有人懂得拋磚引玉。更何況邊遠地區的人民，以及那些蔑戾車（指未開化的民族），風俗是崇拜鬼神和淫祠，人民輕視生命，喜歡殺人越貨。即使是一尺布、一斗米，也要妄取於人；難道會樂於施捨一粒米、一枚錢嗎？因此，他們的菩提種子，逐漸變得焦枯；善根的萌芽，一天天腐爛。所以，惡人越來越惡，窮人越來越窮，迷惑越來越深，教化也更加困難。近來，幸好遇到當道的各位大官，他們博愛施仁，救濟人民，利益百姓，用這種道義來覺醒這些人民，繼承古代聖賢的遺志，開創未來的學問，在郡邑中建立佛寺，樹立最殊勝的法幢，在祇園（寺廟的別稱）中建立赤幟。
【English Translation】 English version: A monetary reward, a simple drink is easily accepted by the thirsty. Therefore, even offering a pot of water can be repaid with help in pushing a cart. This is merely a matter between sentient beings, yet such gratitude is shown. How much more so with the merit of the unconditioned field of blessings (referring to the Dharma), whose virtues are beyond comprehension? Now, to the north of Gaozhou, south of Shendian, towering mountains pierce the sky. This is the throat of the overseas route, the gateway to Luopang. In the past, travelers' carts and horses could not proceed side by side; how can merchants travel alone today? This is indeed a perilous path for pursuing fame and fortune, truly a den of thieves. Fortunately, since the years of the Jiajing era, after the royal army pacified the bandits, the dangerous roads have been transformed into smooth paths, and the stubborn customs have turned towards obedience to the imperial ways. Although travelers still endure the hardship of journeys, at least there is no threat of wolves. However, because this place is located in the hot southern border region, miasma and haze permeate the air, coupled with the steaming of poisonous gases and the presence of hot springs, travelers from afar feel as if they are stepping into fire and boiling water; soldiers stationed far away feel as if they are being burned and cooked. People jostle shoulder to shoulder, sleeves touching, like clouds; climbing mountains and traversing forests, they sweat like rain. Lips are parched, throats are dry, longing for a spoonful of water like clouds in a great drought; throats are blocked, stomachs are empty, obtaining a drop of water is like drinking sweet dew when extremely thirsty. Moreover, there is only one inn every hundred miles, and one can only get half a meal after traveling all day. Servants sweat profusely, and horses are exhausted. With no relatives in sight, this suffering cannot be told. All of this is because of greed for fame and profit, forgetting oneself when seeing gain, only knowing how to turn stones into gold, but not understanding how to use bricks to attract jade. Furthermore, the people in the remote border areas, as well as those Mleccha (referring to uncivilized tribes), their customs are to worship ghosts and lewd shrines, people despise life and like to kill and steal. Even a foot of cloth or a peck of rice, they will take it from others by force; how could they be willing to give a grain of rice or a penny? Therefore, their Bodhi seeds are gradually becoming scorched; the sprouts of good roots are decaying day by day. So, the wicked become more wicked, the poor become poorer, delusion becomes deeper, and transformation becomes more difficult. Recently, fortunately, we have met the great officials in power, who are benevolent and loving, helping the people and benefiting the masses, using this righteousness to awaken these people, inheriting the legacy of ancient sages, creating future learning, establishing Buddhist temples in the prefectures, erecting the most supreme Dharma banners, and establishing red flags in Jetavana (another name for temples).
難思之佛事。可謂不世之舟航。迷津之寶篾者也。山僧某。因弘法而罹難。蒙 恩遣于雷陽。投萬里之遐荒。乃荷戈于電白。爰登苦藤之嶺。渴乏高原。因思甘露之漿。低迴險道。偶見苾芻二眾。築室道旁。乃持香茗一盂。盡恭馬首。某也欣然飲泣。愴爾興悲。誰知瘴癘之鄉。偶值天臺之伴。即稍憩于林間。遂勒銘于石上(比時有茶庵銘書之於壁)由是發願。愿於此地。大建精藍。將即事以明心。欲藉茶而演法。自爾歲月云徂。倏經二載。乃于戊戌之夏。遇高州司理萬公。邂逅仙羊之城。對談靈鷲之緒。言及至此。大嘆奇哉。遂乞為護法之津樑。敢請作慈悲之檀越。期重建其化城。引眾歸於寶所。且欲就穢邦而變凈土。將瓦石以易草茅。縱不勞金碧交輝。亦要使法食兼濟。但念功非一力。必須緣結多人。是以敬修短疏。普告十方。托善男某某。稽首貴官。問訊長者。經商客旅。士宦高人。伏願發廣大心。作難遭想。且人人是佛。只要自肯承當。法法皆真。何物而非佈施。不拘多寡。無論精粗。墜露可以添流。輕塵而能足岳。雖權設門外三車。假名引導。使直透向上一路。實是慈悲。但能打破慳囊。頓見莊嚴佛土。往者過而來者息。聊進一盂。趙老盞中。泛輝輝之白雪。渴者飲而饑者餐。強吞七碗。盧同腋下。起習習之
清風。除熱惱而得清涼。解疲勞而消困頓。且以法水而溉菩提之種。增長靈苗。將善根而栽般若之田。克成聖果。從此襟懷灑落。去住翛然。可謂極樂之道場。名為歡喜之佛事。佈慈風之浩蕩。掃盡瘴海之嵐煙。懸佛日之圓明。照破昏衢之幻夢。使闡提之輩。消除殺盜之邪淫。蔑戾之儔。不墮羅剎之鬼國。一人善而多人善。善滿邊邦。一家安而大家安。安攘海宇。同躋仁壽之鄉。共睹熙皞之化。以斯功德。祝 聖壽以無疆。將此身心。酬 君恩之罔極。福非虛設。事豈妄談。惟愿贊成。無勞顧佇。謹疏。萬曆戊戌仲秋朔旦。書于仙城之旅泊齋。
重修南雄府太平橋普濟寺疏
伏以嶺表名區。一線引華夷之命脈。太平古渡。飛虹鎖百粵之咽喉。寰中商旅。何莫由斯。海外珍奇。必經於此。悲夫迷津浩劫。寶筏誰憑。苦海狂瀾。慈舟可渡。恭惟太平鎮橋普濟寺者。創規往代。事仰前修。面迎淩水。儼舍衛之恒河。揹負梅魁。宛迦維之祇樹。搤南海之源頭。據雄關之勝概。誠終古之津樑。實長途之利涉也。但以日來月往。雨薄風殘。世異時遷。梁摧棟腐。幻華易謝。陽𦦨難留。使三寶閟而不彰。眾心歸而靡托。今者幸逢仁人在位。欲革故而鼎新。君子存心。將救偏而補弊。山僧某敢執鐸以揚聲。士庶高人。冀承
【現代漢語翻譯】 現代漢語譯本： 清風啊，驅散熱惱而獲得清涼，解除疲勞而消除困頓。用佛法的甘露澆灌菩提的種子，增長靈性的幼苗，將善良的根基栽種在般若的田地裡，最終成就聖果。從此胸懷坦蕩，來去自由。這可以說是極樂世界的道場，名為歡喜的佛事。傳播慈悲之風的浩蕩，掃除瘴氣瀰漫的海域。懸掛佛日的圓滿光明，照破昏暗道路上的虛幻夢境，使那些沒有善根的人，消除殺生、偷盜、邪淫的惡行；使那些兇暴的同類，不墮入羅剎的鬼國。一人行善而眾人行善，善行遍滿邊疆；一家平安而大家平安，平安遍及天下。共同進入仁愛長壽的境地，一同看到太平盛世的景象。用這些功德，祝願皇上的壽命無邊無疆，將此身心，報答皇上的深重恩情。福報不是虛設的，事情不是胡亂說的。只希望大家贊助促成，無需過多顧慮。謹此上疏。 萬曆戊戌年仲秋初一日，書于仙城之旅泊齋。
重修南雄府太平橋普濟寺疏
恭敬地說，嶺南地區是重要的區域，像一條線一樣牽引著華夏和夷族的命脈。太平古渡，像一道彩虹一樣鎖住百粵的咽喉。天下的商旅，沒有誰不從這裡經過；海外的珍奇貨物，必定要經過這裡。可悲啊，在這迷途的渡口遭遇浩劫，誰能憑藉寶筏（佛教用語，比喻能渡人脫離苦海的工具）？在這苦海的狂濤中，只有慈悲的船隻可以渡人。恭敬地想到太平鎮橋普濟寺，是前代創立的規模，事情仰仗前人的修行。寺廟面向淩水，儼然像是舍衛城（古印度城市名）的恒河；背靠梅魁山，宛如迦維羅衛國（釋迦牟尼的故鄉）的祇樹給孤獨園。扼守南海的源頭，佔據雄關的優越形勢，確實是永久的橋樑，實在是長途跋涉的便利之處。但是由於時光流逝，風雨侵蝕，時代變遷，梁木摧毀，棟樑腐爛，美好的事物容易消逝，陽氣難以停留，使得佛法僧三寶隱蔽而不彰顯，眾人的心歸向這裡卻沒有依託。如今有幸遇到仁人在位，想要革除舊弊而重新開始；君子心存正義，將要匡救偏差而彌補缺失。山僧我敢於敲著鈴鐺來宣揚此事，希望各位士紳百姓能夠承擔。
【English Translation】 English version: The breeze clears away the heat and brings coolness, relieves fatigue and eliminates drowsiness. It irrigates the seeds of Bodhi with the water of Dharma, nurturing spiritual sprouts. It plants the roots of goodness in the field of Prajna, ultimately achieving the holy fruit. From now on, one's mind will be open and free, coming and going naturally. This can be called the sanctuary of the Pure Land, named the joyful Buddhist practice. Spreading the vastness of the compassionate wind, it sweeps away the haze of the瘴 sea. Hanging the perfect brightness of the Buddha's sun, it illuminates and shatters the illusory dreams of the dark paths, enabling those without good roots to eliminate the evil deeds of killing, stealing, and sexual misconduct; enabling those violent companions not to fall into the Rakshasa's (a type of demon) ghost realm. When one person does good, many people do good, and goodness fills the borders. When one family is at peace, all families are at peace, and peace spreads throughout the world. Together, we ascend to the land of benevolence and longevity, and together we witness the flourishing of peace. With these merits, we wish the Emperor boundless longevity, and with this body and mind, we repay the Emperor's boundless grace. Blessings are not empty, and matters are not reckless talk. We only hope for support and completion, without excessive hesitation. Respectfully submitted. Written on the first day of the mid-autumn month of the Wuxu year of the Wanli reign, at the Lubo Studio in Xiancheng.
A Memorial for Rebuilding the Pujisi Temple at Taiping Bridge in Nanxiong Prefecture
Respectfully, the Lingnan region is an important area, like a line connecting the lifeline of China and the Yi tribes. The ancient Taiping Ferry, like a rainbow, locks the throat of the Baiyue region. Merchants from all over the world must pass through here; rare and exotic goods from overseas must pass through here. Alas, encountering calamity at this confusing ferry, who can rely on the precious raft (Buddhist term, metaphor for a tool that can ferry people out of the sea of suffering)? In the raging waves of this sea of suffering, only the compassionate boat can ferry people across. Respectfully thinking of the Pujisi Temple at Taiping Bridge in Taiping Town, it was established in past dynasties, and the matter relies on the cultivation of predecessors. The temple faces Ling River, resembling the Ganges River of Shravasti (ancient Indian city); it backs against Mount Meikui, like the Jetavana Vihara (a famous Buddhist monastery) of Kapilavastu (the birthplace of Shakyamuni). It guards the source of the South China Sea, occupying the superior position of the strategic pass. It is indeed a permanent bridge, and truly a convenience for long journeys. However, due to the passage of time, the erosion of wind and rain, the changes of eras, the beams are destroyed, the pillars are rotten, beautiful things easily fade away, and yang energy is difficult to retain, causing the Three Jewels (Buddha, Dharma, Sangha) to be hidden and not manifest, and the hearts of the people turn here but have no support. Now, fortunately, we have encountered benevolent people in positions of power, who want to eliminate the old and start anew; gentlemen with righteous hearts, who will correct deviations and make up for deficiencies. I, a mountain monk, dare to ring the bell to proclaim this matter, hoping that all the gentry and common people can undertake it.
風而接響。惟其人性皆善。必待感而遂通。然雖佛化有緣。豈不求而自應。是以敬持短疏。普告十方。伏望富貴者竭力。用酬前世之恩。貧賤者施工。希植未來之果。但願慳囊破處。金剛種子露光明。愛水乾時。般若舟航登彼岸。不拘過往。無論經商。菩提種個個圓成。極樂國人人可到。休言福比河沙。且喜心歸寶所。功超有漏。德載無疆。祝 聖壽于河山。播流光于日月。普愿霜露所降。咸服慈風。舟車所通。齋瞻慧日。如斯利益。贊莫能窮。請注芳名。冀垂不朽。
重建祇園寺疏
伏以十方世界。處處儘是道場。具眼者能見。八萬塵勞。種種無非佛事。達心者自知。況有布金之規範。遵為古佛家風。嘗思留帶之嘉謨。正是宰官令則。但以事隨機會。道假人弘。時節難逢。良緣偶合。茲者祇園古剎。創自唐朝。志載分明。尊崇典祝。恨山靈之不守。倏墮荊蓁。仗護法之有知。忽開茅塞。向遭五逆之子。佛祖幾以無依。今賴三尺之天。神人幸而有托。但以殿宇傾頹。金像悽悽風雨。香燈泯沒。梵音寂寂朝昏。山僧如鑒。偶來乞食。掛錫凌江。開精舍于恒河。敞竹林于負郭。但虞大廈。非一木之可成。必假高賢。合衆力而易舉。拈寸草而作梵剎。自是天帝之爐錘。剖微塵而出經卷。除非普賢之作略。伏望共
【現代漢語翻譯】 現代漢語譯本：風聲與鐘聲相互應和。只因爲人性本善，必然要通過感應才能通達。然而即使佛法教化有緣之人，難道不應該主動尋求並得到迴應嗎？因此，我恭敬地呈上這篇簡短的勸募文，普遍告知十方大眾。希望富貴之人竭盡全力，用以報答前世的恩情；貧賤之人努力施工，希望種下未來美好的果實。只願大家打開慳吝的錢囊，讓金剛種子顯露出光明；當貪愛之水枯竭時，般若智慧之舟就能駛向彼岸。無論過去如何，無論從事何種行業，都能讓菩提之種個個圓滿成就，極樂世界人人都可以到達。不要說福報如同恒河沙數，更要歡喜心歸於真正的歸宿。功德超越有漏之業，恩德承載無邊無際。祝願聖上的壽命如同山河般長久，光輝如同日月般照耀。普遍希望霜露所降之處，都能感受到慈悲之風；舟車所能到達的地方，都能敬奉智慧之日。這樣的利益，讚歎也無法窮盡。請登記您的芳名，希望能夠流傳不朽。
重建祇園寺疏
恭敬地認為，十方世界，處處都是道場，有智慧的人能夠看見。八萬四千種煩惱，種種都是佛事，通達的人自然明白。何況有布金的規範，可以遵從作為古佛的家風。曾經想到留帶的嘉言，正是地方長官的法則。只是因為事情隨著機會而變化，佛法依靠人來弘揚。時節難以遇到，良緣偶然相合。現在這座祇園古寺，建立于唐朝，史志記載分明，值得尊敬和推崇。遺憾山神沒有守護好它，以至於突然荒廢；仰仗護法神的有知，忽然開啟了茅塞。過去遭遇不孝之子，佛祖幾乎無所依靠；現在依靠三尺之天，神人幸運地有所寄託。只是因為殿宇傾頹，金像在悽風苦雨中顯得淒涼；香燈熄滅，梵音在寂靜的早晚中消失。山僧我如同明鏡一般，偶然來此乞食，在凌江掛錫。在恒河邊開創精舍，在城外開闢竹林。只是擔心大廈不是一根木頭可以建成的，必須依靠賢能的人，集合大家的力量才能容易成功。拈起一根小草來當作梵剎，這自然是天帝的爐錘所能做到的；剖開微塵而顯出經卷，除非是普賢菩薩的作為。
【English Translation】 English version: The sound of the wind echoes the chimes. It is only because human nature is inherently good that it must be through feeling that understanding is achieved. However, even if the Buddha's teachings are for those with affinity, shouldn't one actively seek and receive a response? Therefore, I respectfully present this short solicitation, universally announcing it to the ten directions. I hope that the wealthy will exert their utmost efforts to repay the kindness of past lives; the poor and humble will diligently work to plant the seeds of a good future. I only wish that everyone would open their miserly purses, allowing the Vajra seeds to reveal their light; when the waters of attachment dry up, the Prajna boat can sail to the other shore. Regardless of the past, regardless of the profession, may each Bodhi seed be perfectly fulfilled, and may everyone reach the Land of Ultimate Bliss. Do not speak of blessings like the sands of the Ganges; rather, rejoice that the heart returns to its true home. Merit surpasses conditioned existence, and virtue carries boundless grace. I wish the Emperor's longevity to be as enduring as the mountains and rivers, and his radiance to shine like the sun and moon. I universally hope that wherever frost and dew descend, all may feel the gentle breeze of compassion; wherever boats and carriages travel, all may revere the sun of wisdom. Such benefits cannot be exhausted by praise. Please register your honorable name, hoping it will be passed down through the ages.
A Plea for Rebuilding Gion-ji Temple (Jetavana Monastery)
I respectfully believe that the ten directions of the world are all sacred places, which the wise can see. The eighty-four thousand afflictions are all Buddha's work, which the enlightened naturally understand. Moreover, there are rules for donating gold, which can be followed as the family tradition of ancient Buddhas. I once thought of the excellent words of Liu Dai, which are the laws of local officials. It is only because things change with opportunities, and the Dharma relies on people to promote it. Times are hard to come by, and good opportunities coincide. Now, this ancient Gion-ji Temple (Jetavana Monastery), was founded in the Tang Dynasty, and its history is clearly recorded, worthy of respect and admiration. It is a pity that the mountain gods did not protect it well, so that it suddenly fell into disrepair; thanks to the knowledge of the Dharma protectors, the ignorance was suddenly opened. In the past, it encountered unfilial sons, and the Buddha was almost without support; now, relying on the three-foot sky, the gods are fortunate to have something to rely on. It is only because the halls are dilapidated, and the golden statues appear desolate in the wind and rain; the incense lamps are extinguished, and the Sanskrit sounds disappear in the silent morning and evening. I, a mountain monk, like a clear mirror, came here by chance to beg for food, and hung my staff in Lingjiang. I founded a hermitage on the banks of the Ganges, and opened a bamboo forest outside the city. I am only worried that a large building cannot be built with one piece of wood, and it is necessary to rely on virtuous people to gather everyone's strength to make it easy to succeed. Picking up a blade of grass to make a temple, this is naturally what the Emperor of Heaven's furnace can do; splitting a speck of dust to reveal the scriptures, unless it is the work of Samantabhadra Bodhisattva.
出手眼。各賭神通。聚少成多。由小至大。直使鬼神輸運。不讓須彌。頓見金碧交輝。宛成凈土。轉變隨心。受用在己。感報以此為徴。功德共垂不朽。
湖心寺重建放生普愿成佛塔疏
佛大慈悲。普度十方。盡法界眾生。悉皆成佛。故曰。如一眾生未成佛者。誓不取菩提。此佛度生之愿也。般若云。度無量無數無邊眾生俱得滅度。實無有一眾生得滅度者。此眾產生佛之實證也。古今修行。愿成佛者多。而現在度無邊之眾生者少。以各各作念。待成佛后。方才度生。殊不知即今現在。能以佛心而度眾生者。乃真成佛之妙行也。廣度眾生之行。無逾放生一門。在昔天臺大師。次則永明大師。嘗為吏時將。官錢買生放。以致不死。此目前眾人皆知者。自後至今。唯云棲大師能效二師之行。其西湖古為放生池。今但浚三潭。築堤作池。取多分之一耳。且西湖從昔以來。為歌舞地。實酒池肉林之所。今湖中有此三池。所放眾生。充滿其中。是從業海中變出極樂佛國也。而樓船歌舞。過其池者。曾不返省一觀。是猶然醉夢中也。一心凈穢。苦樂以之。如唯與阿。相去幾何哉。其池有湖心寺。寺有三塔。寺已建。塔未造。堤未能防水也。予隨喜池上。讚歎玄津法師之慈悲。慨其功未底績。大有憾焉。歸夜臥。夢行堤上
【現代漢語翻譯】 現代漢語譯本 施展神通，各自較量。積少成多，由小到大。直接使得鬼神都輸送運勢，不讓須彌山專美於前。立刻顯現出金碧交相輝映，宛如成就了凈土。轉變隨心所欲，受用全在自己。感應報答以此為憑證，功德共同流傳不朽。
《湖心寺重建放生普愿成佛塔疏》
佛陀大慈大悲，普遍救度十方世界，使盡法界所有眾生，全部都能成就佛果。所以說：『如果有一個眾生沒有成佛，我誓不成菩提。』這是佛陀救度眾生的願望啊。《般若經》說：『救度無量無數無邊的眾生，都得到解脫，實際上沒有一個眾生真正被救度。』這是眾產生佛的真實證明啊。自古至今修行的人，希望成佛的很多，而現在救度無邊眾生的人很少。因為大家都想著，等到成佛之後，才去救度眾生。卻不知道現在當下，能夠以佛心去救度眾生的人，才是真正成佛的妙行啊。廣泛救度眾生的行為，沒有超過放生這一法門的。從前的天臺大師（智顗，佛教天臺宗的實際創始人），其次是永明大師（延壽，宋代高僧），曾經做官的時候，將公款拿來買物放生，以至於沒有被判死罪。這是目前眾人都知道的事情。從那以後到現在，只有云棲大師（祩宏，明代高僧）能夠傚法這兩位大師的行為。西湖（位於浙江杭州）過去是放生池，現在只是疏浚了三潭（西湖三潭印月），修築堤壩作為池子，只取了其中的一小部分罷了。而且西湖從古以來，是歌舞之地，實際上是酒池肉林的場所。現在湖中有這三個池子，所放的眾生，充滿在其中，這是從業力之海中變現出極樂佛國啊。而那些乘坐樓船歌舞，經過池子的人，竟然沒有回頭看一看，這還是在醉生夢死之中啊。一心清凈或污穢，苦或樂都由此而來，這和唯然與阿然（表示肯定或否定）相差多少呢？池子邊有湖心寺，寺里有三座塔，寺廟已經建好，塔還沒有建造，堤壩也不能防水。我隨喜池上的功德，讚歎玄津法師（具體生平不詳）的慈悲，感慨他的功德還沒有完成，深感遺憾啊。晚上回家睡覺，夢見走在堤壩上。
【English Translation】 English version Displaying supernatural powers, each competing with their abilities. Accumulating little by little, from small to large. Directly causing even ghosts and spirits to transport fortune, not allowing Mount Sumeru to be the only one praised. Instantly revealing the intermingling of gold and jade, as if accomplishing a Pure Land. Transformation is according to one's will, and the benefit is entirely one's own. Responsive retribution takes this as evidence, and the merits are jointly passed down to immortality.
A Memorial on Rebuilding the Lake Heart Temple and Constructing a Stupa for Universal Vows of Releasing Life and Attaining Buddhahood
The Buddha is greatly compassionate, universally saving the ten directions, enabling all sentient beings in the Dharma Realm to attain Buddhahood. Therefore, it is said: 'If even one sentient being has not attained Buddhahood, I vow not to attain Bodhi.' This is the Buddha's vow to save sentient beings. The Prajna Sutra says: 'Saving immeasurable, countless, and boundless sentient beings, all attaining liberation, yet in reality, there is not a single sentient being who is truly liberated.' This is the true proof of sentient beings attaining Buddhahood. From ancient times to the present, many practitioners wish to attain Buddhahood, but few currently save boundless sentient beings. Because everyone thinks, 'After I attain Buddhahood, then I will save sentient beings.' They do not realize that right now, being able to save sentient beings with a Buddha-mind is the wonderful practice of truly attaining Buddhahood. Among the practices of widely saving sentient beings, none surpasses the practice of releasing life. In the past, Great Master Tiantai (Zhiyi, the actual founder of the Tiantai school of Buddhism), and then Great Master Yongming (Yanshou, a prominent monk of the Song Dynasty), when they were officials, used public funds to buy and release living beings, so that they were not sentenced to death. This is something that everyone knows. From then until now, only Great Master Yunqi (Zhuhong, a prominent monk of the Ming Dynasty) has been able to emulate the actions of these two masters. West Lake (located in Hangzhou, Zhejiang) used to be a release pond, but now it only dredges the Three Pools (Three Pools Mirroring the Moon on West Lake), and builds dikes as ponds, taking only a small portion of it. Moreover, West Lake has been a place of singing and dancing since ancient times, actually a place of wine pools and meat forests. Now there are these three ponds in the lake, filled with the released sentient beings, which is the transformation of the Land of Ultimate Bliss from the sea of karma. And those who ride on decorated boats singing and dancing, passing by the pond, do not even look back, they are still in a drunken dream. A single thought of purity or defilement, suffering or joy, depends on this. How much difference is there between 'only' and 'also'? There is Lake Heart Temple by the pond, and three pagodas in the temple. The temple has been built, but the pagodas have not yet been constructed, and the dikes cannot prevent flooding. I rejoice in the merits of the pond, praise the compassion of Dharma Master Xuanjin (details of his life are unknown), and lament that his merits have not been completed, feeling great regret. Returning home to sleep at night, I dreamed of walking on the dike.
。其沙襯足。粒粒方面皆有佛字。比隨行者。不敢措足。予曰。爾等知大地是佛。無下足處。此正是汝修行時也。因論眾曰。若聚此沙為佛塔。則施者與所施。共登極樂凈土矣。覺而思之。遂發普度之想。謂彼所放之生。愿彼脫苦成佛也。且彼蠢蠢。以佛視之。況現在人人最靈最明者。豈可以眾生視之乎。何不願目前易度之眾生。先作成佛之想。以眾多之愿。度彼多多之眾生。如是不唯所度更廣。以合衆心守此池。則所守益堅。如此行愿。豈非心佛眾生。等無差別之觀乎。故設普化之方。人施十錢。一錢唸佛百聲。合衆心於一佛。集多人成三塔。所施者小。所成者大。是為福聚功德之海。此則以沙數之佛。度沙數之眾生。其力更大。豈不為最勝之佛事乎。若由此而興起。意將來盡此湖為蓮池。則此方眾生。無論富貴貧賤。一齊同生極樂佛土矣。豈不為妙行哉。
重修龍華寺疏
古杭山水靈秀。有宋建剎星列。鐘鼓相聞。而龍華居南屏之西南。蓋梁朝傅大士開創。千餘年矣。司馬溫公。昔有祠於此。今皆廢矣。其地不唯居山水之勝。而為普陀天臺之要衝。十方雲遊。必過之所。惟錢塘剎竿相望。求行腳息肩之地。不易有也。前伏牛三空和尚。至而愍焉。江干居士。洪云泉延之於此。創未成。而集者常滿。居
【現代漢語翻譯】 現代漢語譯本： 他的鞋底沾滿了沙子，每一粒沙子的每個面都有佛字。他的隨行人員不敢下腳。我說：『你們知道大地就是佛，沒有地方可以下腳，這正是你們修行的時候。』於是和大家討論說：『如果把這些沙子聚起來建成佛塔，那麼佈施者和所佈施的對象，就能一同登上極樂凈土了。』醒悟后思考這件事，就發起了普度眾生的想法，希望那些被放生的生物，能夠脫離苦海，成就佛果。而且把那些蠢動的生物，都看作是佛。更何況現在每個人都是最聰明最明白的，怎麼能把他們看作是眾生呢？為什麼不希望眼前容易度化的眾生，先成就成佛的想法，用眾多的願力，來度化眾多的眾生呢？』如果這樣做，不僅度化的範圍更廣，而且能夠集合大家的心力來守護這個池塘，那麼守護的力量就會更加堅定。這樣的行為和願力，難道不是心、佛、眾生，平等無差別的觀想嗎？』所以設立了普化的方法，每個人佈施十文錢，每一文錢唸佛一百聲，把大家的心力集中於一尊佛，集合眾多的人建成三座佛塔。所佈施的很少，所成就的很大，這是積累福報功德的海洋。這就是用沙子數量的佛，來度化沙子數量的眾生，它的力量更大，難道不是最殊勝的佛事嗎？如果由此而興起，希望將來把整個湖都變成蓮花池，那麼這個地方的眾生，無論是富貴還是貧賤，都能一同往生極樂佛土了。難道不是美妙的行為嗎？
重修龍華寺疏
古杭州的山水非常靈秀，宋朝建立的寺廟像星星一樣排列，鐘聲和鼓聲相互應和。而龍華寺位於南屏山的西南方，是梁朝的傅大士（Fu Dashi，人名，也稱善慧大士，被認為是彌勒菩薩的化身）開創的，已經有一千多年了。司馬溫公（Sima Wengong，人名，即司馬光）以前在這裡有祠堂，現在都廢棄了。這塊地方不僅佔據了山水的優美，而且是前往普陀山（Putuo Mountain，佛教名山，觀音菩薩道場）和天臺山（Tiantai Mountain，佛教名山，天臺宗祖庭）的重要通道，十方雲遊的僧人，必定經過這裡。只是錢塘一帶寺廟林立，想要尋找一個可以休息的地方，並不容易。之前的伏牛山三空和尚（San Kong，法號）來到這裡，感到很憐憫。江干的居士洪云泉（Hong Yunquan，人名）邀請他到這裡，寺廟還沒有建成，聚集的人就已經滿了，居住...
【English Translation】 English version: His sandals were covered with sand, and every facet of each grain had the character 『Buddha』 on it. His followers dared not tread. I said, 『You know that the great earth is Buddha, there is nowhere to place your feet. This is precisely the time for your practice.』 Then I discussed with everyone, saying, 『If we gather this sand to build a pagoda, then the giver and the recipient will ascend to the Pure Land of Ultimate Bliss together.』 Awakening and contemplating this, I then conceived the thought of universally delivering all beings, wishing that those released creatures could escape suffering and attain Buddhahood. Moreover, regarding those wriggling creatures as Buddhas, how much more so should we not regard the most intelligent and enlightened people of today as sentient beings? Why not wish that the sentient beings who are easily delivered before our eyes first attain the thought of becoming Buddhas, using numerous vows to deliver numerous sentient beings?』 If we do so, not only will the scope of deliverance be wider, but also by uniting everyone's minds to guard this pond, the strength of protection will be even more steadfast. Are such actions and vows not the contemplation of the equality and non-difference of mind, Buddha, and sentient beings?』 Therefore, a method of universal transformation was established: each person donates ten coins, and for each coin, recites the Buddha's name a hundred times, uniting everyone's minds on one Buddha, and gathering many people to build three pagodas. What is given is small, but what is accomplished is great; this is the ocean of accumulated blessings and merits. This is using Buddhas as numerous as the grains of sand to deliver sentient beings as numerous as the grains of sand, its power is even greater, is it not the most supreme Buddhist undertaking? If this is initiated, hoping that in the future this entire lake will be transformed into a lotus pond, then the sentient beings of this place, whether rich or poor, will all be reborn together in the Pure Land of Ultimate Bliss. Would it not be a wonderful deed?
A Memorial on Rebuilding Longhua Monastery (Longhua Temple)
The mountains and waters of ancient Hangzhou are spiritually beautiful. The monasteries built in the Song Dynasty are arranged like stars, with the sounds of bells and drums echoing each other. Longhua Monastery is located southwest of Nanping Mountain, founded by Fu Dashi (also known as Shan Hui Dashi, considered an incarnation of Maitreya Bodhisattva) of the Liang Dynasty, and is over a thousand years old. Sima Wengong (Sima Guang) used to have a shrine here, but now it is abandoned. This place not only occupies the beauty of the mountains and waters, but is also an important passage to Putuo Mountain (a famous Buddhist mountain, the abode of Avalokiteśvara Bodhisattva) and Tiantai Mountain (a famous Buddhist mountain, the ancestral home of the Tiantai school), which wandering monks from all directions must pass through. However, with monasteries standing in rows in the Qiantang area, it is not easy to find a place to rest. The previous monk San Kong (Dharma name) of Funiu Mountain came here and felt pity. The layperson Hong Yunquan (name) from Jianggan invited him here. The monastery has not yet been completed, but the gathered people are already full, residing...
頃尋罷。禪者廣坤。發廣大心。志願興建為接待道場。丁巳春。予偶過此。見佛像微妙莊嚴。重生渴仰。徘徊形勢。背御寨而面錢塘。最勝處也。十方行腳至此。正力倦神疲。求一暫息而不可得。茍獲住足安身。滴水沾唇。如灌醍醐而飲甘露。結此功德最勝緣也。且見禪人慈悲慨切。一時發心善男等。各各踴躍。乃最勝因也。但寺功大而費鉅。日月長而眾多。若非廣大檀那。作難思佛事。未易滿禪者之本願也。予感而讚仰。為之開導。凡宰官長者居士善男女等。果能發希有心。生難遭想。割破慳囊。莊嚴佛土。是以不堅之財。作不朽之業。即捐身舍宅。而龍神守之。萬世不絕。較之塵世之業。千年田地。八百主人者。何啻天壤哉。況作凈土之因緣。成當來之佛種。冀彌勒下生。龍華三會中。為上首眷屬。豈不為出世第一最勝功德哉。以人人有佛性。各各具夙因。定見今日之緣。不肯當而錯過。豈忍寶山赤手歸乎。是在諸有智者。頓發無量歡喜。快著勇猛之力耳。
刺血和金書華嚴經發愿文
稽首遍法界。十方及三際。蓮華妙莊嚴。清凈微塵剎大覺無上尊。分身遍一切。演說清凈海。圓滿修多羅性相了義詮。離諸文字相。七處九會中。文殊諸大士。剎塵數知識。清凈賢僧眾。我今布三業。敬禮畢竟空。惟以
【現代漢語翻譯】 現代漢語譯本： 不久前我路過這裡。禪者廣坤發了廣大的心願，立志興建一座接待四方僧侶的道場。丁巳年春天，我偶然經過此地，見到佛像微妙莊嚴，心中重新升起渴慕之情。我徘徊觀察這裡的形勢，背靠御寨，面向錢塘江，真是最殊勝的地方啊！十方雲遊的僧人來到這裡，往往是精疲力竭，想要暫時休息一下都不可得。如果能夠在這裡安身落腳，哪怕只是得到一滴水潤澤嘴唇，也如同被醍醐灌頂，飲用甘露一般。這真是結下最殊勝的功德善緣啊！而且我看到禪師慈悲懇切，一時間發心的善男信女們，也都各個踴躍參與，這真是最殊勝的因緣啊！但是寺廟工程浩大，花費巨大，時間漫長，需要眾多的人力物力。如果不是廣大的施主，發心做這不可思議的佛事，很難滿足禪者的本願啊！我深受感動，讚歎仰慕，為此開導大家。凡是地方官員、長者、居士、善男信女等，如果能夠發起希有之心，生起難遭之想，打破吝嗇的口袋，莊嚴佛土，就是用這不堅固的錢財，做成不朽的事業。即使捐獻出身軀和住宅，也會有龍神守護，萬世不絕。這和塵世間的產業，千年田地，八百個主人相比，簡直是天壤之別啊！更何況這是在種下凈土的因緣，成就未來成佛的種子。期望將來彌勒佛下生，在龍華樹下三次法會中，成為上首眷屬，這豈不是出世間第一最殊勝的功德嗎！因為人人都有佛性，個個都具備宿世的因緣，一定能看到今日的善緣，不要輕易錯過。怎麼忍心空手而歸，辜負這寶山呢？這就要靠各位有智慧的人，立刻發起無量的歡喜心，快速拿出勇猛的力量啊！ 刺血和金書寫《華嚴經》發願文 稽首遍及法界，十方以及過去、現在、未來三際，蓮花般美妙莊嚴，清凈微塵般眾多的剎土中的大覺無上尊。您的分身遍佈一切處，演說清凈的法海，圓滿的修多羅（Sutra，經），詮釋了性相的究竟意義。您遠離一切文字相，在七處九會中，與文殊（Manjushri）等諸大菩薩，以及如剎土微塵般眾多的知識，清凈的賢聖僧眾在一起。我今天以身、口、意三業，恭敬頂禮這畢竟空性。我只希望……
【English Translation】 English version: Not long ago, I passed by here. The Chan practitioner Guangkun made a grand vow to build a monastery to receive monks from all directions. In the spring of the year Ding Si, I happened to pass by this place and saw the Buddha statues, which were exquisitely solemn, and a longing arose in my heart again. I lingered and observed the terrain, with Yuzhai Mountain behind and facing the Qiantang River, truly the most auspicious place! Monks traveling from all directions often arrive here exhausted, unable to find a moment's rest. If they could settle down here, even a drop of water to moisten their lips would be like being infused with ghee and drinking nectar. This would truly be forming the most auspicious karmic connection! Moreover, I see that the Chan master is compassionate and earnest, and the virtuous men and women who have made vows are all eagerly participating. This is truly the most auspicious cause! However, the temple project is vast, the cost is enormous, and the time is long, requiring a great deal of manpower and resources. If it were not for the great patrons who aspire to perform this inconceivable Buddha work, it would be difficult to fulfill the Chan practitioner's original vow! I am deeply moved, admiring and praising, and I am guiding everyone for this purpose. If local officials, elders, laypeople, virtuous men and women, and others can generate a rare mind, give rise to the thought of encountering something difficult to come by, break open their stingy pockets, and adorn the Buddha land, they will be using impermanent wealth to create imperishable deeds. Even if they donate their bodies and homes, they will be protected by dragons and gods, and it will never cease for ten thousand generations. Compared to worldly possessions, a thousand years of fields, and eight hundred owners, what a difference between heaven and earth! Moreover, this is planting the cause for the Pure Land and cultivating the seeds for future Buddhahood. Hoping that when Maitreya Buddha descends in the future, they will be among the foremost relatives in the three assemblies under the Dragon Flower Tree, wouldn't this be the foremost and most auspicious merit in transcending the world! Because everyone has Buddha-nature, and each possesses karmic causes from past lives, they will surely see today's opportunity and not let it pass by easily. How can they bear to return empty-handed, failing to appreciate this treasure mountain? This depends on all wise people, immediately generating immeasurable joy and quickly exerting courageous effort! A Vow to Write the Avatamsaka Sutra with Blood and Gold I bow my head to the Great Awakened, unsurpassed Honored One, who pervades the Dharma Realm, the ten directions, and the three times (past, present, and future), in the lotus-like, wonderfully adorned, pure, dust-mote-like numerous Buddha lands. Your emanations pervade all places, expounding the pure ocean of Dharma, the complete Sutras, explaining the ultimate meaning of nature and characteristics. You are apart from all forms of words, in the seven locations and nine assemblies, with Manjushri and other great Bodhisattvas, as well as knowledge as numerous as dust motes in Buddha lands, and the pure Sangha of virtuous monks. Today, I, with my three karmas of body, speech, and mind, respectfully prostrate to this ultimate emptiness. I only hope...
無緣慈。照我真實愿。念我無始來。流浪諸生死。展轉處苦趣。猶大旋火輪。捨身與受身。不可思議數。所作諸惡業。唯佛自知見。今承三寶力。儻來人數中。六根賴完具。心識多闇冥。以宿微善根。早出恩愛海。猶入俗稠林。如避溺投火。內假善力熏。心心願遠離。外得法雨潤。忽生清凈芽。塵習熾盛故。時復見乾枯。良哉大善友。與我如天授。以此大因緣。得出離熱惱。同歸清涼界。覲禮曼室尊。樂住阿練若。最深寂靜處。心想如猿猴。轉見攀緣相。般若力微弱。難敵生死軍。以是因緣故。見行諸事行。稽首蓮華藏。圓妙最上乘。誓發歸敬心。盡形頂戴受。曾聞普賢行。廣大不思議。六種受持中。書寫為第一。骨筆血為墨。經于微塵劫。積累如是經。量等大千界。我聞如是愿。難可與等倫。但取血為墨。與金共和合。書寫大經卷。一字法門海。以此殊勝因。苦海為舟楫。愿我此身血。滴滴稱法性。融入華藏海。普潤眾生界。我以手書持。點畫心自在。愿此虛幻身。恒得金剛體。身似紫金山。端嚴最無比。聞名及見形。心生大喜悅。手如大寶聚。恒出世資財。七寶及四事。種種皆充滿。十方法界中。所有諸眾生。貧窮及病苦。所求皆如意。愿我成佛時。國中極清凈。純一上乘人。無諸惡道苦。恒演此法輪。極盡塵界
【現代漢語翻譯】 現代漢語譯本 無緣慈（無需特定緣由的慈悲）。請照見我真實的願望。憶念我從無始以來，在生死輪迴中流浪，輾轉于各種痛苦的境地，就像在巨大的火輪中旋轉一樣。我捨棄身體和接受身體的次數，多得不可思議。所造作的各種惡業，只有佛陀您自己才能完全知曉。如今承蒙佛法僧三寶的力量，我僥倖來到人道之中，六根還算完好，但心識卻大多昏暗不明。憑藉著過去世微薄的善根，我得以早日脫離恩愛慾海，卻又好像進入了世俗的稠密森林，如同爲了躲避溺水而跳入火中。內在依靠微弱的善的力量熏習，心中時時刻刻都希望遠離塵世；外在得到佛法的甘露滋潤，心中忽然生出清凈的幼芽。但由於塵世的習氣過於強烈，這幼芽時常又會枯萎。真是太好了，您這位偉大的善友，就像上天賜予我的一樣。憑藉著這巨大的因緣，我得以脫離熱惱，共同迴歸清涼的境界，去拜見曼室尊（Manjusri，文殊菩薩），歡喜地居住在阿練若（Aranya，寂靜處），也就是最深寂靜的地方。心中的想法卻像猿猴一樣，總是顯現出攀緣的相狀。般若（Prajna，智慧）的力量還很微弱，難以抵擋生死大軍。因為這個緣故，我看見種種行為。稽首頂禮蓮華藏（Padmagarbha，蓮花藏世界），這圓滿微妙的最上乘佛法。我發誓要生起歸敬之心，盡我一生都頂戴奉受。我曾經聽聞普賢行（Samantabhadra's practices，普賢菩薩的行愿），廣大得不可思議。在六種受持方法中，書寫是第一位的。用骨頭作筆，用血作墨，經過像微塵一樣多的劫數，積累書寫的經文，數量等同於大千世界。我聽聞這樣的願力，難以找到可以與之相比的。但取用鮮血作為墨水，與黃金共同調和，書寫巨大的經卷，哪怕只是一個字的法門，也如大海般深廣。憑藉著這殊勝的因緣，愿苦海成為我的舟楫。愿我此身的每一滴血，都符合法性，融入華藏海（Avatamsaka，華藏世界），普遍滋潤眾生界。我用手書寫經文，點畫之間心無掛礙，自在安詳。愿我這虛幻的身體，恒常獲得金剛不壞之體。身體像紫金山一樣，端莊嚴麗，無與倫比。聽到我的名字以及見到我的形像，心中生起巨大的喜悅。雙手像巨大的寶藏一樣，恒常涌出世間的資財，七寶以及衣食住行等四事供養，種種都充滿。在十方法界之中，所有一切眾生，貧窮以及遭受病苦的眾生，他們所求都能如意。愿我成佛的時候，我的國土極其清凈，只有純粹的上乘根器之人，沒有各種惡道的痛苦，恒常演說這法輪（Dharmacakra，佛法），直到世界的盡頭。
【English Translation】 English version Unconditioned compassion. Illuminate my true vows. Remember me from beginningless time, wandering through the cycle of birth and death, transmigrating through realms of suffering, like a spinning wheel of fire. The number of times I have relinquished and received bodies is inconceivable. The evil deeds I have committed, only the Buddha himself knows and sees. Now, relying on the power of the Three Jewels (Triratna), I have fortunately been born among humans, with my six senses relatively intact, but my consciousness mostly obscured. With the slight roots of goodness from past lives, I was able to leave the ocean of love and desire early, but it is as if I have entered a dense forest of worldly affairs, like jumping into fire to avoid drowning. Inwardly, relying on the subtle power of goodness to熏習 (xunxi, influence by repeated exposure), my heart constantly wishes to be far away. Outwardly, receiving the rain of Dharma, a pure sprout suddenly grows. But because the habits of the world are so strong, this sprout often withers again. How wonderful, great virtuous friend, you are like a gift from heaven to me. With this great cause and condition, I am able to escape the heat of affliction, and together return to the realm of coolness, to pay homage to Manjusri (Manjusri, the Bodhisattva of Wisdom), and joyfully dwell in the Aranya (Aranya, a secluded place), the deepest place of stillness. But the thoughts in my mind are like monkeys, constantly showing signs of攀緣 (panyuan, clinging). The power of Prajna (Prajna, wisdom) is still weak, difficult to resist the army of birth and death. Because of this reason, I see all kinds of actions. I bow my head and prostrate to Padmagarbha (Padmagarbha, the Lotus Treasury World), this perfect and wonderful supreme vehicle of Dharma. I vow to generate a heart of reverence, and for the rest of my life, I will uphold and receive it. I have heard of Samantabhadra's practices (Samantabhadra's practices, the vows and practices of Bodhisattva Samantabhadra), vast and inconceivable. Among the six ways of upholding, writing is the first. Using bones as pens, and blood as ink, after countless kalpas (kalpas, eons) like dust particles, accumulating the scriptures written, the amount is equal to the great thousand world system. I have heard of such vows, difficult to find anything comparable. But taking blood as ink, and mixing it with gold, writing great scriptures, even just one word of the Dharma is as deep and vast as the ocean. With this supreme cause and condition, may the sea of suffering become my boat. May every drop of blood in my body conform to the Dharma nature, merge into the Avatamsaka (Avatamsaka, Flower Garland) sea, and universally nourish the realm of sentient beings. I write the scriptures with my hands, and my mind is free and at ease between the strokes. May this illusory body of mine, constantly obtain the indestructible body of Vajra (Vajra, diamond). May my body be like a mountain of purple gold, dignified and beautiful beyond compare. Hearing my name and seeing my form, may great joy arise in the hearts of all. May my hands be like a great treasure trove, constantly producing worldly wealth, the seven treasures and the four necessities of life, all kinds of things are abundant. In the ten directions of the Dharma realm, all sentient beings, those who are poor and suffering from illness, may all their wishes be fulfilled. When I become a Buddha, may my country be extremely pure, with only beings of pure superior capacity, without the suffering of the evil realms, constantly expounding this Dharmacakra (Dharmacakra, the wheel of Dharma), until the end of the world.
劫。我生末法中。信心力微少。恒與癡蓋俱。難逃生死業。善根未成熟。儻落輪迴中。仗此殊勝因。不墮諸惡趣。常生凈佛土。不離三寶前。早悟自性空。頓超諸有漏。凡所作所為。永離三毒障。我以願力持。直至未來際。愿我此經卷。三災不能壞。彌勒將下生。光從此經出。普照十方界。六種大震動。彌勒下生已。初坐龍華樹。此經從地出。踴在虛空中。字字出妙音。說我本所愿。天人百萬眾。咸稱希有事。我時在會中。為演真實義。佛佛出世間。最初三七日。咸演大華嚴。我當機第一。我身雖幻妄。從父母所生。依此虛妄根。作成真實事。愿父如凈梵。母如耶夫人。諸佛下生時。依我父母出。師長度脫我。法恩最上尊。愿諸佛會下。我師為導師。我友最誠諦。提挈行正道。愿友如文殊。作第一知識。檀那大信力。廣施大資財。愿此諸智人。永離慳愛苦。諸佛出興世。最初請說法。不惜身命財。廣修眾善業。我作如是行。仗諸執持者。愿此諸賢聖。生生常不離。隨在何佛國。共興揚佛法。凡諸見聞者。讚歎及稱揚。纖悉善因緣。同歸華藏海。我發如是愿。廣大不可窮。極盡未來時。究竟心圓滿。
放生文
生自生矣。何以放為。又何以放生為佛事耶。裴休有言曰。血氣之屬必有知。凡有知者必同體。故
曰。蠢動含靈。皆有佛性。以性即佛故。殺生者。即為殺佛。非曰殺佛。然殺生者。無慈悲心。即為斷佛種性矣。然彼蠢蠢之生。將謂可殺。殊不知自己本有明明佛性。豈可斷耶。以不殺之心。慈悲心也。慈即名仁。悲即不忍。不忍之心。仁之端也。故見生不忍見死。聞聲不忍食肉。聖賢之首唱。奚獨佛氏哉。儒以素位故。但遠庖廚。佛以平等行慈故。普及一切。第放生者。有執相忘相之差。而效之者。不無放生殺生之弊。故法重忘相。妙在隨緣。宗本無住。功嫌有漏。果能遇緣即宗。則觸目生機。逢場佛事。物物頭頭。皆喜舍之門。唸唸心心。盡慈悲之境。又何必拘會約以執功勛。設限期以嚴規則哉。明禪人久含此愿。愿以此行之。則慈悲日溥。化境日寬。持之十年。當有無量童子而作供養。復何疑哉。
祭陸太宰五臺居士文
嗚呼。受靈山之密囑。來濁世以利生。其來也不來。故不露本來之面目。即其去也不去。唯留生鐵之心腸。八十餘年。逢場作戲。恒沙妙德。遇佛即宗。以佛心而事君。唯君為佛。以真心而愛物。惟物即真。故生平向上事。不離幞頭角邊。臨行末後句。委付兒女子輩。惟公現宰官非宰官之身。愧我作比丘非比丘之相。然雖道路各別。其實養家一般。感公將行未行之際。飛半紙嶺南
【現代漢語翻譯】 現代漢語譯本： 問：所有會動、有知覺的生命，都有佛性（Buddha-nature）嗎？因為佛性就是佛，那麼殺生，就是殺佛嗎？ 答：並非說殺生就是殺佛。然而，殺生的人，沒有慈悲心，這就是斷絕了佛的種子。然而，那些微小的生命，人們以為可以隨意殺害，卻不知道它們自身本來就具有光明的佛性，怎麼可以斷絕呢？不殺的心，就是慈悲心。慈，就叫做仁；悲，就是不忍。不忍之心，是仁的開端。所以，見到生物不忍心見其死亡，聽到動物的哀嚎不忍心吃它們的肉，這是聖賢首先倡導的，難道只有佛家才這樣嗎？儒家因為安於本位，所以只是遠離廚房；佛家因為平等地施行慈悲，所以普及一切生命。只是放生的人，有執著于形式和忘記形式的差別，而效仿的人，不免有放生反而變成殺生的弊端。所以佛法重視忘卻表象，妙處在於隨順因緣，根本在於不執著。如果執著于功德，反而會產生有漏的業。如果能夠遇到因緣就遵循佛法，那麼觸目所及都是生機，所遇到的都是佛事，萬事萬物，都是喜舍之門，每一個念頭，都是慈悲的境界。又何必拘泥於聚會約定來執著于功勛，設定期限來嚴格遵守規則呢？明禪人長久以來懷有這個願望，希望用這個行為來實踐，那麼慈悲就會日益普及，教化的境界就會日益寬廣。堅持十年，應當有無量的童子前來供養，又有什麼可懷疑的呢？
祭陸太宰五臺居士文
嗚呼！您接受了靈山（Grdhrakuta，又譯鷲峰山，釋迦牟尼佛說法之地）的秘密囑託，來到這污濁的世間利益眾生。說來也不來，所以不顯露本來的面目；說去也不去，只留下如生鐵般堅硬的心腸。八十多年來，逢場作戲，積累了無數的妙德，遇到佛法就遵循。以佛心來侍奉君主，認為君主就是佛；以真心來愛護萬物，認為萬物就是真。所以平生所做的事情，都不離開官場。臨終的遺言，都託付給兒女們。您以宰官的身份示現，卻又不是真正的宰官；我以比丘（bhiksu，佛教出家男眾）的身份示現，卻又不是真正的比丘。然而雖然道路各不相同，其實養家餬口都是一樣的。感謝您在將行未行之際，從嶺南飛來半張紙。
【English Translation】 English version: Question: Do all moving, sentient beings possess Buddha-nature (Buddha-nature)? Since Buddha-nature is Buddha, does killing a living being mean killing a Buddha? Answer: It is not to say that killing a living being is killing a Buddha. However, those who kill living beings lack compassion, which is to cut off the seed of Buddhahood. Yet, those tiny lives, people think they can kill at will, but they do not know that they themselves inherently possess bright Buddha-nature. How can it be cut off? The mind of non-killing is the mind of compassion. Compassion is called benevolence; sorrow is called forbearance. The mind of forbearance is the beginning of benevolence. Therefore, seeing living beings, one cannot bear to see them die; hearing the cries of animals, one cannot bear to eat their meat. This is what sages and virtuous people first advocated. Is it only Buddhism that does this? Confucianism, because it is content with its position, only stays away from the kitchen; Buddhism, because it equally practices compassion, extends it to all living beings. It's just that those who release living beings have differences in clinging to form and forgetting form, and those who imitate them inevitably have the drawbacks of releasing living beings turning into killing living beings. Therefore, the Dharma values forgetting appearances, and the wonder lies in following conditions. The root lies in non-attachment. If one is attached to merit, it will produce tainted karma. If one can follow the Dharma when encountering conditions, then everything one sees is full of life, and everything one encounters is a Buddhist affair. Everything, every object, is a door of joy and giving, and every thought is a realm of compassion. Why bother to adhere to gatherings and agreements to cling to merit, and set deadlines to strictly abide by rules? Chan Master Ming has long cherished this wish, and hopes to practice it through this action, so that compassion will become more and more widespread, and the realm of transformation will become wider and wider. Persist for ten years, and there should be countless children coming to make offerings. What doubts are there?
Eulogy for Layman Lu, the Retired Official and Wutai Resident
Alas! You received the secret entrustment of Grdhrakuta (Grdhrakuta, also translated as Vulture Peak Mountain, where Shakyamuni Buddha preached), and came to this turbid world to benefit sentient beings. Coming is also not coming, so you do not reveal your original face; going is also not going, only leaving behind a heart as hard as pig iron. For more than eighty years, you acted in accordance with the circumstances, accumulating countless wonderful virtues, and followed the Dharma when encountering it. You served the ruler with the mind of the Buddha, considering the ruler as the Buddha; you loved all things with a sincere heart, considering all things as truth. Therefore, the things you did in your life never left the officialdom. The last words before your death were entrusted to your children. You manifested as an official, but were not a true official; I manifested as a bhiksu (bhiksu, a Buddhist monk), but was not a true bhiksu. However, although the paths are different, making a living is actually the same. Thank you for flying half a sheet of paper from Lingnan when you were about to depart.
之書。令我于空不空之中。引一滴曹溪之水。作甘露之供。獻灌頂之尊。嗚呼。平湖滿月。睹清凈之法身。天樂盈空。吐廣長之妙舌。納斯法味。用鑒蓬心。尚饗。
祭大中丞順庵胡公文
嗚呼痛哉。公其生耶。死耶。反覆求之。而不得其故也。忽聞公訃。適言公死。及讀公易簀詩。則公明以不死告人。而人不知。唯我明明知公不死。言之而恐人之莫我信也。嗚呼悲哉。顧我與公偶爾值于大化之中。三十餘年如一日。蓋亦奇矣。始而遇公于首陽之野。一見而心莫逆。驟爾語公以一禍福。齊生死。時則公已怡然。有當於心。既而再索我于清涼之山。跏趺于千尺寒巖之下。談笑于萬年積雪之中。嚼堅冰而餐𥺷[米*畾]。浩劫一息。時公已有登天撓霧之思。超然遐舉之想矣。第未知其秘也。未幾。余因訪公于雁門。坐轅門如處空谷。連床共被。三月不違。日夜發以緒言。時則公已瞭然。默契於心。由是而知。視軒冕如塵垢。身世如蜩翼也。遂相期我于東海之上。餐朝霞而結樓居。已而公果以我脫塵鞅。我則以公忘去就。當是時也。與公遊戲于海印光中。萬里長波。皎然一碧。儼若臨寶鏡而履琉璃。坐蓮華而居凈土。不知此身之在天地。外物之在此身。其樂殊未央也。俄爾天帝怒我以輕鑿混沌。散樸澆淳。乃罰
【現代漢語翻譯】 現代漢語譯本： 這本書。讓我于空與不空之間，引一滴曹溪（Caoxi，地名，禪宗六祖慧能弘法之地）之水，作為甘露的供養，獻給灌頂（Guan Ding，佛教密宗的儀式）之尊。嗚呼！平湖如滿月，照見清凈的法身（Fashen，佛的化身）；天樂充滿天空，吐露廣長（Guangchang，佛的三十二相之一）的妙舌。請納受這佛法的滋味，用以鑑察我這蓬蒿般的心。尚饗（Shangxiang，祭祀用語，意為希望神靈享用祭品）。 祭奠大中丞順庵胡公的祭文 嗚呼，多麼悲痛啊！胡公是活著呢，還是死了呢？反覆追問，也無法得知真相。忽然聽到胡公去世的訊息，恰好說胡公已經去世。等到讀到胡公臨終前的詩，才知道胡公明明是用不死來告訴世人，可是世人卻不知道。只有我明明知道胡公沒有死，說出來又恐怕人們不相信我。嗚呼，多麼悲哀啊！回想我與胡公，偶然相遇于天地造化之中，三十多年如同過了一天，這真是奇妙啊！最初在首陽（Shouyang，地名）的郊野遇到胡公，一見如故，立刻與胡公談論禍福相同，生死一致的道理，當時胡公已經怡然自得，心中有所領悟。不久之後，又在清涼（Qingliang，山名）的山上再次尋訪我，在千尺寒冷的巖石下跏趺而坐，在萬年積雪之中談笑風生，咀嚼堅冰，食用𥺷[米*畾]（lei，一種食物），感覺浩劫只是一瞬間。當時胡公已經有了登上天空撥弄雲霧的想法，超脫世俗，遠舉高飛的念頭了。只是還不知道其中的奧秘。沒過多久，我因為有事在雁門（Yanmen，地名）拜訪胡公，坐在轅門裡就像身處空曠的山谷，連床共被，三個月沒有分離，日夜不停地用精妙的言語啓發他，當時胡公已經完全明白，默默地領會於心。由此而知，胡公看待高官厚祿如同塵土，看待自身如同蟬翼一般輕微。於是我們相約在東海之上，以朝霞為食，建造樓閣居住。不久之後，胡公果然幫助我擺脫了塵世的束縛，我則因為胡公而忘記了進退。當時，我們一起在海印光中游戲，萬里長波，明亮如碧玉，就像面對寶鏡，腳踩琉璃，坐在蓮花上，居住在凈土之中，不知道此身是在天地之內，還是外物在此身之內，那快樂真是沒有窮盡啊！不久，天帝因為我輕率地開鑿混沌，散失了淳樸的風氣而震怒，於是懲罰
【English Translation】 English version: This book. Let me, amidst the emptiness and non-emptiness, draw a drop of Caoxi (Caoxi, place name, where the Sixth Patriarch of Zen Buddhism, Huineng, propagated the Dharma) water, as an offering of nectar, to dedicate to the venerable one of Abhisheka (Guan Ding, a ritual in esoteric Buddhism). Alas! The calm lake is like a full moon, reflecting the pure Dharmakaya (Fashen, the embodiment of the Buddha); heavenly music fills the sky, uttering the wondrous tongue of vastness and length (Guangchang, one of the thirty-two marks of the Buddha). Please accept this taste of the Dharma, to examine my humble heart. Accept this offering (Shangxiang, sacrificial term, meaning hoping the gods enjoy the offerings). A Eulogy for the Grand Censor Shun'an, Lord Hu Alas, how painful! Is Lord Hu alive, or is he dead? I ask repeatedly, but cannot find the truth. Suddenly I heard the news of Lord Hu's death, just saying that Lord Hu had passed away. When I read Lord Hu's deathbed poem, I realized that Lord Hu was clearly telling people that he was not dead, but people did not know. Only I clearly know that Lord Hu is not dead, but I am afraid that people will not believe me if I say it. Alas, how sad! Recalling that Lord Hu and I met by chance in the midst of the creation of the universe, more than thirty years have passed like a single day, which is truly wonderful! At first, I met Lord Hu in the wilderness of Shouyang (Shouyang, place name), and we immediately became close friends. I immediately talked to Lord Hu about the principles of sharing fortune and misfortune, and being united in life and death. At that time, Lord Hu was already content and had some understanding in his heart. Not long after, I visited me again on Qingliang (Qingliang, mountain name) Mountain, sitting in meditation under a thousand-foot cold rock, talking and laughing in the midst of ten thousand years of accumulated snow, chewing on hard ice and eating 𥺷[米*畾] (lei, a kind of food), feeling that the kalpa was just a moment. At that time, Lord Hu already had the idea of climbing into the sky to play with the clouds and the thought of transcending the world and flying far away. It's just that he didn't know the secret. Not long after, I visited Lord Hu in Yanmen (Yanmen, place name) because of something. Sitting in the yamen gate was like being in an empty valley. We shared a bed and quilt and did not separate for three months. Day and night, I enlightened him with exquisite words. At that time, Lord Hu had completely understood and silently comprehended in his heart. From this, I knew that Lord Hu regarded high officials and generous salaries as dust, and regarded himself as light as cicada wings. So we agreed to meet on the East Sea, eat the morning glow, and build pavilions to live in. Not long after, Lord Hu really helped me get rid of the shackles of the world, and I forgot about advancing and retreating because of Lord Hu. At that time, we played together in the light of the Sea Seal Samadhi, with thousands of miles of long waves, bright as jade, like facing a treasure mirror, stepping on colored glaze, sitting on a lotus flower, and living in a pure land. I didn't know whether this body was within the heaven and earth, or whether external objects were within this body. That happiness was truly endless! Soon, the Heavenly Emperor was furious because I rashly chiseled chaos and lost the simple atmosphere, so he punished
我於九死。放我于瘴鄉。時與公永訣矣。公以我為必死。將托處些以招之。忽爾十年如一息。時時知公。思我結想于寒云。哭我積淚如長河。而殊不知我之與公遨遊如宿昔。居然眉睫寤。寐無間于毫髮也。嗚呼悲哉。是歲五月。公走尺素。慰我于萬里。我遣侍者。訊公於七月。我樂懷公詩則曰。酷似維摩病里身。書至而公已示疾矣。公把我書。誦我詩。時公在口。期月而逝。是我慰公以生平。公永訣我如對面。斯亦奇矣。我昔訣公。不若公今訣我也。使我思公哭公。豈不若公之思我哭我耶。公之生也不偶。然負高明之見。抱不世之才。忠在社稷。心在蒼生。公之世有盡。而才未盡。形化而心不化也。如公之臨終詩曰。靈根常傍月華明。以此觀之。視死生如夜旦。千古如一日也。惟公神遊太漠。聽鈞天而居廣府。侶飛仙而壽無極。其視昔也如糞壤。孰知公今之樂。殊絕勝於疇昔耶。公既樂矣。余復何悲。嗚呼哀哉。尚饗。
祭達觀大師文
維萬曆四十四年。歲次丙辰。十一月庚子朔。越十有九日丙戌。前海印沙門辱教德清。謹陳香積之供。致祭于紫柏尊者達觀大師之靈曰。嗚呼。惟師之生也不生。乘願力而來。師之死也不死。順解脫而去。去來不落常情。生死豈同世諦。以師之住世也。秉金剛心。踞堅固地
【現代漢語翻譯】 現代漢語譯本： 我以為自己必死無疑，被流放到這瘴癘之地，那時就和您永別了。您認為我一定會死，準備找個地方安頓我的後事，以便招我的魂魄。沒想到十年光陰轉瞬即逝，我時常能感受到您對我的思念，想像您在寒冷的雲端思念我，為我流下的眼淚像長河一樣連綿不絕。但您卻不知道，我和您就像往常一樣一起遊玩，彷彿近在眉睫，醒著和睡著都沒有絲毫間隔。唉，真是悲哀啊！那年五月，您寫了簡訊，從萬里之外安慰我。我派侍者在七月去問候您。我高興地懷著您的詩，詩中說『酷似維摩病里身』。信剛到，您就已經生病了。您拿著我的信，誦讀我的詩，時常念著我的名字，一個月后就去世了。我用一生的經歷來安慰您，您卻像面對面一樣和我永別，這真是太奇怪了。我以前和您告別，還不如您現在和我告別。讓我思念您，為您哭泣，難道不比您思念我，為我哭泣更好嗎？您一生不順利，但卻有高明的見解，懷有曠世奇才，忠心為國，心繫百姓。您的生命有盡頭，但您的才能卻沒有窮盡，形體消逝了，但心卻沒有改變。就像您臨終的詩所說：『靈根常傍月華明』，以此來看，您把生死看得像黑夜和白天一樣，千年就像一天一樣。希望您的靈魂在廣闊的宇宙中遨遊，在天庭聆聽仙樂，與飛仙為伴，壽命無止境。您看過去的一切就像糞土一樣。誰知道您現在的快樂，遠遠勝過以前呢？您既然快樂了，我還有什麼可悲傷的呢？唉，悲哀啊！請您來享用祭品吧。
祭達觀大師文
在萬曆四十四年，歲次丙辰，十一月庚子朔，過了十九日丙戌，前海印寺的沙門，受教於德清，恭敬地陳設香積之供，祭奠紫柏尊者達觀大師的靈魂，說：唉！大師的出生不是真正的出生，是乘著願力而來；大師的逝世也不是真正的逝世，是順著解脫而去。來去不落入常情，生死又怎能等同於世俗的看法？大師住世的時候，秉持金剛之心，佔據堅固之地。
【English Translation】 English version: I thought I was certain to die, exiled to this land of pestilence, and at that time I bid you farewell forever. You thought I would surely die, preparing to find a place to settle my affairs, in order to summon my soul. Unexpectedly, ten years passed in an instant, and I often felt your thoughts of me, imagining you thinking of me in the cold clouds, and the tears you shed for me were like a long river. But you didn't know that I was playing with you as usual, as if close at hand, with no separation between waking and sleeping. Alas, how sad! In May of that year, you wrote a short message, comforting me from ten thousand miles away. I sent a servant to inquire about you in July. I happily cherished your poem, which said 'Very much like Vimalakirti in his sickbed.' As soon as the letter arrived, you were already ill. You held my letter, recited my poem, and often spoke my name, and passed away a month later. I used my life's experience to comfort you, but you bid me farewell as if face to face, which is truly strange. My farewell to you in the past was not as good as your farewell to me now. Is it not better for me to miss you and cry for you than for you to miss me and cry for me? Your life was not smooth, but you had brilliant insights and possessed unparalleled talent, loyal to the country and concerned for the people. Your life had an end, but your talent did not, your form disappeared, but your heart did not change. Just like your dying poem said: 'The spiritual root always leans on the bright moonlight.' From this perspective, you viewed life and death as day and night, and a thousand years as one day. May your soul travel in the vast universe, listen to celestial music in heaven, and be with flying immortals, with limitless life. You looked at everything in the past as if it were dung. Who knows that your current happiness is far better than before? Since you are happy, what else do I have to be sad about? Alas, how sad! Please come and enjoy the offerings.
A Eulogy for Master Daguan
In the forty-fourth year of the Wanli era, in the year of Bingchen, on the first day of the eleventh month, Gengzi, and on the nineteenth day, Bingxu, the Shramana Ru Jiao Deqing of the former Haiyin Temple, respectfully presents offerings of fragrant food to pay tribute to the spirit of Venerable Zibo Daguan, saying: Alas! The Master's birth is not a true birth, but a coming by the power of vows; the Master's death is not a true death, but a going in accordance with liberation. Coming and going do not fall into ordinary sentiments, how can life and death be equated with worldly views? When the Master lived in the world, he held the Vajra heart and occupied the firm ground.
。三十餘年家常茶飯。脊骨純鋼。千七百則陳爛葛藤。鼻孔殘涕。推倒彌勒釋迦。不讓德山臨濟。為人極盡慈悲。臨機絕無忌諱。誓護法若惜眼睛。求大事如喪考妣。不與世情和合。便是真實行履。晏坐水月光中。獨步空華影里。初訪予于東海也。頓脫形骸。既再晤于西山也。搜窮骨髓。當予禍之未形也。備告以隱微。及予難之既發也。將為我以雪洗。且酬宿約于曹溪。將扣閽于帝里。冒炎蒸于道路兮。望影響而進止。乃設法以多方。冀出予於九死。嗚呼。師之為法門也。實抱程嬰杵臼之心。師之為知己也。殆非管鮑陳雷之比。予荷 皇仁之薄罰兮。在師心猶未已。予被放于嶺表兮。師佇候于江沚。一見悲歡而交集兮。如九原之復起。予與師作永訣兮。甘為炎方之厲鬼師囑予以寧志兮。冀幽扄之再啟。予揮涕以臨長路兮。師執手含悲而不語。維時關山一別兮。日月若矢。心知師之不我忘兮。每丁寧其無以。師以願力所持兮。誓不負其本始。乃斂太阿之光𦦨兮。不願放于塵滓。冀和璧之必信兮。不惜隋珠之輕抵。將扣君門兮九重。倏飆風兮四起。陸海波騰。龍蛇披靡。玉石俱焚。法幢傾圮。師登八道之康衢兮。忽遇長蛇與封豕。皇天實鑒其衷腸兮。唯見逞于庸鄙。幸此心之一白兮。聊以發其蘊底。師實曠然。何憂何喜。
【現代漢語翻譯】 現代漢語譯本： 三十餘年，過著家常便飯的生活。脊樑骨像純鋼一樣堅硬。一千七百則陳舊腐爛的葛藤公案，都像鼻涕一樣被擦去。推倒彌勒菩薩和釋迦牟尼佛，不遜讓于德山宣鑒禪師和臨濟義玄禪師。對待他人極盡慈悲，臨機應變時絕無顧忌。發誓守護佛法就像愛惜自己的眼睛一樣，尋求佛法大事就像死了父母一樣悲痛。不與世俗人情同流合污，這便是真實的修行。安詳地坐在水月光中，獨自走在虛幻的影像里。當初在東海初次拜訪我時，立刻就擺脫了世俗的形骸；後來在西山再次相見時，徹底搜尋我的骨髓。當我的災禍還沒有顯現的時候，師父就詳細地告訴我其中的隱情；等到我的災難已經爆發的時候，師父將要為我洗雪冤屈。並且打算在曹溪完成過去的約定，將要到皇宮禁門前申訴。冒著炎熱的道路，希望能夠通過影響來決定進退。於是想出各種辦法，希望我能從九死一生的境地中脫身。唉！師父對於佛法，實在懷抱著程嬰、杵臼一樣的心；師父作為知己，大概不是管仲、鮑叔牙、陳重、雷義可以相比的。我承受著皇上的輕微懲罰，在師父的心中仍然沒有停止。我被流放到嶺南，師父在長江邊上等候。一見面悲喜交加，如同從九泉之下復活一般。我與師父作永久的訣別，甘願成為嶺南的厲鬼。師父囑咐我要心懷安定，希望幽禁的牢籠能夠再次開啟。我擦著眼淚走上漫長的道路，師父握著我的手，含著悲傷而不說話。自從關山一別，時間過得飛快。心裡知道師父沒有忘記我，總是再三叮囑我不要灰心。師父以願力所支援，發誓不辜負他的本心。於是收斂了太阿劍的光芒，不願將其放在塵土之中。希望和氏璧一定會被信任，不惜將隋侯之珠輕易抵押。將要到皇宮禁門前申訴，突然狂風四起。陸地和海洋波濤洶涌，龍和蛇都倒伏。玉石都被焚燬，佛法的旗幟傾倒。師父走上四通八達的大路，忽然遇到長蛇和巨大的豬。皇天實在鑑察他的衷腸，只被庸俗鄙陋的人所利用。幸好這顆心還是一片潔白，姑且用來表達他內心的想法。師父實在曠達，沒有什麼可憂愁可喜的。 English version: For more than thirty years, I have lived a life of ordinary meals. My spine is as strong as pure steel. The seventeen hundred stale and rotten Koan cases are wiped away like snot. He overthrows Maitreya Buddha and Shakyamuni Buddha, not yielding to Master Deshan Xuanjian and Master Linji Yixuan. He treats others with utmost compassion, and has no scruples when adapting to circumstances. He vows to protect the Dharma as if cherishing his own eyes, and seeks the great matters of the Dharma with the grief of losing his parents. He does not conform to worldly affairs, and this is true practice. He sits peacefully in the moonlight on the water, and walks alone in the illusory shadows. When I first visited him in the East Sea, he immediately shed his worldly form; when we met again in the West Mountain, he thoroughly searched my marrow. When my misfortune had not yet manifested, the master told me in detail the hidden secrets; when my disaster had already erupted, the master was going to clear my grievances. And he planned to fulfill the past agreement in Cao Xi, and was going to appeal before the imperial palace gate. Braving the scorching heat on the road, hoping to determine his advance and retreat through influence. So he devised various methods, hoping to get me out of the situation of nine deaths and one life. Alas! The master's dedication to the Dharma is truly with the heart of Cheng Ying and Chu Jiu; the master as a confidant is probably not comparable to Guan Zhong, Bao Shuya, Chen Chong, and Lei Yi. I am bearing the Emperor's light punishment, and in the master's heart it has not stopped. I was exiled to Lingnan, and the master waited on the banks of the Yangtze River. Meeting each other, joy and sorrow intertwined, as if resurrected from the nine springs. I bid farewell to the master forever, willing to be a fierce ghost in Lingnan. The master instructed me to have a peaceful mind, hoping that the imprisoned cage could be opened again. I wiped away my tears and embarked on the long road, the master held my hand, with sorrow but without words. Since the separation at Guanshan, time has passed quickly. Knowing in my heart that the master has not forgotten me, he always repeatedly urged me not to be discouraged. The master is supported by his vows, vowing not to betray his original intention. So he restrained the light of the Tai'a sword, unwilling to put it in the dust. Hoping that the He's Bi will surely be trusted, he does not hesitate to lightly mortgage the Suihou Pearl. He is going to appeal before the imperial palace gate, and suddenly a storm arises. The land and sea are turbulent, and dragons and snakes are prostrate. Jade and stone are burned, and the banner of the Dharma is overturned. The master walked on the thoroughfare of the eight paths, and suddenly encountered a long snake and a huge pig. The heavens truly discern his heart, only to be used by the mediocre and vulgar. Fortunately, this heart is still pure white, and it is used to express his inner thoughts. The master is truly open-minded, with nothing to worry about or rejoice over.
【English Translation】 Over thirty years, living a life of simple meals. Spine of pure steel. Seventeen hundred cases of rotten kudzu vines, wiped away like nasal mucus. Pushing down Maitreya (the future Buddha) and Shakyamuni (the historical Buddha), not yielding to Deshan (a Tang Dynasty Zen master) and Linji (founder of the Linji school of Zen). Utmost compassion for others, no taboos in adapting to circumstances. Vowing to protect the Dharma as if cherishing one's eyes, seeking great matters like mourning one's parents. Not conforming to worldly affairs, this is true practice. Sitting peacefully in the moonlight on the water, walking alone in the empty flower's shadow. When I first visited him in the East Sea, he immediately shed his form. When we met again in the West Mountain, he searched my marrow. When my misfortune had not yet taken shape, he told me everything in detail. When my difficulty had already arisen, he would wash it away for me. And to fulfill the old agreement at Caoxi (location of the Sixth Patriarch's monastery), to knock on the imperial gate. Braving the heat on the road, hoping to advance and retreat based on influence. Then devising various methods, hoping to get me out of nine deaths. Alas, the master's way of Dharma is truly with the heart of Cheng Ying and Chu Jiu (loyal and self-sacrificing figures). The master as a confidant is hardly comparable to Guan Zhong and Bao Shuya, Chen Lei (famous for their friendship). I bear the Emperor's light punishment, yet in the master's heart it is not over. I was exiled to Lingbiao (a remote region), and the master waited on the riverbank. Meeting again, joy and sorrow intertwined, like rising from the nine springs (the underworld). I bid the master a final farewell, willing to be a fierce ghost in the southern region. The master instructed me to have a peaceful mind, hoping that the locked door would open again. I wiped away tears and embarked on the long road, the master held my hand, containing sorrow but without words. Since that separation at the mountain pass, the days and months have passed like arrows. Knowing in my heart that the master has not forgotten me, I repeatedly urge him not to give up. The master is sustained by his vows, vowing not to betray his original intention. Then concealing the light of the Tai'a sword (a famous sword), unwilling to place it in the dust. Hoping that the He's jade (a priceless jade) will surely be trusted, not hesitating to lightly offer the Sui pearl (another priceless treasure). About to knock on the imperial gate, suddenly a whirlwind arises. Land and sea surge, dragons and snakes collapse. Jade and stone are burned, the Dharma banner is toppled. The master ascends the thoroughfare of the eight paths, suddenly encountering a long snake and a wild boar. Heaven truly sees his heart, only to be used by the mediocre and vulgar. Fortunately, this heart is still pure white, and it is used to express its inner depths. The master is truly open, with no worries or joys.
逆順隨宜。死生遊戲。何夙負之相尋兮。信前緣之固爾。悲五濁之不堪。直一行之可恃。乃盥漱以趺坐兮。遂寂然而長往矣。嗚呼痛哉。師既不以禍患攖寧。又何以去來為事。撒手便行。全無議擬。惟師以金剛為心。故留不壞之體。有予弟子奉師以旋兮。就雙徑以歸止。予聞訃以摧心兮。望長安而殞涕。欲親禮于龕室兮。奈業系之羈縻。擬生還以慰師靈兮。忽星霜之逾紀。匪此心之暫安兮。第因緣之不我與。頃幸遂其本懷兮。始得陳辭而致誅。嗚呼痛哉。師何死兮我何生。我不來兮師不寧。形骸異兮共此心。幽冥隔兮終合併。誓同歸兮踐深盟。寂光朗兮師安住。我頂禮兮展哀慕。陣香積兮灑甘露。師臨機兮愿來赴。光明兮照曜。翹勤兮延佇。哀哉尚饗。
祭云棲大師文
嗚呼。師本不生。亦無所去。以力持身。順因緣故。慾海波騰。火宅𦦨熾。師展愿輪。特來救濟。出示塵勞。早歸慈父。一登覺路。如白牛步。視愛如唾。觀親若冤。彼蠅聚者。孰不瞿然。法界為家。含靈是宅。物我等觀。無二無別。開甘露門。指歸凈土。鱗甲羽毛。一齊頓赴。悲正法眼。翳彼戒根。以金剛篦。刮垢剔昏。三千威儀。八萬細行。於二六時。悉令清凈。身為眾目。心為大宅。十方來者。癡狂頓歇。四十餘年。法幢高豎。一雨
【現代漢語翻譯】 現代漢語譯本： 順應各種條件（逆境或順境），視生死為一場遊戲。為何前世的業債要互相追尋呢？這確實是前緣註定的結果。悲嘆這五濁惡世的難以忍受，唯有專心修行才是可以依靠的。於是沐浴漱口后跏趺而坐，就這樣寂然離世長眠。嗚呼，真是令人悲痛啊！大師既然不因禍患而擾亂內心的寧靜，又何必把生死去來當回事呢？撒手而去，完全沒有猶豫。只有大師以金剛般堅固的心，所以留下不壞的肉身。有我等弟子護送大師的靈柩，前往雙徑安葬。我聽到訃告後心如刀絞，遙望長安而悲傷落淚。想要親自到靈龕前拜祭，無奈被業力所束縛。本想活著回來以慰藉大師的在天之靈，卻不料時光飛逝已經過去多年。並非我內心能夠暫時安寧，只是因緣不配合我啊。最近有幸遂了我的心願，才得以陳述祭文來表達我的哀思。嗚呼，真是令人悲痛啊！大師為何離世而我為何還活著？我不來拜祭大師就不能安寧。形體雖然不同，但我們共有一顆心。陰陽兩隔，終將合為一體。誓與大師一同迴歸，實踐我們深厚的盟約。愿寂光遍照，大師安住在其中。我頂禮膜拜，表達我的哀思。陳設香積飯，灑下甘露。大師若有感應，愿您能來赴會。光明啊，請照耀這裡。我們翹首以盼，恭敬地等待著您。哀哉，愿您享用祭品！
祭云棲大師文
嗚呼，大師本來就沒有出生，也無所謂離去。因為以願力維持色身，順應因緣的緣故。慾望的海洋波濤洶涌，充滿煩惱的世間火焰熾盛。大師展現願力之輪，特地前來救濟。出世示現於塵世勞苦之中，最終迴歸慈父（阿彌陀佛）的懷抱。一旦登上覺悟之路，就像白牛一樣穩步前進。視愛慾如唾棄，看親人如冤家。那些像蒼蠅一樣聚集的人，誰不感到震驚呢？以法界為家，以一切眾生為宅。視萬物與我平等，沒有差別。開啟甘露之門，指引眾生歸向凈土。有鱗的、有甲的、有羽毛的，都一齊奔赴凈土。悲嘆正法之眼被遮蔽，戒律的根基受到損害。用金剛寶杵，颳去污垢，剔除昏暗。三千威儀，八萬細行，在一天二十四小時中，都要保持清凈。身體是眾人的眼睛，心是廣大的住所。十方來的人，癡迷瘋狂都停止了。四十多年來，法幢高高豎立，一場法雨
【English Translation】 English version: Adapting to all conditions (adversity or prosperity), viewing life and death as a game. Why do past karmic debts pursue each other? It is indeed the result of predestined fate. Lamenting the unbearable nature of this world of five defilements, only dedicated practice is reliable. Thus, after bathing and rinsing the mouth, one sits in the lotus position, and then quietly departs this world into eternal sleep. Alas, how sorrowful! Since the Master is not disturbed by misfortune, why bother with coming and going in life and death? Letting go and departing, without any hesitation. Only the Master, with a diamond-like steadfast heart, leaves behind an imperishable body. We disciples escort the Master's remains to Shuangjing for burial. Upon hearing the news of the passing, my heart is torn, and I weep sorrowfully towards Chang'an. Desiring to personally pay respects at the shrine, but unfortunately bound by karmic forces. Originally intending to return alive to comfort the Master's spirit, but unexpectedly many years have passed. It is not that my heart can be temporarily at peace, but that circumstances do not favor me. Recently, I am fortunate to have fulfilled my wish, and thus I can present this eulogy to express my sorrow. Alas, how sorrowful! Why did the Master depart and I remain alive? If I do not come to pay respects, the Master cannot be at peace. Although the forms are different, we share one heart. Separated by the realms of existence, we will eventually merge into one. Vowing to return together with the Master, fulfilling our deep covenant. May the light of stillness shine brightly, and may the Master dwell in peace. I prostrate and pay homage, expressing my sorrow. Arranging fragrant offerings, sprinkling sweet dew. If the Master is responsive, may you come to this gathering. Light, please illuminate this place. We crane our necks and wait respectfully. Alas, may you enjoy the offerings!
Eulogy for Master Yunqi
Alas, the Master originally had no birth, and there is no such thing as departure. Because of maintaining the physical body with the power of vows, in accordance with the conditions of karma. The ocean of desire is turbulent, and the world full of afflictions is ablaze. The Master displays the wheel of vows, specially coming to rescue. Appearing in the toils of the mundane world, ultimately returning to the embrace of the compassionate father (Amitabha Buddha). Once embarking on the path of enlightenment, like a white ox, one advances steadily. Viewing love and desire as spittle, seeing relatives as enemies. Those who gather like flies, who would not be shocked? Taking the Dharma realm as home, and all sentient beings as dwelling. Viewing all things as equal to oneself, without difference. Opening the gate of sweet dew, guiding beings to return to the Pure Land. Those with scales, those with armor, those with feathers, all rush to the Pure Land together. Lamenting that the eye of the true Dharma is obscured, and the foundation of precepts is damaged. Using the vajra pestle, scraping away the dirt and removing the darkness. The three thousand dignified behaviors, the eighty thousand subtle practices, in the twenty-four hours of the day, all must be kept pure. The body is the eyes of the multitude, and the heart is a vast dwelling. Those who come from the ten directions, their delusion and madness cease. For more than forty years, the Dharma banner has been raised high, a rain of Dharma
普滋。藥草諸樹。才沾一滴。枝葉並茂。但有得者。畢竟成就。我觀吾師。如獅子王。高臥堀中。群走慞惶。我又觀師。如藥王樹。凡有親者。必瘳沉痼。嗟我末法。慧日久沈。師于長夜。持大智燈。佛本無心。心付在師。薩埵無行。行托師持。故師應世。一味無我。即住百劫。於何不可。嗚呼。師以緣現。緣滅即去。悲此群盲。失所依怙。我數千里。遠持瓣香。展佈五體。敬禮寂光。師悲同體。以我知音。愿鑒我誠。來格來歆。嗚呼尚饗。
祭金竹續芳聯公文
嗚呼。公秉愿輪。生堪忍界。蚤遇明師。頓離恩愛。發堅固心。償慈悲債。放身空山。飢寒是耐。敬守師訓。躬身負戴。志供十方。平等無礙。翦荊棘以成叢林。驅狐兔而揚梵唄。衲子云臻。天龍拱衛。飯積如山。來者飽餐。如量如空。居者無外。具精進力。至老不懈。一身如寄。毫無沾帶。擬將𢹂手同歸。何期先行不待。撩起便行。何等慶快。遺金剛幢。常住不壞。法身湛然。寂光自在。惟靈不昧。鑒。此感慨。嗚呼哀哉。尚饗。
結社唸佛修四十八愿同生凈土文
伏以惟心凈土。處處道場。自性彌陀。人人具足。只為塵勞遮障。人我是非。故感土石諸山。穢惡充滿。使本來清凈之體。昧卻當人。圓滿智慧光明。一毫不現。終朝業
【現代漢語翻譯】 現代漢語譯本： 普滋（普遍滋潤）。藥草和各種樹木，只要沾上一滴甘露，枝葉就會繁茂生長。凡是得到利益的，最終都能成就。我看我的老師，就像獅子王一樣，高臥在山洞中，群獸驚慌逃竄。我又看老師，如同藥王樹，凡是親近他的，必定能治癒沉疴。可嘆我處於末法時代，智慧的太陽沉落已久，老師在漫漫長夜中，手持大智慧的明燈。佛陀本來就沒有心，現在把心傳付給了老師。菩薩本來就沒有固定的行為，現在把行為依託給老師來主持。所以老師應世而來，一心一意地無我利他，即使住世百劫，又有什麼不可以呢？唉！老師因為因緣而顯現，因緣滅盡就離去，可悲這些盲昧的眾生，失去了所依賴的怙主。我從數千里之外，遙遙地帶著一瓣心香，舒展五體，恭敬地禮拜寂光。老師的悲心與我同體，把我當作知音，希望您能鑑察我的誠意，降臨這裡來享用祭品。唉！請享用吧。
祭金竹續芳聯公文
唉！您秉持著願力之輪，降生於堪忍世界。早早地遇到明師，立刻離開了恩愛。發起堅固的道心，償還慈悲的債務。放下身心在空山中，忍受飢寒。恭敬地遵守老師的教誨，親自承擔重任。立志供養十方，平等而沒有障礙。披荊斬棘開創叢林，驅趕狐兔而弘揚梵唄。僧眾雲集，天龍護衛。飯食堆積如山，來的人都能飽餐。如數量般充足，如虛空般廣大，居住的人沒有內外之分。具備精進的力量，到老也不懈怠。把自身看作是寄託之物，毫無貪戀。本想與您攜手一同迴歸，哪裡料到您先行一步不等我。說走就走，多麼的灑脫快樂！留下金剛幢，永遠常住而不壞。法身湛然清凈，在寂光中自在。希望您的神靈不迷昧，明鑑這篇祭文中的感慨。唉！可悲啊！請享用吧。
結社唸佛修四十八愿同生凈土文
恭敬地認為，唯心所現的凈土，處處都是道場。自性彌陀（自性中的阿彌陀佛），人人本自具足。只因爲塵世的煩惱遮蔽障礙，人我是非不斷，所以感得土石山川，穢惡充滿。使得本來清凈的本體，迷昧了當人。圓滿的智慧光明，一毫也不顯現。整天都在造業
【English Translation】 English version: Universally nourishing. Herbs and various trees, with just a drop of dew, flourish with branches and leaves. Whoever benefits from it will ultimately achieve success. I see my teacher as the lion king, sleeping high in the cave, causing the beasts to flee in panic. I also see the teacher as the king of medicinal trees; whoever is close to him will surely be cured of chronic illnesses. Alas, I am in the Dharma-ending Age, the sun of wisdom has long since set. The teacher holds the lamp of great wisdom in the long night. The Buddha originally had no mind, but now he entrusts his mind to the teacher. The Bodhisattva originally had no fixed conduct, but now he entrusts his conduct to the teacher to uphold. Therefore, the teacher comes into the world, single-mindedly selfless, even if he dwells in the world for a hundred kalpas (aeons), what is impossible? Alas! The teacher appears due to conditions, and when the conditions cease, he departs, lamenting these blind beings who have lost their refuge. From thousands of miles away, I reverently bring a petal of incense, prostrate my five limbs, and respectfully bow to the Light of Tranquility (Nirvana). The teacher's compassion is one with me, considering me a kindred spirit. May you discern my sincerity and descend here to partake of the offerings. Alas! Please accept this offering.
A Eulogy for Jinzhu Xufang Lian Gong
Alas! You upheld the wheel of vows, born into the world of endurance (Saha world). You encountered a wise teacher early on, and immediately left behind love and affection. You developed a firm resolve and repaid the debt of compassion. You released your body and mind in the empty mountains, enduring hunger and cold. You respectfully followed the teacher's teachings, personally shouldering responsibilities. You aspired to make offerings to the ten directions, equally and without obstruction. You cleared away thorns and brambles to create a monastery, drove away foxes and rabbits to promote the chanting of Sanskrit. Monks gathered like clouds, and dragons and gods protected you. Food piled up like mountains, and those who came were able to eat their fill. As abundant as the quantity, as vast as the sky, those who resided here felt no boundaries. Possessing the power of diligence, you never slacked until old age. You regarded your body as something borrowed, without any attachment. I had intended to join hands with you and return together, but who would have expected you to depart first without waiting? You left as soon as you were ready, how free and joyful! You left behind the Vajra Banner (indestructible banner), which will forever remain and never be destroyed. The Dharma body is clear and pure, free and at ease in the Light of Tranquility. May your spirit not be deluded, and may you discern the sentiments in this eulogy. Alas! How sorrowful! Please accept this offering.
A Text for Forming a Society to Recite the Buddha's Name, Cultivate the Forty-Eight Vows, and Be Reborn Together in the Pure Land
Reverently believing that the Pure Land is only the mind, and every place is a sacred site. The Amitabha (Infinite Light Buddha) of self-nature is inherent in everyone. It is only because of the obscurations of worldly afflictions and the constant disputes of self and others that we perceive the mountains of earth and stone, filled with filth and evil. This causes the originally pure essence to be obscured in the individual. The complete light of wisdom does not appear even in the slightest. All day long, we are creating karma.
識茫茫。逐日境風浩浩。但知受用目前。誰解修因身後。故我樂邦教主阿彌陀佛。因地發心。厭斯堪忍。立四十八愿。愿愿度生。修十六觀心。心心作佛。令人人知心是佛。豈向外求。使個個了願即真。盡歸自性。推倒人我之高山。感寶地一平如掌。打破塵勞之幻夢。生蓮華廣大如輪。我心清凈。彼土現成。休教過後追思。只在現前結果。不分男女。總證菩提。但是有緣。皆登寶地。但以天生彌勒。猶須授記靈山。自然釋迦。也要莊嚴佛土。痛念生居五濁。命不保于須臾。罪業多端。苦難逃于長劫。雖父慈子孝。只顧各人。兄愛弟恭。豈能相代。縱有富貴榮華。到底總成一夢。深思至此。實可悲酸。是以發願修因。必欲一生取辦。既知諸行無常。豈可仍前貪戀。已悟自心是佛。只須直下承當。攪長河為酥酪。原在當人。變大地作黃金。實由自己。伏望願心如佛。即是佛心。因果皆真。必成真果。發一愿而四生九有。同出苦輪。施一滴而八難三途。通歸樂土。花開見佛。如母子之馨香。妄盡還源。似冰霜之皎潔。一心清凈。萬德交歸。大地山河。總成極樂者矣。
祭匡廬徹空師文
惟師之來也。何事何為。惟師之去也。何心何慮。現比丘身。坐斷乾坤。作師子吼。驚走狐兔。當索我于清涼也。云滿溪山。復
【現代漢語翻譯】 現代漢語譯本： 識性昏昧迷茫。追逐外境如狂風般猛烈。只知道享受眼前的快樂，有誰懂得修習來世的因果？所以我們極樂世界的教主阿彌陀佛（Amitabha，西方極樂世界的佛），在因地修行時發願，厭惡這充滿苦難的娑婆世界（Saha World，我們所居住的充滿苦難的世界），立下四十八大愿，每個愿都爲了度化眾生；修習十六觀想，每個念頭都想著成佛。令人人都知道自己的心就是佛，何必向外尋求？使每個人都能了悟自己的願望就是真如自性，最終迴歸自性。推倒人我執著的高山，感得寶地平坦如掌；打破塵世煩惱的虛幻夢境，生出蓮花廣大如車輪。我心清凈，彼土自然顯現。不要等到事後才追悔莫及，只在當下努力才能得到結果。不分男女，都能證得菩提（Bodhi，覺悟）。只要是有緣之人，都能登上極樂凈土。即使是天生的彌勒菩薩（Maitreya，未來佛），也需要釋迦牟尼佛（Sakyamuni，佛教創始人）在靈山會上授記。自然成就的釋迦牟尼佛，也要莊嚴自己的佛土。痛心我們生於五濁惡世（Five Turbidities，指劫濁、見濁、煩惱濁、眾生濁、命濁），生命短暫如朝露，罪業深重，苦難漫長難逃。即使父慈子孝，也只能顧及各自的業報；兄友弟恭，又怎能互相代替？縱然擁有富貴榮華，到頭來也只是一場夢。深刻思考到這裡，實在令人悲傷。因此發願修行，一定要在今生了結。既然知道諸行無常，怎麼還能貪戀不捨？已經領悟自心是佛，只需當下承擔。將漫長的河流攪成酥酪，原本就在於自己；將廣闊的大地變成黃金，實在是由自己所為。希望發願的心如同佛心，那就是佛心。因果皆真，必定成就真實的果報。發一個愿，就能使四生九有（Four kinds of birth and nine realms of existence，佛教輪迴的類別）的眾生一同脫離苦海；施一滴水，就能使八難三途（Eight difficulties and three evil paths，佛教認為的苦難境地）的眾生都回歸極樂凈土。蓮花盛開見到佛，如同母子般親切溫馨；妄念消盡迴歸本源，如同冰霜般純潔無瑕。一心清凈，萬德歸於一身，大地山河，都成為極樂世界。
祭匡廬徹空師文
您來的時候，爲了什麼事，做了什麼？您走的時候，又有什麼心，有什麼顧慮？現比丘身（Bhikkhu，佛教出家男子），坐斷乾坤，作獅子吼（Lion's Roar，佛陀講經的聲音），驚走狐兔。當在清涼山（Mount Qingliang，文殊菩薩的道場）尋找我，雲霧滿佈溪山，又
【English Translation】 English version: The consciousness is dim and confused. Chasing after external realms like a raging wind. Only knowing how to enjoy the present moment, who understands cultivating causes for the future? Therefore, Amitabha (Amitabha, the Buddha of the Western Pure Land), the teaching master of our Land of Bliss, made vows in his causal stage, detesting this Saha World (Saha World, the world we live in, full of suffering), and established forty-eight great vows, each vow to liberate beings; practicing the sixteen contemplations, each thought focused on becoming a Buddha. Making everyone know that their own mind is the Buddha, why seek externally? Enabling each person to realize that their own vows are the true self-nature, ultimately returning to self-nature. Overthrowing the high mountain of ego and attachment, feeling the precious land as flat as a palm; shattering the illusory dream of worldly troubles, giving rise to lotus flowers as vast as wheels. My mind is pure, and that land naturally manifests. Do not wait until afterwards to regret, only by striving in the present can you obtain results. Regardless of male or female, all can attain Bodhi (Bodhi, enlightenment). As long as they are beings with affinity, all can ascend to the Land of Treasure. Even the naturally born Maitreya (Maitreya, the future Buddha), still needs Sakyamuni (Sakyamuni, the founder of Buddhism) to bestow a prophecy at the Vulture Peak Assembly. The naturally accomplished Sakyamuni also needs to adorn his Buddha-land. Grieving that we live in the Five Turbidities (Five Turbidities, referring to the turbidity of the age, views, afflictions, beings, and life), life is as fleeting as morning dew, sins are heavy, and suffering is long and inescapable. Even if a father is kind and a son is filial, they can only care for their own karmic retribution; even if brothers are loving and respectful, how can they replace each other? Even if one possesses wealth and glory, in the end, it is all just a dream. Thinking deeply about this, it is truly saddening. Therefore, make a vow to cultivate causes, and be sure to settle it in this lifetime. Since we know that all phenomena are impermanent, how can we still be greedy and attached? Having realized that our own mind is the Buddha, we only need to take it on directly. Turning the long river into ghee, originally lies within oneself; transforming the vast earth into gold, is truly done by oneself. Hoping that the mind of the vow is like the Buddha's mind, that is the Buddha's mind. Cause and effect are both true, and will surely achieve true fruition. Making one vow can enable beings in the four kinds of birth and nine realms of existence (Four kinds of birth and nine realms of existence, the categories of Buddhist reincarnation) to escape the sea of suffering together; offering one drop of water can enable beings in the eight difficulties and three evil paths (Eight difficulties and three evil paths, the suffering realms recognized by Buddhism) to return to the Land of Bliss. The lotus flower blooms and one sees the Buddha, like the warmth and fragrance between mother and child; when delusions are exhausted and one returns to the source, it is like the purity and flawlessness of ice and frost. With one mind pure, all virtues converge, and the great earth and mountains all become the Land of Ultimate Bliss.
Eulogy for Master Chekong of Mount Kuanglu
When you came, what was the matter, what did you do? When you left, what was on your mind, what were your concerns? Appearing as a Bhikkhu (Bhikkhu, a Buddhist monk), sitting firmly in the universe, roaring like a lion (Lion's Roar, the sound of the Buddha preaching), scaring away foxes and rabbits. When searching for me on Mount Qingliang (Mount Qingliang, the Bodhimanda of Manjusri), clouds fill the streams and mountains, and again
歸師之舊隱也。月圓蓬戶。尚把九曲之珠。擬待師而暗度。何其一旦長行。哀音忽訃。嗚呼。使我有口難開。含冤莫訴。以其同生而不同死。同歸而不同住。賴有匡廬山高。法身遍覆。彭湖水清。三昧昭著。然雖倒卻剎竿。且幸扶起露柱。頓令五老長呼。千峰率舞。白鹿悲風。黃龍泣雨。愈捲恒舒。欲隱彌露。是則可讚而不可嘆。可笑而不可哭。嗚呼。師且暫休。聽末後句。打破寂光。掀翻凈土。再來撞著惡辣阇梨。拖住定不放師歸去。惟靈尚饗。
對曾九龍居士靈幃小參文
萬曆三十六年五月廿六日。當曾居士五七之辰。同社友各擎香作禮。請憨山和尚為居士小參。居士聽么。佛說諸行無常。是生滅法。生滅滅已。寂滅為樂。居士會么。居士住世三十七年。所作諸行。正當作時。是無常耶。作后是無常耶。直至今日是無常耶。若言今日是無常。則墮斷滅。若言作后是無常。則不待今日。若正當作時是無常。則舉世皆無常矣。何獨居士。居士會么。若了作是無常。則無常無性。誰為生滅。無生滅者。又何得而生死哉。居士了此。則今日正受寂滅樂時。此則悲居士者。皆生滅見也。
為達師茶毗舉火文
性火真空。性空真火。狹路相逢。定沒處躲。恭惟紫柏尊者。達觀大和尚。偶來人世。誤落
塵寰。赤力力脫盡娘生布衫。光爍爍露出本來面目。荷擔正法。純剛煉就肩頭。徹底為人。生鐵鑄成肝膽。死生路上。直往直來。今事門頭。半開半掩。六十餘年。松風水月襟懷。千七百則。兔角龜毛拄杖。饒他末後風流。未免藏頭露尾。撇下賊私。誰料落在憨山道人手中。今日特為人天眾前。當陽拈出。大眾還見么(以火把畫○相云)拄杖挑開雙徑云。通身涌出光明藏。珍重諸人著眼看。者回始信無遮障。
憨山老人夢遊集卷第四十 卍新續藏第 73 冊 No. 1456 憨山老人夢遊集
憨山老人夢遊集卷第四十四
侍 者 福 善 日錄
門 人 通 炯 編輯
嶺南弟子 劉起相 重較
大學綱目決疑題辭
餘十九棄筆研。三十入山絕文字。五十被譴。蒙 恩放嶺外。於今十四年矣。往來持缽五羊。諸子謬推為知言。時時過從問道。余卒無以應。若虛來實往。愧矣愧矣。間有以禪視者。余則若啞人吃黃檗耳。己酉秋日。偶乞食來。諸子具香齋於法社。余得捧腹。是諸子果我也。食訖。請益。余但吐粥飯氣耳。含羞而別。舟還曹溪。思諸子飽我。非一日矣。竟莫酬嘗。有以顏子問仁章請者。余咿嗚而已。即有言不能遍。遍亦不能盡。而求悅可眾心者。
【現代漢語翻譯】 現代漢語譯本 塵世啊！徹底脫去孃胎裡帶來的衣衫，光芒四射地顯露出本來的面目。肩負起弘揚正法的重任，用純粹剛強的意志來磨練肩膀。徹底地為人著想，要像生鐵一樣鑄就肝膽。在生死輪迴的道路上，要直來直往，毫不猶豫。在當下的事情上，要半開半掩，留有餘地。六十多年來，胸懷像松風水月般清朗。一千七百則公案，就像兔角龜毛一樣虛幻不實，只能作為拄杖來使用。即使他最後風流倜儻，也難免會藏頭露尾，留下一些私心雜念。誰料到這些都被憨山道人看在眼裡。今天特意在人天大眾面前，當衆拈出來。各位還看見了嗎？（用火把畫一個圓圈，說道）拄杖挑開了雙徑的雲霧，全身涌現出光明的寶藏。希望各位珍重地仔細觀看，這次才真正相信沒有任何遮蔽。
憨山老人夢遊集卷第四十 卍新續藏第 73 冊 No. 1456 憨山老人夢遊集
憨山老人夢遊集卷第四十四
侍者 福善（侍奉的人的名字） 日錄
門人 通炯（弟子的名字） 編輯
嶺南弟子 劉起相（弟子的名字） 重較
大學綱目決疑題辭
我十九歲時放棄了筆墨生涯，三十歲入山隱居，斷絕了與文字的聯繫。五十歲時被貶謫，蒙受皇恩被放逐到嶺南之外，至今已經十四年了。我往來於廣州一帶乞食，各位居士錯愛，推舉我為知音。他們時常來向我請教問題，我始終沒有什麼可以回答他們的。這樣虛空而來，又空虛而歸，實在感到慚愧啊！慚愧啊！偶爾有人用參禪的方式來看待我，我就像啞巴吃黃連一樣，有苦說不出。己酉年的秋天，我偶然來這裡乞食，各位居士在法社準備了豐盛的齋飯。我得以飽餐一頓，看來各位居士真是瞭解我啊！吃完飯後，他們向我請教佛法，我只不過是吐出一些粥飯之氣罷了，感到非常慚愧而告別。乘船返回曹溪，想到各位居士供養我，不是一天兩天了，竟然沒有什麼可以報答他們。有人拿著顏子問仁的章節來請教我，我只是含糊其辭地應付而已。即使想說也無法說得全面，即使說得全面也無法說得透徹，而想要讓所有人都滿意，更是難上加難。
【English Translation】 English version The dusty world! Completely shedding the clothes from birth, radiantly revealing the original face. Shouldering the burden of upholding the Dharma, tempering the shoulders with pure and unyielding will. Thoroughly acting for the sake of others, forging the liver and gallbladder like cast iron. On the path of life and death, going straight forward without hesitation. In the present affairs, half-open and half-closed, leaving room for maneuver. For more than sixty years, the heart is as clear as the pine breeze and water moon. Seventeen hundred cases, like rabbit horns and turtle hair, are unreal and can only be used as walking sticks. Even if he is romantic in the end, he will inevitably hide his head and show his tail, leaving some selfish thoughts. Who would have thought that these were seen by Daoist Hanshan. Today, especially in front of the assembly of humans and gods, it is picked out in public. Have you all seen it? (Drawing a circle with a torch, saying) The walking stick opens the clouds of Shuangjing, and the treasure of light emerges from the whole body. I hope you all cherish and watch carefully, and this time you will truly believe that there is no obstruction.
Hanshan Laoren Mengyou Ji, Volume 40 卍 Xin Xu Zang, Volume 73, No. 1456, Hanshan Laoren Mengyou Ji
Hanshan Laoren Mengyou Ji, Volume 44
Attendant: Fushan (name of the attendant), Daily Record
Disciple: Tongjiong (name of the disciple), Edited
Lingnan Disciple: Liu Qixiang (name of the disciple), Revised
Preface to Resolving Doubts in the Outline of the Great Learning
I abandoned my writing career at the age of nineteen, and at the age of thirty I went into the mountains to live in seclusion, severing contact with writing. At the age of fifty, I was exiled, and by the grace of the emperor, I was exiled outside Lingnan, and it has been fourteen years since then. I travel back and forth to Guangzhou to beg for food, and you laypeople mistakenly regard me as a confidant. They often come to ask me questions, but I have nothing to answer them. Coming empty and returning empty, I really feel ashamed! Ashamed! Occasionally, some people regard me as practicing Chan, and I am like a dumb person eating Coptis chinensis, unable to express my suffering. In the autumn of the year of Jiyou, I happened to come here to beg for food, and you laypeople prepared a rich vegetarian meal at the Dharma Society. I was able to have a full meal, it seems that you laypeople really understand me! After the meal, they asked me to teach the Dharma, but I only spit out some porridge and rice, and I felt very ashamed and said goodbye. Returning to Caoxi by boat, thinking that you laypeople have been supporting me for more than a day or two, but I have nothing to repay them. Someone came to ask me about the chapter of Yanzi asking about benevolence, and I just answered vaguely. Even if I wanted to say it, I couldn't say it comprehensively, and even if I said it comprehensively, I couldn't say it thoroughly, and it was even more difficult to please everyone.
談不易也。以諸子之食難消。腹猶果然。舟中睡足。聞侍者讀大學。聒我疑焉。因取經一章。按綱目。設問答以自決。且引顏子問仁章。以參會之。如鼓刀然。兩半餉而卒業。讀之不成句。非文也。諦思自幼讀孔子書。求直指心法。獨授顏子以真傳的訣。余則引而不發。向不知聖人心印。盡揭露於二百五言之間。微矣微矣。豈無目耶。嗟嗟。餘年六十四矣。而今乃知。可謂晚矣。恐其死也。終於泯泯。故急以告諸子。諸子年或過余半。未半者。幸而聞此。可謂蚤矣。如良馬見鞭影。一息千里。有若鵝王擇乳。豈不以此為粥飯氣耶。是特有感於一飯而發。愿諸子持此以餉天下之餓者。非敢言博施也。己酉中秋前二日。方外德清書于須陽峽之舟中。
大學之道在明明德在親民在止於至善
大學者。謂此乃沒量大人之學也。道字。猶方法也。以天下人見的小。都是小人。不得稱為大人者。以所學的都是小方法。即如諸子百家。奇謀異數。不過一曲之見。縱學得成。只成得個小人。若肯反求自己本有心性。一旦悟了。當下便是大人。以所學者大。故曰大學。大學方法不多些子。不用多知多見。只是三件事便了。第一要悟得自己心體。故曰在明明德。其次要使天下人。個個都悟得與我一般。大家都不是舊時知見。斬
【現代漢語翻譯】 現代漢語譯本：談論這件事不容易啊。因為你們這些人的食物難以消化，肚子還像原來一樣飽脹。我在船中睡飽之後，聽到侍者讀《大學》，吵得我心生疑惑。於是我取出一章經文，按照綱目，設立問答來自己決斷。並且引用顏子問仁的章節，來互相參照領會，就像宰牛一樣。花了兩個半餉的時間才完成。讀起來不成句子，這不是文章啊。仔細思考，我從小就讀孔子的書，尋求直接指點心法。孔子唯獨傳授給顏子真正的訣竅，其餘的人只是引導而不明確點破。我以前不知道聖人的心印，竟然全部揭露在這二百五十字之間。多麼精微啊！難道是視而不見嗎？唉！我今年六十四歲了，現在才知道，可以說是太晚了。恐怕死後，最終會泯滅無聞，所以急切地告訴你們。你們的年齡有的超過我一半，沒超過一半的，有幸聽到這些，可以說是很早了。就像良馬見到鞭子的影子，一瞬間就能跑千里。又像鵝王選擇乳汁，難道不把這些當作賴以生存的食物嗎？這特別是因為一頓飯而有所感發。希望你們拿著這些去供給天下飢餓的人，我不敢說是廣泛施捨啊。己酉年中秋節前兩天，方外之人德清寫于須陽峽的船中。
《大學》的宗旨在於弘揚光明正大的品德，在於使人棄舊圖新，在於達到最完善的境界。
所謂『大學』，是指這乃是衡量大人之學。『道』字，就像方法一樣。因為天下人見識的都是小的方面，都是小人，不能被稱為大人，因為所學的都是小方法。就像諸子百家，奇謀異術，不過是片面的見解。縱然學有所成，也只是成為一個小人。如果肯反過來尋求自己本有的心性，一旦領悟了，當下就是大人。因為所學的是大的方面，所以叫做『大學』。《大學》的方法不多，不用多知多見，只是三件事就夠了。第一是要領悟自己的心體，所以說『在明明德』。其次是要使天下人，個個都領悟得與我一般，大家都不再是舊時的知見，斬
【English Translation】 English version: It is not easy to discuss this. Because the food of you all is difficult to digest, your bellies are still as full as before. After sleeping soundly in the boat, I heard the attendant reading 'The Great Learning', which disturbed me and made me suspicious. So I took a chapter of the scripture, and according to the outline, I set up questions and answers to decide for myself. And I quoted the chapter of Yanzi asking about benevolence, to refer to and understand each other, just like butchering an ox. It took two and a half 'xiang' (a unit of time) to complete. Reading it, it doesn't form sentences, this is not an article. Thinking carefully, I have been reading Confucius' books since I was a child, seeking direct guidance on the mental method. Confucius only taught Yanzi the real secret, and for the rest, he only guided without explicitly pointing it out. I didn't know the heart seal of the sage before, but it was all revealed in these two hundred and fifty words. How subtle! Is it that I am blind? Alas! I am sixty-four years old this year, and now I know, it can be said that it is too late. I am afraid that after death, I will eventually be forgotten, so I urgently tell you. Some of you are more than half my age, and those who are not, are fortunate to hear this, it can be said that it is very early. Just like a good horse seeing the shadow of a whip, it can run a thousand miles in an instant. And like the goose king choosing milk, wouldn't you take these as food for survival? This is especially because of a meal that I have some feelings. I hope you take these to supply the hungry people of the world, I dare not say it is a broad distribution. Two days before the Mid-Autumn Festival in the year of Jiyou, Deqing, a person outside the world, wrote in the boat of Xuyang Gorge.
The Way of Great Learning consists in manifesting virtue, in renewing the people, and in resting in the highest excellence.
The so-called 'Great Learning' refers to this being the learning that measures great people. The word 'Way' is like a method. Because the people of the world see only the small aspects, they are all small people, and cannot be called great people, because what they learn are all small methods. Like the various schools of thought, strange strategies and different techniques, they are only one-sided views. Even if they are successful in learning, they only become a small person. If they are willing to turn around and seek their own inherent nature, once they understand, they are immediately a great person. Because what they learn is the great aspect, it is called 'Great Learning'. There are not many methods in 'The Great Learning', you don't need to know and see much, just three things are enough. The first is to understand your own heart, so it says 'in manifesting virtue'. The second is to make the people of the world, each and every one of them, understand as I do, and everyone will no longer be the old knowledge, cut
新作一番事業。無人無我。共享太平。故曰在親民。其次為己為民。不可草草半途而止。大家都要做到徹底處。方才罷手。故曰在止於至善。果能學得者三件事。便是大人 兩個明字。要理會得有分曉。且第二個明字。乃光明之明。是指自己心體。第一個明字。有兩意。若就明德上說自己工夫。便是悟明之明。謂明德是我本有之性。但一向述而不知。恰是一個迷人。只說自家沒了頭。馳求不得。一日忽然省了。當下知得本頭自在。原不曾失。人人自性本來光明廣大自在。不少絲毫。但自己迷了。都向外面他家屋裡討分曉。件件去學他說話。將謂學得的有用。若一旦悟了自己本性光光明明。一些不欠缺。此便是悟明瞭自己本有之明德。故曰明明德。悟得明德。立地便是聖人。此就工夫為己分上說。若就親民分上說。第一個明字。乃是昭明之明。乃曉諭之意。又是揭示之義。如揭日月于中天。即是大明之明。二意都要透徹 問。如何是至善。答。自古以來。人人知見。只曉得在善惡兩條路上走。只管教人改惡遷善。此是舊來知見。有何奇特。殊不知善惡兩頭。乃是外來的對待之法。與我自性本體。了不干涉。所以世人作惡的可改為善。則善人可變而為惡。足見善不足恃也。以善不到至處。雖善不善。故學人站立不住。以不
【現代漢語翻譯】 現代漢語譯本：開始一項新的事業，要達到無人無我的境界，共享太平盛世。所以說，在於親近人民。其次是為自己，為人民，不可草率行事，半途而廢。大家都要做到徹底，方才罷手。所以說，在於達到至善的境界。如果能夠學得這三件事，便是大人（兩個『明』字），要理解得清清楚楚。而且第二個『明』字，乃是光明的『明』，是指自己心體的光明。第一個『明』字，有兩層意思。如果就明德上來說自己的功夫，便是悟明的『明』，意思是明德是我本來就有的本性，但一直以來只是沿襲而不知，就像一個迷路的人，只說自己沒了方向，四處尋求而不得。一旦忽然醒悟了，當下就知道自己的本性自在，原來不曾失去。人人自性本來光明廣大自在，沒有缺少絲毫。但自己迷惑了，都向外面他家屋裡去尋找答案，件件都去學別人說話，以為學到的有用。如果一旦悟了自己本性光光明明，一點也不欠缺，這便是悟明瞭自己本有的明德，所以說『明明德』。悟得明德，立刻就是聖人。這是就功夫為己的方面來說。如果就親民的方面來說，第一個『明』字，乃是昭明的『明』，乃是曉諭的意思，又是揭示的意義，如同把日月揭示于中天，即是大明的『明』。這兩種意思都要透徹理解。 問：如何是至善？答：自古以來，人人的見解，只曉得在善惡兩條路上走，只管教人改惡遷善，這是舊有的見解，有什麼奇特之處？殊不知善惡兩頭，乃是外來的對待之法，與我自性本體，毫不相干。所以世人作惡的可改為善，則善人可變而為惡，足見善不足以依賴。因為善不到達至善的境界，即使是善也不算是真正的善，所以學道之人站立不住，因為不...
【English Translation】 English version: Embarking on a new undertaking, one must achieve a state of no self and no ego, sharing in universal peace. Therefore, it is said to lie in 'being close to the people' (qinmin). Secondly, it is for oneself and for the people; one must not act hastily and abandon it halfway. Everyone must do it thoroughly before stopping. Therefore, it is said to lie in 'abiding in the highest good' (zhiyuzhishan). If one can learn these three things, then one is a great person (daren) – the two 'ming' (明) characters must be understood clearly. Moreover, the second 'ming' (明) character is the 'ming' (明) of brightness, referring to the brightness of one's own mind-essence. The first 'ming' (明) character has two meanings. If one speaks of one's own effort in terms of 'manifesting virtue' (mingde), then it is the 'ming' (明) of 'enlightenment' (wuming), meaning that 'manifesting virtue' (mingde) is my inherent nature, but all along I have been following without knowing, just like a lost person who says he has lost his way, seeking everywhere but not finding it. One day, suddenly awakening, one immediately knows that one's original nature is free and at ease, never having been lost. Everyone's self-nature is originally bright, vast, free, and at ease, lacking nothing at all. But one is deluded and seeks answers outside, in other people's houses, learning to speak like them in everything, thinking that what one learns is useful. If one suddenly realizes that one's own nature is bright and clear, lacking nothing, then one has realized one's own inherent 'manifesting virtue' (mingde), therefore it is said 'manifesting virtue' (mingmingde). Realizing 'manifesting virtue' (mingde), one immediately becomes a sage. This is speaking from the perspective of effort for oneself. If speaking from the perspective of 'being close to the people' (qinmin), the first 'ming' (明) character is the 'ming' (明) of 'illumination' (zhaoming), meaning to enlighten, and also the meaning of revealing, like revealing the sun and moon in the mid-sky, which is the 'ming' (明) of great brightness. Both meanings must be thoroughly understood. Question: What is 'the highest good' (zhishan)? Answer: Since ancient times, everyone's views have only known to walk on the two paths of good and evil, only teaching people to change from evil to good. This is the old view, what is so special about it? Little do they know that the two ends of good and evil are external methods of opposition, and have nothing to do with my self-nature essence. Therefore, worldly people who do evil can be changed to good, and good people can be changed to evil, which shows that good is not reliable. Because good does not reach the state of 'the highest good' (zhishan), even if it is good, it is not truly good, so those who study the Way cannot stand firm, because they do not...
是到家去處。非可止之地。以此看來。皆是舊日知見習氣耳。今言至善。乃是悟明自性本來無善無惡之真體。只是一段光明。無內無外。無古無今。無人無我。無是無非。所謂獨立而不改。此中一點著不得。蕩無纖塵。若以善破惡。惡去善存。此猶隔一層。即此一善字。原是客塵。不是本主。故不是至極可止之地。只須善惡兩忘。物我跡絕。無依倚。無明昧。無去來。不動不搖。方為到家時節。到此。在己不見有可明之德在民不見有可新之民。渾然一體。乃是大人境界。無善可名。乃名至善。知此始謂知止。
知止而後有定定而後能靜 一節
定字。乃指自性本體。寂然不動。湛然常定。不待習而後定者。但學人不達本體本來常定。乃去修習強要去定。只管將生平所習知見。在善惡兩頭。生滅心上求定。如猢孫入布袋。水上按葫蘆。似此求定。窮年也不得定。何以故。病在用生滅心。存善惡見。不達本體。專與妄想打交滾。所謂認賊為子。大不知止耳。茍能了達本體。當下寂然。此是自性定。不是強求得的定。只如六祖大師。開示學人用心云。不思善。不思惡。如何是上座本來面目。學人當下一刀兩段。立地便見自性。狂心頓歇。此後再不別求。始悟自家一向原不曾動。此便是知止而後有定的樣子。又
【現代漢語翻譯】 現代漢語譯本： 是到達歸宿的地方，不是可以停留的地方。這樣看來，都是往日的知見習氣罷了。現在說的『至善』，乃是領悟明白自性本來無善無惡的真如本體，只是一片光明，無內無外，無古無今，無人無我，無是無非，就是所謂的『獨立而不改』。這裡面一點也沾染不得，要盪滌得沒有一絲塵埃。如果用善來破除惡，惡去除后善還存在，這就像隔了一層。即使這一個『善』字，原本也是客塵，不是主人。所以不是最極可以停留的地方。只需要善惡兩忘，物我痕跡斷絕，無所依傍，沒有昏昧，沒有來去，不動不搖，才是到達歸宿的時候。到了這個地步，在自己身上看不到有什麼可以彰明的德行，在百姓身上看不到有什麼可以革新的民風，渾然一體，乃是大人（指有大德之人）的境界。沒有善可以稱名，才叫做『至善』。明白了這個才叫做『知止』（知道停止的地方）。 『知止而後有定，定而後能靜』一節 這個『定』字，是指自性本體，寂然不動，湛然常定，不是等待修習才能得到的定。只是學人不明白本體本來就是常定的，就去修習，強行要去得到定。只是把平生所學的知見，在善惡兩端，生滅心上求定，就像猢猻（猴子）進入布袋，水上按葫蘆。像這樣求定，一輩子也得不到定。為什麼呢？病在於用生滅心，存善惡見，不明白本體，專門與妄想打交道，這就是所謂的認賊為子，太不知道『止』了。如果能夠了達本體，當下就寂然不動，這是自性本有的定，不是強求得來的定。就像六祖大師開示學人用心時說：『不思善，不思惡，如何是上座（指僧人）本來面目？』學人當下當機立斷，立刻就見到自性，狂妄的心頓時止息。此後再也不用另外尋求，才領悟到自己一直以來原本就不曾動過。這就是『知止而後有定』的樣子。又
【English Translation】 English version: It is the place to arrive home, not a place to stop. Looking at it this way, all are old habits of knowledge and views. Now, 'utmost good' refers to realizing the true essence of the self-nature, which is originally without good or evil. It is just a piece of light, without inside or outside, without past or present, without self or other, without right or wrong, what is called 'independent and unchanging'. Not a bit can be attached to it, it must be cleansed without a trace of dust. If using good to break evil, and good remains after evil is removed, it is like being separated by a layer. Even this one word 'good' is originally a guest dust, not the master. Therefore, it is not the ultimate place to stop. One only needs to forget both good and evil, cut off traces of things and self, have no reliance, no darkness, no coming or going, unmoving and unshaken, then it is the time to arrive home. Arriving at this point, one does not see any virtue in oneself that can be manifested, nor does one see any people in the populace that can be reformed. Being completely integrated, it is the realm of a great person (referring to a person of great virtue). There is no good that can be named, hence it is called 'utmost good'. Knowing this is called 'knowing where to stop' (zhi zhi). A section on 'Knowing where to stop, then there is stillness; with stillness, then there is tranquility.' The word 'stillness' (ding) refers to the essence of self-nature, being silently unmoving, serenely constant, not waiting for practice to attain stillness. It is just that learners do not understand that the essence is originally constant, so they go to practice, forcibly trying to attain stillness. They only use the knowledge and views they have learned throughout their lives, seeking stillness in the two extremes of good and evil, on the mind of arising and ceasing. It is like a monkey entering a bag, or pressing a gourd on water. Seeking stillness like this, one will not attain stillness even in a lifetime. Why? The illness lies in using the mind of arising and ceasing, holding onto views of good and evil, not understanding the essence, and only dealing with delusions. This is what is called recognizing a thief as one's child, and not knowing where to 'stop' at all. If one can understand the essence, one will be silent and unmoving at once. This is the stillness inherent in self-nature, not a stillness that is forcibly obtained. Just like the Sixth Patriarch (Huineng) instructed learners on how to use their minds, saying: 'Do not think of good, do not think of evil, what is the original face of the venerable one (referring to a monk)?' The learner immediately makes a decisive cut, and instantly sees the self-nature, the mad mind stops immediately. After this, one does not seek elsewhere, and realizes that one has never moved from the beginning. This is the appearance of 'knowing where to stop, then there is stillness'. Also,
云。汝但善惡都莫思量。自然得見心體。此便是知止的樣子。所以學人貴要知止。知止自然定 靜字與定字不同。定是自性定體。此靜乃是對外面擾擾不靜說。與定體遠甚。何也。以學人一向妄想紛飛。心中不得暫息。只管在知見上強勉遏捺。將心主靜。不知求靜愈切。而亂想益熾。必不能靜。何以故。蓋為將心覓心。轉覓轉遠。如何得一念休息耶。以從外求入。如人叫門不開。翻與守門人作鬧。鬧到卒底。若真主人不見面。畢竟打鬧不得休息。若得主人從中洞開重門。則守門者亦疾走無影。而求入者真見主人。則求見之心。亦歇滅無有矣。此謂狂心歇處為靜耳。若不真見本體。到底決不能靜。故曰定而後能靜 安字。乃是安穩平貼之義。又如安命之安。謂自足而不求余也。因一向求靜不得。雜念紛紛。馳求不息。此心再無一念之安。而今既悟本體。馳求心歇。自性具足。無欠無餘。安安貼貼。快活自在。此等安閑快活。乃是狂心歇處而得。故曰靜而後能安 慮字不是妄想思慮之慮。亦不是憂慮之慮。乃是不慮之慮。故曰。易無思也。無慮也。寂然不動。感而遂通天下之故。又曰百慮而一致。又曰。不慮而遍。正是者個慮字。謂未悟時。專在妄想思慮上求。即一件事。千思萬慮。到底沒用。也慮不到。多思多慮。於心
轉見不安。今既悟明此心安然自在。舉心動念。圓滿洞達。天下事物瞭然目前。此等境界不是聰明知見算計得的。乃是自心本體光明照耀。自然具足的。故曰安而後能慮 得字。不是得失之得。乃是不滲漏之義。聖人泛應曲當。群情畢照。一毫不謬。徹見底原。一一中節。故謂之得。非是有所得也。初未明明德時。專用妄想思慮。計較籌度。縱是也不得。何以故。非真實故。今以自性光明。齊觀並照。群情異態。通歸一理。故能曲成而不遺。此非有所得。蓋以不慮之慮。無得之得。故曰慮而後能得。言非偶爾合節。特由慮而合故。
古之慾明明德于天下者 一節
此釋上本末先後之序。以驗明明德親民之實效也。就成己工夫上說。則以明明德為本。新民為末。蓋從根本說到枝末上去。今就成物上說。故從枝末倒說到根本處來。以前從一心知止上。做到慮而能得。到此則天下事物。皆歸我方寸矣。今欲要以我既悟之明德。以揭示天下之人。愿使人人共悟。蓋欲字即是願力。謂我今既悟此明德之性。此性乃天下人均賦共稟者。豈忍自知而棄人哉。故我願揭示與天下之人。使其同悟同證。但恐負此愿者。近於迂闊。難取速效。且天下至廣。豈可一蹴而遍。故姑且先從一國做將去。所謂知遠之近。若一國見效。
【現代漢語翻譯】 現代漢語譯本 轉而感到不安。如今既然領悟到此心安然自在，一舉心動念，都圓滿通達，天下的事物都清晰地呈現在眼前。這種境界不是靠聰明才智算計得來的，而是自心本體的光明照耀，自然具備的。所以說『安而後能慮』，這個『得』字，不是得失的『得』，而是不滲漏的意思。聖人廣泛地迴應各種情況，全面地照察眾人的心意，沒有絲毫差錯，徹底看清事物的本源，每一件事都符合法度，所以稱之為『得』，並非是有所得。最初沒有彰顯光明德性的時候，專門用妄想思慮，計較籌劃，即使是做對了，也不符合法度。為什麼呢？因為不是真實的。現在用自性的光明，平等地觀察和照耀，眾人的不同狀態，都歸於一個道理，所以能夠周全地成就事物而不遺漏。這並非是有所得，而是以不思慮的思慮，無所得的獲得，所以說『慮而後能得』。意思是說並非是偶然地符合法度，而是因為思慮而符合法度。
『古之慾明明德于天下者』一節
這是解釋上面所說的本末先後的順序，用來驗證彰顯光明德性、親近百姓的實際效果。就成就自身的功夫上來說，那麼以彰顯光明德性為根本，使百姓革新為枝末，是從根本說到枝末上去。現在就成就事物上來說，所以從枝末倒說到根本處來。之前是從一心知止上，做到思慮而後能有所得，到這裡則是天下的事物，都歸於我的方寸之間了。現在想要用我既然領悟的光明德性，來揭示給天下的人，希望使人人共同領悟。這個『欲』字就是願力，說我現在既然領悟了這光明德性，這德性是天下人共同具有的，怎麼忍心自己知道而拋棄別人呢？所以我願意揭示給天下的人，使他們共同領悟共同證得。只是擔心辜負這個願望，近於迂腐而不切實際，難以取得快速的效果，而且天下非常廣闊，怎麼可以一蹴而就呢？所以姑且先從一個國家做起，這就是所謂的知遠之近，如果一個國家見效，
【English Translation】 English version Turning to unease. Now that I have realized this mind is peaceful and at ease, every thought and movement is perfectly clear and penetrating. All things in the world are clearly present before my eyes. This state is not obtained through cleverness and calculation, but is the illumination of the inherent brightness of one's own mind, naturally complete. Therefore, it is said, 'Tranquility leads to deliberation.' The word 'obtain' (得, dé) here does not mean 'gain' or 'loss,' but rather 'without leakage.' The sage responds broadly to all situations, fully illuminating the minds of the people, without the slightest error, thoroughly seeing the origin of things, and acting in accordance with the proper measure in every instance. Therefore, it is called 'obtain,' not that something is obtained. Initially, when the bright virtue was not yet manifested, one relied solely on deluded thoughts and considerations, calculating and planning. Even if one succeeded, it would not be in accordance with the proper measure. Why? Because it is not real. Now, with the brightness of one's own nature, one observes and illuminates equally, and the different states of the people all return to one principle. Therefore, one can comprehensively accomplish things without omission. This is not obtaining something, but rather deliberating without deliberation, and obtaining without obtaining. Therefore, it is said, 'Deliberation leads to attainment,' meaning that it is not a matter of accidentally conforming to the proper measure, but rather conforming to it through deliberation.
『Those in ancient times who wished to manifest their clear virtue to the world』 section
This explains the order of root and branch, priority and posteriority mentioned above, in order to verify the actual effect of manifesting bright virtue and loving the people. From the perspective of cultivating oneself, manifesting bright virtue is the root, and renewing the people is the branch, going from the root to the branch. Now, from the perspective of accomplishing things, it goes from the branch back to the root. Previously, from focusing the mind on knowing where to rest, one reached the point of being able to attain through deliberation. Now, all things in the world return to my square inch (方寸, fāng cùn - a metaphor for the mind). Now, I want to use the bright virtue that I have realized to reveal it to the people of the world, hoping that everyone can realize it together. The word 'wish' (欲, yù) here is a vow, saying that now that I have realized this bright virtuous nature, which is shared by all people in the world, how can I bear to know it myself and abandon others? Therefore, I am willing to reveal it to the people of the world, so that they can realize and attain it together. I am only worried that fulfilling this vow is close to being impractical and difficult to achieve quickly, and that the world is so vast that it cannot be accomplished in one fell swoop. Therefore, I will start with one country first, which is the so-called knowing the near from the far. If one country sees results,
則天下易化矣。昔堯都平陽。舜宅百揆。湯七十里。文王百里。皆古之慾明明德于天下之君也。孰不從願力來。余故曰。欲願力也 身為天下國家之本。經文向後。總歸結在修身上。可見修身是要緊的事。而此一件事。最難理會。豈是將者血肉之軀。束斂得謹慎端莊。如童子見先生時。即此就可治國乎。豈是身上件件做得模樣好看。如戲場上子弟相似。即此可以平天下乎。故修身全在心上工夫說。只如顏子問仁。孔子告以克己復禮為仁。此正是真正修身的樣子。隨告之曰。一日克己復禮。天下歸仁。此便是真正治國平天下的實事。若不信此段克己是修身實事。如何顏子請問其目。孔子便告之以四勿乎。且四勿。皆修身之事也。克己乃心地為仁之工夫也。克己為仁。即明明德也。天下歸仁。即新民也。為仁由己。此己乃真己。即至善之地。故顏子隳聰明。黜肢體。心齋坐忘。皆由己之實效。至善之地也。夫人之一身作障礙者。見聞知覺而已。所謂視聽言動。皆古今天下。人人舊有之知見。為仁須是把舊日的知見一切盡要刬去。重新別做一番生涯始得。不是夾帶著舊日宿習之見。可得而入。以舊日的見聞知覺。都是非禮。雜亂顛倒。一毫用不著。故剜心摘膽。拈出個勿字。勿是禁令驅逐之詞。謂只將舊日的視聽言動。盡行
【現代漢語翻譯】 現代漢語譯本：那麼天下就容易被教化了。從前堯帝都城在平陽，舜帝居住在百揆，商湯的領地只有七十里，周文王的領地也只有一百里，他們都是古代想要在天下彰顯光明德行的君主啊。有誰不是從願力而來的呢？所以我說，重要的是願力啊！自身是天下國家的根本。經文後面，總是歸結在修身上。可見修身是極其重要的事。而這件事，最難理解。難道是將這血肉之軀，約束得謹慎端莊，像孩童見到先生時那樣，就可以治理國家了嗎？難道是身上件件做得好看，像戲臺上演員一樣，就可以平定天下了嗎？所以修身全在於心上的功夫。就像顏回問什麼是仁，孔子告訴他剋制自己，使行為符合禮就是仁。這正是真正修身的樣子。隨即告訴他說：『一旦克制自己，使行為符合禮，天下就會歸向仁。』這便是真正治理國家、平定天下的實事。如果不相信這段克己是修身的實事，為什麼顏回要請問克己的具體條目，孔子就告訴他『四勿』呢？而且『四勿』，都是修身的事啊。克己是心地為仁的功夫。克己為仁，就是彰顯光明德行。天下歸仁，就是使百姓革新。為仁由自己做起，這個『己』是真己，就是至善之地。所以顏回拋棄聰明，不用肢體，心齋坐忘，都是由己而行的實際效果，到達至善之地。人自身產生障礙的，不過是見、聞、知、覺罷了。所謂視、聽、言、動，都是古往今來，人人舊有的知見。為仁必須把舊日的知見一切都要剷除乾淨，重新開始一番事業才行。不能夾帶著舊日的習氣和見解，才能進入仁的境界。因為舊日的見聞知覺，都是不合禮儀、雜亂顛倒的，一點用處也沒有。所以要剜心摘膽，提出一個『勿』字。『勿』是禁令驅逐的詞語，意思是將舊日的視聽言動，全部 現代漢語譯本：都要禁止和驅逐。
【English Translation】 English version: Then the world would be easily transformed. In the past, Emperor Yao's (a legendary Chinese ruler, symbolizing benevolence and wisdom) capital was in Pingyang, Emperor Shun (another legendary ruler, known for his filial piety) resided in Bai Kui, Tang (founder of the Shang dynasty) had only seventy li (a Chinese unit of distance, approximately 500 meters), and King Wen (founder of the Zhou dynasty) had only one hundred li. They were all ancient rulers who desired to manifest their bright virtue throughout the world. Who does not come from the power of vows (pranidhana)? Therefore, I say, the important thing is the power of vows! The self is the root of the world and the nation. The scriptures later always conclude with self-cultivation. It can be seen that self-cultivation is an extremely important matter. And this matter is the most difficult to understand. Is it that by restraining this flesh and blood body, making it cautious and dignified, like a child seeing a teacher, one can govern the country? Is it that by making everything on the body look good, like actors on a stage, one can pacify the world? Therefore, self-cultivation lies entirely in the effort of the mind. Just as Yan Hui (Confucius's most admired disciple) asked what is ren (benevolence, humaneness), Confucius told him that to restrain oneself and return to propriety is ren. This is the true appearance of self-cultivation. He then told him: 'Once one restrains oneself and returns to propriety, the world will turn to ren.' This is the true reality of governing the country and pacifying the world. If you do not believe that this passage on self-restraint is the reality of self-cultivation, why would Yan Hui ask for the specific items of self-restraint, and Confucius would tell him the 'four don'ts' (si wu)? Moreover, the 'four don'ts' are all matters of self-cultivation. Self-restraint is the effort of the mind to achieve ren. Self-restraint for ren is to manifest bright virtue. The world turning to ren is to renovate the people. To practice ren starts from oneself, and this 'self' is the true self, which is the place of utmost good. Therefore, Yan Hui abandoning cleverness, not using his limbs, fasting of the mind (xinzhai) and sitting in forgetfulness (zuowang), are all the actual effects of acting from oneself, reaching the place of utmost good. What creates obstacles in a person's self are nothing more than seeing, hearing, knowing, and feeling. The so-called seeing, hearing, speaking, and moving are all the old knowledge and views that everyone has had from ancient times to the present. To practice ren, one must completely eradicate all the old knowledge and views and start a new career. One cannot enter the realm of ren by carrying old habits and views. Because the old seeing, hearing, knowing, and feeling are all improper, chaotic, and upside down, and are of no use at all. Therefore, one must cut out the heart and pluck out the gall, and put forward the word 'don't' (wu). 'Don't' is a word of prohibition and expulsion, meaning to take all the old seeing, hearing, speaking, and moving, English version: and completely prohibit and expel them.
屏絕。全不許再犯。再犯即為賊矣。此最嚴禁之令也。顏子一聞。當下便領會。遂將聰明隳了。將肢體黜了。一切屏去。單單坐。坐而忘。忘到無可忘處。翻身跳將起來。一切見聞知覺。全不似舊時的人。乃是從新自己別修造出一個人身來一般。如此豈不是新人耶。自己既新。就推此新以化民。而民無不感化而新之者。此所謂一日克己復禮。天下歸仁。正修身之效也。不如此。何以修身為治國平天下之本耶 心乃本體。為主。意乃妄想思慮。屬客。此心意之辨也。今要心正。須先將意根下一切思慮妄想。一齊斬斷。如斬亂絲。一念不生。則心體純一無妄。故謂之賊。蓋心邪由意不誠。今意地無妄。則心自正矣。故曰。欲正其心。先誠其意 知與意。又真妄之辨也。意乃妄想。知屬真知。真知即本體之明德。一向被妄想障蔽。不得透露。故真知闇昧受屈。而妄想專權。譬如權奸挾天子以令諸侯。如今要斬奸邪。必請上方之劍。非真命不足以破僭竊。故曰。欲誠其意。先致其知。知乃真主。一向昏迷不覺。今言致者。猶達也。譬如忠臣志欲除奸。不敢自用。必先致奸邪之狀。達于其主。使其醒悟。故謂之致。若真主一悟。則奸邪自不容其作祟矣。故曰。欲誠其意。先致其知 物即外物。一向與我作對者。乃見聞知覺視聽言
【現代漢語翻譯】 現代漢語譯本 完全斷絕（惡習）。絕對不允許再犯。再犯就是盜賊了。這是最嚴厲的禁令啊。顏回一聽到（孔子的話），立刻就領會了，於是將（原有的）聰明才智拋棄了，將（放縱的）形體約束了，一切（外在的誘惑）都屏棄了，只是靜靜地坐著，坐著而忘我，忘到無可再忘的地步，翻身跳起來，（這時所見所聞的）一切見聞知覺，完全不像舊時的人，乃是從新自己另外修造出一個新的身軀一般。這樣豈不是新人嗎？自己既然煥然一新，就用這種新氣象去教化民眾，而民眾沒有不被感化而更新的。這就是所謂的『一日克制自己，使行為符合禮，天下的人都會歸向仁德』，正是修身的效果啊。不這樣做，怎麼能把修身作為治理國家、平定天下的根本呢？ 心是本體，是主宰；意是虛妄的思慮，屬於客體。這是心和意的區別。現在要使心正，必須先把意根下的一切思慮妄想，一齊斬斷，如同斬斷亂麻。一念不生，那麼心體就純一無妄，所以說（妄念）是盜賊。因為心邪是因為意念不誠。現在意念沒有虛妄，那麼心自然就正了。所以說：『想要使心正，先要使意誠』。 知與意，又是真與妄的區別。意是妄想，知屬於真知。真知就是本體的光明德性，一直被妄想遮蔽，不能透露出來，所以真知闇昧受委屈，而妄想專權。譬如權臣挾持天子來號令諸侯。現在要斬除奸邪，必須請出皇帝的尚方寶劍，不是真正的天命不足以破除僭越篡位。所以說：『想要使意誠，先要使知達到』。知就是（本心），一直昏迷不覺。現在說『致』，就像『達到』的意思。譬如忠臣想要除去奸臣，不敢擅自行動，必須先把奸邪的狀況，稟告給他的君主，使他醒悟，所以叫做『致』。如果（君主）一旦醒悟，那麼奸邪自然不能再作祟了。所以說：『想要使意誠，先要使知達到』。 物就是外物，一直與我作對的，就是見聞知覺視聽言（等感官接觸）。
【English Translation】 English version Completely cut off (bad habits). Absolutely no relapse allowed. Relapse is equivalent to being a thief. This is the strictest of prohibitions. Upon hearing this, Yanzi (a disciple of Confucius) immediately understood, and thus discarded his (original) cleverness and wisdom, restrained his (indulgent) physical body, and abandoned all (external temptations), simply sitting quietly, sitting and forgetting himself, forgetting to the point of nothing left to forget. Then, jumping up, all (that he saw and heard) – all his perceptions and awareness – were completely unlike those of his former self, as if he had newly created a new body for himself. Isn't this a new person? Since he himself is renewed, he uses this newness to transform the people, and the people are invariably influenced and renewed. This is what is meant by 'If one day he can subdue himself and return to propriety, all under heaven will submit to his benevolence,' which is precisely the effect of self-cultivation. If one does not do this, how can self-cultivation be the foundation for governing the country and pacifying the world? The heart (xin) is the substance, the master; intention (yi) is delusional thought, belonging to the object. This is the distinction between heart and intention. Now, to rectify the heart, one must first cut off all thoughts and delusions at the root of intention, like cutting through tangled silk. If a single thought does not arise, then the heart's substance is purely one and without delusion, therefore it is called a thief. Because the heart is evil due to insincerity of intention. Now that intention is without delusion, then the heart will naturally be upright. Therefore, it is said: 'If you want to rectify your heart, first make your intention sincere.' Knowledge (zhi) and intention (yi) are also the distinction between truth and falsehood. Intention is delusion, knowledge belongs to true knowledge. True knowledge is the bright virtue of the substance, which has always been obscured by delusion, unable to be revealed, so true knowledge is obscured and suffers, while delusion holds power. It is like a powerful minister holding the emperor hostage to command the feudal lords. Now, to eliminate the treacherous, one must request the emperor's sword, for without true mandate, usurpation cannot be broken. Therefore, it is said: 'If you want to make your intention sincere, first extend your knowledge.' Knowledge is (the original mind), which has always been confused and unaware. Now, to 'extend' is like 'to reach'. For example, a loyal minister wants to remove a treacherous minister, but dares not act on his own, and must first report the situation of the treacherous minister to his lord, so that he may awaken, therefore it is called 'extend'. If (the lord) once awakens, then the treacherous will naturally not be allowed to act. Therefore, it is said: 'If you want to make your intention sincere, first extend your knowledge.' Things (wu) are external objects, which have always been opposed to me, that is, the sensory contact of seeing, hearing, knowing, perceiving, listening, and speaking (etc.).
動所取之境。知即真知。乃自體本明之智光。此一知字。是迷悟之原。以迷則內變真知為妄想。故意不誠。不誠故不明。外取真境為可欲。故物不化。不化故為礙。是則此一知字。為內外心境。真妄迷悟之根宗。古人云。知之一字。眾妙之門。眾禍之門是也。今撥亂反正。必內仗真知之力。以破妄想。外用真知之照。以融妄境。格即禹格三苗之格。謂我以至誠感通。彼即化而歸我。所謂至誠貫金石。感豚魚。格也。且知有真妄不同。故用亦異。而格亦有二。以妄知用妄想。故物與我相捍格。此格為斗格之格。如雲與接為構。日與心斗是也。以真知用至誠。故物與我相感通。此格乃感格之格。如雲格其非心是也。且如驢鳴蛙噪窗前草。皆聲色之境。與我作對為捍格。而宋儒有聞驢鳴蛙噪。見窗前草而悟者。聲色一也。向之與我捍格者。今則化為我心之妙境矣。物化為知。與我為一。其為感格之格。復何疑 問。真知無物可對。如何感格於物。答。真知其實內外洞然。無物可對。而感物之理。最難措口。易曰。寂然不動。感而遂通天下之故。寂然不動。知體也。天下之故。外物也。感而遂通。格物也。感通云者。不是真知鉆到物里去。以真知蕩然。無物目前故也。真妄心境。不容兩立。外物如黑暗。真知如白日。若白日一
升。群暗頓滅。殆約消化處說感通耳。以暗感明。則明成暗。今以明感暗。則暗自謝而明獨立。故雖感而本不相到。而重在明也。物體本虛。以妄取著。故作障礙。今以真知獨照。則解處洞然。無物可當情矣。以寂然不動之真知。達本來無物之幻物。斯則知不待感而自照。物不待通而自融。兩不相解。微矣微矣。故學人獨貴在真知。真知一立。則明德自明。元無一毫造作。大學工夫。所以言明。言知。而修齊治平。皆是物也。
問。始綱領。說明德。親民。止至善。分明是三件事。今條目上。只說明明德于天下。終歸到致知格物上。若一件事。是何意。答。聖人此意最妙。千古無人會得。此中八件事。單單隻重在一個知字。此知字即明德。乃本體也。前云。第一個明字。有二意。吾向所解致知格物。乃用前悟明一意。工夫已在知止中。止字即寂然不動之知體。知止知字。即第一個明字乃工夫。此一段已知致至極處。知體既極。則誠意正心修身之能事畢矣。如此則明德與新民。分明兩事。今欲明明德于天下。乃用第二揭示昭明之意。則致知格物。亦可就新民上說。且知止而後有定。是已立。謂知所止。則自己腳跟已立定矣。慮而後能得。是已達。謂已於一切事物。通達而不遺。目前無一毫障礙。則法法皆真。豈非
【現代漢語翻譯】 現代漢語譯本 升起，所有的黑暗立刻消散。這大概可以理解為在消化處所說的感應相通。如果以黑暗去感應光明，那麼光明也會變成黑暗。現在以光明去感應黑暗，那麼黑暗自然消退而光明獨立存在。所以雖然有感應，但本質上兩者並不互相干涉，而重點在於光明本身。物體本來是虛幻的，因為妄想執取才變得實在，所以產生了障礙。現在用真正的智慧獨自照亮，那麼解脫之處就會洞然明白，沒有什麼東西可以阻擋真情實感了。用寂然不動的真知，去通達本來空無一物的幻象，這樣就是智慧不需要感應也能自己照亮，萬物不需要溝通也能自己融合。兩者互不干擾，精妙啊精妙。所以學人最看重的是真知。真知一旦確立，那麼光明的德性自然顯現，原本就沒有一絲一毫的造作。《大學》的功夫，之所以說『明』，說『知』，而修身、齊家、治國、平天下，都是外在的『物』。
問：開始的綱領，說明明德（manifesting virtue），親民（renovating the people），止於至善（attaining perfection），分明是三件事。現在條目上，只說明明明德于天下，最終歸結到致知（extending knowledge）格物（investigating things）上，好像是一件事，這是什麼意思？答：聖人的這個意思最妙，千百年來沒有人領會。這其中的八件事，僅僅只看重一個『知』字。這個『知』字就是明德，是本體。前面說，第一個『明』字，有兩個意思。我以前所理解的致知格物，是用前一個『悟明』的意思，功夫已經在『知止』（knowing where to rest）之中。『止』字就是寂然不動的知體。『知止』的『知』字，就是第一個『明』字，是功夫。這一段已經知道到了極點。知體既然到了極點，那麼誠意（making the will sincere）、正心（rectifying the heart/mind）、修身（cultivating the person）的功夫也就完成了。這樣，明德和新民，分明是兩件事。現在想要明明德于天下，是用第二個揭示昭明的意義，那麼致知格物，也可以就新民上說。而且知止而後有定（tranquility），是已經立定了。所謂知所止，就是自己的腳跟已經站穩了。慮而後能得（achieving calm deliberation），是已經通達。就是已經對一切事物，通達而不遺漏。目前沒有一絲一毫的障礙，那麼一切法都是真實的，難道不是嗎？
【English Translation】 English version Arising, all darkness immediately vanishes. This can be understood as the sensory connection spoken of in the place of digestion. If darkness senses light, then light becomes darkness. Now, if light senses darkness, then darkness naturally recedes and light exists independently. Therefore, although there is sensation, in essence, the two do not interfere with each other, and the focus is on the light itself. Objects are inherently illusory, becoming real only through delusional grasping, thus creating obstacles. Now, using true wisdom to illuminate alone, the place of liberation becomes clear and bright, and nothing can obstruct true feelings. Using the still and unmoving true knowledge to understand the illusory nature of things that are originally empty, thus wisdom does not need sensation to illuminate itself, and all things do not need communication to merge. The two do not interfere with each other, subtle, so subtle. Therefore, what students value most is true knowledge. Once true knowledge is established, then the bright virtue naturally manifests, and there is originally not a trace of fabrication. The effort of the 'Great Learning', is why it speaks of 'manifestation' and 'knowledge', while self-cultivation, family management, governing the state, and pacifying the world are all external 'things'.
Question: The initial outline, stating 'manifesting virtue' (mingmingde), 'renovating the people' (qinmin), and 'attaining perfection' (zhiyuzhishan), are clearly three separate matters. Now, in the items, it only speaks of manifesting virtue throughout the world, ultimately concluding with 'extending knowledge' (zhizhi) and 'investigating things' (gewu), as if it were one matter. What does this mean? Answer: The sage's intention here is most profound, and no one has understood it for thousands of years. Among these eight items, only the word 'knowledge' (zhi) is emphasized. This word 'knowledge' is 'manifest virtue', which is the substance. Earlier, it was said that the first word 'manifest' (ming) has two meanings. My previous understanding of 'extending knowledge' and 'investigating things' used the former meaning of 'enlightened understanding', and the effort is already within 'knowing where to rest' (zhizhi). The word 'rest' (zhi) is the still and unmoving substance of knowledge. The 'knowledge' (zhi) in 'knowing where to rest' is the first word 'manifest', which is the effort. This section has already known to the extreme point. Since the substance of knowledge has reached the extreme point, then the efforts of 'making the will sincere' (chengyi), 'rectifying the heart/mind' (zhengxin), and 'cultivating the person' (xiushen) are completed. In this way, 'manifesting virtue' and 'renovating the people' are clearly two separate matters. Now, wanting to manifest virtue throughout the world uses the second meaning of revealing and illuminating, then 'extending knowledge' and 'investigating things' can also be discussed in terms of 'renovating the people'. Moreover, 'tranquility' (ding) comes after 'knowing where to rest', which is already established. What is meant by 'knowing where to rest' is that one's footing is already firm. 'Achieving calm deliberation' (de) comes after 'deliberation' (lv), which is already understood. That is, one has already understood all things without omission. There is not a trace of obstruction at present, then all dharmas are true, is it not?
已達耶。其所以立。所以達。皆仗真知之力也。故今做新民的工夫。就將我已悟之真知。致達于萬物之中。萬物既蒙我真知一照。則如紅爐點雪。烈日消霜。不期化而自化矣。故云。致知在格物。物自化。故謂之格。彼物既格。則我之明德。自然照明于天下。民不期新而自新矣。所謂立人達人也。如此則明德新民。只是一事。三綱領者。一而三。三而一也。故此八事。只了明明德于天下一句。且從家國而後及天下者。知遠之近也。明甚 問。如何格物。就能平得天下。答。且道所格之物是何物。即天地萬物。盡在里許。豈除了天地萬物外。別尋個物來格耶。若格物平不得天下。如何孔子說一日克己復禮。天下歸仁。且道天下又是何物。歸仁畢竟歸向何處去。參參 問。致知格物。與克己復禮天下歸仁。如何消會。答。克己即致知。復禮即格物。天下歸仁即物格 問。學人不會。答。己是物。克是致知。復禮則己化。化己豈非格物耶。天下歸仁。何等太平氣象。是謂物格 問。正心致知。何辨。答。正心乃四勿。先將視聽言動。絕其非禮。但可修身正己。不能化物。若致知專在格物。則達人。其功最大。所以大學。重在致知 問。格物物格先後之旨。答。前八事著先字。總歸重在末後致知上此是說工夫。今從物格說至平
天下。著后字。亦是提起知字。要顯向後七事。都是知字的效驗耳。學人要在此知字上著眼。前云。致知格物者。是感物以達其知。此格字。乃感格之格。今言物格而後知至者。是藉物以驗知體。意謂彼物。但有一毫不消化處。便是知不到至極處。必欲物消化盡了。才極得此真知。如此則物格之格。乃來格之格。所謂神之格思的格字。正是天下歸仁之意。物都來格。方是知之效驗。所以格物。物格。學人須要討分曉。若物都來格了。則一路格去。直到天下平方才罷手。聖人意旨瞭然明白。只是要真實工夫做出。乃見下落 問。自天子以至於庶人。壹是皆以修身為本。既云只一知字。如何歸到修身上。答。不從修身上做起。不道向虛空里做。所以聖人分明示汝。克己復禮天下歸仁。以己即己身。乃是我最親之一物。比外物不同。克己乃是我致知先致在己身一物上。若將自己此物格了。然後格天地萬物。何難之有。故通以修身為本 問。格有三義。謂捍格。感格。來格。答。三義通由一人而發也。請以喻明。昔杞梁之妻善哭。夫死哭之。初哭則里人惡其聲。厭其人。故聞其哭則掩耳。見其人則閉目。以其哭。異乎人之哭也。其妻亦不以里人厭惡而不哭。哭之既久。里人不覺而哀痛之。亦哭。哭則忘其厭惡也。厭惡忘。則心
【現代漢語翻譯】 現代漢語譯本： 天下。著重在『后』字。這也是提起『知』字。要顯示向後七件事，都是『知』字的效驗罷了。學人要在這『知』字上著眼。前面說，『致知格物』，是感物以達到其知。這裡的『格』字，是感格的『格』。現在說『物格而後知至』，是憑藉事物來驗證知體。意思是說，事物只要有一毫不消化的地方，便是知不到至極處。必須要把事物消化盡了，才能極盡此真知。如此，『物格』的『格』，乃是來格的『格』。所謂『神之格思』的『格』字，正是天下歸仁的意思。事物都來格，才是知的效驗。所以格物、物格，學人須要討個分曉。若事物都來格了，則一路格去，直到天下太平才罷手。聖人的意旨瞭然明白，只是要真實工夫做出來，才能見到下落。 問：自天子以至於庶人，壹是皆以修身為本。既然只說一個『知』字，如何歸到修身上？ 答：不從修身上做起，難道向虛空里做嗎？所以聖人分明指示你，『克己復禮天下歸仁』。以己即己身，乃是我最親近的一物，比外物不同。克己乃是我致知先致在己身一物上。若將自己此物格了，然後格天地萬物，有何難的？所以通以修身為本。 問：格有三義，謂捍格、感格、來格。 答：三義通由一人而發也。請用比喻來說明。昔日杞梁（Qiliang）之妻善於哭。丈夫死後她哭之，起初哭的時候，里人厭惡她的聲音，厭惡她的人，所以聽到她哭就掩耳，見到她就閉目，因為她的哭，異於常人的哭。她的妻子也不因為里人厭惡而不哭。哭得久了，里人不覺也哀痛起來，也跟著哭，哭就忘記了厭惡。厭惡忘記了，心
【English Translation】 English version: The focus is on the word 『after』 (后). This also brings up the word 『knowing』 (知). It aims to show that the seven things that follow are all the effects of 『knowing.』 Learners should focus on this word 『knowing.』 Earlier it was said, 『To extend knowledge, investigate things,』 which means to perceive things to attain knowledge. Here, the word 『investigate』 (格) means to perceive and influence. Now, saying 『things are investigated, then knowledge arrives,』 means to use things to verify the substance of knowledge. It means that if there is even the slightest bit of something not fully understood, then knowledge has not reached its ultimate point. Only when things are fully understood can one fully realize this true knowledge. In this way, the 『investigate』 (格) in 『things are investigated』 is the 『coming to』 (來格) investigate. The 『investigate』 (格) in 『the spirits come to』 (神之格思) precisely means that the world returns to benevolence. Only when things all come to be investigated is it the effect of knowing. Therefore, investigating things and things being investigated are what learners must understand clearly. If things all come to be investigated, then investigate all the way until the world is at peace. The sage's intention is clear and obvious, but it requires real effort to put into practice to see the outcome. Question: From the emperor down to the common people, all take self-cultivation as the root. Since you only talk about one word 『knowing,』 how does it relate back to self-cultivation? Answer: If you don't start with self-cultivation, are you going to do it in the void? Therefore, the sage clearly instructs you, 『Restrain oneself and return to propriety, and the world will return to benevolence.』 Taking oneself as oneself, it is the thing closest to me, different from external things. Restraining oneself is to extend knowledge, first extending it to the thing of oneself. If you investigate this thing of yourself, then investigating heaven, earth, and all things, what difficulty is there? Therefore, it all comes down to taking self-cultivation as the root. Question: 『Investigate』 has three meanings: to defend against (捍格), to influence (感格), and to come to (來格). Answer: The three meanings all originate from one person. Let me explain with an analogy. In the past, the wife of Qiliang (杞梁, a person's name) was good at crying. When her husband died, she cried for him. At first, when she cried, the villagers disliked her voice and her person, so they covered their ears when they heard her cry and closed their eyes when they saw her, because her crying was different from that of ordinary people. His wife did not stop crying because the villagers hated her. After crying for a long time, the villagers unconsciously felt sad and cried along with her, forgetting their hatred. When hatred is forgotten, the heart...
轉而憐之矣。其妻亦不以其人憐己而不哭。終哭之不休。久則通里人人皆善哭矣。人人皆善哭。則忘其哀痛。而不見若人之為哭者。人人善哭。哭久則通里以成俗。俗成則人人皆謂自能哭矣。人人自能哭。則視杞梁之妻。猶夫人也。不異己而與之周旋密邇。則無不忘也。且杞梁之妻之哭。非哭其夫也。哭其天也。天乃終身所依賴者。失則不容不哭也。慟則終天之恨也。以知天不容己。故哭亦不已。奚以人厭惡而可已耶。藉使通里之人。日日而詢之。哭更哀也。殆非有意欲人憐己也。豈詢而能止之。即自刃在前。鼎鑊在後。威而止之不能也。何耶。以此天外無可哭者矣。初哭而人惡之者。以哭之痛。特異於人也。捍格也。哭久而人人皆痛者。以哭之痛。切於人心。故人人皆自痛。非痛杞也。感格也。蓋久而通里善哭以成俗。則不知哭痛自杞出。抑視梁妻直類己焉耳。斯則來格也。此言雖小。可以喻大。
此 憨山大師所著大學綱領決疑也。大師居曹溪。章逢之士。多負筆問道。大師現舉子身而為說法。今年過吳門舉似謙益曰。老人遊戲筆墨。猶有童心。要非衲衣下事也。子其謂何。益聞張子韶少學于龜山。窺見未發之中。及造徑山。以格物物格宗旨。言下扣擊。頓領微旨。晚宋稱氣節者。皆首子韶。繇今觀之。子
【現代漢語翻譯】 現代漢語譯本：於是（人們）轉而憐憫她了。杞梁的妻子也不因為人們憐憫自己而不停止哭泣，最終哭泣不止。時間久了，整個村子裡的人都擅長哭泣了。人人都擅長哭泣，就忘記了哀痛，也看不出那個哭泣的人是爲了什麼而哭。人人都擅長哭泣，哭久了整個村子就形成了風俗。風俗形成后，人人都認為自己天生就會哭。人人都認為自己天生就會哭，那麼看待杞梁的妻子，就像普通人一樣，不把她當成異類，和她親密交往，就沒有什麼不能忘記的了。況且杞梁妻子的哭泣，不是哭她的丈夫，而是哭她的天啊！天是她終身所依賴的，失去了就不能不哭啊！悲痛到了極點，是終身的遺憾啊！因為知道天不容自己，所以哭泣也不會停止。怎麼會因為別人厭惡就可以停止呢？假如村裡的人，每天都來詢問她，她的哭泣會更加悲哀。大概不是有意要別人憐憫自己吧。難道詢問就能讓她停止哭泣嗎？即使是刀刃在眼前，鼎鑊（dǐng huò，古代的刑具，指烹煮犯人的大鍋）在身後，用威勢來阻止她也是不能的。為什麼呢？因為這天外已經沒有什麼可以讓她哭泣的了。最初哭泣的時候人們厭惡她，是因為她哭泣的痛苦，特別異於常人，讓人感到抗拒。哭泣久了，人人都感到痛苦，是因為她哭泣的痛苦，切中了人心，所以人人都感到自己痛苦，不是為杞梁而痛苦，而是被她的情感所感染。大概時間久了，整個村子都擅長哭泣形成了風俗，那麼就不知道哭泣的痛苦是從杞梁的妻子那裡來的，或者把杞梁的妻子看作和自己一樣的人罷了。這就是感應到來的緣故。這個道理雖然小，可以用來比喻大的道理。 這是憨山大師所著的《大學綱領決疑》。大師住在曹溪（Cáoxī，地名，位於廣東省韶關市），很多有學問的人都帶著筆來向他請教。大師以讀書人的身份來為大家說法。今年（我）在吳門（Wúmén，蘇州的別稱）把這件事告訴了錢謙益（Qián Qiānyì，明末清初的文學家）說：『老人家我遊戲筆墨，還像個孩子一樣，這可不是和尚該做的事啊。』您覺得怎麼樣？錢謙益聽說張栻（Zhāng Shì，南宋理學家）年輕時向龜山先生學習，窺見了未發之中（wèi fā zhī zhōng，指事物未顯露時的狀態），等到去了徑山（Jìngshān，山名，位於浙江省杭州市），用格物致知（gé wù zhì zhī，通過研究事物來獲得知識）的宗旨，一下子就領悟了其中的奧妙。晚宋時期被稱為有氣節的人，都以張栻為首。從現在來看，張栻
【English Translation】 English version: Then (people) turned to pity her. Qiliang's (Qǐliáng, a person's name) wife did not stop crying because people pitied her, and eventually cried incessantly. After a long time, everyone in the village became good at crying. When everyone is good at crying, they forget their sorrow and cannot see what the crying person is crying for. When everyone is good at crying, and they cry for a long time, the whole village forms a custom. Once the custom is formed, everyone thinks they are born to cry. When everyone thinks they are born to cry, they look at Qiliang's wife like an ordinary person, not treating her as an outsider, and interacting with her closely, then there is nothing they cannot forget. Moreover, Qiliang's wife's crying is not crying for her husband, but crying for her heaven! Heaven is what she relies on for life, and she cannot help but cry when she loses it! Extreme grief is a lifelong regret! Because she knows that heaven does not tolerate her, she will not stop crying. How can she stop because others hate it? If the people in the village ask her every day, her crying will be even more sorrowful. Probably she does not intentionally want others to pity her. Can asking her stop her from crying? Even if there is a blade in front of her and a cauldron (dǐng huò, ancient torture instruments, referring to a large pot for cooking prisoners) behind her, she cannot be stopped by force. Why? Because there is nothing else outside of this heaven that she can cry for. When she first cried, people hated her because the pain of her crying was particularly different from others, making people feel resistant. After crying for a long time, everyone feels pain because the pain of her crying hits people's hearts, so everyone feels their own pain, not pain for Qiliang, but is infected by her emotions. Probably after a long time, the whole village is good at crying and forms a custom, then they don't know that the pain of crying comes from Qiliang's wife, or they just regard Qiliang's wife as the same as themselves. This is the reason for the arrival of resonance. This principle is small, but it can be used to metaphorize great principles. This is 'Doubtful Points in the Great Learning Outline' written by Master Hanshan (Hānshān, a monk's name). The master lived in Caoxi (Cáoxī, a place name, located in Shaoguan City, Guangdong Province), and many learned people came to him with pens to ask questions. The master used the identity of a scholar to explain the Dharma to everyone. This year, (I) told Qian Qianyi (Qián Qiānyì, a writer in the late Ming and early Qing Dynasties) in Wumen (Wúmén, another name for Suzhou): 'Old man, I am playing with writing, still like a child, this is not something a monk should do.' What do you think? Qian Qianyi heard that Zhang Shi (Zhāng Shì, a Neo-Confucianist in the Southern Song Dynasty) studied with Mr. Guishan when he was young, and glimpsed the state before it was expressed (wèi fā zhī zhōng, referring to the state of things before they are revealed). When he went to Jingshan (Jìngshān, a mountain name, located in Hangzhou City, Zhejiang Province), he used the principle of investigating things to acquire knowledge (gé wù zhì zhī, acquiring knowledge through the study of things), and suddenly realized the subtleties. Those who were called men of integrity in the late Song Dynasty all took Zhang Shi as their leader. From today's perspective, Zhang Shi
韶抗辨經筵。晚謫橫浦。執書倚立雙趺隱然。視少年氣節。殆如雪泥鴻爪。非有得於徑山之深。而能然乎。今之為子韶者。願力不同。其以世諦而宣正法。則一也。扁鵲聞秦人愛小兒。即為小兒醫。今世尚舉子。故大師現舉子身而為說法。何謂非衲衣下事乎。子韶嘗云。每聞徑山老人所舉因緣。如千門萬戶。一踏而開。今之舉子。能作如是觀。大師金剛眼睛。一一從筆頭點出矣。
萬曆丁巳四月虞山幅巾弟子錢謙益焚香敬題
憨山老人夢遊集卷第四十四 卍新續藏第 73 冊 No. 1456 憨山老人夢遊集
憨山老人夢遊集卷第四十五
侍 者 福 善 日錄
門 人 通 炯 編輯
嶺南弟子 劉起相 重較
觀老莊影響論
敘意
西域諸祖。造論以破外道之執。須善自他宗。此方從古經論諸師。未有不善自他宗者。吾宗末學。安於孤陋。昧於同體。視為異物。不能融通教觀。難於利俗。其有初信之士。不能深窮教典。苦於名相支離。難於理會。至於酷嗜老莊為文章淵藪。及其言論指歸。莫不望洋而嘆也。迨觀諸家註釋。各狥所見。難以折衷。及見口義副墨。深引佛經。每一言有當。且謂一大藏經皆從此出。而惑者以為必當。深有慨焉。余
【現代漢語翻譯】 現代漢語譯本： 韶抗在辨經筵上表現出色，後來被貶到橫浦。他手持書卷，倚靠站立，雙腿盤坐的姿勢顯得隱忍而堅定。看待少年時期的氣節，就像雪泥鴻爪般難尋軌跡。如果不是對徑山（Jingshan，山名，也指徑山寺）的佛法有深刻的領悟，怎麼能做到這樣呢？現在像子韶這樣的人，所發的願力各不相同，但他們用世俗的語言來宣揚正法，這一點是一樣的。扁鵲（Bian Que，古代名醫）聽說秦國人喜愛小孩子，就做小兒科醫生。現在世人崇尚科舉考試，所以大師就示現舉子之身來為大家說法。這怎麼能說不是衲衣（na yi，僧人的袈裟）下的事情呢？子韶曾經說過，每次聽到徑山老人所舉的因緣，就像千門萬戶，一腳踏進去就全部打開了。現在的舉子，如果能作這樣的觀想，那麼大師的金剛眼睛，就從筆尖一點一點地顯現出來了。
萬曆丁巳年四月，虞山（Yushan，山名）的戴著頭巾的弟子錢謙益（Qian Qianyi，人名）焚香敬題。
憨山老人夢遊集卷第四十四 卍新續藏第 73 冊 No. 1456 憨山老人夢遊集
憨山老人夢遊集卷第四十五
侍者 福善（Fushan，人名）日錄
門人 通炯（Tongjiong，人名）編輯
嶺南弟子 劉起相（Liu Qixiang，人名）重較
觀老莊影響論
敘意
西域的諸位祖師，著書立說來破除外道的執著，必須精通自己和他人的宗派。我們這個地方，從古至今的經論諸師，沒有不精通自己和他人的宗派的。我們宗派末學的學人，安於孤陋寡聞，不明白同體的道理，把其他宗派看作是異物，不能融會貫通教義和觀行，難以利益世俗之人。那些剛開始信仰的人，不能深入研究佛經，苦於名相的支離破碎，難以理解其中的道理。至於那些酷愛老莊學說，把它們當作文章的淵藪的人，對於老莊學說的言論指歸，無不望洋興嘆。等到看到各家的註釋，各自遵循自己的見解，難以折中。以及看到口頭傳授的意義與文字相符，深入引用佛經，每一句話都有道理，並且說一大藏經都是從此而出，而迷惑的人認為必定是這樣，我對此深有感慨。
【English Translation】 English version: Shao Kang excelled at the Sutra Debating Assembly, but was later demoted to Hengpu. Holding a book, he leaned and stood, his legs crossed in a posture of forbearance and firmness. Looking at the integrity of his youth, it was like footprints in the snow or a fleeting glimpse of a wild goose. If he had not gained a deep understanding of the Dharma at Jingshan (Jingshan, mountain name, also refers to Jingshan Temple), how could he have done this? Now, people like Zi Shao have different vows, but they all use worldly language to proclaim the true Dharma. Bian Que (Bian Que, a famous ancient doctor) heard that the people of Qin loved children, so he became a pediatrician. Now the world admires the imperial examinations, so the master manifests himself as a candidate to preach the Dharma to everyone. How can this not be a matter under the monk's robe (na yi, a monk's robe)? Zi Shao once said that every time he heard the causes and conditions cited by the old man of Jingshan, it was like thousands of doors and households, all opened with one step. If the current candidates can make such an observation, then the master's Vajra eyes will be revealed little by little from the tip of the pen.
In the fourth month of the Ding Si year of the Wanli era, Qian Qianyi (Qian Qianyi, a person's name), a disciple from Yushan (Yushan, a mountain name) wearing a turban, respectfully inscribed this after burning incense.
Hanshan Laoren Mengyou Ji, Volume 44 卍 New Continued Collection, Volume 73, No. 1456, Hanshan Laoren Mengyou Ji
Hanshan Laoren Mengyou Ji, Volume 45
Attendant: Fu Shan (Fushan, a person's name), Daily Record
Disciple: Tong Jiong (Tongjiong, a person's name), Edited
Lingnan Disciple: Liu Qixiang (Liu Qixiang, a person's name), Revised
On the Influence of Lao Tzu and Zhuang Tzu
Preface
The patriarchs of the Western Regions wrote treatises to break the attachments of external paths, and they had to be proficient in their own and others' schools. In this land, from ancient times to the present, the masters of scriptures and treatises have all been proficient in their own and others' schools. The later learners of our school are content with ignorance and lack of knowledge, do not understand the principle of oneness, regard other schools as foreign objects, cannot integrate teachings and practices, and find it difficult to benefit the world. Those who are new to the faith cannot deeply study the Buddhist scriptures, and suffer from the fragmentation of terms and appearances, making it difficult to understand the principles. As for those who are fond of the teachings of Lao Tzu and Zhuang Tzu, and regard them as the source of articles, they all sigh in admiration at the guidance of Lao Tzu and Zhuang Tzu. When they see the annotations of various schools, each following their own views, it is difficult to reconcile them. And when they see that the meaning of oral transmission matches the written words, deeply quoting Buddhist scriptures, every word is reasonable, and they say that the entire Tripitaka comes from this, and those who are confused think it must be so, I am deeply moved by this.
居海上枯坐之餘。因閱楞嚴法華次。有請益老莊之旨者。遂蔓衍及此以自決。非敢求知于真人。以為必當之論也。且慨從古原教破敵者。發藥居多。而啟膏肓之疾者少。非不妙投。第未胗其病源耳。是故余以唯心識觀而印決之。如摩尼圓照。五色相鮮。空谷傳聲。眾響斯應。茍唯心識而觀諸法。則彼自不出影響間也。故以名論。
論教源
嘗觀世之百工技藝之精。而造乎妙者。不可以言傳。效之者。亦不可以言得。況大道之妙。可以口耳授受。語言文字而致哉。蓋在心悟之妙耳。是則不獨參禪貴在妙悟。即世智辯聰治世語言。資生之業。無有一法。不悟而得其妙者。妙則非言可及也。故吾佛聖人說法華。則純譚實相。乃至妙法。則未措一詞。但云如是而已。至若悟妙法者。但云善說法者。治世語言。資生業等。皆順正法。而華嚴五地聖人。善能通達世間之學。至於陰陽術數。圖書印璽。醫方辭賦。靡不該練。然後可以涉俗利生。故等覺大士。現十界形。應以何身何法得度。即現何身何法而度脫之。由是觀之。佛法豈絕無世諦。而世諦豈盡非佛法哉。由人不悟大道之妙。而自畫于內外之差耳。道豈然乎。竊觀古今衛道藩籬者。在此。則曰彼外道耳。在彼。則曰此異端也。大而觀之。其猶貴賤偶人。經界太虛
。是非日月之光也。是皆不悟自心之妙。而增益其戲論耳。蓋古之聖人無他。特悟心之妙者。一切言教。皆從妙悟心中流出。應機而示淺深者也。故曰無不從此法界流。無不還歸此法界。是故吾人不悟自心。不知聖人之心。不知聖人之心。而擬聖人之言者。譬夫場人之欣戚。雖樂不樂。雖哀不哀。哀樂原不出於己有也。哀樂不出於己。而以己為有者。吾于釋聖人之言者。見之。
論心法
余幼師孔不知孔。師老不知老。既壯。師佛不知佛。退而入于深山大澤。習靜以觀心焉。由是而知三界唯心。萬法唯識。既唯心識觀。則一切形。心之影也。一切聲。心之響也。是則一切聖人。乃影之端者。一切言教。乃響之順者。由萬法唯心所現。故治世語言資生業等。皆順正法。以心外無法。故法法皆真。迷者執之而不妙。若悟自心。則法無不妙。心法俱妙。唯聖者能之。
論去取
吾佛經。盡出自西域。皆從翻譯。然經之來。始於漢。至西晉方大盛。晉之譯師。獨稱羅什為最。而什之徒。生肇融睿四公。僧之麟鳳也。而什得執役。然什于肇。亦曰。余解不謝子。文當相揖耳。蓋肇尤善老莊焉。然佛經。皆出金口所宣。而至此方。則語多不類。一經而數譯者有之。以致淺識之疑。殊不知理實不差。文在譯
【現代漢語翻譯】 現代漢語譯本：是非就像日月的光芒一樣顯而易見。那些人都不明白自心的奧妙，只是在增加他們的戲論罷了。要知道古代的聖人沒有什麼特別的，只是領悟了自心的奧妙。一切的言教，都是從妙悟的心中流淌出來的，根據不同的根器而示現深淺不同的教義。所以說，『沒有不是從此法界流出的，沒有不是還歸此法界的。』因此，我們如果不領悟自心，就不瞭解聖人的心。不瞭解聖人的心，卻去揣測聖人的言語，就像戲臺上的人表達喜怒哀樂，雖然表現得很快樂卻不是真的快樂，雖然表現得很悲哀卻不是真的悲哀。哀樂原本不是出自他們自己的內心。哀樂不是出自自己，卻以為是自己所擁有的，我在解讀聖人言語的人身上，看到了這種現象。
論心法
我年幼時學習孔子的學說，卻不瞭解孔子（Kongzi）。年老時學習老子的學說，卻不瞭解老子（Laozi）。長大后，學習佛陀的教誨，卻不瞭解佛陀（Buddha）。於是退隱到深山大澤之中，通過習靜來觀察自己的心。由此而知，三界（Trailokya）唯有心，萬法唯有識。既然只是唯心識觀，那麼一切的形，都是心的影子；一切的聲音，都是心的迴響。那麼一切的聖人，都是影子的頂端；一切的言教，都是迴響的順應。因為萬法都是唯心所現，所以治理世間的語言、資養生命的行業等等，都順應正法（Dharma）。因為心外沒有法，所以一切法都是真實的。迷惑的人執著於此而不能領悟其中的奧妙，如果領悟了自心，那麼一切法都無不奧妙。心和法都奧妙，只有聖人才能做到。
論去取
我們所見的佛經，全部出自西域（Western Regions），都是經過翻譯的。然而佛經的傳入，始於漢朝，到西晉才開始興盛。晉朝的譯經師中，只有鳩摩羅什（Kumarajiva）被稱為最傑出。而鳩摩羅什的弟子，僧肇（Sengzhao）、道融（Daorong）、僧睿（Sengrui）、道生（Daosheng）四位大師，是僧人中的麒麟鳳凰。而鳩摩羅什也自認為不如他們。然而鳩摩羅什對僧肇說：『我對經典的理解不比你差，只是文采方面應該向你學習。』大概是因為僧肇尤其擅長老莊的學說。然而佛經，全部出自佛陀金口所宣說，而傳到這裡，則有很多語句不太一樣。一部經有多種譯本的情況也有。以至於讓見識淺薄的人產生懷疑。殊不知道理實際上沒有差別，差別在於文字的翻譯。
【English Translation】 English version: Right and wrong are as clear as the light of the sun and moon. These people do not understand the subtlety of their own minds, but are merely adding to their frivolous discussions. Know that the ancient sages were nothing special; they simply realized the subtlety of their own minds. All teachings flow from the wondrously enlightened mind, revealing profound and shallow doctrines according to different capacities. Therefore, it is said, 'Nothing does not flow from this Dharmadhatu (Dharmadhatu), and nothing does not return to this Dharmadhatu.' Therefore, if we do not understand our own minds, we do not understand the minds of the sages. If we do not understand the minds of the sages, yet presume to interpret their words, it is like actors on a stage expressing joy and sorrow; though they appear happy, they are not truly happy; though they appear sad, they are not truly sad. Their joy and sorrow do not originate from within themselves. To claim as one's own what does not originate from oneself is what I observe in those who interpret the words of the sages.
On the Mind-Dharma
When I was young, I studied the teachings of Kongzi (Confucius), but I did not understand Kongzi. When I was old, I studied the teachings of Laozi (Lao Tzu), but I did not understand Laozi. When I grew up, I studied the teachings of the Buddha (Buddha), but I did not understand the Buddha. So I retreated into the deep mountains and great marshes, practicing stillness to observe my mind. From this, I came to know that the Three Realms (Trailokya) are only mind, and all dharmas are only consciousness. Since it is only mind and consciousness, then all forms are shadows of the mind; all sounds are echoes of the mind. Then all the sages are the pinnacle of the shadows; all the teachings are the compliance of the echoes. Because all dharmas are manifested only by the mind, therefore, worldly language, livelihood, and so on, all accord with the Proper Dharma (Dharma). Because there is no dharma outside the mind, therefore all dharmas are true. Those who are deluded cling to this without realizing its subtlety. If one realizes one's own mind, then all dharmas are subtle. Both mind and dharma are subtle; only sages can achieve this.
On Acceptance and Rejection
Our Buddhist scriptures all come from the Western Regions (Western Regions), and all are translated. However, the transmission of scriptures began in the Han Dynasty, and only flourished in the Western Jin Dynasty. Among the translators of the Jin Dynasty, only Kumarajiva (Kumarajiva) is considered the most outstanding. And Kumarajiva's disciples, Sengzhao (Sengzhao), Daorong (Daorong), Sengrui (Sengrui), and Daosheng (Daosheng), are the phoenixes among monks. And Kumarajiva himself considered himself inferior to them. However, Kumarajiva said to Sengzhao, 'My understanding of the scriptures is no worse than yours, but I should learn from you in terms of literary talent.' This is probably because Sengzhao was particularly skilled in the teachings of Laozi and Zhuangzi. However, the Buddhist scriptures all come from the Buddha's golden mouth, but when transmitted here, many sentences are not the same. There are also cases where one scripture has multiple translations. This leads to doubts among those with shallow knowledge. Little do they know that the principle is actually no different; the difference lies in the translation of the words.
人之巧拙耳。故藏經凡出什之手者。文皆雅緻。以有四哲左右焉。故法華理深辭密。曲盡其妙。不在言。而維摩文勢宛莊。語其理自昭著。至於肇四論。則渾然無隙。非具正法眼者。斷斷難明。故惑者非之。以空宗莊老孟浪之談宜矣。清涼觀國師。華嚴菩薩也。至疏華嚴。每引肇論。必曰肇公。尊之也。嘗竊論之。藉使肇見不正。則什何容在座。什眼不明。則譯何以稱尊。若肇論不經。則觀又何容口。古今質疑頗多。而概不及此。何哉。至觀華嚴疏。每引老莊語甚伙。則曰。取其文不取其意。圭峰則謂二氏不能原人。宗鏡辟之尤著。然上諸師。皆應身大士。建大法幢者。何去取相左如此。嘗試論之。抑各有所主也。蓋西域之語。質直無文。且多重複。而譯師之學。不善兩方者。則文多鄙野。大為理累。蓋中國聖人之言。除五經束於世教。此外載道之言者。唯老一書而已。然老言古簡。深隱難明。發揮老氏之道者。唯莊一人而已。焦氏有言。老之有莊。猶孔之有孟。斯言信之。然孔稱老氏猶龍。假孟而見莊。豈不北面耶。間嘗私謂。中國去聖人。即上下千古。負超世之見者。去老。唯莊一人而已。載道之言。廣大自在。除佛經。即諸子百氏。究天人之學者。唯莊一書而已。藉令中國無此人。萬世之下。不知有真人。中國
無此書。萬世之下。不知有妙論。蓋吾佛法廣大微妙。譯者險辭以濟之。理必沉隱。如楞伽是已。是故什之所譯稱最者。以有四哲為之輔佐故耳。觀師有言。取其文不取其意。斯言有由矣。設或此方有過老莊之言者。肇必舍此而不顧矣。由是觀之。肇之經論。用其文者。蓋肇宗法華。所謂善說法者。世諦語言資生業等。皆順正法。乃深造實相者之所為也。圭峰少而宗鏡遠之者。孔子作春秋。假天王之令。而行賞罰。二師其操法王之權。而行褒貶歟。清涼則渾融法界。無可無不可者。故取而不取。是各有所主也。故余以法華見觀音三十二應。則曰應以婆羅門身得度。即現其身而為說法。至於妙莊嚴二子。則曰汝父信受外道。深著婆羅門法。且二子亦悔生此邪見之家。蓋此方老莊。即西域婆羅門類也。然此剛為現身說法。旋即斥為外道邪見。何也。蓋在著與不著耳。由觀音圓通無礙。則不妨現身說法。由妙莊深生執著。故為外道邪見。是以聖人教人。但破其執。不破其法。是凡執著音聲色相者。非正見也。
論學問
余每見學者披閱經疏。忽撞引及子史之言者。如攔路虎。必驚怖不前。及教之親習。則曰彼外家言耳。掉頭弗顧。抑嘗見士君子為莊子語者。必引佛語爲鑑。或一言有當。且曰。佛一大藏。盡出于
【現代漢語翻譯】 現代漢語譯本： 沒有這本書。萬世之後，人們將不知道有如此精妙的論述。大概是因為我佛的佛法廣大而微妙，翻譯者用艱深的言辭來輔助它，道理必定會變得深奧隱晦，例如《楞伽經》就是這樣。因此，鳩摩羅什（Kumārajīva）的譯本之所以被稱為最好，是因為有四位賢哲輔佐他的緣故。觀師曾說過，『取其文而不取其意』，這話是有原因的。假設我們這裡有類似老子、莊子的言論，鳩摩羅什必定會捨棄佛經而顧及他們。由此看來，鳩摩羅什的經論，使用他們的文辭，是因為鳩摩羅什宗奉《法華經》。所謂善於說法的人，世俗的語言、資生的行業等等，都順應正法，這是深入探究實相的人所為。圭峰禪師年輕時就宗仰鏡清禪師，就像孔子作《春秋》，假借天子的命令，而施行賞罰一樣。這兩位禪師大概是行使法王的權力，而施行褒揚和貶斥吧。清涼國師則渾融法界，沒有什麼可以，也沒有什麼不可以，所以取與不取，是各自有所主張。因此，我用《法華經》來看觀音菩薩的三十二應化身，就說『應以婆羅門身得度者，即現其身而為說法』。至於妙莊嚴王的兩個兒子，則說『你父親信受外道，深深執著于婆羅門法』，而且兩個兒子也後悔出生在有邪見的家庭。大概我們這裡的老子、莊子，就是西域的婆羅門之類。然而，觀音菩薩剛才還爲了他們現身說法，轉眼間又斥責他們為外道邪見，這是為什麼呢？大概在於執著與不執著罷了。由於觀音菩薩圓融通達，沒有障礙，所以不妨現身說法；由於妙莊嚴王深深地產生了執著，所以被認為是外道邪見。因此，聖人教導人們，只是破除他們的執著，而不是破除他們的法。所以凡是執著于音聲色相的人，都不是正見。
論學問
我經常看到學者們披閱經書疏解，忽然遇到引用子書史書的言論，就像遇到攔路虎一樣，必定驚恐害怕不敢前進。等到教他們親自學習，他們就說『那是外道的言論』，掉頭不顧。也曾經看到士大夫談論莊子的言論，必定引用佛語作為借鑑，或者一句話說得恰當，就說『佛一大藏經，都出于』 English version: There is no such book. After ten thousand generations, people will not know that there are such exquisite discussions. It is probably because the Buddha's Dharma is vast and subtle, and the translators use difficult words to assist it, the principles will inevitably become profound and obscure, such as the Laṅkāvatāra Sūtra. Therefore, Kumārajīva's (鳩摩羅什) translations are called the best because he had four sages to assist him. Master Guan once said, 'Take its words but not its meaning,' there is a reason for this. Suppose we have here similar words of Laozi and Zhuangzi, Kumārajīva would definitely abandon the Buddhist scriptures and consider them. From this, it can be seen that Kumārajīva's scriptures and treatises, using their words, is because Kumārajīva follows the Lotus Sūtra. The so-called good speakers, worldly language, livelihood industries, etc., all conform to the Dharma, which is what those who deeply explore reality do. Guifeng Chan Master (圭峰禪師) admired Jingqing Chan Master (鏡清禪師) from a young age, just like Confucius wrote the Spring and Autumn Annals, borrowing the emperor's orders to implement rewards and punishments. These two Chan Masters probably exercised the power of the Dharma King to implement praise and criticism. Qingliang National Teacher (清涼國師) then harmonized the Dharma realm, there is nothing that is possible and nothing that is impossible, so taking or not taking is each has its own opinion. Therefore, when I use the Lotus Sūtra to look at Avalokiteśvara's (觀音菩薩) thirty-two manifestations, I say 'Those who should be saved by the body of a Brahmin (婆羅門), then manifest that body to preach the Dharma.' As for the two sons of King Wonderful Adornment (妙莊嚴王), it is said 'Your father believes in external paths and is deeply attached to Brahmin Dharma,' and the two sons also regret being born into a family with wrong views. Probably our Laozi and Zhuangzi are like the Brahmins of the Western Regions. However, Avalokiteśvara just manifested to preach the Dharma for them, and in the blink of an eye, rebuked them as external paths and wrong views, why is this? Probably it lies in attachment and non-attachment. Because Avalokiteśvara is perfect and unobstructed, it is okay to manifest to preach the Dharma; because King Wonderful Adornment deeply produced attachment, he was considered an external path and wrong view. Therefore, the sages teach people, only breaking their attachments, not breaking their Dharma. Therefore, all those who are attached to sounds and forms are not right views.
On Learning
I often see scholars reading scriptures and commentaries, suddenly encountering quotations from the books of philosophers and historians, like encountering a tiger blocking the road, they are bound to be frightened and afraid to move forward. When they are taught to learn them personally, they say 'Those are the words of external paths,' turning their heads and ignoring them. I have also seen scholars discussing the words of Zhuangzi, they must quote Buddhist words as a reference, or if a word is appropriate, they say 'The entire Buddhist canon comes from'
【English Translation】 Modern Chinese Translation: There is no such book. After ten thousand generations, people will not know that there are such exquisite discussions. It is probably because the Buddha's Dharma is vast and subtle, and the translators use difficult words to assist it, the principles will inevitably become profound and obscure, such as the Laṅkāvatāra Sūtra. Therefore, Kumārajīva's (鳩摩羅什) translations are called the best because he had four sages to assist him. Master Guan once said, 'Take its words but not its meaning,' there is a reason for this. Suppose we have here similar words of Laozi and Zhuangzi, Kumārajīva would definitely abandon the Buddhist scriptures and consider them. From this, it can be seen that Kumārajīva's scriptures and treatises, using their words, is because Kumārajīva follows the Lotus Sūtra. The so-called good speakers, worldly language, livelihood industries, etc., all conform to the Dharma, which is what those who deeply explore reality do. Guifeng Chan Master (圭峰禪師) admired Jingqing Chan Master (鏡清禪師) from a young age, just like Confucius wrote the Spring and Autumn Annals, borrowing the emperor's orders to implement rewards and punishments. These two Chan Masters probably exercised the power of the Dharma King to implement praise and criticism. Qingliang National Teacher (清涼國師) then harmonized the Dharma realm, there is nothing that is possible and nothing that is impossible, so taking or not taking is each has its own opinion. Therefore, when I use the Lotus Sūtra to look at Avalokiteśvara's (觀音菩薩) thirty-two manifestations, I say 'Those who should be saved by the body of a Brahmin (婆羅門), then manifest that body to preach the Dharma.' As for the two sons of King Wonderful Adornment (妙莊嚴王), it is said 'Your father believes in external paths and is deeply attached to Brahmin Dharma,' and the two sons also regret being born into a family with wrong views. Probably our Laozi and Zhuangzi are like the Brahmins of the Western Regions. However, Avalokiteśvara just manifested to preach the Dharma for them, and in the blink of an eye, rebuked them as external paths and wrong views, why is this? Probably it lies in attachment and non-attachment. Because Avalokiteśvara is perfect and unobstructed, it is okay to manifest to preach the Dharma; because King Wonderful Adornment deeply produced attachment, he was considered an external path and wrong view. Therefore, the sages teach people, only breaking their attachments, not breaking their Dharma. Therefore, all those who are attached to sounds and forms are not right views.
On Learning
I often see scholars reading scriptures and commentaries, suddenly encountering quotations from the books of philosophers and historians, like encountering a tiger blocking the road, they are bound to be frightened and afraid to move forward. When they are taught to learn them personally, they say 'Those are the words of external paths,' turning their heads and ignoring them. I have also seen scholars discussing the words of Zhuangzi, they must quote Buddhist words as a reference, or if a word is appropriate, they say 'The entire Buddhist canon comes from'
此。嗟乎。是豈通達之謂耶。質斯二者。學佛而不通百氏。不但不知是法。而亦不知佛法。解莊而謂盡佛經。不但不知佛意。而亦不知莊意。此其所以難明也。故曰。自大視細者不盡。自細視大者不明。余嘗以三事自勖曰。不知春秋。不能涉世。不知老莊。不能忘世。不參禪。不能出世。知此。可與言學矣。
論教乘
或問。三教聖人。本來一理。是果然乎。曰。若以三界唯心。萬法唯識而觀。不獨三教本來一理。無有一事一法。不從此心之所建立。若以平等法界而觀。不獨三聖本來一體。無有一人一物。不是毗盧遮那海印三昧威神所現。故曰。不壞相而緣起。染凈恒殊。不捨緣而即真。聖凡平等。但所施設。有圓融行布。人法權實之異耳。圓融者。一切諸法。但是一心。染凈融通。無障無礙。行布者。十界五乘五教。理事因果淺深不同。所言十界。謂四聖六凡也。所言五教。謂小始終頓圓也。所言五乘。謂人天聲聞緣覺菩薩也。佛則最上一乘矣。然此五乘。各有修進。因果階差。條然不紊。所言人者。即蓋載兩間。四海之內。君長所統者是已。原其所修。以五戒為本。所言天者。即欲界諸天。帝釋所統。原其所修。以上品十善為本。色界諸天。梵王所統。無色界諸天。空定所持。原其所修。上品十善。
【現代漢語翻譯】 現代漢語譯本：唉！這難道能叫做通達嗎？考察這兩方面，學佛卻不通曉諸子百家，不僅不知道佛法，而且也不知道其他學問。理解了莊子就認為窮盡了佛經，不僅不知道佛的意思，也不知道莊子的意思。這就是難以明白的地方。所以說，從大的角度看小的，就不能窮盡；從小處看大的，就不能明白。我曾經用三件事來勉勵自己：不瞭解《春秋》，就不能立身處世；不瞭解老子、莊子，就不能忘卻世事；不參禪，就不能超脫世俗。知道了這些，才可以談論學問了。
論教乘
有人問：『儒、釋、道三教的聖人，本來就是一個道理，是這樣嗎？』回答說：『如果從三界唯心（一切現象皆由心識所生），萬法唯識（一切事物皆由意識所變）的角度來看，不僅三教本來就是一個道理，沒有一件事一法不是從此心所建立的。如果從平等法界（一切事物平等無差別）的角度來看，不僅三聖本來就是一體，沒有一人一物不是毗盧遮那（Vairocana，光明遍照）海印三昧（Samādhi of Ocean Seal，如大海印現一切物像之三昧）的威神所顯現的。所以說，不壞假相而隨順因緣生起，染污和清凈的差別永遠存在；不捨棄因緣而當下就是真如，聖人和凡人平等無別。』只是（三教）所施設的教法，有圓融和行布、人法和權實的不同罷了。圓融，是指一切諸法，都只是一個心，染污和清凈融通，沒有障礙。行布，是指十界（Ten realms），五乘（Five Vehicles），五教（Five Teachings），在理和事、因和果上，有淺深的不同。所說的十界，是指四聖（Four Noble Ones）六凡（Six realms） 。所說的五教，是指小乘教（Hinayana teaching）、始教（Beginning teaching）、終教（Concluding teaching）、頓教（Sudden teaching）、圓教（Perfect teaching）。所說的五乘，是指人乘（Human Vehicle）、天乘（Deity Vehicle）、聲聞乘（Śrāvaka Vehicle，聽聞佛法而悟道的修行者）、緣覺乘（Pratyekabuddha Vehicle，通過觀察因緣而悟道的修行者）、菩薩乘（Bodhisattva Vehicle，發菩提心，利益眾生的修行者）。佛則是最上的一乘。然而這五乘，各有修行的進階，因果的階梯次第分明，沒有紊亂。所說的人，就是指覆蓋承載於天地之間，四海之內，由君王統治的百姓。考察他們所修行的，以五戒為根本。所說的天，就是指欲界諸天（Desire realm heavens），由帝釋（Indra，帝釋天）所統治。考察他們所修行的，以上品十善為根本。色界諸天（Form realm heavens），由梵王（Brahmā，大梵天）所統治。無色界諸天（Formless realm heavens），以空定（Emptiness Samadhi）所保持。考察他們所修行的，以上品十善為基礎。
【English Translation】 English version: Alas! Can this be called thorough understanding? Examining these two aspects, studying Buddhism without understanding the hundred schools of thought not only means not knowing the Dharma, but also not knowing other learning. Understanding Zhuangzi and thinking one has exhausted the Buddhist scriptures means not only not knowing the meaning of the Buddha, but also not knowing the meaning of Zhuangzi. This is why it is difficult to understand. Therefore, it is said that those who look at the small from the large cannot exhaust it; those who look at the large from the small cannot understand it. I once encouraged myself with three things: without understanding the 'Spring and Autumn Annals', one cannot navigate the world; without understanding Laozi and Zhuangzi, one cannot forget the world; without practicing Chan (Zen), one cannot transcend the world. Knowing these, one can talk about learning.
On the Teachings
Someone asked: 'The sages of the three teachings (Confucianism, Buddhism, and Taoism) originally share one principle, is that so?' The answer is: 'If viewed from the perspective of the three realms being only mind (all phenomena arise from mind) and all dharmas being only consciousness (all things are transformations of consciousness), not only do the three teachings originally share one principle, but there is not a single thing or dharma that is not established by this mind. If viewed from the perspective of the equal Dharma realm (all things are equal and without difference), not only are the three sages originally one body, but there is not a single person or thing that is not manifested by the majestic power of Vairocana (光明遍照, the Illuminating Light) Samādhi of Ocean Seal (海印三昧, Samādhi of Ocean Seal, the samadhi that reflects all things like the ocean reflects all images). Therefore, it is said that without destroying the false appearance, conditions arise accordingly, and the differences between defilement and purity always exist; without abandoning conditions, one is immediately true reality, and sages and ordinary beings are equally without difference.' It is just that the teachings (of the three religions) that are taught have differences in perfect integration and gradual arrangement, in person and Dharma, and in expedient and real. Perfect integration refers to all dharmas being only one mind, with defilement and purity interpenetrating without obstruction. Gradual arrangement refers to the Ten Realms (十界), the Five Vehicles (五乘), and the Five Teachings (五教), having different depths in principle and phenomena, cause and effect. The Ten Realms refer to the Four Noble Ones (四聖) and the Six Realms (六凡). The Five Teachings refer to the Hinayana teaching (小乘教), the Beginning teaching (始教), the Concluding teaching (終教), the Sudden teaching (頓教), and the Perfect teaching (圓教). The Five Vehicles refer to the Human Vehicle (人乘), the Deity Vehicle (天乘), the Śrāvaka Vehicle (聲聞乘, practitioners who attain enlightenment by hearing the Buddha's teachings), the Pratyekabuddha Vehicle (緣覺乘, practitioners who attain enlightenment through observing conditions), and the Bodhisattva Vehicle (菩薩乘, practitioners who generate Bodhicitta and benefit sentient beings). The Buddha is the supreme One Vehicle. However, these five vehicles each have their own stages of cultivation, and the steps of cause and effect are clearly defined and not disordered. The human refers to the people who are covered and supported between heaven and earth, within the four seas, and ruled by the monarch. Examining their cultivation, it is based on the Five Precepts. The heavens refer to the heavens of the desire realm (欲界), ruled by Indra (帝釋天). Examining their cultivation, it is based on the highest grade of the ten good deeds. The heavens of the form realm (色界), are ruled by Brahmā (大梵天). The heavens of the formless realm (無色界), are maintained by the Emptiness Samadhi (空定). Examining their cultivation, it is based on the highest grade of the ten good deeds.
以有漏禪。九次第定為本。此二乃界內之因果也。所言聲聞所修。以四諦為本。緣覺所修。以十二因緣為本。菩薩所修。以六度為本。此三乃界外之因果也。佛則圓悟一心。妙契三德。攝而為一。故曰圓融。散而為五。故曰行布。然此理趣。諸經備載。由是觀之。則五乘之法。皆是佛法。五乘之行。皆是佛行。良由眾生根器大小不同。故聖人設教。淺深不一。無非應機施設。所謂教不躐等之意也。由是證知。孔子人乘之聖也。故奉天以治人。老子。天乘之聖也。故清凈無慾。離人而入天。聲聞緣覺。超人天之聖也。故高超三界。遠越四生。棄人天而不入。菩薩。超二乘之聖也。出人天而入人天。故往來三界。救度四生。出真而入俗。佛則超聖凡之聖也。故能聖能凡。在天而天。在人而人。乃至異類分形。無往而不入。且夫能聖能凡者。豈聖凡所能哉。據實而觀。則一切無非佛法。三教無非聖人。若人若法。統屬一心。若事若理。無障無礙。是名為佛。故圓融不礙行布。十界森然。行布不礙圓融。一際平等。又何彼此之分。是非之辯哉。故曰或邊地語。說四諦。或隨俗語。說四諦。蓋人天隨俗而說四諦者也。原彼二聖。豈非吾佛密遣二人。而為佛法前導者耶。斯則人法皆權耳。良由建化門頭。不壞因果之相。三教之學。
{ "translations": [ "現代漢語譯本：", "以有漏禪（指尚未斷除煩惱的禪定）。九次第定（指從初禪到滅盡定的九個禪定次第）為根本。這二者是界內（指欲界、色界、無色界）的因果。", "所說的聲聞（聽聞佛陀教誨而證悟的修行者）所修，以四諦（苦、集、滅、道）為根本；緣覺（通過觀察因緣而覺悟的修行者）所修，以十二因緣（無明、行、識、名色、六入、觸、受、愛、取、有、生、老死）為根本；菩薩（發願救度一切眾生的修行者）所修，以六度（佈施、持戒、忍辱、精進、禪定、智慧）為根本。這三者是界外（超出三界）的因果。", "佛則圓滿覺悟一心（不二之心），微妙地契合法身德、般若德、解脫德三德，攝歸為一，所以說圓融；散開則為五乘（人乘、天乘、聲聞乘、緣覺乘、菩薩乘），所以說行布。然而這種理趣，諸經中都有詳細記載。由此看來，五乘之法，都是佛法；五乘之行，都是佛行。實在是因為眾生的根器大小不同，所以聖人設立的教法，有深有淺，無非是應機施設，這就是所謂教法不超越眾生根器的意思。", "由此可以證明，孔子是人乘的聖人，所以奉天命來治理人民；老子是天乘的聖人，所以清凈無慾，離開人世而進入天道；聲聞緣覺，是超越人天的聖人，所以高超三界，遠離四生（胎生、卵生、濕生、化生），捨棄人天而不進入；菩薩，是超越二乘的聖人，出離人天而又進入人天，所以在三界往來，救度四生，出離真諦而進入世俗；佛則是超越聖凡的聖人，所以能聖能凡，在天是天，在人是人，乃至化身於異類，無處而不入。而且能夠既是聖人又是凡夫的人，豈是聖人和凡夫所能做到的呢？", "根據實相來觀察，則一切無非是佛法，儒教、道教、佛教無非是聖人的教化。無論是人還是法，都統屬於一心；無論是事還是理，都沒有障礙。這叫做佛。所以圓融不妨礙行布，十法界森然存在；行布不妨礙圓融，一真法界平等無二。又有什麼彼此的區分，是非的爭辯呢？所以說，或者用邊地之語，宣說四諦；或者隨順世俗之語，宣說四諦。大概人天乘是隨順世俗而說四諦的。追溯那兩位聖人（孔子和老子），難道不是我佛秘密派遣的二人，作為佛法的前導嗎？這人與法都是權宜之說罷了。實在是因為在建立教化的門徑上，不破壞因果的相狀，三教的學說。", "", "english_translations": [ "English version:", "Based on defiled Dhyana (meditation with outflows, meaning not free from afflictions). The Nine Sequential Dwellings (the nine stages of meditative absorption, from the first Dhyana to the Cessation of Feeling and Perception) are fundamental. These two are the causes and effects within the realms (referring to the Desire Realm, Form Realm, and Formless Realm).", "What the Shravakas (those who hear the Buddha's teachings and attain enlightenment) cultivate is based on the Four Noble Truths (suffering, its cause, its cessation, and the path to its cessation); what the Pratyekabuddhas (those who attain enlightenment through observing conditions) cultivate is based on the Twelve Links of Dependent Origination (ignorance, volitional action, consciousness, name and form, the six sense bases, contact, feeling, craving, grasping, becoming, birth, aging and death); what the Bodhisattvas (those who vow to save all sentient beings) cultivate is based on the Six Paramitas (generosity, morality, patience, diligence, concentration, wisdom). These three are the causes and effects beyond the realms (transcending the Three Realms).", "The Buddha, on the other hand, fully awakens to the One Mind (the non-dual mind), subtly uniting with the Three Virtues of Dharmakaya (the body of essence), Prajna (wisdom), and Liberation, integrating them into one, hence the term 'perfectly harmonious'; when dispersed, it becomes the Five Vehicles (Human Vehicle, Deva Vehicle, Shravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle), hence the term 'arranged in order'. However, these principles are extensively recorded in various sutras. From this perspective, the teachings of the Five Vehicles are all Buddha-dharma; the practices of the Five Vehicles are all Buddha-practices. It is truly because sentient beings have different capacities, so the sages establish teachings that are profound or shallow, all of which are expedient means adapted to the situation, which is the meaning of 'teachings not exceeding the capacity of beings'.", "From this, it can be proven that Confucius is a sage of the Human Vehicle, so he governs the people by following the mandate of Heaven; Lao Tzu is a sage of the Deva Vehicle, so he is pure and without desires, leaving the human world and entering the heavenly realm; the Shravakas and Pratyekabuddhas are sages who transcend humans and devas, so they surpass the Three Realms and distance themselves from the Four Births (womb-born, egg-born, moisture-born, transformation-born), abandoning humans and devas without entering; the Bodhisattvas are sages who transcend the Two Vehicles, leaving humans and devas and yet entering humans and devas, so they travel in the Three Realms, saving the Four Births, leaving the truth and entering the mundane; the Buddha is a sage who transcends both sages and ordinary beings, so he can be both a sage and an ordinary being, being a deva in the heavens, being a human among humans, and even transforming into different kinds of beings, entering everywhere. Moreover, how can someone who can be both a sage and an ordinary being be achieved by sages and ordinary beings?", "Observing according to reality, everything is nothing but Buddha-dharma, Confucianism, Taoism, and Buddhism are nothing but the teachings of sages. Whether it is a person or a dharma, all belong to the One Mind; whether it is an event or a principle, there are no obstacles. This is called Buddha. Therefore, perfect harmony does not hinder arrangement in order, the Ten Dharma Realms exist distinctly; arrangement in order does not hinder perfect harmony, the One Reality Realm is equal and non-dual. What distinction is there between this and that, what debate is there between right and wrong? Therefore, it is said, 'Or using the language of border regions, explain the Four Noble Truths; or following the language of customs, explain the Four Noble Truths.' Generally, the Human and Deva Vehicles explain the Four Noble Truths by following customs. Tracing back to those two sages (Confucius and Lao Tzu), were they not secretly sent by my Buddha as forerunners of the Buddha-dharma? These people and dharmas are all expedient means. It is truly because in establishing the path of teaching, the appearance of cause and effect is not destroyed, the teachings of the three religions." ] }
皆防學者之心。緣淺以及深。由近以至遠。是以孔子欲人不為虎狼禽獸之行也。故以仁義禮智援之。姑使舍惡以從善。由物而入人。修先王之教。明賞罰之權。作春秋以明治亂之跡。正人心。定上下。以立君臣父子之分。以定人倫之節。其法嚴。其教切。近人情而易行。但當人慾橫流之際。故在彼汲汲猶難之。吾意中國。非孔氏。而人不為夷狄禽獸者幾希矣。雖然。孔氏之跡固然耳。其心豈盡然耶。況彼明言之曰。毋意毋必毋固毋我。觀其濟世之心。豈非據菩薩乘。而說治世之法者耶。經稱儒童。良有以也。而學者不見聖人之心。將謂其道如此而已矣。故執先王之跡以掛功名。堅固我執。肆貪慾而為生累。至操仁義而為盜賊之資。啟攻斗之禍者。有之矣。故老氏愍之曰。斯尊聖用智之過也。若絕聖棄智。則民利百倍。剖斗折衡。則民不爭矣。甚矣。貪慾之害也。故曰。不見可欲。使心不亂。故其為教也。離欲清凈以靜定持心。不事於物。澹泊無為。此天之行也。使人學此。離人而入于天。由其言深沉。學者難明。故得莊子起而大發揚之。因人之固執也深。故其言之也切。至於誹堯舜。薄湯武。非大言也。絕聖棄智之謂也。治推上古。道越羲皇。非漫談也。甚言有為之害也。詆訾孔子。非詆孔子。詆學孔子之跡者也。且
{ "translations": [ "現代漢語譯本：都要防備學習者心中的弊端。因為是從淺到深，從近到遠地學習。因此孔子希望人們不做虎狼禽獸的行為，所以用仁義禮智來引導他們，暫且讓他們捨棄邪惡而走向善良，從對外物的追求而進入對自身的完善。傚法古代聖王的教誨，明確賞罰的權力，創作《春秋》來闡明治理和混亂的跡象，端正人心，確定上下等級，以此確立君臣父子的名分，以此確定人倫的準則。他的方法嚴厲，他的教誨懇切，貼近人情而且容易實行。但是當人們的慾望橫流的時候，即使孔子如此努力也很難做到。我認為在中國，如果沒有孔子的教化，人們不成為夷狄禽獸的，恐怕很少了。雖然，孔子的事蹟是這樣，他的本心難道完全是這樣嗎？更何況他明白地說過：『不要臆測，不要絕對，不要固執，不要以自我為中心。』觀察他救世濟民的用心，難道不是依據菩薩乘的境界，而宣說治理世間的方法嗎？佛經稱他為儒童（指孔子具有菩薩的慈悲心），確實是有原因的。但是學習的人不瞭解聖人的本心，將認為他的道只是這樣而已。所以執著于古代聖王的事蹟來謀取功名，堅固地執著于自我，放縱貪慾而成為人生的負擔，甚至把仁義當作盜賊的資本，開啟攻伐爭鬥的禍端，這種情況是存在的。所以老子憐憫他們說：『這是推崇聖人和運用智慧的過錯啊。如果斷絕聖智，拋棄智慧，那麼百姓的利益就會增加百倍；毀壞量器，折斷秤桿，那麼百姓就不會爭鬥了。』貪慾的危害太大了！所以說：『不顯露可以引起貪慾的事物，使人心不亂。』所以他的教誨是，遠離慾望，保持清凈，用清靜安定來保持心境，不從事於外物，恬淡無為，這是自然的規律。使人學習這個，離開人世而進入天道。因為他的言論深沉，學習的人難以明白，所以才有了莊子興起而大力發揚它。因為人們的固執太深，所以他說的也懇切。以至於誹謗堯舜，輕視湯武，這不是誇大的言論，而是斷絕聖智，拋棄智慧的意思。治理推崇上古，道超越伏羲，這不是隨便的談論，而是極言有為的害處。詆譭孔子，不是詆譭孔子本人，而是詆譭學習孔子事蹟的人。況且", "English version: All must guard against the shortcomings in the minds of learners. Because learning progresses from the shallow to the deep, from the near to the far. Therefore, Confucius wished that people would not behave like tigers, wolves, birds, or beasts, so he guided them with benevolence, righteousness, propriety, and wisdom, temporarily causing them to abandon evil and follow good, moving from the pursuit of external things to the perfection of themselves. He emulated the teachings of the ancient sage kings, clarified the authority of rewards and punishments, and created the 'Spring and Autumn Annals' to elucidate the signs of governance and chaos, rectify people's hearts, establish hierarchical order, thereby establishing the roles of ruler and subject, father and son, and thereby establishing the principles of human relations. His methods were strict, his teachings earnest, close to human nature, and easy to implement. However, when people's desires ran rampant, even with Confucius's efforts, it was difficult to succeed. I believe that in China, without Confucius's teachings, few people would avoid becoming like barbarians, birds, or beasts. Although Confucius's actions were as such, was his true intention entirely so? Moreover, he explicitly said: 'Do not speculate, do not be absolute, do not be rigid, do not be self-centered.' Observing his intention to save the world and benefit the people, wasn't he expounding the methods of governing the world based on the Bodhisattva path? The scriptures call him a '儒童' (Rútóng) (a Confucian youth, implying Confucius's compassionate heart like a Bodhisattva), and there is indeed a reason for this. However, learners do not understand the sage's true intention and will think that his path is only this. Therefore, they cling to the actions of the ancient sage kings to seek fame and fortune, stubbornly cling to the self, indulge in greed and become a burden to life, even using benevolence and righteousness as capital for thieves, initiating the disasters of attack and strife. Such situations exist. Therefore, Laozi pitied them and said: 'This is the fault of honoring sages and using wisdom. If we cut off sagacity and abandon wisdom, then the people's benefits will increase a hundredfold; if we destroy measuring devices and break scales, then the people will not contend.' The harm of greed is too great! Therefore, it is said: 'Do not display what can arouse desire, so that the heart will not be disturbed.' Therefore, his teaching is to stay away from desires, maintain purity, and use tranquility and stability to maintain the mind, not engaging in external things, being detached and non-active; this is the way of nature. He makes people learn this, leaving the human world and entering the way of heaven. Because his words are profound, learners find it difficult to understand, so Zhuangzi arose and greatly promoted it. Because people's stubbornness is too deep, so what he said was also earnest. As for slandering Yao and Shun, belittling Tang and Wu, these are not exaggerated words, but the meaning of cutting off sagacity and abandoning wisdom. Governing promotes ancient times, the Dao transcends Fuxi, this is not casual talk, but extremely speaking of the harm of action. Criticizing Confucius is not criticizing Confucius himself, but criticizing those who learn the actions of Confucius. Moreover," ], "english_translations": [ "All must guard against the shortcomings in the minds of learners. Because learning progresses from the shallow to the deep, from the near to the far. Therefore, Confucius wished that people would not behave like tigers, wolves, birds, or beasts, so he guided them with benevolence (仁 rén), righteousness (義 yì), propriety (禮 lǐ), and wisdom (智 zhì), temporarily causing them to abandon evil and follow good, moving from the pursuit of external things to the perfection of themselves. He emulated the teachings of the ancient sage kings, clarified the authority of rewards and punishments, and created the 'Spring and Autumn Annals' to elucidate the signs of governance and chaos, rectify people's hearts, establish hierarchical order, thereby establishing the roles of ruler and subject, father and son, and thereby establishing the principles of human relations. His methods were strict, his teachings earnest, close to human nature, and easy to implement. However, when people's desires ran rampant, even with Confucius's efforts, it was difficult to succeed. I believe that in China, without Confucius's teachings, few people would avoid becoming like barbarians, birds, or beasts. Although Confucius's actions were as such, was his true intention entirely so? Moreover, he explicitly said: 'Do not speculate, do not be absolute, do not be rigid, do not be self-centered.' Observing his intention to save the world and benefit the people, wasn't he expounding the methods of governing the world based on the Bodhisattva path? The scriptures call him a '儒童' (Rútóng) (a Confucian youth, implying Confucius's compassionate heart like a Bodhisattva), and there is indeed a reason for this. However, learners do not understand the sage's true intention and will think that his path is only this. Therefore, they cling to the actions of the ancient sage kings to seek fame and fortune, stubbornly cling to the self, indulge in greed and become a burden to life, even using benevolence and righteousness as capital for thieves, initiating the disasters of attack and strife. Such situations exist. Therefore, Laozi pitied them and said: 'This is the fault of honoring sages and using wisdom. If we cut off sagacity and abandon wisdom, then the people's benefits will increase a hundredfold; if we destroy measuring devices and break scales, then the people will not contend.' The harm of greed is too great! Therefore, it is said: 'Do not display what can arouse desire, so that the heart will not be disturbed.' Therefore, his teaching is to stay away from desires, maintain purity, and use tranquility and stability to maintain the mind, not engaging in external things, being detached and non-active; this is the way of nature. He makes people learn this, leaving the human world and entering the way of heaven. Because his words are profound, learners find it difficult to understand, so Zhuangzi arose and greatly promoted it. Because people's stubbornness is too deep, so what he said was also earnest. As for slandering Yao and Shun, belittling Tang and Wu, these are not exaggerated words, but the meaning of cutting off sagacity and abandoning wisdom. Governing promotes ancient times, the Dao transcends Fuxi, this is not casual talk, but extremely speaking of the harm of action. Criticizing Confucius is not criticizing Confucius himself, but criticizing those who learn the actions of Confucius. Moreover," "" ] }
非實言。乃破執之言也。故曰寓言十九。重言十七。訶教勸離。隳形泯智。意使離人入天。去貪慾之累故耳。至若精研世故。曲盡人情。破我執之牢關。去生人之大界。寓言曼衍。比事類辭。精切著明。微妙玄通。深不可識。此其說人天法。而具無礙之辯者也。非夫現婆羅門身而說法者耶。何其遊戲廣大之若此也。秕糠塵世。幻化死生。解脫物累。逍遙自在。其超世之量何如哉。嘗謂五伯僭竊之餘。處士橫議。充塞仁義之途。若非孟氏起而大辟之。吾意天下後世左衽矣。當群雄吞噬之劇。舉世顛瞑。亡生於物。慾火馳而不返者眾矣。若非此老䠇起。攘臂其間。後世縱有高潔之士。將亦不知軒冕為桎梏矣。均之濟世之功。又何如耶。然其工夫由靜定而入。其文字從三昧而出。後人以一曲之見而窺其人。以濁亂之心而讀其書。茫然不知所歸趣。茍不見其心而觀其言。宜乎驚怖而不入也。且彼亦曰。萬世之後而一遇大聖。知其解者。是旦暮遇之也。然彼所求之大聖。非佛而又其誰耶。若意彼為吾佛破執之前矛。斯言信之矣。世人于彼尚不入。安能入于佛法乎。
論工夫
吾教五乘進修工夫。雖各事行不同。然其修心。皆以止觀為本。故吾教止觀。有大乘。有小乘。有人天乘。四禪八定。九通明禪。孔氏亦曰。知
止而後有定。又曰。自誠明。此人乘止觀也。老子曰。常無慾以觀其妙。常有欲以觀其徼。又曰。萬物並作。吾以觀其復。莊子亦曰。莫若以明。又曰。聖人不由而照之於天。又曰。人莫鑑於流水。而鑑於止水。惟止。能止眾止也。又曰。大定持之。至若百骸九竅。賅而存焉。吾誰與為親。又曰。咸其自取。怒者其誰耶。至若黃帝之退居。顏子之心齋。丈人承蜩之喻。仲尼夢覺之論。此其靜定工夫。舉皆釋形去智。離欲清凈。所謂厭下苦粗障。欣上凈妙離。冀去人而入天。按教所明。乃舍欲界生。而生初禪者。故曰。宇泰定者。發乎天光。此天乘止觀也。首楞嚴曰。一切世間所修心人。愛染不生。無留欲界。是人應念身為梵侶。又曰。欲習既除。離欲心現。是人應時能行梵德。名為梵輔。又曰。清凈禁戒。加以明悟。是人應時能統梵眾。為大梵王。又曰。此三勝流。一切煩惱。所不能逼。雖非正修真三摩地。清凈心中。諸漏不動。名為初禪。至於澄心不動。湛寂生光。倍倍增勝。以歷二三四禪。精見現前。陶鑄無礙。以至究竟群幾。窮色性性。入無邊際。名色究竟天。此其證也。由是觀之。老氏之學。若謂大患。莫若於有身。故滅身以歸無。勞形莫先於有智。故釋智以淪虛。此則有似二乘。且出無佛世。觀化知無。有
【現代漢語翻譯】 現代漢語譯本：止息之後才能有定力。又說：『自誠而明』，這是人乘的止觀。老子說：『常無慾以觀其妙，常有欲以觀其徼。』又說：『萬物並作，吾以觀其復。』莊子也說：『莫若以明。』又說：『聖人不由而照之於天。』又說：『人莫鑑於流水，而鑑於止水。惟止，能止眾止也。』又說：『大定持之，至若百骸九竅，賅而存焉，吾誰與為親？』又說：『咸其自取，怒者其誰耶？』至於黃帝的退居，顏子的心齋，丈人承蜩（形容技藝精湛）的比喻，仲尼夢覺的議論，這些都是靜定的功夫，都強調捨棄形體，去除智慧，遠離慾望，保持清凈。這就是所謂的厭惡地獄的苦、粗、障礙，欣慕上界的凈、妙、離。希望捨棄人道而進入天道。按照佛教的教義所說，這是捨棄欲界眾生，而生於初禪的境界。所以說：『宇泰定者，發乎天光。』這是天乘的止觀。 《首楞嚴經》（Śūraṅgama Sūtra）說：『一切世間所修心人，愛染不生，無留欲界，是人應念身為梵侶。』又說：『欲習既除，離欲心現，是人應時能行梵德，名為梵輔。』又說：『清凈禁戒，加以明悟，是人應時能統梵眾，為大梵王。』又說：『此三勝流，一切煩惱，所不能逼，雖非正修真三摩地（samādhi，正定），清凈心中，諸漏不動，名為初禪。』至於澄心不動，湛寂生光，倍倍增勝，以歷二禪、三禪、四禪，精見現前，陶鑄無礙，以至究竟群幾，窮色性性，入無邊際，名色究竟天。這是他們所證得的境界。由此看來，老子的學說，如果認為最大的禍患莫過於有身體，所以要滅身以歸於無；認為勞累形體莫過於有智慧，所以要捨棄智慧而淪於虛無。這就有類似於二乘（聲聞乘和緣覺乘），而且是出生在沒有佛的時代，觀察變化而知曉虛無，有無。
【English Translation】 English version: Cessation leads to concentration. It is also said, 'Sincerity leads to understanding.' This is the cessation-contemplation of the human vehicle. Lao Tzu said, 'Always without desire, so that we may observe its subtlety; always with desire, so that we may observe its manifestations.' He also said, 'The myriad things take shape and rise, and I watch them revert.' Zhuangzi also said, 'Nothing is better than clarity.' He also said, 'The sage does not follow but illuminates through Heaven.' He also said, 'People do not see themselves in flowing water, but in still water. Only stillness can still all stillness.' He also said, 'Hold fast to great concentration, so that the hundred bones and nine orifices are all contained within it. With whom shall I be intimate?' He also said, 'They bring it upon themselves; who is to blame for their anger?' As for the retirement of the Yellow Emperor, the mind-fasting of Yanzi, the parable of the old man catching cicadas (describing superb skill), and the discourse on the awakening of Confucius, these are all efforts of stillness and concentration, all emphasizing abandoning the body, removing wisdom, and being free from desire and pure. This is what is meant by disliking the suffering, coarseness, and obstacles of the lower realms, and delighting in the purity, subtlety, and detachment of the higher realms, hoping to abandon humanity and enter the heavens. According to the teachings of Buddhism, this is abandoning the realm of desire beings and being born in the first Dhyana (meditative state). Therefore, it is said, 'When the universe is stable and still, it emits heavenly light.' This is the cessation-contemplation of the heavenly vehicle. The Śūraṅgama Sūtra (首楞嚴經) says, 'All those who cultivate the mind in the world, if love and attachment do not arise and they do not remain in the desire realm, these people should immediately be considered companions of Brahma (梵侶).' It also says, 'When the habits of desire are eliminated and the mind free from desire appears, these people can immediately practice the virtues of Brahma and are called Brahma's assistants (梵輔).' It also says, 'If pure precepts and prohibitions are combined with clear understanding, these people can immediately lead the Brahma assembly and become Great Brahma Kings (大梵王).' It also says, 'These three superior streams cannot be compelled by any afflictions. Although they do not properly cultivate true samādhi (真三摩地, 正定), in their pure minds, all outflows do not move, and this is called the first Dhyana.' As for clarifying the mind without movement, serene stillness giving rise to light, increasing in excellence many times over, passing through the second, third, and fourth Dhyanas, clear vision appearing before them, forging without obstruction, until ultimately exhausting all possibilities, fully understanding the nature of form, and entering the boundless, this is called the Pure Abode Heaven (色究竟天). This is the state they attain. From this, it can be seen that the teachings of Lao Tzu, if they consider the greatest affliction to be having a body, therefore seek to extinguish the body and return to nothingness; if they consider the greatest labor to be having wisdom, therefore seek to abandon wisdom and sink into emptiness. This is similar to the Two Vehicles (二乘, Śrāvakayāna and Pratyekabuddhayāna), and moreover, they are born in an age without a Buddha, observing change and knowing emptiness, having or not having.
似獨覺。原其所宗。虛無自然。即屬外道。觀其慈悲救世之心。人天交歸。有無雙照。又似菩薩。蓋以權論。正所謂現婆羅門身而說法者。據實判之。乃人天乘精修梵行。而入空定者是也。所以能濟世者。以大梵天王。為娑婆主。統領世界。說十善法。救度眾生。據華嚴地上菩薩。為大梵王。至其梵眾。皆實行天人。由人乘而修天行者。此其類也。無疑矣。吾故曰。莊語純究天人之際。非孟浪之談也。
論行本
原夫即一心而現十界之像。是則四聖六凡。皆一心之影響也。豈獨人天為然哉。究論修進階差。實自人乘而立。是知人為凡聖之本也。故裴休有言曰。鬼神沈幽愁之苦。鳥獸懷獝狖之悲。修羅方瞋。諸天耽樂。可以整心慮。趣菩提。唯人道為能耳。由是觀之。舍人道無以立佛法。非佛法無以盡一心。是則佛法以人道為镃基。人道以佛法為究竟。故曰。菩提所緣。緣苦眾生。若無眾生。則無菩提。此之謂也。所言人道者。乃君臣父子夫婦之間。民生日用之常也。假而君君臣臣父父子子。不識不知。無貪無競。如幻化人。是為諸上善人。俱會一處。即此世界。為極樂之國矣。又何庸夫聖人哉。奈何人者。因愛慾而生。愛慾而死。其生死愛慾者。財色名食睡耳。由此五者。起貪愛之心。構攻斗之禍。以致
君不君。臣不臣。父不父。子不子。雖先王之賞罰。不足以禁其心。適一己無厭之慾。以結未來無量之苦。是以吾佛愍之曰。諸苦所因。貪慾為本。若滅貪慾。無所依止。故現身三界。與民同患。乃說離欲出苦之要道耳。且不居天上。而乃生於人間者。正示十界因果之相。皆從人道建立也。然既處人道。不可不知人道也。故吾佛聖人。不從空生。而以凈梵為父。摩耶為母者。示有君親也。以耶輸為妻。示有夫婦也。以羅睺為子。示有父子也。且必舍父母而出家。非無君親也。割君親之愛也。棄國榮而不顧。示名利為累也。擲妻子而遠之。示貪慾之害也。入深山而苦修。示離欲之行也。先習外道。四遍處定。示離人而入天也。舍此而證正遍正覺之道者。示人天之行不足貴也。成佛之後。入王宮而升父棺。上忉利。而為母說法。示佛道不捨孝道也。依人間而說法。示人道易趣菩提也。假王臣為外護。示處世不越世法也。此吾大師示現度生之楷模。垂誠後世之弘范也。嗟乎。吾人為佛弟子。不知吾佛之心。處人間世。不知人倫之事。與之論佛法。則儱侗真如。瞞頇佛性。與之論世法。則觸事面牆。幾如梼昧。與之論教乘。則曰枝葉耳。不足尚也。與之言六度。則曰。菩薩之行。非吾所敢為也。與之言四諦。則曰。彼小乘耳。
【現代漢語翻譯】 現代漢語譯本： 君不像君，臣不像臣，父不像父，子不像子。即使有先王的賞罰，也不足以禁止他們內心的貪慾，只爲了滿足自己無止境的慾望，從而招致未來無量的痛苦。因此，我佛慈悲憐憫，說道：『諸般痛苦的根源，在於貪慾。如果滅除了貪慾，痛苦便無所依止。』所以佛才示現於三界，與民眾一同承受苦難，從而宣說脫離慾望、解脫痛苦的重要途徑啊。而且佛不居住在天上，而是降生於人間，正是爲了昭示十界因果的真相，都是從人道建立起來的。既然身處人道，就不能不瞭解人道。所以，我佛聖人，不是憑空產生的，而是以凈梵（Suddhodana，凈飯王）為父，摩耶（Maya，摩耶夫人）為母，這是爲了昭示有君親的倫理。以耶輸（Yasodhara，耶輸陀羅）為妻，這是爲了昭示有夫婦的倫理。以羅睺（Rahula，羅睺羅）為子，這是爲了昭示有父子的倫理。而且必須捨棄父母而出家，並非是沒有君親的觀念，而是割捨對君親的愛戀。拋棄國家的榮耀而不顧，是爲了昭示名利是累贅。拋棄妻子兒女而遠離他們，是爲了昭示貪慾的禍害。進入深山而刻苦修行，是爲了昭示脫離慾望的行為。先學習外道，修習四遍處定，是爲了昭示離開人間而進入天界。捨棄這些而證得正遍正覺的佛道，是爲了昭示人天的修行不值得珍視。成佛之後，進入王宮而登上父親的棺木，上升到忉利天（Trayastrimsa，三十三天）為母親說法，是爲了昭示佛道不捨棄孝道。依據人間而說法，是爲了昭示人道容易趨向菩提。藉助國王大臣作為外在的護持，是爲了昭示處世不超越世間的法則。這正是我大師示現度化眾生的楷模，為後世垂範弘揚佛法的榜樣啊。唉！我們作為佛的弟子，卻不瞭解我佛的心意，身處人間世，卻不瞭解人倫之事。與他們談論佛法，就含糊其辭地談論『真如』，懵懂無知地談論『佛性』。與他們談論世間法，就事事碰壁，幾乎像愚昧無知的人一樣。與他們談論教義，就說那是細枝末節，不值得推崇。與他們談論六度（paramita，六波羅蜜），就說那是菩薩的行為，不是我們敢於效仿的。與他們談論四諦（catvari-arya-satyani，四聖諦），就說那是小乘的教義。
【English Translation】 English version: The ruler does not act like a ruler, the minister does not act like a minister, the father does not act like a father, and the son does not act like a son. Even the rewards and punishments of former kings are insufficient to restrain their hearts. They indulge in their own insatiable desires, thereby incurring immeasurable suffering in the future. Therefore, our Buddha, in his compassion, lamented: 'The root of all suffering lies in greed. If greed is extinguished, suffering will have no basis to arise.' Thus, he manifested himself in the three realms, sharing the suffering of the people, and proclaimed the essential path to liberation from desire and suffering. Moreover, the fact that he did not dwell in the heavens but was born in the human realm demonstrates that the aspects of cause and effect in the ten realms are all established from the human realm. Since he was in the human realm, he could not be ignorant of human affairs. Therefore, our Buddha, the sage, was not born from emptiness but had Suddhodana (凈飯王, King Suddhodana) as his father and Maya (摩耶夫人, Queen Maya) as his mother, demonstrating the existence of ruler-subject and parent-child relationships. He had Yasodhara (耶輸陀羅, Yasodhara) as his wife, demonstrating the existence of the husband-wife relationship. He had Rahula (羅睺羅, Rahula) as his son, demonstrating the existence of the father-son relationship. Furthermore, his renunciation of his parents to become a monk did not mean he disregarded the relationships of ruler-subject and parent-child, but rather that he severed the attachment to them. His abandonment of national glory showed that fame and fortune are burdens. His abandonment of his wife and children showed the harm of greed. His entry into the deep mountains for arduous practice showed the practice of detachment from desire. His initial study of external paths and practice of the four dhyanas (四遍處定, four brahma-viharas) showed leaving the human realm and entering the heavens. His abandonment of these and attainment of the path of perfect and complete enlightenment showed that the practices of humans and gods are not worthy of esteem. After becoming a Buddha, his entry into the royal palace and ascent to his father's coffin, and his ascent to Trayastrimsa (忉利天, Heaven of the Thirty-Three) to preach the Dharma to his mother, showed that the Buddha's path does not abandon filial piety. His preaching of the Dharma based on the human realm showed that the human path easily leads to Bodhi. His reliance on kings and ministers as external protectors showed that living in the world does not transcend worldly laws. This is the model of our great teacher's manifestation to liberate beings, setting an example for future generations to propagate the Dharma. Alas! We, as disciples of the Buddha, do not understand the Buddha's mind, and living in the human world, do not understand human affairs. When discussing the Dharma with them, they speak vaguely of 'Tathata' (真如, suchness) and ignorantly of 'Buddha-nature' (佛性, Buddha-nature). When discussing worldly affairs with them, they encounter obstacles in everything, almost like ignorant people. When discussing the teachings, they say that they are mere branches and leaves, not worthy of esteem. When discussing the six paramitas (paramita, 六波羅蜜, perfections), they say that they are the practices of Bodhisattvas, which we dare not emulate. When discussing the Four Noble Truths (catvari-arya-satyani, 四聖諦, Four Noble Truths), they say that they are the teachings of the Hinayana.
不足為也。與之言四禪八定。則曰。彼外道所習耳。何足齒也。與之言人道。則茫不知君臣父子之分。仁義禮智之行也。嗟乎。吾人不知何物也。然而好高慕遠。動以口耳為藉資。竟不知吾佛救人出世。以離欲之行為第一也。故曰。離欲寂靜。最為第一。以餘生人道。不越人乘。故幼師孔子。以知人慾為諸苦本。志離欲行。故少師老莊。以觀三界唯心。萬法唯識。知十界唯心之影響也。故歸命佛。
論宗趣
老氏所宗。虛無大道。即楞嚴所謂晦昧為空。八識精明之體也。然吾人迷此妙明一心。而為第八阿賴耶識。依此而有七識為生死之根。六識為造業之本。變起根身器界生死之相。是則十界聖凡。統皆不離此識。但有執破染凈之異耳。以欲界凡夫。不知六塵五欲境界。唯識所變。乃依六識分別。起貪愛心。固執不捨。造種種業。受種種苦。所謂人慾橫流。故孔子設仁義禮智教化為堤防。使思無邪。姑舍惡而從善。至若定名分。正上下。然其道未離分別。即所言靜定工夫。以唯識證之。斯乃斷前六識分別邪妄之思。以祛斗諍之害。而要歸所謂妙道者。乃以七識為指歸之地。所謂生機道原。故曰生生之謂易。是也。至若老氏以虛無為妙道。則曰穀神不死。又曰死而不亡者壽。又曰生生者不生。且其教。以絕聖
【現代漢語翻譯】 現代漢語譯本：不值得與他們談論。與他們談論四禪八定（佛教中的四種禪定境界和八種禪定），他們就說：『那是外道所修習的，有什麼值得稱道的。』與他們談論人道，他們就茫然不知君臣父子之間的倫理綱常，仁義禮智的德行。唉！我真不知道這些人是什麼東西。然而他們卻好高騖遠，動不動就以道聽途說作為談資，竟然不知道我們佛陀救人出離世間，是以遠離慾望的行為為第一要務。所以說：『離欲寂靜，最為第一。』因為我生而為人，不能超越人乘（以人為本的修行），所以年幼時學習孔子的學說，從而知道人的慾望是諸般痛苦的根源，立志于遠離慾望的修行。所以年輕時學習老莊的學說，從而觀察到三界（欲界、色界、無色界）唯心所現，萬法唯識所變，知道十法界都是心識的影響。所以歸命于佛陀。
論宗趣
老子所宗奉的，是虛無大道，也就是《楞嚴經》里所說的『晦昧為空』，是八識（阿賴耶識、末那識、意識、眼識、耳識、鼻識、舌識、身識）精明之本體。然而我們迷失了這個妙明真心，而產生了第八阿賴耶識。依此阿賴耶識而有第七識（末那識）作為生死輪迴的根本，第六識（意識）作為造作惡業的根本，變現出根身（眼耳鼻舌身）、器界（山河大地）和生死流轉的現象。這樣說來，十法界（地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩、佛）的聖凡，統統都不離這個識心，只是有執著、破除、染污、清凈的差別而已。因為欲界凡夫，不知道六塵（色聲香味觸法）五欲（財色名食睡）的境界，都是唯識所變現的，於是依著六識的分別，生起貪愛之心，固執不捨，造作種種惡業，承受種種痛苦，這就是所謂的人慾橫流。所以孔子設立仁義禮智的教化，作為堤防，使人們的思想沒有邪念，姑且捨棄惡行而遵循善行。至於確定名分，端正上下關係，然而他的道並沒有離開分別心。即使他所說的靜定功夫，用唯識的觀點來驗證，也只是斷除了前六識分別邪妄的思慮，以消除爭鬥的禍害，而最終歸向的所謂妙道，卻是以第七識作為指歸之地，也就是所謂的生機道源。所以說『生生之謂易』，就是這個意思。至於老子以虛無作為妙道，就說『穀神不死』，又說『死而不亡者壽』，又說『生生者不生』，而且他的教義，以斷絕聖智
【English Translation】 English version: It is not worth talking to them. If you talk to them about the Four Dhyanas (four states of meditative absorption) and Eight Samadhis (eight stages of meditative attainment), they will say, 'Those are what the heretics practice, what is there to praise.' If you talk to them about the way of humans, they are completely ignorant of the distinctions between ruler and subject, father and son, and the practice of benevolence, righteousness, propriety, and wisdom. Alas! I truly do not know what these people are. Yet they are fond of lofty ambitions and far-reaching goals, readily using hearsay as their resource, completely unaware that our Buddha's salvation of people from the world takes the practice of detachment from desires as the foremost priority. Therefore, it is said, 'Detachment from desires and tranquility are the most important.' Because I was born as a human and cannot transcend the human vehicle (practice based on humanity), I studied the teachings of Confucius in my youth, thereby knowing that human desires are the root of all suffering, and resolved to practice detachment from desires. Therefore, I studied the teachings of Laozi and Zhuangzi in my youth, thereby observing that the Three Realms (Desire Realm, Form Realm, Formless Realm) are manifestations of the mind, and all phenomena are transformations of consciousness, knowing that the Ten Dharma Realms are all influences of consciousness. Therefore, I take refuge in the Buddha.
On the Doctrine and Purpose
What Laozi venerated was the Great Dao of Emptiness and Non-Being, which is what the Shurangama Sutra calls 'obscurity and darkness as emptiness,' the bright and clear essence of the Eight Consciousnesses (Alaya Consciousness, Manas Consciousness, Consciousness, Eye Consciousness, Ear Consciousness, Nose Consciousness, Tongue Consciousness, Body Consciousness). However, we are deluded about this wondrously bright true mind, and thus produce the Eighth Alaya Consciousness. Based on this Alaya Consciousness, we have the Seventh Consciousness (Manas Consciousness) as the root of birth and death, and the Sixth Consciousness (Consciousness) as the root of creating karma, manifesting the phenomena of the roots and body (eyes, ears, nose, tongue, body), the container world (mountains, rivers, and earth), and the cycle of birth and death. In this way, the sacred and mundane of the Ten Dharma Realms (Hell, Hungry Ghosts, Animals, Asuras, Humans, Devas, Hearers, Solitary Buddhas, Bodhisattvas, Buddhas) are all inseparable from this consciousness, only differing in attachment, removal, defilement, and purity. Because ordinary beings in the Desire Realm do not know that the realms of the Six Dusts (form, sound, smell, taste, touch, dharma) and Five Desires (wealth, sex, fame, food, sleep) are all transformations of consciousness, they rely on the discrimination of the Sixth Consciousness, giving rise to greed and attachment, clinging to them without letting go, creating all kinds of evil karma, and enduring all kinds of suffering. This is what is called the rampant flow of human desires. Therefore, Confucius established the teachings of benevolence, righteousness, propriety, and wisdom as a dike to prevent evil thoughts, temporarily abandoning evil deeds and following good deeds. As for defining names and rectifying relationships, his way has not departed from discrimination. Even the practice of stillness and concentration that he speaks of, when verified with the perspective of Consciousness-Only, is only cutting off the Sixth Consciousness's discriminating, deluded thoughts, in order to eliminate the harm of strife. And the so-called wondrous Dao to which he ultimately returns is taking the Seventh Consciousness as the place of destination, which is the so-called source of life and the origin of the Dao. Therefore, it is said, 'The continuous production is called change,' that is the meaning. As for Laozi taking emptiness and non-being as the wondrous Dao, he says, 'The spirit of the valley does not die,' and also says, 'To die but not perish is longevity,' and also says, 'That which produces and produces is not produced.' Moreover, his teaching takes the severing of sage wisdom
棄智。忘形去欲為行。以無為為宗極。斯比孔則又進。觀生機深脈。破前六識分別之執。伏前七識生滅之機。而認八識精明之體。即楞嚴所謂罔象虛無。微細精想者。以為妙道之源耳。故曰。惚兮恍。其中有象。恍兮惚。其中有物。其以此識乃全體無明。觀之不透。故曰。杳杳冥冥。其中有精。以此識體。不思議熏。不思議變。故曰。玄之又玄。而稱之曰妙道。以天地萬物。皆從此中變現。故曰。天地之根。眾妙之門。不知其所以然而然。故莊稱自然。且老。乃中國之人也。未見佛法。而深觀至此。可謂捷疾利根矣。借使一見吾佛。而印決之。豈不頓證真無生耶。吾意西涉流沙。豈無謂哉。大段此識。深隱難測。當佛未出世時。西域九十六種。以六師為宗。其所立論。百什。至於得神通者甚多。其書又不止此方之老莊也。洎乎吾佛出世。靈山一會。英傑之士。皆彼六師之徒。且其見佛。不一言而悟。如良馬見鞭影而行。豈非昔之工夫有在。但邪執之心未忘。故今見佛。只在點化之間。以破其執耳。故佛說法。原無贅語。但就眾生所執之情。隨宜而擊破之。所謂以楔出楔者。本無實法與人也。至於楞嚴會上。微細披剝。次第徴辯。以破因緣自然之執。以斷凡夫外道二乘之疑。而看教者。不審乎此。但云彼西域之人耳。此
【現代漢語翻譯】 現代漢語譯本： 拋棄智巧，忘卻形體，去除慾望，這就是修行的要旨。以『無為』作為最終的歸宿。這比孔子的思想更進一步。觀察到生命深層的脈動，打破前六識（眼識、耳識、鼻識、舌識、身識、意識）分別的執著，降伏前七識（末那識）生滅的機制，從而認識第八識（阿賴耶識）精明的本體，這就是《楞嚴經》所說的『罔象虛無，微細精想』，被認為是妙道的根源啊。所以說：『惚兮恍，其中有象；恍兮惚，其中有物』。他們認為這個識是全體無明，觀察不透，所以說：『杳杳冥冥，其中有精』。這個識的本體，不可思議地熏習，不可思議地變化，所以說：『玄之又玄』，而稱之為妙道，因為天地萬物，都從此中變現，所以說：『天地之根，眾妙之門』。不知道它為什麼會這樣，所以莊子稱之為自然。而且老子，是中國人，未曾見過佛法，而能深刻觀察到這種程度，可以說是敏捷銳利的根器了。假如一旦見到我的佛陀，而得到印證，豈不是立刻就能證得真無生嗎？我西行到流沙之地，難道是沒有原因的嗎？大體上說，這個識，深藏隱秘難以測度。當佛陀未出世時，西域九十六種外道，以六師（富蘭那·迦葉、末伽黎·拘舍梨子、散惹夷·毗羅梨子、阿耆多·翅舍欽婆羅、迦羅鳩馱·迦旃延、尼犍陀·若提子）為宗。他們所立的理論，數不勝數。至於得到神通的人很多，他們的著作也不僅僅是中原的老莊之學。等到我的佛陀出世，靈山法會上，那些英傑之士，都是六師的門徒。而且他們見到佛陀，不用多說就能領悟，如同良馬見到鞭影就能行動。難道不是因為過去下的功夫已經存在，只是邪執的念頭沒有消除，所以現在見到佛陀，只需要在點撥之間，破除他們的執著罷了。所以佛陀說法，原本沒有多餘的話，只是針對眾生所執著的情感，隨機應變地擊破它，這就是所謂的『以楔出楔』，本來就沒有實在的法可以給人。至於《楞嚴經》法會上，細緻地剖析，次第地辯論，用來破除因緣和自然的執著，用來斷除凡夫、外道和二乘的疑惑。而看經的人，不仔細審察這些，只是說那些是西域的人罷了。
【English Translation】 English version: To abandon cleverness, forget form, and eliminate desires is the practice. To take 'non-action' (wu wei) as the ultimate goal. This is a step further than Confucius. Observing the deep pulse of life, breaking the attachment to the distinctions of the first six consciousnesses (eye, ear, nose, tongue, body, and mind consciousnesses), subduing the arising and ceasing of the seventh consciousness (Manas), and recognizing the bright essence of the eighth consciousness (Alaya), this is what the Shurangama Sutra calls 'vague and empty, subtle and refined thought,' considered the source of the wonderful path. Therefore, it is said: 'Dim and indistinct, within it there is an image; vague and obscure, within it there is a thing.' They consider this consciousness to be entirely ignorance, unable to be seen through, so it is said: 'Distant and dark, within it there is essence.' The essence of this consciousness, inconceivably perfuming, inconceivably transforming, so it is said: 'Mysterious and again mysterious,' and it is called the wonderful path, because all things in heaven and earth manifest from within it, so it is said: 'The root of heaven and earth, the gate of all wonders.' Not knowing why it is so, Zhuangzi calls it nature. Moreover, Laozi, being a Chinese person, had not seen the Buddha's teachings, yet he could deeply observe to this extent, which can be said to be sharp and keen faculties. If he were to see my Buddha and receive confirmation, wouldn't he immediately realize true non-birth? My journey westward to the shifting sands, is it without reason? Generally speaking, this consciousness is deeply hidden and difficult to fathom. When the Buddha had not yet appeared in the world, the ninety-six non-Buddhist schools of the Western Regions took the Six Teachers (Purana Kassapa, Makkhali Gosala, Ajita Kesakambali, Pakudha Kaccayana, Sanjaya Belatthiputta, and Nigantha Nataputta) as their leaders. The theories they established were countless. As for those who attained supernatural powers, there were many, and their writings were not limited to the Lao-Zhuang school of this land. When my Buddha appeared in the world, at the assembly on Vulture Peak (Grdhakuta), those outstanding individuals were all disciples of the Six Teachers. Moreover, when they saw the Buddha, they awakened without a word, like a good horse that moves at the sight of the whip's shadow. Isn't it because the efforts of the past were already there, but the mind of wrong attachment had not been forgotten, so now when they see the Buddha, it only takes a point of guidance to break their attachments. Therefore, the Buddha's teachings originally had no superfluous words, but only aimed at the emotions to which sentient beings are attached, breaking them accordingly, which is called 'using a wedge to remove a wedge,' originally there is no real Dharma to give to people. As for the Shurangama assembly, detailed analysis, sequential debate, used to break the attachments of causality and nature, used to cut off the doubts of ordinary people, non-Buddhist and the two vehicles (Sravaka and Pratyekabuddha). And those who read the sutras, do not carefully examine these, but only say that those are people of the Western Regions.
東土之人也。人有彼此。而佛性豈有二耶。且吾佛為三界之師。四生之父。豈其說法。止為彼方之人。而此十萬里外。則絕無分耶。然而一切眾生。皆依八識。而有生死堅固我執之情者。豈只彼方眾生有執。而此方眾生無之耶。是則此第八識。彼外道者。或執之為冥諦。或執之為自然。或執之為因緣。或執之為神我。即以定修心。生於梵天。而執之為五現涅槃。或窮空不歸。而入無色界天。伏前七識生機不動。進觀識性。至空無邊處。無所有處。以極非非想處。此乃界內修心。而未離識性者。故曰。學道之人不識真。只為從前認識神。無量劫來生死本。癡人認作本來人者。是也。至於界外聲聞。已滅三界見思之惑。已斷三界生死之苦。已證無為寂滅之樂。八識名字尚不知。而亦認為涅槃。將謂究竟寧歸之地。且又親從佛教得度。猶費吾佛四十年彈訶淘汰之功。至於法華會上。猶懷疑佛之意。謂以小乘而見濟度。雖地上菩薩。登七地已。方舍此識。而猶異熟未空。由是觀之。八識為生死根本。豈淺淺哉。故曰。一切世間諸修行人。不能得成無上菩提。乃至別成聲聞緣覺。及成外道。諸天魔王。及魔眷屬。皆由不知二種根本。一者無始生死根本。則汝今者。與諸眾生。用攀緣心為自性者。二者無始涅槃元清凈體。則汝今者
。識精元明。能生諸緣。緣所遺者。正此之謂也。噫。老氏生人間世。出無佛世。而能窮造化之原。深觀至此。即其精進工夫。誠不易易。但未打破生死窠堀耳。古德嘗言。孔助於戒。以其嚴於治身。老助於定。以其精於忘我。二聖之學。與佛相須而為用。豈徒然哉。據實而論。執孔者涉因緣。執老者墮自然。要皆未離識性。不能究竟一心故也。佛則離心意識。故曰。本非因緣。非自然性。方徹一心之原耳。此其世出世法之分也。佛所破正不止此。即出世三乘。亦皆在其中。世人但見莊子。誹堯舜。薄湯武。詆訾孔子之徒。以為驚異。若聞世尊訶斥二乘。以為焦芽敗種。悲重菩薩。以為佛法闡提。又將何如耶。然而佛訶二乘。非訶二乘。訶執二乘之跡者。欲其舍小趣大也。所謂莊詆孔子。非詆孔子。詆學孔子之跡者。欲其絕聖棄智也。要皆遣情破執之謂也。若果情忘執謝。其將把臂而游妙道之鄉矣。方且歡忻至樂之不暇。又何庸夫憒憒哉。華嚴地上菩薩。于涂灰事火臥棘投針之儔。靡不現身其中。與之作師長也。茍非佛法。又何令彼入佛法哉。故彼六師之執幟。非佛不足以拔之。吾意老莊之大言。非佛法不足以證向之。信乎遊戲之談。雖老師宿學。不能自解免耳。今以唯心識觀。皆不出乎影響矣。
此論創意。
【現代漢語翻譯】 現代漢語譯本：『識』（consciousness）的精妙之處在於其本源的澄明，它能夠產生各種因緣。而因緣所遺漏的，正是指這個本源。唉！老子生於人間，且處於沒有佛陀的時代，卻能夠窮盡造化的本源，深刻觀察到這個地步，可見他精進的功夫確實不易。但只是尚未打破生死的窠臼罷了。古代的賢德之人曾經說過，孔子的學說有助於戒律，因為他嚴格地修身；老子的學說有助於禪定，因為他精於忘我。這兩位聖人的學說，與佛法相互輔助而發揮作用，難道是徒勞的嗎？但就實際情況而言，執著于孔子學說的人會陷入因緣的束縛，執著于老子學說的人會墮入自然的泥潭，這都是因為他們沒有離開『識』的範疇，不能徹底領悟一心之故。而佛法則超越了心、意、識，所以說，『本非因緣，非自然性』，才能徹底領悟一心的本源。這就是世間法與出世間法的區別。佛所破斥的，不僅僅是這些，即使是出世的三乘（聲聞乘、緣覺乘、菩薩乘），也都在其中。世人只看到莊子誹謗堯舜，輕視湯武，詆譭孔子的門徒，就覺得驚異。如果聽到世尊呵斥二乘（聲聞乘、緣覺乘），認為他們是焦芽敗種，悲憫那些自以為是的菩薩，認為他們是斷善根的人，又會作何感想呢？然而，佛呵斥二乘，並非真的要呵斥二乘，而是呵斥那些執著於二乘之跡象的人，希望他們捨棄小乘而趨向大乘。所謂莊子詆譭孔子，並非真的要詆譭孔子，而是詆譭那些學習孔子之跡象的人，希望他們拋棄聖智。總而言之，都是爲了去除情慾，破除執著。如果真的能夠忘卻情慾，消除執著，那麼他們將會攜手同遊于妙道之鄉。那時，他們正沉浸在歡欣至樂之中，又何必庸人自擾呢？華嚴境界的地上菩薩，對於那些涂灰、事火、臥棘、投針之流，無不現身其中，並作為他們的師長。如果不是佛法，又怎麼能讓他們進入佛法呢？所以，那些六師外道的執著，非佛法不足以拔除。我認為老莊的大道理，非佛法不足以印證。確實，戲論之談，即使是老資格的學者，也不能自己解脫。現在用唯心識觀來看，這些都不能超出影響的範圍。 此論的創意。
【English Translation】 English version: The subtlety of 『consciousness』 (識, shì) lies in the clarity of its origin, capable of generating all conditions (緣, yuán). What conditions leave behind is precisely this origin. Alas! Laozi was born into the human world, in an era without the Buddha, yet he could exhaust the source of creation and observe so profoundly. His diligent effort was indeed not easy. However, he had not yet broken through the confines of birth and death. Ancient virtuous ones have said that Confucius's teachings aid in precepts (戒, jiè), for he was strict in cultivating the self; Laozi's teachings aid in meditation (定, dìng), for he was skilled in forgetting the self. The teachings of these two sages complement Buddhism and serve a purpose; they are not in vain. But in reality, those attached to Confucius become entangled in conditions, and those attached to Laozi fall into naturalism. This is because they have not left the realm of 『consciousness』 and cannot thoroughly comprehend the One Mind. The Buddha's teachings transcend mind, intention, and consciousness, hence it is said, 『Originally not conditioned, not of natural essence,』 only then can one thoroughly comprehend the origin of the One Mind. This is the distinction between worldly and transcendental teachings. What the Buddha refutes is not limited to these; even the three vehicles (三乘, sān shèng) of transcendence (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) are included. People are astonished to see Zhuangzi slander Yao and Shun, belittle Tang and Wu, and criticize the followers of Confucius. What would they think if they heard the World-Honored One rebuke the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), considering them scorched seeds, and pity those self-righteous Bodhisattvas, considering them those who have severed their roots of goodness? However, the Buddha's rebuke of the Two Vehicles is not truly a rebuke of the Two Vehicles themselves, but a rebuke of those attached to the traces of the Two Vehicles, wishing them to abandon the small vehicle and turn towards the Great Vehicle. Similarly, Zhuangzi's criticism of Confucius is not truly a criticism of Confucius himself, but a criticism of those who learn the traces of Confucius, wishing them to abandon sagacity and discard wisdom. In short, it is all about removing desires and breaking attachments. If one can truly forget desires and eliminate attachments, then they will join hands and wander in the realm of the wondrous path. At that time, they will be immersed in joy and bliss, so why bother with the disturbances of ordinary people? Bodhisattvas on the Bhumi (華嚴地上菩薩, Huāyán dìshàng púsà) of the Avatamsaka Sutra, for those who smear themselves with ashes, worship fire, lie on thorns, and pierce themselves with needles, all appear among them and act as their teachers. If not for the Buddha's teachings, how could they enter the Buddha's teachings? Therefore, the attachments of the six heretical teachers (六師, liù shī) cannot be uprooted without the Buddha's teachings. I believe that the great principles of Laozi and Zhuangzi cannot be verified without the Buddha's teachings. Indeed, even seasoned scholars cannot free themselves from playful discussions. Now, viewed through the lens of Mind-Only (唯心, wéixīn) and Consciousness-Only (識觀, shí guān), these cannot exceed the scope of influence. The creativity of this treatise.
蓋予居海上。時萬曆戊子冬。乞食王城。嘗與洞觀居士夜談所及。居士大為撫掌。庚寅夏日。始命筆焉。藏之既久。向未拈出。甲午冬。隨緣王城。擬請益於弱侯焦太史。不果。明年乙未春。以弘法罹難。其草業已遺之海上矣。仍遣侍者。往殘簡中搜得之。秋蒙 恩遣雷陽。達觀禪師。由匡廬杖䇿候予于江上。冬十一月。予方渡江。晤師于旅泊庵。夜坐出此。師一讀三嘆曰。是足以祛長迷也。即命弟子如奇。刻之以廣法施。予固止之。戊戌夏。予寓五羊時。與諸弟子結制壘壁間。為眾演楞嚴宗旨。門人寶貴。見而嘆喜。愿竭力成之。以卒業焉。噫欲識佛性義。當觀時節因緣。此區區片語。誠不足為法門重輕。創意於十年之前。而克成於十年之後。作之於東海之東。而行之於南海之南。豈機緣偶會而然耶。道與時也。庸可強乎。然此蓋因觀老莊而作也。故以名論。萬曆戊戌除日。憨山道人清。書于楞伽室。
病後俗冗。近始讀 大制曹溪通志。及觀老莊影響論等書。深為歎服。所謂不知春秋。不能涉世。不知老莊。不能忘世。不參禪。不能出世。及孔子人乘之聖。老子天乘之聖。佛能聖能凡。能人能天之聖。如此之類。百世不易之論也。起原再稽顙。
道德經解發題
發明宗旨
老氏所宗。以
【現代漢語翻譯】 現代漢語譯本：我住在海邊的時候，是萬曆戊子年冬天。在王城乞食，曾經與洞觀居士徹夜長談。居士聽后非常讚賞。庚寅年夏天，我才開始動筆。寫好后一直藏著，沒有拿出來。甲午年冬天，我隨緣來到王城，想請教弱侯焦太史，沒有成功。第二年乙未年春天，因為弘揚佛法而遭遇困難，草稿已經遺失在海上了。後來派侍者，在殘存的簡稿中搜尋到。秋天蒙受恩惠被派遣到雷陽，達觀禪師從匡廬拄著枴杖在江邊等候我。冬天十一月，我正要渡江，在旅泊庵與禪師相見。晚上坐在一起拿出這部書稿，禪師讀了一遍又一遍，感嘆說：『這足以消除長久的迷惑啊。』於是命令弟子如奇，將它刻印出來以廣為傳播佛法。我堅決阻止了他。戊戌年夏天，我住在五羊的時候，與各位弟子結制在壘壁間，為大家演說《楞嚴經》的宗旨。門人寶貴，見到后嘆息歡喜，願意竭盡全力來完成這件事，以完成我的心願。唉！想要認識佛性的意義，應當觀察時節因緣。這區區片語，實在不足以作為衡量佛法輕重的標準。創意於十年前，卻在十年後才完成。創作于東海之東，卻在南海之南流傳。難道是機緣巧合嗎？道與時運啊，怎麼能夠強求呢？然而這本書是因為我研究老莊而作的。所以用這個名字來命名。萬曆戊戌年除夕，憨山道人清，書寫于楞伽室。
生病後俗事纏身，最近才讀了《大制曹溪通志》以及《觀老莊影響論》等書，深為歎服。所謂『不懂得《春秋》，就不能在世上立足；不懂得老莊，就不能忘卻世俗；不參禪，就不能超脫世俗。』以及孔子是人乘之聖人，老子是天乘之聖人，佛能聖能凡，能人能天之聖人，如此等等，都是百世不易的論斷啊。起原再次叩拜。
《道德經解》發題
發明宗旨
老子所宗，以
【English Translation】 English version: I was living by the sea during the winter of the Wuzi year of the Wanli reign (1608). While begging for food in the royal city, I once had a long night conversation with Layman Dongguan. The Layman greatly applauded after hearing it. In the summer of the Gengyin year (1610), I began to write. After finishing it, I kept it hidden and did not take it out. In the winter of the Jiawu year (1614), I came to the royal city by chance, intending to consult Grand Historian Jiao of Ruohou, but I was unsuccessful. In the spring of the following year, the Yiwei year (1615), I encountered difficulties due to promoting Buddhism, and the draft was lost at sea. Later, I sent a servant to search for it among the remaining fragments. In the autumn, I was favored and sent to Leiyang, where Zen Master Daguan waited for me by the river, leaning on his staff from Kuanglu (Mount Lu). In the eleventh month of winter, as I was about to cross the river, I met the Zen Master at the Lubo Hermitage. That night, we sat together and I took out this manuscript. The Zen Master read it again and again, exclaiming, 'This is enough to dispel long-standing delusion!' He then ordered his disciple Ruqi to have it printed to widely spread the Dharma. I firmly stopped him. In the summer of the Wuxu year (1618), when I was residing in Wuyang (Guangzhou), I and my disciples observed the precepts within the walls, expounding the principles of the Shurangama Sutra for everyone. Disciple Baogui, upon seeing it, sighed with joy and was willing to do his best to complete this task, to fulfill my wish. Alas! If you want to understand the meaning of Buddha-nature, you should observe the conditions of time and circumstance. These few words are truly not enough to be a standard for weighing the importance of the Dharma. The idea originated ten years ago, but it was completed ten years later. It was created east of the East Sea, but it is circulated south of the South Sea. Is this merely a coincidence of opportunity? The Dao (the Way) and the times, how can they be forced? However, this book was written because I studied Laozi and Zhuangzi. Therefore, I named it accordingly. On the eve of the Wuxu year of the Wanli reign, Qing, the Daoist Hanshan, wrote this in the Lengjia Chamber.
After being ill and burdened with worldly affairs, I have recently read the 'Great Compilation of Caoqi (Caoxi) Records' and the 'On the Influence of Laozi and Zhuangzi' and other books, and I am deeply impressed. As the saying goes, 'Without knowing the Spring and Autumn Annals, one cannot navigate the world; without knowing Laozi and Zhuangzi, one cannot forget the world; without practicing Chan (Zen), one cannot transcend the world.' And Confucius is a sage of the human vehicle, Laozi is a sage of the heavenly vehicle, the Buddha is a sage who can be both sage and ordinary, who can be both human and heavenly. Such statements are unchanging truths for centuries. Qiyuan bows again.
Preface to 'Commentary on the Dao De Jing'
Explaining the Purpose
What Laozi revered, was
虛無自然為妙道。此即楞嚴所謂分別都無。非色非空。拘舍離等。昧為冥諦者是已。此正所云。八識空昧之體也。以其此識。最極幽深。微妙難測。非佛不足以盡之。轉此。則為大圓鏡智矣。菩薩知此。以止觀而破之。尚有分證。至若聲聞不知。則取之為涅槃。西域外道梵志不知。則執之為冥諦。此則以為虛無自然妙道也。故經曰。諸修行人不能得成無上菩提。乃至別成聲聞緣覺。諸天外道魔王。及魔眷屬。皆由不知二種根本。錯亂修習。猶如煮沙。欲成佳饌。縱經塵劫。終不能得。云何二種。一者無始生死根本。則汝今者。與諸眾生。用攀緣心為自性者。二者無始涅槃元清凈體。則汝今者。識精元明。能生諸緣。緣所遺者。此言識精元明。即老子之妙道也。故曰。杳杳冥冥。其中有精。其精甚真。由其此體。至虛至大。故非色。以能生諸緣。故非空。不知天地萬物。皆從此識變現。乃謂之自然。由不思議熏。不思議變。故謂之妙。至精不雜。故謂之真。天地壞而此體不壞。人身滅。而此性常存。故謂之常。萬物變化。皆出於此。故謂之天地之根眾妙之門。凡遇書中所稱真常玄妙虛無大道等語。皆以此印證之。則自有歸趣。不然。則茫若捕風捉影矣。故先示於此。臨文不煩重出。
發明趣向
愚謂看老莊
【現代漢語翻譯】 現代漢語譯本 虛無自然就是所謂的妙道。這正是《楞嚴經》里所說的『分別都無，非色非空』的狀態。那些拘舍離等，誤認為這是冥諦的人，說的就是這個。這正是這裡所說的，第八識空昧的本體。因為這個識，極其幽深，微妙難測，只有佛才能完全瞭解它。轉化了這個識，就成了大圓鏡智。菩薩瞭解這個識，用止觀來破除它，也還只是部分證得。至於聲聞，如果不知道這個識，就會把它當作涅槃。西域的外道梵志不知道，就執著它為冥諦。因此，他們就認為這是虛無自然的妙道。所以經上說：『諸修行人不能得成無上菩提，乃至別成聲聞緣覺，諸天外道魔王，及魔眷屬，皆由不知二種根本，錯亂修習，猶如煮沙，欲成佳饌，縱經塵劫，終不能得。』什麼是這兩種根本呢？一是無始生死根本，就是『汝今者，與諸眾生，用攀緣心為自性者』。二是無始涅槃元清凈體，就是『汝今者，識精元明，能生諸緣，緣所遺者』。這裡說的『識精元明』，就是老子所說的妙道。所以說：『杳杳冥冥，其中有精，其精甚真』。因為它這個本體，至虛至大，所以『非色』。因為它能生出各種因緣，所以『非空』。不知道天地萬物，都是從此識變現出來的，就把它叫做『自然』。由於不思議的熏習，不思議的變現，所以叫做『妙』。至精至純，不摻雜任何東西，所以叫做『真』。天地壞滅，而這個本體不壞滅；人身滅亡，而這個自性常存，所以叫做『常』。萬物的變化，都出于這個本體，所以叫做『天地之根眾妙之門』。凡是遇到書中所說的『真常玄妙虛無大道』等語，都用這個來印證它，自然就會有歸宿。不然，就會茫然若失，像捕風捉影一樣。所以先在這裡說明，以後再遇到類似的內容，就不再重複解釋了。
發明趣向
我認為讀老莊
【English Translation】 English version Emptiness and naturalness are the wonderful Dao (Tao, the Way). This is what the Shurangama Sutra (楞嚴經) refers to as 'discriminating nothing, neither form nor emptiness.' Those like the Koshalas (拘舍離), who mistakenly take it for the Pradhana (冥諦, primordial matter), are referring to this. This is precisely what is being discussed here: the empty and obscure essence of the eighth consciousness. Because this consciousness is extremely profound, subtle, and difficult to fathom, only a Buddha can fully understand it. Transforming this consciousness results in the Great Perfect Mirror Wisdom (大圓鏡智). Bodhisattvas, understanding this consciousness, use cessation and contemplation (止觀) to break it down, yet they only partially realize it. As for the Shravakas (聲聞, Hearers), if they do not understand this consciousness, they will take it as Nirvana. The heretical Brahmins (梵志) of the Western Regions, not understanding it, cling to it as Pradhana. Therefore, they consider this to be the wonderful Dao of emptiness and naturalness. Hence, the sutra says: 'Practitioners who cannot attain unsurpassed Bodhi (無上菩提, enlightenment), and instead achieve the levels of Shravakas, Pratyekabuddhas (緣覺, Solitary Buddhas), Devas (諸天, gods), heretics, Mara Kings (魔王, demon kings), and their retinues, are all due to not knowing the two fundamental roots, and cultivating wrongly, like boiling sand, desiring to make fine cuisine, even after countless kalpas (塵劫, eons), they will never succeed.' What are these two roots? The first is the root of beginningless birth and death, which is 'you now, with all sentient beings, using the clinging mind as your self-nature.' The second is the originally pure essence of beginningless Nirvana, which is 'you now, the essence of consciousness, originally bright, able to generate all conditions, that which is left behind by conditions.' The 'essence of consciousness, originally bright' mentioned here is the wonderful Dao spoken of by Lao Tzu (老子). Therefore, it is said: 'Vast and obscure, within it there is essence, its essence is very real.' Because this essence is supremely empty and great, it is 'not form.' Because it can generate all conditions, it is 'not emptiness.' Not knowing that all things in heaven and earth are transformations of this consciousness, they call it 'natural.' Due to inconceivable perfuming and inconceivable transformation, it is called 'wonderful.' Supremely pure and unmixed, it is called 'real.' Heaven and earth may perish, but this essence does not perish; the human body may die, but this nature always exists, therefore it is called 'constant.' The transformations of all things originate from this, therefore it is called 'the root of heaven and earth, the gate of all mysteries (天地之根眾妙之門).' Whenever you encounter words like 'true, constant, profound, mysterious, empty, wonderful, great Dao' in books, use this to verify them, and you will naturally have a direction to return to. Otherwise, you will be lost, like grasping at wind and shadows. Therefore, I explain this first, and will not repeat it when encountering similar content later.
Clarifying the Direction
I think reading Lao Tzu and Zhuang Tzu (莊子)
者。先要熟覽教乘。精透楞嚴。融會吾佛破執之論。則不被他文字所惑。然後精修靜定。工夫純熟。用心微細。方見此老工夫苦切。然要真真實實。看得身為苦本。智為累根。自能隳形釋智。方知此老真實受用至樂處。更須將世事一一看破。人情一一覷透。虛懷處世。目前無有絲毫障礙。方見此老真實逍遙快活。廣大自在。儼然一無事道人。然後不得已而應世。則不費一點氣力。端然無為而治。觀所以教孔子之言可知已。莊子一書。乃老子之註疏。故愚所謂老之有莊。如孔之有孟。是知二子所言。皆真實話非大言也。故曰。吾言甚易知。甚易行。天下莫能知。莫能行。而世之談二子者。全不在自己工夫體會。只以語言文字之乎者也而擬之。故大不相及。要且學疏狂之態者有之。而未見有以靜定工夫而入者。此其所謂知我者希矣。冀親二子者。當作如是觀。
發明工夫
老子一書。向來解者例以虛無為宗。及至求其入道工夫。茫然不知下手處。故予于首篇。將觀無觀有一觀字。為入道之要。使學者易入。然觀照之功最大。三教聖人。皆以此示人。孔子則曰知止而後有定。又曰明明德。然知明即了悟之意。佛言止觀。則有三乘止觀。人天止觀。淺深之不同。若孔子乃人乘止觀也。老子乃天乘止觀也。然雖三教
【現代漢語翻譯】 現代漢語譯本： 學習老子的人，首先要熟悉佛教的教義，精通《楞嚴經》，融會貫通我佛破除執著的理論，這樣才不會被其他文字所迷惑。然後精修靜定，功夫純熟，用心微細，才能體會到老子的功夫是多麼的苦切。然而要真真切切地看清身體是痛苦的根源，智慧是累贅的根本，自然能夠拋棄形體，放下智慧，才能知道老子真正享受到的至樂在哪裡。更需要將世事一件件看破，人情一件件看透，虛懷若谷地處世，眼前沒有絲毫障礙，才能看到老子真正逍遙快活，廣大自在，儼然一個無事道人。然後不得已而應世，就不會費一點氣力，端然無為而治。觀察老子教導孔子的話就可以知道了。莊子的書，是老子的註釋和疏解，所以我認為老子之於莊子，就像孔子之於孟子。由此可知，老子和莊子所說的話，都是真實的話，不是大話。所以說：『我的話很容易理解，很容易實行，天下卻沒有人能理解，沒有人能實行。』而世上談論老子和莊子的人，完全不在自己的功夫體會上下功夫，只是用語言文字之乎者也來比擬他們，所以相差甚遠。要說學到他們疏狂的姿態的人有，但沒有見到用靜定的功夫而入門的人。這就是他們所說的『瞭解我的人很少啊』。希望親近老子和莊子的人，應當這樣來看待他們。
發明功夫
老子的書，向來解釋的人都以虛無為宗旨，等到尋求他入道的功夫，卻茫然不知從何下手。所以我于首篇，將『觀無』『觀有』的『觀』字，作為入道的要領，使學習的人容易入門。然而觀照的功用最大，三教聖人，都用這個來教導人。孔子就說『知道止於何處然後才能有定力』，又說『明明德』，這裡的『知』『明』就是了悟的意思。佛說止觀，則有三乘止觀，人天止觀，淺深的不同。如果說孔子是人乘止觀，老子就是天乘止觀。雖然三教
【English Translation】 English version: Those who study Laozi must first be familiar with the Buddhist teachings, thoroughly understand the Shurangama Sutra, and integrate the Buddha's theories on breaking attachments, so that they will not be misled by other texts. Then, they should diligently cultivate stillness and concentration, refine their skills, and use their minds subtly to realize how arduous Laozi's efforts were. However, they must truly and clearly see that the body is the root of suffering and wisdom is the source of burden. Naturally, they will be able to abandon the physical form and relinquish wisdom, and then they will know where Laozi truly enjoys the ultimate bliss. Furthermore, they need to see through worldly affairs one by one and discern human emotions one by one, conduct themselves with humility, and have no obstacles in sight, so that they can see Laozi's true freedom, vastness, and ease, resembling a carefree Daoist. Then, when they inevitably respond to the world, they will not expend any effort, governing effortlessly through non-action. This can be understood by observing Laozi's teachings to Confucius. Zhuangzi's book is Laozi's commentary and elucidation, so I believe that Laozi is to Zhuangzi as Confucius is to Mencius. From this, it can be known that the words of Laozi and Zhuangzi are all true words, not exaggerations. Therefore, it is said: 'My words are very easy to understand and very easy to practice, yet no one in the world can understand or practice them.' However, those in the world who discuss Laozi and Zhuangzi do not put effort into their own practice and experience, but merely use language and literary phrases to compare themselves to them, so they are far apart. There may be those who learn their eccentric manner, but no one has been seen to enter through the practice of stillness and concentration. This is what they mean by 'Few understand me.' Those who wish to be close to Laozi and Zhuangzi should view them in this way.
Elucidating Practice
Those who have interpreted Laozi's book have always regarded emptiness and non-being as its main principle, but when it comes to seeking his method of entering the Dao, they are at a loss as to where to start. Therefore, in the first chapter, I take the 'contemplation' (觀, guan) in 'contemplating non-being' (觀無, guan wu) and 'contemplating being' (觀有, guan you) as the key to entering the Dao, making it easier for learners to enter. However, the function of contemplation is the greatest. The sages of the three teachings all use this to teach people. Confucius said, 'Knowing where to stop, then there is stability,' and also said, 'Manifesting the clear virtue' (明明德, ming ming de). The 'knowing' (知, zhi) and 'manifesting' (明, ming) here mean understanding. The Buddha speaks of 'stopping and contemplating' (止觀, zhiguan), which includes the stopping and contemplating of the three vehicles (三乘, san cheng), and the stopping and contemplating of humans and gods (人天, ren tian), with different depths. If Confucius is said to be the stopping and contemplating of the human vehicle, then Laozi is the stopping and contemplating of the heavenly vehicle. Although the three teachings
止觀。淺深不同。要其所治之病。俱以先破我執為第一步工夫。以其世人。盡以我之一字為病根。即智愚賢不肖。汲汲功名利祿之場。圖為百世子孫之計。用盡機智。總之皆為一身之謀。如佛言諸苦所因。貪慾為本。皆為我故。老子亦曰。貴大患若身。以孔聖為名教宗主。故對中下學人。不敢輕言破我執。唯對顏子。則曰克己。其餘但言正心誠意修身而已。然心既正。意既誠。身既修。以此施於君臣父子之間。各盡其誠。即此是道。所謂為名教設也。至若絕聖棄智。無我之旨。乃自受用地。亦不敢輕易舉似於人。唯引而不發。所謂若聖于仁。則吾豈敢。又曰。吾有知乎哉無知也。有鄙夫問於我。空空如也。至若極力為人處。則曰克己。則曰毋意毋必毋固毋我。此四言者。肝膽畢露。然己者我私。意者生心。必者待心。固者執心。我者我心。克者盡絕。毋者禁絕之辭。教人盡絕此意必固我四者之病也。以聖人虛懷游世。寂然不動。物來順應。感而遂通。用心如鏡。不將不迎。來無所黏。去無軌跡。身心兩忘。與物無競。此聖人之心也。世人所以不能如聖人者。但有意必固我四者之病。故不自在。動即是苦。孔子觀見世人病根在此。故使痛絕之。即此之教。便是佛老以無我為宗也。且毋字。便是斬截工夫。下手最毒。即如
【現代漢語翻譯】 現代漢語譯本：止觀的深淺程度不同，但其所要治療的病癥，都以首先破除『我執』（認為存在永恒不變的『我』的執念）作為第一步功夫。因為世人，都把『我』這一個字作為病根。無論是聰明還是愚笨，賢能還是不肖，都汲汲於功名利祿的追逐，為百世子孫的計劃而奔波，用盡各種機智，總之都是爲了自身利益的謀劃。正如佛所說，一切痛苦的根源，在於貪慾，而貪慾皆因『我』而起。老子也說：『把大的禍患看得像自身一樣。』因為孔子是名教的宗主，所以對於中下程度的學人，不敢輕易談論破除『我執』。只是對顏回，才說『克己』（約束自己）。其餘的只是說『正心、誠意、修身』而已。然而心既然正了，意既然誠了，身既然修了，以此施用於君臣父子之間，各自盡其誠，這就是道。這可以說是為名教而設的。至於『絕聖棄智』（拋棄聖人的標準，捨棄智慧），『無我』（沒有『我』的執念）的主旨，乃是自受用地，也不敢輕易地向人展示。只是引導而不點破，這就是所謂的『如果說我在仁的方面達到了聖人的境界，那我怎麼敢當呢？』又說：『我有什麼知識呢？沒有知識啊。有鄉下人來問我，我空空如也。』至於極力為人處世方面，則說『克己』，則說『毋意、毋必、毋固、毋我』（不要憑空臆測，不要絕對肯定，不要固執己見，不要以『我』為中心）。這四個字，肝膽畢露。然而『己』就是『我』的私慾，『意』就是生出的心念，『必』就是等待的心，『固』就是執著的心，『我』就是『我』的心。『克』就是完全斷絕，『毋』就是禁止的言辭。教人完全斷絕『意、必、固、我』這四種病癥。聖人虛懷若谷地遊走於世間，寂靜不動，事物來了就順應，感應而通達。用心如鏡子一般，不迎不送，來了不黏著，去了無軌跡，身心兩方面都忘卻，與萬物沒有爭執。這就是聖人的心境。世人之所以不能像聖人那樣，只是因為有『意、必、固、我』這四種病癥，所以不自在，一動就是痛苦。孔子觀察到世人的病根就在這裡，所以要痛下決心斷絕它。這教誨，便是佛老以『無我』為宗旨的體現。而且『毋』字，便是斬釘截鐵的功夫，下手最狠。例如
【English Translation】 English version: The levels of 'Zhi Guan' (止觀, calming and insight meditation) vary in depth, but the ailment they aim to cure invariably starts with breaking 'ego-attachment' (我執, the attachment to a permanent and unchanging self) as the first step. This is because people in the world all consider the single word 'I' as the root of their problems. Whether wise or foolish, virtuous or unworthy, they eagerly pursue fame and fortune, and strive for the sake of their descendants for generations, exhausting all their ingenuity, all in all, scheming for their own benefit. As the Buddha said, the cause of all suffering lies in greed, and greed arises from 'I'. Lao Tzu also said, 'Regard great affliction as you would your own body.' Because Confucius is the founder of Confucianism, he dared not lightly speak of breaking 'ego-attachment' to students of average or lower ability. Only to Yan Hui (顏回, Confucius's disciple) did he say 'restrain oneself' (克己). To others, he only spoke of 'rectifying the heart, making the intention sincere, and cultivating the self.' However, once the heart is rectified, the intention is sincere, and the self is cultivated, and these are applied between ruler and subject, father and son, each fulfilling their sincerity, then this is the Way. This can be said to be established for Confucianism. As for the principles of 'abandoning sageliness and discarding wisdom' (絕聖棄智), and 'no-self' (無我, absence of a fixed self), these are for personal realization and are not easily revealed to others. He only guides without explicitly stating, as in the saying, 'If I am said to have attained sageliness in benevolence, how could I dare claim it?' And also, 'Do I have knowledge? No, I have no knowledge. When a rustic asks me, I am empty.' As for the utmost in dealing with people, he said 'restrain oneself,' and 'do not presume, do not be absolute, do not be rigid, do not be self-centered' (毋意毋必毋固毋我). These four words reveal his heart and soul. However, 'self' (己) is one's selfish desires, 'presumption' (意) is the arising of thoughts, 'absolute' (必) is the expectant mind, 'rigid' (固) is the clinging mind, and 'I' (我) is the 'I' mind. 'Restrain' (克) means to completely cut off, and 'do not' (毋) is a word of prohibition. He teaches people to completely cut off these four ailments of 'presumption, absoluteness, rigidity, and self-centeredness.' The sage wanders the world with an empty mind, still and unmoving, responding to things as they come, feeling and understanding. Using the mind like a mirror, neither welcoming nor sending off, not clinging to what comes, leaving no trace of what goes, forgetting both body and mind, and not competing with things. This is the state of mind of a sage. The reason why people cannot be like sages is simply because they have these four ailments of 'presumption, absoluteness, rigidity, and self-centeredness,' so they are not at ease, and every movement is suffering. Confucius observed that the root of people's problems lies here, so he urged them to resolutely cut it off. This teaching is the embodiment of the Buddhist and Taoist principle of 'no-self.' Moreover, the word 'do not' (毋) is a decisive effort, the most ruthless to begin with. For example,
法家禁令之言毋得者。使其絕不可有犯。一犯便罪不容赦。只是學者不知耳。至若吾佛說法。雖浩瀚廣大。要之不出破眾生粗細我法二執而已。二執既破。便登佛地。即三藏經文。皆是破此二執之具。所破之執。即孔子之四病。尚乃粗執耳。世人不知。將謂別有玄妙也。若夫老子超出世人一步。故顓以破執立言。要人釋智遺形。離欲清凈。然所釋之智。乃私智。即意必也。所遺之形。即固我也。所離之慾。即己私也。清凈則廓然無礙。如太虛空。即孔子之大公也。是知孔老心法。未嘗不符。第門庭施設。藩衛世教。不得不爾。以孔子專于經世。老子顓于忘世。佛顓于出世。然究竟雖不同。其實最初一步。皆以破我執為主。工夫皆由止觀而入。
發明體用
或曰。三教聖人教人。俱要先破我執。是則無我之體同矣。奈何其用。有經世忘世出世之不同耶。答曰。體用皆同。但有淺深小大之不同耳。假若孔子果有我。是但為一己之私。何以經世。佛老果絕世。是為自度。又何以利生。是知由無我。方能經世。由利生。方見無我。其實一也。若孔子曰。寂然不動。感而遂通天下之故。用也。明則誠。體也。誠則形。用也。心正意誠。體也。身修家齊國治。天下平。用也。老子無名。體也。無為而為。用也。孔子曰
【現代漢語翻譯】 現代漢語譯本：法家的禁令，在於使人不敢觸犯。一旦觸犯，便罪不容赦。只是學者不明白這個道理罷了。至於我們佛陀說法，雖然浩瀚廣大，但總的來說，也不過是破除眾生粗細的我執和法執這兩種執著而已。這兩種執著一旦破除，便能登上佛的境界。因此，三藏經文，都是破除這兩種執著的工具。所要破除的執著，就是孔子所說的四種毛病（意必固我），只不過是比較粗淺的執著罷了。世人不知道，還以為另有什麼玄妙之處。至於老子，他超越世人一步，所以專門以破除執著來立論，要人捨棄智巧，遺忘形體，遠離慾望，保持清凈。然而，他所要捨棄的智，是私智，也就是『意必』；他所要遺忘的形，是『固我』；他所要遠離的欲，是『己私』。清凈就能使人廓然無礙，如同太虛空一般，也就是孔子所說的大公。由此可知，孔子和老子的心法，並非不相符，只是門庭設施，藩衛世教，不得不如此。因為孔子專注于經世濟民，老子專注于忘世，佛專注于出世。然而，最終目標雖然不同，但其實最初一步，都是以破除我執為主，功夫都是由止觀而入。
發明體用
有人問：『三教聖人教人，都要先破除我執，那麼，無我的本體是相同的了。但是，他們的作用，為什麼會有經世、忘世、出世的不同呢？』回答說：『本體和作用都是相同的，只是有深淺大小的不同罷了。假如孔子真的有我執，那就只是爲了自己的一己之私，又怎麼能經世濟民呢？佛和老子如果真的與世隔絕，那就是爲了自己解脫，又怎麼能利益眾生呢？由此可知，只有通過無我，才能經世濟民；只有通過利益眾生，才能顯現無我。其實，這兩者是一回事。』如果孔子說：『寂然不動，感而遂通天下之故』，這是作用；『明則誠』，這是本體；『誠則形』，這是作用；『心正意誠』，這是本體；『身修家齊國治，天下平』，這是作用。老子說『無名』，這是本體；『無為而為』，這是作用。孔子說
【English Translation】 English version: The prohibitions of the Legalists lie in ensuring that people dare not violate them. Once violated, there is no forgiveness. It's just that scholars don't understand this principle. As for the Buddha's teachings, although vast and extensive, they ultimately aim to break the two attachments of sentient beings: the gross and subtle attachments to 'self' (我執, wo zhi) and 'dharma' (法執, fa zhi). Once these two attachments are broken, one can ascend to the state of Buddhahood. Therefore, the Tripitaka scriptures are all tools for breaking these two attachments. The attachments to be broken are the four faults mentioned by Confucius (意必固我, yi bi gu wo - presumption, dogmatism, obstinacy, and egoism), which are merely relatively crude attachments. Worldly people do not understand this and think there is some other profound mystery. As for Lao Tzu, he surpassed worldly people by one step, so he specialized in establishing his teachings by breaking attachments, wanting people to abandon cleverness, forget the physical form, be free from desires, and maintain purity. However, the cleverness he wanted to abandon was selfish cleverness, which is 'presumption' (意, yi); the form he wanted to forget was 'obstinacy' (固, gu); the desires he wanted to be free from were 'selfishness' (我, wo). Purity allows one to be open and unobstructed, like the great void, which is the 'great impartiality' (大公, da gong) spoken of by Confucius. From this, we can know that the mind-methods of Confucius and Lao Tzu are not inconsistent; it's just that the establishment of different schools and the safeguarding of worldly teachings necessitate such differences. Because Confucius focused on governing the world, Lao Tzu focused on forgetting the world, and the Buddha focused on transcending the world. However, although the ultimate goals are different, the initial step is actually the same: focusing on breaking the attachment to self, and the practice begins with cessation and contemplation (止觀, zhi guan).
Elucidating Essence and Function
Someone asked: 'The sages of the three teachings all teach people to first break the attachment to self, so the essence of non-self is the same. However, why are their functions different, with some focusing on governing the world, others on forgetting the world, and others on transcending the world?' The answer is: 'The essence and function are the same, but there are differences in depth and scope. If Confucius truly had attachment to self, then he would only be concerned with his own selfish interests, so how could he govern the world? If the Buddha and Lao Tzu truly isolated themselves from the world, then they would only be seeking their own liberation, so how could they benefit sentient beings? From this, we can know that only through non-self can one govern the world; only through benefiting sentient beings can one manifest non-self. In reality, these two are the same thing.' If Confucius said: 'Still and unmoving, yet responsive and penetrating the affairs of the world,' this is function; 'Manifestation is sincerity,' this is essence; 'Sincerity manifests,' this is function; 'The mind is rectified and the intention is sincere,' this is essence; 'Cultivate the self, regulate the family, govern the state, and bring peace to the world,' this is function. Lao Tzu said 'Nameless,' this is essence; 'Acting without acting,' this is function. Confucius said
。唯天唯大。唯堯則之。蕩蕩乎。民無能名焉。又曰。無為而治者。其舜也歟。且經世以堯舜為祖。此豈有名有為者耶。由無我。方視天下皆我。故曰。堯舜與人同耳。以人皆同體。所不同者。但有我私為障礙耳。由人心同此心。心同則無形礙。故汲汲為之教化。以經濟之。此所以由無我而經世也。老子則曰。常善教人。故無棄人。無棄人。則人皆可以為堯舜。是由無我。方能利生也。若夫一書所言。為而不宰。功成不居等語。皆以無為為經世之大用。又何嘗忘世哉。至若佛則體包虛空。用周沙界。隨類現身。乃曰。我於一切眾生身中。成等正覺。又曰。度盡眾生。方成佛道。又曰。若能使一眾生髮菩提心。寧使我身受地獄苦。亦不疲厭。然所化眾生。豈不在世間耶。既涉世度生。非經世而何。且為一人而不厭地獄之苦。豈非汲汲耶。若無一類。而不現身。豈有一定之名耶。列子嘗云。西方有大聖人。不言而信。無為而化。是豈有心要為耶。是知三聖。無我之體。利生之用。皆同。但用處大小不同耳。以孔子匡持世道。姑從一身。以及家國。后及天下。故化止於中國。且要人人皆做堯舜。以所祖者堯舜也。老子因見當時人心澆薄。故思復太古。以所祖者軒黃也。故件件說話。不同尋常。因見得道大難容。故遠去流沙。
若佛則教被三千世界。至廣至大。無所揀擇矣。若子思所贊聖人。乃曰。凡有血氣者。莫不尊親。是知孔子體用未嘗不大。但局於時勢耳。正是隨機之法。故切近人情。此體用之辯也。惜乎後世學者。各束于教。習儒者拘。習老者狂。學佛者隘。此學者之弊。皆執我之害也。果能力破我執。則剖破藩籬。即大家矣。
發明歸趣
愚嘗竊謂孔聖若不知老子。決不快活。若不知佛。決不奈煩。老子若不知孔。決不口口說無為而治。若不知佛。決不能以慈悲為寶。佛若不經世。決不在世間教化眾生。愚意孔老。即佛之化身也。後世學佛之徒。若不知老。則直管往虛空里看將去。目前法法。都是障礙。事事不得解脫。若不知孔子。單單將佛法去涉世。決不知世道人情。逢人便說玄妙。如賣死貓頭。一毫沒用處。故祖師亦云。說法不投機。終是閑言語。所以華嚴經云。或邊地語說四諦。此佛說法。未嘗單夸玄妙也。然隨俗以度生。豈非孔子經世之心乎。又經云。五地聖人。涉世度生。世間一切經書技藝。醫方雜論。圖書印璽。種種諸法。靡不該練。方能隨機。故曰。世諦語言資生之業。皆順正法。故儒以仁為本。釋以戒為本。若曰。孝弟為仁之本。與佛孝名為戒。其實一也。以此觀之。佛豈絕無經世之法乎。由孔子
【現代漢語翻譯】 現代漢語譯本： 如果佛陀的教義能夠普及到三千世界（指一個廣大的宇宙），那是極其廣大而沒有分別的。如果子思所讚揚的聖人，說『凡是有血氣的人，沒有不尊敬愛戴父母的』，由此可知孔子的本體和作用未嘗不大，只是侷限於當時的形勢罷了。這正是隨機應變的法則，所以非常貼近人情。這就是本體和作用的辨析。可惜後世的學者，各自被自己的學說所束縛。學習儒家的人拘泥，學習道家的人狂放，學習佛家的人狹隘。這都是學習者的弊病，都是執著于『我』的危害。如果能夠打破『我執』，那麼就能打破藩籬，成為大家了。
發明歸趣
我曾經私下認為，孔聖人如果不知道老子，一定不會快樂；如果不知道佛陀，一定不會覺得安寧。老子如果不知道孔子，決不會口口聲聲地說無為而治；如果不知道佛陀，決不能以慈悲為寶。佛陀如果不經歷世事，決不會在世間教化眾生。我認為孔子和老子，就是佛陀的化身。後世學習佛法的人，如果不知道老子，就會直接往虛空里看去，覺得眼前的種種事物，都是障礙，事事都不能解脫。如果不知道孔子，只是單單用佛法去涉世，決不知道世道人情，逢人便說玄妙的道理，就像賣死貓頭一樣，一點用處也沒有。所以祖師也說：『說法不投機，終是閑言語。』所以《華嚴經》說：『或者用邊地語言說四諦（苦、集、滅、道，佛教的基本教義）。』佛陀說法，從來不是單單誇耀玄妙。然而隨順世俗來度化眾生，這難道不是孔子經世濟民的心嗎？《華嚴經》又說：『五地菩薩（指修行到第五個階段的菩薩），涉世度化眾生，世間一切經書技藝，醫方雜論，圖書印璽，種種諸法，沒有不精通的，才能隨機應變。』所以說：『世俗的語言和維持生活的行業，都順應正法。』所以儒家以仁為根本，佛家以戒為根本。如果說『孝悌是仁的根本』，與佛陀所說的『孝順父母名為戒』，其實是一樣的。由此看來，佛陀難道沒有經世濟民的方法嗎？這是從孔子的角度來看的。
【English Translation】 English version: If the Buddha's teachings could spread throughout the Three Thousand Worlds (a vast cosmos), it would be extremely broad and without discrimination. If the sage praised by Zisi said, 'Among all beings with blood and breath, there is none who does not respect and love their parents,' then it can be known that Confucius's substance and function were never insignificant, but were limited by the circumstances of the time. This is precisely the method of adapting to circumstances, so it is very close to human feelings. This is the distinction between substance and function. It is a pity that later generations of scholars are each bound by their own doctrines. Those who study Confucianism are rigid, those who study Taoism are unrestrained, and those who study Buddhism are narrow-minded. These are all the shortcomings of scholars, and all the harms of clinging to 'self'. If one can break through the attachment to 'self', then one can break through the barriers and become a master.
Elucidating the Ultimate Goal
I have often privately thought that if Confucius did not know Laozi, he would certainly not be happy; if he did not know the Buddha, he would certainly not feel at peace. If Laozi did not know Confucius, he would certainly not constantly talk about governing by non-action; if he did not know the Buddha, he would not be able to cherish compassion as a treasure. If the Buddha did not experience worldly affairs, he would certainly not teach and transform sentient beings in the world. I believe that Confucius and Laozi are the incarnations of the Buddha. If later generations of Buddhist practitioners do not know Laozi, they will look directly into emptiness, and feel that all things before them are obstacles, and nothing can be liberated. If they do not know Confucius, and only use Buddhism to deal with the world, they will certainly not know the ways of the world and human feelings, and will speak of profound principles to everyone they meet, like selling a dead cat's head, which is of no use at all. Therefore, the patriarch also said: 'Preaching that does not suit the occasion is ultimately idle talk.' Therefore, the Avatamsaka Sutra says: 'Or use the language of the borderlands to speak of the Four Noble Truths (suffering, accumulation, cessation, and the path, the basic teachings of Buddhism).' The Buddha's teachings never simply boast of profundity. However, following customs to liberate beings, is this not the heart of Confucius to manage the world and benefit the people? The Sutra also says: 'Bodhisattvas of the Fifth Ground (referring to Bodhisattvas who have reached the fifth stage of practice), engage in worldly affairs to liberate beings, and are proficient in all worldly scriptures, skills, medical prescriptions, miscellaneous theories, books, seals, and all kinds of dharmas, in order to adapt to circumstances.' Therefore, it is said: 'Secular language and livelihood industries all accord with the Dharma.' Therefore, Confucianism takes benevolence as its foundation, and Buddhism takes precepts as its foundation. If it is said that 'filial piety and brotherly love are the foundation of benevolence,' it is actually the same as what the Buddha said, 'filial piety towards parents is called precepts.' From this perspective, does the Buddha have no method of managing the world and benefiting the people? This is from Confucius's perspective.
攘夷狄。故教獨行於中國。佛隨邊地語說四諦。故夷狄皆從其化。此所以用有大小不同耳。是知三教聖人。所同者。心。所異者跡也。以跡求心。則如蠡測海。以心融跡。則似芥含空。心跡相忘。則萬派朝宗。百川一味。
憨山緒言
有物者。不可以語道。夫萬物紛紜。非有也。有之者。人也。人不有。則萬物何有。凡有物者。必殉物。殉物者。幾亡人。人亡矣。孰與道哉。物與人也。甚矣夫。
忘物者。不足以致道。夫不有物者。達物虛。物虛則不假忘。而忘矣。而云我忘物已。我忘物已。有所可忘。非真忘。故云不足以致道。
淪虛者。未足以盡道。夫心不虛者。因物有。物虛而心自虛矣。心虛物虛。則心無而有。物虛心虛。則物有而無。如斯則又何滯哉。而必以虛為虛。取虛為極。是淪虛也。何盡道。
忘與不忘俱忘。忘忘矣。而必拘俱。忘忘矣。而不拘俱難。噫。至矣哉。安得無忘。而無不忘。無俱而無不俱者。而與之言忘俱耶。
今夫致道者。在塵必曰動易體。出塵必曰靜易造。以動易者。如實石火。以靜易者。如可急流。石火似有。急流似停。易此者。是不達動靜之原。生滅之本也。
被物動者。我之招也。不有我。孰能動哉。觀夫長風鼓于天地。木折。而
【現代漢語翻譯】 現代漢語譯本
排斥異族。所以儒家的教義只在中國盛行。佛陀隨著邊遠地區的語言宣說四諦（苦、集、滅、道）。所以異族都遵從佛陀的教化。這就是儒佛兩家所用的方法有大小不同的原因。由此可知儒釋道三教的聖人，相同的是他們的心，不同的是他們所留下的事蹟。如果執著於事跡去探求他們的心，就像用瓢去測量大海；如果用心去融合他們的事蹟，就像芥子中能容納整個天空。心與事蹟都忘記了，那麼就像萬千條河流都朝著同一個方向奔流，百川之水匯合后都是一樣的味道。 憨山德清緒言 執著于外物的人，不可以和他談論道。萬物紛繁複雜，並非真實存在，是人賦予了它們存在。人如果不執著于外物，那麼萬物又有什麼存在呢？凡是執著于外物的人，必定會為外物所累。為外物所累的人，幾乎喪失了自我。人如果喪失了自我，又怎麼能與道相合呢？外物與人之間的關係，實在是太重要了。 忘記外物的人，不足以達到道。不執著于外物的人，通達萬物的虛幻不實。萬物虛幻不實，自然不需要刻意去忘記，就已經忘記了。如果說『我已經忘記外物了』，『我已經忘記外物了』，說明還有所能忘記的東西，這不是真正的忘記。所以說不足以達到道。 沉溺於空虛的人，還不足以窮盡道。心不空虛的人，是因為執著于外物。外物虛幻不實，心自然也就空虛了。心空虛，外物也空虛，那麼心就無中生有，外物空虛，心也空虛，那麼外物就從中消失。如果能這樣，又有什麼可以滯留的呢？如果一定要以空虛為空虛，把空虛作為最終的目標，這就是沉溺於空虛，怎麼能窮盡道呢？ 忘記與不忘記都忘記，連忘記本身也忘記了。一定要執著于全部忘記，忘記全部忘記了，而不執著于全部，這是很難做到的。唉！太精妙了！怎麼才能做到無所忘記，又無所不忘記，無所執著，又無所不執著呢？才能和他談論忘記全部呢？ 現在那些追求道的人，在世俗中必定說動容易改變本體，脫離世俗必定說靜容易創造。認為動容易改變本體的，就像敲擊石頭產生火花；認為靜容易創造的，就像堵住湍急的河流。石頭的火花看似存在，湍急的河流看似靜止。認為改變這些很容易的人，是不明白動與靜的根源，生與滅的本質。 被外物所動搖，是我自己招來的。如果不執著于自我，誰能動搖我呢？看那狂風吹動天地，樹木折斷，而
【English Translation】 English version
Rejecting the foreign tribes. Therefore, the teaching of Confucianism prevails only in China. Buddha preached the Four Noble Truths (suffering, accumulation, cessation, path) according to the languages of the border regions. Therefore, the foreign tribes all followed his teachings. This is why the methods used by Confucianism and Buddhism differ in scale. From this, we can know that the sages of the three teachings of Confucianism, Buddhism, and Taoism share the same heart, but differ in the traces they leave behind. If one clings to the traces to seek their heart, it is like measuring the sea with a gourd; if one uses the heart to integrate their traces, it is like containing the entire sky in a mustard seed. When both heart and traces are forgotten, it is like ten thousand streams flowing towards the same source, and all rivers tasting the same after merging. Preface by Hanshan Deqing One who clings to external objects cannot be spoken to about the Dao. The myriad things are complex and not truly existent; it is people who give them existence. If people do not cling to external objects, then what existence do the myriad things have? All those who cling to external objects will surely be burdened by them. Those who are burdened by external objects almost lose themselves. If a person loses himself, how can he be in harmony with the Dao? The relationship between external objects and people is extremely important. One who forgets external objects is not sufficient to attain the Dao. One who does not cling to external objects understands the illusory nature of all things. When all things are illusory, there is no need to deliberately forget them; they are already forgotten. If one says, 'I have forgotten external objects,' 'I have forgotten external objects,' it means there are still things that can be forgotten, which is not true forgetting. Therefore, it is said that it is not sufficient to attain the Dao. One who is immersed in emptiness is not sufficient to exhaust the Dao. One whose heart is not empty is because he clings to external objects. When external objects are illusory, the heart naturally becomes empty. When the heart is empty and external objects are also empty, then the heart creates something from nothing, and when external objects are empty and the heart is also empty, then external objects disappear from within. If one can be like this, what can still be retained? If one must take emptiness as emptiness and regard emptiness as the ultimate goal, this is being immersed in emptiness. How can one exhaust the Dao? Forget forgetting and not forgetting; even forget forgetting itself. One must cling to forgetting everything; forgetting everything and not clinging to everything is difficult to achieve. Alas! It is too subtle! How can one achieve not forgetting anything and also not forgetting everything, not clinging to anything and also not clinging to everything? Only then can one talk to him about forgetting everything? Now, those who pursue the Dao, in the mundane world, must say that movement easily changes the essence, and leaving the mundane world must say that stillness easily creates. Those who think that movement easily changes the essence are like striking a stone to create sparks; those who think that stillness easily creates are like blocking a rushing river. The sparks of a stone seem to exist, and the rushing river seems to be still. Those who think it is easy to change these do not understand the origin of movement and stillness, and the essence of birth and death. Being moved by external objects is what I myself have invited. If I do not cling to myself, who can move me? Look at the strong wind blowing across the heavens and earth, breaking trees, and
竅號。于太虛何有焉。故至人無我。虛之至也。以其虛。故不動。
心體原真。習染成妄。故造道之要。但治習。治習之要。純以智。嘗試觀夫融冰者焉。火勝則冰易消。智深則習易盡。
我信人不信。非人不信。信不及也。人信我不信。非我不信。不足信也。故我信信心。人信信言。言果會心。則無不信矣。
銖兩移千鈞之至重。一私奪本有之大公。私也者。圓明之眚。生死之蒂也。是以得不在小。失不在大。聖人戒慎恐懼。不睹不聞之地。
勞于利。勞于名。勞于功。勞于道。其勞雖同。所以勞。則異也。是以有利不有名。有名不有功。有功不有道。有道者。道成無不備。
陸魚不忘濡沫。籠鳥不忘理翰。以其失常思返也。人而失常。不思返。是不如魚鳥也。悲夫。
趣利者急。趣道者緩。利有情。道無味。味無味者。緩斯急也。無味。人孰味之。味之者。謂之真人。
心本澄淵。由吸前境。渾濁其性。起諸昏擾。悶亂生惱。推原其根。其過在著。
一翳在眼。空華亂起。纖塵著體。雜念紛飛。了翳無華。銷塵絕念。
至細者大。至微者著。細易輕。微易忽。眾人不識。聖人兢兢。由乎兢兢。故道大功著。萬世無過。
物無可欲。人慾之。故可欲
【現代漢語翻譯】 現代漢語譯本： 竅穴和虛空有什麼關係呢？所以達到極高境界的人是無我的，這是虛空的極致。因為虛空，所以不會動搖。 心體的本源是真實的，因為後天的習氣和污染才變得虛妄。所以，修道的關鍵在於去除習氣。去除習氣的關鍵在於運用智慧。試著觀察融化冰塊的過程，火焰旺盛，冰就容易融化；智慧深刻，習氣就容易消除。 我信，別人不信，不是別人不值得相信，而是我的信任還不夠。別人信，我不信，不是我不相信，而是（別人說的）不足以令人相信。所以我相信信心本身，別人相信（有道理的）言語。如果言語的結果與內心相符，那就沒有不相信的了。 極小的重量也能移動千鈞的重物，一絲私心也能奪走原本具有的大公無私。私心啊，是圓滿光明的瑕疵，是生死輪迴的根源。因此，得失不在於大小。聖人戒慎恐懼，在看不見聽不見的地方也保持警惕。 為利益而勞累，為名聲而勞累，為功業而勞累，為道義而勞累，這些勞累雖然相同，但勞累的原因卻不同。因此，有利益的不一定有名聲，有名聲的不一定有功業，有功業的不一定有道義。有道義的人，道成之後，一切都會具備。 擱淺在陸地上的魚不會忘記在水中互相以沫濡濕，關在籠子里的鳥不會忘記梳理羽毛，因為它們失去了常態，所以想著返回。人如果失去了常態，卻不想著返回，那就不如魚鳥了。可悲啊！ 追求利益的人急切，追求道義的人緩慢。利益有情慾，道義無滋味。這無滋味，正是緩慢中的急切。沒有滋味，誰會去品味呢？品味它的人，就叫做真人。 心本來是清澈深遠的，因為吸入了外在的境界，才變得渾濁，擾亂了本性，產生了各種昏沉和煩惱。推究它的根源，過錯在於執著。 一隻眼睛裡有了翳障，就會虛妄地看到空中出現各種幻象；身上沾染了細微的塵土，就會產生各種雜念。去除翳障，就不會有幻象；消除塵土，就會斷絕雜念。 最細微的東西也可能變得巨大，最隱蔽的東西也可能變得顯著。細微的東西容易被輕視，隱蔽的東西容易被忽略。普通人不能認識到這一點，聖人卻兢兢業業。正因為兢兢業業，所以道義才能弘大，功業才能顯著，萬世沒有過錯。 事物本身沒有可欲之處，是人想要得到它，所以才變得可欲。
【English Translation】 English version: What relevance do bodily apertures have to the Great Void? Therefore, the perfected person is without self; this is the ultimate of emptiness. Because of this emptiness, they are unmoved. The essence of the mind is originally true, but habitual tendencies and defilements create illusion. Therefore, the key to cultivating the Dao lies in rectifying these habits. The key to rectifying habits lies purely in wisdom. Try observing the melting of ice: if the fire is strong, the ice melts easily; if wisdom is profound, habits are easily exhausted. 'I believe, but others do not believe' is not because others are not believable, but because my belief is insufficient. 'Others believe, but I do not believe' is not because I do not believe, but because it is not worthy of belief. Therefore, I believe in belief itself; others believe in credible words. If the result of the words aligns with the heart, then there will be no disbelief. The smallest weight can move a great weight of a thousand jun (鈞, ancient unit of weight), and a single selfish thought can rob one of the inherent great impartiality. Selfishness is a flaw in perfect brightness, the root of birth and death. Therefore, gain is not in the small, and loss is not in the large. The sage is cautious and fearful, even in places unseen and unheard. To labor for profit, to labor for fame, to labor for merit, to labor for the Dao – though the labor is the same, the reason for the labor is different. Therefore, having profit does not necessarily mean having fame, having fame does not necessarily mean having merit, and having merit does not necessarily mean having the Dao. One who has the Dao, once the Dao is accomplished, possesses everything. A fish stranded on land does not forget to moisten itself with foam, and a caged bird does not forget to preen its feathers, because they remember to return to their natural state. If a person loses their natural state and does not think of returning, they are not as good as fish or birds. How sad! Those who pursue profit are eager, while those who pursue the Dao are slow. Profit has desire, while the Dao has no taste. This 'no taste' is the eagerness within slowness. Without taste, who would savor it? The one who savors it is called a True Person. The mind is originally clear and deep, but by absorbing external environments, it becomes turbid, disturbing its nature and giving rise to various confusions and afflictions. Tracing its root, the fault lies in attachment. A single cataract in the eye causes empty flowers to arise in confusion; a speck of dust adhering to the body causes miscellaneous thoughts to fly about. When the cataract is cleared, there are no more flowers; when the dust is removed, thoughts cease. The most subtle can become great, and the most hidden can become manifest. The subtle is easily slighted, and the hidden is easily overlooked. Ordinary people do not recognize this, but sages are cautious and diligent. It is because of this diligence that the Dao becomes great and merit becomes manifest, without fault for ten thousand generations. Things themselves have nothing desirable; it is people who desire them, and therefore they become desirable.
。欲生於愛。愛必取。取必入。入則沒。沒則己小而物大。生輕而物重。人亡而物存。古之善生者。不事物。故無慾。雖萬狀陳前。猶西子售色于麋鹿也。
吾觀夫狎虎狼者。雖狎而常畏。恐其食己也。故常畏。色慾之於人。何啻虎狼哉。人狎而且玩。食盡而心甘。恬不知畏。過矣乎。虎狼食身。色慾食性。
色慾之於人。無敵也。故曰。賴有一矣。若使二同。普天之人。無能為道者。吾意善敵欲者。最以智。助智以厭。厭則懼。懼則遠。遠則淡。淡則忘。忘之者。望形若偶人。視味如嚼蠟。何欲哉。
難而易。易而難。眾人畏難而忽易。聖人畏易而敬難。是以道無不大。德無不弘。功無不成。名無不立。
世之皆以功名為不朽。謂可以心致。故勞心。謂可以形致。故勞形。且夫盡勞。而未必樹。樹而未必固。吁。去聖人孰能固哉。不固則朽。何固哉。吾謂不朽者。異夫是。知吾之不朽不朽矣。
榮名者跂名。榮位者跂位。既跂矣。辱何加焉。故曰。跂者不立。不立者無本。無本而名位之兢兢乎得失也。何榮哉。
富不大。以其蓄。有蓄則有亡。故不大。貴不至。以其高。有高則有下。故不至。是知達人無蓄。故富莫大焉。無高。故貴莫至焉。
藏跡者非隱。跡隱而心未
【現代漢語翻譯】 現代漢語譯本：慾望產生於愛。愛必然導致佔取。佔取必然導致沉溺。沉溺則自我渺小而外物龐大，生命輕賤而外物貴重，人死亡而外物長存。古代善於養生的人，不被外物所役使，所以沒有慾望。即使萬千景象陳列在眼前，也如同西施向麋鹿兜售美色一般毫無意義。
我觀察那些馴養虎狼的人，即使馴服了也常常畏懼，害怕它們吃掉自己。所以常常畏懼。慾望對於人來說，難道不比虎狼更可怕嗎？人們親近而且玩弄慾望，被它吞噬殆盡還心甘情願，恬不知恥地不知畏懼，這太過分了！虎狼吃掉的是身體，慾望吞噬的是本性。
慾望對於人來說，沒有敵手。所以說：『依賴於唯一的一點（理性）。』如果使慾望與理性二者相同，那麼普天下的人，就沒有能得道的人了。我認為善於抵禦慾望的人，最重要的是用智慧。用智慧來輔助理性以厭惡慾望。厭惡則會產生恐懼。恐懼則會遠離慾望。遠離則會變得淡泊。淡泊則會忘記慾望。忘記慾望的人，看自己的形體就像木偶人，品嚐美味如同嚼蠟一般。哪裡還會有慾望呢？
難的事情反而容易，容易的事情反而困難。眾人畏懼困難而忽略容易，聖人畏懼容易而敬重困難。因此道沒有不大的，德沒有不弘揚的，功沒有不成就的，名沒有不樹立的。
世人都認為功名是不朽的，認為可以通過用心來獲得，所以勞神；認為可以通過形體來獲得，所以勞形。況且即使竭盡勞力，也未必能建立功名；即使建立了，也未必能穩固。唉！除去聖人誰能使之穩固呢？不穩固就會朽壞，憑什麼穩固呢？我認為不朽的東西，與這些不同。知道我的不朽，才是真正的不朽。
以榮名為榮的人踮起腳去追求名聲，以榮位為榮的人踮起腳去追求地位。既然踮起腳了，屈辱還會加到哪裡呢？所以說：『踮起腳的人站立不穩。』站立不穩的人沒有根基。沒有根基卻對名位的得失斤斤計較，有什麼光榮可言呢？
財富不能算大，因為它會積蓄。有了積蓄就會有失去，所以不能算大。尊貴不能算達到頂峰，因為它有高低之分。有了高就會有低，所以不能算達到頂峰。由此可知通達的人沒有積蓄，所以財富沒有比他更大的。沒有高低之分，所以尊貴沒有比他更至上的。
隱藏軌跡的人不是真正的隱士，軌跡隱藏了而心卻未隱藏。
【English Translation】 English version: Desire arises from love. Love inevitably leads to taking. Taking inevitably leads to immersion. Immersion results in the self becoming small while external things become large, life becoming cheap while external things become precious, and people dying while external things endure. Those in ancient times who were good at nurturing life were not enslaved by external things, so they had no desires. Even if myriad forms were presented before them, it would be like Xi Shi (a famous beauty) trying to sell her beauty to deer – meaningless.
I observe those who tame tigers and wolves; even when they are tame, they are constantly afraid, fearing that they will be eaten. Therefore, they are constantly afraid. Is desire towards people not more terrible than tigers and wolves? People are intimate with and play with desire, being devoured completely and yet willingly, shamelessly unaware of fear. This is too much! Tigers and wolves devour the body; desire devours the nature.
Desire has no enemy for people. Therefore, it is said: 'Rely on the one (reason).' If desire and reason were the same, then no one in the world would be able to attain the Dao (the Way). I believe that those who are good at resisting desire, the most important thing is to use wisdom. Use wisdom to assist reason in detesting desire. Detestation will produce fear. Fear will lead to distancing oneself from desire. Distancing oneself will lead to indifference. Indifference will lead to forgetting desire. Those who forget desire see their own form as a puppet, and taste flavors as if chewing wax. Where would desire be then?
Difficult things are actually easy, and easy things are actually difficult. Common people fear the difficult and neglect the easy, while sages fear the easy and respect the difficult. Therefore, the Dao has nothing that is not great, virtue has nothing that is not promoted, achievement has nothing that is not accomplished, and fame has nothing that is not established.
The world all regards fame and achievement as immortal, believing that they can be attained through mental effort, so they labor their minds; believing that they can be attained through physical effort, so they labor their bodies. Moreover, even if they exhaust their efforts, they may not be able to establish fame and achievement; even if they establish them, they may not be able to secure them. Alas! Who can secure them except for sages? If they are not secure, they will decay. How can they be secured? I believe that immortality is different from these things. Knowing my immortality is true immortality.
Those who glorify fame stand on tiptoe to pursue fame, and those who glorify position stand on tiptoe to pursue position. Since they are standing on tiptoe, where can humiliation be added? Therefore, it is said: 'Those who stand on tiptoe cannot stand firmly.' Those who cannot stand firmly have no foundation. Having no foundation, yet being so concerned about the gains and losses of fame and position, what glory is there?
Wealth is not great because it is accumulated. Having accumulation means having loss, so it is not great. Nobility does not reach the peak because it has high and low. Having high means having low, so it does not reach the peak. Therefore, it is known that enlightened people have no accumulation, so their wealth is unsurpassed. They have no high and low, so their nobility is unsurpassed.
Those who hide their tracks are not truly hidden; the tracks are hidden, but the mind is not hidden.
必忘。馮名者非顯。名顯而道未必著。故隱非正。顯非大。吾所謂隱顯者。異乎是。吾所謂隱顯者。隱於體而顯于用也。體隱則廓爾太清。萬境斯寂。用顯則森然頓現。一道齊觀。如斯則逆順隨宜。窮通一致矣。噫。處此者。博大真人哉。
君父之命不可逃。況大命乎。嘗試觀夫負小技。而不達大命者。居常為失意。當分為棄時。故踔踶之心。憤激託言。而要乎世。噫。過矣。夫達士觀之。猶人酣酒夜行。而射顙于柱。抱布鼓而號救于天也。雖然。布鼓存焉。知命者不取。
以機為密。非密矣。以道為密。密也。夫吾嘗觀夫弄弩者。岌岌然百發而數獲。此善者也。而況不善者乎。善為道者。能宥物。不發而物無所逃。故密莫大焉。勁莫至焉。
天地循環。千變萬化。死生有常。人莫之測。不測其常。狥物而忘。聖人返物。故乃昌。
人棄我取。故人之所有。我不有。我之所有。人不有。人非不有。以其不知有。故不有。設知有。我何異哉。
塵垢污指。必濯而後快。貪嗔害德。而不知祛。是視德不若一指也。指污有生。德害失性。
負重者累。多知者勞。累久則形傷。勞極則心殆。殆已。所以殆者。事外也。是以重生者。事內不事外。循己不循人。志存不志亡。
變通。
【現代漢語翻譯】 現代漢語譯本：
必忘（bi wang）：那些憑藉名聲的人並非真正顯赫。名聲顯赫，道未必彰顯。所以，隱匿並非正道，顯揚也非偉大。我所說的隱和顯，與世俗不同。我所說的隱和顯，是本體隱匿而作用顯現。本體隱匿，則空曠虛寂，萬境寂靜；作用顯現，則萬物森然呈現，以道的角度齊一觀看。如此，則逆境順境都能隨宜而處，困境通達都能保持一致。唉！能做到這樣的人，真是博大真人啊！ 君父的命令不可逃避，何況是天命呢？試看那些掌握小技卻不通達天命的人，平時總是失意，遇到變故就被時代拋棄。所以，他們心懷不滿，憤激而言，以求聞達於世。唉！這是錯誤的。通達的人看來，這就像醉漢夜行，頭撞柱子；又像抱著布做的鼓，向天呼救一樣。雖然，布鼓還在那裡，但明智的人不會去取用。 把權謀機巧當作秘密，那就不是真正的秘密了。以道為秘密，才是真正的秘密。我曾經觀察過那些玩弩的人，小心翼翼，百發而中少數幾個目標，這算是善於射箭的人了。更何況那些不善於射箭的人呢？善於運用道的人，能夠包容萬物，不輕易發動，而萬物也無處可逃。所以，沒有比道更隱秘的了，沒有比道更有力量的了。 天地循環往復，千變萬化，生死有其規律，人無法預測。不能認識其規律，就追逐外物而忘記了本性。聖人使外物迴歸本性，所以能夠昌盛。 別人拋棄的我拿來，所以別人擁有的，我不擁有；我擁有的，別人不擁有。別人並非不能擁有，而是因為他們不知道擁有。如果他們知道擁有，那我與他們又有什麼區別呢？ 手指沾染了塵垢，必定要清洗乾淨才覺得舒暢。貪婪和嗔恨損害了德行，卻不知道去除，這是把德行看得不如一根手指了。手指沾染污垢只是有礙觀瞻，而德行受損則會喪失本性。 揹負重物的人會感到勞累，思慮過多的人會感到疲憊。勞累久了身體會受傷，疲憊到了極點精神會崩潰。精神崩潰的原因，在於關注身外之事。所以，珍視生命的人，關注內在而不關注外在，遵循自己而不遵循別人，立志于內在而不立志于外在。 變通。
【English Translation】 English version:
'Bi Wang' (Those who are forgotten): Those who are famous are not truly eminent. If fame is prominent, the Dao (The Way) may not be revealed. Therefore, concealment is not righteousness, and display is not greatness. What I call concealment and display is different from that. What I call concealment and display is that the substance is concealed while the function is revealed. If the substance is concealed, then it is vast and empty, and all realms are silent. If the function is revealed, then all things appear distinctly, and all are viewed equally from the perspective of the Dao. In this way, adversity and prosperity can be adapted to accordingly, and poverty and success can be consistent. Alas! Those who dwell in this state are truly broad and great people! The command of the ruler and father cannot be escaped, let alone the great mandate (destiny). Try to observe those who possess small skills but do not understand the great mandate. They are often frustrated in ordinary times and abandoned by the times when things change. Therefore, they harbor discontent, express their anger, and seek fame in the world. Alas! This is wrong. In the eyes of those who are enlightened, it is like a drunkard walking at night and hitting his forehead on a pillar, or like holding a cloth drum and crying for help to the heavens. Although the cloth drum is still there, those who know destiny will not take it. To regard scheming as secrecy is not true secrecy. To regard the Dao as secrecy is true secrecy. I have observed those who play with crossbows, cautiously firing a hundred arrows and hitting only a few targets. These are considered skilled. What about those who are not skilled? Those who are skilled in the Dao can accommodate all things. Without firing, nothing can escape. Therefore, there is no greater secrecy than the Dao, and no greater strength than the Dao. Heaven and earth cycle, with thousands of changes and transformations. Birth and death have their constant laws, which people cannot predict. If one cannot understand these constant laws, one pursues external things and forgets one's nature. Sages return things to their nature, and therefore they prosper. Others discard what I take, so what others have, I do not have. What I have, others do not have. It is not that others cannot have it, but because they do not know how to have it. If they knew how to have it, what difference would there be between me and them? If dirt stains a finger, one must wash it to feel comfortable. Greed and anger harm virtue, but one does not know to remove them. This is to value virtue less than a finger. A stained finger is merely unsightly, but damaged virtue leads to the loss of one's nature. Those who carry heavy burdens become tired, and those who know too much become weary. Prolonged fatigue injures the body, and extreme weariness collapses the mind. The reason for this collapse is focusing on external matters. Therefore, those who cherish life focus on the internal and not the external, follow themselves and not others, and set their sights on the internal and not the external. Adaptation.
難言也。人莫不以趣利避害為然。而吾實不然。亦有夫利害置前。而不可卻者。變也。何通耶。眾人隨之。君子審之。聖人適之。適之則不有。以其不自有。故不有。
人謂之盜物者為盜。非盜也。吾謂之盜心者為盜。確已夫。夫盜。盜物未必盡。有御必不入。設入必獲。獲則死無容。既死矣。奚盜哉。夫盜。盜心必盡失。御急而愈入。設獲且生。而多又縱之。尤有誨之者。慎之哉。
道盛柔。德盛謙。物盛折。是以柔愈強。謙愈光。折愈亡。古之不事物者。故乃長。
密於事者心疏。密於心者事達。故事愈密。心愈疏。心愈密。事愈達。心不洗者。無由密。是以聖人。貴洗心。退藏於密。
一刺在膚。側掉而不安。眾刺在心。何可安耶。刺膚膚潰。刺心心亡。
大威可畏。觀夫天地肅殺者。大威也。萬物雖眾。靡靡然孰能當之。故夫人有威者。承天也。天威至公。人威效公。天威愛物。人威主生。
化人無功。化己有功。己果化。而人不化自化矣。徴夫觀德人之容。使人之意也消。信夫。
治逆易。治順難。逆有對。順無知。故有知者。遇逆如甘露。畏順如鴆毒。慎之至也。以其慎。故守不失。慎也者。成德之人歟。
心體本明。情塵日厚。塵厚而心日昏矣。是
【現代漢語翻譯】 現代漢語譯本： 難以言說啊。人們都認為趨利避害是理所當然的。但我卻不這樣認為。也有利害擺在眼前，卻不能迴避的情況，這就是變化。如何理解呢？眾人跟隨潮流，君子仔細審察，聖人順應時勢。順應時勢就不會執著于擁有。正因為不執著于擁有，所以才能真正地不被擁有所束縛。
人們認為偷東西的人是盜賊，這並不全面。我認為盜取人心的人才是真正的盜賊，這才是確切的。盜取財物未必能全部盜走，有防備就無法進入，即使進入也必定被抓獲。被抓獲就會被處死，既然已經死了，還談什麼盜竊呢？盜取人心必定會使人完全喪失本性。防備越嚴密，反而越容易侵入。即使被發現，往往還能活下來，甚至會被縱容，更有甚者還會教唆他。要謹慎啊！
道的極致是柔和，德的極致是謙遜，事物的極致是折損。所以柔和反而更加堅強，謙遜反而更加光明，折損反而更加容易滅亡。古代那些不追求事物極致的人，反而能夠長久。
專注於事務的人心思反而疏忽，專注于內心的人事務反而通達。所以事務越是追求周密，心思反而越是疏忽；內心越是專注，事務反而越是通達。內心不洗滌的人，沒有辦法達到專注。因此聖人重視洗滌內心，退守于隱秘之處。
一根刺紮在面板上，都會讓人不安地擺動身體。無數根刺紮在心裡，怎麼可能安寧呢？刺紮在面板上，面板會潰爛；刺紮在心裡，心就會死亡。
巨大的威嚴令人敬畏。看看天地間肅殺的景象，這就是巨大的威嚴。萬物雖然眾多，但都順從地屈服，誰能抵擋它呢？所以人有威嚴，是秉承了天道。天道的威嚴至公無私，人的威嚴應該傚法天道的公正。天道的威嚴愛護萬物，人的威嚴應該以保全生命為主。
教化別人沒有功勞，教化自己才有功勞。自己如果被教化，那麼別人即使不被教化也會自然而然地被感化。看看有德之人的容貌，就能使人的邪念消除，真是這樣啊。
治理叛逆容易，治理順從困難。叛逆有對抗，順從卻讓人不知不覺。所以有智慧的人，遇到叛逆就像遇到甘露一樣，畏懼順從就像畏懼毒藥一樣。謹慎到了極點啊！正因為謹慎，所以才能守住而不失去。謹慎，是成就德行的人啊。
心體本來是光明的，情慾的塵埃卻日益增厚。塵埃增厚，心就日益昏暗了。這就是
【English Translation】 English version: It is difficult to express. People invariably consider pursuing benefit and avoiding harm as natural. But I do not think so. There are also cases where benefit and harm are placed before us, yet we cannot avoid them. This is change. How to understand it? The masses follow the trend, the wise examine it carefully, and the sages adapt to the times. Adapting to the times means not being attached to possession. Because one is not attached to possession, one is truly not bound by it.
People call those who steal things thieves, but this is not comprehensive. I call those who steal hearts the true thieves, and this is accurate. Stealing material possessions may not be completely successful; with defenses, one cannot enter. Even if one enters, one will surely be caught. If caught, one will be executed. Since one is already dead, what is there to steal? Stealing hearts inevitably leads to complete loss of one's original nature. The tighter the defense, the easier it is to penetrate. Even if discovered, one often survives and may even be indulged, and some may even instigate it. Be cautious!
The ultimate of Dao (道, the Way) is gentleness, the ultimate of De (德, virtue) is humility, and the ultimate of things is decay. Therefore, gentleness becomes stronger, humility becomes brighter, and decay leads to destruction. Those in ancient times who did not pursue the extremes of things were able to endure.
Those who focus on affairs become negligent in their hearts, while those who focus on their hearts become adept at affairs. Therefore, the more meticulously one pursues affairs, the more negligent one becomes in the heart; the more focused one is on the heart, the more adept one becomes at affairs. Those whose hearts are not cleansed have no way to achieve focus. Therefore, sages value cleansing the heart and retreating to a secret place.
A single thorn in the skin causes restless movement. How can one be at peace with countless thorns in the heart? A thorn in the skin causes the skin to fester; a thorn in the heart causes the heart to die.
Great power is awe-inspiring. Look at the desolate and somber scene between heaven and earth; this is great power. Although there are countless things, they all obediently submit; who can resist it? Therefore, those who have power inherit the way of heaven. The power of heaven is perfectly just and impartial, and human power should emulate the justice of heaven. The power of heaven cherishes all things, and human power should prioritize preserving life.
Transforming others has no merit, but transforming oneself has merit. If one transforms oneself, then others, even if not taught, will naturally be influenced. Look at the countenance of a virtuous person; it can eliminate people's evil thoughts. This is true.
Governing rebellion is easy, but governing obedience is difficult. Rebellion has opposition, but obedience is imperceptible. Therefore, wise people treat rebellion like sweet dew and fear obedience like poison. This is the utmost caution! Because of this caution, one can guard and not lose. Caution is the mark of a person who achieves virtue.
The essence of the mind is originally bright, but the dust of emotions thickens daily. As the dust thickens, the mind becomes increasingly dim. This is
以聖人用智不用情。故致道者。以智去情。情忘則智泯矣。忘情者。近道哉。
智鉅事微。善達事者。莫若智。故智之器。挫銳解紛無不利。嘗試觀夫片雪點紅爐。清霜消烈日。以其勝之也。故自勝者。孰能御之。
人以大巧。我用至拙。人巧以失。我拙以得。故善事道者。棄巧取拙。無不獲。
順我者喜。逆我者怒。喜怒迭遷。好惡競作。日益其過。推原其由。本乎不覺。不覺。即忘返也。
恣口體。極耳目。與物钁鑠。人謂之樂。何樂哉。苦莫大焉。隳形骸。泯心智。不與物伍。人謂之苦。何苦哉。樂莫至焉。是以樂苦者苦日深。苦樂者樂日化。故效道之人。去彼取此。
天地不勞而成化。聖人以勞而成功。眾人因勞而遂事。事遂者逸。功成者退。故曰。功成事遂身退。天之道。多財者驕。高位者慢。多功者伐。大志者狂。勝才者傲。厚德者下。實道者隨。
不了假緣。橫生取捨。識風鼓扇。浩蕩不停。如海波澄。因風起浪。風若不起。波浪何生。識若不生。萬緣何有。故致道者。不了即生。了即無生也。善哉。
源不遠。流不長。道不大。功不固。是以聖人德被群生。功流萬世。以其道大也。有大道者。孰能破之。
目容天地。纖塵能失其明。心包太虛。一
【現代漢語翻譯】 現代漢語譯本：聖人運用智慧，而不是感情。所以追求真理的人，用智慧去除感情。感情消失了，智慧也就消泯了。忘卻感情的人，接近真理了啊。
智慧巨大而事情細微，善於通達事理的人，沒有比得上智慧的。所以智慧這種工具，挫敗銳氣、解決紛爭沒有不利的。試著看看一片雪花落在紅熱的爐子上，清霜消融在強烈的陽光下，是因為它們能戰勝對方。所以能戰勝自己的人，誰能駕馭他呢？
別人用精巧的手段，我用最笨拙的方法。別人因為精巧而失敗，我因為笨拙而成功。所以善於遵循真理的人，拋棄精巧而選擇笨拙，沒有不成功的。
順從我的人就高興，違逆我的人就憤怒。高興和憤怒交替變化，喜歡和厭惡競相產生，一天比一天加重自己的過錯。推究它的原因，根本在於沒有覺悟。沒有覺悟，就是忘記了返回正道。
放縱口腹和身體，縱情于耳目的享受，與外物相互爭奪，人們稱之為快樂。有什麼快樂呢？痛苦莫過於此。毀壞形體，泯滅心智，不與外物同流合污，人們稱之為痛苦。有什麼痛苦呢？快樂莫過於此。因此以苦為樂的人，痛苦日益加深；以樂為苦的人，快樂日益轉化。所以傚法真理的人，捨棄前者而選擇後者。
天地不費力氣就能完成化育，聖人通過辛勞而獲得成功，眾人因為辛勞而完成事情。事情完成的人就安逸，功勞成就的人就退隱。所以說：『功成事遂身退，是天之道。』擁有很多財富的人就驕傲，地位高的人就怠慢，功勞大的人就自誇，志向遠大的人就狂妄，才能勝過自己的人就傲慢，品德深厚的人就謙卑，掌握真理的人就隨順自然。
不瞭解虛假的因緣，橫生取捨之心，意識像風一樣鼓動，浩浩蕩蕩沒有停息。如同平靜的海面，因為風而掀起波浪。如果沒有風，哪裡會有波浪產生呢？如果意識不產生，萬物因緣又從何而來呢？所以追求真理的人，不瞭解就是產生，瞭解就是沒有產生啊。太好了！
源頭不深遠，水流就不會長久；道義不宏大，功業就不會穩固。因此聖人的恩德覆蓋眾生，功業流傳萬世，是因為他的道義宏大啊。擁有大道的人，誰能破壞他呢？
眼睛能容納天地，細小的灰塵就能使它失去光明；心能包容太虛，一點點私慾就能使它迷失本性。
【English Translation】 English version: The sage uses wisdom, not emotion. Therefore, those who pursue the Dao (the Way, the Truth) use wisdom to eliminate emotion. When emotion is forgotten, wisdom also fades away. Those who forget emotion are close to the Dao.
Wisdom is vast, while matters are minute. None are better at understanding matters than wisdom. Therefore, the tool of wisdom is unfailingly effective in blunting sharpness and resolving disputes. Try observing a snowflake falling on a red-hot stove, or clear frost dissolving in the intense sun; it is because they overcome their counterparts. Therefore, who can control those who conquer themselves?
Others use cleverness, I use utmost simplicity. Others fail through cleverness, I succeed through simplicity. Therefore, those who are good at following the Dao abandon cleverness and choose simplicity, and they will invariably succeed.
Those who comply with me are pleased, those who oppose me are angered. Pleasure and anger alternate, likes and dislikes arise in competition, increasing one's faults day by day. Tracing back the cause, it originates from a lack of awareness. Lack of awareness is forgetting to return to the right path.
Indulging the mouth and body, indulging in the pleasures of the ears and eyes, contending with external things, people call this happiness. What happiness is there in this? There is no greater suffering. Destroying the body and bones, extinguishing the mind and wisdom, not associating with external things, people call this suffering. What suffering is there in this? There is no greater happiness. Therefore, those who take suffering as pleasure find their suffering deepening day by day; those who take pleasure as suffering find their pleasure transforming day by day. Therefore, those who emulate the Dao abandon the former and choose the latter.
Heaven and Earth accomplish transformation without effort, sages achieve success through labor, and the masses accomplish things through labor. Those who accomplish things find ease, those who achieve merit retire. Therefore, it is said: 'When merit is achieved and things are accomplished, one should retire; this is the way of Heaven.' Those with much wealth become arrogant, those in high positions become negligent, those with great merit boast, those with great ambitions become reckless, those with superior talent become conceited, those with profound virtue are humble, and those who embody the Dao follow nature.
Not understanding false conditions, one arbitrarily creates acceptance and rejection. Consciousness stirs like the wind, vast and unceasing. Like the sea, which is calm but stirred into waves by the wind. If there were no wind, where would the waves come from? If consciousness did not arise, where would the myriad conditions come from? Therefore, for those who pursue the Dao, not understanding is arising, understanding is no arising. How excellent!
If the source is not far-reaching, the stream will not be long; if the Dao is not great, the merit will not be firm. Therefore, the sage's virtue covers all beings, and his merit flows through ten thousand generations, because his Dao is great. Who can destroy one who possesses the Great Dao?
The eyes can contain heaven and earth, yet a tiny speck of dust can obscure their vision; the heart can encompass the great void, yet a single selfish desire can cause it to lose its true nature.
念能塞其廣。是知一念者。生死之根。禍患之本也。故知幾知微。聖人存戒。
自信者。人雖不信。亦信之矣。不自信者。人雖信。亦不信之矣。故自信敦誠。人信易欺。誠者曰精。欺者曰淪。智照識惑。惑起千差。照存獨立。故致道者。以照照惑。貴智不貴識。
觀夫市人莽行。失足於洼。然必惕然揮臂以自誓者。為嫌其污屨也。今夫人者。處下德而晏然。不惕不誓。是自短於市人。而土苴其道德也。悲夫。
人皆知變之為變。而為之變。而不知變有不變者存焉。茍知其不變。則變不能變之矣。茍不知其不變。雖無變何嘗不變哉。請試觀夫聖人。身循萬有。潛歷四生。紜紜並作。而無將無迎者。是處其不變而變之也。何變哉。若夫人者。形若槁木。而心若飏塵。物絕跡而猶呻吟。是無變也。何嘗不變哉。
寢息坐臥。所以逸身也。止絕攀緣。所以逸心也。身逸者志墮。心逸者志精。故養道者。忘形師心道乃貞。
天地大。以能含成其大。江海深。以善納成其深。聖人尊。以納污含垢成其尊。是以聖人。愈容愈大。愈下愈尊。故道通百劫。福隆終古。而莫之爭。
視民為吾民。善善惡惡。或不均。視民為吾心。慈善悲惡。無不真。故曰。天地同根。萬物一體。此之謂同仁。
【現代漢語翻譯】 現代漢語譯本 念頭能堵塞廣闊的智慧。由此可知，一個念頭是生死輪迴的根源，是禍患產生的根本。所以，明智的人懂得防微杜漸，聖人總是謹慎戒備。
自己相信自己，即使別人不相信，也會相信你。自己不相信自己，即使別人相信，也不會相信你。所以，自信且真誠，別人容易欺騙你。真誠叫做『精』，欺騙叫做『淪』。智慧照亮能辨識迷惑，迷惑產生千差萬別。智慧存在則能獨立自主。所以，修道的人，用智慧來照亮迷惑，重視智慧而不重視辨識。
看看那些在市場上行走的人，不小心踩到泥坑裡，一定會驚惕地揮動手臂來表示決心，因為嫌棄弄髒了鞋子。現在有些人，身處道德低下之處卻安然自若，不警惕也不立誓，這是自己比不上普通人，把道德看得像塵土一樣。可悲啊！
人們都知道變化是會變化的，並且追求變化，卻不知道變化之中存在不變的東西。如果知道其中不變的東西，那麼變化就不能改變它了。如果不知道其中不變的東西，即使沒有變化，又何嘗不是在變化呢？請試著觀察聖人，身體遵循萬物的規律，暗中經歷四種生命形態（四生：胎生、卵生、濕生、化生），紛紛擾擾同時發生，卻沒有任何迎拒的念頭，這是因為他處於不變之中而適應變化。有什麼變化呢？如果有些人，形體像枯木一樣，而心卻像飛揚的塵土，與外物斷絕了聯繫卻仍然動盪不安，這是沒有變化，但又何嘗不是在變化呢？
睡覺休息，坐著躺著，是爲了使身體得到安逸。停止斷絕攀緣之心，是爲了使心靈得到安逸。身體安逸則意志消沉，心靈安逸則意志精進。所以修養道的人，忘卻形體，以心為師，道才能純正。
天地之所以廣大，是因為能夠包容萬物而成就其廣大。江海之所以深邃，是因為善於接納百川而成就其深邃。聖人之所以尊貴，是因為能夠容納污穢和包涵恥辱而成就其尊貴。因此，聖人越是寬容就越是偉大，越是謙卑就越是尊貴。所以，道能夠通行千百劫，福運能夠綿延到永久，而沒有人與他爭奪。
把百姓看作是『我的』百姓，對善良的人好，對邪惡的人壞，或許不能做到完全公平。把百姓看作是『我的』心，慈善、悲憫、憎惡，沒有不真實的。所以說，天地與我同根，萬物與我一體，這就叫做同仁。
【English Translation】 English version A single thought can block vast wisdom. From this, it is known that a single thought is the root of birth and death, the source of misfortune. Therefore, the wise understand to prevent problems before they arise, and sages are always cautious and vigilant.
If you believe in yourself, even if others do not believe, they will believe you. If you do not believe in yourself, even if others believe, they will not believe you. Therefore, if you are confident and sincere, others can easily deceive you. Sincerity is called 'essence,' and deception is called 'decline.' Wisdom illuminates and discerns confusion, and confusion gives rise to countless differences. When wisdom exists, it can be independent. Therefore, those who cultivate the Dao use wisdom to illuminate confusion, valuing wisdom over discernment.
Consider the people walking in the market. If they accidentally step into a puddle, they will surely shake their arms in determination, because they dislike dirtying their shoes. Now, some people are content in a state of low morality, without vigilance or resolve. This is making themselves inferior to ordinary people and treating morality like dirt. How sad!
People all know that change is changeable and pursue change, but they do not know that there is something unchanging within change. If you know the unchanging, then change cannot change it. If you do not know the unchanging, even if there is no change, is it not always changing? Please observe the sage. His body follows the laws of all things, secretly experiencing the four forms of life (four births: womb-born, egg-born, moisture-born, and transformation-born), with all things arising simultaneously, yet without any thought of welcoming or rejecting. This is because he dwells in the unchanging while adapting to change. What is changing? If some people are like withered trees in form, but their minds are like flying dust, cut off from external things yet still restless, this is no change, but is it not always changing?
Sleeping and resting, sitting and lying down, are for the comfort of the body. Stopping and cutting off clinging thoughts are for the comfort of the mind. If the body is comfortable, the will declines; if the mind is comfortable, the will progresses. Therefore, those who cultivate the Dao forget the form and take the mind as their teacher, and the Dao will be pure.
Heaven and earth are vast because they can contain all things and achieve their vastness. Rivers and seas are deep because they are good at accepting all streams and achieving their depth. Sages are revered because they can tolerate filth and embrace shame and achieve their reverence. Therefore, the more tolerant the sage is, the greater he becomes; the more humble he is, the more revered he becomes. Therefore, the Dao can pass through hundreds of kalpas (劫, aeons), and fortune can extend to eternity, and no one will contend with him.
Viewing the people as 'my' people, being good to the good and bad to the bad, may not be completely fair. Viewing the people as 'my' heart, compassion, sorrow, and hatred are all genuine. Therefore, it is said that heaven and earth share the same root, and all things are one body. This is called universal love (同仁, tongren).
見色者盲。見見者明。聞聲者聾。聞聞者聰。是以全色全見。盡聲盡聞。無不融。聲色俱非。見聞無住。此之謂大通。
眾念紛紛不止。無以會真。若以眾念止眾念。則愈止愈不止矣。若以一念止眾念。則不止而自止矣。吾所謂一念者。無念也。能觀無念。不妨唸唸。而竟何念哉。雖然。實無念者。贅也。夫曾不知其為橛也。
心體元虛。妄想不有。若了妄不有。雖有而不有也。不了妄不有。雖不有猶有之也。故妄想如空花。其根在眼眚。了眚花不無。空體常寂滅。
夫平居內照似有。及涉事即無者。直以心境未融。前塵未了。而為留礙也。故造道者。不了前塵。縱心想俱停。猶為趣寂。故於至道不取。
體寂用照。用不失體。即照而寂。體不離用。即寂而照。是以體寂若太虛。用照如白日。故萬變無虧。無幽不鑒。
前無始。后無終。萬劫一念。六合一虛。人物齊軌。大小同狀。晝夜不變。死生不遷。此之謂常。然體此者。似人而天。誰為之愆。
事小理大。事有千差。理唯一味。善理者。即事無外。隱視訊記憶體亡莫之二。是以至人。愈動愈靜。無不寓。
不可以無心得。不可以有心求。有心執有。無心著無。是二俱非。則超然獨立。所以大人無對者。以其無可當情也
。
念有物有。心空法空。是以念若虛镕。逢緣自在。心如圓鑒。來去常閑。善此者。不出尋常。端居妙域矣。
大忘不忘無不忘。用意忘者。愈忘愈著。執著者。未喻道。果喻道。何不忘耶。故曰魚相忘於水。人相忘于道。
游魚不知海。飛鳥不知空。凡民不知道。藉若知道。豈為凡民哉。吾意善體道者。身若魚鳥。心若海空。近之矣。
一動一靜。一語一默。揚眉瞬目。或飲與啄。左之右之無時不察。察久念裂。劃然自得。自得者自知。人莫之識。
天地之功。不捨一草。滄海之潤。不棄一滴。圓明之體。不離一念。是知一念之要。重矣夫。
真心至大。此身至微。是以明真心者。返觀此身。猶若片雲浮于太清。任往任來。翛然無寄。由無寄故。處世若寄焉。
為有為。無能為。為無為。能有為。是以聖人無為而無不為也。吾所謂聖人無為者。蓋即為而不有其為。非若寒灰枯木。而斷然不為也。
太虛游于吾心。如一漚在海。況天地之在太虛乎。萬物之在天地乎。此身之在萬物乎。外物之在此身乎。嘻。𦕈小哉。以其小故大。
天地寂。萬物一。守寂知一。萬事畢。處此道者常不忒。以其不忒。故作做云爲俱不失。不失者。謂之真人。
超然絕待
【現代漢語翻譯】 現代漢語譯本： 心中有念，是因為有事物存在。心如果空了，萬法也就空了。因此，念頭如果像虛空一樣消融，遇到任何因緣都能自在。心如果像明亮的圓鏡，萬事萬物來來去去，始終保持清凈安閑。能夠善於運用這種道理的人，即使身處尋常之地，也能安住在微妙的境界中。
真正的大忘，不是刻意去忘記，而是無所不忘。如果刻意去忘記，反而會更加執著。執著的人，還沒有領悟道。如果真正領悟了道，又何必去忘記呢？所以說，魚在水中互相忘記對方的存在，人領悟了道也忘記了自身的存在。
遊動的魚不知道什麼是大海，飛翔的鳥不知道什麼是天空。凡夫俗子不知道什麼是道。如果知道道，又怎麼會是凡夫俗子呢？我認為善於體會道的人，身體就像魚和鳥一樣自由，心就像大海和天空一樣空曠，那就接近道了。
一動一靜，一言一默，揚眉眨眼，或者飲食啄食，向左向右，無時無刻不在觀察。觀察久了，念頭就會破裂，突然之間就能自己領悟。自己領悟的人自己知道，別人無法理解。
天地執行的功勞，不會捨棄一棵小草。滄海的滋潤，不會捨棄一滴水。圓滿光明的本體，不會離開一個念頭。由此可知，一個念頭的重要性，非常重大啊。
真心至大，此身至微。因此，明白真心的人，反觀自身，就像一片雲彩漂浮在太空中，任它來來往往，自由自在，沒有任何牽掛。因為沒有牽掛的緣故，所以在世間生活就像寄居一樣。
爲了有所作為而作為，反而不能有所作為；爲了無所作為而作為，反而能有所作為。因此，聖人無為而無不為。我所說的聖人無為，是指即使有所作為，也不執著于自己的作為，而不是像寒冷的灰燼和枯朽的樹木一樣，斷然什麼都不做。
太虛在我的心中游動，就像一個水泡在大海中一樣。更何況天地存在於太虛之中呢？萬物存在於天地之中呢？此身存在於萬物之中呢？外物存在於此身之中呢？唉！多麼渺小啊！正因為渺小，所以才顯得偉大。
天地寂靜，萬物歸一。守護寂靜，明白萬物歸一的道理，所有的事情就都明白了。處於這種道理中的人，常常不會出錯。因為不會出錯，所以所作所為都不會有失誤。沒有失誤的人，就叫做真人。
超越一切對待。
【English Translation】 English version: Having thoughts arises from the existence of things. When the mind is empty, all dharmas (laws, phenomena) are also empty. Therefore, if thoughts dissolve like emptiness, one can be at ease with any circumstance. If the mind is like a round, clear mirror, things come and go, always remaining tranquil and undisturbed. One who is skilled in this will not remain in the ordinary, but will dwell in the realm of the wondrous.
The great forgetting is not a deliberate forgetting, but a forgetting of all things. If one tries to forget intentionally, one becomes even more attached. Those who are attached have not understood the Dao (the Way). If one truly understands the Dao, why would one need to forget? Therefore, it is said that fish forget each other in water, and people forget themselves in the Dao.
Swimming fish do not know the ocean, flying birds do not know the sky. Ordinary people do not know the Dao. If they knew the Dao, how could they be ordinary people? I believe that those who are good at embodying the Dao are like fish and birds in their bodies, and like the ocean and sky in their minds. They are close to the Dao.
Every movement and stillness, every word and silence, raising an eyebrow or blinking an eye, or drinking and pecking, left and right, are constantly observed. After observing for a long time, thoughts will break apart, and one will suddenly realize it oneself. Those who realize it themselves know it, but others cannot recognize it.
The work of Heaven and Earth does not abandon a single blade of grass. The moisture of the vast ocean does not abandon a single drop. The complete and bright essence does not leave a single thought. From this, we know that the importance of a single thought is very great.
The true mind is extremely vast, and this body is extremely small. Therefore, those who understand the true mind look back at this body as if it were a cloud floating in the vast sky, letting it come and go, free and unattached. Because of this unattachment, living in the world is like lodging temporarily.
To act with purpose is to be incapable. To act without purpose is to be capable. Therefore, the sage acts without acting, and yet there is nothing that he does not do. What I mean by the sage's non-action is that even when acting, he does not cling to his actions, not that he is like cold ashes or withered wood, resolutely doing nothing.
The Great Void roams in my heart like a bubble in the sea. How much more so are Heaven and Earth in the Great Void? How much more so are the myriad things in Heaven and Earth? How much more so is this body in the myriad things? How much more so are external things in this body? Alas! How small! Because of its smallness, it is great.
Heaven and Earth are silent, and the myriad things are one. Guarding silence and knowing oneness, all matters are complete. Those who abide in this Dao are always without error. Because they are without error, their actions and deeds are never mistaken. Those who are without error are called true people.
Transcending all duality.
大同也。夫不同。則物我二。物我二。則形敵生。有形敵者。侍莫甚焉。何絕哉。吾意善致道者。貴兩忘。兩忘則物我一。物我一。則形敵忘。形敵既忘。誰待哉。絕待故大。大故同。大同者。謂之聖人。故曰。會萬物而為己者。其唯聖人乎。
山河大地。一味純真。心若圓明。天地虛寂。故達此者。外觸目無可當情。中返觀了無一物。如斯則空。空絕跡。物物徒云。身寄寰中。心超象表矣。
靜極則心通。言忘則體會。是以通會之人。心若懸鑒。口若結舌。形若槁木。氣若霜雪。嘻。果何人斯。愿與之遊也。
其形似拘拘。其中深而虛虛。眼若不見。耳若不聞。昏昏悶悶。人望之而似癡。若亡人而不知偶誰。吾請以為師。
世間所有。杳若夢存。夢中不無。覺后何有。故不覺何以超有。不超有何以離世。吾所謂離世者。非離世。離世在即世而離世也。即世而離世者。謂之至人。
知有為始。極盡為終。䇿知以智。運極以權。權也者。涉有也。涉有處變。古有萬變而不失其正者。根本存焉。今夫不本而夸善變者。是由自縛而解人。人見而必唾。雖孺子大笑之。
直達謂之頓。密造謂之漸。直達詣真。密造除偽。真不詣。偽不除。偽不除。真不極。由是觀夫偽也者。真之蔽歟。道
【現代漢語翻譯】 現代漢語譯本： 大同的境界啊！如果存在不同，就會產生物與我的對立。物與我對立，就會產生有形的敵意。有了有形的敵意，就沒有什麼比這更糟糕的了。如何才能消除這種對立呢？我認為善於領悟大道的人，看重的是物我兩忘。物我兩忘，則物我合一。物我合一，則有形的敵意消失。有形的敵意既然消失，還等待什麼呢？消除了對待，所以達到大。達到大，所以達到同。達到大同的境界，就叫做聖人。所以說，能夠將萬物融會貫通而作為自身一部分的，大概只有聖人吧！ 山河大地，呈現出一種純真本來的狀態。心如果能夠圓融光明，天地就會顯得空虛寂靜。所以通達這個道理的人，對外接觸事物，沒有什麼可以牽動他的情感；對內反觀自身，也找不到任何實在的東西。像這樣就達到了空。空寂到沒有痕跡，萬物都只是虛幻的雲煙。身體寄託于天地之間，心卻超越了有形之象。 達到極度的靜，心就能通達；忘卻言語，就能體會真諦。因此，通達領會的人，心就像懸掛的明鏡，口就像緊閉的嘴唇，形體就像枯槁的樹木，氣息就像寒冷的霜雪。唉！這究竟是什麼樣的人啊？我願意與他交往。 他的外形看起來拘謹，他的內心卻深邃而空虛。眼睛好像什麼都看不見，耳朵好像什麼都聽不見，昏昏沉沉，人們看到他好像很癡呆，又好像失去了靈魂不知道在和誰相遇。我願意拜他為師。 世間所有的一切，都像夢境一樣虛無縹緲。在夢中似乎存在，醒來后又有什麼呢？所以不超越夢境的覺悟，又怎麼能超越有呢？不超越有，又怎麼能脫離世俗呢？我所說的脫離世俗，不是真正地離開世俗，而是在身處世俗之中而脫離世俗。在身處世俗之中而脫離世俗的人，就叫做至人。 認識到『有』是開始，窮盡『有』是終結。運用知識來謀劃，將『有』發揮到極致就是權變。所謂權變，就是涉足於『有』的境界。涉足於『有』的境界，就要適應變化。古時候有即使經歷萬千變化，也不失去根本原則的人，是因為根本存在於心中。現在那些不以根本為基礎，卻誇耀自己善於變化的人，就像自己捆綁自己卻要去解救別人，人們見了必定唾棄，即使是小孩子也會嘲笑他。 直接領悟叫做頓悟，細緻修習叫做漸悟。直接領悟能夠達到真理，細緻修習能夠去除虛偽。如果不能達到真理，就不能去除虛偽。如果不能去除虛偽，就不能窮盡真理。由此看來，虛偽是真理的遮蔽啊！
【English Translation】 English version: The Great Oneness! If differences exist, then the duality of 'self' and 'other' arises. When 'self' and 'other' are dual, tangible animosity is born. With tangible animosity, nothing is worse. How can this be eliminated? I believe that those who are good at attaining the Tao (Dao, the Way) value the forgetting of both 'self' and 'other'. When 'self' and 'other' are forgotten, 'self' and 'other' become one. When 'self' and 'other' become one, tangible animosity vanishes. Since tangible animosity has vanished, what remains to be awaited? Eliminating all opposition leads to greatness. Greatness leads to oneness. Reaching the state of Great Oneness is called being a sage. Therefore, it is said, 'Only a sage can integrate all things and make them part of himself!' Mountains, rivers, and the great earth possess a pure and genuine essence. If the mind is perfectly enlightened, heaven and earth will appear empty and still. Therefore, those who understand this principle, when externally encountering things, find nothing that can stir their emotions; when internally reflecting on themselves, they find nothing substantial. In this way, they attain emptiness. Emptiness is so complete that it leaves no trace. All things are merely fleeting clouds. The body is lodged within the universe, but the mind transcends all forms. When stillness reaches its extreme, the mind becomes clear. When words are forgotten, the truth is realized. Therefore, those who are enlightened have minds like suspended mirrors, mouths like sealed lips, bodies like withered trees, and spirits like frost and snow. Alas! What kind of person is this? I wish to associate with him. His form appears restrained, but his inner self is deep and empty. His eyes seem to see nothing, and his ears seem to hear nothing. He is muddled and dull, and people see him as if he were foolish, or like a lost soul unaware of whom he encounters. I would like to take him as my teacher. All things in the world are as fleeting as a dream. In a dream, they seem to exist, but what remains after awakening? Therefore, without awakening beyond the dream, how can one transcend existence? Without transcending existence, how can one leave the world? What I mean by leaving the world is not truly leaving the world, but leaving the world while being in the world. One who leaves the world while being in the world is called a perfect being (至人, zhì rén). Knowing 'being' (有, yǒu) is the beginning, and exhausting 'being' is the end. Using knowledge to plan is wisdom, and maximizing 'being' is expediency. Expediency means engaging with 'being'. Engaging with 'being' requires adapting to change. In ancient times, there were those who, even through myriad changes, did not lose their fundamental principles because the root was within their hearts. Now, those who do not base themselves on the root but boast of being good at change are like binding themselves while trying to free others. People will surely despise them, and even children will laugh at them. Direct attainment is called sudden enlightenment (頓, dùn), and diligent cultivation is called gradual enlightenment (漸, jiàn). Direct attainment leads to truth, and diligent cultivation removes falsehood. If truth is not attained, falsehood cannot be removed. If falsehood is not removed, truth cannot be exhausted. From this, it can be seen that falsehood is the obscuration of truth!
之害歟。德之累歟。
圓融該攝。廣大交徹。全事全理。隱顯莫測。一多互含。多一互入。舉一通收。不妨羅列。小大不殊。凡聖不隔。常泯常照。常起常寂。心不可思。言不可議。日用尋常。曾無欠闕。常在其中。不勞途涉。此之謂至極。
大言載道。小言載名。至言忘言。載名者近。載道者遠。忘言者通。是故近則易親。遠則易毀。通則莫測。以其至。故莫測。居莫測者。謂之神化。
孤掌不鳴。不虛無響。絕待無言。由是觀之。言者有待而然也。雖然。言言于無言。言即無言矣。無言者。言之不及也。吾意善得無言者。在遺言。言既遺。而無言者得矣。何言哉。
聊城傅光宅曰。世之謂子書者。則老莊非其至乎。老言簡而意玄。莊語奇而思遠。后之談道者歸焉。荀楊而下。未足擬也。茲緒言將非老莊之倫耶。其為文俊偉明潔。而其意旨。難以名言。或老莊猶有所未及耶。疑者曰。子是過矣。老莊何可及也。余曰。老莊誠不可及也。乃所稱穀神和同。與疑始玄珠之類。則似有言而未盡。又似欲言而難於言者。道信無窮極也。西方聖人。無法可說。而有說法。言之盡矣。故觀老莊。而知諸子未盡也。觀西方聖人。而知老莊未盡也。緒言。則旨出於西方聖人。而文似老莊者也。故曰。或老莊
【現代漢語翻譯】 現代漢語譯本：是德行的拖累呢？還是災禍的根源呢？
圓融無礙，周遍包容。廣大無邊，交相輝映。全體是事，全體是理。隱沒顯現，深不可測。一與多互相包含，多與一互相進入。舉出一個，全部收攝，不妨礙羅列眾多。小與大沒有差別，凡夫與聖人沒有隔閡。常寂滅而常照見，常生起而常寂靜。心無法思量，言語無法議論。日常運用，平常無奇，從未缺少什麼。它常在其中，無需奔波探求。這就是所謂的至極境界。
大的言論承載著道，小的言論承載著名。至高的言論忘卻言語。承載名聲的言論接近（真理），承載道的言論遠離（真理），忘卻言語的言論通達（真理）。因此，接近的容易親近，遠離的容易被詆譭，通達的深不可測。因為它達到了至高的境界，所以深不可測。處於深不可測境界的人，就叫做神化。
孤零零的巴掌拍不響，空虛的地方不會產生聲響。超越對待，沒有言語。由此看來，言語是依賴條件而產生的。雖然如此，用言語來表達無言，言語也就是無言了。無言，是言語所不能達到的。我認為善於領會無言的人，在於忘卻言語。言語既然被忘卻，那麼無言的境界就得到了。還說什麼呢？
聊城的傅光宅說：『世人所說的諸子之書，那麼老子和莊子不是最精妙的嗎？老子的言語簡練而意境玄妙，莊子的語言奇特而思想深遠。後世談論道的人都歸宗於他們。荀子、揚雄等人以下，不足以相比。這部《緒言》難道不是老莊一流的嗎？它的文辭俊美雄偉，明白簡潔，而它的意旨，難以用名言來表達，或許老莊還有所不及呢？』懷疑的人說：『您這話太過分了。老莊怎麼可能趕得上呢？』我說：『老莊確實難以趕上。但是他們所說的穀神、和同，以及疑始玄珠之類，似乎有話沒有說完，又似乎想說卻難以說出口。道是無窮無盡的。西方的聖人，沒有固定的法可以說，卻有說法，把道理說盡了。所以，觀察老莊，就知道諸子百家沒有完全領悟。觀察西方的聖人，就知道老莊沒有完全領悟。《緒言》，它的宗旨出自西方的聖人，而文辭類似老莊。』所以說，或許老莊
【English Translation】 English version: Is it a burden of virtue? Or a source of calamity?
Perfectly fused and all-encompassing. Vast and interpenetrating. Entirely phenomenon, entirely principle. Hidden and manifest, unfathomable. One and many mutually containing, many and one mutually entering. Raise one, and all are gathered, without hindering their enumeration. Small and large are not different, ordinary and holy are not separated. Constantly ceasing and constantly illuminating, constantly arising and constantly still. The mind cannot conceive it, words cannot discuss it. Daily use, ordinary and common, never lacking anything. It is always within, without the need for laborious searching. This is called the ultimate.
Great words carry the Dao (the Way, the Truth) (道), small words carry fame. Supreme words forget words. Those who carry fame are near (to the truth), those who carry the Dao are far (from the truth), those who forget words are in accord (with the truth). Therefore, the near are easily approached, the far are easily criticized, the accordant are unfathomable. Because it is ultimate, it is unfathomable. Those who dwell in the unfathomable are called divine transformations.
A solitary palm does not clap, emptiness does not produce sound. Beyond duality, there is no speech. From this perspective, speech arises from dependence on conditions. However, speaking of non-speaking, speech is non-speaking. Non-speaking is what speech cannot reach. I think those who are good at understanding non-speaking are those who abandon speech. Once speech is abandoned, the state of non-speaking is attained. What is there to say?
Fu Guangzhai of Liaocheng said, 'Among the books of the philosophers that the world speaks of, are Laozi (老子) and Zhuangzi (莊子) not the most profound? Laozi's words are concise and his meaning profound, Zhuangzi's language is strange and his thoughts are far-reaching. Later scholars who discussed the Dao (道) all returned to them. Xunzi (荀子) and Yang Xiong (揚雄) and those below are not worthy to be compared. Is this 'Preface' not of the same kind as Laozi and Zhuangzi? Its writing is handsome, majestic, clear, and concise, but its meaning is difficult to express in words. Perhaps Laozi and Zhuangzi still fall short?' The doubter said, 'You are going too far. How can Laozi and Zhuangzi be surpassed?' I said, 'Laozi and Zhuangzi are indeed difficult to surpass. But what they call the Valley Spirit (穀神), Harmony (和同), and the Mysterious Pearl of Doubt (疑始玄珠), seem to have words that are not fully spoken, and seem to want to speak but find it difficult to speak. The Dao (道) is infinite and limitless. The Western Sage (西方聖人) has no fixed Dharma (法) to speak, but has a way of speaking, and speaks of the principle completely. Therefore, observing Laozi and Zhuangzi, one knows that the various philosophers have not fully understood. Observing the Western Sage (西方聖人), one knows that Laozi and Zhuangzi have not fully understood. The 'Preface', its purpose comes from the Western Sage (西方聖人), and its writing is similar to Laozi and Zhuangzi.' Therefore, it is said, perhaps Laozi and Zhuangzi
猶有所未及也。然是亦有言也。有言則緒也。故以緒言名。即其言。而求其所不言。是存乎人矣。不然。謂憨山今人也。緒言何奇哉。豈唯不及老莊。亦復不及諸子。
憨山老人夢遊集卷第四十五 卍新續藏第 73 冊 No. 1456 憨山老人夢遊集
憨山老人夢遊集卷第四十六
侍 者 福 善 日錄
門 人 通 炯 編輯
嶺南弟子 劉起相 重較
徑山雜言
師在徑山。與諸弟子接見。散口而談日出。皆證后利生最親切者。不宜散落。某生平能領旨。不能記誦。師言波浪深闊。而某又十日後方起此念。不復能憶全語。始次標目。記其大略。前話並續別開示者。一一綴入為徑山法話。以便刻施普及。不枉大師唾沫之慈。澹居師。及大眾。同此一心。
弟子朱鷺記
此一大事。須平實商量。方得受用。第一不得好玄妙。唇舌波浪。謂之弄精魂。
此事不從參究入者。不得力。不向教上印證者。不得正知見。不從境緣上打煉者。亦只是光影門頭事。及臨逆順八風境界。便被搖奪將去。都透不過。以宗入。以教印。以日用境緣為驗。但于境上輕脫。無滯著心。即是用心得力處。能以境緣自勘。亦不必全靠善知識說話為實法耳。
【現代漢語翻譯】 現代漢語譯本： 還有未盡之處。然而，這也有所說明。有所說明，就有了頭緒。所以用『緒言』來命名。依據已說的話，去探求其中未說之意，這就要靠人自己領悟了。不然的話，如果認為憨山（Hanshan，人名，指作者本人）只是個現代人，那麼《緒言》又有什麼特別的呢？恐怕不僅比不上老子、莊子，甚至比不上其他諸子。 現代漢語譯本： 憨山老人夢遊集卷第四十五 現代漢語譯本： 卍新續藏第 73 冊 No. 1456 憨山老人夢遊集 現代漢語譯本： 憨山老人夢遊集卷第四十六 現代漢語譯本： 侍者 福善（Fushan，人名）日錄 現代漢語譯本： 門人 通炯（Tongjiong，人名）編輯 現代漢語譯本： 嶺南弟子 劉起相（Liu Qixiang，人名）重較 現代漢語譯本： 徑山雜言 現代漢語譯本： 師父在徑山（Jingshan，地名）時，與眾弟子見面，隨意談論每日所悟出的道理。這些都是爲了啓發後人，最為親切的教誨，不應該散落遺失。我平生能夠領會師父的旨意，卻不擅長記憶背誦。師父所講的道理深邃廣闊，而我又在十日之後才想起這件事，已經不能完全回憶起師父所說的話了。於是開始按類別標明題目，記錄其中的大概內容。先前所說的話，以及後來陸續開示的內容，都一一編綴入《徑山法話》中，以便刊刻施捨，廣泛傳播，不辜負大師慈悲的唾沫。澹居（Danju，人名）師父，以及各位同修，都與我同心同德。 現代漢語譯本： 弟子朱鷺（Zhu Lu，人名）記 現代漢語譯本： 這一大事因緣，必須平實地商量，才能真正受益。第一點，不能愛好玄妙，玩弄口舌，這叫做『弄精魂』。 現代漢語譯本： 這件事如果不從參禪入手，就不得力；不向經教上印證，就得不到正確的知見；不從境緣上磨練，也只是光影門頭的事。等到面臨逆境、順境、八風（指利、衰、毀、譽、稱、譏、苦、樂八種境界）的考驗，就會被動搖奪走，什麼也透不過。要以禪宗入手，以經教印證，以日用境緣為檢驗。只要在境緣上輕快解脫，沒有滯礙執著的心，就是用功得力之處。能夠用境緣來自己勘驗，也不必完全依靠善知識（Shanzhishi，指有德行的師長）的說法才是真實的佛法。
【English Translation】 English version: There are still things that have not been fully expressed. However, there is also something said. If there is something said, then there is a clue. Therefore, it is named 'Prefatory Remarks'. Based on what has been said, seek what has not been said, and this depends on one's own understanding. Otherwise, if Hanshan (Hanshan, a personal name, referring to the author himself) is considered just a modern person, then what is so special about 'Prefatory Remarks'? I am afraid it is not only inferior to Laozi and Zhuangzi, but also inferior to other philosophers. English version: Hanshan Laoren Mengyou Ji (Hanshan Laoren Mengyou Ji, Collection of Dream Travels of Old Man Hanshan) Volume 45 English version: 卍 New Continued Collection Volume 73 No. 1456 Hanshan Laoren Mengyou Ji English version: Hanshan Laoren Mengyou Ji Volume 46 English version: Attendant Fushan (Fushan, a personal name) Daily Record English version: Disciple Tongjiong (Tongjiong, a personal name) Edited English version: Lingnan Disciple Liu Qixiang (Liu Qixiang, a personal name) Revised English version: Miscellaneous Sayings at Jingshan English version: When the Master was at Jingshan (Jingshan, a place name), he met with his disciples and casually talked about the principles he realized every day. These are the most intimate teachings to enlighten future generations and should not be scattered and lost. I am usually able to understand the Master's intentions, but I am not good at memorizing. The principles spoken by the Master are profound and broad, and I only remembered this matter ten days later, and I could no longer fully recall what the Master said. So I began to mark the topics by category and record the general content. The previous words, as well as the subsequent continuous instructions, are all compiled into 'Jingshan Dharma Talks' so that they can be printed and distributed widely, and not betray the Master's compassionate saliva. Master Danju (Danju, a personal name), and all fellow practitioners, are of the same mind as me. English version: Recorded by Disciple Zhu Lu (Zhu Lu, a personal name) English version: This great matter of cause and condition must be discussed in a practical way in order to truly benefit. The first point is not to love the mysterious and play with words, which is called 'playing with the spirit'. English version: If this matter is not approached through Chan practice, one will not gain strength; if it is not verified by the teachings, one will not obtain correct knowledge and views; if it is not tempered by circumstances, it is only a matter of superficial appearances. When faced with adversity, favorable circumstances, and the eight winds (referring to the eight states of gain, loss, destruction, praise, honor, ridicule, suffering, and joy), one will be shaken and taken away, and nothing will be able to penetrate. One must start with Chan, verify with the teachings, and use daily circumstances as verification. As long as one is light and detached from circumstances, without a stagnant and attached mind, that is where one's effort is effective. Being able to examine oneself with circumstances, one does not have to completely rely on the words of a virtuous teacher (Shanzhishi, refers to a teacher with virtue) as the true Dharma.
咬定話頭。不是要明話頭。只借話頭髮疑。斬截妄想。其參究須離話頭處參究。下得疑。方得力。古德云。離鉤三寸。子何不道。前人志之矣。疑至情識不到。語言不通時。拶逼極處。迸出些子光影。謂之電光三昧。正好進步。不得歡喜。若認此為是。則得少為足。貼體都被者點光覆住。不復能出。過後發出。都被所使矣。八識中含藏。尚有多生習氣。微細種子忽現前。用力不得處。須借咒力以消之。
問智識不同處。但最初一念現量即是智。才轉第二頭。便是比量落情想矣。又曰黏帶情來底是識。不黏帶情來底是智。咬住話頭。正是把住情識來路。不起第二念。
參悟亦非甚難事。三個月一住氣。定見下落。第一不得先存待悟心。才待悟即為等待他悟。即此便是攔頭板。則工夫再不得入矣。又曰。者事須是勇猛漢子做。
利根人多生得夙慧。今生遇緣。當下便了。有不從參入者。但要保任去。透脫去。如六祖便是其人。鈍根人如何。只要自肯。鈍根不巧。就從鈍處得力。
咬定話頭。一切時中都用得著。便刀山火聚上去。也用得著。者便是得定力處。若有絲毫迴避。便全身墮落矣。
參禪人不得坐在潔白地上。此是千生萬劫陷坑。我欲為眾說破。故作擔板歌。
教眼宗眼。原
【現代漢語翻譯】 現代漢語譯本： 咬定話頭，不是要明白話頭本身，只是藉助話頭來引發疑問，斬斷虛妄的念想。參究時必須離開話頭本身去參究，產生了疑問，才能得力。古德說：『離鉤三寸，你為什麼不說？』前人已經記錄了這些。當疑問達到情識無法到達、語言無法表達的時候，逼迫到極點，就會迸發出一些光影，這叫做電光三昧。這個時候正好可以進步，但不能因此而歡喜。如果認為這樣就足夠了，那就是以少為足，全身都被這點光芒覆蓋住，無法再突破。過後才發出，都被它所驅使了。八識（Alaya-vijñana，阿賴耶識，佛教唯識宗所說的藏識，是宇宙萬有生起之本）中含藏著多生的習氣，微細的種子忽然顯現，在無法用功的地方，必須藉助咒語的力量來消除它。
問：智識不同的地方在哪裡？答：最初一念的現量就是智，一旦轉到第二念，就是比量，落入情想了。又說：『黏著情感的是識，不黏著情感的是智。』咬住話頭，正是把住了情識的來路，不生起第二個念頭。
參悟也不是很難的事情，三個月閉一次關，定能見到結果。第一，不能預先存有等待開悟的心，一旦等待開悟，就是等待他人的開悟，這就成了攔路板，功夫就再也無法深入了。又說：『這件事必須是勇猛的人才能做。』
利根的人多半是生來就具有宿慧，今生遇到機緣，當下就能了悟。有些人不是通過參禪入門的，只要保任它，透脫它就行了，比如六祖（Huineng，慧能，禪宗六祖）。鈍根的人該怎麼辦呢？只要自己肯定自己就行了。鈍根的人不巧，就從鈍的地方入手。
咬定話頭，任何時候都能用得上，即使是刀山火海也能用得上。這就是得到定力的地方。如果有一絲一毫的迴避，就會全身墮落。
參禪的人不能坐在潔白的地方，這是千生萬劫的陷阱。我想要為大眾說破，所以作了擔板歌。
教眼宗眼，原本
【English Translation】 English version: Grasping the 'Hua Tou' (話頭, critical phrase), it's not about understanding the 'Hua Tou' itself, but using it to arouse doubt and sever delusive thoughts. Contemplation must occur away from the 'Hua Tou' itself; only when doubt arises can one gain strength. An ancient master said, 'Three inches from the hook, why don't you speak?' The ancients have recorded this. When doubt reaches a point where emotions and intellect cannot reach, and language cannot express, when pressed to the extreme, some light and shadows will burst forth, which is called 'Electric-Flash Samadhi'. This is a good time to advance, but one must not rejoice because of it. If one thinks this is enough, then one is content with little, and the whole body will be covered by that point of light, unable to break through again. If it emerges later, one will be driven by it. The Eighth Consciousness (Alaya-vijñana, the storehouse consciousness in Yogacara Buddhism, the basis for the arising of all phenomena) contains habitual tendencies from many lifetimes. When subtle seeds suddenly appear, and one cannot exert effort, one must use the power of mantras to eliminate them.
Question: Where do wisdom and consciousness differ? Answer: The immediate perception of the first thought is wisdom; once it turns to the second thought, it becomes comparative reasoning and falls into emotional thinking. It is also said: 'That which clings to emotions is consciousness; that which does not cling to emotions is wisdom.' Grasping the 'Hua Tou' is precisely holding onto the path of emotional consciousness, not allowing a second thought to arise.
Contemplation and enlightenment are not very difficult. Retreating for three months at a time will surely lead to results. First, one must not have a preconceived mind of waiting for enlightenment; once one waits for enlightenment, one is waiting for the enlightenment of others, which becomes a roadblock, and one's effort can no longer deepen. It is also said: 'This matter must be done by courageous people.'
People with sharp faculties often have innate wisdom from past lives. When they encounter opportunities in this life, they can immediately understand. Some do not enter through Chan practice; they only need to maintain it and break through it, like the Sixth Patriarch (Huineng, the Sixth Patriarch of Zen Buddhism). What about people with dull faculties? They only need to affirm themselves. People with dull faculties are not clever, so they gain strength from their dullness.
Grasping the 'Hua Tou' can be used at all times, even when facing mountains of knives and seas of fire. This is where one obtains the power of Samadhi. If there is the slightest avoidance, one will fall completely.
Chan practitioners must not sit on pure white ground; this is a pitfall for thousands of lifetimes. I want to reveal this to the masses, so I composed the 'Dan Ban Song'.
'Teaching Eye' and 'Doctrinal Eye', originally
無二眼。永明師提宗。全摭教語印入。恐人一向無義路邊錯下腳。若不得教眼。便落邪見。我注金剛法華楞伽楞嚴等經書。從情識不到處。沒義路邊迸出者拈取。卻欲以教印宗。學者當自得之。
在東海時。一夕坐入。身世俱空。海印發光。河山震動境界。得相應慧。有頃悟入楞嚴著緊處。恍然在目。急點燭書之。手腕不及停。盡五鼓漏。而楞嚴懸鏡已竟矣。侍者出候。見殘燭在案。訝之。
菩薩全以利生為事。若不透過世間種種法。則不能投機利生。
學佛先發大悲心。破我執為主。
舊公案。在今時人以妄想量度。則針鋒不對矣。縱會得說得。亦於己分上無力。
動中會易入。靜中入無力。
從外知見入者無力。自性內會入者得力。
問從緣薦得者如何。緣有二。見聞緣有退失。境界緣無退失。虛實不同故。
眾生欲忍。二乘生忍。菩薩無生忍。佛寂滅忍。
只一佛知見是正。卻有菩薩知見。二乘知見。眾生知見。外道知見。諸皆淆訛。所以世尊種種方便。只要了一心。入正知見。名佛知見。
了得生滅心寂滅。即了得生死。
如何是向上。祇有個放下。
祖師語。句句活。學人當實法。則句句死。
日用工夫。只消看破妄念
【現代漢語翻譯】 現代漢語譯本 『無二眼』（沒有二元對立的視角）。永明延壽禪師提倡宗門，完全採納教下的言語來印證。這是因為擔心人們一直以來在沒有意義的道路上錯誤地走下去。如果不能獲得教眼，就會落入邪見。我註釋《金剛經》、《法華經》、《楞伽經》、《楞嚴經》等經書，從情識達不到的地方，在沒有意義的道路上迸發出來的東西加以採擇，卻想要用教義來印證宗門。學習的人應當自己去領會。 在東海的時候，一個晚上坐禪入定，身心世界都空掉了，海印三昧（Buddha's samadhi）發出光明，河山震動。在這種境界中，獲得了相應的智慧。過了一會兒，領悟進入《楞嚴經》最緊要的地方，恍然如在眼前。急忙點上蠟燭書寫下來，手腕都來不及停歇，直到五更天快亮的時候，《楞嚴懸鏡》才完成。侍者出來伺候，看見案上殘留的蠟燭，感到很驚訝。 菩薩完全以利益眾生為事業。如果不通達世間種種法，就不能隨機應變地利益眾生。 學佛首先要發起大悲心，以破除我執為主。 過去的公案，現在的人用妄想來衡量，就針鋒相對了。即使能夠理解，能夠說出來，對自己也沒有什麼力量。 在動中容易入定，在靜中入定沒有力量。 從外在的知見進入的沒有力量，從自性內在領會進入的才能得到力量。 問：從因緣推薦而得到的怎麼樣？答：因緣有兩種，見聞的因緣會有退失，境界的因緣沒有退失，因為虛幻和真實不同。 眾生是欲忍，二乘（Sravakas and Pratyekabuddhas）是生忍，菩薩是無生忍，佛是寂滅忍。 只有佛的知見是正確的，卻有菩薩的知見，二乘的知見，眾生的知見，外道的知見，這些都混淆錯亂。所以世尊用種種方便，只要瞭解一心，進入正確的知見，就叫做佛的知見。 瞭解了生滅心寂滅，就瞭解了生死。 什麼是向上？只有一個放下。 祖師的語言，句句都是活的。學習的人如果執著于實法，那麼句句都是死的。 日常的功夫，只要看破妄念。
【English Translation】 English version 『No Dualistic View.』 Yongming Yanshou (Zen Master Yongming) promoted the Chan school, fully adopting the language of the doctrinal school for verification. This is because he feared that people would consistently take the wrong path on meaningless roads. If one cannot obtain the 『eye』 of doctrine, one will fall into wrong views. I annotated scriptures such as the 『Diamond Sutra,』 『Lotus Sutra,』 『Lankavatara Sutra,』 and 『Surangama Sutra,』 selecting what bursts forth from places beyond the reach of emotional consciousness, on meaningless roads, and seeking to verify the Chan school with doctrine. Students should realize this for themselves. When I was in the East Sea, one night I sat in meditation and entered samadhi, my body and the world became empty, the Samadhi of the Ocean Seal (Buddha's samadhi) emitted light, and the rivers and mountains shook. In this state, I obtained corresponding wisdom. After a while, I realized and entered the most crucial part of the 『Surangama Sutra,』 as if it were vividly before my eyes. I hurriedly lit a candle and wrote it down, my wrist unable to stop, until almost dawn, when 『Surangama Suspended Mirror』 was completed. The attendant came out to serve and, seeing the remaining candle on the table, was very surprised. A Bodhisattva is entirely dedicated to benefiting sentient beings. If one does not thoroughly understand all kinds of worldly dharmas, one cannot skillfully benefit sentient beings. In studying Buddhism, one must first arouse great compassion, primarily to break down attachment to self. Old koans (ancient public cases), when measured by people today with deluded thoughts, are completely incompatible. Even if one can understand and explain them, they have no power for oneself. It is easier to enter samadhi in movement, but entering samadhi in stillness lacks power. Entering through external knowledge lacks power; entering through internal realization of one's own nature gains power. Question: What about those who are recommended through conditions? Answer: There are two kinds of conditions: conditions of seeing and hearing can be lost, while conditions of realm cannot be lost, because illusion and reality are different. Sentient beings have desire-patience, Two Vehicles (Sravakas and Pratyekabuddhas) have life-patience, Bodhisattvas have no-birth patience, and Buddhas have extinction-patience. Only the knowledge and vision of the Buddha is correct, but there are the knowledge and vision of Bodhisattvas, the knowledge and vision of the Two Vehicles, the knowledge and vision of sentient beings, and the knowledge and vision of heretics, all of which are confused and erroneous. Therefore, the World-Honored One uses various skillful means, only wanting to understand the one mind and enter correct knowledge and vision, which is called the knowledge and vision of the Buddha. Understanding the extinction of the mind of arising and ceasing is understanding birth and death. What is upward progress? There is only letting go. The words of the Patriarchs are all alive. If students cling to them as fixed laws, then every word is dead. In daily practice, one only needs to see through deluded thoughts.
。不被他使。無別用心處。
一切空不下時如何。只了知是假。一切能空。一切能輕。
菩薩住在極樂。做甚事。我要扯他出來。
念阿彌陀佛句。原同一話頭。今人卻便會到西方去也。
一切是幻。人人曉得。須有主張幻的作用。方不為幻轉。在海印時。偶想六祖夜半人來斫頭公案。便欲學其定力。每夜開門習觀想。假若有人來要借頭。便歡喜舍之。今夜然。明夜亦然。久之覺有定見力在。忽一夜報盜入。予曰。第呼來。明燭正坐。無怖怯心。其人及門。乃匍匐不敢入。一長大漢也。予呼謂此間無所有。命取庫中二百錢與之。若先無主張。便惶遽了也。
住五臺山中。喧聲如百萬鏖戰。無有一息能安者。一日聽泉極沖激處。頃之忽然不聞。才舉念。何故又聞。乃向極沸處坐若干日。坐久之。水聲寂然。自此水聲不斷。如不聞也。此後安住山中。不復為喧嚷動矣。
在東海時。值 皇太后遣內官赍銀若干至。弗敢拒也。度不可濫承當。念地方饑荒。可藉以普 太后之施。內官不可。予告以各縣。該地方受施者。造一冊還報。如之。其後 兩宮聞而大喜。及至被難時。竟得此一事力。乃知臨財不可茍也。
在嶺南時。人情未熟。崖岸在。不能使人狎。無可親者。有小孩兒欲
【現代漢語翻譯】 現代漢語譯本：不被它所驅使，心中沒有其他的想法。
當一切都無法放下時該怎麼辦？ 只要明白一切都是虛假的。 一切都可以放下，一切都可以變得輕鬆。
菩薩住在極樂世界（Sukhavati，西方凈土），他們在做什麼？ 我想把他們拉出來。
唸誦阿彌陀佛（Amitabha Buddha）的名號，原本和參話頭（koan）是一樣的。 現在的人卻很容易就想到西方極樂世界去了。
一切都是虛幻的，人人都知道。 必須要有駕馭虛幻的主張和能力，才不會被虛幻所迷惑。 當我在海印寺（Haiyin Temple）的時候，偶然想起了六祖慧能（Sixth Patriarch Huineng）半夜裡有人來砍頭的公案，便想學習他的定力。 每天晚上打開門練習觀想，假設有人來要借我的頭，我就歡喜地舍給他。 今天晚上這樣，明天晚上也這樣。 時間久了，覺得有了定見的力量。 忽然有一天晚上，有人報告說有盜賊進來了。 我說：『把他叫來。』 點亮蠟燭，端正地坐著，沒有絲毫的恐懼。 那個人到了門口，卻匍匐著不敢進來，是個身材高大的漢子。 我叫他過來，告訴他這裡沒有什麼東西，讓他從庫房裡拿二百錢給他。 如果事先沒有這種主張，早就驚慌失措了。
住在五臺山（Mount Wutai）中，喧鬧的聲音就像百萬大軍在鏖戰，沒有一刻能夠安靜下來。 有一天，我聽著泉水猛烈衝擊的聲音，過了一會兒，忽然聽不見了。 剛一動念，為什麼又聽見了？ 於是我就在泉水最沸騰的地方坐了若干天。 坐久了，水聲就寂靜了。 從此以後，水聲不斷，卻好像聽不見一樣了。 此後安住在山中，不再被喧鬧的聲音所擾動了。
在東海（East Sea）的時候，正趕上皇太后（Empress Dowager）派遣內官送來許多銀兩，我不敢拒絕。 考慮到不能隨便接受，想到地方上鬧饑荒，可以藉此來普及皇太后的恩惠。 內官不同意。 我告訴各個縣，讓接受施捨的地方造一個冊子回報。 後來，兩宮（指皇太后和皇帝）聽說了這件事，非常高興。 等到我遇到困難的時候，竟然得到了這件事的力量。 這才知道面對錢財不能茍且。
在嶺南（Lingnan）的時候，人情不熟，我的架子也比較高，不能讓人親近，沒有什麼可以親近的人。 有個小孩兒想
【English Translation】 English version: Not being driven by it, with no other intentions in mind.
What to do when everything cannot be let go? Simply realize that it is all illusory. Everything can be emptied, everything can be lightened.
What are the Bodhisattvas doing in Sukhavati (the Pure Land of Ultimate Bliss)? I want to pull them out.
Reciting the name of Amitabha Buddha is originally the same as contemplating a koan. But people nowadays readily associate it with going to the Western Paradise.
Everything is an illusion, everyone knows this. One must have the ability to master the function of illusion, so as not to be turned by illusion. When I was at Haiyin Temple, I happened to think of the Sixth Patriarch Huineng's story of someone coming to chop off his head in the middle of the night, and I wanted to learn his meditative power. Every night I opened the door to practice visualization, imagining that if someone came to borrow my head, I would gladly give it to him. Tonight like this, tomorrow night also like this. After a long time, I felt that I had the power of fixed view. Suddenly one night, someone reported that a thief had broken in. I said, 'Call him in.' I lit the candle and sat upright, without any fear. The person reached the door, but crawled and dared not enter, a tall and strong man. I called him over and told him that there was nothing here, and ordered him to take two hundred coins from the treasury. If I had not had this intention beforehand, I would have been panicked.
Living in Mount Wutai, the noise was like a million soldiers fighting fiercely, without a moment of peace. One day, listening to the spring water rushing violently, after a while, I suddenly couldn't hear it. As soon as I had a thought, why could I hear it again? So I sat in the most turbulent place for several days. After sitting for a long time, the sound of the water became silent. From then on, the sound of the water continued, but it was as if I couldn't hear it. After that, I lived peacefully in the mountains and was no longer disturbed by the noise.
When I was in the East Sea, it happened that the Empress Dowager sent an official to bring a lot of silver, which I dared not refuse. Considering that I could not accept it casually, I thought that there was a famine in the local area, and I could use this to spread the Empress Dowager's grace. The official disagreed. I told the counties to have the places that received the alms make a register and report back. Later, the two palaces (referring to the Empress Dowager and the Emperor) heard about this and were very happy. When I encountered difficulties, I actually gained strength from this matter. Only then did I realize that one should not be careless when facing wealth.
When I was in Lingnan, the people were not familiar with me, and my demeanor was aloof, so I could not make people close to me, and there was no one to be close to. There was a child who wanted to
近之。輒畏我去。一日學獅子調兒法。勉自倒身眤狎之。與之果蓏。日狎一日。遂不我畏。自此人不我避忌。日來親也。
初參謁某總府。持揭庭下。移時不命起去。心解得應自呼名稟見耶。顧不能出諸口。如千鈞重。無可奈何時。奮自稱名。某稟見。乃得起去。明日參謁復然。竟一歲不少假借。旁謂武人。何知破常格待善知識也。最後約同謁撫院日。總府備一舟。裝齋飯果品。如賓席。邀請過舟。作禮。揖上坐曰。非我不能假借公。知公有傲骨。聊以相成也。歡談促膝以別。乃嘆宰官中大有深心人在。何問武耶。
讀書不細心體認。不得其用。予注老子。至天之道其猶張弓乎。更數日。思其合處不可得。乃從他借一弓並弦。張而懸之壁間。坐臥視之。又二日。忽悟張字對弛字說。弓弛時。弣高而有餘。弰下而不足。則無用也。及張而用之。則抑高舉下。損弣補弰。上下均停。可以命中。天道全以動為用。主施而不主受。適合之也。重為輕根二句。亦稽數年。不敢草草解。正當南行之日。孤坐舟中。情景無聊。輕重靜躁之解。恍然目前。始悟太上語旨。蓋身試之而後見。未可謂紙上陳言無真味也。故道德一注。歷十三年乃脫稿。非草草也。
予著經。必是凝神入觀。體契佛心。機倪忽自迸出者。方
【現代漢語翻譯】 現代漢語譯本：靠近它們，它們就害怕我離開。有一天，我學習了獅子的馴服方法，勉強讓自己倒地，親近它們。給它們水果，一天比一天親近，它們就不再害怕我了。從此，人們不再躲避我，每天都來親近。 當初我拜見某總督，拿著名帖在庭下等候。過了很久，總督也不讓我起身離開。我心裡想，是不是應該自己呼喊名字稟報才能被接見呢？但卻說不出口，感覺像有千鈞重。無可奈何的時候，我鼓起勇氣自稱姓名，說『某稟見』，才得以起身離開。第二天拜見時，情況依舊如此，整整一年都沒有絲毫改變。旁邊的人說，『武夫哪裡懂得打破常規來對待善知識啊！』最後，約定一同拜見撫院的那天，總督準備了一條船，裝滿了齋飯和水果，像對待賓客一樣，邀請我上船。我行禮，向他作揖，請他上座，總督說：『不是我不能對您客氣，而是我知道您有傲骨，姑且這樣來成就您。』我們歡快地交談，促膝而別。我這才感嘆，在官員中也有很多有深謀遠慮的人，何必問他是武夫呢？ 讀書不細心體會，就不能掌握它的用法。我註釋《老子》，到『天之道，其猶張弓乎』這一句時，過了好幾天，也想不出它合適的解釋。於是我從別人那裡借來一張弓和弓弦，張開弓，把它掛在墻上，坐著、躺著都看著它。又過了兩天，我忽然明白，『張』字是相對於『弛』字來說的。弓弛緩的時候，弓背高而有餘，弓梢低而不足，就沒有用處。等到張開弓來使用它的時候，就要壓低弓背，抬高弓梢，減損弓背，補充弓梢，使上下均勻，才能射中目標。天道的全部作用在於動，主要在於施予而不是接受，這和張弓的道理是相合的。『重為輕根』這兩句，我也思考了好幾年，不敢輕易解釋。正當南行的時候，我獨自坐在船中，心情無聊。對於輕重、靜躁的理解，忽然清晰地出現在眼前。我這才明白太上的旨意。大概是親身實踐之後才能明白，不能說紙上的陳詞濫調沒有真味啊！所以《道德經》的註釋，經歷了十三年才完成，不是草率完成的。 我寫經書，一定是凝神入觀，體會佛心，靈機一動，忽然迸發出來的，才寫。
【English Translation】 English version: Approaching them, they would fear my departure. One day, I learned the method of taming lions, forcing myself to lie down and become intimate with them. Giving them fruits, day by day becoming more familiar, they no longer feared me. From then on, people no longer avoided me, coming closer each day. Initially, when I visited a certain Governor-General (Zongdu, a high-ranking official), I held my name card below the courtyard. After a long time, I was not ordered to rise and leave. I wondered if I should announce my name to be seen. However, I couldn't bring myself to say it, feeling as heavy as a thousand pounds. When I could bear it no longer, I mustered my courage and announced my name, saying, 'So-and-so requests an audience.' Only then was I allowed to rise and leave. The next day's visit was the same, without any exception for a whole year. Someone nearby said, 'How could a military man know to break convention to treat a virtuous person (shan zhi shi, a knowledgeable and virtuous person)?' Finally, on the day we agreed to visit the Provincial Governor (Fu Yuan, a high-ranking official), the Governor-General prepared a boat, filled with vegetarian food and fruits, as if for a guest. He invited me onto the boat. I bowed and greeted him, asking him to take the seat of honor. The Governor-General said, 'It's not that I can't be courteous to you, but I know you have a proud spirit, so I'm simply trying to complement you.' We talked happily and intimately before parting. Only then did I sigh, realizing that among officials, there are many with deep minds, why ask if he is a military man? Reading books without careful understanding prevents one from grasping their use. When I annotated the 'Lao Tzu', reaching the phrase 'The Way of Heaven, is it not like the bending of a bow?', several days passed without finding a suitable explanation. So I borrowed a bow and string from someone else, strung the bow, and hung it on the wall, watching it while sitting and lying down. After another two days, I suddenly understood that the word 'bending' (zhang) is in contrast to 'releasing' (chi). When the bow is released, the back of the bow (fu) is high and excessive, while the tips of the bow (shao) are low and insufficient, making it useless. When the bow is bent for use, the back is lowered, and the tips are raised, reducing the back and supplementing the tips, making them even, so that it can hit the target. The entire function of the Way of Heaven lies in movement, mainly in giving rather than receiving, which is consistent with the principle of bending the bow. The two sentences 'Heaviness is the root of lightness' I also pondered for several years, not daring to interpret them lightly. Just as I was traveling south, sitting alone in the boat, feeling bored, the understanding of heaviness and lightness, stillness and agitation, suddenly appeared clearly before my eyes. Only then did I understand the meaning of the Supreme One. It is probably only after personal practice that one can understand, and it cannot be said that the clichés on paper have no true meaning! Therefore, the annotation of the 'Tao Te Ching' took thirteen years to complete, not done hastily. When I write scriptures, it must be by concentrating my mind, entering into contemplation, experiencing the Buddha's mind, and when a spark of inspiration suddenly bursts forth, that I write.
副之紙。若涉思議。即不中用。
化生儀軌
語曰。聖人不出世。萬古如長夜。故我 本師釋迦文佛。示現王宮。出家雪山。六年苦行。悟道成佛。于鹿苑說法度生。當佛未出世時。西天外道有九十六種。各立門庭。皆稱師長。及佛成道說法之時。諸外道一一歸依出家。為佛弟子。依教修行。證阿羅漢果。故今靈山一會。一千二百五十餘人。皆是外道之儔也。當是時也。有信佛者。則歸依佛法。依教奉行。其不信者。則生驚疑。乃至種種魔害譭謗。墮惡道者。不可勝數。是知今之佛法未行之地。皆以佛未出世之時。智愚賢不肖。雖有疑信之不一。是皆不知我 佛出世之本懷。及度生漸次方便之軌則也。故今略述化生方便之次第。使未聞未信佛法者。知我等為僧。化生之法門。非是一事一行一門而可入也。故曰。方便有多門。歸源性無二。要之四十九年。皆隨機大小淺深之序。所謂教不躐等也。幸宜委悉。勿謂常談一佛以一大事因緣出現世間。所謂開示眾生佛之知見。使其悟入。惟此一事。更無餘事。所云。一大事者。謂要眾生。知生死為一大事也。佛知見者。乃眾生各各本有之佛性也。由迷此佛性而成生死。今要出生死苦。必以悟佛知見為第一義。如此豈非佛為直指人心。見性成佛。而出世間。是則禪道
【現代漢語翻譯】 現代漢語譯本： 寫在紙上。如果涉及思慮，就不中用。
化生儀軌
話說，聖人不出世，萬古如同長夜。因此我本師釋迦文佛（Sakyamuni Buddha），示現在王宮，出家于雪山，六年苦行，悟道成佛，在鹿苑說法度生。當佛未出世時，西天外道有九十六種，各自建立門庭，都自稱為師長。及至佛成道說法之時，各外道一一歸依出家，成為佛弟子，依教修行，證得阿羅漢果。所以現在靈山一會，一千二百五十餘人，都是外道的同伴。當時，有信佛的人，就歸依佛法，依教奉行；不信的人，就產生驚疑，乃至種種魔害譭謗，墮入惡道的人，不可勝數。由此可知，現在佛法未流行的地方，都如同佛未出世之時。無論智愚賢不肖，雖然有疑信的不同，都是因為不知道我佛出世的本懷，以及度生漸次方便的軌則。所以現在略述化生方便的次第，使未曾聽聞、未曾相信佛法的人，知道我們作為僧人，化生之法門，不是一件事情、一種行為、一個法門就可以進入的。所以說，方便有很多門，歸源的自性沒有二致。總而言之，四十九年說法，都是隨機應變，按照大小深淺的順序，這就是所謂的教法不躐等。希望詳細瞭解，不要認為是尋常的談論。一佛以一大事因緣出現於世間，就是爲了開示眾生佛的知見，使他們覺悟並證入。唯有此事，更無其他事情。所說的一大事，是指要眾生知道生死是一件大事。佛的知見，就是眾生各自本有的佛性。因為迷惑此佛性而產生生死，現在要脫離生死苦，必須以悟佛知見為第一要義。如此豈不是佛爲了直指人心，見性成佛，而出世間，這就是禪道。
【English Translation】 English version: Write it on paper. If it involves deliberation, it will be useless.
Ritual of Transforming Beings
It is said, 'If a sage does not appear in the world, myriad ages are like a long night.' Therefore, our original teacher Sakyamuni Buddha (釋迦文佛), manifested in the royal palace, renounced the world in the Himalayas, practiced asceticism for six years, attained enlightenment and became a Buddha, and taught the Dharma and delivered beings in the Deer Park. When the Buddha had not yet appeared in the world, there were ninety-six kinds of non-Buddhist paths (外道) in Western India, each establishing its own school, all calling themselves teachers. When the Buddha attained enlightenment and taught the Dharma, all the non-Buddhist paths one by one took refuge and renounced the world, becoming disciples of the Buddha, practicing according to the teachings, and attaining the fruit of Arhat (阿羅漢果). Therefore, in the assembly on Vulture Peak (靈山) now, there are more than one thousand two hundred and fifty people, all of whom are companions of non-Buddhists. At that time, those who believed in the Buddha took refuge in the Buddha's Dharma and practiced according to the teachings; those who did not believe generated doubt and suspicion, and even various demonic harms and slanders, and the number of those who fell into evil paths was countless. From this, it can be known that the places where the Buddha's Dharma has not yet spread are all like the time when the Buddha had not yet appeared in the world. Whether wise or foolish, virtuous or unworthy, although there are differences in doubt and belief, it is all because they do not know the original intention of our Buddha's appearance in the world, and the gradual and expedient rules for delivering beings. Therefore, now I will briefly describe the order of expedient means for transforming beings, so that those who have not heard or believed in the Buddha's Dharma will know that we, as monks, the Dharma gate for transforming beings, cannot be entered by one thing, one action, or one gate. Therefore, it is said, 'There are many expedient gates, but the source nature is not two.' In short, the forty-nine years of teaching were all adapted to the circumstances, according to the order of large and small, shallow and deep, which is what is called teaching without skipping levels. I hope you will understand in detail and not consider it as ordinary talk. A Buddha appears in the world for one great cause and condition, which is to reveal to sentient beings the Buddha's knowledge and vision, so that they may awaken and enter into it. Only this one thing, and there is nothing else. The so-called 'one great cause' refers to the need for sentient beings to know that birth and death is a great matter. The Buddha's knowledge and vision is the Buddha-nature inherent in each sentient being. Because of being deluded about this Buddha-nature, birth and death arise. Now, to escape the suffering of birth and death, it is necessary to awaken to the Buddha's knowledge and vision as the primary meaning. Is this not the Buddha appearing in the world to directly point to the human mind, seeing one's nature and becoming a Buddha? This is the path of Chan (禪道).
悟心一路。不待達摩西來。然佛特為此事而出世也。爭奈眾生歷劫以來。貪瞋癡愛。煩惱惡見。迷之已深。不堪頓示悟心之大法。故將一乘法。分別說三。以此故有三乘漸次之設。所謂小乘中乘大乘也。至有不堪小乘之法者。則設五戒十善。為人天善果。且免墮三途地獄餓鬼畜生之苦。故曰五戒不持。人天路絕。今為佛弟子。遵奉 佛教。以度生為事業。若不漸次方便。誘引入道。一旦示之以大法。則反使橫生疑謗。自取三途之苦。是以醍醐為毒藥矣。乃不善導之過也。故今遵 佛所制。在家善男子名優婆塞。善女人名優婆夷。當持五戒以修人天善果。在家五戒者。
一不殺生(此戒感將來長壽。及如意眷屬和合。現在子孫昌盛之報)。
二不偷盜(凡不與而取。皆名為盜。此戒感來世得大富饒。衣食豐足。所求如意之報)。
三不邪淫(非己妻妾。妄生淫慾。名為邪淫。此戒感來世得妻妾貞良。父慈子孝。眷屬六親和合之報)。
四不妄語(凡言不實。斗構兩家。名為妄語。此戒感來世智慧過人。言語真實。聞者皆信。依教而行之報)。
五不飲酒(酒能昏迷亂性。發狂生禍。為眾惡之本。此戒感未來智慧明達。識見超越之報)。
右上五戒。乃我 佛出世。初為世間在家之
【現代漢語翻譯】 現代漢語譯本： 悟心這一法門，並非等待達摩（Bodhidharma）西來才出現。然而，佛陀（Buddha）正是爲了這件事才降生於世。無奈眾生自無始劫以來，貪婪（greed）、嗔恨（hatred）、愚癡（ignorance）、愛慾（attachment）深重，煩惱（afflictions）和邪惡見解（evil views）根深蒂固，無法立刻向他們展示頓悟自心的大法。因此，將一乘法（Ekayana，唯一佛乘）分別說成三乘，以此設立小乘（Hinayana）、中乘（Madhyayana）、大乘（Mahayana）的漸次引導。甚至對於那些無法接受小乘之法的人，就設立五戒（Five Precepts）十善（Ten Virtues），作為獲得人天善果（good karmic results in the realms of humans and devas）的方便，暫且免除他們墮入三途（three evil paths，地獄（hell）、餓鬼（hungry ghosts）、畜生（animals））之苦。所以說，『五戒不持，人天路絕』。現在作為佛弟子，應當遵奉佛教，以度化眾生為事業。如果不採取漸次方便的方法，引導他們入門，一旦向他們展示大法，反而會使他們橫生疑惑和誹謗，自取三途之苦。這就好比將醍醐（the finest flavor）當作毒藥一樣，乃是不善於引導的過錯。所以現在遵照佛陀所制定的規矩，在家的善男子稱為優婆塞（Upasaka，male lay devotee），善女人稱為優婆夷（Upasika，female lay devotee），應當持守五戒，以修人天善果。在家的五戒是： 一、不殺生（此戒能感得將來長壽，以及如意的眷屬和合，現在子孫昌盛的果報）。 二、不偷盜（凡是不給予而取用，都稱為偷盜。此戒能感得來世得到大富饒，衣食豐足，所求如意的果報）。 三、不邪淫（非自己的妻子或丈夫，妄生淫慾，稱為邪淫。此戒能感得來世得到妻子或丈夫貞良，父親慈愛兒子孝順，眷屬六親和合的果報）。 四、不妄語（凡是言語不真實，挑撥離間兩家關係，稱為妄語。此戒能感得來世智慧過人，言語真實，聽者都相信，並依教奉行的果報）。 五、不飲酒（酒能使人昏迷，擾亂心性，發狂生事，是各種罪惡的根源。此戒能感得未來智慧明達，識見超越的果報）。 以上五戒，乃是佛陀出世，最初為世間在家的...
【English Translation】 English version: The path of realizing one's own mind did not begin with Bodhidharma's arrival from the West. Indeed, the Buddha (Buddha) appeared in the world specifically for this purpose. However, sentient beings, since beginningless time, have been deeply entrenched in greed (greed), hatred (hatred), ignorance (ignorance), and attachment (attachment), with afflictions (afflictions) and evil views (evil views) firmly rooted. They are unable to immediately grasp the profound Dharma of sudden enlightenment of their own mind. Therefore, the One Vehicle (Ekayana, the single Buddha vehicle) is taught in terms of three vehicles, thus establishing the gradual path of the Hearer Vehicle (Hinayana), Solitary Realizer Vehicle (Madhyayana), and Bodhisattva Vehicle (Mahayana). Even for those who are unable to accept the Hearer Vehicle teachings, the Five Precepts (Five Precepts) and Ten Virtues (Ten Virtues) are established as a means to attain good karmic results in the realms of humans and devas (good karmic results in the realms of humans and devas), temporarily sparing them from falling into the three evil paths (three evil paths, hell (hell), hungry ghosts (hungry ghosts), and animals (animals)). Hence, it is said, 'If the Five Precepts are not upheld, the path to humans and devas is cut off.' Now, as disciples of the Buddha, we should uphold Buddhism and take the liberation of sentient beings as our task. If we do not adopt gradual and skillful means to guide them into the path, but instead immediately present them with the profound Dharma, it will only cause them to generate doubts and slanders, bringing upon themselves the suffering of the three evil paths. This is like treating the finest flavor (the finest flavor) as poison, which is the fault of unskilled guidance. Therefore, we now follow the rules established by the Buddha. A virtuous man at home is called an Upasaka (Upasaka, male lay devotee), and a virtuous woman is called an Upasika (Upasika, female lay devotee). They should uphold the Five Precepts to cultivate good karmic results in the realms of humans and devas. The Five Precepts for those at home are: 1. Abstaining from killing (This precept brings the karmic result of longevity in the future, as well as harmonious and fulfilling relationships, and flourishing descendants in the present). 2. Abstaining from stealing (Anything taken without being given is called stealing. This precept brings the karmic result of great wealth, abundant food and clothing, and fulfillment of wishes in the future). 3. Abstaining from sexual misconduct (Engaging in sexual desire with someone other than one's own spouse is called sexual misconduct. This precept brings the karmic result of a virtuous spouse, kind fathers and filial sons, and harmonious family relationships in the future). 4. Abstaining from false speech (Speaking untruthfully or sowing discord between families is called false speech. This precept brings the karmic result of superior wisdom, truthful speech, and the trust and obedience of listeners in the future). 5. Abstaining from intoxicants (Intoxicants can cloud the mind, disturb one's nature, and cause madness and trouble, being the root of all evils. This precept brings the karmic result of clear wisdom and transcendent insight in the future). The above Five Precepts were initially taught by the Buddha upon his appearance in the world for lay practitioners...
人。特設此教。令人依戒修因。則不負此生。免墮惡道。能感來世。不失人身。得長壽大富子孫。家道豐盛。文明特達之報。凡今高官尊爵。富厚豐盈。聰明利達之人。皆從修持五戒中來。然此五戒。即儒門五常。不殺。仁也。不盜。義也。不邪淫。禮也。不飲酒。智也。不妄語。信也。故佛法有裨 王道者。以五戒化人。則無詞訟。省刑罰。家治而風淳矣。此吾 佛最先所設。化生之儀也。今世俗之人。不知 佛法。全無好善之心。而返生謗佛謗法謗僧之見。是自甘愚迷。自取苦趣耳。又有一等之人。雖能吃蔬。而不知 佛法正修行路。聽從無為外道邪人。不敬 佛祖天地。不孝父母。不燒香禮拜三寶。專一味邪行邪說。盲盲相引。相聚妄談。以為傳法。全不知有正修行路。而返謗佛法僧。堅執不化。此乃最愚癡人。是可憐者。即今奉 詔旨。所當禁者是也。唯愿當世高明君子。辯白邪正是非。凡遇此輩。即當開示。令其舍邪歸正。不但護佛法。是亦有助於 王化也。然學邪學正。總是一念善心。可惜不知是邪而誤墮。今若知非。又何不捨彼邪徒。而為真正善人。為 聖世之良民乎。
右上五戒。乃佛教修人道之因果。又設十善業道。為人天之因果。所言十善者。
一身三惡業。謂殺。盜。淫。若斷此
【現代漢語翻譯】 現代漢語譯本：人。特意設立這種教義，是爲了讓人依照戒律來修行，這樣才不辜負此生，可以避免墮入惡道，能夠感得來世不失去人身，得到長壽、巨大財富和子孫，家道豐盛，文明發達的果報。凡是現在的高官尊爵、富裕豐盈、聰明能幹的人，都是從修持五戒中得來的。然而這五戒，就是儒家的五常：不殺是仁，不盜是義，不邪淫是禮，不飲酒是智，不妄語是信。所以佛法對匡助王道是有幫助的，用五戒來教化人民，就可以減少訴訟，減輕刑罰，家庭和睦，風俗淳樸。這是釋迦牟尼佛（Buddha）最初設立的，教化眾生的儀軌。現在世俗之人，不懂佛法，完全沒有向善之心，反而產生誹謗佛、誹謗佛法、誹謗僧侶的見解，這是自甘愚昧，自取苦果啊。又有一等人，雖然能夠吃素，卻不知道佛法正確的修行道路，聽從無為外道邪人，不尊敬佛祖天地，不孝順父母，不燒香禮拜三寶（Buddha, Dharma, Sangha），專一味地邪行邪說，盲目地互相引導，相聚妄談，以為是傳法，完全不知道有正確的修行道路，反而誹謗佛法僧，堅執不化，這乃是最愚癡的人，是可憐的人，就是現在奉詔旨所應當禁止的。只願當世高明的君子，辨別邪正是非，凡是遇到這些人，就應當開導指示，讓他們捨棄邪道，歸於正道，這不僅是護持佛法，也是有助於王道教化的。然而學邪學正，總是一念善心，可惜的是不知道那是邪道而誤入歧途，現在如果知道錯了，又為什麼不捨棄那些邪徒，而成為真正的善人，成為聖世的良民呢？ 右上所說的五戒，是佛教修人道的因果。又設立十善業道，是為人天道的因果。所說的十善是： 一身三惡業，指殺生、偷盜、邪淫。如果斷除這些。
【English Translation】 English version: People. This teaching is specially established to guide people to cultivate according to the precepts, so as not to waste this life, avoid falling into evil realms, and be able to reap the reward of not losing human form in the next life, obtaining longevity, great wealth, and descendants, a prosperous family, and a civilized and outstanding reward. All the high officials, nobles, wealthy, abundant, intelligent, and capable people of today have come from cultivating the Five Precepts. However, these Five Precepts are the Five Constant Virtues of Confucianism: not killing is benevolence (Ren), not stealing is righteousness (Yi), not engaging in sexual misconduct is propriety (Li), not drinking alcohol is wisdom (Zhi), and not lying is trustworthiness (Xin). Therefore, Buddhism is helpful in assisting the kingly way (Wangdao). Using the Five Precepts to educate people can reduce lawsuits, reduce punishments, harmonize families, and purify customs. This is the ritual of teaching sentient beings that Shakyamuni Buddha (Buddha) initially established. Nowadays, worldly people do not understand Buddhism, have no good intentions at all, and instead generate views of slandering the Buddha, slandering the Dharma (Buddhist teachings), and slandering the Sangha (Buddhist community). This is willingly indulging in ignorance and inviting suffering upon oneself. There are also some people who, although able to eat vegetarian food, do not know the correct path of practice in Buddhism, listen to the heretical people of the non-action (Wuwei) path, do not respect the Buddhas and deities, are not filial to their parents, do not burn incense and prostrate to the Three Jewels (Buddha, Dharma, Sangha), and single-mindedly engage in heretical practices and heretical teachings, blindly guiding each other, gathering together to talk nonsense, thinking it is transmitting the Dharma, completely unaware of the correct path of practice, and instead slander the Buddha, the Dharma, and the Sangha, stubbornly clinging to their views and refusing to be transformed. These are the most foolish people, who are to be pitied, and are what should be prohibited according to the imperial decree. I only hope that the enlightened gentlemen of this era will distinguish between right and wrong, and whenever they encounter such people, they should enlighten and guide them, so that they abandon the heretical path and return to the correct path. This is not only protecting the Buddha's teachings, but also helping the kingly way of governance. However, learning heresy or learning the correct path is all about a single thought of goodness. It is a pity that they did not know it was a heretical path and mistakenly entered it. Now, if they know they are wrong, why not abandon those heretical followers and become truly good people, becoming good citizens of the enlightened age? The Five Precepts mentioned above are the cause and effect of cultivating the human path in Buddhism. The Ten Wholesome Karmas are also established as the cause and effect of the path of humans and gods. The Ten Wholesome Deeds are: The three evil karmas of the body refer to killing, stealing, and sexual misconduct. If these are eliminated.
三惡。則名三善道。
二口四惡業。謂妄言。綺語。兩舌。惡口。若斷此四。名四善道。
三意三惡業。謂貪。瞋。癡。若斷此三。名三善道。
如上十惡。乃常人日用而不知者。今若能斷此十惡。則名十善。為生天之因。是為純善之人。此十善法。即儒門正心誠意修身之道也。若果能修此。則現世為聖為賢。則定感來世生在天宮。受勝妙樂。此萬萬真實之行。世人何故愚迷不知。而專向邪道為得。豈不辜負此心哉。
如上五戒十善。乃吾 佛特為世間在家之人。所設之教。要人依此修因。不失人天之福。此金口所宣。不妄之談。若不遵此修。總是邪道。非正行也。總肯苦心修行。都無利益。反增苦果。是謂以苦舍苦。吾 佛已深痛之矣。今世間五部六冊之說。乃外道邪人。妄稱師長。偷竊佛祖言句。雜集世俗鄙俚之言。以惑愚民。所謂邪道亂真者。即今 聖旨所禁。皆此輩也。在家之人。既有好善之心。何不歸依 三寶。而必墮此邪法。豈智人哉。
又觀今世好善男子。已能歸依 三寶。以自恃世智聰明伶利之見。便生下劣魔心。薄五戒十善而不為。以好禪為上乘。三業不修。乃以祖師現成公案。看了幾則。記在胸中。便逞利口。動使機鋒。當自己妙悟。以此為是。全不知非。又且
【現代漢語翻譯】 現代漢語譯本
三惡，即是名為三善道。
二口四惡業，指的是妄言（虛假的言語）、綺語（花言巧語）、兩舌（挑撥離間的言語）、惡口（粗魯的言語）。如果斷除這四種惡業，就稱為四善道。
三意三惡業，指的是貪（貪婪）、瞋（嗔恨）、癡（愚癡）。如果斷除這三種惡業，就稱為三善道。
以上所說的十惡，是常人每天都在做卻不自知的。現在如果能夠斷除這十惡，就稱為十善，這是生天的原因，是純善之人。這十善法，就是儒家正心誠意修身之道。如果真能修持這些，那麼現世就能成為聖人賢人，必定感得來世生在天宮，享受殊勝美妙的快樂。這是萬萬真實的修行，世人為何如此愚昧迷惑不知，而專門走向邪道呢？豈不是辜負了自己的本心嗎？
以上所說的五戒十善，是 佛 特別為世間在家之人所設的教導。要人們依照這些修行，就不會失去人天的福報。這是金口所宣說的，不是虛妄之談。如果不遵照這些修行，就都是邪道，不是正當的修行。總想著苦心修行，都沒有利益，反而增加苦果，這就是所謂的以苦舍苦。 佛 已經對此深感痛心了。現在世間五部六冊的說法，是外道邪人，妄稱師長，偷竊佛祖的言句，雜合世俗鄙俗的言語，來迷惑愚昧的百姓。所謂邪道擾亂真道，就是現在 聖旨 所禁止的，都是這些人。在家之人，既然有向善的心，為何不歸依 三寶（佛、法、僧），而一定要墮入這些邪法呢？這難道是智者所為嗎？
又看現在世上好善的男子，已經能夠歸依 三寶（佛、法、僧），卻仗著自己世俗的智慧聰明伶俐，便生出下劣的魔心，輕視五戒十善而不去做，認為好禪才是上乘。身口意三業不修，只是看了幾則祖師現成的公案，記在心中，便逞口舌之利，動不動就使用機鋒，自以為自己已經妙悟，以此為是，完全不知道自己錯了。而且
【English Translation】 English version
The three evils are then named the three good paths.
The four evil deeds of the mouth are false speech, embellished speech, divisive speech, and harsh speech. If one cuts off these four, it is named the four good paths.
The three evil deeds of the mind are greed, hatred, and delusion. If one cuts off these three, it is named the three good paths.
The above-mentioned ten evils are what ordinary people do daily without knowing it. Now, if one can cut off these ten evils, it is named the ten virtues, which are the cause of being born in the heavens and make one a purely virtuous person. These ten virtuous dharmas are the way of rectifying the mind, making the will sincere, and cultivating oneself in Confucianism. If one can truly cultivate these, then in this life one can become a sage or a worthy person, and one will certainly be reborn in the heavenly palace in the next life, enjoying supreme and wonderful bliss. This is a truly real practice. Why are people so foolish and deluded, not knowing this, and instead heading towards evil paths? Are they not betraying their own minds?
The above-mentioned five precepts and ten virtues are the teachings that our Buddha (Buddha) specifically established for laypeople in the world. They are meant to guide people to cultivate causes according to these precepts and virtues, so that they will not lose the blessings of humans and gods. These are the words spoken from the golden mouth, not false talk. If one does not follow these to cultivate, then it is all an evil path, not a proper practice. Even if one is willing to cultivate diligently, there is no benefit, but instead, one increases suffering. This is what is called 'using suffering to abandon suffering.' Our Buddha (Buddha) has deeply lamented this. Now, the so-called 'five parts and six volumes' in the world are the words of heretical and evil people who falsely claim to be teachers, stealing the words of the Buddha (Buddha) and the Patriarchs, mixing them with vulgar and base language to deceive ignorant people. The so-called 'evil paths confusing the true path' are what the Sacred Edict (Shèngzhǐ) now prohibits. All of these people are like this. Laypeople, since they have a heart for goodness, why not take refuge in the Three Jewels (Sānbǎo) (Buddha, Dharma, Sangha) and instead fall into these evil dharmas? Are they wise people?
Furthermore, observing the good men in the world today, they are already able to take refuge in the Three Jewels (Sānbǎo) (Buddha, Dharma, Sangha), but relying on their worldly wisdom, intelligence, and cleverness, they give rise to inferior demonic minds, belittling the five precepts and ten virtues and not practicing them, thinking that good Chan (Dhyana) is the supreme vehicle. They do not cultivate the three karmas of body, speech, and mind, but only read a few ready-made cases of the Patriarchs, memorize them in their minds, and then show off their eloquence, constantly using sharp retorts, thinking that they have had a wonderful enlightenment. They take this as right, completely unaware that they are wrong. Moreover,
誹謗大乘經典。為文字不足取。又笑真修實行之僧為小乘。妄起種種邪見。全不信有因果罪福。甚至慢佛慢法慢僧。殊不知自墮愚迷業障坑中。妻子聚首。眾苦熱惱交煎。且妄指目前是道。如此愚癡之人。是為大可憐憫者。既有一念向上之心。何不真真實實。做些著落工夫。所謂說得十分。不若行得一分。如此妄談。譬如貧人。妄稱帝王。自取誅戮。可不哀哉。奉勸世之善士。聰明利根。有志出生死者。當自量根器。參禪固是向上一著。以此乃佛祖專為上上根人說。在諸人試自點檢。果是上上根人否。果能一一頓悟否。果能當下便了百劫生死否。如其根非上上。即宜量自己力。專心修凈土門。迴向西方。愿生極樂。永舍娑婆之苦。此一法門。從古修因。僧俗依之出生死者。不可勝數。所謂萬修萬人去。最是穩穩當當。一毫不錯之大法門也。祖師云。唯有徑路修行。但念阿彌陀佛。以此法門。全不誤人。若能放下身心。依此修行。所有應行規則。略示於後。
一凈土一門。往往士大夫談說。專為中下根設。殊不知此門。三根普攝。無機不收。最為廣大。且又簡而易行。即古之祖師。悟道之後。迴心向凈土者不少。如永明中峰諸大祖師。非一人也。但修行唸佛。有上中下三根不同。故凈土九品。亦因根有別也。
【現代漢語翻譯】 現代漢語譯本：誹謗大乘經典，認為經文不值得采納。又嘲笑真正修行實幹的出家人為小乘。胡亂產生各種邪惡的見解，完全不相信有因果報應。甚至輕慢佛、輕慢法、輕慢僧。卻不知道自己墮入愚昧迷惑的業障深坑中。妻兒老小聚在一起，各種痛苦煩惱交相煎熬。而且還胡亂指認眼前所見為真道。如此愚癡之人，真是太可憐了。既然有一點向上向善的心，為什麼不真真切切地，做些實在的功夫呢？所謂說得十分，不如行得一分。如此胡說八道，譬如貧窮之人，妄自稱帝，自取殺身之禍。可悲不可悲啊！奉勸世上的善良人士，聰明有智慧，有志於脫離生死輪迴的人，應當衡量自己的根器。參禪固然是向上的一著，但這是佛祖專門為上上根器的人說的。各位不妨自己檢查一下，果真是上上根器的人嗎？果真能一一頓悟嗎？果真能當下就了斷百劫的生死嗎？如果根器不是上上，就應該衡量自己的能力，專心修習凈土法門，迴向西方，愿往生極樂世界，永遠擺脫娑婆世界的痛苦。這個法門，從古至今，僧人和俗人依靠它脫離生死輪迴的人，數不勝數。所謂萬修萬人去，是最穩妥可靠，一點也不會出錯的大法門啊。祖師說，只有這條捷徑可以修行，只要唸誦阿彌陀佛（Amitabha）。這個法門，完全不會耽誤人。如果能夠放下身心，依照這個法門修行，所有應該遵守的規則，簡要地列在下面。
凈土法門，往往士大夫認為，是專門為中下根器的人設立的。卻不知道這個法門，三根普攝，沒有不能接納的，最為廣大。而且又簡單易行。即使是古代的祖師，悟道之後，迴心嚮往凈土的也不少。如永明（Yongming）、中峰（Zhongfeng）等各位大祖師，並非只有一人。但是修行唸佛，有上中下三種根器不同。所以凈土九品往生，也是因為根器不同而有所區別。
【English Translation】 English version: To slander the Mahayana (Great Vehicle) scriptures, deeming the words unworthy of consideration. Furthermore, to ridicule monks who genuinely practice and cultivate themselves as followers of the Hinayana (Small Vehicle). To recklessly generate various heretical views, completely disbelieving in the existence of cause and effect, karmic retribution. Even to be disrespectful towards the Buddha (the Enlightened One), the Dharma (the teachings), and the Sangha (the monastic community). Little do they know that they are falling into the pit of ignorance and karmic obstacles. With wives and children gathered around, they are tormented by various sufferings and afflictions. Moreover, they falsely point to what is before their eyes as the true path. Such foolish individuals are truly pitiable. Since they possess a single thought of aspiration for improvement, why not genuinely and earnestly put in some solid effort? As the saying goes, 'Speaking ten parts is not as good as practicing one part.' Such reckless talk is like a poor person falsely claiming to be an emperor, bringing about their own execution. How lamentable! I earnestly advise the virtuous people of the world, those with intelligence and sharp faculties, and those who aspire to escape the cycle of birth and death, to assess their own capacities. Engaging in Chan (Zen) meditation is certainly a step towards higher attainment, but this was taught by the Buddha specifically for individuals of the highest caliber. Let each of you examine yourselves to see if you are truly individuals of the highest caliber. Can you truly achieve sudden enlightenment in every instance? Can you truly resolve the cycle of birth and death in an instant? If your capacity is not of the highest caliber, then you should assess your own strength and wholeheartedly cultivate the Pure Land (Jingtu) path, dedicating your merits towards the West, wishing to be reborn in the Land of Ultimate Bliss (Sukhavati), forever escaping the suffering of the Saha world (this world). This Dharma gate, from ancient times, has been relied upon by countless monks and laypeople to escape the cycle of birth and death. As the saying goes, 'Ten thousand cultivate, ten thousand go,' it is the most secure and reliable, an infallible great Dharma gate. The Patriarchs said, 'There is only this direct path for cultivation, simply recite Amitabha Buddha's (Amituofo) name.' This Dharma gate will never mislead anyone. If you can let go of your body and mind and cultivate according to this method, all the rules that should be followed are briefly outlined below.
The Pure Land (Jingtu) Dharma gate is often discussed by scholar-officials as being specifically designed for individuals of middle and lower capacities. Little do they know that this gate embraces all three capacities, accepting all without exception, and is the most vast. Moreover, it is simple and easy to practice. Even ancient Patriarchs, after attaining enlightenment, turned their hearts towards the Pure Land (Jingtu). Such as Yongming (Yongming), Zhongfeng (Zhongfeng) and other great Patriarchs, not just one person. However, in cultivating mindfulness of the Buddha (Buddha-Recitation), there are differences in the three capacities: superior, middle, and lower. Therefore, the nine grades of rebirth in the Pure Land (Jingtu) also vary according to capacity.
然凈土有三種者。一常寂光土。二實報莊嚴土。三方便有餘土。此即凡聖同居土。且此三土修因不同。故所感各別。試略言之。
一常寂光土。即圓覺經所云大光明藏。此中聖凡平等。依正不分。唯佛法身湛然常寂。乃諸佛所證法身境界。此唯從上諸祖。一念頓悟法身。妙契同體。入佛境界者所居。此正上上根人之凈土。豈可輕視為中下人設也。
二實報莊嚴土。此即二十重華藏世界。乃我 盧舍那佛。曠劫修行。感稱法界量無盡莊嚴之妙土。即華嚴經所說。重重無盡世界莊嚴者。此乃報身佛所居。單為十地菩薩。轉大法輪之凈土。即二乘聲聞。不見不聞。此即法華會上諸授記之人。待多劫修因。將來所感此中一分之凈土。此殊非尋常易易可到也。
三方便有餘土。亦名凡聖同居土。此正九品分別。乃阿彌陀佛之化土也。以華藏世界有二十重。從第一重有一佛剎微塵數世界圍繞。下小上大。如倒浮屠。從此以上。倍倍加增。至第十三重。然此娑婆世界。乃十三重之中心主剎。其極樂土與娑婆正等。從中至西。花葉邊際。故云過十萬億佛土之外。與娑婆並列者。以十方佛土。獨有娑婆為穢惡。土石諸山。雜穢充滿。三途八難。眾苦所聚。名為堪忍。眾生剛強。最難調化。故我 釋迦文佛。縱以十
【現代漢語翻譯】 現代漢語譯本： 關於凈土有三種的說法：一是常寂光土，二是實報莊嚴土，三是方便有餘土。這裡指的是凡聖同居土。這三種凈土的修因不同，所以感得的果報也各不相同。我來簡單地說一下。
一是常寂光土，就是《圓覺經》里所說的大光明藏。在這個凈土中，聖人和凡人是平等的，依報和正報沒有分別，只有佛的法身湛然常寂，這是諸佛所證悟的法身境界。只有那些從一開始就頓悟法身，與法身妙契合一，進入佛的境界的祖師們才能居住在這裡。這正是上上根器的人的凈土，怎麼能輕視它，認為它是為中下等人設立的呢？
二是實報莊嚴土，就是二十重華藏世界。這是我盧舍那佛（Vairocana Buddha，報身佛）經過曠劫修行，感得的與法界一樣廣大，充滿無盡莊嚴的妙土，也就是《華嚴經》里所說的重重無盡的世界莊嚴。這是報身佛所居住的地方，專門為十地菩薩轉大法輪的凈土。二乘聲聞（Śrāvaka，聽聞佛法而悟道的修行者）既看不見也聽不見。這就是法華會上那些被授記的人，經過多劫的修行，將來所感得的這其中的一部分凈土。這絕不是隨便就能到達的。
三是方便有餘土，也叫凡聖同居土。這裡有九品之分，是阿彌陀佛（Amitābha Buddha）的化土。華藏世界有二十重，從第一重開始，有無數個佛剎微塵數的世界圍繞著它，下面小上面大，像倒過來的浮屠。從這以上，倍數增加。到第十三重，這個娑婆世界（Sahā world，我們所居住的這個世界）是第十三重的中心主剎。極樂土（Sukhāvatī，阿彌陀佛的凈土）和娑婆世界正對著，從中間到西方，在花葉的邊緣。所以說在過十萬億佛土之外。和娑婆世界並列。在十方佛土中，只有娑婆世界是污穢的，土石山巒，充滿雜穢，有三途八難，是眾苦聚集的地方，所以叫做堪忍。這裡的眾生剛強難化，所以我們釋迦文佛（Śākyamuni Buddha）縱然用十
【English Translation】 English version: It is said that there are three types of Pure Lands: the Land of Eternal Tranquility and Light (常寂光土, Cháng Jí Guāng Tǔ), the Land of Actual Reward and Adornment (實報莊嚴土, Shí Bào Zhuāngyán Tǔ), and the Land of Expedient Abundance (方便有餘土, Fāngbiàn Yǒuyú Tǔ). The latter refers to the Land of Co-dwelling of Ordinary Beings and Sages (凡聖同居土, Fán Shèng Tóngjū Tǔ). These three lands have different causes for their cultivation, resulting in different effects. Let me briefly explain them.
First, the Land of Eternal Tranquility and Light is the Great Treasury of Light mentioned in the Śūraṅgama Sūtra (圓覺經, Yuánjué Jīng). In this land, sages and ordinary beings are equal, and there is no distinction between the environment and the beings within it. Only the Dharma body of the Buddha is purely tranquil and eternally still. This is the realm of the Dharma body attained by all Buddhas. Only those patriarchs who have had a sudden awakening of the Dharma body from the very beginning, who are wonderfully united with the Dharma body, and who have entered the realm of the Buddha reside here. This is truly the Pure Land for people of the highest capacity. How can we underestimate it and consider it to be established for people of middle and lower capacity?
Second, the Land of Actual Reward and Adornment is the twenty-layered Hua-zang World (華藏世界, Huá Zàng Shìjiè). This is the wonderful land of endless adornment, as vast as the Dharma realm, attained by my Vairocana Buddha (盧舍那佛, Lúshěnà Fó) through eons of cultivation. It is the adornment of infinitely layered worlds described in the Avataṃsaka Sūtra (華嚴經, Huáyán Jīng). This is the place where the Reward Body Buddha resides, a Pure Land exclusively for the Ten-Ground Bodhisattvas to turn the great Dharma wheel. The Two Vehicles (二乘, Èr Shèng) of Śrāvakas (聲聞, Shēngwén, 'voice-hearers') neither see nor hear it. These are the people who received predictions at the assembly of the Lotus Sūtra (法華經, Fǎhuá Jīng), who, after cultivating causes for many kalpas, will attain a portion of this Pure Land in the future. This is by no means easily accessible.
Third, the Land of Expedient Abundance is also called the Land of Co-dwelling of Ordinary Beings and Sages. Here, there are nine grades of beings, and it is the manifested land of Amitābha Buddha (阿彌陀佛, Āmítuó Fó). The Hua-zang World has twenty layers. Starting from the first layer, it is surrounded by as many worlds as there are dust motes in a Buddha-land, smaller below and larger above, like an inverted stupa. From this point upwards, the number increases exponentially. By the thirteenth layer, this Sahā world (娑婆世界, Suōpó Shìjiè, the world we live in) is the central main realm of the thirteenth layer. The Land of Ultimate Bliss (極樂土, Jílè Tǔ, Amitabha's Pure Land) faces the Sahā world directly, from the middle to the west, at the edge of the petals. Therefore, it is said to be beyond hundreds of thousands of millions of Buddha-lands. It is parallel to the Sahā world. Among the Buddha-lands in the ten directions, only the Sahā world is impure, with earth, stones, and mountains filled with impurities, the three evil paths and eight difficulties, a gathering place of all sufferings, hence it is called 'endurable'. The beings here are stubborn and difficult to tame. Therefore, our Śākyamuni Buddha (釋迦文佛, Shìjiāmóuní Fó), even with ten
善化導人天。亦在生死之中。未出輪迴。若參禪悟心。又難頓悟。故設唸佛求生凈土一門。名橫超三界。以仗 阿彌陀佛因中願力。云十方世界眾生。有能念我名號。不生我國者。誓不成佛。以仗此願力。凡唸佛者。彌陀定來接引。生彼凈土。故易生耳。然此凈土。開有九品者。若參禪悟心。未能忘心境者。則生上上品。有唸佛一心不亂者。則生上中品。有參禪未悟。持名精純。萬行莊嚴。則生上下品。若修萬行。持大乘經。專持名號。志願往生。則生中三品。有精持五戒十善。專心念佛。發願迴向。不論僧俗。多生下三品。此雖未斷煩惱。以但得生彼國。見佛聞法。居不退地。永不落三界生死。從此發願。再來三界度生。則來去自在。不被生死苦惱羈留。所以永明禪師說。但得見彌陀。何愁不開悟是也。此一法門。一生精誠可辦。一得生彼。頓脫生死。永出輪迴。如此直捷法門。又何患而不修。且薄之耶。然參禪了生死難。唸佛了生死易。只要當人一念真實肯切苦心耳。從古生凈土者。無量無數。皆世人眼見而不信。又有何法可信耶。今奉勸高明智士。當信自心。不可謬信邪說也。即在法門中。有禪凈兼修之士甚多。如永明所說唸佛參禪。參禪唸佛。所謂有禪有凈土。猶如帶角虎。現世為人師。將來作佛祖。此亦最
【現代漢語翻譯】 現代漢語譯本： 善於教化引導人天，仍然還在生死輪迴之中，沒有脫離輪迴。如果參禪悟心，又難以立即頓悟，所以設立唸佛求生凈土這一法門，名為橫超三界。憑藉阿彌陀佛（Amitabha Buddha，西方極樂世界的教主）因地修行時的願力，說十方世界眾生，如有能唸誦我的名號，卻不能往生我國的，我誓不成佛。憑藉這個願力，凡是念佛的人，阿彌陀佛必定前來接引，往生到他的凈土，所以容易往生。然而這個凈土，開設有九品。如果參禪悟心，未能忘記心境的，就能往生上上品。有唸佛唸到一心不亂的，就能往生上中品。有參禪未能開悟，但持念名號精純，以萬行莊嚴自己的，就能往生上下品。如果修習萬行，持誦大乘經典，專心持念名號，發願往生，就能往生中三品。有精進持守五戒十善，專心念佛，發願迴向，不論是僧人還是俗人，大多往生下三品。這雖然沒有斷除煩惱，但只要能夠往生到西方極樂世界，見到佛，聽聞佛法，居住在不退轉的地位，永遠不會墮落到三界生死輪迴之中。從此發願，再次來到三界度化眾生，就能來去自在，不被生死苦惱所束縛。所以永明禪師（Yongming Yanshou，宋代禪宗大師）說，『只要能夠見到阿彌陀佛，何愁不能開悟』就是這個道理。這一法門，一生精誠修行就可以辦到，一旦往生到西方極樂世界，立刻脫離生死，永遠超出輪迴。如此直接簡便的法門，又有什麼可擔憂而不去修習，並且輕視它的呢？然而參禪了脫生死很難，唸佛了脫生死容易，只要當人一念真實懇切，有苦心就行了。從古至今往生凈土的人，無量無數，都是世人親眼所見卻不相信的。還有什麼方法可以讓人相信呢？現在奉勸聰明有智慧的人士，應當相信自己的心，不可錯誤地相信邪說。即使在念佛法門中，也有禪凈雙修的人士很多，如永明禪師所說，唸佛參禪，參禪唸佛，所謂『有禪有凈土，猶如帶角虎，現世為人師，將來作佛祖』，這也是最好的。
【English Translation】 English version: Skillfully guiding and teaching humans and devas, they are still within the cycle of birth and death, not yet liberated from reincarnation. If one practices Chan (Zen) meditation to realize the mind, it is difficult to achieve sudden enlightenment. Therefore, the method of reciting the Buddha's name to seek rebirth in the Pure Land is established, known as 'transcending the Three Realms horizontally.' It relies on the power of the vows made by Amitabha Buddha (Amitābha Buddha, the lord of the Western Pure Land of Ultimate Bliss) during his past lives, who said, 'If sentient beings in the ten directions are able to recite my name and are not reborn in my land, I vow not to attain Buddhahood.' Relying on this vow power, all who recite the Buddha's name will surely be received by Amitabha and reborn in his Pure Land, thus making it easy to be reborn there. However, this Pure Land is divided into nine grades. If one practices Chan meditation to realize the mind but is unable to forget the mind and its objects, they will be reborn in the highest of the high grades. Those who recite the Buddha's name with single-minded concentration will be reborn in the middle of the high grades. Those who practice Chan meditation without enlightenment but maintain pure recitation of the name, adorning themselves with myriad practices, will be reborn in the lowest of the high grades. If one cultivates myriad practices, upholds the Mahayana sutras, and single-mindedly recites the name, vowing to be reborn, they will be reborn in the middle three grades. Those who diligently uphold the five precepts and ten good deeds, wholeheartedly recite the Buddha's name, and vow to dedicate the merit, whether monks or laypeople, mostly are reborn in the lower three grades. Although they have not severed afflictions, as long as they are reborn in that land, they will see the Buddha, hear the Dharma, and reside in the state of non-retrogression, never falling back into the cycle of birth and death in the Three Realms. From there, vowing to return to the Three Realms to liberate beings, they will be free to come and go, not bound by the suffering of birth and death. Therefore, Chan Master Yongming (Yongming Yanshou, a Chan master of the Song Dynasty) said, 'As long as one can see Amitabha, why worry about not attaining enlightenment?' This is the principle. This one method can be accomplished with sincere effort in one lifetime. Once reborn there, one immediately escapes birth and death, forever transcending reincarnation. Such a direct and easy method, why worry about not cultivating it and belittling it? However, it is difficult to end birth and death through Chan meditation, but easy to end birth and death through reciting the Buddha's name, as long as one has a truly sincere and earnest mind. From ancient times to the present, countless people have been reborn in the Pure Land, all of which are seen by the world but not believed. What other method can make people believe? Now I advise intelligent and wise people to believe in their own minds and not to mistakenly believe in heretical teachings. Even within the Dharma gate of reciting the Buddha's name, there are many who practice both Chan and Pure Land, as Chan Master Yongming said, 'Recite the Buddha's name and practice Chan, practice Chan and recite the Buddha's name.' It is said, 'Having both Chan and Pure Land is like a tiger with horns. In this life, one is a teacher of humans; in the future, one will become a Buddha ancestor.' This is also the best.
上之行也。與夫妄稱悟道。墮大妄語者。天淵也。
惟夫一切眾生。自迷本有之佛性。墮落三界生死。輪迴六趣苦難之中。長劫沉淪。不得出離者。皆因貪瞋癡愛。以資淫殺盜妄諸惡之業。捨身受身。皆以淫慾而正性命。生生世世。父母妻子六親眷屬。恩愛牽纏。三界大火所燒。無有一人能免之者。故我 本師釋迦文佛。于常寂光土。興起大悲救苦之心。舍自性法樂。從兜率。降皇宮。入母胎。舍父母妻子。割斷世間深重恩愛。頓棄金輪王位。走入雪山。剃除鬚髮。六年凍餓。苦行修持。乃至悟道成佛。此乃是第一個為生死出家之樣子也。及成佛后。又遭魔害。受金槍馬麥之難。種種堪忍。拌捨身命。受盡無量魔怨之難。說法四十九年。只是一念慈悲。為度眾生。救令出苦而已。惟此一事。更無餘事。故靈山會上弟子。一千二百五十人。皆一時英靈豪傑之士。學佛所行。各各舍離世間父母妻子恩愛。依佛修行。了悟恩愛。得出生死。證阿羅漢果。如阿難為佛之弟。亦隨出家。隨眾受苦。此乃吾 佛所度弟子出家之榜樣也。佛在世時。投佛出家之弟子。不知修行之法。故佛因事設戒。令其止惡防非。得正熏修。故初出家者。名為沙彌。則設有十戒。及至比丘。則設有二百五十戒。女人出家。名比丘尼。則設有五百
大戒。乃至國王大臣宰官居士。與在家出家四眾人等。進修菩薩大戒。則有梵網經。說十重四十八輕戒。此諸戒律。乃吾 佛法門之家法也。故云。若人受佛戒。即入諸佛位。若為僧不受戒者。名為禿賊。盜佛袈裟。裨販如來。非佛弟子。此為僧奉法之不易也。然佛在世時人壽百歲。佛當壽百年。以念末法弟子無福。止住世八十年。留二十年未盡之福。與後世兒孫。故今之弟子。供養四事。皆受用吾佛白毫光中一分功德。即施主粒米莖菜。分毫之施利。皆 佛所留之福田。今入在法門為僧者。竟不知 佛是何人。亦不知己為何事。不知為何舍父母。棄妻子。剃除鬚髮。不在俗家而住寺中。亦不知不耕不織。衣食從何而來。只道是自己有能。化得施主供養。更不知施主信心。膏血難消。將來拖犁拽耙。銜鐵負鞍。酬償之苦。此其大家一齊迷悶而不知者。若是如此受用。有能粗守戒行。持經唸佛。守本分者。猶自可也。況又全不知僧體。不受戒行。縱放身心。攀緣俗親。出入不忌。不避譏嫌。乃至違法犯禁。全不知非者。又非一種矣。竟不知為何出家。為何舍俗。為何剃除鬚髮也。不但不知修行之事。即燒香禮佛。敬奉三寶之心。絕然忘之。混混一生。醉生夢死。全不知有出家正修行路。即有見者。返以為非。此為最可憐
【現代漢語翻譯】 現代漢語譯本： 大戒（Mahayana precepts）。乃至國王、大臣、宰官、居士（lay Buddhist），以及在家、出家四眾弟子等，若要進修菩薩大戒（Bodhisattva precepts），則有《梵網經》（Brahmajala Sutra），其中宣說了十重四十八輕戒。這些戒律，乃是我佛法門（Buddha-dharma）的家法啊。所以說：『若有人受持佛戒，即入諸佛之位。』若身為僧侶而不受戒者，名為禿賊，盜用佛陀的袈裟，販賣如來的教法，並非佛陀的弟子。可見身為僧侶奉行佛法並非易事。然而佛陀在世時，人的壽命可達百歲。佛陀本應住世百年，但考慮到末法時期（decline of Dharma）的弟子福報淺薄，只住世八十年，留下二十年未盡的福報，給予後世的兒孫。所以如今的弟子，所接受的供養四事（four requisites），都是受用我佛白毫光（urna）中的一分功德。即使施主佈施一粒米、一根菜，哪怕是極小的施捨利益，都是佛陀所留下的福田。如今進入佛門為僧的人，竟然不知道佛陀是何人，也不知道自己所為何事，不知道為何捨棄父母、拋棄妻子，剃除鬚髮，不住在俗家而住在寺廟中，也不知道不耕不織，衣食從何而來，只以為是自己有能力，化得施主供養。更不知道施主的信心，膏血難消，將來要遭受拖犁拽耙、銜鐵負鞍的酬償之苦。這是大家一齊迷悶而不知的。若是如此受用，若還能勉強遵守戒行，持誦經文、唸佛，安守本分，也還算可以。更何況完全不知僧侶的體統，不受持戒行，放縱身心，攀緣世俗親友，出入不加忌憚，不避諱他人的譏諷嫌疑，甚至違法犯禁，完全不知是非者，又豈止一種呢？竟然不知道為何出家，為何捨棄世俗，為何剃除鬚髮啊。不但不知道修行之事，就連燒香禮佛，敬奉三寶（Three Jewels）之心，也完全忘記了。渾渾噩噩一生，醉生夢死，完全不知道有出家正修行路。即使有見到正修行路的人，反而認為是不對的，這真是最可憐的。
【English Translation】 English version: The Great Precepts (Mahayana precepts). Even kings, ministers, officials, lay Buddhists (Upasaka), and the four assemblies of disciples, both lay and monastic, if they wish to cultivate the Great Bodhisattva Precepts (Bodhisattva precepts), then there is the Brahmajala Sutra (Brahmajala Sutra), which speaks of the ten major and forty-eight minor precepts. These precepts are the family rules of our Buddha-dharma (Buddha-dharma). Therefore, it is said: 'If a person receives the Buddha's precepts, they enter the position of all Buddhas.' If one is a monk but does not receive the precepts, they are called a bald thief, stealing the Buddha's robe, peddling the Tathagata's teachings, and are not disciples of the Buddha. Thus, it is not easy for a monk to uphold the Dharma. However, when the Buddha was in the world, people lived to be a hundred years old. The Buddha was supposed to live for a hundred years, but considering that disciples in the Dharma-ending Age (decline of Dharma) have little merit, he only lived for eighty years, leaving twenty years of unfulfilled merit for future generations. Therefore, today's disciples, who receive the four requisites (four requisites) of offerings, are all using a portion of the merit from the white hair light (urna) of our Buddha. Even if a donor gives a grain of rice or a stalk of vegetables, even the smallest benefit of giving, it is a field of merit left by the Buddha. Now, those who enter the Dharma gate to become monks do not even know who the Buddha is, nor do they know what they are doing, nor do they know why they abandon their parents, abandon their wives, shave their heads, and live in temples instead of their secular homes, nor do they know where their food and clothing come from without farming or weaving, only thinking that they have the ability to transform donors' offerings. They do not even know that the donors' faith, blood, and sweat are difficult to digest, and in the future, they will suffer the hardship of pulling plows and yokes, and bearing iron saddles to repay their debts. This is what everyone is confused and unaware of. If they receive offerings in this way, and can barely keep the precepts, recite scriptures, chant the Buddha's name, and keep to their duties, it is still acceptable. Moreover, they completely disregard the dignity of a monk, do not uphold the precepts, indulge their minds and bodies, cling to secular relatives, enter and leave without restraint, do not avoid criticism and suspicion, and even violate laws and prohibitions, completely unaware of what is wrong, and this is not just one type. They do not even know why they left home, why they abandoned the secular world, and why they shaved their heads. Not only do they not know about the practice of cultivation, but they have also completely forgotten the heart of burning incense, prostrating to the Buddha, and revering the Three Jewels (Three Jewels). They live a muddled life, drunk and dreaming, completely unaware that there is a path of true cultivation for those who have left home. Even if there are those who see the path of true cultivation, they think it is wrong, which is truly the most pitiful.
愍者矣。佛言。三途地獄未是苦。向袈裟下失卻人身。始為苦也。總之不知僧為何物耳。故四十二章經云。
佛言。汝等比丘。每於晨朝。當自摩頭。若肯自摩頭。則返省自己。為甚無須發也。以不知佛法出家規矩。故師不成師。而弟子亦不成為弟子。上下絕分。鳥獸同群。但知衣食為急。全不知有生死之事。不怕將來有三途之苦。世間以此習俗成風。以為常事。至有離鄉行腳操方者。亦止知有叢林粥飯。茫不知有佛法禪道。此又大可憐愍者矣。嗟乎。去聖時遙。法門頹獘。一至於此。不可救也。雖然。十室之邑。必有忠信。惟今在在諸山。豈無英靈豪傑之士哉。每於一方。但有一二肯發心興起者。自然有轉化之機矣。故今惟望住剎有志之士。各宜思省回頭。當念生死大事。痛改前非。發起一念向道之心。發心之初。先要參請善知識。秉受沙彌十戒。若持十戒無犯。則進比丘二百五十戒。一一戒條。委細檢點。乃至進受梵網菩薩大戒。以 佛設教。以戒定慧三學為成佛之本。所謂因戒生定。因定生慧。是為三無漏學。其諸戒相。具載戒經。請自檢閱。不必細列。既能受戒之後。不論獨居隨眾。定要半月半月。對佛誦唸戒品。有毀犯者。對眾懺悔。改過自新。則身心清凈。業障消除。乃為出苦之要也。既能持戒。
【現代漢語翻譯】 現代漢語譯本： 可悲啊！佛說：『三途地獄還不是最苦的，在袈裟下失去人身，那才是最苦的。』總而言之，就是不知道僧人是什麼。所以《四十二章經》說： 『佛說：你們這些比丘，每天早晨，應當自己摸摸頭。如果肯自己摸摸頭，就會反省自己，為什麼沒有鬚髮呢？』因為不知道佛法出家的規矩，所以師父不像師父，弟子也不像弟子，上下隔絕，如同鳥獸同群，只知道衣食是急事，完全不知道有生死之事，不怕將來有三途的苦。世間把這種習俗當成風氣，以為是常事。甚至有離鄉行腳雲遊四方的人，也只知道叢林的粥飯，茫然不知道有佛法禪道。這又太可憐可悲了！唉，離聖人的時代太遙遠了，佛法衰敗到這種地步，不可救藥了。雖然如此，十戶人家的小村莊，也一定有忠誠守信的人。只是現在各處的寺廟，難道沒有英俊傑出的人才嗎？每個地方，只要有一兩個人肯發心興起，自然會有轉化的機會。所以現在只希望住在寺廟裡有志向的人，各自應該反省回頭，應當想到生死大事，痛改前非，發起一念向道之心。發心的開始，先要參訪善知識（指有德行的師父或朋友）。秉受沙彌十戒（出家受的最初十條戒律）。如果持守十戒沒有犯戒，就進一步受比丘二百五十戒（比丘所受的戒律）。每一條戒律，仔細檢查。乃至進一步受梵網菩薩大戒（大乘佛教的戒律）。因為 佛陀設立教法，以戒、定、慧三學為成佛的根本。所謂因戒生定，因定生慧，是為三無漏學（通過戒定慧的修習，斷除煩惱，不再漏落生死輪迴）。各種戒相，都記載在戒經里，請自己查閱，不必詳細列舉。既然能夠受戒之後，不論是獨自居住還是隨眾生活，一定要每半個月，對著佛像誦唸戒品。有毀犯戒律的，對著大眾懺悔，改正過錯，重新做人。這樣身心清凈，業障消除，才是脫離苦海的要訣。既然能夠持戒，
【English Translation】 English version: How pitiable! The Buddha said, 'The three woeful paths and hells are not the ultimate suffering. Losing one's human form while wearing the袈裟 (Kāṣāya, monastic robe) is the true suffering.' In short, they do not know what a僧 (Saṃgha, monastic community) is. Therefore, the Sutra of Forty-Two Chapters says: 'The Buddha said: You Bhikṣus (Buddhist monks), every morning, you should touch your own heads. If you are willing to touch your own heads, you will reflect on yourselves, why do you not have beards and hair?' Because they do not know the rules of Buddhist monasticism, the teacher is not a teacher, and the disciple is not a disciple. The superiors and inferiors are separated, like birds and beasts in a flock, only knowing that food and clothing are urgent matters, completely unaware of the matters of birth and death, and not afraid of the suffering of the three woeful paths in the future. The world has made this custom a trend, thinking it is a normal thing. Even those who leave their hometowns and travel around only know the congee and rice of the monasteries, and are ignorant of the Buddha-dharma and the path of Chan (Zen). This is even more pitiful and lamentable! Alas, the time is far from the sages, and the Dharma has declined to this point, beyond salvation. However, in a village of ten households, there must be loyalty and trustworthiness. Only now in the mountains everywhere, are there no outstanding and heroic talents? In each place, if only one or two people are willing to arouse their minds and rise up, there will naturally be an opportunity for transformation. Therefore, now I only hope that those with aspirations who live in the monasteries should reflect and turn back, and should think of the great matter of birth and death, thoroughly correct their past mistakes, and arouse a single thought towards the path. At the beginning of arousing the mind, one must first consult a善知識 (Kalyāṇa-mittatā, spiritual friend). Receive and uphold the Śrāmaṇera (novice monk) ten precepts. If you uphold the ten precepts without violating them, then advance to the Bhikṣu (monk) two hundred and fifty precepts. Each precept should be carefully examined, and even further receive the Brahma Net Bodhisattva Precepts (Mahayana Buddhist precepts). Because The Buddha established the teachings, using the three studies of戒 (Śīla, morality), 定 (Samādhi, concentration), and 慧 (Prajñā, wisdom) as the foundation for becoming a Buddha. The so-called 'from morality comes concentration, from concentration comes wisdom,' is the three unconditioned learnings (through the practice of morality, concentration, and wisdom, eliminating afflictions and no longer falling into the cycle of birth and death). The various aspects of the precepts are recorded in the precept scriptures, please check them yourself, no need to list them in detail. Since you are able to receive the precepts, whether living alone or with the community, you must recite the precepts every half month before the Buddha. Those who have violated the precepts should confess to the community, correct their mistakes, and start anew. In this way, the body and mind will be pure, and karmic obstacles will be eliminated, which is the key to escaping suffering. Since you are able to uphold the precepts,
為修行之本。則當親近佛法。縱不能出門。他方聽講。亦當自己發心。專一持誦大乘經典。或華嚴法華圓覺楞嚴諸大乘經。以種般若因緣。或有志專修西方凈土一門。則以唸佛為正行。誦大乘經為助行。六時發願迴向。求出生死苦趣。如此方不負出家之莫大因緣。亦不虛度此生矣。若有上上根人。發心脫離俗業。操方參請知識。志究己躬下生死大事者。只須單提一念。更不外求。此又最上一乘之根器。然但發肯心。定有發明了悟之時。是在各人根器志向何如耳。如上所說持戒修行誦經唸佛。雖不能頓悟自心。亦不空過時光。亦不負出家之緣耳。若夫悠悠縱情。至死無成。可不大哀也哉。空過今生。墮落三途。則將來又不知何時出頭也。
如上所說在家出家修行之法。雖淺深不同。乃我 佛出世。初二十年所說之法也。然佛說法四十九年。所說之法有三乘。謂小中大。初二十年。但說有教。名為小乘。謂有三界生死之苦可出。有二乘涅槃可求。有善道人天因果。有惡業三途之因果。一切諸法皆是實有。故云四諦之法。諦者。實也。四諦者。乃苦。集。滅。道。四法也。謂實實有苦可受。集者。貪瞋癡愛煩惱也。言此煩惱。為諸苦之因。能招苦果。故謂實實有煩惱之集可斷也。滅者。出三界外二乘偏空涅槃。以出生
【現代漢語翻譯】 現代漢語譯本：修行之根本在於親近佛法。即使不能出門，去其他地方聽經，也應當自己發心，專心持誦大乘經典，例如《華嚴經》、《法華經》、《圓覺經》、《楞嚴經》等大乘經典，以此種下般若（prajna，智慧）的因緣。或者有人立志專修西方凈土法門，那麼就以唸佛為正行，誦大乘經典為助行，每天六個時辰發願迴向，求得脫離生死苦海。這樣才不辜負出家的莫大因緣，也不會虛度此生。如果有上上根器的人，發心脫離世俗事務，四處參訪善知識，立志探究自身生死大事，只需單單提起一念，更不向外尋求。這又是最上一乘的根器。然而只要發起懇切之心，必定會有發明領悟之時，這在於各人根器和志向如何罷了。如上所說持戒、修行、誦經、唸佛，即使不能當下開悟自心，也不會空過時光，也不會辜負出家之緣。如果悠悠忽忽，放縱情慾，到死一無所成，豈不是太可悲了嗎！空過今生，墮落三惡道，那麼將來又不知道什麼時候才能出頭啊。 如上所說在家出家修行的方法，雖然深淺不同，乃是釋迦牟尼佛（Buddha）出世最初二十年所說的法。然而佛說法四十九年，所說的法有三乘，即小乘、中乘、大乘。最初二十年，只說有教，名為小乘。認為有三界生死之苦可以脫離，有二乘涅槃可以追求，有善道人天因果，有惡業三途的因果，一切諸法都是真實存在的。所以說四諦之法。諦，就是真實的意思。四諦，就是苦、集、滅、道四法。認為實實在在有苦可以承受。集，就是貪、嗔、癡、愛等煩惱。說這些煩惱，是諸苦的原因，能招致苦果，所以說實實在在有煩惱之集可以斷除。滅，就是出離三界之外二乘的偏空涅槃，以出生
【English Translation】 English version: The foundation of cultivation lies in drawing near to the Buddha's teachings (Dharma). Even if one cannot go out and listen to lectures elsewhere, one should still make a vow oneself and wholeheartedly recite the Mahayana scriptures, such as the Avatamsaka Sutra, the Lotus Sutra, the Vimalakirti Sutra, the Shurangama Sutra, and other Mahayana scriptures, in order to plant the seeds of prajna (wisdom). Or, if someone is determined to specialize in the Western Pure Land practice, then they should take mindfulness of the Buddha (Amitabha) as the primary practice and reciting the Mahayana scriptures as the auxiliary practice, making vows and dedicating the merit six times a day, seeking to escape the suffering of birth and death. Only in this way will one not fail the great cause of leaving home (becoming a monk or nun), nor will one waste this life. If there are people of superior capacity who resolve to leave worldly affairs, travel around to consult with knowledgeable teachers, and aspire to investigate the great matter of their own birth and death, they only need to single-mindedly focus on one thought, without seeking externally. This is the capacity for the supreme vehicle. However, as long as one initiates a sincere mind, there will surely be a time of discovery and realization, which depends on each person's capacity and aspiration. As mentioned above, upholding precepts, practicing cultivation, reciting scriptures, and being mindful of the Buddha, even if one cannot immediately awaken to one's own mind, one will not waste time, nor will one fail the cause of leaving home. If one drifts along aimlessly, indulging in desires, and achieves nothing by death, wouldn't that be too sad! Wasting this life and falling into the three lower realms, then who knows when one will be able to emerge in the future. As mentioned above, the methods of cultivation for those at home and those who have left home, although different in depth, are the teachings that Shakyamuni Buddha (Buddha) spoke in the first twenty years after his appearance in the world. However, the Buddha taught for forty-nine years, and the teachings he spoke had three vehicles, namely the Small Vehicle (Hinayana), the Middle Vehicle, and the Great Vehicle (Mahayana). In the first twenty years, he only spoke of the teachings of existence, which is called the Small Vehicle. It is believed that there is suffering of birth and death in the three realms that can be escaped, there is nirvana of the Two Vehicles that can be sought, there are good paths of humans and gods with their causes and effects, and there are evil deeds of the three lower realms with their causes and effects, and all dharmas are truly existent. Therefore, it is said to be the Four Noble Truths. Truth means reality. The Four Noble Truths are the four dharmas of suffering, accumulation, cessation, and path. It is believed that there is truly suffering to be endured. Accumulation refers to afflictions such as greed, anger, ignorance, and love. It is said that these afflictions are the cause of all suffering and can lead to suffering results, so it is said that there is truly an accumulation of afflictions that can be eliminated. Cessation refers to the empty nirvana of the Two Vehicles outside the three realms, in order to be born
死證此涅槃樂。故謂實實有涅槃可證也。道者。乃修行之方法。乃二乘人所修。厭苦。斷集。慕滅。修道。謂八背舍。五停心觀。謂觀身不凈。觀受是苦。觀心無常。觀法無我。又有總相念別相念等觀。此名小根所修出苦之法也。名小乘教。又有一等根器少利者。名為中乘。即廣前四諦。說十二因緣之法。謂無明緣行。行緣識。識緣名色。名色緣六入。六入緣觸。觸緣受。受緣愛。愛緣取。取緣有。有緣生。生緣老死憂悲苦惱。是名十二有支。此十二支。該三世因果。謂過去二支因。乃無明行。現在五支果。乃識至受。現在三支因。謂愛取有。未來二支果。謂生老死憂悲苦惱。緣者。引也。謂三世輪迴因果。相緣引而有也。以中根人。觀此十二因緣。有流轉還滅二門。謂從無明至老死等。為流轉門。若無明滅。則十二有支齊滅。為還滅門。逆順觀之。則悟無生。證辟支佛獨覺之果。為中乘之法也。此二乘法。說二十年。以根機鈍劣。不堪受大。故為權耳。從此二十年後。機漸通泰。方說大乘菩薩。所修六度之法。所謂佈施。持戒。忍辱。精進。禪定。智慧。此六乃大乘菩薩所修。名為大乘。若修此六度。單為下度眾生。上求佛果。此六度法。以般若為主。故佛第二時說般若經。有二十二年。其經最多。來此方者。有八
【現代漢語翻譯】 現代漢語譯本： 證得這種涅槃之樂，所以說確實有涅槃可以證得。『道』指的是修行的法門，是二乘人所修習的。他們厭惡苦，斷除集（苦的原因），欣慕滅（涅槃），修習道（達到涅槃的途徑）。這包括八背舍、五停心觀，即觀察身體不凈、感受是苦、心是無常、法是無我。還有總相念、別相念等觀法。這些是小根器的人所修習的脫離痛苦的方法，稱為小乘教。 又有一類根器稍微敏利的人，稱為中乘。他們廣泛地闡述四諦，宣說十二因緣之法。即無明緣行，行緣識，識緣名色，名色緣六入，六入緣觸，觸緣受，受緣愛，愛緣取，取緣有，有緣生，生緣老死憂悲苦惱。這稱為十二有支。這十二支涵蓋了三世的因果。過去二支因是無明和行，現在五支果是識到受，現在三支因是愛、取、有，未來二支果是生、老死憂悲苦惱。『緣』是引發的意思，指三世輪迴的因果，相互引發而產生。中根器的人觀察這十二因緣，有流轉和還滅二門。從無明到老死等，是流轉門；如果無明滅，則十二有支全部滅，是還滅門。逆向和順向地觀察，就能領悟無生，證得辟支佛（Pratyekabuddha）獨覺的果位，這是中乘的法門。佛陀宣說這二乘法有二十年，因為眾生根機遲鈍，不堪承受大法，所以這只是權宜之計。從這二十年後，眾生的根機逐漸通達，才開始宣說大乘菩薩所修的六度之法，即佈施（Dāna）、持戒（Śīla）、忍辱（Kṣānti）、精進（Vīrya）、禪定（Dhyāna）、智慧（Prajñā）。這六度是大乘菩薩所修習的，稱為大乘。如果修習這六度，只是爲了向下度化眾生，向上求證佛果，那麼這六度法以般若（Prajñā）為主。所以佛陀在第二時宣說了般若經，有二十二年之久，這部經數量最多。來到此地的，有八部。
【English Translation】 English version: Attaining this bliss of Nirvāṇa (extinction of suffering), it is said that there truly is Nirvāṇa that can be attained. 『Path』 refers to the methods of practice, cultivated by those of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). They detest suffering, sever the accumulation (of the causes of suffering), yearn for cessation (Nirvāṇa), and cultivate the path (to reach Nirvāṇa). This includes the Eight Deliverances (Asta Vimokshas), the Five Meditations for Subduing the Mind (Pañca Nivaranas), namely, contemplating the impurity of the body, the suffering of feelings, the impermanence of the mind, and the non-self of phenomena. There are also contemplations such as general contemplation and specific contemplation. These are the methods of escaping suffering cultivated by those of small capacity, called the Small Vehicle (Hinayana) teaching. Furthermore, there are those with slightly sharper faculties, called the Middle Vehicle (Pratyekabuddhayāna). They extensively elaborate on the Four Noble Truths (catvāri āryasatyāni), expounding the doctrine of the Twelve Links of Dependent Origination (Dvādaśāṅga Pratītyasamutpāda). That is, ignorance conditions volitional action, volitional action conditions consciousness, consciousness conditions name and form, name and form condition the six sense bases, the six sense bases condition contact, contact conditions feeling, feeling conditions craving, craving conditions grasping, grasping conditions becoming, becoming conditions birth, birth conditions old age, death, sorrow, lamentation, suffering, and despair. This is called the Twelve Limbs of Existence (Dvādaśāṅga Pratītyasamutpāda). These twelve limbs encompass the cause and effect of the three times (past, present, and future). The two causal limbs of the past are ignorance and volitional action; the five resultant limbs of the present are consciousness to feeling; the three causal limbs of the present are craving, grasping, and becoming; the two resultant limbs of the future are birth, old age, death, sorrow, lamentation, suffering, and despair. 『Condition』 means to induce, referring to the cause and effect of the cycle of rebirth in the three times, mutually inducing and arising. Those of middle capacity, contemplating these Twelve Links of Dependent Origination, have two gates: the gate of flowing and the gate of cessation. From ignorance to old age and death, etc., is the gate of flowing; if ignorance ceases, then all twelve limbs of existence cease, which is the gate of cessation. Contemplating in reverse and forward order, one can awaken to non-arising and attain the fruit of a Pratyekabuddha (Solitary Buddha), which is the teaching of the Middle Vehicle. The Buddha expounded these teachings of the Two Vehicles for twenty years because beings』 faculties were dull and incapable of receiving the Great Vehicle teachings, so this was merely an expedient. After these twenty years, beings』 faculties gradually became more receptive, and then the teachings of the Six Perfections (Sat Paramitas) cultivated by Bodhisattvas of the Great Vehicle (Mahayana) were expounded, namely, giving (Dāna), morality (Śīla), patience (Kṣānti), vigor (Vīrya), meditation (Dhyāna), and wisdom (Prajñā). These six are cultivated by Bodhisattvas of the Great Vehicle, called the Great Vehicle. If one cultivates these Six Perfections solely to liberate sentient beings below and seek the fruit of Buddhahood above, then these Six Perfections are based on Prajñā (wisdom). Therefore, the Buddha expounded the Prajñā Sūtras in the second period, for twenty-two years, and these sūtras are the most numerous. Those that came to this land number eight.
部般若。共六百卷。此經純談般若真空智慧。破前二乘生死涅槃之有見。廣說六度。乃至四諦十二因緣等法。皆以般若真空為極則。淘汰前執有之見。即如金剛心經。皆般若之宗極也。以前二乘所執之空。乃偏空。所謂斷滅之空。今此般若。乃實相真空。以佛說空假中三觀。乃成佛之妙門。惟此般若經一部。單說一空觀。故為入大乘之初門。為菩薩修行之妙法。梵語般若。此云智慧。故菩薩利生。以智慧為首。所謂無慧方便縛。有慧方便解。然此空觀一門。雖載八部般若之中。其實捷要。只在心經一十四行。業已該盡。心經一卷。又單在照見五蘊皆空一句。已盡其義。此一句之中。若下手做工夫。又只在照之一字而已。此最簡最要之法門。然禪門修行。最初用心工夫。只一照字。即此一字法門。在吾佛直待三十年方說。以此看來。修心之法。豈是尋常凡夫易說易行哉。此一字法門。是謂教菩薩。乃大乘之法也。惟 佛出世本懷。直是要令一切眾產生佛。更無別事。即四十九年所說一代時教。今為一大藏經。總是學成佛之法門。成佛之方便。雖有六度萬行。種種多門。正意只是三觀為成佛之本。三觀者。乃空。假。中道。三觀也。一代教中。總只說個三觀。若從前來說到般若。方才說了空觀一門。以此故知法不易說。亦
不易入也。然般若會上。其在會聞法二乘之人。皆以般若非己智分。全不餐采。況親受佛教。三十年。尚且不信不入。如今惡業凡夫。口口談空。妄說空法。無佛無祖。無修無證。便自稱為上上根人。豈非大妄誕人也。惟佛已說般若真空觀。然後才說假觀。此一觀門。所說之經乃解深密經。所說唯識法門。所謂迷如來藏。名阿賴耶識。依此賴耶。具有三分。變起根身器界。一切山河大地眾生。世界之假法。乃唯識所變之影。如鏡中像。如水中月。有而不實。故名為假。問曰。然佛因何而說假觀耶。答曰。由前二乘之人。執涅槃以為實有。是墮偏空。故佛說般若真空。以破執有之見。故令觀般若實相真空。又有一類樂空增勝菩薩。執但空而不能涉有。不肯度生。故佛說一切眾生身心世界。皆唯識變現。全是假法。以此唯識法門。和會空有。要顯即空之有。即有之空。直觀唯識以證真如。此乃教前菩薩出空入假度生之法門也。故此一觀門。在經有深密密嚴等經。當說此經時。在菩薩大根。已能信受。其小根二乘。畢竟不敢入俗利生。故佛說維摩一經。以凈名居士示現處俗。有妻子眷屬。假託問疾因緣。與文殊對談不二法門。以呵斥二乘。激發入俗度生之心。其教名為彈偏斥小。嘆大[〦/(口*(丞-一))/衣]圓。為
【現代漢語翻譯】 現代漢語譯本： 不容易進入啊。然而在般若法會上，那些在場聽法的二乘（聲聞乘和緣覺乘）之人，都認為般若並非自己智慧所能理解的部分，完全不接受採納。何況是親自接受佛陀教誨三十年的人，尚且不相信不進入。如今惡業深重的凡夫，口口聲聲談論空性，胡亂說空法，說什麼無佛無祖，無修無證，便自稱為上上根器之人，豈不是大妄語之人嗎？只有佛陀先說了般若真空觀，然後才說假觀。這一觀門所說的經典是《解深密經》，所說的唯識法門是：所謂迷失如來藏（tathāgatagarbha），就叫做阿賴耶識（ālayavijñāna）。依靠這阿賴耶識，具有三分，變現出根身、器界，一切山河大地眾生，世界的假法，乃是唯識所變現的影子，如同鏡中像，如同水中月，有而不真實，所以叫做假。有人問：那麼佛陀因為什麼緣故而說假觀呢？回答說：由於之前的二乘之人，執著涅槃（nirvāṇa）以為是真實存在的，這是墮入了偏空。所以佛陀說般若真空，用來破除執著實有的見解，所以讓他們觀般若實相真空。又有一類樂於空性而增勝的菩薩，執著于空，而不能涉入有，不肯度化眾生。所以佛陀說一切眾生身心世界，都是唯識變現，全是假法。用這唯識法門，調和空有，要顯示即空之有，即有之空，直接觀唯識以證真如（tathātā）。這是教導之前的菩薩出離空性，進入假有去度化眾生的法門啊。所以這一觀門，在經典中有《解深密經》、《密嚴經》等。當說這些經的時候，對於大根器的菩薩，已經能夠信受。那些小根器的二乘，畢竟不敢進入世俗去利益眾生。所以佛陀說了《維摩詰經》，用維摩詰（Vimalakīrti）居士示現在世俗之中，有妻子眷屬，假託問疾的因緣，與文殊（Mañjuśrī）對談不二法門，來呵斥二乘，激發他們進入世俗度化眾生的心。這種教法叫做彈偏斥小，讚歎大乘圓滿。
【English Translation】 English version: It is not easy to enter. However, in the Prajna assembly, those present who were of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) all considered Prajna not to be a part of their own wisdom, and did not accept or adopt it at all. Moreover, those who had personally received the Buddha's teachings for thirty years still did not believe or enter. Now, ordinary people with evil karma talk about emptiness all the time, recklessly speaking of empty Dharma, saying there is no Buddha, no patriarch, no cultivation, no realization, and then call themselves people of the highest capacity. Are they not great liars? Only after the Buddha spoke of the Prajna True Emptiness contemplation did he then speak of the Provisional Contemplation. The sutra spoken about in this contemplation is the Saṃdhinirmocana Sūtra (解深密經). The Dharma gate of Consciousness-Only spoken of is: what is called delusion of the Tathāgatagarbha (如來藏) is called Ālayavijñāna (阿賴耶識). Relying on this Ālaya, it has three parts, transforming into the roots, body, and realm, all the mountains, rivers, great earth, sentient beings, the provisional dharmas of the world, are shadows transformed by Consciousness-Only, like images in a mirror, like the moon in water, existing but not real, therefore called provisional. Someone asks: Then why did the Buddha speak of the Provisional Contemplation? The answer is: Because the previous people of the Two Vehicles clung to Nirvāṇa (涅槃) as truly existing, this is falling into biased emptiness. Therefore, the Buddha spoke of Prajna True Emptiness to break the view of clinging to existence, so he made them contemplate the Prajna Reality True Emptiness. There was also a class of Bodhisattvas who delighted in emptiness and increased in it, clinging to only emptiness and not being able to involve themselves in existence, unwilling to liberate beings. Therefore, the Buddha said that all sentient beings' minds, bodies, and worlds are all transformations of Consciousness-Only, all provisional dharmas. Using this Dharma gate of Consciousness-Only, harmonizing emptiness and existence, it is necessary to reveal existence that is identical to emptiness, emptiness that is identical to existence, directly contemplating Consciousness-Only to realize Tathātā (真如). This is the Dharma gate of teaching the previous Bodhisattvas to leave emptiness and enter the provisional to liberate beings. Therefore, this contemplation is in sutras such as the Saṃdhinirmocana Sūtra (解深密經) and the Ghanavyūha Sūtra (密嚴經). When these sutras were spoken, the Bodhisattvas of great capacity were already able to believe and accept them. Those of small capacity of the Two Vehicles, after all, did not dare to enter the mundane to benefit beings. Therefore, the Buddha spoke the Vimalakīrti Sūtra, using the layman Vimalakīrti (維摩詰) to manifest being in the mundane, having a wife and family, feigning the cause of inquiring about illness, and discussing the non-dual Dharma gate with Mañjuśrī (文殊), to rebuke the Two Vehicles and stimulate their minds to enter the mundane to liberate beings. This teaching is called criticizing the biased and small, praising the great and complete.
小不思議法門。以祛二乘狹劣之見。此乃吾 佛深慈大悲。為小根人種種方便權巧。引入大乘之意也。是知菩薩涉俗利生之事。誠非小根劣檞之所能堪。已經四十餘年教化之功。尚費如此方便神力。如今現在五濁。煩惱生死苦海之人。口口談空。談禪說道。動以向上一著為己任。蔑視正法。不懼因果。不知揣己。妄自狂誕之如此耶。以觀吾 佛利生之方便權巧。費了多少苦心。不敢輕易說教人成佛一字。今人動說超佛越祖。非妄而何。可不懼哉。
唯吾 佛出世說法四十九年。所集諸經。有一大藏。始終只說了八個字。所謂三界唯心。萬法唯識。從初至此。已經四十年。才說破萬法唯識一句之義。然猶未敢顯示唯心之旨。以唯心乃萬法之極則也。從上以來。諸大弟子已聞唯識法門。故此以後。乃說楞伽經。顯示三界唯心法門。直欲令人悟此一心。以為極則。若攝前二空假。泯絕二諦。總歸一心。然後圓滿一心。融歸中道。為理究竟。故楞伽經云。寂滅者。名為一心。一心者。名如來藏。謂識藏。即如來藏。非空非有。直指一心。離名絕相。泯絕聖凡。不屬修證階差。頓觀藏性。名為自覺聖智境界。直離一切攀緣妄心。但了妄想無性。即悟無生。是為頓教法門。達摩祖師。傳二祖可大師。以此經為心印。故此經獨
【現代漢語翻譯】 現代漢語譯本： 小不思議法門，用來去除二乘（聲聞乘和緣覺乘）狹隘低劣的見解。這乃是釋迦牟尼佛深切的慈悲，爲了小根器的人種種方便權巧，引入大乘佛法的用意啊。由此可知菩薩涉入世俗利益眾生的事情，實在不是小根器平庸懈怠的人所能勝任的。已經有四十多年的教化之功，尚且花費如此多的方便和神通力量。如今現在五濁惡世（劫濁、見濁、煩惱濁、眾生濁、命濁），煩惱生死苦海中的人，口口聲聲談論空性，談論禪宗說道，動不動就以『向上的一著』為己任，輕視正法，不畏懼因果報應，不知道衡量自己，胡亂地狂妄自大到如此地步啊。看看釋迦牟尼佛利益眾生的方便權巧，花費了多少苦心，不敢輕易地說教人成佛這一個字。現在的人動不動就說超越佛祖，不是虛妄是什麼？難道不應該畏懼嗎？
只有釋迦牟尼佛出世說法四十九年，所集結的各種經典，有一大藏經，始終只說了八個字，就是所謂的『三界唯心，萬法唯識』。從一開始到現在，已經四十年，才說破『萬法唯識』一句的含義。然而仍然不敢顯示『唯心』的宗旨，因為『唯心』乃是萬法的最高準則啊。從以前以來，各位大弟子已經聽聞『唯識』法門，因此之後，才說《楞伽經》，顯示『三界唯心』的法門，直接想要令人領悟這一個心，作為最高的準則。如果攝取前面的二空（人空、法空）假說，泯滅二諦（世俗諦、勝義諦），總歸於一心，然後圓滿一心，融歸中道，作為理體的究竟。所以《楞伽經》說：『寂滅，名為一心。一心，名如來藏。』 意思是說識藏，就是如來藏，非空非有，直接指示一心，離開名相，泯滅聖凡，不屬於修證的階級差別，頓然觀見藏性，名為自覺聖智境界，直接離開一切攀緣的妄心，只要瞭解妄想沒有自性，就領悟無生，這是頓教法門。《達摩祖師》傳給二祖慧可大師，用這部經作為心印，所以這部經獨特。 English version: The Small Inconceivable Dharma Door is used to dispel the narrow and inferior views of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). This is the profound compassion of Śākyamuni Buddha, using various expedient and skillful means for people of small capacity, to introduce them to the intention of Mahāyāna Buddhism. From this, it can be seen that the affairs of Bodhisattvas engaging in worldly life to benefit sentient beings are truly not something that people of small capacity, mediocrity, and laziness can handle. Even after more than forty years of teaching, so much expedient and supernatural power is still required. Now, in this present world of the Five Turbidities (Kalpa Turbidity, View Turbidity, Affliction Turbidity, Sentient Being Turbidity, and Life Turbidity), people in the sea of suffering of afflictions, birth, and death, talk incessantly about emptiness, talk about Chan Buddhism, and at every turn take the 'ultimate point' as their own responsibility, despise the Proper Dharma, do not fear karmic consequences, do not know how to measure themselves, and are recklessly arrogant to such an extent. Looking at the expedient and skillful means of Śākyamuni Buddha to benefit sentient beings, how much painstaking effort was spent, not daring to easily say the word 'Buddhahood' to teach people. Nowadays, people casually talk about surpassing the Buddhas and Patriarchs, what is this if not delusion? Should they not be afraid?
Only Śākyamuni Buddha, in his forty-nine years of teaching after his appearance in the world, compiled various scriptures, forming a great collection, which consistently spoke of only eight words, namely, 'The Three Realms are Mind-Only, All Dharmas are Consciousness-Only.' From the beginning until now, it has been forty years before breaking down the meaning of the phrase 'All Dharmas are Consciousness-Only.' However, he still did not dare to reveal the essence of 'Mind-Only,' because 'Mind-Only' is the ultimate principle of all Dharmas. From the past, all the great disciples had already heard the Dharma Door of 'Consciousness-Only,' therefore, afterwards, the Laṅkāvatāra Sūtra was spoken, revealing the Dharma Door of 'The Three Realms are Mind-Only,' directly wanting people to realize this one Mind, as the ultimate principle. If the preceding two emptinesses (emptiness of self, emptiness of phenomena) are subsumed, the Two Truths (conventional truth, ultimate truth) are extinguished, and all is returned to the One Mind, then the One Mind is perfected, and merged into the Middle Way, as the ultimate of principle. Therefore, the Laṅkāvatāra Sūtra says: 'Cessation is called One Mind. One Mind is called the Tathāgatagarbha (Tathāgata's Womb).' Meaning that the Ālayavijñāna (storehouse consciousness) is the Tathāgatagarbha, neither empty nor existent, directly pointing to the One Mind, apart from names and forms, extinguishing the distinction between the holy and the mundane, not belonging to the stages of cultivation and realization, suddenly seeing the nature of the storehouse, called the realm of Self-Aware Holy Wisdom, directly departing from all clinging and deluded minds, as long as one understands that delusion has no self-nature, one realizes no-birth, this is the Sudden Teaching Dharma Door. Bodhidharma (Dharma Ancestor) transmitted to the Second Ancestor, Great Master Huike, using this sutra as the mind seal, therefore this sutra is unique.
【English Translation】 The Small Inconceivable Dharma Door. It is used to dispel the narrow and inferior views of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). This is our Buddha's (Śākyamuni Buddha) deep compassion and great pity, using various expedient and skillful means for people of small capacity, to introduce them to the intention of Mahāyāna. It is known that the affairs of Bodhisattvas engaging in worldly life to benefit sentient beings are truly not something that people of small capacity and inferior laziness can handle. Even after more than forty years of teaching, so much expedient and supernatural power is still required. Now, in this present world of the Five Turbidities (Kalpa Turbidity, View Turbidity, Affliction Turbidity, Sentient Being Turbidity, and Life Turbidity), people in the sea of suffering of afflictions, birth, and death, talk incessantly about emptiness, talk about Chan Buddhism, and at every turn take the 'ultimate point' as their own responsibility, despise the Proper Dharma, do not fear karmic consequences, do not know how to measure themselves, and are recklessly arrogant to such an extent. Looking at our Buddha's (Śākyamuni Buddha) expedient and skillful means to benefit sentient beings, how much painstaking effort was spent, not daring to easily say the word 'Buddhahood' to teach people. Nowadays, people casually talk about surpassing the Buddhas and Patriarchs, what is this if not delusion? Should they not be afraid? Only our Buddha (Śākyamuni Buddha), in his forty-nine years of teaching after his appearance in the world, compiled various scriptures, forming a great collection, which consistently spoke of only eight words, namely, 'The Three Realms are Mind-Only, All Dharmas are Consciousness-Only.' From the beginning until now, it has been forty years before breaking down the meaning of the phrase 'All Dharmas are Consciousness-Only.' However, he still did not dare to reveal the essence of 'Mind-Only,' because 'Mind-Only' is the ultimate principle of all Dharmas. From the past, all the great disciples had already heard the Dharma Door of 'Consciousness-Only,' therefore, afterwards, the Laṅkāvatāra Sūtra was spoken, revealing the Dharma Door of 'The Three Realms are Mind-Only,' directly wanting people to realize this one Mind, as the ultimate principle. If the preceding two emptinesses (emptiness of self, emptiness of phenomena) are subsumed, the Two Truths (conventional truth, ultimate truth) are extinguished, and all is returned to the One Mind, then the One Mind is perfected, and merged into the Middle Way, as the ultimate of principle. Therefore, the Laṅkāvatāra Sūtra says: 'Cessation is called One Mind. One Mind is called the Tathāgatagarbha (Tathāgata's Womb).' Meaning that the Ālayavijñāna (storehouse consciousness) is the Tathāgatagarbha, neither empty nor existent, directly pointing to the One Mind, apart from names and forms, extinguishing the distinction between the holy and the mundane, not belonging to the stages of cultivation and realization, suddenly seeing the nature of the storehouse, called the realm of Self-Aware Holy Wisdom, directly departing from all clinging and deluded minds, as long as one understands that delusion has no self-nature, one realizes no-birth, this is the Sudden Teaching Dharma Door. Bodhidharma (Dharma Ancestor) transmitted to the Second Ancestor, Great Master Huike, using this sutra as the mind seal, therefore this sutra is unique.
被上上根人。其二乘絕分。祖師門下。故初學參禪。要離心意識參。離妄想境界求。出凡聖路學。是乃純以此經為宗極也。此教乃說一心之極則。已經四十餘年。多方開示。歷過多少法門。今方說此經。小根尚爾絕分。而今之僧俗。教眼未明。修行無路。盲然無知。自己心中妄想攀緣。全然不知起滅頭數。日夜未嘗一念清涼。即以向上離心意識一著。以為己任。話頭亦未夢見。便開大口說禪。其自欺之心何如哉。可謂大無慚愧人也。可不懼哉。且今不但俗人無知妄談。即吾法門後學僧徒。全未聞佛教修心法門。全不知用心工夫。但只妄想幾時。全無正見。便稱悟道。自以為足。此又誰之欺。誰之誤耶。戒之戒之。慎之慎之。在 佛過此四十年後。方示一心法門。足見法不易說。不易修。不易悟也。
唯吾 佛世尊。特為一大事因緣故。出現世間。一大事者。所謂眾生佛之知見也。以眾生本具佛之知見。今迷之而為妄想生死之知見。歷劫以來。迷而不知。譬如窮子持珠作丐。枉受辛勤。故佛興同體大悲。特特出世而為開示。眾生本有佛之知見。使其悟入。猶如指示窮子衣里之珠。令其自知得受用耳。然佛知見者。即是楞伽所說一心。名自覺聖智是也。一向不敢頓說。以觀眾生根鈍。不堪受此法故。久默斯要。不務
【現代漢語翻譯】 現代漢語譯本：對於上上根器的人來說，二乘（聲聞乘和緣覺乘）的境界是無法企及的。在祖師的門下，所以初學參禪的人，要離開心意識去參，離開妄想境界去求，超出凡聖的道路去學，這才是完全以此經為宗旨和歸宿。此教義是講述一心之極致的，已經有四十多年了，通過多種方式開示，經歷過多少法門，現在才說這部經，小根器的人尚且無法理解。而現在的僧人和俗人，對於教義的眼光不明亮，修行沒有道路，盲目無知，自己心中妄想攀緣，完全不知道生起和滅去的頭緒，日夜沒有一念清涼，就以向上離開心意識這一點，作為自己的任務。話頭（禪宗用語，指參禪時所參的話題）也未曾在夢中見過，便張大嘴巴說禪，這種自欺欺人的心是怎樣的呢？真可謂是大無慚愧的人啊，難道不害怕嗎？而且現在不僅僅是俗人無知妄談，就連我們法門的後學僧徒，完全沒有聽聞佛教修心法門，完全不知道用心的功夫，只是妄想什麼時候能夠開悟，完全沒有正確的見解，便自稱悟道，自以為滿足，這又是欺騙誰，誤導誰呢？要戒除啊，要戒除啊，要謹慎啊，要謹慎啊。在佛陀過了這四十年後，才開示一心法門，足以見得佛法不容易說，不容易修，不容易悟啊。 唯有我佛世尊，特別爲了一個重大因緣的緣故，才出現於世間。這一個重大因緣，就是所謂的眾生本具的佛之知見（Buddha-jnana，指佛的智慧和見解）。因為眾生本來具有佛的知見，現在卻迷惑而成為妄想生死的知見。經歷漫長的劫數以來，迷惑而不知道。譬如窮人拿著寶珠卻去乞討，白白地遭受辛苦。所以佛興起同體大悲心，特意出世來為眾生開示，眾生本來具有佛的知見，使他們能夠領悟而證入，猶如指示窮人衣服里的寶珠，讓他們自己知道並得到受用罷了。然而佛的知見，就是《楞伽經》（Lankavatara Sutra）所說的一心，名為自覺聖智。佛一直不敢立刻就說，因為觀察到眾生的根器遲鈍，不堪接受此法，所以長久地沉默這個重要的道理，不致力于宣說。
【English Translation】 English version: For those with the highest capacity, the realm of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) is unattainable. Therefore, in the lineage of the Patriarchs, beginners in Chan practice must contemplate by detaching from the mind, consciousness, and ideation, seek beyond the realm of delusion, and learn beyond the paths of the mundane and the sacred. This is to purely take this Sutra as the ultimate principle. This teaching expounds the ultimate principle of the One Mind, and for over forty years, it has been revealed in various ways, passing through countless Dharma gates. Only now is this Sutra being taught, and even those with lesser capacities find it beyond their comprehension. Yet, the monks and laity of today, with unclear vision of the teachings and no path in their practice, are blindly ignorant, clinging to delusions and thoughts in their minds, completely unaware of their arising and ceasing, never experiencing a moment of coolness day or night. They take the task of transcending mind, consciousness, and ideation as their own, without even having dreamt of the 'Hua Tou' (話頭, literally 'head of speech', a topic for Chan meditation). They then boldly proclaim Chan, but what is the extent of their self-deception? They are truly shameless! Should they not be afraid? Moreover, it is not only the ignorant laity who speak recklessly, but even the later students of our Dharma gate, who have never heard of the Buddhist Dharma gate of cultivating the mind, and are completely ignorant of the effort of using the mind. They merely fantasize about enlightenment, lacking any correct view, and then claim to be enlightened, self-satisfied. Who are they deceiving, and who are they misleading? Be warned, be warned, be cautious, be cautious. Only after these forty years did the Buddha reveal the Dharma gate of the One Mind, demonstrating that the Dharma is not easy to speak, not easy to practice, and not easy to realize. Only our Buddha, the World-Honored One, appeared in the world specifically for the sake of a great cause and condition. This great cause is what is called the Buddha-jnana (佛之知見, the knowledge and vision of the Buddha) inherent in all beings. Because beings inherently possess the Buddha-jnana, but are now deluded and have taken it as the knowledge and vision of delusion, birth, and death. For countless kalpas, they have been deluded and unaware. It is like a poor man holding a jewel but begging for alms, suffering hardship in vain. Therefore, the Buddha arose with great compassion, appearing in the world specifically to reveal to beings that they inherently possess the Buddha-jnana, so that they can awaken and enter into it, just like pointing out the jewel in the poor man's garment, allowing him to know it himself and receive its benefit. However, the Buddha-jnana is the One Mind spoken of in the Lankavatara Sutra (楞伽經), called the Self-Aware Sacred Wisdom. The Buddha did not dare to speak of it immediately, because he observed that beings' capacities were dull and unable to receive this Dharma, so he remained silent about this essential principle for a long time, not endeavoring to proclaim it.
速說。直至四十年後。多方淘汰。根機已熟。且化緣將畢。故說楞伽經。示一心法門。以為顯理究竟。此後即說法華經。示諸法實相。以顯事究竟。此佛說法之次第也。以理事究竟。方盡一心之極則。故諸二乘人。到此始信佛心決定不疑。亦悟各各自己本有佛性。一向不失。譬如窮子。久逃他國。今始歸來見父。亦信父家業。原是己有。心相體信。堪紹家業。故長者委付。嘗謂此法華一經。如長者委付家業之囑書。乃佛利生究竟之本懷。故佛謂諸弟子。一一授記。將來必定成佛。且云。凡有聞法者。無一不成佛。此一大事因緣已畢。故為終教。過此不久。即入涅槃。然在法華一時。已盡吾佛出世利生之本懷。至於涅槃一經。顯佛性義。以收法華未盡之機。以破前來弟子未盡之疑。以佛說凡有聞法者。無一不成佛。此恐弟子前聞闡提無信之人。不許成佛。於此生疑。故此經說闡提亦有佛性。故假廣額屠兒。放下屠刀便作佛事。此則的信。凡有知者。畢竟成佛。決定無疑。如此方盡如來出世一番。化利眾生之能事。至此已畢。故此即入涅槃也。如上所說。乃吾 佛出世一代始終化生之儀軌。漸次修因之法門。雖觀眾生本有佛性。各各具足。無不願成佛者。但以煩惱障厚。罪業根深。不堪頓示大法。故將一乘法。分別說三。
此乃一乘三乘之所由設也。故楞伽以前。乃三乘之權教。楞伽法華。乃一乘之實教。故天臺判為開權顯實之教。是知四十年前所說。皆為權設故。為根機不等故也。
此上所說。頓漸不一。通為教義。然楞伽頓示一心為如來清凈禪。而教豈非禪宗也。至若 世尊自云。我四十九年未說一字。末後拈花示眾。人天百萬。惘然不知。獨迦葉一人。破顏微笑。
世尊乃云。吾有正法眼藏。涅槃妙心。用付于汝是為教外別傳之旨。從此二傳阿難。以至西天四七。東土二三。達摩西來。目為禪宗。不立文字。直指人心。見性成佛。謂之單傳法門。故自曹溪以下。二派五宗。傳燈所載千七百人。皆悟心大士。凡有言句稱為公案。以禪本離言。但留此一言半句。為心印之證據。如世公庭之案牘。非是要人以此為實法。口耳流佈。以當自己之玄妙知見也。然吾 佛業已說了一大藏教。至若一心法門。何所不具。而必以拈花為心要者。以一心之旨。離言說相。離名字相。離心緣相。以從前聞者雖悟本心。然有未能離相。故假末後拈花。為遣執言說之習氣。乃治執名言之病。以此為金篦耳。今人不知教禪一心之旨。乃吾 佛化度眾生之方便。各人妄執一端。以為必當。故執教者非禪。執禪者非教。然執教非禪者。固已自誤。而
【現代漢語翻譯】 現代漢語譯本： 這就是設立一乘（Ekayana，唯一佛乘）和三乘（Triyana，聲聞乘、緣覺乘、菩薩乘）的原因。因此，《楞伽經》（Lankavatara Sutra）之前所說的，都是三乘的權巧方便之教。《楞伽經》和《法華經》（Lotus Sutra）才是一乘的真實之教。所以天臺宗判為開權顯實的教義。由此可知，釋迦牟尼佛四十九年前所說的，都是爲了適應不同根器的眾生而設立的權宜之說。
以上所說的，頓悟和漸悟各有不同，都可以作為教義。然而，《楞伽經》頓然開示一心（Ekacitta，唯一心識）是如來清凈禪（Tathagata-citta-samadhi），那麼教義難道不就是禪宗嗎？至於釋迦牟尼佛自己說：『我四十九年未說一字。』最後在靈山會上拈花示眾，人天百萬，茫然不知所措，只有摩訶迦葉（Mahakasyapa）一人破顏微笑。
釋迦牟尼佛於是說：『我有正法眼藏（Saddharma-pratipad-dharma），涅槃妙心（Nirvana-citta），現在交付給你。』這就是教外別傳的宗旨。從此以後，傳給阿難（Ananda），以至於西天四十七祖，東土二十三祖，菩提達摩（Bodhidharma）西來，被尊為禪宗。禪宗不立文字，直指人心，見性成佛，被稱為單傳法門。所以從曹溪慧能（Huineng）以下，分為二派五宗，在《傳燈錄》中所記載的一千七百人，都是悟心大士。凡是有言語語句，都稱為公案（Gongan，禪宗用語，意為公共案例）。因為禪的本質是離言的，但留下這一言半句，作為心印的證據，就像世俗官府的案牘一樣，並非是要人以此為真實的佛法，口耳相傳，用來當作自己玄妙的知見。然而釋迦牟尼佛已經說了一大藏教，至於一心法門，無所不具，為什麼一定要以拈花作為心要呢？因為一心的宗旨，是離言說相、離名字相、離心緣相的。因為從前聽聞佛法的人，雖然悟得了本心，但還有未能離相的，所以假借最後拈花，來去除執著言說的習氣，乃是醫治執著名言的毛病，以此作為金篦（Jinbi，眼科用具）。現在的人不知道教禪一心的宗旨，乃是釋迦牟尼佛化度眾生的方便，各人妄自執著一端，以為必定是這樣。所以執著教義的人不瞭解禪，執著禪的人不瞭解教義。然而執著教義而不瞭解禪的人，固然已經耽誤了自己，而
【English Translation】 English version: This is the reason for establishing the Ekayana (One Vehicle) and Triyana (Three Vehicles). Therefore, what was taught before the Lankavatara Sutra were all expedient teachings of the Three Vehicles. The Lankavatara Sutra and the Lotus Sutra are the true teachings of the One Vehicle. Therefore, the Tiantai school judges them as teachings that reveal the real after opening up the expedient. From this, it is known that what Shakyamuni Buddha said in the forty-nine years before were all expedient teachings established for beings with different capacities.
What has been said above, sudden and gradual enlightenment are different, and both can be regarded as doctrines. However, the Lankavatara Sutra suddenly reveals that the Ekacitta (One Mind) is the Tathagata-citta-samadhi (Tathagata's pure Zen), then isn't the doctrine Chan Buddhism? As for Shakyamuni Buddha himself saying: 'I have not spoken a word in forty-nine years.' Finally, at the assembly on Vulture Peak, he held up a flower to show the assembly, and millions of humans and gods were at a loss, only Mahakasyapa broke into a smile.
Shakyamuni Buddha then said: 'I have the Saddharma-pratipad-dharma (Treasury of the Eye of the True Dharma), the Nirvana-citta (Wonderful Mind of Nirvana), and now I entrust it to you.' This is the essence of a special transmission outside the teachings. From then on, it was transmitted to Ananda, and to the forty-seven patriarchs in the Western Regions, and the twenty-three patriarchs in the Eastern Lands. When Bodhidharma came to the West, he was revered as the founder of Chan Buddhism. Chan Buddhism does not establish words, directly points to the human mind, sees one's nature and becomes a Buddha, and is called the single transmission Dharma gate. Therefore, from Huineng of Caoxi onwards, it is divided into two schools and five sects. The one thousand seven hundred people recorded in the Transmission of the Lamp are all great enlightened beings. All words and phrases are called Gongan (public cases). Because the essence of Chan is to be apart from words, but leaving this one word and a half sentence as evidence of the mind seal, just like the documents of the secular government, it is not intended to be taken as the real Dharma, passed down by word of mouth, and used as one's own profound knowledge and views. However, Shakyamuni Buddha has already spoken a great collection of teachings, and as for the One Mind Dharma gate, it is complete in everything, why must the holding up of a flower be regarded as the essence? Because the essence of the One Mind is apart from the characteristics of speech, apart from the characteristics of names, and apart from the characteristics of mental conditions. Because those who heard the Dharma in the past, although they realized their original mind, still could not be apart from characteristics, so they borrowed the final holding up of a flower to remove the habit of clinging to speech, which is to cure the disease of clinging to names and words, and use this as a Jinbi (golden spatula). People today do not know the essence of the unity of doctrine and Chan, which is Shakyamuni Buddha's expedient means of transforming sentient beings, and each person clings to one end, thinking that it must be so. Therefore, those who cling to doctrine do not understand Chan, and those who cling to Chan do not understand doctrine. However, those who cling to doctrine and do not understand Chan have already delayed themselves, and
執禪非教者。又誤之更甚也。以執禪者。執愚自是。妄認己見。以為自誤。非毀大乘了義為文字。以致究竟無成。更可憐者。觀今末法之世。講席已微。無大師匠。故伶俐少年。無多聞慧。至有志向上參禪。又無決定久遠之志。以無明眼知識。但只循情欺狂。以致誤墮者多。此可大為流涕者也。且又有僧徒。妄自以為悟道者。誑惑世俗愚夫。貪求供養。有歸依者。即開示參禪。為向上一著。有信之者。話頭未熟。妄想縱橫熱沸。便以印正。以為有悟八處。以致誤墮邪見。如此。為害更甚。此尤不可不知懼而自省也。愚見不是不要參禪但說參之不真。又無久遠決定之志。妄自為悟。誤人甚多。愚意假若看教。不能參禪。與參禪之無決定者。總不若專心凈業。且不空過一生也。智者自能鑒之。請各自思。幸無自欺自誤為望。
竊觀宰官士大夫。參禪了悟者。從古不少。歷歷傳燈所載。非一人也。今世宰官中。有志外護法門。多以參禪為向上者。此不比尋常一概。固自有說。蓋昔有法門參禪之士。未大悟徹。即發願護持佛法者。亦有諸祖有大願力度生。及菩薩示現救世者。亦有昔在僧中參究未透。而以習業牽引。故今出世者。雖在俗諦塵勞之中。而宿習一念般若種子。光明透露。不能自掩。故發為文章功名事業。以為
【現代漢語翻譯】 現代漢語譯本：執著于禪而非教理的人，錯謬更加嚴重。因為執著于禪的人，固執愚昧，自以為是，錯誤地認為自己的見解正確，從而耽誤自己。他們誹謗大乘了義之教為文字遊戲，以至於最終一無所成。更可悲的是，看看現在末法時代，講經說法已經衰微，沒有大師級的導師。所以聰明的年輕人，沒有廣博的聞慧。那些有志向上參禪的人，又沒有堅定長久的決心。因為沒有明眼的善知識指導，只是順著自己的情慾欺騙自己，以致於誤入歧途的人很多。這真是令人痛心疾首的事情啊！而且還有一些僧徒，妄自以為自己悟道了，欺騙迷惑世俗愚昧的人，貪求供養。有人歸依他們，他們就開示參禪，說是『向上的一著』。有些人相信了他們，話頭還沒參透，妄想紛飛，他們就給這些人印證，說他們已經開悟了。以致於這些人誤入邪見。這樣的危害就更大了。這一點尤其不可不知，要警惕並自我反省啊！我的意思是，不是說不要參禪，而是說參禪不真誠，又沒有長久堅定的決心，妄自以為開悟，誤導他人的人太多了。我的意思是，如果看教理不能參禪，或者參禪沒有堅定決心的人，總不如專心修習凈土法門，至少不會空過一生。有智慧的人自然能夠明辨。請大家各自思考，希望不要自欺欺人，耽誤自己。
偷偷觀察那些做官的士大夫，參禪開悟的人，從古以來就不少。歷歷可數的傳燈錄里記載的，不止一人。現在做官的人中，有志於護持佛法的人，大多認為參禪是『向上』的途徑。這不能和普通人一概而論，自然有其道理。因為以前有修習佛法參禪的人，還沒有完全開悟，就發願護持佛法。也有諸佛菩薩有大願力來度化眾生，或者菩薩示現來救世。也有以前在僧團中參禪沒有參透，而被以前的習氣牽引，所以現在出世做官。雖然身處世俗塵勞之中，但是宿世的般若種子，光明透露，無法掩蓋。所以會體現在文章、功名事業上，用來...
【English Translation】 English version: Those who cling to Chan (Zen) but not to the teachings are even more mistaken. Because those who cling to Chan are stubbornly foolish, self-righteous, and wrongly believe their own views are correct, thus delaying themselves. They slander the Mahayana definitive teachings as mere words, so that ultimately they achieve nothing. Even more pitiful is that, looking at the current Dharma-ending Age, the lectures and teachings have declined, and there are no master teachers. Therefore, clever young people lack extensive learning and wisdom. Those who aspire to practice Chan meditation lack a firm and lasting resolve. Because they lack the guidance of clear-eyed knowledgeable teachers, they merely follow their own desires and deceive themselves, leading many to stray. This is truly a cause for great lamentation! Moreover, there are some monks who falsely believe they have attained enlightenment, deceiving and misleading ignorant laypeople, greedily seeking offerings. When someone takes refuge with them, they instruct them in Chan meditation, calling it 'the upward step.' Some people believe them, but before the meditation topic is ripe, their minds are filled with wild and turbulent thoughts, and these monks certify them as enlightened. As a result, these people fall into wrong views. Such harm is even greater. This is something that must be known, feared, and reflected upon! My point is not that Chan meditation should not be practiced, but that practicing it without sincerity, without a lasting and firm resolve, and falsely claiming enlightenment misleads many people. My opinion is that if one cannot practice Chan while studying the teachings, or if one lacks a firm resolve in Chan practice, it is better to wholeheartedly cultivate Pure Land practice, at least not wasting one's life. Wise people will naturally be able to discern this. Please think for yourselves, and hopefully, you will not deceive yourselves and delay yourselves.
Secretly observing those officials and scholar-officials who have attained enlightenment through Chan meditation, there have been many since ancient times. The Transmission of the Lamp records many such individuals, not just one. Among the officials of today, those who aspire to protect the Dharma often consider Chan meditation as the 'upward' path. This cannot be generalized to ordinary people, and there is a reason for it. Because in the past, there were those who practiced Dharma and Chan meditation, but before fully attaining enlightenment, they vowed to protect the Dharma. There are also Buddhas and Bodhisattvas who have great vows to liberate beings, or Bodhisattvas who manifest to save the world. There are also those who practiced Chan in the Sangha but did not fully penetrate it, and were drawn by their past habits, so they are now born as officials. Although they are in the midst of worldly affairs, the seeds of prajna (wisdom) from their past lives shine forth, unable to be concealed. Therefore, it manifests in their writings, fame, and careers, to...
外護法門者。種種方便。作用不同。其行門亦非一種。有專向上者。有專功行者。有建立 三寶證愿護法者。有單為自己生死者。有發而為忠孝者。種種所行。皆菩薩道。不可以僧中行門。一概視之。然在僧中不知禪教二宗。亦有苦行頭陀者。亦有專修凈業者。亦有真實行門者。亦有隨緣佛事助揚法門者。亦有持誦書寫經典為求行門者。此皆在佛白毫光中。種種因緣而求佛道者。亦不可以一概而取。故宰官中凡有護法深心者。但取僧中一行為得。亦不必定要個個參禪。方為正行耳。然參禪雖妙。其實非小根所能。然在 佛世。人天百萬。獨迦葉一人。達摩西來。只得二祖。黃梅七百餘人。唯六祖一人印心。豈細事哉。若在僧中。但有一行。可以為法門正事。可以教化眾生。即是菩薩。故曰。種種所行。皆菩薩道。茍一事可取。則已超乘粥飯常流。空過時光者萬萬矣。所謂短中取長。則無棄人。長中取短。則無全人。自古世出世間。全人之難得也。如上葛藤乃至 佛化生儀軌之次第。在佛豈不要人頓悟自心。當下成佛。但眾生根鈍。不得不施權接引耳。古人云。僧徒不能了悟自心。且於教法留心。時光亦不空過。予則謂今之僧徒。縱不能參禪看教。有能持戒誦經作福護法者。亦說勝尋常魔種萬萬矣。在居士中。但能持齋
唸佛助揚三寶者。皆真實行也。是在諸佛之所望也。顧諸方高明達士。當自信之。慎無以愚言為妄也。
化儀之餘
示宜華眾道人
老人于癸丑冬日。自粵東杖䇿來南嶽。道經宜章。善男子鄺紹楨等二十餘輩。迎老人于經堂。慇勤頂禮而作供養。求請開示。略說法要。一宿而行。既而老人隱寓靈湖蘭若。建諷誦。
華嚴道場。乙卯夏六月。紹楨等遠來瞻禮。正值老人為眾講說金剛般若。隨喜聽聞。大生歡喜。拈香請示。在家修行捷要。老人因示之曰。宜章當深山僻地。無善知識經過。在家善信雖多。未聞正法。今眾等各宜精持五戒。以為正行。此五戒者。乃吾 佛專為在家善男子說。此五戒。即儒家五常。仁。義。禮。智。信也。故曰。五戒不持。人天路絕。是故在家善士。應當奉持。既持五戒。不可聽信邪師邪教。妄說法空。撥無因果。斷滅佛種。造地獄業。只當專依 佛教。修西方凈土法門一味。以唸佛為正行。然凈土一門。接引眾生。利益最廣。古今唸佛得往生者甚多。但以專精為主。不是一月一兩會。唸佛幾千聲。如此便作正行也。第一要發心。深厭娑婆是苦。志求舍離。存想西方凈土。蓮花化生。唸唸定要往生彼國。親見 彌陀。以為本願。每日早晚要刻定功課。或持金剛經。或
【現代漢語翻譯】 現代漢語譯本： 唸佛以幫助弘揚佛法僧三寶的人，都是真修實幹的人。這是諸佛所期望的。希望各方有見識的賢達之士，應當對此深信不疑，千萬不要因為我的淺陋之言就認為是虛妄的。
化儀之餘
開示宜華眾道人
我在癸丑年冬天，從粵東拄著枴杖來到南嶽。路過宜章時，善男子鄺紹楨等二十多人，在經堂迎接我，慇勤地頂禮並供養，請求我開示。我略微講說了一些佛法要義，住了一夜就離開了。之後，我隱居在靈湖蘭若，建立了諷誦《華嚴經》的道場。乙卯年夏天六月，鄺紹楨等人遠道而來瞻仰禮拜，正趕上我為大眾講說《金剛般若經》，他們隨喜聽聞，非常歡喜，拈香請示在家修行的簡要方法。我因此開示他們說：『宜章地處深山偏僻之地，沒有善知識經過，在家的善男信女雖然多，但沒有聽聞過正法。現在你們各位應當精進地持守五戒，作為正當的行為。這五戒，是釋迦牟尼佛專門為在家的善男子說的。這五戒，就是儒家的五常：仁、義、禮、智、信。所以說，不持五戒，就斷絕了通往人天善道的道路。因此，在家的善士，應當奉行持守五戒。既然持守五戒，就不可聽信邪師邪教，妄談空性，否定因果，斷滅佛種，造下地獄的惡業。只應當專心依靠佛教，修習西方凈土法門。以唸佛作為主要修行方法。凈土法門，接引眾生，利益最為廣泛。自古至今唸佛往生的人非常多，但要以專心精進為主。不是一個月一兩次，唸佛幾千聲，這樣就算作是正行了。第一要發願，深深厭惡娑婆世界的痛苦，立志舍離，觀想西方極樂凈土，蓮花化生，唸唸都要往生到那個國度，親見阿彌陀佛（Amitabha），作為根本的願望。每天早晚要規定功課，或者持誦《金剛經》，或者……』
【English Translation】 English version: Those who recite the Buddha's name to help promote the Three Jewels (Buddha, Dharma, Sangha) are all truly practicing. This is what all Buddhas hope for. May all wise and discerning people trust in this and not dismiss my humble words as nonsense.
Beyond the Teaching Methods
Instruction for Taoist Yihua and Others
In the winter of Gui Chou year, I, an old man, came to Mount Nan from Guangdong, leaning on my staff. Passing through Yizhang, the virtuous man Kuang Shaozhen and more than twenty others welcomed me at the scripture hall, respectfully prostrated and made offerings, requesting me to give instructions. I briefly spoke on the essentials of the Dharma and left after one night. Later, I lived in seclusion at Linghu Lanruo, establishing a Huayan (Avatamsaka) chanting hall. In the sixth month of the summer of Yi Mao year, Shaozhen and others came from afar to pay homage. It happened that I was lecturing on the Diamond Prajna Sutra for the assembly. They joyfully listened and made offerings, requesting instructions on the essentials of practice for lay practitioners. I then instructed them, saying: 'Yizhang is located in a remote mountain area, without virtuous teachers passing through. Although there are many virtuous believers at home, they have not heard the true Dharma. Now, all of you should diligently uphold the Five Precepts as your proper conduct. These Five Precepts were specifically taught by Shakyamuni Buddha for virtuous laymen. These Five Precepts are the Five Constant Virtues of Confucianism: benevolence, righteousness, propriety, wisdom, and trustworthiness. Therefore, it is said that without upholding the Five Precepts, the path to human and heavenly realms is cut off. Therefore, virtuous laypeople should uphold and observe the Five Precepts. Having upheld the Five Precepts, do not listen to heretical teachers and false teachings, speaking falsely about emptiness, denying cause and effect, destroying the seeds of Buddhahood, and creating the karma of hell. You should only rely on the Buddha's teachings and cultivate the Pure Land Dharma Door of the West wholeheartedly, taking recitation of the Buddha's name as the main practice. The Pure Land Dharma Door is the most beneficial in receiving and guiding sentient beings. Many people throughout history have been reborn in the Pure Land through reciting the Buddha's name, but it is essential to focus on diligence and concentration. It is not enough to recite the Buddha's name a few thousand times once or twice a month and consider that proper practice. First, you must make a vow, deeply detesting the suffering of the Saha world and resolving to abandon it, visualizing the Western Pure Land, being born from a lotus flower, and constantly aspiring to be reborn in that land and personally see Amitabha Buddha (Amitabha), taking this as your fundamental vow. Every morning and evening, you must set a fixed schedule, either reciting the Diamond Sutra, or...'
持彌陀經。或持往生咒。定要念佛。迴向西方發願往生。以此為定規。二六時中。無論閑忙動靜。將一聲阿彌陀佛。持在心中。念念不忘。心心不斷。乃至睡夢之中。亦不忘失。如此打成一片。無有間斷。名為一行三昧。此念純熟。一切境緣不被打斷。開眼閤眼。一聲阿彌陀佛。明明現前。將一切世間父母妻子。種種恩愛妄想業念。都被一聲佛號消磨清凈。如此即得自心清凈。經云。心凈則佛土凈。如此唸佛。如此用心。唸到臨命終時。單單隻有一聲阿彌陀佛現在目前。一心不亂。自然得見阿彌陀佛親來接引。一念之頃。即得往生凈土。從此即得永脫生死之苦。高登極樂。蓮華化生。便是一生唸佛之效驗也。如此精專。若不往生。則諸佛墮妄語矣。若是悠悠歲月。口說唸佛。心無實行。是為自瞞自欺。豈有效驗之時耶。善男子等。既發信心。當行實行。萬勿自欺。
涌泉寺湖心寺十二時念佛規制
佛說眾生生死。長時以積日夜。以至劫數輪轉。不休不息。由唸唸妄想攀緣。曾無一念之暫已者。以妄想不斷。故生死無窮。長劫迅輪。無暫停寢。職此之由也。佛說種種制心之法。皆止輪之墊耳。法門雖多。以眾生垢重識昏。難以攝入。故唯唸佛一門。最為捷要。所謂憶佛唸佛。現前當來。必定見佛。以眾生一
【現代漢語翻譯】 現代漢語譯本 持誦《阿彌陀經》（Amitabha Sutra）或持誦《往生咒》（Rebirth Mantra），一定要念佛，迴向西方，發願往生，以此作為固定的規矩。一天二十四小時中，無論閑暇忙碌、動靜之時，將一聲『阿彌陀佛』（Amitabha Buddha）持在心中，念念不忘，心心不斷，乃至睡夢之中，也不忘失。如此打成一片，沒有間斷，名為一行三昧（Samadhi of Oneness）。此念純熟，一切境緣都不會被打斷，睜眼閉眼，一聲『阿彌陀佛』明明現前，將一切世間父母妻子種種恩愛妄想業念，都被一聲佛號消磨清凈。如此即得自心清凈。《經》云：『心凈則佛土凈。』如此唸佛，如此用心，唸到臨命終時，單單隻有一聲『阿彌陀佛』現在目前，一心不亂，自然得見阿彌陀佛親來接引，一念之頃，即得往生凈土。從此即得永脫生死之苦，高登極樂，蓮華化生，便是一生唸佛的效驗啊。如此精專，若不往生，則諸佛墮妄語了。若是悠悠歲月，口說唸佛，心無實行，是為自瞞自欺，豈有效驗之時呢？善男子等，既發信心，當行實行，萬勿自欺。
涌泉寺湖心寺十二時念佛規制
佛說眾生死生，長時間以積日夜，以至劫數輪轉，不休不息，由唸唸妄想攀緣，曾無一念之暫已者。以妄想不斷，故生死無窮，長劫迅輪，無暫停寢，職此之由也。佛說種種制心之法，皆止輪之墊耳。法門雖多，以眾生垢重識昏，難以攝入。故唯唸佛一門，最為捷要。所謂憶佛唸佛，現前當來，必定見佛。以眾生一
【English Translation】 English version Recite the Amitabha Sutra or the Rebirth Mantra. Be sure to chant the Buddha's name, dedicate the merit to the West, and vow to be reborn there, taking this as a fixed rule. Throughout the twenty-four hours of the day, whether in leisure or busyness, in movement or stillness, hold the name 'Amitabha Buddha' in your heart, never forgetting it, with continuous mindfulness, even in your dreams. Thus, integrate it into one continuous whole, without interruption, which is called the Samadhi of Oneness. When this recitation is perfected, all circumstances will not interrupt it. Whether your eyes are open or closed, the name 'Amitabha Buddha' is clearly present before you, and all worldly affections and deluded thoughts of parents, spouse, and children are purified and dissolved by the Buddha's name. In this way, you attain purity of mind. As the Sutra says, 'When the mind is pure, the Buddha-land is pure.' Recite the Buddha's name in this way, with this intention, until the moment of death, when only the name 'Amitabha Buddha' is present before you, with a single, undisturbed mind. Naturally, you will see Amitabha Buddha coming to receive you, and in an instant, you will be reborn in the Pure Land. From then on, you will be forever free from the suffering of birth and death, ascend to the Land of Ultimate Bliss, and be born from a lotus flower. This is the effect of a lifetime of reciting the Buddha's name. If you are so diligent and focused, and yet you are not reborn there, then all the Buddhas would be speaking falsely. But if you spend your years idly, reciting the Buddha's name with your mouth but without real practice in your heart, you are only deceiving yourself. How can there be any time for results? Good men, since you have developed faith, you should put it into practice and never deceive yourselves.
The Twelve-Hour Buddha Recitation Regulations of Yongquan Temple's Lake-Center Temple
The Buddha said that beings' birth and death continue for a long time, accumulating days and nights, even revolving through kalpas (aeons), without rest or cessation, due to thoughts of delusion and clinging, without even a moment of pause. Because delusion is continuous, birth and death are endless, and the rapid wheel of long kalpas never stops. This is the reason. The Buddha taught various methods of controlling the mind, all to stop the wheel. Although there are many Dharma doors, because beings' defilements are heavy and their consciousness is dull, it is difficult to absorb them. Therefore, only the single door of Buddha-recitation is the most direct and essential. As it is said, 'Remembering the Buddha and reciting the Buddha's name, in the present and in the future, you will certainly see the Buddha.' Because beings are one
切妄見。皆屬生死。獨許見佛之見。為出生死法。然見佛必從憶念而至。妄念日夜無間斷時。特以唸佛斷之。此遠公之匡山蓮社。六時刻漏所由作也。是時社中百二十人。稱高賢十八而已。斯則真實唸佛者。又不多得。今之視唸佛為末品。豈真知也哉。近代唯牛山以唸佛為行。且以煉魔為名。則苦於鉗錘太緊。雖日夜不斷。歲止三冬。而人非一律。亦難於長久。頃云棲力主唸佛。雖日以四時。然于夜有睡眠。又費呼喚警醒。法欠微密。今法師佛石玄津。各發心以十二時為請。此法固綿密。而動靜飲食。似難歸一。若調理有度。設法得宜。此又古今之良規也。請益老人。因為創立規制庶事不繁。而人心一致。此乃微密妙行也。乃為之制。條牒如左。凡唸佛會建立。隨人隨愿。廣狹不一。若力大則堂多。力微則堂一。人亦如之。但人不論多少。均派六班。晝夜班各二時。照香輪流。出班禮誦。行道懺悔。而余皆靜坐。隨聞默唸。或習觀門。愿者隨之。此則靜多動少。不繁不亂。而佛聲不斷。則妄想不生。如相呼相喚。不昏不散。入則動靜一如。自他不二。寤寐恒常。此則不起于座。頓見彌陀。是為第一如意妙行。至若飲食。亦宜如法調之。務使內外一如。則人我兩忘。是非俱泯。而道場之安恬寂漠。亦無如此之妙者。老人
深思此法。愧腳跟未措。尚未遂心。故特示之。代為前驅。他日觀聽者眾。必處處建立。而凈土將遍震旦矣。是有望焉。
宗鏡堂結修證道場約語
佛說一大藏教。備列眾行。總歸修證。以為究竟。所謂依一心以建立萬行。以萬行還證一心。故云。無不從此法界流。無不還歸此法界。原夫法界。不屬迷悟聖凡。良由無明不覺。迷此一心。從迷積迷。造種種業。自取輪迴生死之苦。所言修證者。但以凈除自心之三障。復還自心之本體。故名為證。非離修外別有證也。是以佛祖教人修行之訣必先了悟一心。凈除三障。以心難悟。故設觀以通之。障難除故設懺以凈之。即華嚴法界圓宗。尊普賢為毗盧長子。而十種愿王。以懺悔業障。為前列也。是以從昔以來。若天臺親悟法華三昧。猶尊懺法為妙行。設有儀軌。即永明大師。乃凈土中人。尚謹遵而力行之。況其他乎。嗟哉末法。去聖逾遠。眾生垢重。積迷逾深。既無了悟參究之功。又乏懺摩悔罪之行。將何法可望出生死乎。唯永明大師。镕一大藏。歸唯心之旨。著書百卷。名曰宗鏡。至今堂存凈慈。其書廣明一心。如揭日月于中天。朗萬法之幽邃。學者茍能親習。則徹見自心。不俟更悟。證入之要。無出此矣。大師生平自行。日課誦唸法華經一萬部。秉天臺法華
【現代漢語翻譯】 現代漢語譯本： 深刻地思考這個方法，我慚愧自己還沒有找到正確的方向，還沒有達到內心的期望。因此特別地向您展示這個方法，作為先驅。將來聽聞和學習的人多了，必定處處建立道場，那麼凈土法門將遍及整個中國。這是我所期望的。
宗鏡堂結修證道場約語
佛陀所說的一大藏教，詳細列舉了各種修行方法，最終都歸於修證，以此為究竟。這就是所謂的依一心而建立萬行，以萬行來證還一心。所以說：『沒有不是從此法界流出的，沒有不是還歸此法界的。』原本法界，不屬於迷惑、覺悟、聖人、凡夫。只因爲無明不覺，迷惑了這個一心，從迷惑積累迷惑，造作種種業，自己招來輪迴生死的痛苦。所說的修證，只是用以清凈自己內心的三障，恢復自己內心的本體，所以稱為證。不是離開修行之外另有證得。因此佛祖教人修行的訣竅，必定先要了悟一心，清凈三障。因為心難以了悟，所以設定觀想來通達它；因為業障難以消除，所以設定懺悔來清凈它。就像華嚴法界圓宗，尊奉普賢菩薩為毗盧遮那佛的長子，而十大愿王，以懺悔業障作為首要。因此從古以來，即使是天臺宗親身領悟法華三昧的人，仍然尊崇懺法為妙行，設有儀軌。即使是永明延壽大師，作為凈土宗的人，尚且謹慎地遵從並努力實行它，更何況其他人呢？可嘆啊，末法時代，距離聖人越來越遠，眾生的罪垢深重，積累的迷惑越來越深。既沒有了悟參究的功夫，又缺乏懺摩悔罪的修行，將用什麼方法可以期望脫離生死輪迴呢？只有永明延壽大師，融匯一大藏教，歸結于唯心的宗旨，著書百卷，名為《宗鏡錄》。至今宗鏡堂仍然儲存在凈慈寺，這本書廣泛闡明一心，如同將日月懸掛在空中，照亮萬法的幽深之處。學習的人如果能夠親自學習，就能徹底見到自己的心，不需要再另外去領悟，證入的要領，沒有超過這本書的了。大師生平的自行，每天的功課是誦唸《法華經》一萬部，秉持天臺宗法華的修行方法。
【English Translation】 English version: Deeply contemplate this method. I am ashamed that my footing is not yet secure and that I have not yet achieved what my heart desires. Therefore, I specially show it to you, acting as a pioneer. In the future, when there are many who hear and learn, they will surely establish practice centers everywhere, and the Pure Land teachings will spread throughout China. This is what I hope for.
Agreements for Establishing a Cultivation and Realization Practice Center at the Zongjing Hall
The Buddha spoke of the Great Treasury of Teachings, listing various practices, all ultimately returning to cultivation and realization, taking this as the ultimate goal. This is what is meant by 'relying on the One Mind to establish myriad practices, and using myriad practices to return and realize the One Mind.' Therefore, it is said, 'Nothing does not flow from this Dharma Realm, and nothing does not return to this Dharma Realm.' Originally, the Dharma Realm does not belong to delusion, enlightenment, sages, or ordinary beings. It is only because of ignorance and non-awareness that we are deluded about this One Mind. From delusion, we accumulate delusion, create all kinds of karma, and bring upon ourselves the suffering of the cycle of birth and death. What is meant by cultivation and realization is simply using it to purify the Three Obstacles of our own mind and restore the original substance of our own mind, so it is called realization. It is not that there is realization apart from cultivation. Therefore, the secret to the Buddha's and Patriarchs' teaching of cultivation is to first understand the One Mind and purify the Three Obstacles. Because the mind is difficult to understand, contemplation is established to penetrate it; because obstacles are difficult to remove, repentance is established to purify it. Just like the Huayan Dharma Realm Perfect Teaching, it reveres Samantabhadra Bodhisattva as the eldest son of Vairocana Buddha, and the Ten Great Vows take repentance of karmic obstacles as the foremost. Therefore, since ancient times, even those of the Tiantai school who personally realized the Lotus Samadhi still revered the repentance method as a wonderful practice, establishing rituals. Even Great Master Yongming Yanshou, as a person of the Pure Land school, still carefully followed and diligently practiced it, let alone others? Alas, in the Dharma-Ending Age, we are increasingly distant from the sages, the defilements of sentient beings are heavy, and the accumulated delusions are increasingly deep. Since we lack the effort of understanding and investigating, and also lack the practice of repentance and remorse, what method can we hope to escape the cycle of birth and death? Only Great Master Yongming Yanshou, melting the Great Treasury of Teachings, returned to the principle of Mind-Only, writing a hundred volumes, named 'Zongjing Lu' (Record of the Source Mirror). To this day, the Zongjing Hall is still preserved in Jingci Temple. This book extensively elucidates the One Mind, like hanging the sun and moon in the sky, illuminating the depths of all dharmas. If students can personally study it, they can thoroughly see their own mind, without needing to seek further enlightenment. There is no method that surpasses this for the essentials of entering realization. The Great Master's personal practice in his life was to recite the Lotus Sutra ten thousand times daily, upholding the Tiantai school's practice of the Lotus.
懺儀。依法修持。率以為常。故現住世時。則冥府帝君。圖其像以瞻禮之。以其行超生死實證唯心者。乃其人也。今也。其書現行。堂具存。孰能過而問焉者乎。茲玄津壑法師。乃其的嗣。自幼出家。于其寺剃髮之日。即問大師之名。何如人。遂發心愿禮其塔。是豈往曾親近為侍者乎。大師塔已湮。堂已圮。公能力起而恢復之。大師之眉光。復放于山川草木之間者。非無因也。今諸緣小集。公愿暢明宗鏡之旨。精懺悔修證之業。將結真實法侶一十二人。效圓覺之軌。則誓為長期。歲分四時。每時撥二十一日。為懺法。遵法華懺儀。余則日披宗鏡錄。了悟唯心。疑則為眾發明的旨。不假枝葉。但取直捷為本參。冀其實證。其以入期之眾為表率。將引本山弟子為禪雛。調其羽翼。雙舉飛騰。法性空遠。登覺天而朗慧日。在斯舉矣。其結制規約。因事施設。務簡而易行。真而無偽。以踐實地。然四事所需。力不自持。以安居不能效如來逐日行乞之軌。又不敢覬天人送供之儀。而核名取實。發心供給。則有望于發心之檀越。今有居士譚孟恂力任先登。則一切有緣。靡不歡呼響應矣。以諸法從緣生。佛種從緣起。是則今日之緣雖近。而成佛之遠蹈。實藉此為最初之方便也。諸人聞而歡喜。遂破其端。則究竟之果。是在諸同緣。同
行。同事。同心。一發勇猛之力耳。若以世間生死之心。而易出世之心。以滋罪之財。而養定慧之命。諸有智者。何慮而不為耶。茍生一念疑心。則當面錯過百千萬劫矣。
憨山老人夢遊集卷第四十六 卍新續藏第 73 冊 No. 1456 憨山老人夢遊集
憨山老人夢遊集卷第四十七
侍 者 福 善 日錄
門 人 通 炯 編輯
嶺南弟子 劉起相 重較
夢遊詩集自序
集稱夢遊。何取哉曰。三界夢宅。浮生如夢。逆順苦樂。榮枯得失。乃夢中事時。其言也。乃紀夢中游歷之境。而詩又境之親切者。總之皆夢語也。或曰。佛戒綺語。若文言已甚。況詩又綺語之尤者。且詩本乎情。禪乃出情之法也。若然者。豈不墮于情想耶。予曰不然。佛說生死涅槃。猶如昨夢。故佛祖亦夢中人。一大藏經。千七百則。無非䆿語。何獨於是。僧之為詩者。始於晉之支遠。至唐則有釋子三十餘人。我 明國初。有楚石。見心。季潭。一初。諸大老。后則無聞焉。嘉隆之際。予為童子時。知有錢塘玉芝一人。而詩無傳。江南則予與雪浪創起。雪浪刻意酷嗜。遍歷三吳諸名家。切磋討論無停晷。故聲動一時。予以耽枯禪。蚤謝筆硯。一缽雲遊。及守寂空山。盡唾舊習。胸中
【現代漢語翻譯】 現代漢語譯本：
同行、同事、同心，這都需要一併發起勇猛的力量啊！如果用世間生死的凡俗之心，來替換出世的清凈之心；用增長罪孽的財富，來供養修習定慧的生命，那麼所有有智慧的人，有什麼顧慮而不去做呢？如果產生哪怕一絲一毫的疑心，那就會當面錯過百千萬劫的良機啊！ 《憨山老人夢遊集》卷第四十六 卍新續藏第 73 冊 No. 1456 《憨山老人夢遊集》 《憨山老人夢遊集》卷第四十七 侍者 福善 日錄 門人 通炯 編輯 嶺南弟子 劉起相 重較 《夢遊詩集》自序 詩集名為『夢遊』，取什麼含義呢？回答說：三界（Trailokya，欲界、色界、無色界）如同夢中的住所，漂浮的人生也像一場夢。逆境順境、苦樂感受、榮華衰敗、得與失，都是夢中的事情。所說的那些話，是記錄夢中游歷的境界。而詩歌又是對境界最親切的表達。總而言之，這些都是夢中的話語。有人問：佛陀戒律禁止綺語（frivolous speech），用華麗的文辭已經過分了，更何況詩歌是綺語中的極致。而且詩歌源於情感，禪則是超脫情感的方法。如果這樣，豈不是會墮入情感和妄想之中嗎？我回答說：不是這樣的。佛陀說生死涅槃（Nirvana），就像昨天的夢一樣。所以佛祖也是夢中的人。整部大藏經（Tripitaka），一千七百則公案，無非都是戲語。又何必單獨指責這件事呢？僧人寫詩，開始於晉代的支遁（Zhi Dun），到了唐代則有三十多位僧人詩人。我大明朝初期，有楚石（Chu Shi）、見心（Jian Xin）、季潭（Ji Tan）、一初（Yi Chu）等諸位大德。之後就很少聽聞了。嘉靖隆慶年間，我還是個孩童的時候，知道有錢塘的玉芝（Yu Zhi）這個人，但是他的詩歌沒有流傳下來。江南一帶則是我和雪浪（Xue Lang）開始提倡的。雪浪刻意酷愛詩歌，走遍三吳（指吳郡、吳興、會稽）的各個名家，切磋討論沒有停歇的時候，所以名聲震動一時。我因為沉迷枯禪，早就放棄了筆墨。一個缽盂四處雲遊，等到在寂靜的空山守靜時，完全拋棄了舊的習氣，胸中
【English Translation】 English version:
To walk together, to work together, to be of one mind—all of these require a united and vigorous effort! If one were to exchange the mind of detachment from the world for the worldly mind of birth and death, and to nourish the life of meditative wisdom with wealth that increases sin, what concerns would any wise person have that would prevent them from doing so? If even a single thought of doubt arises, one will miss the opportunity of hundreds of thousands of kalpas (aeons) right before their eyes! Hanshan Laoren Mengyou Ji (Collected Works of Old Man Hanshan's Dream Travels), Volume 46 Manji Shinshūzōkyō (卍 New Supplement to the Buddhist Canon), Volume 73, No. 1456, Hanshan Laoren Mengyou Ji Hanshan Laoren Mengyou Ji, Volume 47 Attendant: Fushan, Daily Record Disciple: Tongjiong, Editor Lingnan Disciple: Liu Qixiang, Revised Preface to the Dream Travel Poetry Collection The collection is named 'Dream Travels.' What is the meaning behind this? It is said that the Three Realms (Trailokya) are like dream dwellings, and floating life is like a dream. Adversity and fortune, suffering and joy, glory and decline, gain and loss are all matters within a dream. These words record the realms traveled in dreams. And poetry is the most intimate expression of these realms. In short, all of these are dream words. Someone asks: 'The Buddha's precepts forbid frivolous speech. Using ornate language is already excessive, let alone poetry, which is the epitome of frivolous speech. Moreover, poetry originates from emotion, while Chan (Zen) is the method of transcending emotion. If this is the case, wouldn't one fall into emotion and delusion?' I reply: 'It is not so. The Buddha said that birth, death, and Nirvana (Nirvana) are like yesterday's dream. Therefore, the Buddhas and Patriarchs are also people within a dream. The entire Tripitaka (Buddhist Canon), with its seventeen hundred koans, is nothing but playful speech. Why single out this matter for criticism? Monks writing poetry began with Zhi Dun of the Jin Dynasty, and by the Tang Dynasty, there were more than thirty monastic poets. In the early Ming Dynasty, there were great elders such as Chu Shi, Jian Xin, Ji Tan, and Yi Chu. After that, they were rarely heard of. During the Jiajing and Longqing eras, when I was a child, I knew of a person named Yu Zhi of Qiantang, but his poetry was not passed down. In the Jiangnan region, Xue Lang and I began to promote it. Xue Lang deliberately and passionately loved poetry, traveling to various famous figures in the Three Wu regions (Wu Commandery, Wu Xing, Kuaiji), engaging in tireless discussions and exchanges, so his reputation shook the times. Because I was immersed in silent Chan, I had long abandoned brush and ink. With a single bowl, I traveled around, and when I kept silence in the empty mountains, I completely discarded old habits, and in my chest'
不留一字。自五臺之東海。二十年中。時或習氣猛發。而稿亦隨棄。年五十矣。偶因弘法罹難 詔下獄。濵九死。既而蒙 恩放嶺海。予以是為夢墮險道也。故其說始存。因見古詩之佳者。多出於徵戍羈旅。以其情真而境實也。且僧之從戍者。古今不多見。在唐末則谷泉。而宋則大慧。覺范。二人。在明則唯予一人而已。谷泉卒于軍中。所傳者。唯臨終一偈。曰。今朝六月六。谷泉受罪足。不是上天堂。便是入地獄。言訖而化。大慧徙梅陽。則發於禪語。有宗門武庫覺范貶珠崖。則有楞嚴頂論。其詩集載亦不多。顧予道愧先德。所遭過之。而時且久。所遇亦非昔比也。丙申春二月。初至戍所。癘饑三年。白骨蔽野。予即如坐尸陀林中。懼其死而無聞也。遂成楞伽筆記。執戟大將軍轅門。居壘壁間。思效大慧冠巾說法。構丈室于穹廬。時與諸來弟子。作夢幻佛事。乃以金鼓為鐘磬。以旗幟為幡幢。以刁斗為缽盂。以長戈為錫杖。以三軍為法侶。以行伍為清規。以納喊為潮音。以參謁為禮誦。以諸魔為眷屬。居然一大道場也。故其所說。若法語偈贊。多出世法。而詩則專為隨俗說也。雖未升法堂。踞華座。拈槌豎拂。而處塵勞。混俗諦。頓入不二法門。固不減毗耶。特少一散花天耳。其說不純。以對機不一。乃應病之藥。
【現代漢語翻譯】 現代漢語譯本 未留下一字。自從五臺山以東到南海，二十年中，有時舊習氣猛烈發作，草稿也隨之丟棄。如今已年過五十。偶然因為弘揚佛法而遭遇災難，蒙受皇上下令入獄，幾乎九死一生。之後蒙受皇恩放逐到嶺南，我因此認為這是夢中墮入險惡的道路啊。所以這些言論才得以儲存。因為看到古代的好詩，大多出於徵戰戍守和羈旅行役，因為它們情感真摯而境況真實。而且僧人從軍戍守的，自古至今不多見。在唐朝末年有谷泉（僧人法號），宋朝有大慧（宗杲禪師法號），覺范（德洪禪師法號）二人。明朝就只有我一人而已。谷泉死在軍中，所流傳的，只有臨終時的一首偈語，說：『今朝六月六，谷泉受罪足。不是上天堂，便是入地獄。』說完就圓寂了。大慧被流放到梅陽，所發的都是禪語，有宗門武庫之稱。覺范被貶到珠崖，寫出了《楞嚴頂論》。他們的詩集記載也不多。我自愧於先賢的德行，所遭遇的超過了他們，而且時間也更長。所遇到的情況也和以前不一樣了。丙申年春天二月，剛到戍守的地方，遭遇了三年的瘟疫饑荒，白骨遍野。我就像坐在尸陀林（墳場）中一樣，害怕死去而無人知曉。於是寫成了《楞伽筆記》。我在執戟大將軍的轅門，居住在壘壁之間，想著效仿大慧戴著帽子穿著僧衣說法，在穹廬中建造小室。時常和前來的弟子們，做夢幻般的佛事。於是用金鼓作為鐘磬，用旗幟作為幡幢，用刁斗作為缽盂，用長戈作為錫杖，用三軍作為法侶，用行伍作為清規，用吶喊作為潮音，用參謁作為禮誦，用各種魔障作為眷屬，儼然一個大道場啊。所以所說的，無論是法語偈贊，大多是出世之法，而詩則專門爲了隨順世俗而說。雖然沒有登上法堂，佔據華麗的座位，拿起木槌豎起拂塵，但是在塵世勞苦中，混跡於世俗的真理中，頓悟進入不二法門，本來不亞於毗耶離城（Vaisali），只是少了一個散花的天女罷了。這些言論不純粹，因為所面對的根機不一樣，乃是應病的藥方。
【English Translation】 English version Not a single word remained. From the east of Mount Wutai (a sacred mountain in China) to the South Sea, for twenty years, sometimes old habits would flare up fiercely, and the drafts would be discarded accordingly. Now I am over fifty years old. Occasionally, due to propagating the Dharma, I encountered disaster, and was imprisoned by imperial decree, nearly dying nine times. Afterwards, I was pardoned by imperial grace and exiled to Lingnan (Guangdong and Guangxi provinces), and I therefore consider this as falling into a dangerous path in a dream. That is why these words were preserved. Because I saw that the good poems of ancient times mostly came from campaigns, garrison duties, and travels, because their emotions were genuine and their situations were real. Moreover, monks who served in the military were rare throughout history. In the late Tang Dynasty, there was Guquan (a monk's Dharma name), and in the Song Dynasty, there were Dahui (Dahui Zonggao, a Chan master's Dharma name) and Juefan (Dehong, a Chan master's Dharma name). In the Ming Dynasty, there was only me. Guquan died in the army, and what was passed down was only a verse at the time of his death, saying: 'Today is the sixth day of the sixth month, Guquan has suffered enough for his sins. It's either going to heaven or entering hell.' After saying that, he passed away peacefully. Dahui was exiled to Meiyang, and what he uttered were Chan words, known as the arsenal of the Zen school. Juefan was demoted to Zhuyai, and wrote 'Discourse on the Summit of the Shurangama Sutra'. The records of their poetry collections are also not many. I am ashamed of the virtues of the predecessors, what I have encountered exceeds them, and the time is also longer. The situations I have encountered are also different from the past. In the spring of the Bing Shen year (1356) , the second month, when I first arrived at the garrison, I encountered three years of plague and famine, with white bones covering the fields. I was like sitting in a Shitala forest (cemetery), fearing that I would die without anyone knowing. So I wrote the 'Lanka Notes'. I was at the gate of the Grand General holding a halberd, living between the ramparts, thinking of emulating Dahui by wearing a hat and monastic robes to preach the Dharma, building a small room in the yurt. Often with the disciples who came, I performed dreamlike Buddhist rituals. So I used gongs and drums as bells and chimes, flags as banners, di dou (ancient bronze or iron vessel) as alms bowls, long spears as staffs, the three armies as Dharma companions, the ranks as monastic rules, shouts as the sound of the tide, visits as prostrations, and various demons as family members, truly a great Dharma assembly. Therefore, what is said, whether it is Dharma words or verses, is mostly transcendent Dharma, while the poems are specifically for speaking in accordance with customs. Although I have not ascended the Dharma hall, occupied a magnificent seat, picked up a mallet and raised a whisk, but in the toil of the world, mingling with worldly truths, I have suddenly entered the non-dual Dharma gate, originally no less than Vaisali (an ancient city in India), only lacking a scattering flower goddess. These words are not pure, because the capacities of those faced are different, and they are medicines for specific illnesses.
固無當於佛祖向上關。其實為上下千載法門。一段奇特夢幻因緣。及蒙賜還初服。之南嶽匡廬。又若夢遊天姥也。二十餘年。侍者福善。日積月累。門人通炯。從居五乳。編次成帙。向有求者。未敢拈出。恐點清凈界中。新安仰山門人海印。請先以詩次第梓之。予知醒眼觀之。如寒空鳥跡。秋水魚蹤。若以文字語言求之。則翳目空華。終不免為夢中說夢也。天啟元年。歲在辛酉春王正月上元日。匡山逸叟。憨山老人。釋德清。書于枯木庵中。
征途述懷十章章四句
矯矯冥鴻。載飛且鳴。哀哀求侶。悲此遠征。(一)火雲若流。白日如矢。遐征不歸。誰其念只。(二)濯泉洗耳。采薇充飢。我豈無心。彼何人斯。(三)紫芝英英。白石燦燦。邈矣懷人。夜以達旦。(四)誰云滴水。可以穿石。孰云忘憂。我心如織。(五)曰亦可冷。風亦可系。憂從中來。不知所自。(六)亭亭長松。猿鶴依只。悠悠白雲。我心逝矣。(七)載饑載渴。易餐易飲。嗟彼醉夫。難以獨醒。(八)有酒有旨。寔為友朋。惟玄惟漠。尊罍久空。(九)嗟彼行人。往來相顧。扣其所以。莫知其故(十)。
感時詩十五章章四句(有序)
頃聞四方。連年水旱。加以蝗災。民生惶惶。朝不待夕。有司請告 皇慈愍之。內
外公府。齊發金谷出賑。百僚仰德。各捐俸一年以助。昔所未有。感之以詩。
上天好生。胡為其愆。斯民逑安。曷為不然。(一)滔滔洪水。禹則治之。淫雨橫流。孰能御之。(二)甘露瀼瀼。時雨如漿。片云不興。我民惶惶。(三)雨澤愆期。民之瘁矣。矧此旱魃。為祟甚矣。(四)蝗飛蔽天。胡為而然。唼膏食脂。使民睊睊。(五)民之所親。食逾父母。易子而食。斯言良苦。(六)維皇之天。斯民是愛。斯民之命。皇天是賴。(七)皇仁浩浩。施金與谷。誰能噀水。使天雨粟。(八)以敬其天。雨旸時若。以哀其民。所施逾博。(九)報功之資。上天所司。匪曰同胞。孰能𢌿之。(十)邈矣上古。嘉禾自生。哀哉末運。播植不登。(十一)蠢蠢之生。予寔同之。皇皇上天。予共戴之。(十二)安得地肥。不勞民力。安在軒皇。任其食息。(十三)康衢之民。無時不有。陶唐之化。孰云匪久。(十四)時之往矣。不可挽也。民生苦矣。不可緩也(十五)。
詠懷(園中作)
大塊總微塵。滄溟一滴水。茫茫宇宙間。代謝無停止。達人縱大觀。上下千萬紀。歷覽在目前。賢愚可屈指。美惡不足稱。是非安可擬。仲尼重知命。老聃貴忘己。惟我大雄尊。超然出生死。世界等浮漚。身心類塵滓。幻
【現代漢語翻譯】 現代漢語譯本： 外公府打開金谷糧倉賑濟災民，眾官員敬佩他的恩德，各自捐出一年的俸祿來幫助賑災，這是以前從未有過的，因此作詩來表達我的感激之情。
上天有好生之德，為什麼還要降下災難？百姓希望安定，為什麼不能如願？（一）滔滔洪水，禹能夠治理；淫雨連綿，誰能抵擋？（二）甘露潤澤，及時的雨水像漿液一樣滋養萬物；可是連一片雲彩都不出現，我們百姓多麼惶恐。（三）雨水遲遲不來，百姓已經很困苦了，更何況還有旱魃作祟，為害就更嚴重了。（四）蝗蟲遮天蔽日地飛來，這是為什麼呢？它們吞食莊稼，使百姓愁眉苦臉。（五）對於百姓來說，糧食比父母還親，交換孩子來吃，這話實在太痛苦了。（六）偉大的上天啊，您是愛護百姓的，百姓的性命，都仰賴於上天。（七）皇上的恩德浩大，拿出金錢和糧食來賑濟災民，誰能噴水使天上降下糧食呢？（八）用恭敬之心對待上天，就能風調雨順；用憐憫之心對待百姓，所施捨的就更加寬厚。（九）獎賞功勞的權力，由上天掌握，如果不是同胞，誰能得到上天的庇佑呢？（十）遙遠的上古時代，吉祥的禾苗自然生長；可悲的是末世，播種卻不能豐收。（十一）所有有生命的，我都和他們一樣；偉大的上天，我共同敬奉您。（十二）怎樣才能使土地肥沃，不讓百姓勞累？怎樣才能回到軒轅黃帝時代，讓百姓休養生息？（十三）太平盛世的百姓，任何時候都有；唐堯虞舜的教化，難道會不長久嗎？（十四）時光已經流逝，無法挽回了；百姓生活困苦，不能再拖延了。（十五）
詠懷（在園中創作）
廣闊的大地也只是無數微塵的集合，浩瀚的海洋也只是一滴水。茫茫宇宙之間，新陳代謝沒有停止的時候。通達的人縱觀天下，上下幾千萬年。歷史都歷歷在目，賢明和愚蠢的人都可以數得過來。美好和醜惡不值得稱道，是非對錯又怎麼可以相比擬。孔子重視知天命，老子崇尚忘掉自己。只有我們偉大的佛陀，才能超脫生死。世界就像水泡一樣虛幻，身心就像塵土一樣污濁，一切都是虛幻。
【English Translation】 English version: The Wai Gong residence opened the Jin Gu granary to provide disaster relief. All the officials admired his virtue and each donated one year's salary to help with the relief efforts. This had never happened before, so I express my gratitude with a poem.
Heaven has a love for life, so why does it send down disasters? The people hope for peace, so why can't they have it? (1) Yu was able to control the滔滔 (tāo tāo) floods; who can resist the continuous heavy rain? (2) Sweet dew is moistening, and timely rain is like漿 (jiāng) nourishing all things; but not even a cloud appears, how anxious are our people. (3) The rain is late in coming, and the people are already suffering; moreover, there is旱魃 (hàn bá) causing trouble, and the harm is even more serious. (4) Locusts fly covering the sky, why is this so? They devour the crops, causing the people to frown. (5) For the people, food is more important than parents; exchanging children to eat, these words are truly painful. (6) Great Heaven, you love the people, and the lives of the people depend on Heaven. (7) The Emperor's grace is vast, taking out money and grain to relieve the disaster; who can spray water to make grain fall from the sky? (8) Treat Heaven with reverence, and the weather will be favorable; treat the people with compassion, and what is given will be even more generous. (9) The power to reward merit is in the hands of Heaven; if not for compatriots, who can receive Heaven's blessing? (10) In the distant ancient times, auspicious crops grew naturally; but sadly, in this degenerate age, planting does not yield a harvest. (11) All living beings, I am the same as them; Great Heaven, I jointly revere you. (12) How can we make the land fertile, so that the people do not have to toil? How can we return to the time of軒轅 (Xuān Yuán) Emperor, so that the people can rest and recuperate? (13) The people of a peaceful and prosperous age are always present; the teachings of Yao and Shun, will they not last long? (14) Time has passed, and cannot be recovered; the people's lives are difficult, and cannot be delayed. (15)
Ode to My Aspirations (Composed in the Garden)
The vast earth is just a collection of countless微塵 (wēi chén) (tiny dust particles), and the vast ocean is just a drop of water. In the boundless universe, metabolism never stops. Enlightened people take a broad view, looking at tens of millions of years. History is vivid in their minds, and the wise and foolish can be counted. Good and evil are not worth praising, and right and wrong cannot be compared. Confucius valued knowing destiny, and Lao Tzu valued forgetting oneself. Only our great Buddha, the尊 (zūn) (Venerable One), can transcend birth and death. The world is as illusory as a bubble, and the body and mind are as filthy as dust, everything is幻 (huàn) (illusory).
化祇如斯。榮辱何憂喜。顛倒任空華。吾視此而已。
廬陵凈土庵受王性海諸居士齋因懷汪使君
廬陵一粒米。價重過須彌。須彌尚可碎。此粒無壞時。化為香積飯。轉作凈土資。拈來信口餐。一飽忘百饑。如食金剛屑。終竟透出皮。此土多蓮華。眾妙香芬披。一人坐一華。左右相追隨。光明映日月。彈指超僧祇。華中少一人。悠悠勞我思。
廬陵喜再逢王塘南翁(有引)
餘二十五歲。曾游青原。晤翁時年五十。今復晤之。又過半矣。宛然在昔。以翁精心白業。色若嬰兒。感故念今。喜而賦贈。
人生一百歲。四分二十五。初逢半之半。再會十之五。君已過三分。宛然似初睹。面如嬰兒色。骨似金剛股。心想入蓮華。音聲出天鼓。端坐七寶臺。經行眾香樹。不離五蘊身。便是清凈土。打破頻伽瓶。即見華中主。與君雖別離。恰是相逢處。
六詠詩
心
金翅鳥命終。骨肉盡消散。唯有心不化。圓明光燦爛。龍王取為珠。照破諸黑暗。轉輪得如意。能救一切難。如何在人中。日用而不見。
無常
法性本無常。亦不墮諸數。譬彼空中雲。當體即常住。聖凡皆過客。去來無二路。是生不是生。非新亦非故。智眼明見人。此外何所慕。
苦
夢入大火聚。怕怖多慞惶。正當苦惱時。滴水便清涼。水盡火復然。念慕何慨慷。及至醒眼觀。曏者誰悲傷。
空
須彌橫太虛。大地浮香海。六塵蔽性天。四大遍法界。劫火洞然時。此個壞不壞。何必待燒盡。然後無障礙。
無我
一水作眾味。酸咸苦辣具。以本淡然故。而能成眾事。若實不隨者。安肯隨他去。唯有不隨者。誰能識此趣。
生死
生死不流轉。流轉非生死。若實不流轉。生死無窮已。諦觀流轉性。流轉當下止。不見流轉心。是真出生死。
苦熱行
人世苦炎熱。余心何清涼。直以無可觸。故能安如常。譬若火浣布。得之愈增光。視彼區區者。錯然誰敢當。
月夜過三峽
扁舟載明月。隨流競奔頹。帆影似轉變。月光無去來。心境本寂滅。死生安在哉。所寓即常樂。此外俱塵埃。
懷凈土詩四首
嗟哉堪忍土。多慮而為人。憂來百念結。綢繆役其形。眾苦集微軀。臭腐搏青蠅。憒憒不自知。營營竟朝昏。明潔日以虧。汩沒疲精神。安能滌情垢。一旦返而真。長揖大火宅。從此謝囂塵。逍遙清凈土。其樂方無垠我聞至西極。有國名極樂。妙嚴飭宮殿。寶網珠絲絡。天人普集會。光明相映奪。園林敷雜華。空中散天樂。蓮開
【現代漢語翻譯】 現代漢語譯本 夢入大火聚，怕怖多慞惶。正當苦惱時，滴水便清涼。水盡火復然，念慕何慨慷。及至醒眼觀，曏者誰悲傷。
空
須彌（Sumeru，山名）橫太虛，大地浮香海。六塵（指色、聲、香、味、觸、法）蔽性天，四大（指地、水、火、風）遍法界。劫火洞然時，此個壞不壞。何必待燒盡，然後無障礙。
無我
一水作眾味，酸咸苦辣具。以本淡然故，而能成眾事。若實不隨者，安肯隨他去。唯有不隨者，誰能識此趣。
生死
生死不流轉，流轉非生死。若實不流轉，生死無窮已。諦觀流轉性，流轉當下止。不見流轉心，是真出生死。
苦熱行
人世苦炎熱，余心何清涼。直以無可觸，故能安如常。譬若火浣布，得之愈增光。視彼區區者，錯然誰敢當。
月夜過三峽
扁舟載明月，隨流競奔頹。帆影似轉變，月光無去來。心境本寂滅，死生安在哉。所寓即常樂，此外俱塵埃。
懷凈土詩四首
嗟哉堪忍土，多慮而為人。憂來百念結，綢繆役其形。眾苦集微軀，臭腐搏青蠅。憒憒不自知，營營竟朝昏。明潔日以虧，汩沒疲精神。安能滌情垢，一旦返而真。長揖大火宅，從此謝囂塵。逍遙清凈土，其樂方無垠我聞至西極。有國名極樂。妙嚴飭宮殿。寶網珠絲絡。天人普**。光明相映奪。園林敷雜華。空中散天樂。蓮開
【English Translation】 English version Dreaming of entering a great fire, filled with fear and panic. Just when suffering, a drop of water brings coolness. When the water is gone, the fire reignites, longing and regret arise. But upon waking and opening my eyes, who is there to grieve for what was?
Emptiness
Mount Sumeru (Sumeru, name of a mountain) stretches across the vast emptiness, the great earth floats on a fragrant sea. The six dusts (referring to sight, sound, smell, taste, touch, and dharma) obscure the nature of heaven, the four great elements (referring to earth, water, fire, and wind) pervade the dharma realm. When the fire of the kalpa blazes, will this one be destroyed or not? Why wait until it is completely burned before there are no obstacles?
No-Self
One water creates many flavors, sour, salty, bitter, and spicy. Because its essence is originally bland, it can accomplish all things. If it truly does not follow, how could it be willing to go with others? Only the one who does not follow, who can understand this interest?
Birth and Death
Birth and death do not flow, flowing is not birth and death. If it truly does not flow, birth and death would be endless. Closely observe the nature of flowing, flowing stops right now. Not seeing the mind of flowing, is the true escape from birth and death.
Practice in Suffering Heat
The human world is full of suffering and heat, how can my heart be so cool? Precisely because there is nothing to touch, it can be peaceful as usual. It is like asbestos cloth, gaining more light when obtained. Looking at those trivial things, who would dare to face them with confusion?
Passing Through the Three Gorges on a Moonlit Night
A small boat carries the bright moon, rushing and collapsing with the current. The shadow of the sail seems to change, but the moonlight does not come or go. The mind and environment are originally寂滅(jimie, tranquil), where is birth and death? Where one dwells is constant joy, everything else is dust.
Four Poems on Cherishing the Pure Land
Alas, this Saha world (Saha world, the world of suffering) is full of worries for people. Worries bring hundreds of thoughts, entangling and burdening the body. All sufferings gather in this tiny body, stench and decay attract blue flies. Confused and unaware, busy from dawn till dusk. Brightness diminishes day by day, drowning and exhausting the spirit. How can one cleanse the defilements of emotions and return to the true self? Bid farewell to the burning house, and from now on, say goodbye to the noise and dust. Wandering in the pure land, its joy is boundless. I have heard that in the far west, there is a country called Sukhavati (Sukhavati, the Land of Ultimate Bliss). The palaces are beautifully adorned, with nets of jewels and strings of pearls. Gods and humans gather universally, their light reflecting each other. Gardens are filled with various flowers, and heavenly music scatters in the air. Lotuses bloom
八德池。香浮七寶閣。微風吹檐端。云間響金鐸。眾鳥相和鳴。法音恣宣說。凡情一經耳。眾若當下脫極樂本非遙。駕言十萬億。但能一念凈。觸目現前是。蓮華生欲泥。清涼發焰熾。瓦礫等瓊瑤。寶林出荊刺。念結阻山河。想銷破幽滯。險道登坦途。情根證初地。誰知微密中。凈穢苦樂具。試觀空中華。起滅了無際苦因憎愛生。樂從清凈得。譬若夢中人。貴賤匪外覓。情想本無端。苦樂非預設。瞻彼晴空云。倏忽多變滅。愚者執為真。逐境勞欣戚。達人貴朗照。了罔凈陳習。一悟永不迷。靈淵常湛寂。愿乘白毫光。端居極樂國。
採珠行
灼灼明月珠。產向深淵底。從空撈捷之。魚龍盡驚起。鮫人相抱泣。灑淚忽成雨。腥風撲遠岸。鯨波奔萬里。密網垂天云。輕帆展鵬翼。一擘川后愁。再擊海若徙。盡剖蚌蛤腹。不補蒼赤髓。安得如意珠。持歸報天子。神光發中夜。龍顏大欣喜。七寶隨所求。四時盡豐美。展轉濟孤貧。利樂無窮已。用賞戰勝功。傳為灌頂祉。罷此批鱗役。聊以釋附髀。滄海不揚波。溝瀆清塵滓。愿祝吾皇壽。量同東海水。
詠龍
變化無端倪。噓吸作雲雨。膏澤潤蒼生。滂沱沾下土。倏忽遍九垓。頃刻被寰宇。豈若沙中蟲。與物同臭腐。
詠虎
長嘯發山空
【現代漢語翻譯】 現代漢語譯本 八德池（充滿八種美德的池塘）中，瀰漫著七寶閣（裝飾有七種珍寶的樓閣）的香氣，微風吹拂著屋檐，云間迴響著金鐸（金屬鈴鐺）的聲音。 各種鳥兒相互應和鳴叫，佛法之音得以自由宣說。凡夫俗子的情感一旦經過耳朵，所有的苦難彷彿當下就能脫離。極樂世界原本並非遙遠，只要能保持一念清凈，觸目所及便是極樂世界。 在蓮花中生起慾望如同在污泥中生長蓮花，清涼之境也能煥發出熾熱的光芒，瓦礫也能變得像美玉一樣珍貴，荊棘叢中也能長出寶貴的樹木。 執念就像阻擋的山河，妄想消除了幽暗的障礙。在危險的道路上也能登上平坦的坦途，情慾的根源也能證得初地的果位。 誰能知道在細微之處，清凈與污穢、痛苦與快樂都具備。試著觀察空中的雲彩，生起和滅去都沒有邊際。痛苦的根源來自於憎恨和愛戀，快樂則從清凈中獲得。好比夢中的人，富貴與貧賤並非從外而來。 情感和妄想原本就沒有開端，痛苦和快樂也不是預先設定的。看看那晴朗天空中的雲彩，轉眼間就變化消散。愚笨的人執著地認為是真實的，隨著環境的變化而感到高興或悲傷。通達的人重視明亮的觀照，徹底清除污穢的陳舊習氣。一旦覺悟就永遠不會迷惑，心靈的深淵永遠是清澈寂靜的。愿我能乘著佛陀眉間白毫的光芒，端坐在極樂世界。
採珠行
閃耀的明月珠，產自深淵的底部。從空中撈取它，魚和龍都驚動起來。鮫人（傳說中的人魚）相互擁抱哭泣，灑下的眼淚忽然變成了雨。腥風吹向遙遠的岸邊，巨大的波浪奔騰萬里。像天上的云一樣密集的漁網垂下來，輕快的船帆像鵬鳥的翅膀一樣展開。稍微撥動一下，川后（傳說中的水神）就會發愁，再次敲擊，海若（傳說中的海神）就會遷移。剖開所有的蚌殼，也無法彌補蒼天的赤誠之心。怎樣才能得到如意珠，拿回去獻給天子。如意珠的神光在半夜發出，天子非常高興。各種珍寶都能隨心所欲地得到，四季都充滿豐收和美好。輾轉救濟那些孤獨貧困的人，利益和快樂無窮無盡。用它來獎賞戰勝的功勞，流傳下來作為灌頂的福祉。停止這種剝取鱗片的勞役，姑且用來解除附在身體上的疲憊。滄海不再掀起波浪，溝渠里的塵土也變得清澈。愿我祝願吾皇萬壽無疆，壽命像東海的水一樣長。
詠龍
變化沒有固定的規律，呼吸就能產生雲雨。恩澤滋潤著大地，雨水灑落在下方的土地上。轉眼間遍佈九州，頃刻間覆蓋整個世界。哪裡像沙子中的蟲子，和腐爛的東西一樣。
詠虎
一聲長嘯響徹山谷
【English Translation】 English version In the Eight Virtues Pond (pond filled with eight virtues), the fragrance of the Seven Treasure Pavilion (pavilion decorated with seven treasures) floats, a gentle breeze blows on the eaves, and golden bells (metal bells) resound in the clouds. Various birds sing in harmony, and the Dharma sound is freely proclaimed. Once the emotions of ordinary people pass through the ears, all suffering seems to be shed immediately. The Land of Ultimate Bliss is not far away; as long as one can maintain a single thought of purity, what one sees is the Land of Ultimate Bliss. Desiring to be born from a lotus is like a lotus growing in mud; coolness can also emit a blazing light, rubble can become as precious as jade, and valuable trees can grow from thorns. Attachment is like a mountain blocking the way, and delusion eliminates the darkness. One can ascend to a smooth path on a dangerous road, and the root of desire can attain the fruit of the first ground. Who knows that in the subtle, purity and impurity, suffering and joy, are all present. Try to observe the clouds in the sky; their arising and ceasing are endless. The root of suffering comes from hatred and love, and joy is obtained from purity. It is like a person in a dream; wealth and poverty are not sought from the outside. Emotions and delusions originally have no beginning, and suffering and joy are not predetermined. Look at the clouds in the clear sky; they change and disappear in an instant. Foolish people stubbornly believe them to be real, and feel happy or sad as the environment changes. Enlightened people value bright illumination, and thoroughly eliminate the defiled old habits. Once enlightened, one will never be confused, and the spiritual abyss will always be clear and still. May I ride on the white hair light between the Buddha's eyebrows and sit upright in the Land of Ultimate Bliss.
Song of Pearl Gathering
The shining moon pearl is produced at the bottom of the deep abyss. When retrieved from the sky, fish and dragons are startled. Mermaids (legendary merpeople) embrace and weep, and their tears suddenly turn into rain. A fishy wind blows to the distant shore, and huge waves rush for thousands of miles. Dense nets like clouds hang down from the sky, and light sails spread like the wings of a Peng bird. With a slight touch, the River Goddess (legendary water goddess) will be worried, and with another strike, the Sea God (legendary sea god) will move away. Even if all the clam shells are opened, it will not compensate for the sincerity of the heavens. How can one obtain the wish-fulfilling pearl and bring it back to present to the Emperor? The divine light of the wish-fulfilling pearl emits in the middle of the night, and the Emperor is very happy. All kinds of treasures can be obtained as desired, and the four seasons are full of harvest and beauty. It is used to relieve the lonely and poor, and the benefits and happiness are endless. It is used to reward the merits of victory in battle, and passed down as the blessing of empowerment. Stop this labor of peeling scales, and temporarily use it to relieve the fatigue attached to the body. The vast sea no longer raises waves, and the dust in the ditches becomes clear. May I wish my Emperor a long life, as long as the water of the East Sea.
Ode to the Dragon
Its changes have no fixed pattern, and its breath creates clouds and rain. Its grace nourishes the earth, and its rain falls on the land below. In an instant, it spreads throughout the nine regions, and in a moment, it covers the entire world. How can it be like a worm in the sand, the same as rotten things?
Ode to the Tiger
A long roar echoes through the mountains
。悲風振林木。颯颯秋雨寒。悽悽夜鬼哭。腥膻徒自矜。皮毛甘可服。何如偃鼠安。飲河期滿腹。
贈曹溪行腳僧(有引)
南韶觀察祝公。下車之初。痛念祖庭荒廢。極意整頓且自號為曹溪行腳僧。感而賦贈。
曹溪行腳來。元自曹溪去。久假而不歸。忽憶曹溪路。即墮宰官身。依然無所住。任運大化中。褦襶安能韄。猶記別時言。菩提本無樹。以是不迷人。觸目多感悟。隨緣到故鄉。萬山滿煙霧。未入曹溪門。此心已如故。況見昔時人。悽然瀝情素。提起屈眴衣。宛若初分付。椎碎墜腰石。打開寶藏庫。掇出如意珠。獨夸長者富。三車隨所施。諸子忽驚怖。一喝泣鬼神。片言逐狐兔。魍魎頓潛蹤。龍蛇喜交錯。經行寂滅場。往來憑杖屨。穿破澗底云。踏乾草頭露。瓦礫盡生輝。靈源永不涸。誰知先後身。主賓自相顧。愿執漚和鞭。長驅白牛步。
酬董國博崇相過訪曹溪
君向曹溪來。直入曹溪路。溪上忽逢君。乍見已如故。一笑心眼開。主賓忘禮數。促膝坐更深。歷歷披情素。高懷皎冰雪。清言振金玉。俯視六合空。長軀千里步。歲暮事遠遊。理冥無去住。把手送君行。溪橋獨延佇。
綠槐社諸子過訊予時掩關未面而去示之以此
炎炎火宅中。一片清涼地。雖從長者
【現代漢語翻譯】 現代漢語譯本：悲涼的風搖動著樹林，颯颯的秋雨帶來寒意。淒厲的夜晚，鬼在哭泣。空有腥膻之味，徒然自誇，皮毛難道就甘願被人穿服嗎？不如偃鼠那樣安穩，在河邊飲水只求填飽肚子。
現代漢語譯本：（有引）贈曹溪行腳僧
南韶觀察祝公（南韶觀察祝公：南韶地區的觀察使祝公），剛到任之初，痛心祖庭（祖庭：指禪宗六祖慧能所在的曹溪寶林寺）荒廢，盡力整頓，並且自號為曹溪行腳僧（曹溪行腳僧：以曹溪為修行地的雲遊僧人）。我因此感動而作詩贈送。
現代漢語譯本：從曹溪出發雲遊四方，原本也是從曹溪而來。長期在外不歸，忽然憶起曹溪的路。即使身處高位做了宰官，依然心無所住。順應自然的變化，庸碌之人怎能理解？還記得臨別時說過的話，菩提（菩提：覺悟的智慧）原本就沒有樹。因此才不會迷惑，所見所聞都多有感悟。隨緣回到故鄉，萬山籠罩在煙霧之中。即使還未進入曹溪的門，這顆心已經和過去一樣。更何況見到昔日的同修，悽然傾訴真情。提起破舊的僧衣，宛如當初交付時一樣。椎碎腰間沉重的石頭，打開寶藏的庫房。取出如意寶珠，獨自誇耀長者的富有。用三車（三車：佛教用語，比喻佛以不同法門引導眾生）隨其所需地施捨，眾弟子忽然驚恐。一聲棒喝，鬼神都為之哭泣，片言隻語，就能驅逐狐妖兔怪。魑魅魍魎頓時潛藏軌跡，龍蛇歡喜地交錯。在寂滅的道場中行走，往來都憑藉著手杖和鞋子。穿破澗底的雲霧，踏乾草尖的露水。瓦礫都閃耀光輝，靈源永遠不會枯竭。誰能知道先後之身，主客自然互相照顧。我願執起漚和的鞭子，長久地驅趕著白牛前行。
現代漢語譯本：酬謝董國博崇相（董國博崇相：人名，董國博，字崇相）過訪曹溪
您向曹溪而來，直接進入曹溪的路。在溪上忽然遇見您，初次相見就如同故人。彼此一笑，心眼頓開，主人和客人忘記了禮數。促膝長談，詳細傾訴真情。您高尚的情懷如冰雪般皎潔，清雅的言談如金玉般鏗鏘。俯視天地六合空曠無物，邁開千里長途的步伐。年終歲末還要遠遊，真理深奧難以捉摸，無所謂去和住。握手送您遠行，我獨自在溪橋邊久久佇立。
現代漢語譯本：綠槐社（綠槐社：一個社團的名稱）的諸位朋友來訪我，當時我閉門謝客，未能見面，因此寫這首詩給他們
現代漢語譯本：在炎熱的火宅（火宅：佛教用語，比喻充滿煩惱和痛苦的世間）之中，這裡是一片清涼之地。即使是從富貴人家
English version: The sorrowful wind shakes the trees in the forest, the rustling autumn rain brings coldness. In the desolate night, ghosts cry mournfully. They boast in vain of their stinking flesh, are their skins and furs willingly worn? It is better to be as content as a field mouse, drinking from the river only to fill one's belly.
English version: (With introduction) Presented to a Traveling Monk of Caoxi
English version: When Zhu Gong (Zhu Gong: Magistrate Zhu of the Nan Shao region), the Inspector of Nan Shao, first took office, he was saddened by the dilapidation of the ancestral temple (ancestral temple: Baolin Temple in Caoxi, where the Sixth Patriarch of Zen Buddhism, Huineng, resided). He made great efforts to renovate it and called himself a Traveling Monk of Caoxi (Traveling Monk of Caoxi: A wandering monk who practices in Caoxi). Moved by this, I composed this poem as a gift.
English version: Coming from Caoxi on a pilgrimage, originally you came from Caoxi. Having been away for a long time without returning, you suddenly remember the road to Caoxi. Even if you fall into the position of a high-ranking official, you still have nowhere to dwell. Letting things take their course in the great transformation, how can a mediocre person understand? I still remember the words when we parted, Bodhi (Bodhi: enlightened wisdom) originally has no tree. Therefore, one is not confused, and one is enlightened by what one sees and hears. Following fate back to one's hometown, ten thousand mountains are shrouded in mist. Even before entering the gate of Caoxi, this heart is already as it was. Moreover, seeing former fellow practitioners, they sadly pour out their true feelings. Picking up the worn-out robe, it is just like when it was first handed over. Smashed is the heavy stone hanging from the waist, opened is the treasury of treasures. Taking out the wish-fulfilling jewel, one boasts alone of the elder's wealth. Giving the three vehicles (three vehicles: a Buddhist term, a metaphor for the Buddha guiding sentient beings with different methods) as needed, the disciples are suddenly frightened. With a shout, ghosts and gods weep, and with a few words, foxes and rabbits are driven away. Demons and monsters immediately hide their tracks, and dragons and snakes joyfully intertwine. Walking in the field of stillness, one relies on a staff and shoes to come and go. Piercing through the clouds at the bottom of the ravine, treading dry the dew on the tips of the grass. Even tiles and pebbles shine, and the spiritual source never dries up. Who knows the previous and subsequent lives, host and guest naturally take care of each other. I am willing to hold the whip of Ouhe, and drive the white ox forward for a long time.
English version: In Response to Dong Guobo Chongxiang's (Dong Guobo Chongxiang: a person's name, Dong Guobo, courtesy name Chongxiang) Visit to Caoxi
English version: You come towards Caoxi, directly entering the road to Caoxi. Suddenly meeting you on the stream, seeing you for the first time is like meeting an old friend. With a smile, the mind's eye opens, host and guest forget formalities. Sitting knee to knee, we deeply pour out our true feelings. Your noble sentiments are as pure as ice and snow, and your elegant words resonate like gold and jade. Looking down on the emptiness of the six directions of the universe, you stride forward on a journey of a thousand miles. At the end of the year, you still travel far away, the truth is profound and elusive, there is no such thing as going or staying. Shaking hands to see you off, I stand alone on the stream bridge for a long time.
English version: The Gentlemen of the Green Locust Society (Green Locust Society: the name of a society) Visited Me, but I Was Behind Closed Doors and Could Not Meet Them, So I Showed Them This Poem
English version: In the scorching burning house (burning house: a Buddhist term, a metaphor for the world full of troubles and suffering), this is a place of coolness. Even if coming from a wealthy family
【English Translation】 English translation line 1 English translation line 2
施。實系 君王賜。法侶喜相過。高懷發幽秘。洞見未語心。直達無生意。何必問毗耶。此中真不二。
董太史玄宰寫山圖贈予之雷陽賦答
五臺三伏天。江南臘月樹。孤蹤空里云。餘生草頭露。寒熱本無端。南北任去住。隨地足清涼。此中何所慕。
癸卯初度自五羊之曹溪舟中作
今朝五十八。明日五十九。未來不可思。過去何所有。世相空里花。譭譽鏡中丑。不推羊鹿車。喜隨牛馬走。自愧膝穿蘆。卻怪肘生柳。發散少冠束。面厚多塵垢。戰退生死軍。打碎無明臼。使盡老婆心。笑破虛空口。兩岸既不容。中流非所守。來往任風波。去住絕偕耦。天際望長安。寒空一回首。回首問時人。誰是儂家友。
遊方廣寺
朝披南嶽云。暮宿方廣寺。岧峣一徑深。千峰鎖幽秘。儼坐青蓮華。頓入清涼地。流泉和松聲。如對談不二。但絕世間心。莫問西來意。安能結枝棲。以滿居山志。休息芭蕉身。涕唾空華事。從此謝塵氛。永絕生人累。
游南嶽登祝融峰
我懷南嶽山。夢想四十年。天際七十峰。居常在目前。自愧無羽翰。況為形纏牽。頃踐故人約。始得恣游盤。攝衣登祝融。一望空楚天。湘流引疋練。星斗如腰纏。去天不盈尺。恍惚隨飛仙。睥睨萬象小。世界如彈丸。
【現代漢語翻譯】 現代漢語譯本： 佈施是實在的，是君王所賜予的。佛法同修們歡喜地互相拜訪，高尚的情懷抒發著幽深的秘密。深刻地洞察那未曾說出口的心意，直接通達那無生之理。何必一定要問維摩詰（Vimalakirti，一位著名的在家菩薩）呢？這裡面就是真正的不二法門。
董太史玄宰（董其昌，明代書畫家）畫山水圖贈送給我，我在雷陽所作的賦作為答謝。
五臺山（Mount Wutai，佛教名山）在三伏天（一年中最熱的時候），江南（長江以南地區）在臘月（農曆十二月）還有樹木。孤獨的身影如同空中的云，剩餘的生命如同草上的露水。寒冷和炎熱本來就沒有固定的，向南向北任憑來去居住。隨處都可以得到清凈涼爽，這裡面還有什麼值得羨慕的呢？
癸卯年第一次從五羊（廣州的別稱）到曹溪（曹溪南華寺所在地）的船中所作。
今天五十八歲，明天五十九歲。未來的事情不可思議，過去的事情又有什麼可以執著的呢？世間的景象如同空中的花朵，譭謗和讚譽如同鏡中的醜陋影像。不推崇羊車和鹿車（比喻小乘佛教），喜歡跟隨牛車和馬車（比喻大乘佛教）。慚愧自己膝蓋上補丁摞補丁，卻奇怪手肘上長出了贅肉。很少戴帽子束髮，臉皮厚實沾滿了灰塵。戰勝了生死大軍，打碎了無明的石臼。用盡了老婆心腸（苦口婆心），笑破了虛空的嘴巴。兩岸既然都不能容身，江河的中心也不是可以固守的地方。來來往往任憑風波，離去居住不與任何人結伴。在天邊遙望長安（指代京城），在寒冷的天空中回頭一望。回頭問問世人，誰是我的朋友呢？
遊覽方廣寺（Fang Guang Temple，寺廟名）
早上披著南嶽（Mount Heng，五嶽之一）的雲彩，晚上住在方廣寺。高聳的山路幽深，千座山峰鎖著幽靜的秘密。端正地坐在青蓮花上，立刻進入清涼的境地。流動的泉水和松樹的聲音，如同在對面談論不二法門。只要斷絕世間的心，不要問達摩祖師西來的意義。怎麼能夠像鳥一樣在樹枝上築巢居住，來實現隱居山林的志向呢？休息這如同芭蕉一樣虛幻的身體，唾棄這如同空花一樣虛幻的事情。從此告別塵世的喧囂，永遠斷絕人世間的牽累。
遊覽南嶽，登上祝融峰（Zhurong Peak，南嶽最高峰）
我思念南嶽山，夢想了四十年。天邊的七十座山峰，常常就在眼前。慚愧自己沒有翅膀，何況還被形體所束縛牽累。最近踐行了老朋友的約定，才得以盡情地遊覽。提起衣襟登上祝融峰，一眼望去空曠的楚地。湘江（Xiang River）像一條白色的綢帶，星斗好像纏在腰間。距離天空不到一尺，恍惚間好像跟隨飛仙。輕視萬物的渺小，世界如同彈丸。
【English Translation】 English version: Giving is real, bestowed by the king. Dharma companions rejoice in visiting each other, noble sentiments expressing profound secrets. Deeply perceiving the unspoken mind, directly reaching the state of no-birth. Why necessarily ask Vimalakirti (Vimalakirti, a famous lay Bodhisattva)? Herein lies the true non-duality.
Prefect Dong Xuanzai (Dong Qichang, a calligrapher and painter of the Ming Dynasty) painted a landscape and presented it to me. This is my response in the form of a poem written in Leiyang.
Mount Wutai (Mount Wutai, a famous Buddhist mountain) in the dog days of summer, the trees of Jiangnan (regions south of the Yangtze River) in the twelfth lunar month. A solitary figure like a cloud in the sky, the remaining life like dew on the grass. Cold and heat are inherently without end, going south or north, dwelling as one pleases. Everywhere is sufficient for coolness and tranquility, what is there to admire here?
Written on a boat from Wuyang (another name for Guangzhou) to Caoxi (location of Caoxi Nanhua Temple) for the first time in the year of Guimao.
Today I am fifty-eight, tomorrow I will be fifty-nine. The future is inconceivable, what is there to hold onto in the past? The phenomena of the world are like flowers in the sky, slander and praise are like ugly images in a mirror. I do not promote the sheep or deer cart (metaphor for Hinayana Buddhism), I gladly follow the ox and horse cart (metaphor for Mahayana Buddhism). Ashamed of the patches upon patches on my knees, yet surprised that calluses grow on my elbows. Rarely wearing a hat to bind my hair, my face is thick with dust. I have defeated the army of birth and death, shattered the mortar of ignorance. I have exhausted the heart of an old woman (speaking earnestly), laughed and broken the mouth of emptiness. Since neither shore can accommodate me, the middle of the river is not a place to hold onto. Coming and going, I let the wind and waves take their course, leaving and dwelling, I do not associate with anyone. I gaze at Chang'an (referring to the capital) on the horizon, turning my head in the cold sky. Turning my head, I ask the people of the world, who is my friend?
Visiting Fang Guang Temple (Fang Guang Temple, temple name)
In the morning, I wear the clouds of Mount Heng (Mount Heng, one of the Five Great Mountains), in the evening, I stay at Fang Guang Temple. The towering mountain path is deep and secluded, a thousand peaks lock in the secrets of tranquility. Sitting upright on a blue lotus flower, I immediately enter a realm of coolness. The flowing spring and the sound of the pine trees are like discussing non-duality face to face. Just cut off worldly thoughts, do not ask about the meaning of Bodhidharma's coming from the West. How can I nest like a bird on a branch, to fulfill my ambition of living in the mountains? Resting this illusory body like a banana tree, spitting on illusory things like empty flowers. From now on, I bid farewell to the dust and noise of the world, forever severing the entanglements of human life.
Visiting Mount Heng, climbing Zhurong Peak (Zhurong Peak, the highest peak of Mount Heng)
I have longed for Mount Heng, dreaming of it for forty years. The seventy peaks on the horizon are always before my eyes. Ashamed that I have no wings, and moreover, I am bound by my physical form. Recently, I fulfilled an old friend's promise, and was able to enjoy the scenery to my heart's content. Lifting my robe, I climbed Zhurong Peak, and at a glance, I saw the vast land of Chu. The Xiang River (Xiang River) is like a white silk ribbon, the stars seem to be wrapped around my waist. The distance to the sky is less than a foot, and I feel as if I am following a flying immortal. I look down on the smallness of all things, and the world is like a pellet.
身已入空虛。足底浮雲煙。若御泠風去。從此超塵寰。回首思古人。三生竟何緣。曹溪一滴水。化為霖雨沾。焦枯發靈芽。法鼓醒瞑顛。如何獅子窟。今令狐兔潛。梵宇空寥寥。慧燈昏不然。誰秉照天燭。一破長夜眠。徘徊轉悽惻。飲泣如流泉。安得巨神通。彈指變大千。頓成七寶土。遍地敷金蓮。一睹空中雲。普集諸聖賢。
別南嶽山人鄺慕一
我從曹溪來。擬向山中老。山靈不我欺。滿目雲霞好。歷覽古道場。金沙墮叢篠。懶殘煨芋處。幽蹤莫可考。遙想磨磚師。成佛苦不早。獅子窟中王。誰能犯牙爪。法雨久不潤。靈苗竟枯槁。嗟我來何遲。臨風增懊惱。幸遇餐霞人。相期出世表。欲與坐深巖。玄言窮要眇。愛此高尚心。真能謝紛擾。蓮華社未開。又取東歸道。良以天屬情。日久縈懷抱。今暫辭雲山。此心終未了。我登江上舟。君隱山中豹。因思李鄴侯。君閑恐不保。但留窗前云。待我歸來掃。
從南嶽東遊江上留別方覺之
與子江上逢。擬結山中好。相期臥白雲。可共終休老。山靈不我留。拽杖辭窈眇。子亦倦遊人。志在煙霞表。潛神眾妙門。久欲辭紛擾。衷情繫所天。未即恣懷抱。今我駕慈航。揚帆涉浩渺。與子雖別離。因緣猶未了。假我未窮年。重拈一莖草。遲爾婚嫁畢。歸來
【現代漢語翻譯】 現代漢語譯本： 身已進入空虛之境，腳下如同踩著浮雲煙霧。如果能乘著清風離去，從此就能超脫塵世。回頭思念古人，三生輪迴究竟是何因緣？曹溪（指禪宗六祖慧能大師弘法的曹溪寶林寺）的一滴水，化為普降的甘霖，滋潤焦枯，使之發出靈芽，法鼓聲響，警醒沉睡之人。為何本應是獅子居住的洞穴，如今卻讓狐兔藏身？梵宇（指寺廟）空曠寂寥，智慧之燈昏暗不明。誰能高舉照亮天地的蠟燭，打破這漫長的黑夜，使人覺醒？我徘徊著，心中淒涼悲傷，飲泣如泉涌。怎樣才能得到具有巨大神通的人，彈指間將世界變為莊嚴的凈土，遍地盛開金蓮？希望能夠一睹空中祥雲，普請諸佛菩薩聖賢降臨。
贈別南嶽山人鄺慕一
我從曹溪而來，本打算在山中安度晚年。山神沒有欺騙我，滿眼都是美好的雲霞。遍覽古老的道場，金沙從竹林間灑落。懶殘（唐代高僧）煨芋頭的地方，幽靜的軌跡已經無法考證。遙想當年磨磚的禪師（指懷讓禪師），成佛之路並非一蹴而就。獅子窟中的王者，誰能冒犯他的利爪？佛法甘霖已經很久沒有滋潤大地，靈苗最終枯萎凋零。嘆息我來得太遲了，迎著風徒增懊惱。幸好遇到了餐霞之人（指鄺慕一），彼此期望超脫世俗。想要與你一同坐在深山巖洞中，用玄妙的語言探究佛法的精髓。喜愛你這高尚的心境，真正能夠擺脫世間的紛擾。蓮社（指佛教社團）尚未成立，又要踏上東歸的道路。實在是天性使然，思鄉之情日久縈繞在心頭。如今暫且告別雲山，這顆心終究沒有放下。我登上江上的船隻，你隱居在山中的豹子一樣。因此想起了李鄴侯（指李泌），你閑居恐怕難以保持清靜。但願留下窗前的雲彩，等待我回來清掃。
從南嶽東遊江上留別方覺之
我和你在江上相遇，本打算結為山中好友。相約一同躺在白雲之下，可以共同安度晚年。山神不肯留我，我拄著枴杖告別這幽深之處。你也是厭倦了遊歷的人，志向在於煙霞之外。潛心研究眾妙之門，早就想擺脫世間的紛擾。真摯的情感牽掛著家鄉，還不能放縱自己的思念。如今我駕著慈悲之船，揚帆駛向茫茫大海。我和你雖然分別，但因緣還沒有了結。如果上天假我壽命，將來還會重拾佛法。等你婚嫁完畢，我再回來。
【English Translation】 English version: My body has entered emptiness, my feet tread on floating clouds and mist. If I could ride the cool breeze away, I would transcend this mortal realm. Looking back and thinking of the ancients, what is the cause of these three lifetimes' (referring to past, present and future lives) karmic connections? A drop of water from Caoxi (referring to Caoxi Temple where the Sixth Patriarch of Zen Buddhism, Huineng, propagated the Dharma) transforms into a widespread rain, nourishing the parched and causing them to sprout. The Dharma drum awakens those in delusion. Why is it that the lion's den is now inhabited by foxes and rabbits? The Buddhist temple is empty and desolate, the lamp of wisdom dimly lit. Who will hold up the candle that illuminates the heavens, breaking through this long night and awakening people? I wander back and forth, feeling sorrowful and weeping like a flowing spring. How can I obtain the power of a great spiritual being, to transform the world into a pure land with a snap of the fingers, covering the ground with golden lotuses? I hope to witness the auspicious clouds in the sky, inviting all Buddhas, Bodhisattvas, and sages to gather.
Farewell to Kuang Muyi, a recluse of Mount Nan
I came from Caoxi, intending to spend my old age in the mountains. The mountain spirit did not deceive me; my eyes are filled with beautiful clouds and mist. I have visited ancient monasteries, where golden sand falls from the bamboo groves. The place where Lanzan (a high monk in Tang Dynasty) roasted taro is a secluded trace that cannot be verified. I imagine the monk who polished bricks (referring to Zen Master Huairang), the path to Buddhahood is not achieved overnight. The king in the lion's den, who can offend his claws? The Dharma rain has not moistened the earth for a long time, and the spiritual seedlings have withered. Alas, I have come too late, and I am filled with regret in the wind. Fortunately, I met a person who eats clouds (referring to Kuang Muyi), and we expect to transcend the world. I want to sit with you in a deep mountain cave, exploring the essence of the Dharma with profound words. I love your noble heart, which can truly get rid of the disturbances of the world. The Lotus Society (referring to a Buddhist community) has not yet been established, and I must embark on the road back east. It is really my nature, and the homesickness has been lingering in my heart for a long time. Now I temporarily bid farewell to the cloud mountain, this heart has not been put down after all. I board the boat on the river, and you live in seclusion in the mountains like a leopard. Therefore, I think of Li Yehou (referring to Li Bi), I am afraid that you will not be able to maintain your tranquility in leisure. I only hope to leave the clouds in front of the window, waiting for me to come back and sweep them away.
Leaving Fang Juezhi on the river after traveling east from Mount Nan
I met you on the river, intending to become good friends in the mountains. We agreed to lie together under the white clouds, and we can spend our old age together. The mountain spirit refused to keep me, and I bid farewell to this secluded place with my crutches. You are also a person who is tired of traveling, and your ambition lies beyond the clouds and mist. Immerse yourself in the door of all mysteries, and you have long wanted to get rid of the disturbances of the world. Your sincere feelings are tied to your hometown, and you cannot indulge your thoughts immediately. Now I am driving the ship of compassion, setting sail to the vast sea. Although you and I are separated, the karmic connection has not ended. If heaven grants me a long life, I will pick up the Dharma again in the future. After you finish your marriage, I will come back.
時尚早。
別衡山解嘲
空林臥不堅。復理東歸桌。縹緲辭雲山。繾綣縈懷抱。衡岳七十峰。久欲恣幽討。適來即便去。返遺山靈誚。歸來既已遲。言別亦何早。我本山中人。丘壑宿已飽。杖屨煙霞生。坐臥麋鹿繞。眼耳不容塵。心光離昏曉。四大如空谷。六根絕紛擾。到處即深山。何必戀枯槁。試問山中人。靜縛何時了。打破琉璃瓶。始識隨緣好。
武昌逢石浪岷岳二禪人還蜀省親因示
我本行腳僧。忽逢行腳客。借問行腳事。相視無言說。匡廬一片云。峨嵋千尺雪。個是行腳心。去來水中月。因思母子情。唸唸不相隔。今歸承歡顏。恰似未曾別。奉旨不奉甘。問冷不問熱。劈破娘生面。乃見不生滅。方是行腳人。到家之時節。
示聞子與病中
病從有我生。我因煩惱集。煩惱癡愛滋。生死輪不息。情根如機梭。妄想相交織。織成幻妄身。眾苦皆叢積。求出苦方便。慧劍急揮斥。斬斷妄想絲。根境當下寂。一念了無生。四大各歸一。求我不可得。病從何處覓。
歸匡山(有引)
余少志遠遊。三十住山。倏二十年。忽被業風吹入幻海。二十餘年。而此一念。未離寒巖冰雪中也頃幸晚歸匡山。以遂投老。蓋年七十二矣。嗟嗟浮世。人生幾何。視此餘生。如西山落日
【現代漢語翻譯】 現代漢語譯本：
別衡山解嘲
在空曠的林中禪定卻無法堅定，於是又整理行裝準備返回東邊的住所。依依不捨地告別雲霧繚繞的衡山，心中充滿了眷戀。衡山的七十二座山峰，我一直想盡情地去探尋幽靜之處。剛來就要離開，反而被山神嘲笑。現在返回已經晚了，那麼告別又有什麼早晚之分呢？我本來就是山中的人，早已飽覽了山水風光。拄著枴杖，穿著草鞋，身旁自然而然地生出煙霞，坐著或躺著，身邊環繞著麋鹿。眼睛和耳朵里容不下塵埃，心中的光明遠離了昏暗和迷茫。身體的四大要素如同空曠的山谷，六根清凈，斷絕了世間的紛擾。無論到哪裡都像是身處深山之中，又何必留戀這枯槁的生活呢？試問山中的修行人，什麼時候才能結束這寂靜的束縛？打破這琉璃瓶，才能真正明白隨緣的妙處。
武昌逢石浪岷岳二禪人還蜀省親因示
我本是四處遊歷的行腳僧，忽然遇到了同樣四處遊歷的行腳客。向他們請教行腳的事情，我們彼此相視，卻無言以對。廬山的一片云，峨眉山的千尺雪，這才是行腳的真心，來來去去就像水中的月亮。因為思念母親和孩子的情感，念念不忘，彼此沒有分離。現在回去承歡膝下，就像從未分別過一樣。奉養父母要順從他們的心意，噓寒問暖。打破與生俱來的面目，才能見到不生不滅的真性。這才是真正的行腳人，到了家的時候。
示聞子與病中
疾病是從『我』這個概念產生的，『我』是因為煩惱聚集而形成的。煩惱又滋生了愚癡和貪愛，導致生死輪迴永無止息。情愛的根源就像織布的梭子，妄想相互交織在一起。織成了虛幻不實的身體，各種痛苦都聚集在一起。想要找到脫離痛苦的方便之法，就要用智慧之劍迅速地斬斷妄想的絲線，根和境當下就寂靜了。如果能做到一念不生，四大要素各自迴歸本源。想要找到『我』是找不到的，那麼疾病又從哪裡尋找呢？
歸匡山(有引)
我年輕時就立志遠遊，三十歲時住在山中，轉眼間已經二十年了。忽然被業力的風吹入了虛幻的苦海，又過了二十多年。而這一念清凈之心，從未離開寒冷的巖石和冰雪之中。最近有幸晚年迴歸匡山，以了卻在此終老的願望。算起來我已經七十二歲了。唉，這虛浮的世間，人生又能有多少呢？看待這剩下的生命，就像西山的落日一樣。
【English Translation】 English version:
A Mockery of Parting from Mount Heng
Lying in the empty forest, I couldn't maintain steadfastness, so I packed up again to return east. Reluctantly bidding farewell to the misty Mount Heng, my heart was filled with longing. The seventy-two peaks of Mount Heng, I had long desired to explore their secluded depths. Having just arrived, I must depart, leaving the mountain spirits to mock me. Returning now is already late, so what's the point of saying goodbye so early? I am originally a person of the mountains, already satiated with the scenery of hills and valleys. With a staff and straw sandals, mist and clouds naturally arise around me; sitting or lying down, deer surround me. My eyes and ears cannot tolerate dust, and the light of my heart is far from darkness and confusion. The four elements of my body are like an empty valley, and the six senses are pure, cutting off worldly disturbances. Wherever I go, it's like being in the deep mountains, so why cling to this withered existence? I ask the practitioners in the mountains, when will this quiet confinement end? Only by breaking the crystal bottle can one truly understand the beauty of following conditions.
Shown to the Two Chan Monks, Shi Lang and Min Yue, Upon Meeting Them in Wuchang Returning to Sichuan to Visit Their Families
I am originally a wandering monk, and suddenly I met fellow wandering travelers. Asking them about their wandering affairs, we looked at each other, speechless. A cloud over Mount Lu, a thousand feet of snow on Mount Emei, this is the heart of a wandering monk, coming and going like the moon in the water. Because of the feelings of mother and child, thoughts never cease, never separated from each other. Now returning to please their parents, it's as if they had never been apart. Serve them according to their wishes, asking about their well-being. Break through the face you were born with, and you will see the unborn and undying nature. This is the true wandering monk, at the time of arriving home.
Shown to Wenzi While He Was Ill
Illness arises from the concept of 'I,' and 'I' is formed from the accumulation of afflictions. Afflictions then breed ignorance and craving, causing the cycle of birth and death to never cease. The root of affection is like a weaving shuttle, and delusions are intertwined. Weaving a illusory body, all kinds of suffering accumulate. To seek a convenient way to escape suffering, quickly wield the sword of wisdom to cut off the threads of delusion. The root and object are immediately still. If one can achieve a single thought without arising, the four elements will each return to their origin. Seeking 'I' is unattainable, so where can illness be found?
Returning to Mount Kuang (with Introduction)
In my youth, I aspired to travel far, and at thirty, I lived in the mountains. In the blink of an eye, twenty years have passed. Suddenly, I was blown by the wind of karma into the illusory sea of suffering, and more than twenty years have passed. But this one thought of purity has never left the cold rocks and snow. Recently, I was fortunate to return to Mount Kuang in my old age, to fulfill my wish to end my days here. I am now seventy-two years old. Alas, this fleeting world, how much of life is there? Viewing this remaining life, it is like the setting sun on the western mountains.
。浮光瞬息。乃為詩以紀之。
浮世無百年。夢遊七十餘。幻海渺洪波。彼岸無方隅。一葦隨天風。飄飄任所如。歷覽周八荒。險阻非一途。神疲力已倦。削跡為遠圖。煙霞結夢想。巖穴心久辜。垂老方遂志。拂袖歸匡廬。一超濁世緣。眾念悉已枯。千峰抱幽壑。邈與人世殊。七賢列雲中。五老頻招呼。眉目時相對。嘯傲多歡娛。明月有時來。一鏡懸空虛。清光入蓬蓽。照我顏色舒。白髮對青山。形影如冰壺。頹然踞石床。日夜雙跏趺。返觀未生前。本來一物無。了知幻化緣。胡為有生拘。從此脫紛糾。高登常樂都。
寄錢太史受之
匡廬列雲霄。江湖邈天際。地涌青蓮華。枝葉相鮮麗。眷彼華中人。超然隔塵世。夢想五十年。良緣圖未遂。偶乘空中雲。隨風至吳會。東南美山水。醒藉多佳士。一見素心人。精神恍如醉。未語肝膽傾。清言入微細。相對形骸忘。瞭然脫拘忌。精白出世心。太虛信可誓。苦海方洪波。愿言駕津濟。把別向河梁。遂我歸山志。長揖返匡廬。藏蹤杳深䆳。五老與七賢。日夜常瞻對。誅茅臥空山。煙霞為衣被。視此芭蕉身。一擲如棄涕。緬想未歸人。馳情勞夢寐。安得駕長虹。凌風倏然至。暫謝塵世緣。入我真三昧。
歸宗登金輪峰禮舍利塔
我登金輪峰。一
【現代漢語翻譯】 現代漢語譯本： 浮光掠影，轉瞬即逝，因此作詩來記錄它。 人世短暫，不足百年，彷彿一場七十餘年的夢遊。虛幻的塵世如渺茫的洪波，彼岸沒有確定的方向。我像一片葦葉，隨天風飄蕩，任憑它帶我去任何地方。我遊歷了四面八方，經歷了無數的艱難險阻。精神疲憊，力量耗盡，於是計劃隱退山林。將夢想寄託于煙霞，早已辜負了山巖洞穴的幽靜。到了晚年才終於實現了心願，拂袖而去，歸隱匡廬（山名）。一旦超脫了這污濁的塵世，所有的雜念都已消散。千峰環抱著幽深的山谷，與人世間完全隔絕。彷彿七賢（竹林七賢）在雲中列隊，五老（廬山五老峰）頻繁地向我召喚。眉目之間時常相對，談笑風生，無比歡快。明月有時會光臨，像一面鏡子懸掛在空中。清澈的光輝照進簡陋的茅屋，照亮我舒展的容顏。白髮面對青山，身影如同冰壺般晶瑩。我頹然地坐在石床上，日夜雙腿盤坐。反觀未出生之前，本來就是空無一物。徹底明白了這幻化的因緣，又何必被這有生的軀體所束縛？從此擺脫一切紛擾，高昇到永恒快樂的境地。 寄給錢太史受之 匡廬（山名）高聳入雲霄，江湖浩渺無邊際。大地涌現出青蓮花，枝葉相互輝映，鮮艷美麗。羨慕那花中的人，超脫塵世，與世隔絕。夢想了五十年，美好的願望卻未能實現。偶然乘坐空中的雲朵，隨風來到了吳會（地名）。東南一帶山清水秀，醒悟過來是因為有很多賢士。一見到志同道合的人，精神恍惚，如同醉了一般。還未開口，就已肝膽相照，清談深入細微之處。相對而坐，忘記了形體，瞭然於心，擺脫了拘束和顧忌。精純潔白的出世之心，可以對天發誓。苦海正掀起滔天巨浪，希望能夠駕著船隻去救濟眾生。在河邊告別，成全我歸隱山林的願望。長揖作別，返回匡廬（山名），將軌跡隱藏在深山之中。五老（廬山五老峰）與七賢（竹林七賢），日夜都在瞻仰相對。砍伐茅草，在空曠的山中安臥，以煙霞為衣被。看待這芭蕉般的身軀，像丟棄鼻涕一樣毫不留戀。遙想尚未歸隱的朋友，思念之情在夢中縈繞。怎麼才能駕著長虹，乘風瞬間到達？暫時告別塵世的緣分，進入我真實的禪定境界。 歸宗寺登金輪峰禮舍利塔 我登上金輪峰，
【English Translation】 English version: The fleeting light and shadow, gone in an instant, so I compose a poem to record it. The floating world lasts less than a hundred years, like a dream tour of seventy-odd years. The illusory world is like a vast and boundless sea, with no definite direction to the other shore. I am like a reed, drifting with the wind, letting it take me wherever it may. I have traveled all around, experiencing countless hardships and obstacles. My spirit is weary, and my strength is exhausted, so I plan to retreat into the mountains and forests. I entrust my dreams to the mist and clouds, having long neglected the tranquility of the mountain caves. In my old age, I finally realize my wish, and with a flick of my sleeves, I return to Mount Kuanglu (mountain name). Once I transcend this turbid world, all my distracting thoughts will dissipate. A thousand peaks embrace the secluded valleys, completely isolated from the human world. It is as if the Seven Sages (the Seven Sages of the Bamboo Grove) are lined up in the clouds, and the Five Elders (the Five Old Men Peaks of Mount Kuanglu) frequently beckon me. Our eyes often meet, and we laugh and talk, filled with joy. The bright moon sometimes visits, like a mirror hanging in the sky. Its clear light shines into my humble cottage, illuminating my relaxed face. White hair faces the green mountains, and my figure is like a crystal ice pot. I sit wearily on the stone bed, with my legs crossed day and night. Looking back before I was born, there was originally nothing at all. Having thoroughly understood this illusory karma, why should I be bound by this mortal body? From now on, I will break free from all disturbances and ascend to the realm of eternal bliss. Dedicated to Grand Historian Qian Shouzhi Mount Kuanglu (mountain name) soars into the clouds, and the rivers and lakes are vast and boundless. Blue lotus flowers spring forth from the earth, their branches and leaves reflecting each other, vibrant and beautiful. I admire the person within the flowers, transcending the mortal world, isolated from society. I have dreamed for fifty years, but my beautiful wish has not been fulfilled. By chance, I ride on a cloud in the sky, following the wind to Wuhui (place name). The mountains and rivers of the southeast are beautiful, and I am awakened by the many virtuous scholars. Upon meeting a kindred spirit, my spirit is dazed, as if drunk. Before speaking, we are already of one mind, and our pure conversations delve into the subtle details. Sitting face to face, we forget our physical forms, clearly understanding and breaking free from constraints and inhibitions. Our pure and immaculate hearts, detached from the world, can be sworn to heaven. The sea of suffering is stirring up monstrous waves, and I hope to be able to steer a boat to save all beings. We bid farewell at the riverbank, fulfilling my wish to return to the mountains. I bow deeply and return to Mount Kuanglu (mountain name), hiding my tracks deep within the mountains. The Five Elders (the Five Old Men Peaks of Mount Kuanglu) and the Seven Sages (the Seven Sages of the Bamboo Grove) are constantly gazing at each other day and night. I chop down thatch and lie down in the empty mountains, with the mist and clouds as my clothing. I regard this banana-like body as if discarding snot, without any attachment. I think of my friend who has not yet returned, and my longing lingers in my dreams. How can I ride a rainbow, arriving in an instant on the wind? I temporarily bid farewell to the karmic connections of the mortal world, entering my true state of samadhi. Ascending Golden Wheel Peak at Guizong Temple to Pay Respect to the Relic Pagoda I ascend Golden Wheel Peak,
覽乾坤窄。眾山如蟻奔。彭湖小如楪。萬壑吼長風。吹落天邊月。夜靜俯下方。燈火自明滅。身一入空虛。諸想頓消歇。遙念救世尊。法身遍一切。舍利自西來。至人布三業。峰頭立浮屠。莊嚴以金鐵。爰感大丈夫。建剎舍居宅。遂為光明幢。法緣從此結。上下千餘年。清涼解炎熱。嗟彼眾生界。四相轉成劫。禪宮委荊榛。金碧成瓦礫。叢林遭斧斤。孤松獨挺特。根株半剝斷。枝柯將夭折。何期至人來。咒愿施膏澤。以此卜重興。法雷震前哲。皮骨日夜長。密茂返生色。果滿金剛心。荒蕪從此辟。法藏自天來。龍光照巖穴。梵宇如雲興。四眾增歡悅。始知凈穢土。轉變隨心別。
東林懷古
少耽遠遊志。夙慕東林師。青山開白社。高賢畢在斯。惜晷刻蓮漏。清修禮六時。凈念絕塵想。極樂為歸期。高風振千載。翹首結遐思。光容如在眼。夢寐相追隨。垂老始攀陟。撫景增余悲。荒林翳頹垣。草莽重紛披。徘徊三笑處。莓苔露華滋。影堂列群彥。彷彿見芳規。古砌鎖寒煙。白蓮開污池。香谷發清響。地籟天風吹。邱陵有遷變。至道無改移。師有未了愿。重來亦何遲。開林儻如初。高蹤尚可追。山靈久呵護。神運常在茲。我已畢命待。濁世從此辭。
感遇詩奉酬南康袁使君(有引)
九漈袁使君
。治郡南康。匡南湖山。盡歸化育。不唯斯民戴德。即巖穴之士。儼若端居白毫相中也。棲賢古剎。久墮荒榛。一旦舉而新之。又架籋云橋。以濟險道。此名山不朽勝事。法雲開創。實感護法精心。承惠寺記。一言足垂千載。勒石告成。俚言致謝。
匡廬高入云。乾坤鐘秀氣。千峰列重霄。青蓮擁天際。往多餐霞人。藏形養幽秘。一自遠公來。開林結真契。高賢集如雲。清修期出世。山色映湖光。人境兩相媚。憶昔龍象儔。法幢列如市。眷彼棲賢老。舌根如鼎沸。拈槌豎拂間。直指西來意。誰知千載下。造化潛更替。寶階墮荒榛。諸天委荊刺。長者一莖草。雖拈未見諦。況復野干鳴。難同獅子戲。鐘磬寂無聲。山空神鬼泣。天假至人來。靈山親授記。示現宰官身。隨緣作佛事。法雨潤焦枯。甘霖澤群卉。一片金剛心。廣佈如大地。斯民若嬰兒。慈母相盼睇。吐哺不啜甘。調劑剔所忌。凡在指顧間。鮮不為生計。千里坐春風。荒村無犬吠。頓置含齒氓。儼在葛天氏。政暇多幽況。尋山探靈異。睹此祇陀林。慨發重興志。一舉運斤手。丹榱若云翼。不日梵宮成。恍忽如天至。神力尚有餘。莊嚴若未備。絕壑架飛樑。長虹帶蒼翠。玉淵臥虬龍。形影如顧視。五老與七賢。鬚眉雲中墜。慈航設險道。往來無困躦。緬懷利
【現代漢語翻譯】 現代漢語譯本：治理南康郡，匡正在南湖山一帶的風俗，使所有百姓都受到教化。不僅這裡的百姓感恩戴德，就連隱居在山洞中的賢士，也彷彿置身於佛的白毫相光中。棲賢古寺，荒廢已久，長滿了荒草。如今一下子修繕一新。又架設了高聳入雲的橋樑，用來方便險峻道路的通行。這名山不朽的盛事，由法雲和尚開創，實在令人感佩護法的精心。承蒙您惠賜寺記，一言足以流傳千載。勒石銘刻，略表謝意。
匡廬山高聳入雲，天地凝聚了秀美的氣象。千座山峰排列在重重霄漢，青色的蓮花簇擁著天邊。過去有很多修道之人，隱藏身形，在此修養幽靜的秘密。自從慧遠大師來到這裡，開闢山林，結成真正的道友。高賢之人聚集如雲，清凈修行，期望脫離塵世。山色映襯著湖光，人與自然互相映襯，顯得格外美好。回憶當年龍象般的僧侶們，樹立法幢，如同集市一般熱鬧。懷念棲賢寺的老和尚，他的舌根如同鼎沸一般，辯才無礙。拿起木槌，豎起拂塵之間，直指禪宗的真意。誰知道千年之後，世事變遷，發生了巨大的變化。寶貴的臺階，已經淹沒在荒草之中，諸天神靈也只能委身於荊棘之中。平庸的人，即使拿著一根草，也無法領悟真諦。更何況是野獸的鳴叫，難以與獅子的吼叫相提並論。鐘磬寂靜無聲，山中空曠，連神鬼都在哭泣。上天派來至人，靈山親自授記。示現為地方官員的身份，隨順因緣，做利益眾生的佛事。佛法如雨般滋潤乾枯的眾生，甘甜的雨露滋養著各種草木。一顆金剛般的心，廣佈于大地。這裡的百姓如同嬰兒一般，慈母關愛地看著他們。將口中的食物吐出來，也不願吃甘美的食物，細心調理，去除他們所厭惡的。凡是在他關懷之下的人，沒有不為生計而奔波的。千里之外，都沐浴在春風之中，荒涼的村莊里聽不到狗叫的聲音。使這裡的人民，彷彿生活在葛天氏的時代。處理政事之餘，他有很多閑暇，去尋訪山中的靈異之處。看到這座祇陀林，感慨萬千，發起了重興寺廟的志向。一下子就調動了工匠，建造的殿宇如同鳥的翅膀一般展開。沒過多久，莊嚴的寺廟就建成了，恍惚間如同來到了天宮。神力似乎還有剩餘，莊嚴的景象好像還沒有完全具備。在絕壑之上架起飛樑，如同彩虹一般連線著蒼翠的山巒。玉淵中潛藏著蛟龍，它們的身影彷彿在顧盼著。五老峰和七賢峰，彷彿鬚眉都墜落在雲中。慈悲的航船，在險峻的道路上設定，往來的人們不再感到困頓。
【English Translation】 English version: He governed Nankang Prefecture, rectified the customs of the Nanhu Mountains, and brought all the people under education. Not only did the people here feel grateful, but even the hermits in the caves seemed to be in the light of the Buddha's urna. The ancient Qixian Temple had long been abandoned and overgrown with weeds. Now it has been renovated at once. He also built a towering bridge to facilitate passage on dangerous roads. This immortal event of a famous mountain was initiated by Dharma Cloud, which is truly admirable for the careful protection of the Dharma. Thanks to your kind gift of the temple record, one word is enough to be passed down for thousands of years. Inscribe the stone to express gratitude.
Mount Kuanglu rises high into the clouds, and the universe gathers beautiful energy. Thousands of peaks are arranged in layers of sky, and blue lotuses surround the horizon. In the past, there were many Taoists who hid their forms and cultivated the secrets of tranquility here. Since Master Huiyuan came here, he opened up the mountains and forests and formed true friendships. Wise men gathered like clouds, practicing pure cultivation, hoping to escape from the world. The mountain scenery reflects the lake light, and people and nature complement each other, appearing extraordinarily beautiful. Recalling the dragon-like monks of the past, they erected Dharma banners, as lively as a market. Remembering the old monk of Qixian Temple, his tongue root was like boiling, and his eloquence was unobstructed. Between picking up the mallet and raising the whisk, he directly pointed to the true meaning of Zen. Who knows that after thousands of years, the world has changed dramatically. The precious steps have been submerged in weeds, and the gods can only entrust themselves to thorns. Ordinary people, even if they hold a blade of grass, cannot comprehend the true meaning. Moreover, the cries of wild animals are difficult to compare with the roar of a lion. The bells and chimes are silent, the mountains are empty, and even the gods and ghosts are crying. Heaven sent a perfect man, and Ling Mountain personally authorized him. Appearing as a local official, he followed the conditions and did things to benefit all beings. The Dharma rains like rain, nourishing the dry beings, and the sweet dew nourishes all kinds of plants. A diamond-like heart is widely spread on the earth. The people here are like babies, and the loving mother looks at them with love. Spitting out the food in his mouth, he is unwilling to eat sweet food, carefully conditioning and removing what they hate. All those under his care are busy making a living. Thousands of miles away, they are bathed in the spring breeze, and there is no sound of dogs barking in the desolate village. Making the people here seem to live in the era of Ge Tianshi. In his spare time from handling government affairs, he has a lot of leisure to visit the spiritual places in the mountains. Seeing this Jetavana Grove, he was filled with emotion and initiated the ambition to rebuild the temple. At once, he mobilized craftsmen, and the constructed palace unfolded like the wings of a bird. Before long, the solemn temple was completed, and it was as if he had come to the heavenly palace in a trance. The divine power seemed to be still remaining, and the solemn scene seemed not to be fully equipped. A flying beam is erected over the ravine, like a rainbow connecting the verdant mountains. Jiaolong are hidden in the Jade Abyss, and their figures seem to be looking around. Mount Wulao and Mount Qixian, as if their beards and eyebrows have fallen into the clouds. The compassionate ship is set up on the dangerous road, and the people who come and go no longer feel困頓.
濟恩。豈特居方內。每接欬唾餘。玉屑灑肝肺。琬𤥎勒佳章。片石鐘鼎寄。功德載名山。匡君應列祀。樵歌接梵音。誦祝千萬祀。空谷積雲霞。盡為供奉器。感此希世緣。短吟寫胸臆。愿言保遐齡。永錫天人類。
有所思
與君一別數千里。思君不斷如流水。流水東馳去不還。我心如環之無端。舉首望長空。長空杳無涯。揮手邀明月。明月有來時。光影縱相顧。可望不可攀。安得君容如滿月。使我一見開心顏。
觀侯生畫山水歌
侯生貧壓夷門客。執轡何人過其宅。獨有丹青思入神。風流足可稱癡絕。一室懸罄冰雪清。煙雲時向毛孔生。空中麋鹿時時走。暗裡山靈夜夜驚。晝長閉戶門卻掃。梁肉不足煙霞飽。含濡墨汁當醍醐。時人卻怪形容好。頻年甲子六六支。居間一半常苦饑。尺布斗粟博美酒。清泉白石令人𠷣。有時獨向街頭立。見人未語先羞澀。都言窮骨軟如泥。誰信剛腸勁似鐵。三江五湖波浩蕩。千巖萬壑爭奇狀。間披絹素淡揮毫。一齊撮在眉尖上。入山尋討橛木株。松下一見歡相呼。喫茶只恨千鐘少。問法從來半字無。老失肚大舌頭長。吞吐萬里明月光。星辰散落無收拾。君堪與我為奚囊。留君且向山中臥。白雲片片青天幕。渴飲清流嚼紫芝。海枯石爛從他那。
曇花精舍歌
【現代漢語翻譯】 現代漢語譯本： 濟恩。豈止庇佑一方之內，每次聆聽您的教誨，都如玉屑般滋潤我的肝肺。我將美好的文章刻在石碑上，如同鐘鼎般珍藏。您的功德足以銘刻在名山之上，匡扶社稷，應當被列入祭祀。樵夫的歌聲與梵音相接，誦經祈福千萬年。空曠的山谷積聚雲霞，都化為供奉的器物。感懷這稀世的因緣，用短詩來抒發我的心意。愿您保佑長壽，永遠庇佑天人類。
有所思
與您一別數千里，對您的思念如流水般連綿不絕。流水向東奔流而去不再返回，我的心卻像圓環一樣沒有盡頭。抬頭仰望長空，長空遼闊無邊。揮手邀請明月，明月總有來臨之時。光影雖然互相照應，卻可望而不可及。怎樣才能讓您的容顏像滿月一樣，使我一見就感到開心舒暢？
觀侯生畫山水歌
侯生貧困潦倒，是居住在夷門的客人。有誰會停下車馬經過他的住所？只有他沉迷於繪畫，思緒進入了神奇的境界，他的風流才華足以被稱為癡絕。簡陋的房間空空蕩蕩，像冰雪一樣清冷，煙雲時常從他的毛孔中生出。空中的麋鹿時時走動，暗裡的山神夜夜驚歎。白天總是關著門，把庭院打掃乾淨，寧願缺少魚肉，也要用煙霞來填飽肚子。含著墨汁就像喝著醍醐，世人卻奇怪他為何容顏如此美好。多年來，他經歷了許多甲子，其中一半的時間都在忍受飢餓。用少量的布匹和米糧換取美酒，清泉白石讓他感到愉悅。有時獨自站在街頭，見到人還沒說話就先感到羞澀。人們都說他窮困得骨頭都軟得像泥一樣，誰能相信他剛強的內心像鋼鐵一樣堅硬？三江五湖波濤浩蕩，千巖萬壑爭奇鬥豔。他隨意地在絹素上揮灑筆墨，將所有的景象都凝聚在眉尖上。他進山尋找樹樁，在松樹下相見時歡快地呼喊。喝茶只恨茶水太少，問道修行卻從來不談半個字。年老后肚子變大，舌頭變長，吞吐著萬里明月的光芒。星辰散落無法收拾，您足以做我的行囊。留下您暫且在山中安睡，用片片白雲作為床單，用青天作為帳幕。口渴了就飲用清澈的泉水，咀嚼紫芝，任憑海枯石爛。
曇花精舍歌
【English Translation】 English version: Pervading grace. Not only dwelling within this region, every time I receive your teachings, they are like jade dust sprinkling my liver and lungs. I inscribe beautiful verses on stone tablets, treasuring them like bells and tripods. Your merits are worthy of being engraved on famous mountains, supporting the country, and should be included in sacrifices. The songs of woodcutters connect with the sounds of Buddhist chants, reciting prayers for thousands of years. Empty valleys accumulate clouds and mist, all transformed into offerings. Grateful for this rare affinity, I express my feelings in a short poem. May you bless us with longevity, and forever protect the beings of heaven and earth.
Thoughts
Since parting with you thousands of miles away, my longing for you flows ceaselessly like a river. The river flows eastward and never returns, but my heart is like a circle without end. I raise my head and gaze at the vast sky, the sky is boundless and limitless. I wave my hand and invite the bright moon, the bright moon always has a time to come. Although light and shadow reflect each other, they are visible but unattainable. How can I have your face like the full moon, so that I can feel happy and cheerful at first sight?
Song on Viewing Hou Sheng's Landscape Painting
Hou Sheng is a poor and downcast guest living in Yimen. Who would stop their carriages to pass by his residence? Only he is immersed in painting, his thoughts entering a magical realm, his talent worthy of being called obsessed. The simple room is empty and clean like ice and snow, smoke and clouds often arise from his pores. Deer roam in the air from time to time, and mountain spirits are startled in the dark night after night. During the long days, he always closes the door and sweeps the courtyard, preferring to lack meat and fish, and fill his stomach with mist and clouds. Holding ink like drinking nectar, people wonder why his face is so beautiful. Over the years, he has experienced many cycles of Jiazi (sexagenary cycle), half of which he has endured hunger. He exchanges small amounts of cloth and rice for fine wine, clear springs and white stones make him happy. Sometimes he stands alone on the street, feeling shy before speaking to people. People say that his bones are as soft as mud because of poverty, who can believe that his strong heart is as firm as iron? The Three Rivers and Five Lakes have vast waves, and thousands of rocks and valleys compete for beauty. He casually wields his brush on silk, gathering all the scenes on his brow. He goes into the mountains to find tree stumps, and happily shouts when he sees them under the pine trees. He only hates that there is too little tea to drink, and never talks about half a word about asking about the Dharma. In old age, his belly becomes large and his tongue becomes long, swallowing and spitting out the light of the bright moon for thousands of miles. The stars are scattered and cannot be collected, you are worthy of being my bag. Stay with me and sleep in the mountains, using the white clouds as sheets and the blue sky as a curtain. When thirsty, drink clear spring water and chew purple ganoderma, let the seas dry up and the rocks rot.
Song of the Udumbara Vihara
贍祇園逸史杜將軍韜英
我昔遨遊妙嚴國。眼見曇花白似雪。花下林林大士身。容儀光照黃金色。此花不是等閑開。千年一度方苞胎。至人將現花先發。獨為因緣大事來。大事因緣非一類。千百億身皆度世。三乘八部應念周。十方法界隨心至。或現天大將軍身。威風八面如天神。萬里橫行略無敵。欃槍盡掃清煙塵。變化無端甚希有。亦似曇花開笑口。月下吹笙鳳鳥來。馬上揮戈獅子吼。一開便作人間瑞。人與花神兩無二。人效祇陀布地心。花作園林功德事。將軍用武不離禪。精舍小築祗園邊。對花心入無生國。閉戶身居極樂天。殺機儘是降魔智。色香妙露西來意。見色聞香法界空。當場戰入三摩地。氤氳造化花中主。文彩縱橫邁今古。陽春號令發雷霆。風雲變態驅龍虎。園林廣大花無恙。精舍剛剛方一丈。古今天地芥里空。世界山河鏡中像。曇花入鏡倍精神。將軍亦是鏡中人。萬里懸空如對面。眼聽何如耳見真。我亦祇園花下史。時時灌溉禪那水。五蘊蔓草久芟除。四大幻身沒依止。拋向炎荒如露布。鑊湯爐炭無回互。忽見花間舊主人。寄聲莫忘來時路。
木庵歌(有引)
凈泰禪人。更字木庵。南皋居士有贈。因戲書之。
枯木庵。枯木庵。像嶺巖前獅子龕。拳枝奇曲無可攀。霜葉云披何
【現代漢語翻譯】 現代漢語譯本 《贍祇園逸史杜將軍韜英》
我過去曾遨遊于妙嚴國（Buddha-field，佛國）。親眼看見曇花潔白如雪。花下站立著眾多的大菩薩，他們的容貌儀表散發著金色的光芒。這種花不是輕易開放的，要千年才孕育一次花苞。只有至人（enlightened being，覺悟者）將要顯現時，此花才會先開放，這是爲了重大的因緣而來。這重大的因緣並非只有一種，千百億化身都在度化世人。三乘（Three Vehicles，聲聞乘、緣覺乘、菩薩乘）八部（Eight kinds of non-human beings，天龍八部）應念而至，十方法界隨心所欲。有時顯現為天大將軍的身姿，威風凜凜，如天神一般。縱橫萬里，幾乎沒有敵手，將戰亂全部掃除，使天下清平。變化無常，非常稀有，也像曇花一樣綻放笑容。在月光下吹奏笙，引來鳳凰；在馬背上揮舞戈，發出獅子般的吼聲。一開放便成為人間的祥瑞，人與花神沒有分別。人們傚法祇陀（Jetavana，祇陀太子）佈施土地的善心，花則成就園林的功德事業。將軍用兵作戰也不離禪定，在精舍旁建起小小的祇園。對著花，心入于無生之國（realm of non-birth，不生不滅的境界）；關上門，身居於極樂天（Pure Land，凈土）。殺機全部都是降伏邪魔的智慧，色香是美妙的甘露，是達摩祖師西來的真意。見到色，聞到香，便知法界本空，當場戰鬥進入三摩地（Samadhi，三昧，禪定）。花是氤氳造化的主宰，文采縱橫，超越古今。在春天發佈號令，如雷霆般震動，風雲變幻，驅使龍虎。園林廣大，花朵安然無恙，精舍卻只有一丈見方。古往今來的天地都在芥子之中，世界山河如同鏡中影像。曇花在鏡中顯得更加精神，將軍也是鏡中之人。相隔萬里，卻如同面對面，用眼睛看，怎能比得上用耳朵聽來得真切？我也是祇園花下的史官，時時用禪那（Dhyana，禪定）之水灌溉。五蘊（Five Skandhas，色受想行識）的蔓草早已剷除，四大（Four Elements，地水火風）幻身沒有依止。將我的詩拋向荒遠之地，如同發佈公告，即使是鑊湯爐炭，也毫不退縮。忽然看見花叢中的老朋友，請轉告他，不要忘記來時的路。
《木庵歌》(有引)
凈泰禪人，字木庵。南皋居士有贈詩，因此戲作此歌。
枯木庵，枯木庵。像嶺巖前的獅子龕。拳曲的樹枝無法攀援，霜葉如雲般披散，何
【English Translation】 English version An Unofficial History of Jetavana: General Du's Hidden Brilliance
Once I traveled in the Wondrously Adorned Land (妙嚴國). I saw the night-blooming cereus (曇花), white as snow. Beneath the flowers stood rows of great Bodhisattvas, their countenances radiating golden light. This flower does not bloom casually; it buds only once in a thousand years. When a perfected being (至人) is about to appear, this flower blooms in advance, solely for the sake of a great karmic cause. This great karmic cause is not of one kind; hundreds of billions of bodies all liberate the world. The Three Vehicles (三乘) and Eight Classes of beings (八部) respond to their thoughts, and the ten directions of the Dharma Realm are at their will. Sometimes they appear as the body of a great heavenly general, their imposing presence like that of a celestial deity. They traverse ten thousand miles, virtually without an enemy, sweeping away all warfare and clearing the smoke and dust. Their transformations are endless and exceedingly rare, also like the night-blooming cereus opening in a smile. Under the moonlight, they play the sheng (笙), attracting phoenixes; on horseback, they wield their halberds, roaring like lions. Once it blooms, it becomes an auspicious sign for humanity; people and the flower spirit are not different. People emulate Jeta (祇陀) in donating land with a pure heart, and the flower creates a garden of meritorious deeds. The general's martial prowess does not depart from Chan (禪); a small Jetavana is built beside the monastery. Facing the flower, his heart enters the realm of non-birth (無生國); closing the door, his body dwells in the Land of Ultimate Bliss (極樂天). All killing intent is the wisdom of subduing demons; color and fragrance are the wonderful nectar, the meaning of Bodhidharma's coming from the West. Seeing color and hearing fragrance, one knows the Dharma Realm is fundamentally empty, and on the spot, one enters Samadhi (三摩地). The flower is the master of the teeming creation, its literary brilliance surpassing past and present. In spring, it issues commands, shaking like thunder, and the changing wind and clouds drive dragons and tigers. The garden is vast, and the flowers are unharmed, yet the monastery is only ten feet square. The ancient and modern universe is within a mustard seed, and the world and its rivers are like images in a mirror. The night-blooming cereus appears even more vibrant in the mirror, and the general is also a person in the mirror. Though separated by ten thousand miles, it is as if face to face; how can seeing with the eyes compare to hearing with the ears? I am also a historian beneath the flowers of Jetavana, constantly irrigating with the water of Dhyana (禪那). The weeds of the Five Skandhas (五蘊) have long been cleared away, and the illusory body of the Four Elements (四大) has no reliance. I cast my poems into the desolate wilderness, like posting a proclamation; even in boiling cauldrons and fiery furnaces, there is no turning back. Suddenly, I see an old friend among the flowers; please tell him not to forget the road he came from.
A Song of Wooden Hut (with introduction)
Chan Master Jingtai, also named Mu'an (木庵, Wooden Hut). Layman Nanga gave him a poem, so I playfully wrote this song.
Wooden Hut, Wooden Hut. A lion's niche before Elephant Ridge. The gnarled branches are impossible to climb, and the frosty leaves are scattered like clouds, what
藍毿。望之若杌不足取。就之枯槁如真參。雪老堂中如著此。文殊前後何三三。我已老朽識海乾。與爾同坐枯木庵。
烏夜啼
寒林積雪白日西。慈烏啞啞枝上啼鴟梟在巢未敢棲。饑不得食情慘凄。虞人網羅亦何密。饑烏之肉不足食。何事綢繆日夜求。返哺不遂情何極。母子分飛兩不全。況復母死歸黃泉。啼聲不絕如杜䳌。令子抱恨遺終天。啼烏啼烏真可憐。虞人忽死鴟梟殲。明明天道何昭然。
游浮山歌
空中一島攢青霞。宛如香海浮蓮花。巖龕石寶簇花蕊。又如帝網珠交加。我來遙登華藏界。一開雙眼無遮礙。周圍行樹影重重。分明炳若瓶中芥。橫空殿閣雲中影。法身不動青山穩。飛來花氣暗香浮。習習侵人重衲冷。拽杖撥開巖中霧。怪石崢嶸若棋佈。指點還如數列星。一噴青天灑飛唾。石門磴道一線通。側身半壁足不容。猿行鳥度亦不易。如何使我筋力窮。攀蘿直上妙高頂。眼底湖光霞布錦。足未離地身含空。回看一似冰壺影。小轉還過會聖巖。巖廊石室何奇哉。遠祖因棋善說法。黑白未兆令人猜。度溪西上蓮華石。朵朵金蓮從地出。徘徊不見華中人。但聽松風廣長舌。回禮金谷丈六身。虛明無地容纖塵。劫火洞然此不壞。始信蒼巖是本真。我欲誅茅依石室。餘生藉此藏軌跡。儻得安
眠白日高。身心世界都拋擲。如何舍此從他去。一葉浮空都是寄。不若快便早歸來。休教猿鶴常相憶。華藏從來是故宅。行盡十方出不得。潛身頓入一微塵。何人於此知訊息。
擔板漢歌(有引)
徑山法窟。自大慧中與臨濟之道。相續慧命。代不乏人。近來禪門寥落。絕響久矣。頃一時參究之士。坐滿山中。至有一念瞥地。當體現前。得大自在者。惜乎。坐在潔白地上。不肯放舍。以為奇特。不知返成法礙也。教中名為所知障。所以古云。直饒做到如寒潭皎月。靜夜鐘聲。隨叩擊以無虧。觸波瀾而不散。猶是生死岸頭事。所謂荊棘林中下腳易。夜明簾外轉身難。名抱守竿頭。靜沉死水。尚不許坐住。況有未到瞥地。偶得電光三昧。便以為得。弄識神影子者乎。此參禪得少為足。古今之通病也。恐落世諦流佈。疑誤多人。因有請益者。乃笑為擔板漢歌。以示之。歌曰。
擔板漢。擔板漢。如何被他苦相賺。只圖肩頭輕。不顧腳跟絆。縱饒擔到未生前。早已被他遮一半。者片板。項上枷。渾身骨肉都屬他。若不快便早拋卻。百千萬劫真冤家。行也累。坐也累。明明障礙何不會。只為當初錯認真。清門凈戶生妖魅。開眼見。閉眼見。白日太虛生閃電。乾闥婆城影現空。癡兒認作天宮殿。要得輕。須放下
【現代漢語翻譯】 現代漢語譯本： 白日高照卻在睡覺，身心和世界都拋到一邊。為何捨棄自身而追隨外物？一葉浮在空中，一切都是寄託。不如儘快歸來，不要讓猿猴和仙鶴常常思念你。華藏世界（華藏世界：佛教宇宙觀中的一個世界）本來就是故鄉，走遍十方也無法離開。悄然遁入一粒微塵之中，有誰能在此得知訊息？
《擔板漢歌》（有引言）
徑山法窟（徑山法窟：指徑山寺的禪宗道場），自從大慧禪師（大慧禪師：南宋著名禪師）和臨濟宗（臨濟宗：禪宗五家之一）的道統相續，慧命傳承，代代不乏其人。近來禪門衰落，絕響已久。最近一時，參禪求道的人士，坐滿了山中。甚至有人一念閃現，當下體悟，得到大自在。可惜啊，坐在潔白的地上，不肯放下，自以為奇特，不知反而成了法的障礙。教義中稱之為所知障。所以古人說，即使做到如同寒潭中的明月，靜夜裡的鐘聲，隨著敲擊而不會減少，觸碰波瀾也不會消散，仍然是生死岸邊的事情。所謂荊棘林中下腳容易，夜明簾外轉身困難。這是抱守竿頭，靜沉死水。尚且不允許安坐，更何況那些沒有達到一念閃現，偶然得到電光三昧（電光三昧：形容禪定中短暫的開悟）的人，就以為自己得道，玩弄意識的影子呢？這種參禪得少為足，是古今的通病啊。恐怕落入世俗的流佈，疑惑誤導多人。因此有請教的人，就笑著作了這首《擔板漢歌》，來開示他們。歌中唱道：
擔板漢（擔板漢：指揹著木板的人），擔板漢，為何被它苦苦欺騙？只圖肩頭輕鬆，不顧腳跟被絆。縱然擔到未出生之前，早已被它遮蔽一半。這片木板，是項上的枷鎖，渾身的骨肉都屬於它。若不盡快拋棄，百千萬劫都是冤家。行走也累，坐著也累，明明是障礙為何不明白？只因爲當初錯誤地認真，清凈的門戶生出妖魅。睜眼看見，閉眼看見，白日裡太虛空中生出閃電。乾闥婆城（乾闥婆城：海市蜃樓）的影子顯現在空中，癡兒卻認作是天宮殿。想要輕鬆，必須放下。
【English Translation】 English version: Sleeping while the sun is high. Body, mind, and world are all cast aside. Why abandon oneself to follow others? A floating leaf in the air, everything is but a temporary lodging. It's better to return quickly, lest the monkeys and cranes constantly miss you. The Huazang World (Huazang World: a world in Buddhist cosmology) has always been the homeland, and one cannot escape it even by traveling through all ten directions. Silently entering a single mote of dust, who can know the news here?
Song of the Plank Carrier (with introduction)
The Dharma cave of Jingshan (Jingshan: refers to Jingshan Temple's Chan Buddhist practice center), since the lineage of Dahui (Dahui: a famous Chan master of the Southern Song Dynasty) and the Linji school (Linji school: one of the five houses of Chan Buddhism) has continued, the wisdom-life has been passed down, and there has been no lack of people in each generation. Recently, the Chan gate has declined, and the sound has been silent for a long time. Recently, for a time, those who seek enlightenment through Chan practice have filled the mountains. Some have even had a fleeting thought, realized it in the present moment, and attained great freedom. Alas, they sit on the pure white ground, unwilling to let go, thinking it is extraordinary, not knowing that it has become an obstacle to the Dharma. In the teachings, it is called the 'obstacle of knowledge'. Therefore, the ancients said, 'Even if you achieve the state of the bright moon in a cold pool, the sound of a bell in a quiet night, which does not diminish when struck and does not scatter when touched by waves, it is still a matter on the shore of birth and death.' It is said that 'it is easy to set foot in a thorny forest, but difficult to turn around outside a curtain of bright light.' This is clinging to the end of a pole, silently sinking into dead water. Even sitting still is not allowed, let alone those who have not reached the fleeting thought, accidentally obtained the 'lightning flash samadhi' (lightning flash samadhi: describes a brief enlightenment in meditation), and then think they have attained the Way, playing with the shadows of consciousness? This 'being content with little' in Chan practice is a common ailment of ancient and modern times. Fearing that it will fall into worldly circulation, causing doubt and misleading many people, therefore, when someone asked for instruction, I laughed and composed this 'Song of the Plank Carrier' to enlighten them. The song sings:
Plank carrier (Plank carrier: refers to a person carrying a wooden plank), plank carrier, why are you bitterly deceived by it? Only seeking lightness on the shoulders, not caring that your heels are tripped. Even if you carry it to before you were born, it has already obscured half of you. This plank is a yoke on your neck, your whole body and flesh belong to it. If you don't quickly abandon it, for hundreds of thousands of kalpas you will be an enemy. Walking is tiring, sitting is tiring, it is clearly an obstacle, why don't you understand? It is only because you mistakenly took it seriously in the beginning that demons are born in the pure gate. Seeing with open eyes, seeing with closed eyes, lightning flashes in the empty void in broad daylight. The shadow of the Gandharva city (Gandharva city: mirage) appears in the air, but the foolish child mistakes it for a heavenly palace. If you want to be light, you must let go.
。臭死蝦蟆爭甚價。烏豆將來換眼睛。魚目應須辨真假。有條路。最好行。坦坦蕩蕩如天平。但不留連傍花柳。管取他年入帝京。捨身命。如大地。牛馬駝驢不須避。果能一擲過須彌。劍樹刀山如兒戲。若愛他。被他害。累贅多因費管帶。一朝打破琉璃瓶。大地山河都粉碎。我勸君。不要擔。髑髏有汁當下干。分身散影百千億。從今不入死生關。
聞沈朗臞掩關姑蘇城中歌以寄之
火宅炎炎夢未醒。塵中一片清涼境。但見燎空烈焰高。道人一念如冰井。市聲喧闐奔萬馬。日夜不休何為者。耳根寂滅心不生。看來儘是空中假。妻子對面如化人。返觀亦似鏡中身。終朝相見不相識。兩眼何處容纖塵。有時神遊華藏界。揮毫一灑胸中塊。(朗善丹青)。
水光山色影重重。交羅攝入無障礙。有時坐入蓮華土。地平如掌金沙布。八德池中菡萏開。香風一觸心開悟。方丈一室無壁落。量含法界同寥廓。十方海會入其中。坐參更不勞行腳。匡廬萬丈懸太虛。與君恰似同室居。不出不入不來往。問君此際心何如。
從軍詩(有引)
余以弘法罹難。蒙 恩發遣雷陽。丙申春二月入五羊。三月十日抵戍所。時值其地饑且癘。已三歲矣。經年不雨。道殣相望。乓戈滿眼。疫氣橫發。死傷蔽野。悲慘之狀。
【現代漢語翻譯】 現代漢語譯本：
臭死的癩蛤蟆爭什麼價錢？用烏豆來換眼睛。魚目應該辨別真假。有一條路，最好走。坦坦蕩蕩如天平。只要不留戀花柳，保證他年進入帝京。捨棄身命，如大地一般。牛馬駝驢都不需要避讓。如果能一擲而過須彌山（Sumeru，佛教宇宙觀中的中心山），劍樹刀山就像兒戲一般。如果愛它，就會被它所害。累贅多是因為費心管束。一旦打破琉璃瓶，大地山河都會粉碎。我勸你，不要承擔。骷髏有汁當下就幹了。分身散影百千億，從今以後不入死生關。
聽聞沈朗臞在姑蘇城中閉關，歌以寄之：
火宅炎炎，夢還沒有醒。紅塵中一片清涼的境界。只見燎空的烈焰高漲，道人一念如冰井一般清涼。市井的聲音喧鬧，像萬馬奔騰，日夜不停，是爲了什麼呢？耳根寂滅，心不生起，看來一切都是空中的虛假。妻子對面如同幻化的人，反觀自身也像是鏡中的身影。整天相見卻互不相識，兩眼中哪裡能容得下纖塵？有時神遊華藏界（Hua-zang World，佛教宇宙觀中的一個世界），揮毫一灑胸中的塊壘。（朗善於繪畫）
水光山色，影子重重。交錯羅列，攝入其中沒有障礙。有時坐入蓮花土（Lotus Land，佛教中清凈的國土），地面平坦如手掌，鋪滿金沙。八德池（Eight-Merit Pond，佛教中具有八種功德的池塘）中菡萏盛開，香風一吹，心開悟。方丈一室，沒有墻壁遮擋，容量包含法界（Dharma Realm，佛教宇宙觀中的宇宙），如同寥廓的虛空。十方海會（Ten Directions Sea Assembly，指來自十方的菩薩和聖眾）進入其中，坐禪參悟更不需要勞累地行走。匡廬山（Mount Kuanglu，中國名山）萬丈高懸在太虛之中，與你恰似同室而居。不出不入不來往，請問你此時此刻心境如何？
從軍詩（有引）：
我因為弘揚佛法而遭受災難，蒙受皇恩發遣到雷陽。丙申年春二月進入五羊（Guangzhou的別稱）。三月十日抵達戍守的地方。當時正值當地饑荒且有瘟疫，已經三年了。常年不雨，道路上餓死的人互相望著。兵戈滿眼，疫氣橫行，死傷遍野，悲慘的景象。
【English Translation】 English version:
What is the worth of a stinking dead toad? Use black beans to exchange for eyes. Fish eyes must be distinguished from the real thing. There is a road, the best to walk. Open and broad like a balance scale. As long as you don't linger near flowers and willows, you're guaranteed to enter the imperial capital in the future. Abandon life and body, like the great earth. Oxen, horses, camels, and donkeys need not be avoided. If you can throw yourself over Mount Sumeru (Sumeru, the central mountain in Buddhist cosmology) in one go, sword trees and knife mountains are like child's play. If you love it, you will be harmed by it. Burdens are mostly due to troublesome management. Once the glass bottle is broken, the great earth and rivers will be shattered. I advise you, don't bear it. The juice of the skull dries up immediately. Divide the body and scatter shadows into hundreds of thousands of millions, from now on, do not enter the gate of life and death.
Hearing that Shen Langqu is in seclusion in Gusu city, I sing to send this to him:
The fiery house is blazing, the dream has not yet awakened. In the dust, a piece of cool and refreshing realm. Only see the soaring flames high, the Taoist's one thought is like an ice well. The sound of the market is noisy, like ten thousand horses galloping, day and night without rest, what is it for? The root of the ear is silent, the mind does not arise, it seems that everything is false in the air. Wife and children opposite are like transformed people, looking back at oneself is also like a figure in a mirror. Meeting all day long but not knowing each other, where can the two eyes accommodate a speck of dust? Sometimes the spirit travels to the Hua-zang World (Hua-zang World, a world in Buddhist cosmology), waving a brush and scattering the block in the chest. (Lang is good at painting).
The light of water and the color of mountains, shadows upon shadows. Intertwined and arranged, taken into it without obstacles. Sometimes sitting in the Lotus Land (Lotus Land, a pure land in Buddhism), the ground is flat like a palm, covered with golden sand. Lotuses bloom in the Eight-Merit Pond (Eight-Merit Pond, a pond with eight merits in Buddhism), the fragrant wind touches and the heart opens to enlightenment. A one-zhang room, without walls to block, the capacity contains the Dharma Realm (Dharma Realm, the universe in Buddhist cosmology), like the vast void. The Ten Directions Sea Assembly (Ten Directions Sea Assembly, referring to bodhisattvas and holy beings from the ten directions) enters it, sitting in meditation and participating in enlightenment does not require laborious walking. Mount Kuanglu (Mount Kuanglu, a famous mountain in China) hangs ten thousand zhangs in the void, and it is just like living in the same room with you. Not going out, not going in, not coming, not going, I ask you, what is your state of mind at this moment?
Poem from the Army (with introduction):
I suffered disaster for propagating the Dharma, and received imperial grace to be sent to Leiyang. In the spring of the Bing Shen year, in the second month, I entered Wuyang (another name for Guangzhou). On the tenth day of the third month, I arrived at the garrison. At that time, the local area was suffering from famine and plague, which had been going on for three years. There was no rain all year round, and the starving people on the road looked at each other. Soldiers and weapons filled the eyes, and the plague spread rampant, with deaths and injuries covering the fields, a tragic scene.
甚不可言。余經行途中。觸目興懷。偶成五言律詩若干首。久耽枯寂。不親筆硯。其辭鄙俚。殊不成章。而情境逼真。諒非綺語。聊紀一時之事云。
楚澤非炎徼。行吟愧獨醒。瘴煙千嶂黑。宿草四時青。颶觸秋濤怒。人靳厲鬼靈。從來皆浪跡。今日更飄萍。火宅誰堪避。清涼自可求。天低偏近日。樹老不知秋。海月心何寂。空云思欲浮。卻憐無住客。今復寄炎洲。舊說雷陽道。今過電白西。萬山嵐氣合。一錫瘴煙迷。末路隨蓬累。殘生信馬蹄。那堪深樹里。處處鷓鴣啼。遠道經行地。孤雲獨可憑。有傢俱是客。無累即為僧。毒霧熏心醉。炎風透骨蒸。翻思舊遊處。儼若履層冰。
行腳原吾事。擔簦固所能。心懸萬里月。肩荷一枝藤。吃食愁蠻語。安禪喜俗僧。降魔空說劍。今日始先登。
出世還行役。誰悲道路難。長戈聊當錫。短髮不勝冠。沆瀣餘三島。炎蒸厲百蠻。天南迴首處。落日是長安。
皇天無不覆。豈獨外遐荒。曲折吾生短。驅馳世路長。但知心似雪。忽覺𩯭如霜。隨地堪埋骨。君恩詎可忘。昔住清涼界。今登熱惱天。燠寒風氣別。南北地形偏。萬里同明月。千山隔暝煙。塞鴻書縱寄。不過雁峰前。
髫年從白業。垂老脫緇衣。豈是君恩薄。多應世道違。煙霞行李少。冰
【現代漢語翻譯】 現代漢語譯本： 難以用言語來形容我的感受。我沿途行走，所見所聞都觸動我的內心，於是偶爾寫了幾首五言律詩。長久以來沉溺於枯燥寂寞之中，不常動筆，所以詩句顯得粗俗淺陋，不成章法。但是詩中所表達的情感和意境卻是真實的，想來並非虛構之語，只是用來記錄當時的一些事情罷了。
這裡並非偏遠的炎熱之地，我像屈原那樣行吟，慚愧自己獨自清醒。重重山巒被瘴氣籠罩，一片昏黑，常年生長的野草四季常青。颱風掀起秋天的海浪，發出憤怒的咆哮，人們祭拜兇猛的鬼神。我向來都是四處漂泊，今天更是像浮萍一樣無依無靠。在這充滿火宅般的世界裡，誰能逃避？只有清涼的境界才可以追求。天空低垂，似乎離我更近，老樹經歷歲月，已經感覺不到秋天的來臨。面對海上的明月，我的內心是多麼寂寞，看著空中的雲彩，思緒想要飄飛。可憐我這個沒有固定居所的遊人，如今又要寄身於這炎熱的州地。過去聽說過雷陽的路，現在經過電白的西邊。重重山巒被霧氣籠罩，我拄著錫杖，在瘴氣中迷失方向。在人生的末路，我像蓬草一樣隨波逐流，殘餘的生命，任憑馬蹄隨意行走。哪裡經受得住在這深深的樹林里，處處傳來鷓鴣的啼叫聲。
在這遙遠的路途中，我只能依靠孤雲。有家之人，處處都是客人，沒有牽掛，就是僧人。有毒的霧氣熏得我頭昏腦脹，炎熱的風穿透我的骨頭。回想起過去遊玩的地方，感覺就像走在薄冰上一樣。
四處遊方本來就是我的事情，挑著行李也是我能夠做到的。心中懸掛著萬里的明月，肩上扛著一根藤杖。擔心吃飯時聽不懂當地的語言，喜歡和淳樸的僧人一起安禪。降妖除魔只是空談，今天才算是真正開始。
出家修行還要四處奔波，誰會可憐我道路艱難？長長的戈矛，姑且當做錫杖使用，短髮已經承受不住戴帽子。仙氣還殘留在三島，炎熱的瘴氣肆虐著百蠻之地。在天南迴首遙望，夕陽落下的地方就是長安（Chang'an，古代都城）。
皇天覆蓋一切，難道會只遺漏偏遠荒涼的地方嗎？我曲折的人生是如此短暫，在世俗的道路上奔波卻是如此漫長。只知道保持內心像雪一樣純潔，忽然發現鬢髮已經像霜一樣白。隨處都可以埋葬我的屍骨，皇上的恩情怎麼可以忘記？過去我住在清涼的境界，現在卻來到了充滿熱惱的地方。寒冷和溫暖的風氣不同，南北的地形也相差很遠。雖然相隔萬里，我們共同沐浴著明月的光輝，千山萬壑阻隔著昏暗的煙霧。即使鴻雁能夠傳遞書信，也只能到達雁峰山前。
從小就跟隨佛門修行，到了老年卻脫下了僧衣。難道是皇上的恩情不夠深厚嗎？更多的是因為世道不合。帶著煙霞，行李很少，心如冰雪。
【English Translation】 English version: It is beyond words to describe my feelings. During my travels, everything I saw and heard touched my heart, so I occasionally wrote a few five-character律詩 (lǜshī, regulated verse). For a long time, I have been immersed in dryness and loneliness, and I rarely write, so the verses seem crude and shallow, lacking structure. However, the emotions and scenes expressed in the poems are real, and I believe they are not fabricated words, but simply a record of some events at that time.
This is not a remote and hot place. I wander and chant like Qu Yuan, ashamed that I am the only one awake. The mountains are shrouded in瘴氣 (zhàngqì, miasma), a dark haze, and the weeds that grow all year round are evergreen. The typhoon stirs up the autumn waves, roaring angrily, and people worship fierce ghosts and spirits. I have always been wandering around, and today I am even more like duckweed, rootless and helpless. In this world full of fire-like houses, who can escape? Only the realm of coolness can be pursued. The sky is low, seeming closer to me, and the old trees have experienced the years and no longer feel the arrival of autumn. Facing the bright moon on the sea, how lonely my heart is, and looking at the clouds in the sky, my thoughts want to fly away. Pity me, a traveler without a fixed abode, who must now reside in this hot state. I used to hear about the road to Leiyang, and now I pass west of Dianbai. The mountains are shrouded in mist, and I, leaning on my錫杖 (xīzhàng, a Buddhist staff), am lost in the瘴氣 (zhàngqì, miasma). At the end of my life, I drift like tumbleweeds, and my remaining life is left to the mercy of the horse's hooves. How can I bear to be in this deep forest, where the cries of鷓鴣 (zhègū, francolin) can be heard everywhere.
On this long journey, I can only rely on solitary clouds. Those with families are guests everywhere, and those without attachments are monks. The poisonous fog makes me dizzy, and the hot wind penetrates my bones. Thinking back to the places I used to visit, it feels like walking on thin ice.
Wandering around is originally my business, and carrying luggage is also something I can do. My heart hangs on the moon thousands of miles away, and I carry a vine staff on my shoulder. I worry about not understanding the local language when eating, and I like to practice禪 (chán, meditation) with simple monks. Subduing demons is just empty talk, and today is the real beginning.
Even after leaving the world, I still have to travel around. Who will pity me for the difficulty of the road? The long spear is temporarily used as a錫杖 (xīzhàng, a Buddhist staff), and my short hair cannot bear to wear a hat. The fairy air still remains in the three islands, and the hot瘴氣 (zhàngqì, miasma) ravages the Bai Man lands. Looking back in the south, the place where the setting sun falls is 長安 (Cháng'ān, ancient capital).
The Emperor Heaven covers everything, how could it only omit remote and desolate places? My tortuous life is so short, but the journey on the secular road is so long. I only know to keep my heart as pure as snow, and suddenly I find that my temples are as white as frost. I can bury my bones anywhere, how can I forget the Emperor's kindness? In the past, I lived in the realm of coolness, but now I have come to a place full of heat and annoyance. The climate of cold and warmth is different, and the terrain of the north and south is also very different. Although separated by thousands of miles, we share the light of the bright moon, and thousands of mountains and valleys block the dim smoke. Even if the wild geese can deliver letters, they can only reach the front of Yanfeng Mountain.
I followed Buddhism from a young age, but in my old age I took off my monk's robes. Is it because the Emperor's kindness is not deep enough? More likely it is because the world is not in harmony. Carrying the clouds and mist, I have little luggage, and my heart is like ice and snow.
雪眼中稀。莫問前途事。家山到處歸。曉起占天候。星河曙色分。潮吞丹鳳日。山吐毒龍云。飄泊還鷗侶。棲遲憶鹿群。誰知逃世客。臨老學從軍。此日天涯道。艱虞祇自憐。海風腥釀雨。山氣毒含煙。畏路從人後。沖泥向馬前。始知行役苦。多在戍兒邊。旅宿悲寒食。兵戈老歲年。身經九死後。心是未生前。北伐思山甫。南征憶馬淵。梅花何處笛。聽徹不成眠。
竄逐辭金地。窮荒到海涯。云容飛赤鳥。星尾曳丹蛇。棄杖林成久。揮戈日未斜。天南並塞北。是處有胡笳。
一缽從師旅。孤征任轉蓬。形骸乘野馬。心事托冥鴻。云出蒼梧白。霞蒸海日紅。吾生久已棄。不待此時空。
浮世甘為客。勞生恨此身。舌存終是苦。道在豈稱貧。渴鹿爭趨𦦨。饑烏習近人。滄桑雖未變。何地不飛塵。一息餘生贅。千山去路長。問途逢牧馬。挾䇿耦亡羊。衷熱三秋日。心寒六月霜。所經如蹈鑊。安敢任疏狂。幻跡元無住。逢山即當歸。因看前路窄。轉見此生微。時抱桑間餓。常懷漂母饑。所欣無臘月。不望寄寒衣。
獨坐
浮世吾身外。勞生逆旅中。誰能一隻眼。豁盡十方空。碧海飛涼月。青林散曉風。胡牀箕踞坐。瀟灑意無窮。
晚歸營門
混俗希忘象。臨戎想牧羝。前驅𠚹忍草
【現代漢語翻譯】 現代漢語譯本：雪花在我的眼前飄落，稀稀疏疏。不要問我將來的事情，四海為家，到處都可以歸去。清晨起來觀察天象，銀河和黎明的曙光清晰可辨。海潮吞沒了像丹鳳一樣的太陽，山中吐出像毒龍一樣的雲彩。我像漂泊的鷗鳥一樣四處流浪，像隱居的鹿群一樣懷念過去。誰能想到我這個逃避世事的人，到了老年還要學習從軍打仗。今天我走在這天涯之路上，艱難困苦，只能獨自憐憫自己。海風帶著腥味釀成雨水，山中的霧氣帶著毒性，籠罩著煙霧。我小心翼翼地跟在別人身後趕路，冒著泥濘走在馬前。這才知道行軍打仗的辛苦，大多都在戍守邊疆的士兵身上。在旅途中悲傷地度過寒食節，在戰火中度過這衰老的歲月。身經九死一生之後，心境卻像未出生之前一樣。北伐時思念著山甫（賢臣尹吉甫），南征時思念著馬淵（東漢名將馬援）。不知何處傳來梅花般的笛聲，聽了一夜也無法入睡。 我離開了繁華的京城，流落到偏遠的海邊。天空中飛過像紅色鳥一樣的雲彩，星星的尾巴拖著像紅色蛇一樣的光芒。丟棄手杖，在林中隱居很久，揮舞戈，戰鬥到太陽西斜。無論是天南還是塞北，到處都能聽到胡笳的聲音。 我拿著一個缽跟隨軍隊，像孤單的蓬草一樣四處漂泊。我的身體像脫韁的野馬一樣奔馳，我的心事寄託在遙遠的鴻雁身上。白雲從蒼梧山升起，紅霞蒸騰著海上的太陽。我的生命早就已經拋棄了，不需要等到現在才看空一切。 我甘願在這浮世中做一個過客，憎恨這勞碌奔波的身體。只要舌頭還在，就終究是痛苦的，如果心中有道，又怎麼會覺得貧窮呢？乾渴的鹿爭先恐後地奔向水草，飢餓的烏鴉習慣於接近人。即使世事還沒有發生大的變化，但哪裡沒有塵土飛揚呢？茍延殘喘地活著，還有很長的路要走。問路時遇到了放牧馬的人，拿著書本與丟失羊的人結伴而行。內心像深秋的太陽一樣火熱，心情卻像六月的霜一樣寒冷。所經歷的地方就像踩在沸騰的鍋里一樣，怎麼敢放任自己疏忽和輕狂呢？虛幻的足跡本來就沒有固定的住所，遇到山就可以當作歸宿。因為看到前面的路越來越窄，反而覺得這一生很渺小。時常忍受著像桑間餓夫一樣的飢餓，常常懷念漂母的恩情。所欣慰的是沒有臘月，所以也不盼望有人寄來禦寒的衣服。 獨坐 我的身體就像浮世中的身外之物，勞碌的一生就像寄居在旅店中一樣。誰能用一隻眼睛，看透這整個十方世界？碧藍的海面上飛舞著清涼的月亮，青翠的樹林中散發著清晨的微風。我隨意地坐在胡牀上，感到無比的瀟灑自在。 晚歸營門 我混跡於世俗之中，希望能夠忘記一切表象，面對敵人時，想像著牧羊的情景。走在隊伍的最前面，踐踏著堅韌的忍草（一種生命力頑強的草）。
【English Translation】 English version: Snowflakes fall sparsely before my eyes. Don't ask about the future; home is everywhere, and anywhere can be returned to. Rising early to observe the celestial signs, the Milky Way and the dawn's light are clearly distinguishable. The sea tide swallows the sun like a crimson phoenix, and the mountain exhales clouds like a venomous dragon. I wander like drifting seagulls, and yearn for the past like reclusive deer. Who would have thought that I, a recluse escaping the world, would learn to join the army in my old age? Today, I walk this path to the edge of the world, facing hardship and adversity, and can only pity myself. The sea breeze carries a fishy smell, brewing rain, and the mountain air carries poison, shrouded in smoke. I cautiously follow behind others on the road, braving the mud ahead of the horses. Only now do I realize the hardship of marching and fighting, mostly borne by the soldiers guarding the frontier. I sadly spend the Cold Food Festival on the journey, and pass these aging years in the midst of war. Having survived countless near-death experiences, my state of mind is like that before birth. During the Northern Expedition, I think of Shanfu (尹吉甫, a virtuous minister), and during the Southern Campaign, I remember Ma Yuan (馬援, a famous general of the Eastern Han Dynasty). From where does the flute sound like plum blossoms come, keeping me awake all night? I left the prosperous capital, exiled to the remote seaside. Red bird-like clouds fly across the sky, and the tail of a star drags a crimson snake-like light. I abandoned my staff, living in the forest for a long time, and wielded my spear, fighting until the sun set. Whether it's the south of the sky or the northern frontier, the sound of the Hujia (胡笳, a reed pipe instrument) can be heard everywhere. I follow the army with a single bowl, drifting like a solitary tumbleweed. My body gallops like a wild horse, and my thoughts are entrusted to distant wild geese. White clouds rise from Mount Cangwu (蒼梧山), and red clouds steam the sea's sun. My life has long been abandoned; there's no need to wait until now to see through everything. I willingly act as a traveler in this floating world, hating this toiling body. As long as the tongue remains, there will ultimately be suffering, but if there is Dao (道, the Way) in the heart, how can one feel poor? Thirsty deer rush to the grass for water, and hungry crows are accustomed to approaching people. Even if the world hasn't changed drastically, where is there no flying dust? Living on with a lingering breath, there is still a long road ahead. When asking for directions, I meet people herding horses, and holding books, I accompany those who have lost their sheep. My heart is as hot as the autumn sun, but my mood is as cold as the June frost. The places I have been through are like stepping into a boiling cauldron; how dare I allow myself to be negligent and reckless? Illusory traces originally have no fixed abode; encountering a mountain can be considered a return. Because I see the road ahead becoming narrower, I feel that this life is insignificant. I often endure hunger like the starving man of Sangjian (桑間), and often remember the kindness of the laundress (漂母). What is gratifying is that there is no twelfth lunar month, so I don't expect anyone to send me clothes to keep warm. Sitting Alone My body is like an external object in this floating world, and my toiling life is like staying in an inn. Who can use one eye to see through this entire ten-directional world? A cool moon flies over the blue sea, and the morning breeze scatters through the green forest. I sit casually on a Hu bed (胡牀, a type of folding stool), feeling boundless freedom and ease. Returning to Camp at Dusk I mingle with the world, hoping to forget all appearances, and when facing the enemy, I imagine herding sheep. Walking at the front of the formation, trampling on the resilient Ren grass (忍草, a type of hardy grass).
。左袒拗伽黎。落日江容醉。歸云樹色迷。行藏同倦鳥。漸漸向人低。
庚子歲即事四首
豹虎中原遍。星軺日夜馳。詔無哀痛字。人有向隅悲。遠探驪龍窟。深批弱木枝。乾坤聊俯仰。愁絕一雙眉。
清海初收捷。珠崖始罷征。劍門飛赤羽。閣道走羌兵。帝聽懷柔遠。王師恥戰爭。蠻夷應系長。不見請長纓。
滿目黃塵暗。披肩短髮垂。江湖歸路杳。鷗鷺傍人疑。康濟思今日。安危望此時。從來貂珥重。寧不愧恩私。
生事人甘拙。干戈鼎沸騰。金珠欣積累。菅草畏追徴。國是誰堪定。天心未可憑。南熏何日奏。一為洗炎蒸。
過三峽
萬壑奔流下。千山紫翠連。帆飛三峽雨。人入九秋天。客路浮雲外。歸心落日前。吾生猶未已。江漢是餘年。
宿清溪驛夢得草蟲鳴斷岸沙鳥宿寒汀之句因續成詩
溯流遵遠渚。旅洎傍孤亭。月隱山容淡。魚潛水氣腥。草蟲鳴斷岸。沙鳥宿寒汀。最惜飄零者。浮生夢未醒。
酬朱叔祥惠斑竹禪幾
半榻供禪寂。支頤臥白雲。虛心偏愛我。高節獨憐君。細拭含湘淚。精裁泣楚文。最宜調病骨。從此絕塵氛。
林參軍從余入山
戎馬身經老。風煙𩯭已班。骨疲仇鐵甲。心冷愛青山。木札禪離味。茶香事
【現代漢語翻譯】 現代漢語譯本：
左袒拗伽黎（僧衣）。落日映照江面，如醉酒般迷離。歸來的雲朵，樹木的顏色，都讓人感到迷惑。我的行動和隱居，都像疲倦的鳥兒一樣，漸漸地向人靠近，降低姿態。
庚子年時事四首
中原地區戰火遍地，像豹子和老虎一樣肆虐。傳遞軍情的使者日夜奔波。朝廷的詔書中沒有哀痛的字眼，百姓卻充滿了失望和悲傷。要像探尋驪龍（傳說中的黑龍）的洞穴一樣去尋找解決問題的辦法，要像砍伐柔弱的樹枝一樣去清除弊端。面對這動盪的局勢，只能無奈地嘆息，深深的憂愁鎖緊了我的雙眉。
清海（地名）的戰事剛剛取得勝利，珠崖（地名）的征伐也開始停止。劍門關（地名）傳來緊急的軍情，羌族的士兵在閣道上奔跑。朝廷希望用懷柔的政策來安撫遠方，王師不應以戰爭為榮。應該用繩索將蠻夷捆綁起來，卻沒有人請求像終軍（人名）那樣請纓出戰。
滿眼都是昏暗的黃塵，披散著短髮，任其垂落。回到家鄉的路途遙遠而渺茫，江鷗和白鷺也對我產生了懷疑。渴望著在今天能夠有所作為，國家的安危就寄託在此時此刻。自古以來，達官顯貴都身居要職，難道不應該為自己所受的恩惠感到慚愧嗎？
我這樣的人只適合做些笨拙的事情，而如今戰火卻像沸騰的開水一樣。人們欣喜地積累金銀珠寶，卻害怕被追繳像菅草一樣微不足道的賦稅。國家是誰能夠安定下來的呢？天意也是難以依靠的。什麼時候才能演奏《南薰歌》，為百姓洗去這酷熱的煎熬？
過三峽
無數的山澗奔騰而下，千山萬嶺連線著紫色的山峰和翠綠的樹木。乘船飛快地行駛在三峽的雨中，人彷彿進入了深秋的季節。旅途漂浮在雲彩之外，思鄉的心情在夕陽西下時更加強烈。我的人生還沒有結束，長江和漢水就是我餘生的歸宿。
在清溪驛站住宿，夢見了草蟲在斷岸邊鳴叫，沙鳥在寒冷的沙洲上棲息的景象，於是續寫成詩。
沿著河流逆流而上，沿著遙遠的沙洲前進，住在孤零零的亭子旁邊。月亮隱藏起來，山容變得暗淡，魚兒潛入水中，水氣帶著腥味。草蟲在斷岸邊鳴叫，沙鳥在寒冷的沙洲上棲息。最讓人惋惜的是那些漂泊無依的人，他們的人生就像一場沒有醒來的夢。
酬謝朱叔祥贈送的斑竹禪幾
半張床榻用來供奉禪修，可以靠著它在白雲間休息。你虛懷若谷，特別關愛我，你的高尚品節，也只有我才能理解。仔細擦拭禪幾，彷彿能看到湘妃的眼淚，精心雕琢的紋路，彷彿是屈原的《楚辭》。最適合用來調養病弱的身體，從此遠離塵世的喧囂。
林參軍跟隨我入山
經歷了多年的戎馬生涯，飽經風霜，鬢髮已經斑白。筋骨疲憊，厭倦了冰冷的鐵甲，內心平靜，喜愛這青山綠水。品嚐木札的禪味，享受茶的清香。 English version:
Leaning on the left, wearing the kasaya (monk's robe). The setting sun reflects on the river, as if drunk and blurred. Returning clouds and the colors of the trees are all confusing. My actions and seclusion are like tired birds, gradually approaching people and lowering their posture.
Four Poems on Current Affairs in the Year of Gengzi
The Central Plains are ravaged by war, like leopards and tigers running wild. Messengers delivering military information rush day and night. There are no words of sorrow in the imperial edicts, but the people are filled with disappointment and grief. We must seek solutions like exploring the lair of the black dragon (legendary dragon), and remove malpractices like cutting down weak branches. Facing this turbulent situation, I can only sigh helplessly, and deep sorrow locks my brows.
The battle of Qinghai (place name) has just been won, and the conquest of Zhuyai (place name) has begun to cease. Urgent military information is coming from Jianmen Pass (place name), and Qiang soldiers are running on the pavilion road. The imperial court hopes to appease the distant lands with a policy of appeasement, and the royal army should not be proud of war. The barbarians should be tied up with ropes, but no one asks to volunteer like Zhong Jun (person's name).
My eyes are filled with dim yellow dust, and my short hair is scattered and drooping. The road back to my hometown is far and vague, and even the gulls and egrets are suspicious of me. I long to be able to do something today, and the safety of the country rests on this moment. Since ancient times, high-ranking officials have held important positions, shouldn't they be ashamed of the favors they have received?
People like me are only suitable for doing clumsy things, but now the war is like boiling water. People are happy to accumulate gold and jewels, but they are afraid of being forced to pay taxes as insignificant as cogon grass. Who can stabilize the country? Heaven's will is also unreliable. When will the 'Nanyun Song' be played to wash away the scorching heat for the people?
Passing Through the Three Gorges
Countless mountain streams rush down, and thousands of mountains and ridges are connected with purple peaks and green trees. Riding a boat quickly through the rain of the Three Gorges, people seem to enter the season of late autumn. The journey floats outside the clouds, and the homesickness is stronger when the sun sets. My life is not over yet, and the Yangtze River and Han River are where I will spend the rest of my years.
Staying at Qingxi Post Station, I dreamed of the scene of grass insects chirping on the broken bank and sand birds resting on the cold sandbar, so I continued to write a poem.
Going upstream along the river, advancing along the distant sandbar, living next to a lonely pavilion. The moon is hidden, and the mountain scenery becomes dim. The fish dive into the water, and the water vapor has a fishy smell. Grass insects chirp on the broken bank, and sand birds rest on the cold sandbar. What is most regrettable are those who are wandering and have no support, their lives are like a dream that has not yet awakened.
Thanking Zhu Shuxiang for the Mottled Bamboo Zen Table
A half-couch is used to enshrine Zen meditation, and you can rest on it among the white clouds. You have a humble heart and especially care for me, and only I can understand your noble character. Carefully wiping the Zen table, it seems that you can see the tears of Xiangfei, and the carefully carved patterns seem to be Qu Yuan's 'Chu Ci'. It is most suitable for recuperating a weak body, and from then on, stay away from the hustle and bustle of the world.
Army Officer Lin Follows Me into the Mountains
Having experienced many years of military life, weathered and frostbitten, the temples have turned gray. The muscles and bones are tired, tired of the cold iron armor, the heart is calm, and loves this green mountain and green water. Tasting the Zen flavor of Muzha, enjoying the fragrance of tea.
【English Translation】 Leaning on the left, wearing the kasaya (monk's robe). The setting sun reflects on the river, as if drunk and blurred. Returning clouds and the colors of the trees are all confusing. My actions and seclusion are like tired birds, gradually approaching people and lowering their posture. Four Poems on Current Affairs in the Year of Gengzi The Central Plains are ravaged by war, like leopards and tigers running wild. Messengers delivering military information rush day and night. There are no words of sorrow in the imperial edicts, but the people are filled with disappointment and grief. We must seek solutions like exploring the lair of the black dragon (legendary dragon), and remove malpractices like cutting down weak branches. Facing this turbulent situation, I can only sigh helplessly, and deep sorrow locks my brows. The battle of Qinghai (place name) has just been won, and the conquest of Zhuyai (place name) has begun to cease. Urgent military information is coming from Jianmen Pass (place name), and Qiang soldiers are running on the pavilion road. The imperial court hopes to appease the distant lands with a policy of appeasement, and the royal army should not be proud of war. The barbarians should be tied up with ropes, but no one asks to volunteer like Zhong Jun (person's name). My eyes are filled with dim yellow dust, and my short hair is scattered and drooping. The road back to my hometown is far and vague, and even the gulls and egrets are suspicious of me. I long to be able to do something today, and the safety of the country rests on this moment. Since ancient times, high-ranking officials have held important positions, shouldn't they be ashamed of the favors they have received? People like me are only suitable for doing clumsy things, but now the war is like boiling water. People are happy to accumulate gold and jewels, but they are afraid of being forced to pay taxes as insignificant as cogon grass. Who can stabilize the country? Heaven's will is also unreliable. When will the 'Nanyun Song' be played to wash away the scorching heat for the people? Passing Through the Three Gorges Countless mountain streams rush down, and thousands of mountains and ridges are connected with purple peaks and green trees. Riding a boat quickly through the rain of the Three Gorges, people seem to enter the season of late autumn. The journey floats outside the clouds, and the homesickness is stronger when the sun sets. My life is not over yet, and the Yangtze River and Han River are where I will spend the rest of my years. Staying at Qingxi Post Station, I dreamed of the scene of grass insects chirping on the broken bank and sand birds resting on the cold sandbar, so I continued to write a poem. Going upstream along the river, advancing along the distant sandbar, living next to a lonely pavilion. The moon is hidden, and the mountain scenery becomes dim. The fish dive into the water, and the water vapor has a fishy smell. Grass insects chirp on the broken bank, and sand birds rest on the cold sandbar. What is most regrettable are those who are wandering and have no support, their lives are like a dream that has not yet awakened. Thanking Zhu Shuxiang for the Mottled Bamboo Zen Table A half-couch is used to enshrine Zen meditation, and you can rest on it among the white clouds. You have a humble heart and especially care for me, and only I can understand your noble character. Carefully wiping the Zen table, it seems that you can see the tears of Xiangfei, and the carefully carved patterns seem to be Qu Yuan's 'Chu Ci'. It is most suitable for recuperating a weak body, and from then on, stay away from the hustle and bustle of the world. Army Officer Lin Follows Me into the Mountains Having experienced many years of military life, weathered and frostbitten, the temples have turned gray. The muscles and bones are tired, tired of the cold iron armor, the heart is calm, and loves this green mountain and green water. Tasting the Zen flavor of Muzha, enjoying the fragrance of tea.
盡閑。白雲欣共住。肯放出松關。
重修曹溪采木入山
一水縈紆入。群峰夾岸回。人疑秦代住。僧似竺干來。竹樹連雲長。田疇逐地開。誰知五嶺曲。亦自有天臺。
伐木
百尺由萌蘗。孤根出草萊。歷窮煙瘴苦。聽盡鶴聲哀。用大應非折。裁成豈是災。祇憐今夜月。空自照莓苔。
小金山坐月
藏海浮香剎。華幢涌梵宮。青螺呈寶髻。滿月現慈容。世界平如掌。江流凈似空。應憐驅逐者。俱墮法身中。
腰沽道中
荒途無遠近。曲折似兼程。地逐河流轉。人依鳥道行。云間孤鶩沒。木末片帆輕。回首長安路。難聞塞雁聲。
太平驛
䇿馬望郵亭。長途舊所經。終朝嵐氣白。十月燒痕青。面熱檳榔醉。神昏海霧腥。孤城笳鼓動。悲壯不堪聽。
曉行
殘月掛城頭。征笳慘客愁。北風吹短𩯭。涼露濕重裘。野燒連營壘。邊烽暗戍樓。孤雲聊淡佇。瀟灑竟如浮。
化州道中
崗巒盤廣漠。曲折不知層。夾路疑函谷。居人似武陵。林深藏虎豹。天遠擊鹯鷹。何事風塵道。驅馳一老僧。
化州
孤征過萬里。道遠慨逾深。山色蚺蛇氣。人言鴂舌音。蘧廬今日事。冰雪一生心。縱有參天木。難同祇樹林。
石城
行穿窮谷口。樹杪見天涯。野曠留殘照。城荒帶落霞。饑驅忘力倦。欲速較途賒。薄暮投山館。安眠似到家。
橫山堡
群山低赴壑。一水到回村。平野開炎徼。邊陲列戍屯。民生空歲月。時序失寒溫。莫謂天涯遠。扶桑近日暾。
至鮫宮
修途煩足力。廣衍入平川。地勢南溟盡。珠光北斗連。遠山低並樹。大海立齊天。望若垂云翼。帆開捷寶船。
癸卯春日大廉即事
炎方風物異。歲事總難期。臘盡蟲無蟄。春來鳥不知。豆花開舊莢。榕葉落新枝。因憶燕山雪。陽和似有私。
春日偶成
瓊海積春陰。炎蒸宿霧深。賽蘭香作瘴。勒竹苦成林。莫問勞生計。單看近死心。自嫌鬚髮累。日日愛抽簪。
放船
秋水芙蓉滿。扁舟一葉輕。安流猶故宅。飄泊是歸程。疏雨炎蒸退。清風縠浪生。往來隨所適。不信鷓鴣鳴。
中流望飛來寺
兩岸山垂影。千峰倒入空。云間飛鷲嶺。水底現龍宮。細落天花雨。長鳴地籟風。急流將系舫。小可不相容。
憨山老人夢遊集卷第四十七 卍新續藏第 73 冊 No. 1456 憨山老人夢遊集
憨山老人夢遊集卷第四十八
侍 者 福 善 日錄
門 人 通
【現代漢語翻譯】 現代漢語譯本 穿行在貧瘠的山谷口，樹梢之上才能看到天邊。曠野中殘留著夕陽的餘暉，荒涼的城池籠罩著傍晚的彩霞。飢餓驅使著我忘記了疲倦，想要快速到達目的地，路途反而顯得更加遙遠。傍晚時分投宿在山中的旅館，安穩地睡眠就像回到了家一樣。
橫山堡
群山低伏，匯聚到山谷中，一條河流蜿蜒流向村莊。平原開闊，位於炎熱的邊境地區，邊境上排列著戍守的營地。百姓的生活空虛而漫長，時節變化也失去了寒冷和溫暖的規律。不要說天涯海角遙遠，扶桑（指太陽升起的地方）其實離我們很近。
到達鮫宮
漫長的旅途耗費了腳力，廣闊的平原延伸開來。地勢到了南海的盡頭，珍珠的光芒與北斗星相連。遠處的山巒低矮地與樹木並列，大海高聳地與天空齊平。遠遠望去，就像垂下的雲彩翅膀，揚起風帆，快速前進的寶船。
癸卯年春日在大廉的即景
炎熱地方的風物與衆不同，一年的事情總是難以預料。到了臘月，蟲子也沒有蟄伏，春天來了，鳥兒也不知道。豆花在舊的豆莢上開放，榕樹葉子掉落長出新的枝條。因此想起了燕山的雪景，陽光似乎有所偏愛。
春日偶成
瓊州海島積聚著春天的陰氣，炎熱的濕氣很重。賽蘭花的香氣形成了瘴氣，勒竹長得很茂盛，形成了竹林。不要問我謀生的計劃，只看我接近死亡的心境。總是嫌棄鬍鬚和頭髮的拖累，每天都想摘掉髮簪。
放船
秋天的水面上芙蓉花盛開，小船輕盈如一片葉子。在平靜的水流中就像在故鄉一樣，漂泊就是歸途。稀疏的雨水使炎熱的濕氣消退，清風吹拂，水面泛起波紋。來來往往，隨心所欲，不相信鷓鴣的叫聲（鷓鴣叫聲似『行不得也』，被認為是不吉利的）。
在中流遙望飛來寺
兩岸的山峰倒映在水中，千座山峰好像倒入了空中。云間是飛鷲嶺，水底顯現出龍宮。細細地飄落著像天花一樣的雨，長久地鳴響著大地的風聲。湍急的流水將要沖走繫著的船，小小的船隻無法容納。
憨山老人夢遊集卷第四十七 卍新續藏第 73 冊 No. 1456 憨山老人夢遊集
憨山老人夢遊集卷第四十八
侍者 福善 日錄
門人 通
【English Translation】 English version Walking through the mouth of a poor valley, I can only see the horizon above the treetops. In the vast wilderness, the remaining light of the setting sun lingers, and the desolate city is shrouded in the evening glow. Hunger drives me to forget my weariness, but the more I want to hurry, the farther the journey seems. At dusk, I lodge in a mountain inn, and sleeping peacefully feels like returning home.
Hengshan Fort
The mountains bow down and converge into the valley, and a river winds its way to the village. The plains open up in the hot border region, and garrisons are lined up along the frontier. The people's lives are empty and long, and the seasons have lost their regularity of cold and warmth. Don't say that the ends of the earth are far away, Fusang (where the sun rises) is actually very close to us.
Arriving at Jiaogong (Mermaid Palace)
The long journey has exhausted my feet, and the vast plains stretch out. The terrain reaches the end of the South Sea, and the light of pearls is connected to the Big Dipper. The distant mountains are low and parallel to the trees, and the sea stands tall, level with the sky. From afar, it looks like drooping wings of clouds, and with sails unfurled, the treasure ship advances swiftly.
Impromptu Verse on a Spring Day in Guimao Year at Dalian
The scenery in this hot region is unique, and the events of the year are always unpredictable. Even in the twelfth month, insects do not hibernate, and when spring arrives, the birds are unaware. Bean flowers bloom on old pods, and banyan leaves fall as new branches grow. This reminds me of the snowy scenery of Yanshan, where the sunshine seems to have its preferences.
Composed Casually on a Spring Day
Qiongzhou Island accumulates the yin energy of spring, and the hot and humid air is heavy. The fragrance of Sairan flowers forms miasma, and Le bamboo grows luxuriantly, forming a bamboo forest. Don't ask me about my livelihood, just look at my state of mind approaching death. I always dislike the burden of my beard and hair, and I want to take off my hairpin every day.
Setting Sail
In the autumn waters, lotus flowers are in full bloom, and the small boat is as light as a leaf. Being in the calm waters is like being in my old home, and drifting is the journey home. The sparse rain has dispelled the hot and humid air, and the gentle breeze creates ripples on the water. I come and go as I please, and I don't believe the cry of the partridge (whose cry sounds like 'cannot go').
Looking at Feilai Temple from Midstream
The mountains on both banks are reflected in the water, and a thousand peaks seem to be poured into the sky. In the clouds is Feijiu Ridge, and at the bottom of the water appears the Dragon Palace. Fine rain falls like heavenly flowers, and the wind of the earth roars for a long time. The rapid current is about to wash away the moored boat, and the small boat cannot contain it.
Hanshan Lao Ren Meng You Ji Volume 47 卍 New Continued Collection Volume 73 No. 1456 Hanshan Lao Ren Meng You Ji
Hanshan Lao Ren Meng You Ji Volume 48
Attendant Fushan Daily Record
Disciple Tong
炯 編輯
嶺南弟子 劉起相 重較
夢遊詩集下
凌江喜雪(有引)
嶺南自古無雪癸卯臘月偶過凌江一見喜而志之。
凍雨灑柴扉。寒聲漸覺微。乍疑梅影瘦。不信雪花飛。重壓芭蕉葉。輕欺薜荔衣。八年勞夢想。今喜見光輝。
示寂空鑒禪人
腰包從萬里。七載遲炎方。居卜恒河畔。心牽一水長。有身堪荷負。無物可思量。斷臂崖前樹。重聞桂子香。
自曹溪檄還戍所
委形隨大化。去住豈容心。縱使驅炎海。還同坐寶林。偷生根蒂淺。絕跡道源深。極目寒空色。浮雲自古今。
登瓊州明昌塔
大地浮香海。孤標涌梵幢。水天靈鷲現。火窟毒龍降。日月懸空鏡。乾坤照夜缸。望雲彈五指。花雨墮虛窗。
丙午夏日自曹溪乞食度嶺至虔州因熱致病寓陳文績將軍池亭時觀魚戲新水清猿嘯月鶴鹿依人宛若深山相與夜坐感懷賦詩五首
冷落將軍署。棲遲放客過。懶輸塵事少。閑勝白雲多。揮麈慵調鹿。臨池學愛鵝。不知幽谷里。似此更如何。
白日炎如火。高眠夜氣寒。夢醒回月窟。心想入冰盤。鼓角轅門曉。星河曙色闌。覺來方散發。愁見籜皮冠。
池水江湖思。游魚樂未忘。永懷臨大壑。幽思寄濠梁。新月沉鉤
【現代漢語翻譯】 現代漢語譯本 凌江喜雪(有引) 嶺南自古沒有雪，癸卯臘月偶然經過凌江，見到雪感到高興，因此記錄下來。
冰冷的雨點灑在簡陋的柴門上，寒冷的聲音漸漸讓人感到輕微。起初懷疑是梅花的影子變得清瘦，不敢相信是雪花在飛舞。雪花沉重地壓著芭蕉葉，輕輕地覆蓋著薜荔的藤蔓。八年來我都在夢想著雪景，今天高興地見到了雪的光輝。
示寂空鑒禪人
你從遙遠的地方帶著行囊而來，在炎熱的南方遲留了七年。居住的地方靠近恒河岸邊（Ganges River），心中牽掛著一條長長的河流。有身體的時候可以承擔責任，沒有具體的事物可以思量。你就像斷臂崖前的樹木一樣，如今我再次聞到了桂花的香味。
從曹溪（Caoxi）發出文書返回駐地
我將自己的形體交付給自然的演變，離開或留下哪裡能由自己決定呢？即使被驅趕到炎熱的南海，也如同安坐在寶林寺（Baolin Temple）。茍且偷生是因為根基淺薄，斷絕塵世的軌跡是因為道源深厚。放眼望去，寒冷的天空呈現出同樣的顏色，浮雲自古至今都是這樣。
登上瓊州明昌塔（Mingchang Pagoda）
廣闊的大地漂浮在香海之中，高聳的塔像佛的寶幢一樣涌現出來。水天之間顯現出靈鷲山（Vulture Peak），火焰山洞中降伏了有毒的龍。日月就像懸掛在空中的鏡子，天地就像照亮夜晚的油缸。我望著雲彩彈奏著五指，花雨飄落在空曠的窗戶上。
丙午年夏天，我從曹溪（Caoxi）乞食，翻山越嶺到達虔州（Qianzhou），因為天氣炎熱而生病，住在陳文績將軍的池塘邊的亭子里。當時觀賞魚兒在新水中嬉戲，清猿在明月下啼叫，仙鶴和鹿依偎在人身邊，宛如身處深山之中。我們一起在夜晚坐著，感慨萬千，寫下了五首詩。
冷清的將軍府署，我這個被放逐的客人在此暫住。因為懶惰，塵世的俗事就少了，因為閒適，勝過天上的白雲。我懶得揮動拂塵去調戲鹿，在池塘邊學習喜愛鵝。不知道幽深的山谷里，是否還有比這裡更好的地方。
白天炎熱如火，晚上睡覺時感到寒冷。夢醒后彷彿回到了月宮，心中想像著進入了冰盤。清晨，軍營里響起了鼓角聲，天空中出現了星河的曙光。醒來后才散開頭髮，憂愁地看到用竹筍皮做的帽子。
池塘里的水引發了我對江湖的思緒，游魚的快樂沒有被遺忘。我永遠懷念著莊子在北海邊所說的『臨大壑』，將幽深的思緒寄託在濠梁之上。新月像彎彎的魚鉤一樣沉入水底。
【English Translation】 English version Lingjiang Delighted by Snow (with Introduction) Lingnan (Guangdong province) has never had snow since ancient times. In the twelfth lunar month of Gui Mao (1603), I happened to pass by Lingjiang River and was delighted to see snow, so I recorded it.
Frozen rain sprinkles the humble thatched door, the sound of cold gradually feels faint. At first, I suspected the shadow of plum blossoms had become thin, not believing that snowflakes were flying. Heavily pressing the banana leaves, lightly covering the vines of Ficus pumila. For eight years, I have been dreaming of snow scenes, and today I am delighted to see its brilliance.
Shown to the Deceased Chan Master Kongjian
You came from afar with your bag, lingering in the hot south for seven years. Residing near the banks of the Ganges River (Ganges River), your heart is tied to a long river. When you have a body, you can bear responsibility; when you have nothing, you can contemplate. You are like the tree in front of the Cliff of the Severed Arm, and now I smell the fragrance of osmanthus again.
Returning to the Garrison after Sending a Dispatch from Caoxi (Caoxi)
I entrust my form to the great transformation of nature; how can leaving or staying be up to me? Even if driven to the hot South Sea, it is still like sitting in Baolin Temple (Baolin Temple). Living a precarious life is because the roots are shallow; cutting off traces of the world is because the source of the Dao is deep. Looking as far as the eye can see, the cold sky presents the same color; floating clouds have been like this since ancient times.
Climbing Mingchang Pagoda (Mingchang Pagoda) in Qiongzhou (Hainan Province)
The vast earth floats in the fragrant sea, and the towering pagoda emerges like a precious banner of the Buddha. Vulture Peak (Vulture Peak) appears between the water and the sky, and a poisonous dragon is subdued in the fiery cave. The sun and moon are like mirrors hanging in the sky, and the universe is like an oil lamp illuminating the night. I gaze at the clouds and play with my five fingers, and flower rain falls on the empty window.
In the summer of Bingwu (1606), I begged for food from Caoxi (Caoxi), crossed the mountains to Qianzhou (Ganzhou), and fell ill due to the heat. I stayed in General Chen Wenji's pavilion by the pond. At that time, I watched the fish playing in the new water, the clear apes howling under the bright moon, and the cranes and deer leaning on people, as if I were in the deep mountains. We sat together at night, feeling emotional, and wrote five poems.
The desolate general's office, I, an exiled guest, am staying here temporarily. Because of laziness, there are fewer worldly affairs; because of leisure, it is better than the white clouds in the sky. I am too lazy to wave the duster to tease the deer, and I learn to love geese by the pond. I wonder if there is a better place than this in the secluded valley.
The daytime is as hot as fire, and I feel cold when sleeping at night. After waking from a dream, it is as if I have returned to the moon palace, and in my mind, I imagine entering an ice plate. In the early morning, the sound of drums and horns rings in the barracks, and the dawn of the Milky Way appears in the sky. Only after waking up do I let down my hair, and I sadly see the hat made of bamboo shoot skin.
The water in the pond evokes thoughts of rivers and lakes, and the joy of the fish has not been forgotten. I will always cherish Zhuangzi's 'approaching the great ravine' by the North Sea, and entrust my deep thoughts to the Hao River. The new moon sinks into the water like a curved fishhook.
細。垂楊引線長。夜來風雨發。鱗甲幾飛揚。
易謝諸塵累。難消大患身。行藏容混俗。老病豈饒人。牛馬齒將缺。猿猴心未純。六根如割據。不識與誰親。
老被閑心使。生為業力驅。虛將三寸氣。連絡百年軀。藥石元非命。心齋豈是愚。祇愁人世苦。愿作佛家奴。
山行
仄徑山腰細。清流水帶長。迎風松子落。邑露稻花香。村舍青蓮蕊。人家白板房。桃源如未到。不必問漁郎。
晚下高峰遇雨宿蓮花寺
薄暮下高峰。山深暑尚濃。氣蒸三伏日。涼灑一林松。風急催寒雨。云腥起臥龍。促歸華藏宿。夢醒上方鐘。
蓮花寺
一片通香海。千峰擁化城。青蓮開細葉。慧月朗高明。世遠諸緣息。心間五濁輕。微塵如可破。即此證無生。
凌江雨過放舟還山二首
驟雨驅炎熱。新秋爽氣生。岸沙隨水沒。江月傍人行。聚沫勞生事。浮雲過客情。臨流觀泡影。轉見此身輕。
一葉乘風去。扁舟趁水還。山盤旋若蟻。江宛曲如環。身與空云合。心將水月間。萬峰歸臥穩。寂寂掩松關。
烏逕果深寺
山市依雲集。花宮傍水開。調生閒不住。䇿杖偶行來。飯待檀那供。蓮鬚社主栽。可中清凈地。堪結講經臺。
乞食晚歸
落日
【現代漢語翻譯】 現代漢語譯本 細長的柳枝像引線一樣垂下來，昨夜的風雨催發了萬物的生長，魚鱗般的甲片幾乎要飛揚起來。
容易擺脫各種塵世的牽累，難以消除這巨大的色身之患。行為舉止容許和光同塵，衰老和疾病又豈能饒過人？牛馬的牙齒將要脫落，猿猴的心性還未純凈。六根就像各自割據一方，不知道與誰親近。
年老了還被閑散的心思所驅使，活著被業力所牽引。白白耗費這三寸氣息，來維繫百年的軀體。藥物和石頭原本並非決定命運的關鍵，靜心齋戒難道是愚蠢的行為嗎？只擔心人世間的苦難，我願做佛家的奴僕。
山行
在狹窄的山腰小路上行走，清澈的流水帶著長長的水帶。迎著風，松子落下，鄉村的露水帶著稻花的香氣。村舍像青蓮花的花蕊，人家是白色的木板房。如果像陶淵明一樣還未到達桃花源，就不必問漁夫了。
傍晚下高峰，遇雨，夜宿蓮花寺
傍晚時分下高峰，山裡依然暑氣濃重。熱氣蒸騰在三伏天，涼意灑滿一片松林。狂風急促地催趕著寒冷的雨，雲層翻滾，像蟄伏的龍要騰飛。趕緊回華藏寺住宿，在夢中被上方寺的鐘聲驚醒。
蓮花寺
這裡像一片通往香海的道路，千座山峰簇擁著化城。青蓮舒展開細小的葉子，智慧之月朗照而高遠明亮。遠離塵世，各種因緣都止息了，心中五濁也變得輕微。如果能破除微塵般的煩惱，當下就能證得無生。
凌江雨後放舟還山二首
急驟的雨驅散了炎熱，新秋帶來了清爽的氣息。岸邊的沙子隨著水流沒入水中，江中的月亮伴隨著人行走。聚集泡沫般的事業徒勞無功，浮雲般的生活只是過客的心情。臨水觀看泡沫和影子，更加覺得這身體輕盈。
乘著一片葉子隨風而去，駕著小船順水返回。山路盤旋像螞蟻一樣，江流彎曲像圓環一樣。身與天空的雲朵融合在一起，心與水中的月亮相互映照。萬座山峰都安穩地躺下，寂靜地關閉著松木門。
烏逕果深寺
山間的集市依傍著雲彩聚集，寺廟的花宮靠近水邊而建。音調和諧，閒不住，拄著枴杖，偶爾前來。飯食等待著檀那（Dānà，佈施者）的供養，蓮花是社主栽種的。這裡可以成為清凈之地，可以搭建講經說法的高臺。
乞食晚歸
落日
【English Translation】 English version Slender willow branches hang down like guiding threads. The wind and rain of last night spurred the growth of all things, and the scales and armor seem ready to fly.
It is easy to shed the burdens of worldly dust, but difficult to eliminate the great affliction of this physical body. One's conduct may blend with the mundane, but can old age and sickness spare anyone? The teeth of oxen and horses will fall out, but the mind of monkeys is not yet pure. The six senses are like separate warlords, not knowing who to be close to.
In old age, one is driven by idle thoughts; in life, one is driven by karmic forces. Vainly spending this three inches of breath to sustain a hundred-year-old body. Medicine and stones are not the key to destiny, and is purifying the mind and fasting foolish? Only worried about the suffering of the human world, I wish to be a servant of the Buddha's family.
Mountain Walk
Walking on the narrow mountain path, the clear stream carries a long ribbon of water. Facing the wind, pine cones fall, and the village dew carries the fragrance of rice flowers. The village houses are like the pistils of blue lotus flowers, and the homes are white wooden houses. If, like Tao Yuanming, you have not yet reached the Peach Blossom Spring, there is no need to ask the fisherman.
Descending from the Peak at Dusk, Encountering Rain, Staying Overnight at Lotus Temple
Descending from the peak at dusk, the mountains are still hot and humid. The heat steams during the dog days, and coolness sprinkles a forest of pines. The wind urgently drives the cold rain, and the clouds churn like a dragon about to take flight. Hasten back to Huazang Temple for the night, and awaken from a dream to the sound of the upper temple bell.
Lotus Temple
This place is like a path leading to the fragrant sea, with a thousand peaks surrounding the Transformation City (Huàchéng, a metaphor for a temporary resting place on the path to enlightenment). The blue lotus unfolds its delicate leaves, and the wisdom moon shines brightly and high. Far from the world, all causes and conditions cease, and the five turbidities (wǔ zhuó, five defilements) in the heart become lighter. If one can break through the dust-like afflictions, one can immediately realize no-birth.
Releasing the Boat After the Rain on the Ling River, Returning to the Mountain, Two Poems
The sudden rain dispels the heat, and the new autumn brings a refreshing air. The sand on the shore is submerged with the water, and the moon in the river accompanies people as they walk. Gathering foam-like endeavors are in vain, and a life like floating clouds is just the mood of a passerby. Watching the bubbles and shadows by the water, one feels this body become lighter.
Riding a leaf, drifting with the wind, sailing a small boat, returning with the water. The mountain road winds like ants, and the river bends like a ring. The body merges with the clouds in the sky, and the heart reflects the moon in the water. Ten thousand peaks lie down peacefully, quietly closing the pine gate.
Guoshen Temple in Wujing
The mountain market gathers by the clouds, and the temple's flower palace is built near the water. The tones are harmonious, unable to stay idle, leaning on a staff, occasionally coming here. Food awaits the offering of the Dānà (Dānà, donors), and the lotus is planted by the community leader. This can become a pure place, and a high platform for preaching the Dharma can be built.
Returning Late After Begging for Food
Sunset
晴偏好。歸途寒更遲。閑心云不厭。倦意鳥應知。世路終無盡。勞生信有期。回看萬峰里。誰嚼紫莖芝。
佛成道日
今夜明星上。當初夢醒時。雪山仍在眼。覺樹正垂枝。遙想耽饑瘦。因思獻乳麋。六年寒徹骨。心苦有誰知。
夜發凌江
虛舟隨所適。一水絕間關。月色看逾好。江聲聽轉間。浮雲身外事。白髮鏡中顏。莫謂漂零久。前途即故山。
舟過湞陽峽
不住元為客。虛舟信轉蓬。夾江千尺岸。帶雨半帆風。掠石如飛燕。乘流似履空。迷津終古意。都在去來中。
宿英州
自笑何為者。棲棲苦問津。試摩三寸氣。可系百年身。大地皆遷客。勞生總聚塵。請看江上月。曾照幾多人。
春日苦雨二首
炎徼多寒熱。清和賴此辰。可憐連夜雨。斷送十分春。易破關山夢。難禁羈旅人。桃花三月水。自古會迷津。
滴滴心無緒。絲絲意轉工。一舟迷遠浦。雙眼暗長空。已失千村樹。還吹萬竅風。愁添新積水。滾滾急流中。
擬投老南嶽初至湖東與藏六支公夜話
投老依幽勝。真期有道林。百年今夜話。歷劫此時心。雪覆衡山白。云埋湘水深。歸休今已矣。不復費招尋。
病中示諸子
厭世心成癖。那堪病作魔。已知余
【現代漢語翻譯】 現代漢語譯本 晴天時我更喜歡這裡。回家的路途因寒冷而顯得更加漫長。閒適的心情如同白雲一樣，永遠不會感到厭倦。疲倦的感覺，鳥兒應該能夠體會到吧。人世間的道路，終究是沒有盡頭的。辛勞的一生，確實是有期限的。回頭看看這萬重山峰之中，有誰在品嚐那紫色的靈芝呢？
佛成道日 今夜，啟明星閃耀在天空。就像當初佛陀夢醒的時刻。雪山依然映入眼簾，菩提樹的枝條正在低垂。遙想當年佛陀苦修，因接受牧羊女供養的乳糜而恢復體力。六年苦修，寒冷徹骨，心中的苦楚又有誰能真正理解呢？
夜發凌江 空船隨波逐流，想去哪裡就去哪裡。江水一瀉千里，沒有阻礙。月色看起來格外美好，江水的聲音聽起來也更加清晰。浮雲如同身外之物，不必在意，而鏡中的自己卻已是滿頭白髮。不要說漂泊流浪已經很久了，眼前的路途就是我的故鄉。
舟過湞陽峽 我本不是這裡的居民，只是一個過客，空船像蓬草一樣隨風飄蕩。兩岸是千尺高的懸崖，帶著雨水，揚起半帆風。船隻掠過石頭，像飛燕一樣輕快，順著水流而下，如同在空中行走。迷途的意義自古就有，都體現在這來來往往之中。
宿英州 我自嘲自己是怎樣的人呢？奔波勞碌，還在苦苦地尋問出路。試著撫摸這微弱的呼吸，它能維繫這百年的生命嗎？整個大地都是漂泊的旅客，辛勞的一生終究要化為塵土。請看那江上的明月，曾經照耀過多少人啊。
春日苦雨二首 炎熱的邊境地區，寒冷和炎熱交替出現。清明和煦的時節，全靠這幾日。可惜連綿不斷的夜雨，斷送了這美好的春光。容易驚醒關山的夢，難以忍受羈旅之人的愁緒。三月桃花水，自古以來就會讓人迷失方向。
滴滴答答的雨聲，讓我的心緒煩亂。絲絲縷縷的雨線，彷彿在精工細作。一葉小舟迷失在遙遠的河岸，雙眼昏暗，看不清廣闊的天空。已經看不見遠處的村莊，風聲呼嘯，穿過萬千孔竅。愁緒又增添了新積的雨水，在滾滾的急流中奔涌。
擬投老南嶽初至湖東與藏六支公夜話 打算在此安度晚年，依傍這幽靜美好的地方，真心希望這裡有像道林寺一樣適合修行的地方。百年人生的今夜長談，彷彿經歷了無數劫難的內心。白雪覆蓋著衡山，白茫茫一片，雲霧籠罩著湘江，深不可測。歸隱的心意已決，不再費心去尋找其他地方了。
病中示諸子 厭倦世事已經成了我的習慣，更何況現在又被疾病纏身。我已經知道我的生命
【English Translation】 English version I prefer it when it's sunny. The way home feels longer because of the cold. A leisurely heart is like a cloud, never tiring. Birds must understand the feeling of weariness. The paths of the world are ultimately endless. A life of toil certainly has its limits. Looking back at these ten thousand peaks, who is chewing on the purple stem of Ganoderma?
On the Day of Buddha's Enlightenment Tonight, the morning star shines above. Just like the moment when the Buddha awakened from his dream. The snow mountains are still in sight, and the branches of the Bodhi tree are hanging low. I think of how he starved himself in ascetic practice, and then regained strength by accepting the milk porridge offered by the milkmaid. Six years of bitter practice, the cold pierced to the bone, who truly knows the suffering in his heart?
Setting Out on the Ling River at Night An empty boat goes wherever it is led. The river flows without obstruction. The moonlight looks exceptionally beautiful, and the sound of the river sounds even clearer. Floating clouds are like things outside of oneself, not to be concerned with, while the reflection in the mirror shows a head full of white hair. Don't say that wandering has been long, the road ahead is my hometown.
Passing Through Zhenyang Gorge by Boat I am not a resident here, but merely a traveler, an empty boat drifting like tumbleweed. On both sides are cliffs a thousand feet high, with rain and half a sail of wind. The boat skims over the rocks like a flying swallow, and floats down the stream as if walking in the air. The meaning of the lost path has always been there, embodied in this coming and going.
Staying Overnight in Yingzhou I laugh at myself, wondering what kind of person I am. Running around busily, still searching for a way out. I try to feel this faint breath, can it sustain this life of a hundred years? The whole earth is full of wandering travelers, and a life of toil will eventually turn to dust. Please look at the moon on the river, how many people has it illuminated?
Suffering from Continuous Rain in Spring (Two Poems) In the hot border regions, cold and heat alternate. The clear and harmonious season depends on these few days. It's a pity that the continuous night rain has ruined the beautiful spring scenery. It's easy to disturb the dream of the mountain pass, but hard to bear the sorrow of a traveler. The peach blossom water in March has always been confusing.
The dripping rain makes my heart restless. The fine rain threads seem to be meticulously crafted. A small boat is lost on a distant shore, my eyes are dim, and I can't see the vast sky. The distant villages are no longer visible, and the wind howls, blowing through countless holes. Sorrow is added to the newly accumulated rainwater, surging in the rushing rapids.
Intending to Retire to Mount Nan, Initially Arriving at Hudong and Talking with Zhi Gong of Cangliu at Night I plan to spend my old age here, relying on this quiet and beautiful place, truly hoping that there is a place suitable for practice like Daolin Temple. Tonight's long talk about a hundred years of life feels like a heart that has experienced countless kalpas. The white snow covers Mount Heng, and the clouds shroud the Xiang River, unfathomable. My intention to retire is firm, and I will no longer bother to look for other places.
Showing to My Sons While Sick Being tired of the world has become a habit, let alone being plagued by illness now. I already know that my life
日少。更見此身多。藥石充香積。呻吟當羯磨。文殊如有問。一默竟如何。
湘江即事
春雨過瀟湘。輕帆掛曉霜。急流回石鼓。新水度衡陽。岳色看來近。湖天望去長。誰知塵海里。隨處是津樑。
宿橋口
落照浸湖天。沙明月在船。鳥棲臨水樹。人語隔林煙。浮世止一宿。餘生能幾年。如何衰暮日。猶滯楚江邊。
過龍鬚湖宿兔子口
湖淺不難渡。風帆未易施。羊腸沙曲折。鳥羽岸參差。地折雙輪轉。天空一鏡垂。還看棲泊處。新月照娥眉。
過天心湖
群山連地脈。眾水注天心。浩蕩乾坤大。浮沉日月深。帆飛隨獨鳥。野望入平林。儻逐扁舟去。煙波何處尋。
龍陽縣
粉堞隱朝霞。孤城傍水涯。沿堤多柳色。繞郭是桃花。天遠飛黃鵠。江清走白沙。武陵知不遠。渡口見漁家。
德山禮祖四首
師據空王令。余來愧晚年。遙瞻千載上。常見一燈懸。鳥語言前句。山光格外禪。手中生鐵棒。刮盡野狐涎。
脫盡廉纖見。來參古作家。棒敲獅子骨。舌吐缽羅花。光相含秋月。靈龕隱暮霞。室中方丈地。曾辨幾龍蛇。
堂前閑托缽。獅子慢調兒。覿面難回處。低頭不語時。未明末後句。翻使至今疑。為問三年事。因何得早知
【現代漢語翻譯】 現代漢語譯本 日漸減少。更加看清此身之苦多磨。即使有藥物和食物也堆積如山，（也無法解除痛苦）。**當羯磨（Karma，業力）。文殊（Manjusri，文殊菩薩）如果有所問。沉默不語又該如何應對？
湘江即事 春雨過後，瀟湘（Xiaoxiang，地名，指湖南一帶）一帶煙雨濛濛。輕快的帆船掛著清晨的霜。湍急的河流衝擊著石鼓。新漲的江水流過衡陽（Hengyang，地名）。山嶽的景色看起來很近。湖光天色望去無邊無際。誰知道在這紅塵俗世里。到處都有可以渡人的橋樑。
宿橋口 落日的餘暉浸染著湖光天色。月光照在沙灘上，船隻顯得格外明亮。鳥兒棲息在臨水的樹上。人們的談話聲從樹林的煙霧中傳來。漂浮的生命只停留一晚。剩下的生命還有幾年呢？為何到了衰老的暮年。仍然滯留在楚江（Chu River，指長江在湖北一帶）邊？
過龍鬚湖宿兔子口 湖水很淺，不難渡過。風帆卻不容易張開。羊腸小道在沙灘上彎曲。鳥的羽毛散落在岸邊，高低不齊。車輪轉動在曲折的道路上。天空像一面鏡子一樣垂下來。再看看棲息的地方。一輪新月照著美麗的娥眉。
過天心湖 群山連線著大地的脈絡。眾多的水流匯入天心湖（Tianxin Lake）。浩瀚的宇宙多麼廣大。日月在其中浮沉多麼深遠。帆船飛馳，追隨著孤獨的鳥兒。放眼遠望，進入平坦的樹林。如果能乘著小船離去。又該到哪裡去尋找那茫茫的煙波？
龍陽縣 白色的城墻隱藏在朝霞中。孤獨的城池依傍著水邊。沿著堤岸，到處都是柳樹的綠色。環繞著城郭的是盛開的桃花。天邊飛翔著黃鵠。清澈的江水中游動著白沙。我知道離武陵（Wuling，指桃花源）不遠了。在渡口就能看到漁家。
德山禮祖四首 祖師掌握著空王的法旨。我來參拜，慚愧自己年事已高。遙望千百年前。常常看到一盞明燈懸掛著。鳥的鳴叫聲中蘊含著禪機。山上的景色也格外有禪意。手中拿著生鐵棒。要颳去那些野狐禪的污垢。
脫去細微的執著，才能見到古代的大師。用棒敲打獅子的骨頭。舌頭吐出缽羅花（Utpala，藍色蓮花）。光明的形象包含著秋天的月亮。靈驗的佛塔隱藏在傍晚的雲霞中。禪房方丈之地。曾經分辨過多少龍蛇（指善惡之人）。
在佛堂前悠閒地托著缽。獅子也在慢慢地嬉戲。面對面難以迴避的時候。就低下頭不說話。沒有明白最終的含義。反而使得至今還在疑惑。要問三年前的事情。為何能夠早早地知道？
【English Translation】 English version Day by day, less and less. I see more and more of this body's suffering. Even medicine and food pile up like mountains, (but cannot relieve the pain). **When Karma (Karma, action and its consequences). If Manjusri (Manjusri, the Bodhisattva of Wisdom) asks. How should one respond to silence?
Impromptu on the Xiang River After the spring rain, the Xiaoxiang (Xiaoxiang, a place name, referring to the Hunan area) is misty and rainy. Light sails hang with the morning frost. The rapid river impacts the stone drum. The newly risen river water flows through Hengyang (Hengyang, a place name). The scenery of the mountains looks very close. The lake and sky stretch endlessly. Who knows that in this dusty world. There are bridges everywhere to ferry people across.
Lodging at Qiaokou The afterglow of the setting sun is immersed in the lake and sky. The moonlight shines on the beach, making the boats particularly bright. Birds perch on trees near the water. People's voices come from the smoke in the forest. Floating life only stays for one night. How many years are left in the remaining life? Why, in the twilight of old age. Still lingering on the Chu River (Chu River, referring to the Yangtze River in the Hubei area)?
Passing Longxu Lake and Lodging at Rabbit Mouth The lake is shallow and not difficult to cross. But the sails are not easy to raise. The winding path curves on the beach. Bird feathers are scattered on the shore, uneven. The wheels turn on the winding road. The sky hangs down like a mirror. Look again at the place to rest. A new moon shines on the beautiful eyebrows.
Passing Tianxin Lake The mountains are connected to the earth's veins. Many streams flow into Tianxin Lake (Tianxin Lake). How vast is the boundless universe. How deep the sun and moon float in it. The sailboat flies, chasing the lonely birds. Looking into the distance, entering the flat forest. If you can leave on a small boat. Where should I go to find the vast smoke and waves?
Longyang County The white walls are hidden in the morning glow. The lonely city is next to the water. Along the embankment, there is green of willow trees everywhere. Surrounding the city are blooming peach blossoms. Yellow swans fly far away in the sky. White sand moves in the clear river. I know that Wuling (Wuling, referring to Peach Blossom Spring) is not far away. You can see the fishing families at the ferry.
Paying Respects to the Ancestor at Deshan (Four Poems) The ancestral master holds the decree of the Empty King. I come to pay homage, ashamed of my old age. Looking back over thousands of years. I often see a lamp hanging. The sound of birds contains Zen. The scenery of the mountains is also particularly Zen-like. Holding an iron rod in my hand. I want to scrape off the dirt of those wild fox Zen.
Only by shedding subtle attachments can one see the ancient masters. Use a stick to knock on the lion's bones. The tongue spits out Utpala (Utpala, blue lotus). The bright image contains the autumn moon. The efficacious pagoda is hidden in the evening clouds. In the abbot's room of the Zen room. How many dragons and snakes (referring to good and evil people) have been distinguished.
Leisurely holding a bowl in front of the Buddhist hall. The lion is also playing slowly. When it is difficult to avoid face to face. Just bow your head and say nothing. Not understanding the final meaning. Instead, it makes me still doubt it. To ask about the events of three years ago. Why could I know it so early?
。
頂具金剛眼。胸藏栗棘蓬。片言轟霹靂。四海走英雄。祖意機前薦。凡情當下空。宗門生殺手。凜凜見真風。
山居十首
天地存吾道。山林老更親。閑時開碧眼。一望盡黃塵。喜得無生意。消磨有漏身。幾多隨幻影。都是去來人。
發不如心白。形還似木枯。眾緣閑處盡。一念看來孤。天已容疏拙。禪應離有無。餘生當落日。步步是歸途。
生理元無住。流光不可攀。誰將新日月。換卻舊容顏。獨坐唯聽鳥。開門但見山。幻緣消歇盡。何必更求閑。
混世多生厭。歸山念自休。幾曾千載計。特為一人留。浩浩成空劫。涓涓積巨流。但觀清凈理。身世總如浮。
身已難憑藉。支離各有因。暫時連四大。終是聚微塵。萬籟含虛寂。諸緣露本真。從來聲色里。迷誤許多人。
斗大一庵居。其中任卷舒。雲霞生戶牖。星月掛庭除。念息心愈寂。塵消境自如。南熏時入座。颯颯六窗虛。
飽食無餘事。高眠晝不分。晦明殊未覺。鐘鼓幾曾聞。四面幃青嶂。和身臥白雲。誰言茶力健。能遣睡魔軍。
無意人間世。游神極樂天。唯余可漏子。恥放拍盲禪。獨羨搏風翼。堪多出水蓮。回觀塵土客。誰不為纏眠。
此性元無著。何為不自由。祇因生管帶。故
【現代漢語翻譯】 現代漢語譯本：
頭頂具備金剛般的眼睛（頂具金剛眼，比喻智慧銳利，能洞察一切），胸懷藏著帶刺的栗子蓬（胸藏栗棘蓬，比喻內心堅定，不易被動搖）。一句話如同霹靂般震耳發聵（片言轟霹靂，比喻言辭精闢，具有強大的力量），四海英雄都為之奔走（四海走英雄，比喻影響深遠，能感召賢才）。在意識產生之前就領悟了祖師的意旨（祖意機前薦，指在思維活動之前就已領悟真理），凡夫的執著當下消空（凡情當下空，指立即放下世俗的情感和慾望）。宗門裡掌握著生殺予奪的大權（宗門生殺手，比喻掌握著真理的判斷權），凜然之氣中顯露出真正的風範（凜凜見真風，指莊嚴的氣度中體現出真正的修行）。
山居十首
天地間存在著我的道（天地存吾道），山林越老我越覺得親切（山林老更親）。閑暇時睜開明亮的眼睛（閑時開碧眼），放眼望去儘是世間的塵埃（一望盡黃塵）。欣喜于沒有世俗的念頭（喜得無生意），消磨這充滿煩惱的身體（消磨有漏身）。多少人追逐著虛幻的影子（幾多隨幻影），都是來來往往的過客（都是去來人）。
頭髮不如心境那樣潔白（發不如心白），形體也像枯木一樣衰老（形還似木枯）。種種因緣在閑居中消盡（眾緣閑處盡），一念之起也顯得孤單（一念看來孤）。上天已經容許我的疏懶笨拙（天已容疏拙），禪的境界應該超越有和無（禪應離有無）。剩下的歲月如同夕陽西下（餘生當落日），每一步都是歸途（步步是歸途）。
生命的活動原本就沒有停息（生理元無住），流逝的光陰無法攀留（流光不可攀）。是誰用新的日月（誰將新日月），換走了舊的容顏（換卻舊容顏）。獨自靜坐只能聽到鳥鳴（獨坐唯聽鳥），打開門就只能看見山（開門但見山）。虛幻的因緣消散殆盡（幻緣消歇盡），何必再去尋求清閑（何必更求閑）。
厭倦了世間的紛擾（混世多生厭），歸隱山林的念頭自然產生（歸山念自休）。哪裡會有千年的計劃（幾曾千載計），特意為某一個人停留（特為一人留）。浩瀚的時間成為空劫（浩浩成空劫），細小的水流匯聚成巨大的河流（涓涓積巨流）。只要觀察清凈的道理（但觀清凈理），身世總像漂浮的物體一樣虛幻（身世總如浮）。
身體已經難以依靠（身已難憑藉），支離破碎各有各的原因（支離各有因）。暫時由四大假合而成（暫時連四大），終究會聚整合微小的塵埃（終是聚微塵）。萬物的聲音都包含著虛無寂靜（萬籟含虛寂），各種因緣顯露出本來的真性（諸緣露本真）。從來在聲色之中（從來聲色里），迷惑了許多人（迷誤許多人）。
斗室般大小的庵堂（斗大一庵居），在其中可以隨意舒展（其中任卷舒）。雲霞在門窗上產生（雲霞生戶牖），星月懸掛在庭院裡（星月掛庭除）。念頭止息心就越發寂靜（念息心愈寂），塵埃消散境界自然如如不動（塵消境自如）。南風時常吹入座位（南熏時入座），颯颯作響，六扇窗戶空空蕩蕩（颯颯六窗虛）。
吃飽了飯沒有什麼多餘的事情（飽食無餘事），睡到自然醒，分不清白天黑夜（高眠晝不分）。天色明暗沒有什麼感覺（晦明殊未覺），鐘鼓的聲音也幾乎沒有聽到（鐘鼓幾曾聞）。四面被青色的山峰環繞（四面幃青嶂），和身體一起躺在白雲之中（和身臥白雲）。誰說茶的功效強大（誰言茶力健），能夠驅趕睡魔的軍隊（能遣睡魔軍）。
對人間世事沒有興趣（無意人間世），精神遊蕩在極樂世界（游神極樂天）。只剩下可以計數的念珠（唯余可漏子），恥于放任盲修瞎煉的禪（恥放拍盲禪）。唯獨羨慕搏擊風浪的翅膀（獨羨搏風翼），以及多多涌現的清凈蓮花（堪多出水蓮）。回頭看看塵世中的人們（回觀塵土客），誰不是被煩惱所纏繞（誰不為纏眠）。
這個自性原本就沒有執著（此性元無著），為什麼會不自由呢（何為不自由）。只因爲有了生命的束縛（祇因生管帶），所以才...
【English Translation】 English version:
The crown possesses diamond-like eyes (Ding Ju Jingang Yan, symbolizing sharp wisdom that can perceive everything), the chest harbors a thorny chestnut bur (Xiong Cang Li Ji Peng, symbolizing a firm and unwavering inner strength). A single word resounds like thunder (Pian Yan Hong Pili, symbolizing concise and powerful speech), heroes from all corners of the world rally to it (Si Hai Zou Yingxiong, symbolizing far-reaching influence that attracts talent). The ancestral intent is perceived before thought arises (Zu Yi Ji Qian Jian, referring to understanding the truth before mental activity), worldly attachments are instantly emptied (Fan Qing Dang Xia Kong, referring to immediately letting go of worldly emotions and desires). The Zen school holds the power of life and death (Zong Men Sheng Sha Shou, symbolizing the authority to judge truth), a dignified presence reveals the true spirit (Lin Lin Jian Zhen Feng, referring to a solemn demeanor that embodies genuine practice).
Ten Poems on Mountain Dwelling
Heaven and earth preserve my Dao (Tian Di Cun Wu Dao), the older the mountains and forests, the closer I feel (Shan Lin Lao Geng Qin). In leisure, I open my clear eyes (Xian Shi Kai Bi Yan), and see only the dust of the world (Yi Wang Jin Huang Chen). I rejoice in having no worldly desires (Xi De Wu Sheng Yi), and wear down this body of imperfections (Xiao Mo You Lou Shen). How many follow illusory shadows (Ji Duo Sui Huan Ying), all are people coming and going (Dou Shi Qu Lai Ren).
My hair is not as white as my mind (Fa Bu Ru Xin Bai), my form resembles withered wood (Xing Huan Si Mu Ku). All conditions cease in quiet dwelling (Zhong Yuan Xian Chu Jin), a single thought seems solitary (Yi Nian Kan Lai Gu). Heaven has already accepted my laziness and clumsiness (Tian Yi Rong Shu Zhuo), Zen should transcend existence and non-existence (Chan Ying Li You Wu). The rest of my life is like the setting sun (Yu Sheng Dang Luo Ri), every step is a path home (Bu Bu Shi Gui Tu).
The activity of life is originally without dwelling (Sheng Li Yuan Wu Zhu), fleeting time cannot be grasped (Liu Guang Bu Ke Pan). Who uses new suns and moons (Shui Jiang Xin Ri Yue), to replace old appearances (Huan Que Jiu Rong Yan). Sitting alone, I only hear birds (Du Zuo Wei Ting Niao), opening the door, I only see mountains (Kai Men Dan Jian Shan). Illusory conditions vanish completely (Huan Yuan Xiao Xie Jin), why seek further leisure (He Bi Geng Qiu Xian).
I am tired of the world's chaos (Hun Shi Duo Sheng Yan), the thought of returning to the mountains arises naturally (Gui Shan Nian Zi Xiu). Where would there be a thousand-year plan (Ji Ceng Qian Zai Ji), specially reserved for one person (Te Wei Yi Ren Liu). Vast time becomes an empty eon (Hao Hao Cheng Kong Jie), small streams accumulate into a great river (Juan Juan Ji Ju Liu). Just observe the principle of purity (Dan Guan Qing Jing Li), life is like a floating object (Shen Shi Zong Ru Fu).
The body is already difficult to rely on (Shen Yi Nan Ping Jie), fragmented, each with its own cause (Zhi Li Ge You Yin). Temporarily connected by the four elements (Zan Shi Lian Si Da), eventually gathering into tiny dust (Zhong Shi Ju Wei Chen). The sounds of all things contain emptiness and stillness (Wan Lai Han Xu Ji), all conditions reveal the original nature (Zhu Yuan Lu Ben Zhen). From the beginning, in sights and sounds (Cong Lai Sheng Se Li), many people are deluded (Mi Wu Xu Duo Ren).
A hermitage the size of a dipper (Dou Da Yi An Ju), in which one can stretch out at will (Qi Zhong Ren Juan Shu). Clouds and mist arise on the doors and windows (Yun Xia Sheng Hu You), stars and moon hang in the courtyard (Xing Yue Gua Ting Chu). Thoughts cease, the mind becomes more still (Nian Xi Xin Yu Ji), dust disappears, the realm is naturally as it is (Chen Xiao Jing Zi Ru). The south wind often enters the seat (Nan Xun Shi Ru Zuo), rustling, the six windows are empty (Sa Sa Liu Chuang Xu).
Having eaten my fill, there is nothing left to do (Bao Shi Wu Yu Shi), sleeping soundly, I don't distinguish day from night (Gao Mian Zhou Bu Fen). I don't feel the brightness or darkness (Hui Ming Shu Wei Jue), I hardly hear the sound of bells and drums (Zhong Gu Ji Ceng Wen). Surrounded on all sides by green peaks (Si Mian Wei Qing Zhang), lying with my body in the white clouds (He Shen Wo Bai Yun). Who says the power of tea is strong (Shui Yan Cha Li Jian), able to drive away the army of the sleeping demon (Neng Qian Shui Mo Jun).
I have no interest in the human world (Wu Yi Ren Jian Shi), my spirit wanders in the Pure Land (You Shen Ji Le Tian). Only the countable rosary beads remain (Wei Yu Ke Lou Zi), I am ashamed to indulge in blind Zen practice (Chi Fang Pai Mang Chan). I only envy the wings that fight the wind (Du Xian Bo Feng Yi), and the many emerging pure lotuses (Kan Duo Chu Shui Lian). Looking back at the people in the dusty world (Hui Guan Chen Tu Ke), who is not entangled by afflictions (Shui Bu Wei Chan Mian).
This nature is originally without attachment (Ci Xing Yuan Wu Zhu), why is it not free (He Wei Bu Zi You). Only because of the constraints of life (Qi Yin Sheng Guan Dai), therefore...
被世遷流。不識空花影。堪憐大海漚。但開清凈眼。明見一毛頭。
揮麈元吾事。閑心奈懶何。聊將精進力。調伏睡眠魔。寂寂吹天籟。悠悠逝水波。從來無一字。應不怪維摩。
別南嶽
面帶煙霞去。中懷愧色行。止緣酬舊約。豈是逐浮名。
猿鶴休怨別。松風不住聲。唯留廣長舌。日夜說無生。
舟行
湘水通巴漢。孤帆入楚天。片云低遠樹。晴日照斜川。處世常如寄。浮生莫問年。縱遵歸去路。亦似渡頭船。
曉發湘潭
曉發清潭曲。揚舲信水流。帆飛隨去鳥。岸轉逐行舟。樹遠疑天盡。江空見地浮。洞庭看咫尺。漸近岳陽樓。
借風亭
天運移炎祚。爭馳逐鹿秋。誰知云臥客。借筋為前籌。帝業三分定。雄心一火酬。東風千古恨。江漢水悠悠。
過嘉魚
舟停蒲水宿。侵曉過嘉魚。山露城頭小。江含樹影疏天垂疑近日。水遠若憑虛。一葦乘風去。飄飄任所如。
舟發武昌
覽勝歷瀟湘。乘流過武昌。江山雄漢口。雲雨誤襄王。遠跡飛黃鶴。輕帆掛夕陽。生涯隨逝水。不必問行藏。
過黃州
七澤控荊襄。連天一水長。江流回赤壁。山色擁黃岡。作賦推漁父。行歌憶楚狂。向來思濯足。今已在滄浪。
【現代漢語翻譯】 現代漢語譯本 被世事變遷所裹挾，不認識虛幻的空花倒影，可憐如大海中的泡沫。只要開啟清凈的眼，就能明明白白地看到一根毫毛。
揮動拂塵原本是我的事情，閒適的心情卻又無可奈何地變得懶散。姑且用精進的力量，來調伏睡眠的魔障。寂靜中吹奏著天籟之音，悠長地流逝著江河之水。本來就沒有一個字，想必維摩詰（Vimalakirti，一位著名的在家菩薩）也不會怪罪。
別南嶽
臉上帶著煙霞離去，心中懷著慚愧之色前行。只因爲要酬答過去的約定，哪裡是爲了追逐虛浮的名聲。
猿猴和仙鶴不必怨恨離別，松樹間的風聲不停息。唯獨留下廣長舌（broad and long tongue, 佛的三十二相之一，能說真實不虛之語），日日夜夜宣說無生（non-origination）。
舟行
湘江（Xiang River）與巴江（Ba River）、漢江（Han River）相通，孤單的船帆駛入楚地的天空。一片雲彩低垂在遠處的樹木上，晴朗的陽光照耀著傾斜的河灘。身處世間常常像寄居一樣，漂浮的人生不必詢問年齡。即使遵循歸去的道路，也像是渡口的船隻。
曉發湘潭
清晨從湘潭（Xiangtan）的彎曲處出發，揚起船帆任憑江水流動。船帆飛揚追隨著離去的鳥兒，兩岸景色轉換追逐著行駛的船隻。遠處的樹木彷彿是天邊，空曠的江面顯得大地漂浮。洞庭湖（Dongting Lake）近在咫尺，漸漸靠近岳陽樓（Yueyang Tower）。
借風亭
天命轉移炎帝的統治，人們爭先恐後地追逐天下。誰知道隱居的賢士，借用計謀作為先前的籌劃。帝王的基業三分已經確定，雄心壯志用一場大火來酬謝。東風（Dongfeng，指赤壁之戰中諸葛亮借東風的故事）留下千古的遺憾，長江（Yangtze River）、漢江（Han River）的流水悠悠不停。
過嘉魚
船停靠在蒲水邊住宿，黎明時分經過嘉魚（Jiayu）。山巒顯露出城墻的矮小，江水倒映著樹影的稀疏。天空低垂彷彿靠近，江水遙遠好像憑空而立。一葉扁舟乘風而去，飄飄蕩蕩任憑它去向何方。
舟發武昌
觀賞美景遊歷瀟湘（Xiaoxiang），乘著水流經過武昌（Wuchang）。長江（Yangtze River）和漢水（Han River）交匯處，江山雄偉壯麗，雲和雨使楚襄王（King Xiang of Chu）迷戀。遠離塵世追逐飛翔的黃鶴（yellow crane），輕快的船帆懸掛著夕陽。人生隨著流逝的江水，不必詢問行蹤。
過黃州
七澤（Seven Lakes）控制著荊州（Jingzhou）、襄陽（Xiangyang），連線天際的江水浩浩蕩蕩。江水環繞著赤壁（Red Cliff）流淌，山色簇擁著黃岡（Huanggang）。創作辭賦要推崇漁父（the old fisherman），吟唱歌曲要追憶楚狂（the madman of Chu）。一直想來這裡洗腳，如今已經身在滄浪（Canglang）。
【English Translation】 English version Being carried away by the vicissitudes of the world, not recognizing the illusory reflections of empty flowers, pitiful like bubbles in the vast ocean. Only by opening pure eyes can one clearly see a single hair.
Wielding the duster was originally my affair, but the leisurely mood has helplessly become lazy. I will temporarily use the power of diligence to subdue the demon of sleep. In the silence, the music of nature is played, and the waters of the river flow leisurely. Originally, there was not a single word, so Vimalakirti (a famous lay Bodhisattva) should not blame me.
Farewell to Mount Nan
Leaving with the mist and haze on my face, proceeding with shame in my heart. Only to fulfill an old promise, not to pursue fleeting fame.
Monkeys and cranes need not resent parting, the sound of the wind through the pines does not cease. Only the broad and long tongue (one of the thirty-two marks of the Buddha, capable of speaking truthful words) remains, day and night proclaiming non-origination.
Boating
The Xiang River (Xiang River) connects with the Ba River (Ba River) and the Han River (Han River), a solitary sail enters the sky of Chu. A wisp of cloud hangs low over the distant trees, the clear sun shines on the sloping riverbank. Living in the world is often like lodging, floating life need not ask about age. Even if following the road of return, it is like a ferryboat.
Dawn Departure from Xiangtan
Departing at dawn from the bend of Xiangtan (Xiangtan), raising the sail and trusting the river's flow. The sail flies following the departing birds, the scenery of the banks changes following the moving boat. Distant trees seem to reach the end of the sky, the empty river makes the land appear to float. Dongting Lake (Dongting Lake) is within reach, gradually approaching Yueyang Tower (Yueyang Tower).
Wind-Borrowing Pavilion
Heaven's mandate shifts the rule of the Yan Emperor, people rush to pursue the world. Who knows that the recluse, borrows strategy as a prior plan. The emperor's foundation is determined by three parts, heroic ambition is rewarded with a great fire. The east wind (Dongfeng, referring to the story of Zhuge Liang borrowing the east wind in the Battle of Red Cliffs) leaves a regret for eternity, the waters of the Yangtze River (Yangtze River) and Han River (Han River) flow on and on.
Passing Jiayu
The boat stops by the Pu River for the night, passing Jiayu (Jiayu) at dawn. The mountains reveal the smallness of the city walls, the river contains the sparseness of the shadows of the trees. The sky hangs low as if near, the river is far as if relying on emptiness. A small boat rides the wind, drifting wherever it may go.
Boat Departure from Wuchang
Viewing the scenery, traveling through Xiaoxiang, riding the current passing Wuchang (Wuchang). Where the Yangtze River (Yangtze River) and Han River (Han River) meet, the landscape is magnificent, the clouds and rain infatuated King Xiang of Chu (King Xiang of Chu). Far from the world, chasing the flying yellow crane, the light sail hangs in the setting sun. Life follows the flowing river, no need to ask about whereabouts.
Passing Huangzhou
The Seven Lakes (Seven Lakes) control Jingzhou (Jingzhou) and Xiangyang (Xiangyang), the river connecting the sky is vast. The river flows around Red Cliff (Red Cliff), the mountain colors embrace Huanggang (Huanggang). Composing poems should praise the old fisherman, singing songs should recall the madman of Chu. I have always wanted to wash my feet here, and now I am in Canglang (Canglang).
喜歸匡山六首
山是前生住。林從此日開。誤嬰塵累去。喜仗夙緣來。骨立群峰瘦。心間百念灰。煙霞今已足。何必問天臺。
遁世元無悶。居山不厭深。密雲晴帶雨。幽壑晝嘗陰。乳鹿眠豐草。歸鴉集暮林。峰頭墮明月。照破一生心。
垂老脫牽纏。刳心易入禪。偷生至今日。怡逸感餘年。夙負酬應盡。良緣信未愆。潛神一壞土。當處涌青蓮。
盟主舊煙霞。歸來便到家。云生如疋練。山擁似蓮花。熟睡忘昏曉。癡禪閱歲華。可中投足地。不用一袈裟。
白髮照衰顏。潛形賴有山。餘生唯待化。一息總歸閑。禪爛難開口。云深易掩關。圓通入流水。日夜響潺潺。
老與懶相宜。形銷氣不支。見聞渾似夢。起坐忽如癡。日月從朝暮。榮枯任歲時。所存唯一念。寂爾入無思。
夜坐納涼三首
夜色喜新晴。迎秋爽氣生。雨余林葉重。風度嶺云輕。靜慮觀無我。藏修厭有名。坐看空界月。歷歷對孤明。
萬籟寂無聲。心源似水清。爐煙通夜細。山月入窗明。棲草蟲偏穩。眠雲鶴不驚。坐深諸想滅。忽聽曉鐘鳴。
炎熱不須辭。清涼信有時。云飛山色墮。雷動雨聲隨。短葛休嫌重。商飆莫怨遲。但依松下坐。自待好風吹。
壁觀
兀坐諦觀
【現代漢語翻譯】 現代漢語譯本 喜歸匡山六首
山是我前世居住的地方，林木從此日開始開闢。過去被塵世的牽累所耽誤，如今慶幸憑藉著前世的因緣而歸來。身形消瘦如群峰般挺立，心中百種雜念都已如灰燼般消散。如今煙霞美景已經足夠，何必再去詢問天臺山呢？（天臺：指天臺山）
隱遁於世原本就沒有煩悶，居住在山中也不覺得幽深。濃密的雲彩晴朗時也帶著雨意，幽深的山谷白天也常常陰暗。幼鹿安睡在豐美的草地上，歸巢的烏鴉聚集在傍晚的樹林里。山峰頂端墜落著明亮的月亮，照亮了我一生的心。
年老時擺脫了牽絆，清空內心就容易進入禪定。茍且偷生到了今天，安逸閒適地感受著殘餘的歲月。過去所負的責任都已償還完畢，美好的因緣相信沒有耽誤。將精神潛藏於一抔泥土中，在安身之處涌現出青蓮。
與煙霞結盟是過去的事，如今歸來就像回到家一樣。雲朵升起如同潔白的絲綢，山巒環抱如同盛開的蓮花。熟睡時忘記了白天和黑夜，癡迷於禪定中度過歲月。這裡是可以安身立命的地方，不需要一件袈裟。
白髮映照著衰老的容顏，潛藏身形依靠著這座山。餘生只是等待著化去，每一口氣息都歸於閒適。禪意深奧難以開口表達，雲霧深厚容易掩蓋門扉。圓融通達如同流水般，日夜發出潺潺的聲響。
年老與懶散相適應，形體消瘦氣息不足。所見所聞都好像夢境一般，起身坐下忽然如同癡呆。日月從早到晚地流逝，榮盛與枯萎任憑歲月變遷。所存在的只有唯一的一念，寂靜地進入無思的狀態。
夜坐納涼三首
夜晚的景色令人欣喜，雨後初晴，迎接秋天清爽的氣息。雨後樹林的葉子更加沉重，風吹過山嶺，雲彩顯得輕盈。在安靜的思考中觀察無我的境界，通過隱居修行來擺脫名利的束縛。靜靜地坐著觀看天空中的月亮，清晰地照耀著孤獨的光明。
各種聲音都寂靜無聲，內心的源泉如同水一樣清澈。爐中的煙細細地飄散在夜晚，山上的月亮照進窗戶，顯得明亮。棲息在草叢中的蟲子特別安穩，在雲中睡覺的鶴也不驚醒。坐得時間長了，各種想法都消失了，忽然聽到報曉的鐘聲。
炎熱的天氣不必推辭，清涼的時候自然會到來。雲彩飛過，山色變得昏暗，雷聲響起，雨聲隨之而來。短小的葛衣不必嫌它沉重，秋風也不要抱怨它來得遲緩。只要依靠在松樹下坐著，自然會等到美好的風吹來。
壁觀
端坐著，深入地觀察。
English version Six Poems on Joyfully Returning to Mount Kuang
The mountain is where I lived in a previous life; the forest opens up from this day forward. Mistakenly burdened by worldly dust, I rejoice in relying on past karmic connections to return. My frame stands thin like the peaks, and the hundred thoughts in my heart have turned to ashes. Now that the mist and clouds are sufficient, why ask about Mount Tiantai? (Tiantai: refers to Mount Tiantai)
Escaping the world originally held no sorrow; living in the mountains, I do not tire of the depth. Dense clouds bring rain even when the sky is clear; the secluded ravines always taste of shade during the day. Young deer sleep on the lush grass, and returning crows gather in the evening forest. The bright moon falls from the peak, illuminating my entire life's heart.
In old age, I shed entanglements; emptying my heart makes it easy to enter Chan (Zen) meditation. Living a precarious life until today, I feel at ease and grateful for the remaining years. The debts of past responsibilities have all been repaid, and I believe the good karmic connections have not been delayed. Hiding my spirit in a clod of earth, a blue lotus will spring forth from where I settle.
Allied with the mist and clouds of old, returning feels like coming home. Clouds rise like bolts of white silk, and the mountains embrace like blooming lotuses. Sound asleep, I forget day and night, foolishly meditating through the years. This is a place where I can settle down, without needing a single kasaya (monk's robe).
White hair reflects my aging face; I rely on the mountain to conceal my form. I only await transformation in my remaining life, and every breath returns to leisure. The profoundness of Chan is difficult to express, and the deep clouds easily conceal the gate. Perfect understanding enters the flowing water, sounding trickling day and night.
Old age suits laziness, and my form wastes away, lacking energy. What I see and hear is all like a dream, and rising and sitting suddenly feels like foolishness. The sun and moon pass from morning to evening, and prosperity and decay are left to the passage of time. What remains is only a single thought, silently entering a state of no-thought.
Three Poems on Enjoying the Cool Evening Air
The night scene is delightful after a fresh clearing, welcoming the refreshing autumn air. After the rain, the leaves of the forest are heavier, and the wind passes over the mountains, making the clouds seem light. In quiet contemplation, I observe the state of no-self, and through secluded cultivation, I escape the bonds of fame and gain. Sitting quietly, I watch the moon in the empty sky, clearly shining its solitary light.
All sounds are silent, and the source of my heart is as clear as water. The smoke from the incense burner drifts thinly through the night, and the mountain moon shines brightly into the window. The insects dwelling in the grass are especially peaceful, and the cranes sleeping in the clouds are not startled. Sitting for a long time, all thoughts disappear, and suddenly I hear the bell announcing dawn.
There is no need to refuse the heat; coolness will surely come in time. Clouds fly by, and the mountain colors darken; thunder rumbles, and the sound of rain follows. There is no need to dislike the short kudzu robe for being heavy, and do not complain that the autumn wind is late. Just sit under the pine tree, and wait for the good wind to blow.
Wall Gazing
Sitting upright, deeply observing.
【English Translation】 English translation line 1 English translation line 2
心。來源未易尋。動時分朕兆。起處絕幽深。寂寂敲空響。綿綿出鷇音。應知離念相。總不屬浮沉。
病二首
苦集是生因。難消大患身。支援唯賴骨。動轉不由人。一息微如縷。殘軀眇若塵。從來皆假借。究竟與誰親。
久厭形為累。那堪老病侵。自慚禪定淺。轉覺病源深。了法離諸相。觀空見此心。欲超生死路。不向外邊尋。
眾粥罷經行因示
粥罷慢經行。沿流不問程。腳如絲線斷。身似片云輕。踏去山光透。歸來月色明。無勞重入室。聽取夜鐘鳴。
秋深
秋深寒氣重。擁衲正相宜。人老骨偏勁。松枯枝更奇。黃花生意淡。白髮世情離。獨坐忘緣后。寥寥祗自知。
丙申二月抵廣州寓海珠寺
天涯歷盡尚遐征。百粵風煙不計程。涉險始知塵海闊。道窮轉見死生輕。暫依水月光明住。偶向琉璃寶地行。到岸舟航今已棄。上方鐘鼓為誰鳴。
丁右武王惟吾同遊星巖諸勝未還賦懷
覽勝探奇讓謖邱。況逢簫史是同遊。千山緊附雙龍翼。萬壑爭趨一葉舟。洞里丹砂誰可覓。雲中芝術幾時收。莫看松下彈棋者。半局令人易白頭。
將之雷陽暫憩小金山
人間瓠落事多非。聊向江心擬息機。有寺不容僧暫住。無家應與鶴爭歸。慈雲暗覆
【現代漢語翻譯】 現代漢語譯本 心。心的來源難以尋覓，當它活動時會顯露出一些朕兆，而它生起之處則極其幽深。它寂靜時，像敲擊空曠之處發出的聲響；它綿延不絕時，又像是蛋殼內雛鳥發出的聲音。應當明白，心要遠離一切念頭和表象，這樣才能不被世間的浮沉所左右。
病二首
苦和集是產生痛苦的原因，難以消除這巨大的病患之身。身體的支撐完全依賴於骨骼，而行動和轉動卻不由自己控制。呼吸微弱得像一絲遊絲，殘破的軀體渺小得像一粒塵埃。要知道，一切都是暫時的借用，最終又能與誰親近呢？
長久以來厭倦了身體成為累贅，又怎能忍受衰老和疾病的侵襲？慚愧自己禪定功夫淺薄，反而覺得病源更加深重。領悟佛法，就要遠離一切表象；觀照空性，才能見到本心。想要超越生死輪迴的道路，就不要向外去尋求。
眾粥罷經行因示
齋粥完畢后慢慢地經行，沿著河流隨意而行，不去問目的地。腳步輕盈得像絲線斷了一樣，身體輕盈得像一片雲彩。走過時，山光都似乎能穿透身體；回來時，月色更加明亮。不用費力再回到房間，靜靜地聽著夜晚的鐘聲鳴響。
秋深
秋天深了，寒氣加重，穿著棉襖正合適。人老了，骨頭反而更加堅硬；松樹枯萎了，樹枝反而更加奇特。菊花的生意顯得清淡，白髮讓人遠離世俗的情感。獨自靜坐，忘卻塵緣之後，內心的空寂只有自己知道。
丙申二月抵廣州寓海珠寺
走遍天涯海角，還要繼續遠行，在廣東經歷的風雨煙塵已經數不清了。經歷了危險，才知道塵世的廣闊；走到了路的盡頭，反而看淡了生死。暫時寄居在這像水中月亮般光明的寺廟裡，偶爾在這像琉璃一樣珍貴的土地上行走。到達彼岸，渡船如今已經拋棄，寺廟裡的鐘鼓，又是為誰而鳴呢？
丁右武王惟吾同遊星巖諸勝未還賦懷
遊覽勝景，探尋奇觀，這樣的事情應該讓給謖邱（人名）。更何況這次遇到了像簫史（人名）一樣的同遊之人。千山緊緊依附著雙龍的翅膀，萬壑爭相奔向一葉扁舟。洞里的丹砂，誰能夠找到？雲中的靈芝，什麼時候才能採摘？不要去看那些在松樹下下棋的人，半盤棋局就容易讓人頭髮變白。
將之雷陽暫憩小金山
人世間不如意的事情太多了，姑且到江心的小金山來休息一下。這裡有寺廟，卻不能讓僧人暫時居住；這裡沒有家，難道要和仙鶴爭奪歸宿？慈祥的雲彩暗淡地覆蓋著大地。
【English Translation】 English version The mind. Its source is not easily found. When it moves, it reveals omens. Its origin is utterly profound. In stillness, it's like the sound of striking emptiness. In continuity, it's like the sound of a chick breaking its shell. Know that it should be apart from thoughts and appearances, so it won't be subject to the ups and downs of the world.
Two Poems on Illness
Suffering and accumulation are the causes of birth, difficult to dispel from this body of great affliction. Support relies solely on bones, while movement is beyond one's control. A breath is as faint as a thread, the remaining body as insignificant as dust. From the beginning, all is borrowed; ultimately, who is truly close?
Long weary of the body as a burden, how can one bear the invasion of old age and illness? Ashamed of my shallow meditation, I feel the source of illness is even deeper. Understanding the Dharma means being apart from all appearances; observing emptiness reveals this mind. To transcend the path of birth and death, do not seek it externally.
Shown After the Community's Gruel and Walking Meditation
After the gruel, slowly walk in meditation, following the stream without asking the destination. Feet are as light as if the thread is broken, the body as light as a piece of cloud. Walking, the mountain light seems to penetrate through; returning, the moonlight is brighter. No need to laboriously re-enter the room, listen to the night bell ringing.
Deep Autumn
Autumn deepens, the cold air is heavy, wearing a cotton robe is just right. As people age, their bones become stronger; as pine trees wither, their branches become more peculiar. The business of chrysanthemums seems light, white hair separates one from worldly emotions. Sitting alone, after forgetting worldly connections, the emptiness within is only known to oneself.
Arriving at Guangzhou in the Second Month of Bingshen, Residing at Haizhu Temple
Having traveled to the ends of the earth, I must continue my journey. The winds and dust of Guangdong are countless. Having experienced danger, I know the vastness of the mortal world; having reached the end of the road, I see life and death lightly. Temporarily residing in this temple as bright as the moon in water, occasionally walking on this land as precious as lapis lazuli. Having reached the shore, the boat is now abandoned; for whom do the bells and drums in the temple above ring?
Accompanying Wang Weiwo on a Tour of the Scenic Spots of Xingyan in the Year of Dingyou, Not Yet Returned, Expressing Sentiments
Touring scenic spots and exploring wonders should be left to Su Qiu (person's name). Moreover, this time I met a fellow traveler like Xiao Shi (person's name). Thousands of mountains closely cling to the wings of the double dragons, ten thousand valleys rush towards a single leaf boat. Who can find the cinnabar in the cave? When can the lingzhi in the clouds be harvested? Do not look at those playing chess under the pine trees, half a game can easily turn one's hair white.
Temporarily Resting at Little Jinshan on the Way to Leiyang
There are too many unsatisfactory things in the human world, so I will rest for a while at Little Jinshan in the heart of the river. There is a temple here, but it cannot allow monks to stay temporarily; there is no home here, so must I compete with the cranes for a place to return? The compassionate clouds darkly cover the earth.
空生室。香霧閑侵過客衣。千古迷津懸寶筏。急流肯止便歸依。
記公自廬山遠問曹溪
遙向曹溪問鏡臺。入門一見笑顏開。身將廬岳閑云至。心帶燕山白雪來。生死歷窮天外路。寒暄寫盡嶺頭梅。故人但得如君思。此念令余早已灰。
甲辰曹溪奉臺檄還戍
煙霞元自邈風塵。渴愛林泉敢認真。老去心如無火木。生殘形似再陽春。乾坤不許逃禪輩。禮法難忘出世人。獨有空山猿鶴侶。頻隨清夢伴閑身。
舊同妙峰師遊河東萬固寺今聞重新賦此寄懷
四十年曾乞食過。祗陀精舍傍恒河。中條山涌青蓮髻。華岳雲騰碧海波。城郭千家還舍衛。法身三展變娑婆。何時重荷降龍錫。麻谷床前再羯磨。
登烏逕水樓
穿云過峽度平田。行盡溪源見市𢌅。一線河流通大海。四圍山色擁青蓮。樓當水月清涼土。人入空居自在天。可似桃源避秦地。往來但不是漁船。
端州壽馮元成使君
廊廟江湖向各天。相逢豈是此生緣。居官善用慈悲行。應世安心自在禪。止有祿金堪布地。更無塵跡可隨眠。曇花一現三千歲。今喜重開北斗邊。
舟中苦雨謝鐘二子見過
積雨陰雲晝不開。蓬窗深喜故人來。松花獨許攢眉釀。蓮社寧辭作賦才。世事只看如指馬。此心不說
比寒灰。坐聽日暮城頭笛。陣陣輕風送落梅。
江上感懷
風雨蕭蕭江上舟。飄零才見養空游。夢迴松頂棲云鶴。閑看沙頭戲水鷗。書札不須勞北雁。世情早已付東流。百年已過三之二。縱有餘生總是浮。
南征道中遇雨
北風吹雨暗山城。歲暮天涯尚遠征。避世想從麋鹿隊。畏途心折鷓鴣聲。十年瘴海孤蓬轉。一夕霜華兩𩯭生。策馬沖泥投野宿。不堪回首暮煙橫。
寄燕都慈壽寺別山長老
當年一缽久過從。長夜披衣聽曉鐘。飯食每懷香積界。經行常憶妙高峰。潛消瘴熱心含雪。暗記流年手種松。為掃蓮花師子座。待余重舉絕言宗。
結夏法性若惺炯公蕉園
蕉園何似坐祗園。為借清風暫解煩。綠葉幾供懷素筆。重陰猶覆譯經軒。(有房公譯經筆授軒)護生不許朝持缽。習定還應晝閉門。聞道本來無一物。故今終日對忘言。
鄒子胤過訪因示
為參向上訪曹溪。底事分明本不迷。曉院風生吹翠竹。春山雨過長青藜。閑來始覺諸緣靜。悟後方知萬物齊。最是喚人親切處。五更夢破一聲雞。
德山禮祖後過定王陵
當年一棒聖凡分。的的真機泯見聞。香火千秋占王氣。河山終古覆慈雲。空林麋鹿仍隨麈。凈土蓮華已屬君。杖倚春風還佇立。
夕陽紫翠正氤氳。
衡陽湖東結庵初成劉存赤鐘衡穎遠來相慰遂同度歲
一載神交費所思。相逢喜見歲窮時。扁舟雪夜來千里。凈土蓮花種一枝。已老形骸俱長物。從頭日月是新知。匡山莫謂當年社此地重開定可期。
將東遊赴花葯寺齋二首
舍衛城西古道場。偶過三匝禮空王。觀心已入唯心土。說法還登善法堂。香飯能令多眾飽。醍醐獨許利根嘗。當人未即輕拈出。儻可重來再舉揚。
祗園開向大江西。地涌蓮花最可棲。佛國遠超諸相外。法身高與四天齊。暫來即請登華座。久住應頻信杖藜。可惜過從歸去曰。不堪回首重悽悽。
過花葯寺梅雪堂遜庵宗師故居
梅雪堂開骨更清。齋餘閒步一經行。香浮石室花初放。影入冰壺月倍明。斷臂巖前留舊跡。懷人笛里憶新聲。只今若問西來意。只履誰能識去程。
過九峰禮無念祖師
梵王宮殿隱煙霞。門外紅塵世路賒。山自九峰開凈土。僧從千葉坐蓮華。光浮石室留 宸翰。影落諸天護絳紗。若問西來端的意。分明全付一袈裟。
宿九峰方丈貽聞圓長老
遙向名山禮法壇。此心須乞祖師安。九峰夜月侵人白。萬壑松風入骨寒。已滅慧燈重發焰。獨留衣缽許誰傳。應知天帝歸依日。獅子音聲話未殘。
【現代漢語翻譯】 現代漢語譯本：夕陽的紫紅色和翠綠色交織，呈現出氤氳的景象。
在衡陽湖的東邊結廬，草菴剛剛建成，劉存赤（Liu Cunchi）、鐘衡（Zhong Heng）、穎（Ying）遠道而來慰問，於是共同度過一年。
一年神交，耗費了很多思緒。相逢時喜悅地看到歲末。乘著小船在雪夜中遠道而來。在凈土中種下一枝蓮花。衰老的形骸都是多餘之物，重新開始，每天的日月都是新的認知。不要說匡山（Kuang Mountain）當年的結社，此地重新開始，一定可以期待。
將要東遊，前往花葯寺（Huayao Temple）齋戒，共兩首
舍衛城（Sravasti）西邊的古老道場。偶爾經過，恭敬地繞行三圈，禮拜空王（空性的佛）。觀心的修行已經進入唯心凈土。說法時仍然登上善法堂（Shanfa Hall）。香飯能夠讓眾多的人吃飽。只有具有銳利根性的人才能品嚐到醍醐（最好的佛法）。當下還沒有輕易地拿出來，或許可以再次前來，重新宣揚。
祗園（Jetavana）朝著大江西邊開放。從地裡涌出的蓮花最適合棲息。佛國遠遠地超越了各種表象之外。佛陀的法身與四天王（Four Heavenly Kings）一樣高大。暫時前來就請登上華麗的座位。長久居住應該經常拄著枴杖。可惜的是，過從之後就要告別離去，不堪回首，心中感到淒涼。
經過花葯寺（Huayao Temple）的梅雪堂（Meixue Hall），遜庵宗師（Xunan Zongshi）的故居
梅雪堂（Meixue Hall）開放，風骨更加清雅。齋戒后悠閒地散步，誦讀經書。香氣在石室中飄浮，花朵剛剛綻放。影子映入冰壺，月亮更加明亮。斷臂巖（Duwan Rock）前留下舊的遺蹟。懷念故人，在笛聲中回憶新的聲音。如今如果問起西來的真意，誰能夠認識達摩祖師（Bodhidharma）離去的路程？
經過九峰（Jiufeng），禮拜無念祖師（Wunian Zushi）
梵王（Brahma）的宮殿隱藏在煙霞之中。門外的紅塵世俗道路遙遠。山從九峰（Jiufeng）開闢出凈土。僧人從千葉蓮花上打坐。光芒在石室中閃耀，留下皇帝的墨寶。影子落在諸天，護衛著絳紗。如果問起西來的真正意義，分明全部寄託在一件袈裟上。
在九峰（Jiufeng）方丈室住宿，贈送給聞圓長老（Wen Yuan Elder）
遙遠地向名山禮拜法壇。這顆心必須祈求祖師來安定。九峰（Jiufeng）的夜月照得人發白。萬壑松濤傳入骨髓，感到寒冷。已經熄滅的慧燈重新發出光焰。單獨留下的衣缽允許誰來傳承？應該知道天帝皈依佛法的那一天，獅子的聲音講述佛法還沒有結束。
English version: The purple and emerald hues of the setting sun intermingle, presenting a misty scene.
I built a hermitage east of Hengyang Lake (Hengyang Hu), and it was newly completed. Liu Cunchi (Liu Cunchi), Zhong Heng (Zhong Heng), and Ying (Ying) came from afar to comfort me, so we spent the year together.
A year of spiritual communion, spending much thought. Meeting each other, I was delighted to see the year's end. Coming a thousand miles in a small boat on a snowy night. Planting a lotus flower in the pure land. My aged form is all superfluous things, starting anew, each day and month is new knowledge. Don't mention the society of Kuang Mountain (Kuang Mountain) in the past, restarting here, it can certainly be expected.
About to travel east, going to Huayao Temple (Huayao Temple) for fasting, two poems in total.
The ancient monastery west of Sravasti (Sravasti). Passing by occasionally, I respectfully circumambulated three times, paying homage to the Empty King (Buddha of Emptiness). The practice of contemplating the mind has already entered the Pure Land of Mind-Only. When expounding the Dharma, I still ascend the Shanfa Hall (Shanfa Hall). Fragrant rice can satisfy many people. Only those with sharp faculties are allowed to taste the ambrosia (best Dharma). It has not been easily taken out at the moment, perhaps I can come again and proclaim it anew.
Jetavana (Jetavana) opens towards the west of the Great River. The lotus flowers emerging from the ground are most suitable for dwelling. The Buddha-land far transcends all appearances. The Dharma body of the Buddha is as tall as the Four Heavenly Kings (Four Heavenly Kings). Coming temporarily, please ascend the magnificent seat. Residing for a long time, one should frequently rely on a cane. It is a pity that after visiting, I must bid farewell and leave, unable to bear turning my head back, feeling desolate.
Passing by Meixue Hall (Meixue Hall) of Huayao Temple (Huayao Temple), the former residence of Master Xunan Zongshi (Xunan Zongshi).
Meixue Hall (Meixue Hall) opens, the character is even more refined. After fasting, leisurely strolling and reciting scriptures. Fragrance floats in the stone chamber, the flowers are just blooming. The reflection enters the ice pot, the moon is even brighter. Old traces remain before Duwan Rock (Duwan Rock). Missing the old friend, recalling new sounds in the flute. Now if asked about the meaning of coming from the West, who can recognize Bodhidharma's (Bodhidharma) path of departure?
Passing by Jiufeng (Jiufeng), paying homage to Patriarch Wunian (Wunian Zushi).
The palace of Brahma (Brahma) is hidden in the mist and clouds. The worldly road outside the gate is far away. The mountain opens up a pure land from Jiufeng (Jiufeng). Monks sit on thousand-petal lotuses. Light floats in the stone chamber, leaving behind the Emperor's calligraphy. Shadows fall on the heavens, protecting the crimson gauze. If asked about the true meaning of coming from the West, it is clearly all entrusted to a single kasaya.
Staying overnight in the abbot's room of Jiufeng (Jiufeng), presented to Elder Wen Yuan (Wen Yuan Elder).
From afar, I pay homage to the Dharma platform of the famous mountain. This heart must beg the Patriarch to pacify it. The night moon of Jiufeng (Jiufeng) shines so brightly that people turn white. The pine wind of ten thousand valleys enters the bones, feeling cold. The extinguished lamp of wisdom is rekindled. Who is allowed to inherit the robe and bowl left alone? It should be known that on the day the Heavenly Emperor took refuge in the Dharma, the lion's roar of expounding the Dharma has not yet ended.
【English Translation】 The purple and emerald hues of the setting sun intermingle, presenting a misty scene.
I built a hermitage east of Hengyang Lake (Hengyang Hu), and it was newly completed. Liu Cunchi (Liu Cunchi), Zhong Heng (Zhong Heng), and Ying (Ying) came from afar to comfort me, so we spent the year together.
'A year of spiritual communion, spending much thought. Meeting each other, I was delighted to see the year's end. Coming a thousand miles in a small boat on a snowy night. Planting a lotus flower in the pure land. My aged form is all superfluous things, starting anew, each day and month is new knowledge. Don't mention the society of Kuang Mountain (Kuang Mountain) in the past, restarting here, it can certainly be expected.'
About to travel east, going to Huayao Temple (Huayao Temple) for fasting, two poems in total.
'The ancient monastery west of Sravasti (Sravasti). Passing by occasionally, I respectfully circumambulated three times, paying homage to the Empty King (Buddha of Emptiness). The practice of contemplating the mind has already entered the Pure Land of Mind-Only. When expounding the Dharma, I still ascend the Shanfa Hall (Shanfa Hall). Fragrant rice can satisfy many people. Only those with sharp faculties are allowed to taste the ambrosia (best Dharma). It has not been easily taken out at the moment, perhaps I can come again and proclaim it anew.'
'Jetavana (Jetavana) opens towards the west of the Great River. The lotus flowers emerging from the ground are most suitable for dwelling. The Buddha-land far transcends all appearances. The Dharma body of the Buddha is as tall as the Four Heavenly Kings (Four Heavenly Kings). Coming temporarily, please ascend the magnificent seat. Residing for a long time, one should frequently rely on a cane. It is a pity that after visiting, I must bid farewell and leave, unable to bear turning my head back, feeling desolate.'
Passing by Meixue Hall (Meixue Hall) of Huayao Temple (Huayao Temple), the former residence of Master Xunan Zongshi (Xunan Zongshi).
'Meixue Hall (Meixue Hall) opens, the character is even more refined. After fasting, leisurely strolling and reciting scriptures. Fragrance floats in the stone chamber, the flowers are just blooming. The reflection enters the ice pot, the moon is even brighter. Old traces remain before Duwan Rock (Duwan Rock). Missing the old friend, recalling new sounds in the flute. Now if asked about the meaning of coming from the West, who can recognize Bodhidharma's (Bodhidharma) path of departure?'
Passing by Jiufeng (Jiufeng), paying homage to Patriarch Wunian (Wunian Zushi).
'The palace of Brahma (Brahma) is hidden in the mist and clouds. The worldly road outside the gate is far away. The mountain opens up a pure land from Jiufeng (Jiufeng). Monks sit on thousand-petal lotuses. Light floats in the stone chamber, leaving behind the Emperor's calligraphy. Shadows fall on the heavens, protecting the crimson gauze. If asked about the true meaning of coming from the West, it is clearly all entrusted to a single kasaya.'
Staying overnight in the abbot's room of Jiufeng (Jiufeng), presented to Elder Wen Yuan (Wen Yuan Elder).
'From afar, I pay homage to the Dharma platform of the famous mountain. This heart must beg the Patriarch to pacify it. The night moon of Jiufeng (Jiufeng) shines so brightly that people turn white. The pine wind of ten thousand valleys enters the bones, feeling cold. The extinguished lamp of wisdom is rekindled. Who is allowed to inherit the robe and bowl left alone? It should be known that on the day the Heavenly Emperor took refuge in the Dharma, the lion's roar of expounding the Dharma has not yet ended.'
率諸弟子赴漢陽王章甫齋
郊園遙訪漢江湄。一似毗耶集眾時。香飯飽餐天上供。玄言喜見郢中辭。平田舊是裁衣式。高柳新垂灑露枝。風雨夜深心境寂。清涼疑坐藕花池。
信宿天光上座接待寺
荊棘叢中古道場。廿年辛苦為誰忙。堂開四海來龍象。梵唄三時禮法王。域內圓成華藏界。眉間常放白毫光。瞻依已入唯心土。向上何須再舉揚。
過曲阿喜逢王東里明府
出水青蓮住世心。軒車亦似在山林。空花映象塵何寂。孤月寒江意更深。鷲嶺想從親受記。毗耶應是舊知音。相逢一句無生話。覿面分明不用尋。
登徑山凌霄峰
獨上高峰倚杖藜。侵人空翠轉悽迷。西來二目如鵬翼。東去千山似馬蹄。絕壑久稱獅子窟。空林終許象王棲。只今欲說無生法。麈尾才揮萬象低。
寄五嶽蔡使君
曾向曹溪結勝緣。別來冷落祖師禪。時談不二思摩詰。每話無生憶大年。自信宰官為示現。誰知案牘是真詮。雪峰枯木堂前月。此夕因君缺又圓。
喜歸匡山
歷遍江湖久倦遊。青山直到老方投。形骸已謝空花影。世事都從逝水流。寂寂閑身云作伴。蕭蕭白髮雪矇頭。餘年不必論多少。一念無生曠劫休。
林觀海明府陳赤石大參入山見訪
匡
【現代漢語翻譯】 現代漢語譯本： 率領眾弟子前往漢陽王章甫（人名）的齋飯。 在郊外的園林中遙遠地拜訪漢江邊，景象就像在毗耶離城（Vaishali，古印度城市）聚會的時候。享用著香噴噴的齋飯，如同天上的供養，歡喜地聽到精妙的佛法，如同郢都（古代楚國都城）的辭賦。平整的田地，依舊是裁剪衣服的樣式，高高的柳樹，新近垂下沾著露水的枝條。風雨交加的深夜，內心平靜寂寞，清涼的感覺，彷彿坐在藕花池中。 在天光上座（僧人名號）接待寺留宿。 在荊棘叢生的荒野中，有座古老的道場。二十年的辛苦，是爲了誰而忙碌呢？殿堂敞開，四海的龍象（比喻傑出的人才）都來此聚集，每天三次唱誦梵唄，禮敬佛法之王。寺廟內圓滿地呈現出華藏世界（華嚴經所描述的宇宙），天光上座眉間常常放出白毫光（佛的三十二相之一）。瞻仰依止，已經進入唯心凈土（一切唯心所現的境界），向上追求，又何須再多加宣揚呢？ 路過曲阿，高興地遇到王東里（人名）明府（官職）。 如同出水的青蓮，保持著住世之心，乘坐的車輛，也像在山林中一樣自在。空花水月般的幻象，塵世的喧囂又有什麼寂寞可言？孤單的月亮，寒冷的江水，意境更加深遠。彷彿在靈鷲山（Grdhakuta，佛陀說法之地）親自接受佛陀的授記，在毗耶離城，應是前世的知音。相逢時談論一句無生之法，面對面清清楚楚，不用向外尋求。 登上徑山（山名）凌霄峰（山峰名）。 獨自登上高峰，拄著手杖，迎面而來的空曠翠綠，更增添了淒涼迷茫。西來的雙眼，如同鵬鳥的翅膀，向東而去，千山萬嶺，又像奔馳的馬蹄。深邃的山谷，長久以來被稱為獅子窟（比喻高僧的住所），空曠的樹林，最終允許象王（比喻佛）棲息。如今想要宣說無生之法，手中的拂塵才剛揮動，世間萬象都變得低微。 寄給五嶽（山名）的蔡使君（官職）。 曾經在曹溪（地名，六祖慧能弘法之地）結下殊勝的因緣，分別以來，祖師禪（禪宗）變得冷落。時常談論不二法門，思念王維（字摩詰，唐代詩人），每每談起無生之法，就想起司馬光（字大年，北宋政治家、文學家）。自信你擔任官職，是佛菩薩的示現，誰知道案牘文書，就是真正的佛法真諦。雪峰義存（禪師）枯木堂前的月亮，今晚因為你而由缺變圓。 高興地回到匡山（廬山）。 走遍江湖，長久以來感到厭倦，直到年老才回到青山。形骸已經像空花水月般消逝，世事都像流水一樣流逝。寂寞清閑的身軀，與云爲伴，蕭瑟的白髮，像雪一樣覆蓋在頭上。餘下的歲月不必論有多少，一念無生，就能得到曠劫的休息。 林觀海（人名）明府（官職）、陳赤石（人名）大參（官職）入山來訪。 匡山（廬山）
【English Translation】 English version: Leading the disciples to Wang Zhangfu's (personal name) vegetarian meal in Hanyang. Remotely visiting the Han River bank in the suburban garden, the scene is like the gathering in Vaishali (ancient Indian city). Enjoying the fragrant vegetarian meal, like the offerings in heaven, joyfully hearing the profound Dharma, like the poems of Yingdu (ancient capital of Chu). The flat fields are still in the style of tailoring clothes, and the tall willows have newly drooping branches covered with dew. In the deep windy and rainy night, the heart is calm and lonely, and the cool feeling is like sitting in a lotus pond. Staying overnight at Tianguang Shangzuo (monk's title) Reception Temple. In the wilderness overgrown with thorns, there is an ancient monastery. For whom is the hard work of twenty years busy? The hall is open, and the dragons and elephants (metaphor for outstanding talents) from all over the world gather here, chanting Sanskrit hymns three times a day, paying homage to the King of Dharma. The Huazang World (universe described in the Avatamsaka Sutra) is perfectly presented in the temple, and Tianguang Shangzuo often emits a white hair light (one of the thirty-two marks of the Buddha) between his eyebrows. Having admired and relied on it, one has already entered the Pure Land of Mind Only (the realm where everything is manifested by the mind), and what need is there to promote it further? Passing by Qua, I was happy to meet Wang Dongli (personal name) Mingfu (official title). Like a blue lotus emerging from the water, maintaining the heart of dwelling in the world, the carriage is also as comfortable as being in the mountains and forests. Like empty flowers and water moon illusions, what loneliness is there in the hustle and bustle of the world? The lonely moon and the cold river have an even deeper artistic conception. It seems that he personally received the Buddha's prediction on Vulture Peak (Grdhakuta, the place where the Buddha preached), and in Vaishali, he should be a confidant from a previous life. When we meet, we talk about a sentence of the Dharma of Non-Birth, face to face clearly, without seeking externally. Climbing Jingshan (mountain name) Lingxiao Peak (peak name). Alone climbing the peak, leaning on a cane, the oncoming empty green adds to the desolation and confusion. The westward-looking eyes are like the wings of a Peng bird, and going eastward, thousands of mountains and ridges are like galloping horses' hooves. The deep valley has long been known as the Lion's Cave (metaphor for the residence of eminent monks), and the empty forest will eventually allow the Elephant King (metaphor for the Buddha) to dwell. Now wanting to proclaim the Dharma of Non-Birth, the whisk in my hand has just been waved, and all phenomena in the world become humble. Sent to Cai Shijun (official title) of the Five Mountains (mountain name). Once formed a special bond in Caoqi (place name, where the Sixth Patriarch Huineng propagated the Dharma), since parting, the Zen of the Patriarch (Zen Buddhism) has become deserted. Often talking about the non-dual Dharma, thinking of Wang Wei (style name Mojie, Tang Dynasty poet), whenever talking about the Dharma of Non-Birth, I think of Sima Guang (style name Danian, Northern Song Dynasty politician and writer). Confident that you are serving as an official, it is a manifestation of the Buddhas and Bodhisattvas, who knows that the documents and paperwork are the true essence of the Buddha's Dharma. The moon in front of Xuefeng Yicun's (Zen master) withered wood hall, tonight it becomes round again because of you. Happily returning to Kuangshan (Mount Lu). Having traveled all over the world, I have long felt tired, and only returned to the green mountains in my old age. The form has disappeared like empty flowers and water moon, and worldly affairs have passed like flowing water. The lonely and leisurely body is accompanied by clouds, and the desolate white hair is covered with snow. There is no need to discuss how much is left of the remaining years, one thought of non-birth can obtain the rest of endless kalpas. Lin Guanhai (personal name) Mingfu (official title) and Chen Chishi (personal name) Dacans (official title) came to visit the mountain. Kuangshan (Mount Lu)
山白社憶當時。此日高軒最可追。入處即能忘世慮。到來全不用攢眉。身披萬壑云容濕。坐待千峰月色遲。一夕清言成勝蹟。乾坤自古重心知。
鄉人至
少小離鄉不記家。回思往事總堪嗟。故人猶想兒時面。枯木難開舊日花。河畔柳枝垂曉露。門前山色帶朝霞。唯余此景年年在。不必從前問歲華。
送修六逸公歸家山
廿載慇勤伴瘴鄉。又隨瓶錫走諸方。參玄直上金輪頂。入室還依大法堂。歸去家山雖有意。老來泉石豈能忘。餘年儻未填溝壑。遲爾同棲寂滅場。
心光法侄持雪浪恩兄手澤讀之有感
君來忽憶故人情。究竟難忘出世盟。乍見遺言猶對面。細思談笑似多生。知從兜率居高座。直入菩提豈計程。儻再相逢如昔日。肯教同伴不同行。
中秋喜陳祠部無異入山見訪
遙問空山鹿豕群。巾車入谷到斜曛。披襟細語論衷曲。煮茗焚香坐夜分。喜對月明心似鏡。深觀世事倏如雲。當機若問西來意。一物全無把似君。
示眾
平生軌跡任前緣。慚愧形駭未脫然。一片閑心隨處見。無端白髮暗中遷。自知來日皆除日。誰信添年是減年。回首家山歸去後。萬峰高枕石頭眠。
壽覺休繆居士
居士由來應現身。金剛心地凈無塵。調生久悟無生忍
【現代漢語翻譯】 現代漢語譯本 山白社憶當時 追憶山白社的往昔，今日登臨此地，高敞軒榭最值得追念。一進入此地，便能忘卻世俗的憂慮，到來之後，完全不必緊鎖眉頭。身上披著萬壑的雲氣，感到濕潤，靜坐等待千峰的月色，姍姍來遲。一個夜晚的清談，成就了美好的事蹟，天地自古以來，都重視內心的真知。
鄉人至 年少時離開家鄉，已經記不清家的模樣，回想起往事，總令人感嘆。老朋友或許還記得我兒時的面容，枯木難以再開出昔日的花朵。河畔的柳枝，垂掛著清晨的露珠，門前的山色，帶著初升的朝霞。只有眼前的景色，年年如此，不必再問從前的歲月光華。
送修六逸公歸家山 二十年來，慇勤地陪伴在瘴癘之地，又隨著瓶錫，四處遊走。參悟玄機，直上金輪頂（佛教用語，指佛的頭頂），進入禪房，仍然依靠大法堂（佛教用語，指寺廟的殿堂）。歸去家鄉，雖然心有所愿，年老之後，又怎能忘記山泉巖石？如果我的餘年，沒有填入溝壑，希望將來與你一同棲息于寂滅的場所。
心光法侄持雪浪恩兄手澤讀之有感 你來訪，忽然憶起故人的情誼，終究難以忘記出世的盟約。乍一見到遺留的文字，彷彿還面對著故人，仔細回想，談笑風生的情景，好像經歷了許多世。知道你已經前往兜率天（佛教用語，彌勒菩薩的居所）安居高座，直接進入菩提（佛教用語，覺悟）之境，哪裡還用計算路程？如果再次相逢，如同往昔，定要讓我們這些同伴，不走不同的道路。
中秋喜陳祠部無異入山見訪 遠遠地詢問空山中的鹿群和豬群，你乘坐著巾車，進入山谷，直到夕陽西下。敞開衣襟，細細地談論心中的真情，煮茶焚香，一直坐到深夜。高興地面對明月，心如明鏡，深刻地觀察世事，轉瞬即逝，如同雲煙。如果趁此機會，詢問西來的真意（佛教用語，指禪宗的宗旨），那就是一物全無，可以拿來給你看。
示眾 平生的軌跡，任憑前世的因緣安排，慚愧的是，形骸還沒有脫離塵世。一片閒適的心情，隨處可見，無緣無故地，白髮在暗中增多。自己知道，未來的日子，都是消逝的日子，誰會相信，增加的年齡，就是減少的生命？回頭看看家鄉，歸去之後，要在萬峰之上，高枕而眠，像石頭一樣。
壽覺休繆居士 居士的到來，本應是應化現身，金剛般的心地，清凈沒有塵埃，調伏生命，長久地領悟無生法忍（佛教用語，安住于無生之理的忍耐力）。
English version Remembering the Mountain White Society Recalling the past of the Mountain White Society, today, ascending here, the lofty pavilion is most worthy of remembrance. Upon entering this place, one can forget worldly worries, and upon arrival, there is no need to furrow one's brow. The body is draped in the clouds of ten thousand valleys, feeling moist, sitting and waiting for the moonlit hues of a thousand peaks, arriving late. A night of pure conversation has created a beautiful trace, and since ancient times, heaven and earth have valued inner knowledge.
A Villager Arrives Leaving my hometown in youth, I no longer remember what home looks like; recalling the past always brings sighs. Old friends may still remember my childhood face, but withered trees can hardly bloom with the flowers of old. Willow branches by the river hang with morning dew, and the mountain colors before the gate carry the morning glow. Only this scenery remains year after year; there is no need to ask about the splendor of past years.
Sending Off the Reclusive Sixth Master Xiu to Return to His Home Mountain For twenty years, I diligently accompanied you in the pestilent land, and then followed the begging bowl and staff, wandering everywhere. Comprehending the mysteries, ascending straight to the summit of the Golden Wheel (Buddhist term, referring to the top of the Buddha's head), entering the meditation room, still relying on the Great Dharma Hall (Buddhist term, referring to the temple hall). Returning to your home mountain, although it is your heart's desire, how can you forget the mountain springs and rocks in your old age? If my remaining years are not to fill a ditch, I hope to dwell with you in the realm of stillness and extinction in the future.
Feeling After Dharma Nephew Xinguang Brought the Handwriting of My Kind Brother Xuelang Your visit suddenly reminds me of the feelings for an old friend; it is ultimately difficult to forget the vow to transcend the world. Seeing the remaining words for the first time is like facing the old friend, and thinking carefully about the scenes of talking and laughing is like experiencing many lifetimes. Knowing that you have gone to the Tushita Heaven (Buddhist term, the abode of Maitreya Bodhisattva) to dwell on a high seat, entering directly into Bodhi (Buddhist term, enlightenment), why bother calculating the journey? If we meet again, as in the past, we must ensure that we, as companions, do not walk different paths.
Delighted That Vice Minister Chen Wuyi Visits the Mountain on the Mid-Autumn Festival From afar, I ask about the deer and pigs in the empty mountain; you enter the valley in a covered cart until the setting sun. Opening our robes, we speak intimately about our innermost feelings, brewing tea and burning incense, sitting until late at night. Happily facing the bright moon, our hearts are like mirrors, deeply observing worldly affairs, fleeting like clouds. If you take this opportunity to ask about the meaning of the Westward Transmission (Buddhist term, referring to the tenets of Zen Buddhism), it is that there is nothing at all to show you.
Showing the Assembly My life's traces are left to the arrangements of past causes; I am ashamed that my physical form has not yet escaped the mundane. A piece of leisure heart can be seen everywhere, and for no reason, white hair increases in secret. I know that the days to come are all days of decline; who believes that adding years is subtracting life? Looking back at my home mountain, after returning, I will sleep high on ten thousand peaks, like a stone.
Celebrating the Longevity of Layman Juexiu Miao The layman's arrival should have been a manifested incarnation; his diamond-like heart is pure and without dust, taming life, and enduring the unproduced Dharma-patience (Buddhist term, the patience to abide in the principle of non-birth) for a long time.
【English Translation】 English translation line 1 English translation line 2
。住世還同出世人。摩詰法門非是默。龐公妻子不為親。精神已入蓮華藏。劫念何須問大椿。
山居十首
平生軌跡任東西。投老那能擇木棲。縱使脊樑剛似鐵。奈何脛骨軟如泥。閑從絕壑看云起。坐倚千峰聽鳥啼。不必更拈言外句。現前聲色是全提。
依巖結構草為庵。乍可容身止一龕。但得心源歸湛寂。任從世事付癡憨。三竿日上還高臥。丈室云封不放參。佛祖直教軌跡斷。何須前後列三三。
回看五濁氣氤氳。群鬧啾啾器里蚊。瞥念未興迷悟絕。一微才立聖凡分。青山自許容藏拙。火宅誰能為救焚。翹首長空雙碧眼。不堪大地總浮雲。
堪嗟往事夢中游。翳眼空花不可求。心路信如雲散月。形骸任似水浮漚。生存一息餘三寸。老入千峰勝十籌。從此人間軌跡斷。更無憂喜上眉頭。
藏修今已遂初心。自昔居山不厭深。空外任從千嶂列。目中豈受一塵侵。松風時說無生法。流水長鳴太古琴。入室何勞重豎拂。當機薦取在知音。
幽巖蘭蕙有餘芳。習習松風送暗香。暫借聞熏開性地。勝傾甘露灌枯腸。心心直入蓮華藏。唸唸常明般若光。知足便登兜率界。何勞此外覓西方。
春深寒谷筍生芽。又見松梢漸發花。一缽待來充午供。眾僧專等試新茶。空無神力諸天飯
【現代漢語翻譯】 現代漢語譯本： 住世還如同出世之人。王維（摩詰）的禪法並非沉默不語。龐蘊和他的妻子兒女之間沒有親屬之情。精神已經進入蓮花藏世界。壽命長短又何必去問大椿樹呢？
山居十首
平生行蹤任由東西。年老了哪裡還能選擇樹木而棲息呢？縱然脊樑剛硬如鐵。又怎奈脛骨軟弱如泥。閑暇時從深谷看云升起。靜坐時靠著山峰聽鳥啼鳴。不必再拈出言語之外的句子。眼前所見所聞就是全部的真諦。
依靠巖石搭建草菴。勉強可以容身安住一處。只要心源歸於清凈寂滅。任憑世事變化，我自癡呆憨厚。太陽升起三竿高還高臥不起。丈室被雲霧籠罩，不讓人蔘訪。佛祖就是要人斷絕一切軌跡。何必在前後羅列三三之數呢？
回頭看五濁惡世之氣瀰漫。眾生喧鬧就像器皿中的蚊子。一念未起時，迷與悟都已斷絕。稍微有一點念頭產生，聖與凡就區分開來。青山自認為可以容我藏拙。火宅之中誰又能救火呢？抬頭仰望天空，雙眼清澈明亮。不堪忍受大地都被浮雲遮蔽。
可嘆往事如同夢中游歷。被事物矇蔽的雙眼所見空花，不可追求。心路確實像雲散月明一樣。形骸就任憑它像水上浮漚。生存只剩下一口氣，餘下三寸光陰。老來住在千峰之中勝過其他。從此人間軌跡斷絕。不再有憂愁和喜悅登上眉頭。
隱居修行如今已經實現了最初的心願。自從以前居住山中就不厭倦山深。天空之外任憑千重山峰排列。眼中豈能容忍一絲塵埃侵染。松風時常宣說無生之法。流水長久鳴奏太古之琴。進入室內何必重新豎起拂塵。當機立斷地領悟就在於知音。
幽靜的巖石旁蘭花蕙草散發著剩餘的芬芳。習習松風送來淡淡的香氣。暫時借用聞香來開啟自性心地。勝過用甘露來灌溉枯竭的腸胃。心心相印，直接進入蓮花藏世界。唸唸相續，常明般若智慧之光。知足就能登上兜率天。何必在此之外尋找西方極樂世界呢？
春天深了，寒冷的山谷里竹筍生出嫩芽。又看見松樹梢頭漸漸開放花朵。手持缽盂等待化緣來充當午餐。眾僧專門等待品嚐新採的茶葉。空無所有，神通之力如同諸天之飯。
【English Translation】 English version: Living in the world is the same as being detached from it. Vimalakirti's (Mo-chieh) Dharma gate is not silence. Pang Gong and his family are not bound by kinship. The spirit has already entered the Lotus Treasury. Why ask the great椿 (chun, a long-lived tree) about the length of life?
Ten Poems on Mountain Dwelling
My life's journey is free to go east or west. How can I choose a tree to perch on in my old age? Even if my spine is as strong as iron, what can I do if my shinbones are as soft as mud? In leisure, I watch the clouds rise from the deep ravines. Sitting and leaning against the thousand peaks, I listen to the birds sing. There is no need to pick up sentences beyond words. The present sounds and sights are the complete essence.
Leaning against the rocks, I build a grass hut. It can barely accommodate my body in a single niche. As long as the source of my mind returns to stillness and tranquility, I will leave worldly affairs to foolishness and simplicity. The sun is three poles high, yet I still sleep soundly. The abbot's room is sealed by clouds, not allowing visitors. The Buddhas and Patriarchs directly teach to cut off all traces. Why bother listing three and three before and after?
Looking back, the atmosphere of the five turbidities is dense. The crowd is noisy like mosquitoes in a vessel. Before a thought arises, delusion and enlightenment are cut off. With the slightest thought, the distinction between the holy and the mundane is established. The green mountains allow me to hide my clumsiness. Who can put out the fire in the burning house? Raising my head and looking at the sky with clear eyes, I cannot bear that the earth is covered by floating clouds.
It is lamentable that past events are like a dream. The empty flowers seen by eyes obscured by illusion cannot be sought. The path of the mind is truly like the moon emerging from scattered clouds. Let the body be like a floating bubble on water. Surviving on a breath, with only three inches of life remaining, living in the thousand peaks in old age is better than anything else. From now on, traces in the human world are cut off. No more worries or joys will appear on my brow.
Seclusion and cultivation have now fulfilled my original intention. Since I first lived in the mountains, I have never tired of their depth. Outside the sky, let the thousand peaks be arranged. How can my eyes tolerate the intrusion of a single speck of dust? The pine breeze often speaks of the Dharma of no-birth. The flowing water constantly plays the ancient zither. Entering the room, why bother raising the whisk again? The immediate understanding lies in the knowing friend.
In the secluded rocks, orchids and fragrant herbs emit their remaining fragrance. The gentle pine breeze sends a faint scent. Temporarily borrowing the sense of smell to open the ground of the self-nature is better than pouring nectar into a withered stomach. Mind to mind, directly enter the Lotus Treasury. Thought after thought, constantly illuminate the light of Prajna wisdom. Being content, one can ascend to the Tushita Heaven. Why bother searching for the Western Paradise elsewhere?
In the depths of spring, bamboo shoots sprout in the cold valley. Again, I see the tips of the pine trees gradually blooming. I wait with my bowl for alms to fill my midday meal. The monks are specially waiting to taste the newly picked tea. Empty and without form, the divine power is like the food of the heavens.
。富有莊嚴五色霞。為問長安歌舞客。幾曾飛夢到山家。
三冬擁衲坐枯禪。喜見春光最可憐。瓦鼎野蔬將獻供。地爐松火漸無煙。青山覆雪重開面。白髮防寒已及肩。幸作太平云臥客。焚香朝暮祝堯年。
舊遊恍忽是前生。每憶行藏暗著驚。此日青山當日夢。今時白社舊時盟。酬機但用無星秤。娛老唯留折腳鐺。若問西來端的意。曹溪一派水盈盈。
何事當年愛離家。難忘舊著破袈裟。祇因未了多生欠。不是從前一念差。半世業緣同夢幻。百年妄想等空花。歸來剩有青山在。豈忍將金去博沙。
臥病
蒲團香案日生塵。老病難容世外身。入夢泉聲清徹耳。到床月色冷侵人。閑心不與諸緣合。白業唯存一念真。究竟要知歸宿處。蓮華已結未來親。
酬陸使君景鄴
高車幾度過空山。歷盡千峰直破關。有舌不能酬密諦。忘機正可對衰顏。飛來白雪寒相照。望入青雲思更閑。遙憶轅門端坐處。匡廬時在兩眉間。
寄仰山靜光禪人
一自匡廬問法歸。別經歲月信音稀。顧予已入無生忍。知爾常參向上機。雨過云開山骨瘦。春深日暖蕨芽肥。何時再振床前錫。拈示西來屈眴衣。
憶山居六首(有引)
余圓中宛居深山因而有述。
榾柮千年火。支
撐獨木橋。往來人境絕。庵主澹無聊。
白雪在檐前。飛來日如故。不是爾無心。如何常共住。
明月掛寒空。光徹寒潭底。上下本自同。看來無彼此。
流水不是聲。明月元非色。聲色不相關。此境誰會得。
風從何處來。眾響動巖穴。靜聽本無聲。如何有起滅。
身在千巖里。門前路不通。寂寥誰是伴。唯有數株松。
舟泊珠江
月色澹如水。潮平寒似空。孤舟橫野渡。人在有無中。
軍中道場吟四首
朝聞鼙鼓聲。暮聽金磬響。動靜雖不同。唯在知音賞。
旌旗蔽浮雲。幢幡影朝日。試看生殺機。兵不似禪密。法鼓震龍宮。喊聲動天地。何似眾竅風。噫出大塊氣。
曾坐東海上。驚濤怒破山。今聞震天雷。入耳心逾閑。
寄王金吾
偶會忽言別。再晤應更難。思君心似雪。飛夢薊門寒。
喜友人至
人生會合期。杳如風雨夕。與子未見時。宛似雲中日。
偶成四首
風吹楊柳花。東西南北走。豈是愛隨他。自身元不有。
野雉在樊中。粱食亦不少。何似處山林。飲啄隨時了。
豹隱南山霧。常恐羅網侵。只以皮毛故。是為身累心。
膏火照夜行。人益己受損。豈不自愛惜。生質
【現代漢語翻譯】 現代漢語譯本 撐著獨木橋，來往的人與塵世隔絕，庵主清靜淡泊，無所牽掛。 白雪落在屋檐前，陽光依舊照耀。如果不是你（白雪）沒有分別心，怎麼能長久地與我同住呢？ 明月懸掛在寒冷的天空，光芒照徹寒潭的底部。上下原本就是相同的，從來看不到彼此的差別。 流動的泉水本來就不是聲音，明月原本也不是色相。聲音和色相互不相關，這種境界有誰能夠領會呢？ 風從哪裡吹來？各種聲響震動著巖洞。靜靜地聽，本來就沒有聲音，又哪裡會有產生和消滅呢？ 身處在重重山巖之中，門前的道路不通向外界。寂寞冷清，誰是我的伴侶？只有幾株松樹陪伴著我。 停船在珠江 月色清淡如水，潮水平靜，寒冷如空。孤零零的船橫在荒野的渡口，人處在有和無之間。 軍中道場吟四首 早上聽到戰鼓的聲音，晚上聽到寺廟的鐘磬聲。動態和靜態雖然不同，只有懂得音樂的人才能欣賞。 旌旗遮蔽了浮雲，幢幡映照著朝陽。試看那生殺的玄機，用兵不像禪那樣隱秘。法鼓震動龍宮，吶喊聲震動天地。又像眾多的孔竅發出風聲，吐出大地的氣息。 曾經坐在東海上，驚濤駭浪憤怒地拍打山崖。現在聽到震天的雷聲，傳入耳中，內心更加平靜。 寄給王金吾 偶然相會，忽然又要告別，再次相見應該更加困難。思念你的心像白雪一樣純潔，夢中飛到薊門，感到寒冷。 喜友人至 人生相會的機會，渺茫得像風雨之夜。與你未見面的時候，就像雲中的太陽一樣難以見到。 偶成四首 風吹楊柳花，東西南北飄走。難道是楊柳花喜歡跟隨風嗎？是它自身本來就沒有自主。 野雞被關在籠子里，餵養的糧食也不少。哪裡比得上在山林里，飲水啄食都順其自然呢？ 豹隱藏在南山的霧中，常常擔心被羅網捕獲。只因爲有美麗的皮毛，這是身體給內心帶來的負擔。 用油脂點燈在夜裡行走，人得到光明，燈卻消耗自己。難道不是應該愛惜自己嗎？這是天生的本質啊。
【English Translation】 English version Supporting myself across a single-plank bridge, the coming and going are cut off from the human realm. The hermitage master is serene and without worries. White snow falls before the eaves, the sunlight still shines as before. If it weren't that you (snow) have no discriminating mind, how could you dwell with me so long? The bright moon hangs in the cold sky, its light penetrates to the bottom of the cold pool. Above and below are fundamentally the same; looking at it, there is no difference between them. The flowing stream is fundamentally not a sound; the bright moon is fundamentally not a form. Sound and form are unrelated; who can comprehend this state? From where does the wind come? All sounds move the rocky cave. Listening quietly, there is fundamentally no sound; how can there be arising and ceasing? My body is within a thousand cliffs, the path before my door does not lead anywhere. In this solitude, who is my companion? Only several pine trees. Mooring at Pearl River The moonlight is faint like water, the tide is calm and cold like emptiness. A solitary boat lies across the wild ferry, a person is in the midst of being and non-being. Four Poems Composed at a Buddhist Service in the Army In the morning, I hear the sound of war drums; in the evening, I hear the sound of temple chimes. Though movement and stillness are different, only those who understand music can appreciate them. Banners obscure the floating clouds, pennants reflect the morning sun. Try to see the mechanism of life and death; warfare is not as secretive as Chan (Zen). The Dharma drum shakes the dragon palace, shouts shake heaven and earth. It is like the wind from many apertures, exhaling the breath of the great earth. Once I sat on the Eastern Sea, where startling waves angrily broke against the mountains. Now I hear earth-shaking thunder, which enters my ears and makes my heart even more tranquil. Sent to Wang Jinwu (a person's name and title) We met by chance, and suddenly we must part. Meeting again should be even more difficult. My heart that thinks of you is like pure white snow, flying in my dreams to the cold Jizhou (place name). Rejoicing at a Friend's Arrival The opportunities for people to meet are as rare as a rainy night. When I had not yet met you, it was like the sun hidden in the clouds. Four Occasional Poems The wind blows willow flowers, scattering them east, west, north, and south. Is it that the willow flowers love to follow the wind? It is that they fundamentally have no self-mastery. A wild pheasant is caged, and the grain it is fed is not little. How can it compare to being in the mountains and forests, drinking and pecking as it pleases? A leopard hides in the mist of South Mountain, constantly fearing being caught in a net. Just because of its beautiful fur, this is the body's burden on the mind. Using oil to light a lamp and walk at night, people gain light, but the lamp consumes itself. Shouldn't one cherish oneself? This is one's innate nature.
固所稟。
憶家山竹池
萬竹飛晴雨。雙池引石泉。別來三十載。日日憶栽蓮。
瓊山
奇甸香為國。珠崖玉作山。人從塵海渡。儼若出天關。
五指山
一葉浮天外。千山落鏡中。誰人揮五指。劃破太虛空。
金粟泉
粟泛黃金屑。泉流白玉漿。我來持一缽。足可獻空王。
明昌塔
瓊海開龍藏。香幢出梵天。即看火宅內。從地涌青蓮。
劉將軍邀觀玉龍泉二首
清泉寒似玉。嘉樹密如雲。人有羲皇樂。心同鹿豕群。
混沌何年鑿。淵泉此地開。人依空界立。山入鏡中來。
題墨香深處四首
碧草橫書帶。幽蘭結佩香。虛亭人獨坐。心已到羲皇。
竹色侵檐綠。荷花照水紅。夜深涼露下。人在暗香中。
芙蓉開似錦。黃菊疊如錢。醉眼熏心處。端然自在禪。
雪逼梅舒萼。春催草發芽。目前生意事。誰識在山家。
寄膠東李生
萬里路不遠。寸心空更閑。不知思我者。如隔幾重關。
懷丁右武大參
落葉千山雨。寒空一片云。舉頭聊縱目。何處不思君。
詠松二首
樹老心逾赤。楓凋葉更紅。可憐霜雪裡。獨有一枝松。
霜干龍鱗老。風枝馬尾長。
【現代漢語翻譯】 現代漢語譯本 固有的稟賦。
憶家山竹池
萬竿翠竹在晴朗或陰雨時節搖曳生姿，兩處水池引來山間清澈的泉水。自從離開家鄉已經三十年了，我每天都在回憶著當年栽種蓮花的情景。
瓊山
這片奇特的土地以香料為國之特色，用珍珠和美玉堆砌成山。人們從充滿塵埃的世俗中渡過，彷彿走出了天界的大門。
五指山
一片山峰漂浮在天邊，千山萬壑倒映在水中。是誰揮動五指，劃破了這無垠的虛空？
金粟泉
泉水中漂浮著像黃金一樣的粟米，泉水像白玉一樣流淌。我拿著一個缽來到這裡，完全可以把它獻給空王（佛的尊稱）。
明昌塔
瓊州海域開啟了龍藏（佛教經典），高聳的寶塔從梵天顯現。即使在充滿慾望的塵世中，也能看到青蓮從地涌出。
劉將軍邀觀玉龍泉二首
清澈的泉水寒冷如玉，美好的樹木茂密如雲。這裡的人們擁有像上古羲皇一樣的快樂，他們的心境如同自由自在的鹿群。
不知從哪個混沌的年代開鑿，淵深的泉水在此地涌現。人們依靠著空曠的境界站立，山巒倒映在水中。
題墨香深處四首
碧綠的草地像書帶一樣橫陳，幽靜的蘭花散發著香氣。在空曠的亭子里獨自靜坐，我的心已經神遊到羲皇時代。
翠竹的顏色侵染屋檐，一片綠色，荷花在水中映照，一片紅色。夜深了，涼爽的露水降落，我身處在淡淡的香氣之中。
芙蓉花盛開，像美麗的錦緞，黃色的菊花層層疊疊，像古代的錢幣。在醉眼朦朧、心神搖曳的時候，我安然自在地進入禪定。
白雪壓迫著梅花舒展花萼，春意催促著小草發芽。眼前的這些生機勃勃的景象，有誰能認識到這就是山居生活的真諦呢？
寄膠東李生
即使相隔萬里，路途也不算遙遠，只要心中空明，反而更加悠閒自在。不知道思念我的人，是否感覺像隔著重重關山？
懷丁右武大參
落葉飄零，彷彿千山都在下雨，寒冷的天空飄著一片孤雲。抬頭隨意地眺望，哪裡沒有讓我思念您的地方呢？
詠松二首
樹木越老，心越赤誠，楓葉凋零，顏色更加鮮紅。可嘆在這霜雪之中，唯獨有一枝青松挺拔。
飽經風霜的樹幹，龍鱗般蒼老，在風中搖曳的樹枝，像馬尾一樣長長。
【English Translation】 English version The inherent endowment.
Remembering the Bamboo Pond at My Home Mountain
Ten thousand bamboos flutter in the clear or rainy weather. Two ponds draw water from the mountain springs. Since leaving home thirty years ago, I have been remembering planting lotus flowers every day.
Qiong Mountain
This unique land uses fragrance as its national characteristic, and pearls and jade are used to create mountains. People cross from the sea of dust, as if emerging from the gates of heaven.
Five Finger Mountain
A leaf floats beyond the sky, and a thousand mountains are reflected in the mirror. Who wields the five fingers, cleaving through the boundless void?
Golden Millet Spring
Millet floats like golden flakes, and the spring flows like white jade nectar. I come holding a bowl, which is enough to offer to the Empty King (a respectful title for the Buddha).
Mingchang Pagoda
The dragon treasury (Buddhist scriptures) is opened in the Qiongzhou sea area, and the fragrant pagoda emerges from the Brahma heaven. Even within the fiery dwelling (world of desires), blue lotuses can be seen springing from the earth.
Invited by General Liu to View Jade Dragon Spring (Two Poems)
The clear spring is as cold as jade, and the fine trees are as dense as clouds. The people here have the joy of the ancient Emperor Xi, and their hearts are like herds of deer and swine.
From what chaotic age was it carved? The deep spring opens in this place. People stand relying on the empty realm, and the mountains enter the mirror.
Inscribed at the Depths of Ink Fragrance (Four Poems)
Green grass lies horizontally like a book belt, and secluded orchids emit a fragrant scent. Sitting alone in the empty pavilion, my heart has already traveled to the era of Emperor Xi.
The color of bamboo encroaches on the eaves, a green hue, and lotus flowers reflect in the water, a red hue. Deep in the night, cool dew falls, and I am amidst a subtle fragrance.
Hibiscus flowers bloom like brocade, and yellow chrysanthemums are layered like coins. In a state of drunken eyes and a stirred heart, I am serenely at ease in meditation.
Snow forces plum blossoms to unfold their buds, and spring urges grass to sprout. Who recognizes that the essence of life before our eyes lies in mountain life?
Sent to Scholar Li of Jiaodong
Even ten thousand miles is not far, as long as the heart is clear, it becomes even more leisurely. I wonder if those who think of me feel as if separated by layers of mountains and passes?
Remembering Grand Secretary Ding Youwu
Falling leaves are like rain over a thousand mountains, and a single cloud floats in the cold sky. Raising my head to gaze, where is there a place that does not make me think of you?
Ode to the Pine (Two Poems)
The older the tree, the redder the heart; the more the maple leaves wither, the redder the color. It is pitiful that in the frost and snow, there is only a branch of pine standing tall.
The frost-bitten trunk is old like dragon scales, and the wind-blown branches are long like a horse's tail.
濤聲清響發。瑟瑟滿虛堂。
詠梅二首
叢林秋已晚。萬木盡凋傷。獨有寒梅樹。飛來雪裡香。
雪色春先到。寒香夜更清。一聲幽鳥語。忽使夢魂騖。
詠竹五首
寒飛千尺玉。清灑一林霜。縱是塵心重。相看亦頓忘。
矯矯凌雲姿。風生龍夜吼。霜雪不知年。真吾歲寒友。
霜干寒如玉。風枝響似琴。瀟湘一夜雨。滴碎客中心。
葉落根偏固。心虛節更高。一林寒吹髮。清夜伴松濤。
淇澳春云碧。瀟湘夜雨寒。虛窗人靜聽。颯颯響瑯玕。
喜雨三首
涼雨灑炎天。飄風振林木。輕雷響檐端。隱隱似空谷。
元陽如烈火。群有若陶鑄。忽然風雨來。炎蒸在何處。
山空泉更寒。暑氣無來往。颯颯風雨生。毛骨更清爽。
山中吟六首
塵隔三千界。心超十八禪。鐘聲清夜發。聽徹不成眠。
日月不知去。此心應合空。山樓時獨坐。彷彿在鴻蒙。
枝頓春已動。草木氣相鮮。靜里觀時化。心忘有漏年。
時折寶林松。旋汲曹溪水。來煮雪中茶。此味無可比。
萬山寒色破。地氣暖生春。花落曹溪水。何人肯問津。
無事晝打眠。松風吹不徹。何處木魚聲。夢中響更別。
偶占
【現代漢語翻譯】 現代漢語譯本 濤聲清響發，瑟瑟滿虛堂。
詠梅二首
叢林秋已晚，萬木盡凋傷。獨有寒梅樹，飛來雪裡香。
雪色春先到，寒香夜更清。一聲幽鳥語，忽使夢魂騖。
詠竹五首
寒飛千尺玉，清灑一林霜。縱是塵心重，相看亦頓忘。
矯矯凌雲姿，風生龍夜吼。霜雪不知年，真吾歲寒友。
霜干寒如玉，風枝響似琴。瀟湘（地名）一夜雨，滴碎客中心。
葉落根偏固，心虛節更高。一林寒吹髮，清夜伴松濤。
淇澳（地名）春云碧，瀟湘（地名）夜雨寒。虛窗人靜聽，颯颯響瑯玕（美玉）。
喜雨三首
涼雨灑炎天，飄風振林木。輕雷響檐端，隱隱似空谷。
元陽如烈火，群有若陶鑄。忽然風雨來，炎蒸在何處。
山空泉更寒，暑氣無來往。颯颯風雨生，毛骨更清爽。
山中吟六首
塵隔三千界，心超十八禪。鐘聲清夜發，聽徹不成眠。
日月不知去，此心應合空。山樓時獨坐，彷彿在鴻蒙。
枝頓春已動，草木氣相鮮。靜里觀時化，心忘有漏年。
時折寶林（地名）松，旋汲曹溪（地名）水。來煮雪中茶，此味無可比。
萬山寒色破，地氣暖生春。花落曹溪（地名）水，何人肯問津。
無事晝打眠，松風吹不徹。何處木魚聲，夢中響更別。
偶占
【English Translation】 English version The sound of waves is clear and loud, rustling fills the empty hall.
Ode to Plum Blossoms (Two Poems)
In the forest, autumn is late, and all the trees are withering. Only the cold plum tree sends forth its fragrance from the snow.
The color of snow arrives before spring, and the cold fragrance is even purer at night. The sound of a secluded bird suddenly makes my dreams wander.
Ode to Bamboo (Five Poems)
Coldness flies like a thousand-foot jade, purity sprinkles a forest of frost. Even if my mind is heavy with worldly concerns, looking at it, I instantly forget them.
Lofty and towering, reaching for the clouds, wind arises, and the dragon roars at night. Frost and snow do not know the years; it is truly my friend in the cold season.
The frost-covered trunk is as cold as jade, and the wind-blown branches sound like a zither. A night of rain in Xiangjiang (place name) shatters the heart of the traveler.
When leaves fall, the roots become more firm; the heart is empty, and the joints are even higher. A forest of cold breezes arises, accompanying the sound of pine trees on a clear night.
The spring clouds of Qiao (place name) are green, and the night rain of Xiangjiang (place name) is cold. In the empty window, a person quietly listens to the rustling sound of beautiful jade.
Ode to Welcome Rain (Three Poems)
Cool rain sprinkles the burning sky, and the whistling wind shakes the forest trees. Light thunder rumbles at the edge of the eaves, faintly like an empty valley.
The primordial sun is like a raging fire, and all beings are like pottery being cast. Suddenly, wind and rain come; where is the burning heat?
The mountain is empty, and the spring is even colder; the heat has no coming or going. The rustling wind and rain arise, making my hair and bones feel even fresher.
Mountain Poems (Six Poems)
Dust separates three thousand worlds, and the mind transcends eighteen meditations. The sound of the bell arises on a clear night, and listening to it, I cannot sleep.
The sun and moon do not know where they go; this heart should merge with emptiness. Sometimes I sit alone in the mountain tower, as if in the primordial chaos.
The branches stir, and spring has already moved; the plants and trees have fresh energy. In stillness, I observe the changes of time, and my heart forgets the years of leakage.
Sometimes I break off a pine from Baolin (place name), and quickly draw water from Caoqi (place name). I come to boil tea in the snow; this taste is incomparable.
Ten thousand mountains break the cold color, and the earth's energy warms and brings forth spring. Flowers fall into the water of Caoqi (place name); who is willing to ask about the ford?
Having nothing to do, I take a nap during the day; the pine wind blows without ceasing. Where does the sound of the wooden fish come from? It sounds even more distinct in my dream.
Occasional Divination
一滴曹溪水。千株逼漢松。人依空界立。宛在畫圖中。
示知事僧二首
斷臂巖前雪。而今血尚濃。黃梅腰下石。能得幾人舂。
積雪苦凝寒。叢林盡凋冱。一陽才動時。枝頭春已露。
董國博過訪曹溪因贈
曹溪一滴水。流浪滿江湖。隨君化霖雨。到處灑焦枯。
夏日王癡過訪
炎熱毒如火。茶香冷似冰。誰知天壤內。除懶盡輸僧。
送悟心融首座二首
一片江南雪。來清瘴海炎。君今度嶺去。寒色帶眉尖。
七尺藤過頂。三餐飯滿瓢。何時萬峰里。倦飽臥雲霄。
對月
雪嶺孤松老。曹溪滴水寒。誰知今夜月。猶是昔時看。
舟過小金山四首
一度一回新。重來不厭頻。祗因貪佛日。時禮法王身。
青山常不改。流水去還來。獨有松間月。清光照綠苔。
漁火夜深白。沙雞清晝喧。江空人境絕。長日掩柴門。
階下魚龍穩。沙頭鷗鷺閑。盈盈剛一水。隔斷萬重山。
喜黃生公亮歸自薊門五首
人生無百歲。逢君時過半。忽別又三年。離合安可算。
昨日乘虛舟。夜來忽風雨。今朝喜逢君。杳然如夢許。
塞上草頭白。燕山楓葉丹。唯余寒雪色。君尚在眉端。
【現代漢語翻譯】 現代漢語譯本 一滴曹溪（Caoxi，地名，也是禪宗六祖慧能弘法道場）的水，滋養了千株挺拔的漢松。人們彷彿置身於空曠的境界，宛如身處畫卷之中。
示知事僧二首
斷臂求法的慧可（Huike）禪師，在雪中的巖石前，他的鮮血至今彷彿還濃稠如昔。黃梅（Huangmei，地名，禪宗五祖弘忍弘法道場）山腰下的舂米石，又有幾人能夠體會其中的禪意呢？
積雪凝結，寒冷至極，叢林中的一切都凋零凍結。當一絲陽氣初生時，枝頭上已然顯露出春天的氣息。
董國博來訪曹溪因贈
曹溪的一滴水，流淌遍佈江湖。隨著你化作甘霖，到處滋潤乾枯的土地。
夏日王癡過訪
炎熱酷烈如火，茶香清冷似冰。誰知道在這天地之間，除了懶惰，全都輸給了僧人。
送悟心融首座二首
一片江南的雪，用來清掃瘴癘之地的炎熱。你現在要翻越山嶺而去，寒冷之色還停留在你的眉梢。
七尺長的藤杖高過頭頂，三餐的飯食裝滿瓢。何時才能在萬峰之中，厭倦了塵世，飽食后安臥于雲霄？
對月
雪嶺上的孤松已經老去，曹溪的一滴水依然寒冷。誰知道今晚的月亮，仍然和過去所見的一樣。
舟過小金山四首
每一次都像新的一樣，再次前來也不會厭倦。只因爲貪戀佛日的照耀，時常禮拜法王的身軀。
青山永遠不會改變，流水逝去還會再來。只有松間的月亮，用清澈的光芒照耀著綠苔。
漁火在深夜裡顯得格外白亮，沙雞在晴朗的白天喧鬧鳴叫。江面空曠，人跡罕至，整日關閉著簡陋的柴門。
臺階下的魚和龍安穩自在，沙灘上的鷗和鷺悠閑自得。僅僅只是一條水，就隔斷了萬重山。
喜黃生公亮歸自薊門五首
人生不滿百歲，與你相逢時已經過半。忽然分別又是三年，離合聚散又怎能計算？
昨天還乘坐著空虛的船隻，夜裡忽然颳起了風下起了雨。今天高興地與你相逢，恍惚得就像在夢裡一樣。
邊塞上的草已經變得枯白，燕山的楓葉也變得火紅。只有那寒冷的雪色，還停留在你的眉梢。
【English Translation】 English version A drop of water from Caoxi (Caoxi, a place name, also the place where Huineng, the Sixth Patriarch of Zen Buddhism, propagated the Dharma) nourishes thousands of towering Han pines. People seem to be standing in an empty realm, as if they are in a painting.
Shown to the Knowing Monks (Two Poems)
Before the rock where Huike (Huike, a Zen master who cut off his arm to seek the Dharma) sought the Dharma, the snow is still stained with what seems like thick blood. Under the waist of Huangmei (Huangmei, a place name, the place where Hongren, the Fifth Patriarch of Zen Buddhism, propagated the Dharma) Mountain, how many people can truly understand the Zen meaning of the rice-pounding stone?
Accumulated snow freezes with bitter cold, and everything in the forest withers and freezes. When a single yang energy stirs, the signs of spring are already revealed on the branches.
Presented to Dong Guobo on His Visit to Caoxi
A drop of water from Caoxi flows and spreads throughout the rivers and lakes. Following you, it transforms into sweet rain, irrigating the parched lands everywhere.
Wang Chi's Visit in Summer
The heat is fierce like fire, and the tea fragrance is as cold as ice. Who knows that within this universe, everything except laziness has been lost to the monks?
Seeing Off Chief Monk Wuxin Rong (Two Poems)
A piece of snow from Jiangnan (south of the Yangtze River) is used to clear the heat of the plague-ridden sea. Now that you are crossing the mountains, the coldness still lingers on your brow.
A seven-foot-long cane surpasses the head, and three meals fill the gourd. When will I be among the ten thousand peaks, tired of the world, and lie down in the clouds after a full meal?
Gazing at the Moon
The solitary pine on the snowy mountain is old, and a drop of water from Caoxi is still cold. Who knows that tonight's moon is still the same as it was in the past.
Four Poems on Passing Xiaojin Mountain by Boat
Each time is like new, and coming again is never tiring. Only because I crave the illumination of the Buddha's sun, I often pay homage to the body of the Dharma King.
The green mountains never change, and the flowing water goes and comes again. Only the moon among the pines shines its clear light on the green moss.
The fishing lights are especially white in the deep night, and the sand chickens chirp noisily in the clear daylight. The river is empty, and human traces are rare, with the simple wooden door closed all day long.
The fish and dragons below the steps are stable and at ease, and the gulls and egrets on the beach are leisurely and carefree. Just a single stream of water separates ten thousand mountains.
Rejoicing that Huang Sheng Gongliang Has Returned from Jizhou (Five Poems)
Life is less than a hundred years, and more than half has passed since I met you. Suddenly, another three years have passed since we parted. How can separation and reunion be calculated?
Yesterday, I was riding in an empty boat, and last night, suddenly the wind blew and the rain fell. Today, I am happy to meet you, as if in a dream.
The grass on the border has turned white, and the maple leaves on Yan Mountain have turned red. Only the cold color of the snow still lingers on your brow.
驛路千行柳。江湖萬里波。往來空歲月。誰不為蹉跎。
羅浮半輪月。曹溪一滴水。與爾共餐之。意味無彼此。
喜曇欣慶公至
君從白下來。慰我炎方熱。火宅喜相看。如對燕山雪。
招慶公嘗荔枝
長夏火雲紅。五月荔枝熟。與君坐珠江。日日敲寒玉。
對慶公懷舊
庵居與君鄰。水竹清同好。一別三十年。相看今已老。
寄蒲坂襄垣震崧二宗侯三首
一派黃河水。遙從天上來。滔滔東入海。借問幾時回。
華岳雙峰出。高空碧玉寒。遙聞天樂響。應是禮仙壇。
中條山色青。朝霞散晴綺。知有忘世人。獨坐觀無始。
夢遊天臺二首
忽到天臺山。相遇雲中老。想是避秦人。顏色如此好。
飛上華頂峰。忽聽天雞叫。遙望蓬萊山。掀髯髮長嘯。
懷舊
夢坐龍華樹。聽殘長樂鐘。醒來空谷里。萬壑吼松風。
懶殘老衲住山
庵小山藏寺。心虛芥衲空。懶眠松下石。坐斷最高峰。
將之雷陽別曇公于江上
送別芙蓉江。江水秋逾碧。歸舟溯寒流。來往心如織。
詠月
湛海光如有。寒空色若無。誰知俯仰內。千古照迷涂。
詠云
一點如纖翳。瀰漫塞太虛
。但知已起后。不見未生初。
試端硯三首
君子愛佩玉。溫潤象其德。此石尤過之。所寶在翰墨。
詞海萬里流。筆峰千丈雪。盡向此中生。時時飛玉屑。
浩浩清江水。磊磊紫石山。誰知千古意。元在混茫間。
化城庵二首
山色自朝昏。榕陰間古道。多少往來人。紅塵空浩浩。
鑿井在高原。土深水難得。施工極盡時。淵泉流不息。
磬室
斗室懷幽壑。窮交見古人。雖余方寸地。無處著囂塵。
明禪人施茶
此心元不住。白足本無塵。時汲源頭水。清涼熱惱人。
寄塵堂首座
憶爾栽茶處。滿園春雨滋。何時掃松葉。相對一烹之。
寄宗遠西堂
曹溪春水漲。衡岳雁歸時。憶爾跏趺夜。松門月上遲。
寄題龍興寺禪堂
王氣鐘山岳。經聲徹帝宮。法筵龍象眾。萬世祝堯風。
寄皇陵供奉
乾坤開帝業。日月轉河山。香火勤供奉。晨昏仰聖顏。
題畫小景二十一首
流雲覆春山。輕寒凍欲坼。何處踏青來。歸時月華白。
芳樹夏初長。輕舟湖水碧。攜琴訪故人。云深何處覓。
斷橋人影橫。扁舟霜月白。回首望雲山。悠然塵市隔。
煙樹春云綠。江天
【現代漢語翻譯】 現代漢語譯本：
'但知已起后，不見未生初。'——只知道事情已經發生之後的狀態，卻無法看到它尚未產生之初的狀態。
試端硯三首
'君子愛佩玉，溫潤象其德。此石尤過之，所寶在翰墨。'——君子喜愛佩戴玉，因為玉的溫潤象徵著他們的品德。但這端硯比玉更勝一籌，因為它所珍貴的是翰墨。
'詞海萬里流，筆峰千丈雪。盡向此中生，時時飛玉屑。'——詞的海洋奔流萬里，筆鋒如同千丈高的雪山。所有的靈感都從這端硯中產生，時時飛濺出如玉般的墨屑。
'浩浩清江水，磊磊紫石山。誰知千古意，元在混茫間。'——浩渺的清江水，嶙峋的紫石山。誰能知道這其中蘊含的千古之意？它原本就存在於那混沌未開的狀態之中。
化城庵二首
'山色自朝昏，榕陰間古道。多少往來人，紅塵空浩浩。'——山色隨著早晚而變化，榕樹的陰影遮蔽著古老的道路。有多少人來來往往，在紅塵中空自奔波。
'鑿井在高原，土深水難得。施工極盡時，淵泉流不息。'——在高原上鑿井，泥土深厚，水很難得到。只有竭盡全力施工，才能使深處的泉水不斷涌流。
磬室
'斗室懷幽壑，窮交見古人。雖余方寸地，無處著囂塵。'——在這小小的房間里，胸懷幽深的山谷，與古人神交。雖然只剩下這方寸之地，卻沒有任何喧囂塵世可以沾染。
明禪人施茶
'此心元不住，白足本無塵。時汲源頭水，清涼熱惱人。'——這顆心原本就不停滯，僧人的雙指令碼來就沒有沾染塵埃。時常汲取源頭之水，用清涼來消除人們的煩惱。
寄塵堂首座
'憶爾栽茶處，滿園春雨滋。何時掃松葉，相對一烹之。'——記得你栽茶的地方，滿園都被春雨滋潤。什麼時候一起清掃松葉，相對而坐，烹茶品茗呢？
寄宗遠西堂
'曹溪春水漲，衡岳雁歸時。憶爾跏趺夜，松門月上遲。'——曹溪的春水上漲，衡山的雁群歸來的時候。記得你結跏趺坐的夜晚，月亮遲遲地升起在松樹掩映的門前。
寄題龍興寺禪堂
'王氣鐘山岳，經聲徹帝宮。法筵龍象眾，萬世祝堯風。'——帝王的祥瑞之氣匯聚在山嶽之間，誦經的聲音響徹皇宮。盛大的法會上聚集著眾多高僧大德，祈願萬世都像堯舜時代一樣太平。
寄皇陵供奉
'乾坤開帝業，日月轉河山。香火勤供奉，晨昏仰聖顏。'——天地開創了帝王的基業，日月運轉著山河。虔誠地供奉香火，早晚都仰望著先帝的聖顏。
題畫小景二十一首
'流雲覆春山，輕寒凍欲坼。何處踏青來，歸時月華白。'——流動的雲彩覆蓋著春天的山巒，輕微的寒冷幾乎要凍裂萬物。從哪裡踏青歸來？回來的時候月光皎潔。
'芳樹夏初長，輕舟湖水碧。攜琴訪故人，云深何處覓。'——茂盛的樹木在初夏生長，輕盈的小船在碧綠的湖水中盪漾。帶著琴去拜訪老朋友，卻不知他在雲霧深處的何處。
'斷橋人影橫，扁舟霜月白。回首望雲山，悠然塵市隔。'——斷橋上的人影橫斜，小船在霜白的月光下停泊。回頭望向雲霧繚繞的山巒，悠然自得地與塵世隔絕。
'煙樹春云綠，江天'
【English Translation】 English version:
'But know the state after it has arisen, and do not see the beginning before it was born.' -- Only knowing the state after something has arisen, but not seeing the initial state before it was born.
Trying Out an End Stone (Duan Yan) - Three Poems
'A gentleman loves to wear jade, its warmth and smoothness resembling his virtue. This stone surpasses it even more, for what is treasured is in calligraphy and painting.' -- A gentleman loves to wear jade because its warmth and smoothness symbolize his virtue. But this End Stone is even better, because what is valued in it is calligraphy and painting.
'The sea of words flows for ten thousand miles, the peak of the brush is like a thousand-foot snow mountain. All spring forth from within this, with jade-like fragments flying at times.' -- The sea of words flows for ten thousand miles, and the tip of the brush is like a thousand-foot snow mountain. All inspiration arises from this End Stone, with jade-like ink fragments flying out from time to time.
'Vast and clear is the river water, rugged and numerous are the purple stone mountains. Who knows the meaning of the ages? It originally exists in the state of chaos.' -- Vast and clear is the river water, and rugged are the purple stone mountains. Who knows the meaning of the ages? It originally exists in the state of primordial chaos.
Two Poems at Huacheng (化城) Monastery
'The mountain colors change from dawn to dusk, the shade of the banyan trees interspersed with ancient paths. How many people come and go, in the red dust, all is vast and empty.' -- The mountain colors change from morning to evening, and the shade of the banyan trees is interspersed with ancient paths. How many people come and go, busily in the mundane world.
'Digging a well on the plateau, the soil is deep and water is hard to obtain. When the work is done to the utmost, the deep spring flows without ceasing.' -- Digging a well on the plateau, the soil is deep and water is hard to obtain. Only by exerting all efforts in construction can the deep spring flow continuously.
Chime Stone Room
'In a small room, I embrace deep valleys, and in poverty, I meet ancient people. Although only a small space remains, there is nowhere for the noise and dust to settle.' -- In this small room, I embrace deep valleys in my heart, and in poverty, I meet ancient people. Although only this small space remains, there is nowhere for worldly clamor to settle.
Zen Monk Ming Offering Tea
'This heart originally does not dwell, bare feet are inherently without dust. Often drawing water from the source, coolness relieves people's heat and vexation.' -- This heart originally does not abide, and bare feet are inherently without dust. Often drawing water from the source, coolness relieves people's heat and vexation.
To the Head Monk of Jichen (寄塵) Hall
'Remember the place where you planted tea, the garden is nourished by spring rain. When will we sweep the pine needles and brew tea together, facing each other?' -- Remember the place where you planted tea, the garden is nourished by spring rain. When will we sweep the pine needles and brew tea together, facing each other?
To Zongyuan (宗遠) of the West Hall
'The spring water of Caoxi (曹溪) rises, and the geese of Hengyue (衡岳) return. I remember the night you sat in meditation, the moon rising late over the pine gate.' -- The spring water of Caoxi rises, and the geese of Hengyue return. I remember the night you sat in meditation, the moon rising late over the pine gate.
Inscribing the Zen Hall of Longxing (龍興) Temple
'The royal aura gathers in the mountains, and the sound of scriptures echoes through the imperial palace. At the Dharma assembly, the dragon and elephant assembly, wishing for ten thousand generations of Yao (堯) and Shun (舜) like governance.' -- The royal aura gathers in the mountains, and the sound of scriptures echoes through the imperial palace. At the Dharma assembly, the dragon and elephant assembly, wishing for ten thousand generations of Yao and Shun like governance.
To the Imperial Mausoleum Attendant
'Heaven and earth opened the imperial enterprise, the sun and moon revolve over the rivers and mountains. Diligently offering incense, morning and evening, we look up to the sacred countenance.' -- Heaven and earth opened the imperial enterprise, the sun and moon revolve over the rivers and mountains. Diligently offering incense, morning and evening, we look up to the sacred countenance.
Twenty-One Small Landscape Paintings
'Flowing clouds cover the spring mountains, a slight chill freezes and cracks. From where do you return from spring outings? When you return, the moonlight is white.' -- Flowing clouds cover the spring mountains, a slight chill freezes and cracks. From where do you return from spring outings? When you return, the moonlight is white.
'Fragrant trees grow long in early summer, a light boat on the green lake. Carrying a zither to visit an old friend, where to find him in the deep clouds?' -- Fragrant trees grow long in early summer, a light boat on the green lake. Carrying a zither to visit an old friend, where to find him in the deep clouds?
'The shadows of people cross the broken bridge, a small boat in the white frost and moonlight. Looking back at the cloud-covered mountains, leisurely separated from the dusty city.' -- The shadows of people cross the broken bridge, a small boat in the white frost and moonlight. Looking back at the cloud-covered mountains, leisurely separated from the dusty city.
'Smoky trees, green spring clouds, river and sky'
落日紅。不知何處醉。歸向月明中。
風雨孤舟夜。微茫草樹春。茅檐驚犬吠。定是渡江人。
江閣流雲細。孤村白日閑。小橋橫野水。隔斷萬重山。
晏坐桃花塢。幽居遠市塵。祗緣春色好。不是為逃秦。
高樹咽新蟬。深林掩茅屋。斷橋人影橫。白雲滿山谷。
瀑布寒空外。孤亭水石間。日長無個事。結伴看春山。
秋水碧如玉。遠山凝似脂。夜深魚不食。釣餌為誰施。
淅瀝寒林瘦。潺湲水石清。白雲千萬里。相對總忘情。
萬木流雲密。千山落照寒。衡門長日掩。酒伴暮相看。
遠樹晴煙合。江空草閣寒。行吟同澤畔。始信獨醒難。
古木蒼松老。清泉白石奇。攜琴問知己。遙望酒家旗。
江閣坐忘機。憑欄望夕暉。沙頭人佇立。擬待月明歸。
云白天垂練。江清水合空。相攜尋酒伴。同過石橋東。
秋山雲氣薄。紅樹曉霜清。一帶湖天闊。空留待月明。
山似天臺路。花無秦代春。漁郎坐溪口。不見問津人。
彤雲四野迷。層冰萬木折。沖寒訪故人。踏破連山雪。
萬山凝積雪。高樹折輕冰。何處寒梅發。香勾一個僧。
秋山新雨霽。遠水澹無垠。湖上幽人宅。悠然隔市塵。
憨山老人
夢遊集卷第四十八 卍新續藏第 73 冊 No. 1456 憨山老人夢遊集
憨山老人夢遊集卷第四十九
侍 者 福 善 日錄
門 人 通 炯 編輯
嶺南弟子 劉起相 重較
南嶽逢何玄圃
相逢南嶽前。坐對中秋月。清光徹夜看。疑是燕山雪。
玉山
閑登玉山頭。城中見煙火。萬井密如雲。蓮花青朵朵。
望江樓
獨上望江樓。四面山如織。中有餐霞人。相對不相識。
高山寺
山城枕江流。梵剎雲中起。鐘鳴萬戶開。人在蓮花里。
愚溪
愚溪何似我。我愚溪不愚。流泉日夜響。說法聲嗚嗚。
華嚴庵
庵近恒河水。僧衣舍衛城。經聲和人語。總是說無生。
雜詠二首
白鶴飛衝霄。翛然任去住。可惜無礙身。不知生死路。
螻蟻慕膻腥。逐氣呼伴侶。忙忙不暫停。所得能幾許。
偶成二首
法侶千峰影。生涯數畝田。信知人世里。難結此中緣。
青山待人歸。本欲求深契。誰知來者心。動靜多相戾。
山居十三首
片雲浮太虛。倏忽遍大地。試看未生前。清凈無纖翳。
萬境本寂然。因心有起滅。一念若不生。動靜何處
【現代漢語翻譯】 現代漢語譯本 《憨山老人夢遊集》卷四十九
侍者 福善 日錄
門人 通炯 編輯
嶺南弟子 劉起相 重較
南嶽逢何玄圃
相逢南嶽前，坐對中秋月。清光徹夜看，疑是燕山雪。
玉山
閑登玉山頭，城中見煙火。萬井密如雲，蓮花青朵朵。
望江樓
獨上望江樓，四面山如織。中有餐霞人，相對不相識。
高山寺
山城枕江流，梵剎雲中起。鐘鳴萬戶開，人在蓮花里。
愚溪
愚溪何似我，我愚溪不愚。流泉日夜響，說法聲嗚嗚。
華嚴庵
庵近恒河水（Ganges River），僧衣舍衛城（Śrāvastī）。經聲和人語，總是說無生。
雜詠二首
白鶴飛衝霄，翛然任去住。可惜無礙身，不知生死路。
螻蟻慕膻腥，逐氣呼伴侶。忙忙不暫停，所得能幾許。
偶成二首
法侶千峰影，生涯數畝田。信知人世里，難結此中緣。
青山待人歸，本欲求深契。誰知來者心，動靜多相戾。
山居十三首
片雲浮太虛，倏忽遍大地。試看未生前，清凈無纖翳。
萬境本寂然，因心有起滅。一念若不生，動靜何處。
【English Translation】 English version Hanshan Lao Ren's Dream Journey Collection, Volume 49
Attendant: Fu Shan, Daily Record
Disciple: Tong Jiong, Edited
Lingnan Disciple: Liu Qixiang, Revised
Meeting He Xuanpu at Mount Nan
Meeting before Mount Nan, sitting facing the Mid-Autumn moon. Clear light shines throughout the night, resembling the snow of Yanshan.
Jade Mountain
Leisurely climbing Jade Mountain, seeing fireworks in the city. Ten thousand wells dense as clouds, lotus flowers in green clusters.
Wangjiang Tower (Viewing River Tower)
Alone atop Wangjiang Tower, mountains like weaving on all sides. Among them, a person eating clouds, facing each other, not knowing each other.
Gaoshan Temple (High Mountain Temple)
The mountain city pillows the river flow, the Buddhist temple rises in the clouds. The bell rings, opening ten thousand households, people are in the lotus flowers.
Yu Creek (Foolish Creek)
How is Yu Creek like me? I am foolish, Yu Creek is not foolish. The flowing spring sounds day and night, the sound of Dharma is 'wu wu'.
Huayan Hermitage (Flower Garland Hermitage)
The hermitage is near the Ganges River, the monks' robes are from Śrāvastī. The sound of scriptures and human voices, all speak of non-birth.
Miscellaneous Poems (Two Poems)
The white crane flies soaring into the sky, free to go and stay. It's a pity to have an unobstructed body, yet not know the path of birth and death.
Ants admire the smell of meat, chasing the scent, calling companions. Busily without stopping, how much can be gained?
Two Occasional Poems
Dharma companions, shadows of a thousand peaks, a few acres of fields for livelihood. Truly knowing in this world, it's difficult to form such a connection.
The green mountain waits for people to return, originally wanting to seek deep understanding. Who knows the mind of the one who comes, movement and stillness are often contradictory.
Thirteen Poems on Mountain Living
A piece of cloud floats in the vast sky, suddenly covering the great earth. Try to see before it arises, pure and without the slightest haze.
The myriad realms are originally still, arising and ceasing due to the mind. If a single thought does not arise, where is movement and stillness?
覓。
長夜無燈燭。修途總闇冥。可憐酣睡者。大夢幾時醒。
青山容易入。白業不難修。獨有降心法。英雄讓一籌。
一枕黃粱夢。千秋汗血功。秪知常不朽。誰信轉頭空。
雪老蒼松古。僧閑水石清。坐來忘百慮。眼見一身輕。
酷暑不可人。清風來竹下。颼颼涼氣生。毛骨頓瀟灑。
風靜蟬聲急。龍歸雨氣腥。乘涼高樹下。閑寫換鵝經。
云深便野寺。僧老愛扶筇。乞食歸來晚。愁穿十里松。
爽氣入疏林。萬山秋色好。貪看溪頭云。忘卻來時道。
獨坐長松下。悠然太古心。高山流水意。誰復是知音。
日月如飛鳥。乾坤似轉丸。浮生忙裡度。誰向靜中看。
長明一碗燈。夜對心更寂。多少醉眠人。夢中狂未息。
山居二十首(六言)
松下數椽芽屋。眼前四面青山。日月升沉不住。白雲來去常閑。
雪裡梅花初放。暗香深夜飛來。正對寒鐙獨坐。忽將鼻孔衝開。
幾片白雲不去。一輪明月飛來。伴我山中寂寞。笑他世上塵埃。
一片寒心雪夜。數聲破夢霜鐘。爐內香銷宿火。窗前月上孤峰。
滿面清霜冽冽。盈頭白髮蕭蕭。世上空花影落。目中幻翳全消。
淅淅泉聲入耳。明明祖意西來
。不動舌根常說。何須再嘆奇哉。
幽谷蘭香馥馥。中宵月色娟娟。一段清塵勃勃。無端打破枯禪。
一念忘緣寂寂。孤明獨照惺惺。看破空中閃電。非同目下飛螢。
雲散長空雨過。雪消寒谷春生。但覺身如水洗。不知心似冰清。
衰朽應憐骨弱。看來轉覺心強。午夜脊樑似鐵。常時一念如霜。
空谷諸塵盡謝。止留一片閑云。伴我松根揮麈。堪多麋鹿成群。
文字眼中幻翳。禪那心上浮塵。內外一齊拈卻。大千世界全身。
靜夜鐘聲不住。石床夢想俱空。開眼不知何處。但聽滿耳松風。
清凈涵空寶鏡。春來水滿彭湖。照徹廬山面目。月如額上明珠。
蓮漏六時猶短。長香百刻安排。日夜真常流注。識神早托華胎。
一片云封谷口。千峰劃破虛空。中有數椽芽屋。深藏白髮山翁。
可惜青山常在。堪嗟白髮時新。儘是塵中逆旅。誰為物外閑人。
山色愁含宿雨。松聲冷咽清霜。乞食僧同倦鳥。娥眉月上新妝。
世界光如水月。身心皎若琉璃。但見冰消澗底。不知春上花枝。
門外青山朵朵。窗前黃葉蕭蕭。獨坐了無言說。回看妄想全消。
舟中即事
空水連天一葉舟。即看身世等浮漚。雁聲叫破緣生夢。明
【現代漢語翻譯】 現代漢語譯本：
『不動舌根常說。何須再嘆奇哉。』—— 不動用舌頭也能常說真理，何必再驚歎這事有多麼神奇呢？ 『幽谷蘭香馥馥。中宵月色娟娟。一段清塵勃勃。無端打破枯禪。』—— 幽深的山谷中蘭花的香氣濃郁，半夜的月色美好。一股清新的氣息蓬勃而出，無緣無故地打破了枯燥的禪定。 『一念忘緣寂寂。孤明獨照惺惺。看破空中閃電。非同目下飛螢。』—— 一念放下對塵世的執著，內心寂靜。獨自的光明照耀，內心清醒。看破空中閃電般的頓悟，不同於眼前的飛舞的螢火蟲。 『雲散長空雨過。雪消寒谷春生。但覺身如水洗。不知心似冰清。』—— 雲彩消散，天空晴朗，雨後初霽。冰雪消融，寒冷的山谷里春天到來。只覺得身體像被水洗過一樣乾淨，不知道內心也像冰一樣清澈。 『衰朽應憐骨弱。看來轉覺心強。午夜脊樑似鐵。常時一念如霜。』—— 衰老應該憐惜身體的虛弱，但反過來覺得內心更加強大。午夜時脊樑像鐵一樣堅硬，平時的一個念頭像霜一樣清冷。 『空谷諸塵盡謝。止留一片閑云。伴我松根揮麈。堪多麋鹿成群。』—— 空曠的山谷里各種塵世的煩惱都消失了，只留下一片悠閑的雲彩。陪伴我在松樹根下揮動拂塵，可以有很多麋鹿成群結隊。 『文字眼中幻翳。禪那心上浮塵。內外一齊拈卻。大千世界全身。』—— 文字就像眼睛裡的幻影，禪定就像心上的浮塵。內外一起放下，整個大千世界就是你的全身。 『靜夜鐘聲不住。石床夢想俱空。開眼不知何處。但聽滿耳松風。』—— 安靜的夜晚鐘聲不停地響著，在石床上所有的夢想都消失了。睜開眼睛不知道身在何處，只聽到滿耳朵的松樹風聲。 『清凈涵空寶鏡。春來水滿彭湖。照徹廬山面目。月如額上明珠。』—— 清凈空明的寶鏡，春天到來時彭湖（Péng hú）水滿了。照亮了廬山（Lú shān）的真面目，月亮就像額頭上的明珠一樣。 『蓮漏六時猶短。長香百刻安排。日夜真常流注。識神早托華胎。』—— 用蓮花計時的六個時辰還覺得短，點燃很長的香來安排時間。日日夜夜真常的佛性流淌，意識和精神早已經寄託在美好的蓮花胎中。 『一片云封谷口。千峰劃破虛空。中有數椽芽屋。深藏白髮山翁。』—— 一片雲彩封住了山谷的入口，無數山峰劃破了天空。山谷中有幾間簡陋的茅屋，深深地隱藏著一位白髮老翁。 『可惜青山常在。堪嗟白髮時新。儘是塵中逆旅。誰為物外閑人。』—— 可惜青山永遠都在，可嘆白髮卻不斷增多。這裡都是紅塵中的旅店，誰是世外的閑人呢？ 『山色愁含宿雨。松聲冷咽清霜。乞食僧同倦鳥。娥眉月上新妝。』—— 山的顏色憂愁地包含著昨夜的雨水，松樹的聲音寒冷地嗚咽著清霜。乞討的僧人像疲倦的鳥兒一樣，彎彎的月亮像女子畫上了新的妝容。 『世界光如水月。身心皎若琉璃。但見冰消澗底。不知春上花枝。』—— 世界的光芒就像水中的月亮，身心像琉璃一樣潔白。只看到冰雪在山澗融化，不知道春天已經來到了花枝上。 『門外青山朵朵。窗前黃葉蕭蕭。獨坐了無言說。回看妄想全消。』—— 門外的青山一座座，窗前的黃葉紛紛飄落。獨自靜坐，什麼也不說，回頭看看，所有的妄想都消失了。 『舟中即事』 『空水連天一葉舟。即看身世等浮漚。雁聲叫破緣生夢。明』—— 空曠的水面連線著天空，一葉小舟漂浮其上，立刻覺得人生就像水上的浮泡一樣。大雁的叫聲驚醒了因緣而生的夢境。
【English Translation】 English version:
'Constantly speaking without moving the root of the tongue. Why marvel at the wonder of it?' - One can constantly speak the truth without moving the tongue; why be amazed at how miraculous this is? 'The fragrance of orchids fills the secluded valley. The moonlight is gentle in the middle of the night. A burst of fresh air arises, breaking the stale meditation for no reason.' - The fragrance of orchids is rich in the secluded valley, and the moonlight is beautiful in the middle of the night. A fresh air bursts forth, breaking the monotonous Zen meditation for no reason. 'With one thought, forgetting worldly connections, one is serene. Solitary brightness shines alone, awake. Seeing through the lightning in the sky, it is not the same as the fireflies flying before your eyes.' - With one thought, letting go of attachments to the world, the heart is quiet. Solitary brightness shines, and the heart is awake. Seeing through the sudden enlightenment like lightning in the sky, it is not the same as the fireflies flying before your eyes. 'Clouds scatter, the sky clears after rain. Snow melts in the cold valley, and spring is born. One only feels the body is washed clean, unaware that the heart is like pure ice.' - Clouds dissipate, the sky is clear, and the rain has just passed. Snow melts, and spring arrives in the cold valley. One only feels the body is as clean as if it has been washed with water, unaware that the heart is as clear as ice. 'Old age should pity the weakness of bones, but instead, one feels the heart is stronger. At midnight, the spine is like iron, and at all times, a single thought is like frost.' - Old age should pity the weakness of the body, but conversely, one feels the heart is stronger. At midnight, the spine is as hard as iron, and at all times, a single thought is as cold as frost. 'In the empty valley, all worldly dust is gone, leaving only a leisurely cloud. Accompanying me as I wave my duster at the base of the pine tree, there are many deer in herds.' - In the empty valley, all kinds of worldly troubles disappear, leaving only a leisurely cloud. Accompanying me as I wave my duster at the base of the pine tree, there can be many deer in herds. 'Words are like cataracts in the eyes, and Zen meditation is like floating dust on the heart. Discarding both inside and out, the entire universe is your whole body.' - Words are like illusions in the eyes, and Zen meditation is like floating dust on the heart. Discarding both inside and out, the entire universe is your whole body. 'The sound of the bell continues in the quiet night. All dreams vanish on the stone bed. Opening my eyes, I don't know where I am, but I only hear the sound of the wind in the pines.' - The sound of the bell rings continuously in the quiet night, and all dreams disappear on the stone bed. Opening my eyes, I don't know where I am, but I only hear the sound of the wind in the pines. 'A clear and empty precious mirror. In spring, the water fills Péng hú (Penghu). It illuminates the face of Lú shān (Mount Lu), and the moon is like a bright pearl on the forehead.' - A clear and empty precious mirror. In spring, the water fills Penghu. It illuminates the true face of Mount Lu, and the moon is like a bright pearl on the forehead. 'The six periods of the lotus clock still feel short. A long incense stick is arranged for a hundred quarters. Day and night, true constancy flows, and the conscious spirit has already entrusted itself to the beautiful lotus womb.' - The six periods of the lotus clock still feel short. A long incense stick is arranged to measure time. Day and night, true constancy flows, and the consciousness and spirit have already entrusted themselves to the beautiful lotus womb. 'A cloud seals the mouth of the valley. Thousands of peaks cut through the void. In the middle are several thatched huts, deeply hiding an old man with white hair.' - A cloud seals the entrance of the valley, and countless peaks cut through the sky. In the valley are several simple thatched huts, deeply hiding an old man with white hair. 'It is a pity that the green mountains are always there, and it is lamentable that white hair is constantly new. All are travelers in the dust, who is a recluse beyond worldly affairs?' - It is a pity that the green mountains are always there, and it is lamentable that white hair keeps growing. This is all a traveler's inn in the world, who is a recluse beyond worldly affairs? 'The mountain color sadly contains the rain of the night before. The sound of the pines coldly sobs with the clear frost. The begging monk is like a tired bird, and the crescent moon puts on new makeup.' - The color of the mountain sadly contains the rain of last night, and the sound of the pines coldly sobs with the clear frost. The begging monk is like a tired bird, and the crescent moon puts on new makeup. 'The world's light is like the moon in the water. The body and mind are as bright as crystal. One only sees the ice melting at the bottom of the stream, unaware that spring has arrived on the flowering branches.' - The world's light is like the moon in the water, and the body and mind are as bright as crystal. One only sees the ice melting in the mountain stream, unaware that spring has arrived on the flowering branches. 'Green mountains stand outside the door. Yellow leaves rustle in front of the window. Sitting alone, there is nothing to say. Looking back, all delusions have disappeared.' - Green mountains stand outside the door, and yellow leaves fall in front of the window. Sitting alone, there is nothing to say. Looking back, all delusions have disappeared. 'Impromptu on a Boat' 'Empty water connects to the sky with a single boat. One immediately sees that life is like floating foam. The sound of the wild goose breaks the dream of arising from conditions. Bright'
月蘆花古渡頭。
大姑山
霞帶云裳月偃眉。江湖滿目少相知。寒流徹底心如洗。莫問夫君是阿誰。
姑山塔
空里浮圖水月身。太虛中點一微塵。行人兩眼重添屑。幾個男兒認得真。
鄱湖寶陀寺
玻璃宮殿水晶盤。面面青山碧玉欄。中有一人常說法。西江吸盡夜潮寒。
過桐江挽曾健齋光祿
龍華樹下舊相逢。每夜談心聽曉鐘。今日覓君桐水上。空含血淚灑春風。
清江漁父詞二首
水清沙白月如鉤。影落波心釣未收。無限游魚吞不得。空教漁父抱深愁。
一葉輕舟逐浪翻。五湖風月任加餐。夢魂常在深深處。最苦離鉤水更寒。
舟次橫浦
五云一水入南安。萬疊山回六六灘。行到水窮山盡處。梅花無數嶺頭看。
登南安城
城頭瓣瓣涌青蓮。花蕊香含萬戶煙。身在鏡中人不識。更於此外覓諸天。
度大庾嶺二首
一徑雲霞閣道深。梅花松雨氣陰森。翻思昔日宵行客。何似今朝度嶺心。
嶺上寒梅正發花。枝頭云擁舊袈裟。試將拄杖重拈出。香逐天風遍海涯。
曹溪謁六祖大師二首
曹溪滴水自靈淵。流入滄溟浪拍天。多少魚龍從變化。源頭一脈尚泠然。
樵斧才拋石墜腰
【現代漢語翻譯】 現代漢語譯本 月蘆花古渡頭。
大姑山
晚霞像美麗的衣裳，明月彎彎像女子的眉毛。放眼江湖，卻很少有能夠互相理解的人。寒冷的江流徹底洗滌著我的內心，像被洗過一樣純凈。不要問我，我的丈夫是誰。
姑山塔
空中的佛塔，如同水中月亮的倒影。在廣闊的太空中，它只是一個微小的塵埃。行人用兩隻眼睛去看，反而增加了迷惑。有幾個男子漢能夠真正認識到它的本質呢？
鄱湖寶陀寺
寶陀寺如同玻璃宮殿，又像是水晶盤。四面環繞著青山，像是碧玉雕琢的欄桿。寺中有一位高僧經常說法，似乎要將西江的夜潮都吸乾，讓其變得寒冷。
過桐江挽曾健齋光祿
我們曾經在龍華樹下相遇，每晚談心，一起聽著寺廟的曉鐘聲。今天我在桐江上尋找您，只能空含著血淚，灑向這春風。
清江漁父詞二首
清澈的江水，潔白的沙灘，月亮彎彎如鉤。月亮的倒影落在水波中，漁翁卻遲遲不收竿。無數的魚兒想吞食魚餌卻吞不到，只能讓漁翁空抱著深深的憂愁。
一葉輕舟，隨著波浪翻滾。在五湖四海，任憑風月來佐餐。我的夢魂常常停留在深深的水底，最苦的是離開魚鉤的水，更加寒冷。
舟次橫浦
五彩的雲霞和一江春水，一同進入南安。重重疊疊的山巒，環繞著六十六道險灘。一直走到水流的盡頭，山脈的終點，看到無數的梅花，盛開在山嶺之上。
登南安城
城頭的山巒，像一片片涌出的青蓮花瓣。花蕊的香氣，包含著千家萬戶的炊煙。身處這如鏡的風景中，人們卻不認識自己，還要到別處去尋找諸天。
度大庾嶺二首
一條小路，被雲霞覆蓋，閣道的路途幽深。梅花和松樹在雨中，顯得陰冷而幽深。回想起過去那些在黑夜裡趕路的人，哪裡比得上今天我這種輕鬆的心情呢？
大庾嶺上的寒梅，正在盛開。枝頭上，雲霧繚繞，像是披著一件舊袈裟。試著將手中的拄杖重新拿出來，梅花的香氣，隨著天風飄向海角天涯。
曹溪謁六祖大師二首
曹溪的水，從靈妙的源頭滴落，流入大海，掀起滔天巨浪。無數的魚龍，在這裡變化生長。而源頭的那一脈清泉，依然清澈寒冷。
樵夫剛剛放下斧頭，石頭就墜落到腰間。
【English Translation】 English version Moon, reed catkins, ancient ferry crossing.
Mount Dagu (Mount of Great Aunt)
The sunset glows like a beautiful dress, and the moon is curved like a woman's eyebrows. Looking out over the rivers and lakes, there are few who truly understand each other. The cold current thoroughly washes my heart, making it as pure as if it had been cleansed. Do not ask me who my husband is.
Gushan Pagoda (Pagoda of Aunt Mountain)
The pagoda in the sky is like the reflection of the moon in the water. In the vast emptiness, it is just a tiny speck of dust. Travelers who look with their two eyes only add to the confusion. How many men can truly recognize its essence?
Pohu (Poyang Lake) Baotuosi (Precious Tuo Temple)
The Baotuosi Temple is like a glass palace, or a crystal plate. It is surrounded by green mountains on all sides, like jade railings. There is a monk in the temple who often preaches the Dharma, as if trying to absorb all the night tides of the West River, making it cold.
Passing Tong River, Mourning Zeng Jianzhai Guanglu (official title)
We once met under the Dragon Flower Tree, talking heart to heart every night, listening to the dawn bell of the temple together. Today I am searching for you on the Tong River, only to shed tears of blood into this spring breeze.
Fisherman's Song of Qing River (Clear River), Two Poems
Clear river water, white sand, the moon curved like a hook. The moon's reflection falls in the waves, but the fisherman is slow to reel in his line. Countless fish want to swallow the bait but cannot, only causing the fisherman to hold deep sorrow.
A light boat, tossed by the waves. In the Five Lakes, let the wind and moon be my meal. My dream soul often stays in the deep waters, the most bitter is the water away from the hook, even colder.
Boating at Hengpu
Five-colored clouds and a river of spring water enter Nan'an together. Layers upon layers of mountains surround sixty-six dangerous rapids. Keep going until the end of the water, the end of the mountains, and see countless plum blossoms blooming on the mountain peaks.
Climbing Nan'an City
The mountains on the city head are like lotus petals emerging. The fragrance of the flower stamens contains the smoke of thousands of households. Being in this mirror-like scenery, people do not recognize themselves, and still seek the heavens elsewhere.
Crossing Dayu Ridge, Two Poems
A small path, covered by clouds and mist, the road to the pavilion is deep and secluded. Plum blossoms and pine trees in the rain appear cold and deep. Thinking back to those who traveled in the dark in the past, how can they compare to my relaxed mood today?
The cold plum blossoms on Dayu Ridge are in full bloom. On the branches, clouds surround them, like wearing an old kasaya (Buddhist robe). Try to take out the staff in my hand again, the fragrance of the plum blossoms spreads with the wind to the ends of the earth.
Visiting the Sixth Patriarch Master at Caoxi, Two Poems
The water of Caoxi (Cao Stream) drips from the spiritual source, flowing into the sea, stirring up monstrous waves. Countless fish and dragons transform and grow here. And the stream at the source is still clear and cold.
The woodcutter just put down his axe, and the stone fell to his waist.
。黃梅夜半寂無聊。自持一缽南歸后。從此兒孫氣日驕。
廣州道中二首
煙水南遊歷百城。相逢知識總無情。挨身才欲須臾住。又指前途向別行。
兩岸中流總不容。扁舟逐浪任天風。直須高掛孤帆去。自信恩波到處同。
抵雷陽戍所
瘴海嵐煙日夜浮。龍蛇氣吐混清流。到來儘是無生國。愈見 君恩未易酬。
寄少林無言宗師二首
五乳峰頭草木深。春來花發滿空林。峰頭積雪仍千尺。誰似當年斷臂心。
清涼會罷復長安。一度相逢一度歡。別後天南望天北。炎風朔雪兩相看。
放舟波羅江
片帆東去海波平。簫鼓如從天上鳴。遙望三山天外落。不知人在鏡中行。
寄小金山珍公
天風吹上妙高臺。午夜乘潮載月回。灑掃楞伽山上石。待余重為寫經來。
小金山三首
萬里長波萬里流。誰將拳石砥中洲。不因禹鑿開三級。自是魚龍會點頭。
水晶宮殿絕塵蹤。香霧氤氛露氣濃。明月空中浮客桌。夜深階下臥魚龍。
山浮水面寺依空。樓閣虛無杳靄中。不是幻成人世界。多應天涌梵王宮。
寄河東妙峰師三首
首陽山色枕河流。師住中條最上頭。麻谷床前章敬錫。至今風韻鬼神愁。
黃河
【現代漢語翻譯】 現代漢語譯本：黃梅夜半，寂靜而無聊。自從拿著一個缽南歸之後，從此兒孫的氣焰日益驕橫。
廣州道中二首
冒著煙霧水汽向南遊歷了許多城市，相逢的知識分子總顯得無情。剛想靠近稍微停留一會兒，又指著前方的道路讓我告別前行。
兩岸和水流的中央都不容我停留，我只能乘坐小船逐著波浪，任憑天風吹拂。我堅信只要高高掛起孤單的帆船離去，我的恩澤就會像波浪一樣到達各處。
抵達雷陽戍所
瘴氣瀰漫的海域，山嵐煙霧日夜漂浮。龍蛇之氣吐納，混雜著清澈的流水。來到這裡，到處都是無生國（Wusheng Kingdom，指沒有生死的境界），越發覺得皇上的恩情難以報答。
寄給少林無言宗師二首
五乳峰（Wuru Peak）頂草木茂盛，春天到來，鮮花盛開，佈滿整個山林。峰頂的積雪仍然有千尺厚，誰能像當年慧可（Huike）那樣有斷臂求法的決心呢？
清涼山（Qingliang Mountain）的法會結束后又回到長安（Chang'an），每一次相逢都充滿歡喜。分別之後，一個在天南，一個在天北，在炎熱的風和寒冷的雪中互相思念。
放舟波羅江
一片帆船向東駛去，海面風平浪靜。簫鼓的聲音好像從天上鳴響。遙望遠方的三座神山，好像從天外墜落。不知道是人在畫中游，還是鏡中人在行走。
寄給小金山（Xiaojin Mountain）的珍公（Zhen Gong）
天風吹我登上妙高臺（Miaogao Platform），半夜乘著潮水，帶著月亮返回。灑掃楞伽山（Lanka Mountain）上的石頭，等待我再次來這裡抄寫佛經。
小金山三首
萬里的長波，萬里的水流。是誰用拳頭大的石頭來砥定這水中的陸地？不是因為大禹（Yu the Great）開鑿了三級臺階，而是魚龍自己會點頭贊同。
水晶宮殿隔絕了塵世的軌跡，香霧瀰漫，露氣濃重。明月在空中，漂浮在客人的桌子上，深夜裡，魚龍在臺階下安睡。
山漂浮在水面上，寺廟依傍著天空。樓閣虛無縹緲，隱沒在雲霧之中。這不是幻化而成的人間世界，多半是上天涌現出的梵王宮（Brahma's palace）。
寄給河東（Hedong）妙峰師（Miaofeng Master）三首
首陽山（Shouyang Mountain）的景色枕著黃河，您住在中條山（Zhongtiao Mountain）的最高處。麻谷（Magu）禪師的禪床，章敬（Zhangjing）禪師的錫杖，至今他們的風韻仍然讓鬼神感到憂愁。
黃河
【English Translation】 English version: At Huangmei (Huangmei), midnight is lonely and dull. Since returning south with a single alms bowl, my descendants have become increasingly arrogant.
Two Poems on the Road to Guangzhou
Traveling south through misty waters, I've visited hundreds of cities. The intellectuals I meet are always indifferent. Just as I want to stop for a moment, they point to the road ahead, urging me to depart.
Neither the banks nor the middle of the stream will accommodate me. I drift in a small boat, letting the wind carry me. I must raise my solitary sail and depart, trusting that my kindness will reach everywhere like the waves.
Arriving at the Garrison of Leiyang
In the malarial sea, mountain mists float day and night. The breath of dragons and snakes mingles with the clear stream. Arriving here, everything is the Land of No-Birth (Wusheng Kingdom), making me feel even more that the Emperor's grace is hard to repay.
Two Poems Sent to Master Wuyan of Shaolin
On the summit of Five-Nipple Peak (Wuru Peak), the grass and trees grow deep. In spring, flowers bloom, filling the empty forest. The snow on the peak is still a thousand feet thick. Who can match the determination of Huike (Huike), who cut off his arm to seek the Dharma?
After the Qingliang Mountain (Qingliang Mountain) assembly, I returned to Chang'an (Chang'an). Each meeting is filled with joy. After parting, one is in the south, the other in the north, thinking of each other in the hot wind and cold snow.
Boating on the Polo River
A single sail heads east, the sea calm. The sound of flutes and drums seems to come from the sky. Gazing at the distant three divine mountains, they seem to fall from beyond the heavens. I don't know if I am a person in a painting, or a person in a mirror walking.
Sent to Zhen Gong of Little Gold Mountain (Xiaojin Mountain)
The heavenly wind blows me to Miaogao Platform (Miaogao Platform). At midnight, I ride the tide, carrying the moon back. I sweep the stones on Lanka Mountain (Lanka Mountain), waiting for me to come again to transcribe the scriptures.
Three Poems on Little Gold Mountain
Ten thousand miles of long waves, ten thousand miles of flowing water. Who uses fist-sized stones to stabilize this land in the middle of the water? It's not because Yu the Great (Yu the Great) dug three levels, but the fish and dragons themselves nod in agreement.
The crystal palace is isolated from the traces of the world, fragrant mist pervades, and the dew is heavy. The bright moon is in the sky, floating on the guest's table. In the deep night, fish and dragons sleep under the steps.
The mountain floats on the water, the temple leans against the sky. The pavilions are ethereal and indistinct, hidden in the clouds and mist. This is not a transformed human world, but most likely Brahma's palace (Brahma's palace) emerging from the heavens.
Three Poems Sent to Master Miaofeng (Miaofeng Master) of Hedong
The scenery of Shouyang Mountain (Shouyang Mountain) pillows the Yellow River. You live at the highest point of Zhongtiao Mountain (Zhongtiao Mountain). The meditation bed of Chan Master Magu (Magu), the staff of Chan Master Zhangjing (Zhangjing), their charm still makes ghosts and gods feel sorrow.
Yellow River
一線自天來。流入中原洗劫灰。把斷要關看砥柱。慈航不數濟川才。
天涯行盡路途難。毒霧炎風任飽餐。忽憶龍門千丈雪。猛然提起徹心寒。
答高常侍寄香
一瓣名香出上方。封書遙寄到炎荒。夢聽刁斗疑鐘磬。夜起親焚禮法王。
懷五臺龍門舊居
萬年冰雪擁芽廬。一別於今廿載余。葉斗峰頭明月夜。不知誰在此安居。
憶匡山
遙憶匡山五老峰。白雲深鎖萬株松。寒空月照彭湖水。瀑布聲飛幾度鐘。
懷匡山天池憑虛閣主人
空中樓閣閣中人。宛似花間自在身。午夜天池浸明月。不知此際與誰親。
五羊喜譚子文至自薊門二首
西山雪擁薊門寒。曾憶圍爐坐夜殘。一別杳然如隔世。相逢疑是夢中看。
炎風朔雪兩無憑。火宅何如大地冰。相對莫驚鬚鬢改。此心元是五臺僧。
憶家山並諸舊遊(有引)
余別家山三十餘年矣。今被放嶺外。適法兄珂公。同廣侄遠慰。因成三絕書。還懸之舊壁。以見人生幻跡如此。
萬竿竹繞舊庵居。樓上仍懸讀遍書。夢見四檐青不改。空留明月照庭除。
長安陌上舊行蹤。吹盡微塵曉夜風。別後消磨三十載。不知幾許出虛空。
憶昔兒童共聚沙。百千嬉戲笑如花。
【現代漢語翻譯】 現代漢語譯本 一線從天而降，流入中原，洗去了戰火的灰燼。把守住重要的關隘，看那砥柱山（Dizhu Mountain），慈航菩薩（Cihang Bodhisattva）也不算什麼能拯救世人的賢才了。
走遍天涯，路途艱難。任憑吞食毒霧和炎熱的風。忽然想起龍門（Longmen）千丈高的雪山，猛然提起，徹骨寒冷。
答覆高常侍寄來的香 一瓣名貴的香從上方傳來，封在信中，遙遠地寄到這炎熱荒涼的地方。夢中聽到刁斗的聲音，還以為是鐘磬的聲音。夜晚起來，親自焚香，禮敬法王（Dharma King）。
懷念五臺山（Mount Wutai）和龍門（Longmen）的舊居 萬年的冰雪擁抱著我的茅屋。自從一別，至今已經二十多年了。葉斗峰（Yedou Peak）頂上，明月之夜，不知道是誰在這裡安居。
憶匡山（Mount Kuang） 遙遠地懷念匡山（Mount Kuang）的五老峰（Five Elders Peak），白雲深深地鎖住萬棵松樹。寒冷的夜空，月亮照耀著彭湖（Penghu）的水面，瀑布的聲音飛揚，響了幾次鐘聲。
懷念匡山（Mount Kuang）天池（Heavenly Pool）憑虛閣（Pingxu Pavilion）的主人 空中的樓閣，樓閣中的人，宛如花叢中自在的身影。午夜時分，天池（Heavenly Pool）浸泡著明月，不知道此時此刻與誰親近。
五羊（Five Rams，廣州的別稱）喜譚子文（Tan Ziwen）從薊門（Jimen，北京的古稱）歸來 二首 西山（Western Hills）的雪擁抱著薊門（Jimen），寒冷。曾經記得圍著爐子，坐到深夜。一別之後，杳無音信，如同隔世。相逢時，懷疑是在夢中相見。
炎熱的風和北方的雪，都沒有什麼可以依靠的。火宅（burning house，比喻充滿煩惱的世間）哪裡比得上大地冰冷。相對而坐，不要驚訝于鬢髮斑白，這顆心原本就是五臺山（Mount Wutai）的僧人。
憶家山並諸舊遊 (有引) 我離開家鄉已經三十多年了。現在被流放到嶺南之外。恰好法兄珂公（Ke Gong），同廣侄遠（Yuan）來慰問。因此寫成三首絕句，還懸掛在舊墻壁上，以此來看人生的虛幻。
萬竿竹子圍繞著舊時的庵堂。樓上仍然懸掛著讀過的書籍。夢中看見四面的屋檐青翠依舊，空留下明月照耀著庭院。
長安（Chang'an，古都，今西安）的街道上，舊時的行蹤。吹盡了微塵，無論是白天還是黑夜的風。分別之後，消磨了三十年，不知道有多少事情出自虛空。
回憶起小時候，大家一起在沙地上玩耍，成百上千的嬉戲，笑聲如花。
【English Translation】 English version A line descends from the heavens, flowing into the Central Plains, washing away the ashes of war. Guarding the crucial pass, look at Mount Dizhu (Dizhu Mountain), even Cihang Bodhisattva (Cihang Bodhisattva) is not considered a talented savior of the world.
Having traveled to the ends of the earth, the journey is difficult. Enduring the poisonous fog and scorching winds. Suddenly recalling the thousand-zhang snow of Longmen (Longmen), a sudden thought brings a chilling cold to the heart.
Reply to Vice Minister Gao's Gift of Incense A precious piece of incense comes from above, sealed in a letter, sent remotely to this hot and desolate place. In a dream, hearing the sound of the bugle, I mistook it for the sound of bells and chimes. Rising at night, I personally burn incense, paying homage to the Dharma King.
Remembering Old Residences at Mount Wutai (Mount Wutai) and Longmen (Longmen) Ten thousand years of ice and snow embrace my thatched hut. Since our separation, more than twenty years have passed. On the night of the bright moon at the summit of Yedou Peak (Yedou Peak), I wonder who resides here.
Remembering Mount Kuang (Mount Kuang) Remotely remembering the Five Elders Peak (Five Elders Peak) of Mount Kuang (Mount Kuang), white clouds deeply lock ten thousand pine trees. In the cold night sky, the moon shines on the waters of Penghu, the sound of the waterfall flies, and the bells chime several times.
Remembering the Master of Pingxu Pavilion (Pingxu Pavilion) at Heavenly Pool (Heavenly Pool) on Mount Kuang (Mount Kuang) A pavilion in the air, a person in the pavilion, like a carefree figure among the flowers. At midnight, the Heavenly Pool (Heavenly Pool) is immersed in the bright moon, I wonder who is close at this moment.
Five Rams (Five Rams, another name for Guangzhou) Rejoice at Tan Ziwen's (Tan Ziwen) Return from Jimen (Jimen, the ancient name for Beijing) Two Poems The snow of the Western Hills (Western Hills) embraces Jimen (Jimen), cold. I remember sitting around the stove, until the end of the night. After a separation, there is no news, as if separated by a lifetime. When we meet, I suspect it is a meeting in a dream.
Scorching winds and northern snows, neither can be relied upon. How can the burning house (burning house, a metaphor for the world full of troubles) compare to the coldness of the earth. Sitting face to face, do not be surprised by the change in temples and hair, this heart was originally a monk of Mount Wutai (Mount Wutai).
Remembering Home and Old Friends (with Introduction) I have been away from my home for more than thirty years. Now I have been exiled beyond Lingnan. It happened that Dharma brother Ke Gong (Ke Gong), and nephew Yuan (Yuan) came to comfort me. Therefore, I wrote three quatrains and hung them on the old wall, to see the illusion of life.
Ten thousand bamboo surround the old hermitage. The books that have been read are still hanging upstairs. In a dream, I saw that the eaves on all sides were still green, leaving only the bright moon shining on the courtyard.
Old traces on the streets of Chang'an (Chang'an, the ancient capital, now Xi'an). The dust is blown away, whether it is day or night wind. After the separation, thirty years have passed, I wonder how many things come from the void.
Remembering when I was a child, everyone played together on the sand, hundreds and thousands of games, laughter like flowers.
風霜縱使形容變。此念渾同未離家。
本寺回祿。余亦遠遊。久抱修復之念。今聞恩兄已新寶塔。而殿宇尚在荊榛。感念嬰心。遙寄以詩
洞然劫火憶當年。寶塔如生火里蓮。今見優曇花再現。何時重睹率陀天。
獨坐
七軸蓮華一炷香。晝長趺坐倚匡床。市塵門外深千尺。唯任輪蹄日夜忙。
送劉貽哲還鄉兼東諸故人三首
瘴海三年共此心。形骸總不屬浮沉。君歸獨載秋江月。徹底寒波思更深。
身自驅馳心自閑。窮廬獵隊等青山。故人儻問余訊息。只道婆娑𩯭已班。
世路崎嶇不易行。幾能真見是浮生。君歸儻過西湖上。試看蓮花出水情。
軍中寄懷虛谷師
禪板輕拋事鼓鼙。跏趺鞍馬不相宜。夜深月照轅門下。恰似松陰對坐時。
懷天臺山二首
天姥雲霞傍海多。半生夢想竟空過。何時一曳撩天杖。打醒癡僧寂滅魔。
華頂峰頭月倍明。石樑橋下水偏清。能持一滴來炎海。猶勝曇花盞內生。
曹溪四時詠
祖意明明百草頭。春林花發鳥聲幽。朝來雨過山如洗。紅白枝枝露未收。
四山密密綠陰濃。窗下風來水面松。午睡正鼾才欲夢。長廊忽聽一聲鐘。
刀耕火種是良方。秋到家家晚稻香。放不下時
擔取去。何如老偃在韶陽。
夜深旋煮雪中茶。此味天然最可夸。更有一般奇特處。滿林寒月浸梅花。
軍中吟二首
鐵甲天教當敝裘。從軍原不為封侯。身經赫日如爐冶。傲骨而今煉已柔。
緇衣脫卻換戎裝。始信隨緣是道場。縱使炎天如烈火。難消冰雪冷心腸。
陳生讀書天𡩋寺
跡寄祇園已出塵。夜眠應與佛相親。夢魂忽被鐘敲破。始信原為聽法人。
海月樓
海天空處一樓居。方丈中涵無盡虛。夜起開窗放明月。波光霞氣滿襟裾。
劉生讀書石湖
心似寒泉色若冰。幽居不讓石巖僧。夜烹一滴源頭水。乞火頻分照佛燈。
寄云棲大師
長眉鶴髮久棲云。麈尾時揮繞鹿群。遙寄旃檀香一瓣。想師拈對法王焚。
寄屠赤水居士
維摩家近白花山。煙水微茫海印寒。聞道文殊又東去。不知香飯對誰餐。
寄馮開之太史索楞伽經序
憶昔千華一對談。珍衣脫卻久㲯𣯶。楞伽山上摩尼聚。何日重開百寶函。
讀達觀大師末後偈
一念從來絕覆藏。通身不落是非場。試看撒手輕拈出。始信阿師熱肚腸。
懷五臺舊居
葉斗峰頭雪未消。別來音信久寥寥。炎方塵夢經行處。曳杖閑過獨木橋。
【現代漢語翻譯】 現代漢語譯本 拿去承擔吧。比起老僧在韶陽如何？
夜深時分，煮著雪水烹茶。這滋味天然純粹，最值得稱讚。更有一種奇特之處，是寒冷的月光灑滿樹林，浸潤著梅花。
軍中吟二首
鐵甲是上天賜予的蔽體之物，從軍本來就不是爲了封侯。身經烈日，如同在爐火中冶煉，傲骨如今已被煉得柔順。
脫下僧衣換上戎裝，才相信隨緣就是道場。縱然炎熱的天氣如同烈火，也難以消融冰雪般寒冷的心腸。
陳生在天𡩋（tiān chuáng）寺讀書
將身跡寄託在祇園（Qiyuan，佛教寺院），已經超脫塵世。夜晚睡眠，應該與佛為伴。夢魂忽然被鐘聲敲破，才相信自己原本是來聽佛法的。
海月樓
在海天相接之處建起一座樓閣。方丈之地，包容著無盡的虛空。夜晚起身打開窗戶，放出明月，波光和雲霞之氣充滿衣襟。
劉生在石湖讀書
心像寒泉一樣清澈，品格像冰一樣高潔。隱居的生活不輸給石巖寺的僧人。夜晚烹煮一滴源頭之水，經常分取燈火來照亮佛燈。
寄給云棲（Yunqi）大師
長長的眉毛，鶴一樣的頭髮，長久地隱居在云間。揮動著麈尾，環繞著鹿群。遙寄一瓣旃檀（zhāntán，檀香）香，想必大師正拈起它在法王面前焚燒。
寄給屠赤水（Tu Chishui）居士
維摩（Vimo，維摩詰，佛教在家菩薩）的家靠近白花山。煙霧和水波渺茫，海印（Haiyin）顯得寒冷。聽說文殊（Wenshu，文殊菩薩）又要向東去了，不知道香噴噴的飯食要對著誰來吃呢？
寄給馮開之（Feng Kaizhi）太史，索取《楞伽經》（Lèngqié jīng，佛教經典）序
回憶起過去在千華寺一起交談的情景，珍貴的衣服脫下後已經很久沒有整理了。《楞伽經》就像楞伽山（Lèngqié shān）上的摩尼寶珠聚集在一起，什麼時候才能重新打開這百寶箱呢？
讀達觀（Daguan）大師的末後偈
一念之間，從來沒有掩蓋和隱藏。整個身心都不落入是非之地。試看他撒手輕輕拈起，才相信阿師有一顆熱誠的心腸。
懷念五臺山（Wǔtái shān）舊居
葉斗峰（Yèdǒu fēng）頂的積雪還未消融，分別以來音信已經很久了。在炎熱的地方做著塵世的夢，曾經在那裡經過，拄著枴杖悠閒地走過獨木橋。
【English Translation】 English version Take it and bear it. How does it compare to the old monk at Shaoyang (Shàoyáng)?
Late at night, I boil tea with snow water. This flavor is natural and most praiseworthy. There is also a unique aspect: the cold moonlight fills the forest, soaking the plum blossoms.
Two Poems in the Army
Heaven has given me iron armor as a covering. Joining the army was never for the sake of becoming a marquis. My body has been through the scorching sun like a furnace. My proud bones have now been tempered to be gentle.
Taking off my black robe and putting on military attire, I now believe that following circumstances is the true path. Even if the scorching weather is like a raging fire, it is difficult to melt my heart of ice and snow.
Chen Sheng Studies at Tianchuang Temple
Having entrusted my existence to Qiyuan (Qiyuan, a Buddhist monastery), I have already transcended the mundane world. Sleeping at night, I should be with the Buddha. My dream soul was suddenly shattered by the sound of the bell, and I realized that I was originally here to listen to the Dharma.
Sea Moon Pavilion
A pavilion is built where the sea meets the sky. The abbot's chamber contains endless emptiness. Rising at night to open the window and release the bright moon, the light of the waves and the aura of the clouds fill my sleeves.
Liu Sheng Studies at Stone Lake
His heart is as clear as a cold spring, and his character is as pure as ice. His secluded life is no less than that of the monks in the Stone Cliff Temple. At night, he boils a drop of water from the source and often shares the light to illuminate the Buddha lamp.
Sent to Master Yunqi
With long eyebrows and crane-like hair, you have long lived in the clouds. You wave your horsetail whisk, surrounded by deer. I send a petal of sandalwood (zhāntán, sandalwood) incense from afar. I imagine the master picking it up and burning it before the Dharma King.
Sent to Layman Tu Chishui
Vimo's (Vimo, Vimalakirti, a Buddhist lay bodhisattva) home is near White Flower Mountain. The mist and water are vast, and the Haiyin (Haiyin) appears cold. I heard that Manjushri (Wenshu, Manjushri Bodhisattva) is going east again. I wonder who will eat the fragrant rice?
Sent to Grand Historian Feng Kaizhi, Requesting a Preface to the Lankavatara Sutra
I recall the scene of our conversation at Qianhua Temple in the past. The precious clothes have been taken off and have not been sorted for a long time. The Lankavatara Sutra (Lèngqié jīng, a Buddhist scripture) is like a collection of Mani jewels on Mount Lanka (Lèngqié shān). When will this treasure chest be reopened?
Reading Master Daguan's Last Verse
In a single thought, there has never been concealment or hiding. The whole body and mind do not fall into the realm of right and wrong. Try to see how he lightly picks it up after letting go, and you will believe that the master has a warm heart.
Remembering My Old Residence on Mount Wutai
The snow on the peak of Yèdǒu fēng has not yet melted. It has been a long time since I heard from you. In this hot place, I dream of the mundane world. I used to walk there, leisurely crossing the single-plank bridge with a cane.
軍中寄懷黃羽李侍御六首
十年戎馬走炎荒。常憶同遊海印光。大火聚中求著腳。與君別處最清涼。
聚散浮雲不可期。此心未離別君時。兩輪日月如飛鳥。來往無停促夢思。
大海長江一脈通。煙波浩渺總如空。萬山縱使能相隔。恰似空花落鏡中。
虛空大地可消亡。此念如何屬斷常。試問維摩方丈內。近來諸有置何方。
君先待漏紫宸朝。遙把楞伽問寂寥。侍者飽餐香飯後。至今一粒未曾消。
世事虛空最是閑。乾坤何地沒青山。知君正眼相看處。不在音聲色相間。
寄水田南皋鄒給諫
門前一片福田衣。時折松枝當塵揮。山色溪聲常說法。不知若個是當機。
題香爐峰紫雲庵
香爐峰下紫雲深。松竹層崖白晝陰。門帶長江接溪水。清流洗盡世間心。
山中夏日
如焚夏日晝偏長。渴想菩提樹下涼。一陣風從空里過。送來何處藕花香。
懷九華山
九江江上秀芙蓉。一帶雲霞六六峰。回首瘴鄉明月夜。無端清夢掛寒松。
繹公自衡陽來參
遙向曹溪獨問津。溪頭秋水凈無塵。持來一片衡山月。猶照當年獵隊人。
寄茶陵劉存赤居士
見面何如未見真。朅來訊息嶺頭春。衡山月色曹溪水
【現代漢語翻譯】 現代漢語譯本 軍中寄懷黃羽李侍御六首 十年征戰，奔波在炎熱荒涼之地。常常回憶起一同遊覽海印光（寺廟名）的時光。即使身處大火之中，也能找到立足之地。與你分別的地方，反而是最清涼的。 人生的聚散離合，如同浮雲般難以預料。我的心從未離開過與你分別的時刻。日月如飛鳥般穿梭，來往不停，令人在夢中思念。 大海長江，水脈相通。煙波浩渺，一切都如同虛空。即使有萬重山巒阻隔，也恰似空花落入鏡中，虛幻不實。 虛空大地，終有消亡的一天。這種念頭又怎能歸屬於斷滅或常存呢？請問維摩詰（Vimalakirti，佛教居士名）的方丈室內，近來諸有的存在又被安置在何處呢？ 你先在紫宸朝（皇宮）等待上朝，遙遠地拿著《楞伽經》（Lankavatara Sutra，佛教經典名）詢問寂寥的真諦。侍者飽餐香飯之後，至今一粒米也未曾消化。 世事虛空，最為清閑。天地之間，哪裡沒有青山呢？我知道你用正眼觀看的地方，不在音聲和色相之間。 寄水田南皋鄒給諫 門前一片福田衣（僧人的袈裟），時常折取松枝當作拂塵揮舞。山色溪聲，無時不在說法，不知哪個才是真正能領悟佛法的人。 題香爐峰紫雲庵 香爐峰下，紫雲深鎖。松竹茂盛，層層山崖在白晝也顯得陰暗。庵門連線長江，引來溪水，清澈的流水洗盡世間塵心。 山中夏日 如同被焚燒般的夏日，白晝顯得格外漫長。渴望在菩提樹下獲得清涼。一陣風從空中吹過，送來不知何處的荷花香。 懷九華山 九江江上，九華山如出水芙蓉般秀麗。一帶雲霞，共有六十六座山峰。回首遠望充滿瘴氣的故鄉，在明月之夜，無端地清夢掛在寒冷的松樹上。 繹公自衡陽來參 遙遠地向曹溪（地名，禪宗六祖慧能弘法之地）獨自探尋真理。溪水清澈，秋水無塵。帶來一片衡山（山名）的月色，依然照耀著當年打獵的人。 寄茶陵劉存赤居士 見面不如未見時更能體會真諦。傳來訊息，嶺頭已是春天。衡山的月色，曹溪的水，都是禪意的象徵。
【English Translation】 English version Six Poems Sent to Supervising Censor Huang Yu Li from the Army For ten years, I've been campaigning in the hot and desolate lands. I often recall our shared travels to Haiyin Guang (Haiyin Guang Temple). Even amidst the raging fire, one can find a foothold. Being apart from you is the truest coolness. The gatherings and dispersals of life are as unpredictable as floating clouds. My heart has never left the moment of parting with you. The sun and moon fly by like birds, ceaselessly moving, stirring thoughts in dreams. The great sea and the Yangtze River are connected by a single vein. The vast expanse of mist and waves is all like emptiness. Even if separated by ten thousand mountains, it's just like empty flowers falling into a mirror, unreal and illusory. The void and the earth can perish. How can this thought be attributed to annihilation or permanence? May I ask, within Vimalakirti's (a Buddhist layman) chamber, where have all the existing things been placed recently? You first wait for the court audience in the Zichen Hall (imperial palace), remotely holding the Lankavatara Sutra (a Buddhist scripture) to inquire about the truth of solitude. After the attendant has eaten his fill of fragrant rice, not a single grain has been digested even now. Worldly affairs are empty and most leisurely. Where in the universe are there no green mountains? I know that where you look with your true eye is not in sounds and forms. Sent to Supervising Censor Zou of Nantao, Shuitian A field of blessed robes (a monk's kasaya) in front of the door. Often breaking off pine branches to use as a duster. The mountain colors and the sounds of the stream are constantly expounding the Dharma. I wonder who is truly receptive to it. Inscribed at Ziyun Hermitage on Incense Burner Peak Beneath Incense Burner Peak, the purple clouds are deep. The pines and bamboos are lush, and the layered cliffs are shaded even in daylight. The hermitage gate connects to the Yangtze River, drawing in stream water. The clear stream washes away worldly thoughts. Summer Day in the Mountains Like a burning summer day, the daylight seems especially long. I long for the coolness under the Bodhi tree. A gust of wind passes through the void, bringing the fragrance of lotus flowers from who knows where. Thinking of Mount Jiuhua On the Jiujiang River, Mount Jiuhua is as beautiful as a lotus emerging from the water. A belt of clouds and mist, with sixty-six peaks in total. Looking back at my hometown filled with miasma, on a moonlit night, a pure dream is inexplicably hung on a cold pine tree. When Master Yi Came from Hengyang to Visit From afar, he seeks the truth alone at Caoxi (place where the Sixth Patriarch of Zen Buddhism, Huineng, propagated the Dharma). The stream is clear, and the autumn water is without dust. Bringing a piece of the moonlit scenery of Mount Heng (a mountain name), it still illuminates the hunters of that year. Sent to Layman Liu Cunchi of Chaling Meeting is not as good as not meeting, to truly understand the truth. News arrives that it is spring on the mountain ridge. The moonlight of Mount Heng and the water of Caoxi are all symbols of Zen.
。徹底相看是故人。
舟次螺江訪僧鐘公不遇
曾坐江樓待雪消。螺江春水急於潮。今看白鷺洲前月。猶似當年伴寂寥。
蒙恩宥還山
少小為僧五十年。老來特地混塵緣。從今走斷天涯路。此去千峰白晝眠。
夜坐
露灑幽蘭撲鼻香。風吹毛骨夜生涼。坐來已覺心如雪。月色還疑地上霜。
夏日過法性寺二首
菩提樹下風祛暑。般若臺前雨送涼。一盞清茶諸想滅。更於何處覓西方。
覺樹當年向此栽。初心為待至人來。千秋衣缽今仍在。說法誰登舊講臺。
懷雪峰枯木堂
枯木堂前冷似冰。當年曾坐半千僧。遙思一片寒灰地。何日重挑午夜燈。
題畫二首
飛來山色掩湖光。煙樹新晴帶夕陽。遙聽上方兜率界。半天鐘鼓落微茫。
一片煙波十五橋。雲山落木晚蕭蕭。孤城半壓吳江水。水上人家夜聽潮。
將之雷陽江上別曇公
相逢庾嶺日初遲。欲折梅花第幾枝。忽逐秋風度炎海。別君不似見君時。
懷舊居
安居舊住竹林西。明月溪頭幾杖藜。常想夜深松露下。不知猿鶴向誰啼。
寄浮山澹居鎧公
浮山九帶事如何。回首當年已爛柯。為問夜深趺坐處。白雲明月是誰多。
舟
【現代漢語翻譯】 現代漢語譯本：徹底相看是故人。
舟次螺江訪僧鐘公不遇
曾坐在江邊的樓上等待雪融化，螺江的春水比潮水還湍急。如今再看白鷺洲前的月亮，依舊像當年一樣陪伴著寂寞。
蒙恩宥還山
從小出家為僧五十年，老了反而特別地混跡於世俗塵緣。從今以後走遍天涯海角，此去千峰之中，白天安然入睡。
夜坐
幽蘭上的露水散發著撲鼻的香氣，風吹拂著身體，夜晚感到涼爽。坐著坐著，已經覺得心像雪一樣潔白，月色還讓人懷疑是地上的霜。
夏日過法性寺二首
菩提樹（Bodhi tree）下，風驅散了暑氣；般若臺（Prajna platform）前，雨帶來了涼爽。一杯清茶下肚，所有的雜念都消失了，還用去哪裡尋找西方極樂世界呢？
當年的覺樹（覺悟之樹）就是在這裡栽種的，最初的心願是等待覺悟之人到來。千秋萬代的衣缽如今還在，誰會登上舊時的講臺說法呢？
懷雪峰枯木堂
枯木堂（Kumu Hall）前冷得像冰一樣，當年曾經坐過半千僧人。遙想那一片寒冷灰暗的土地，什麼時候才能重新點燃午夜的燈光？
題畫二首
飛來的山色遮掩了湖光，雨後初晴的煙樹帶著夕陽。遙遙聽見上方兜率界（Tushita Heaven），半空中傳來鐘鼓聲，隱隱約約。
一片煙波浩渺，有十五座橋樑。雲山和落葉在傍晚顯得蕭瑟。孤零零的城池一半壓在吳江（Wu River）的水面上，水上人家在夜晚聽著潮水的聲音。
將之雷陽江上別曇公
在庾嶺（Yu Mountain）相逢，太陽剛剛升起不久。想要折取梅花，不知該摘第幾枝。忽然隨著秋風飄向炎熱的南方，與您告別，感覺和見到您的時候不一樣。
懷舊居
安居的地方，過去住在竹林的西邊。明亮的月光下，在溪邊拄著手杖。常常想著深夜松樹上的露水滴落，不知道猿猴和仙鶴會向誰啼叫。
寄浮山澹居鎧公
浮山（Fu Mountain）的九帶現在怎麼樣了？回頭想想當年，已經像爛柯（lanke）的故事一樣久遠了。想問您深夜打坐的地方，白雲和明月，誰更多呢？
舟
【English Translation】 English version: Thoroughly recognizing each other, we are old friends.
Visiting Monk Zhong at Luojiang by Boat, but Not Meeting Him
I once sat in the riverside tower waiting for the snow to melt. The spring waters of Luojiang are swifter than the tide. Now I look at the moon before Egret Isle, still accompanying the loneliness as in those years.
Granted Pardon to Return to the Mountain
I became a monk in my youth for fifty years, and in old age, I deliberately mingled with worldly affairs. From now on, I will walk to the ends of the earth. From here, I will sleep peacefully in the Thousand Peaks during the day.
Sitting at Night
Dew sprinkles on the secluded orchids, emitting a fragrant scent. The wind blows on my skin and bones, bringing coolness to the night. Sitting here, I already feel my heart is like snow. The moonlight even makes me suspect it is frost on the ground.
Passing Faxing Temple on a Summer Day (Two Poems)
Under the Bodhi tree (Bodhi tree), the wind dispels the heat. Before the Prajna platform (Prajna platform), the rain sends coolness. A cup of clear tea extinguishes all thoughts. Where else should I seek the Western Paradise?
The Enlightenment Tree was planted here in those years, with the initial wish to wait for the enlightened one to come. The robe and bowl of a thousand autumns are still here today. Who will ascend the old lecture platform to preach the Dharma?
Remembering the Kumu Hall of Xuefeng
The Kumu Hall (Kumu Hall) before Xuefeng is as cold as ice. Half a thousand monks once sat there in those years. Remotely thinking of that cold and ashen land, when will the midnight lamp be relit?
Inscription on Two Paintings
The flying mountain scenery obscures the lake light. The newly cleared smoke trees after the rain carry the setting sun. Remotely hearing the Tushita Heaven (Tushita Heaven) above, the sounds of bells and drums faintly fall in the sky.
A vast expanse of misty waves with fifteen bridges. The clouds, mountains, and falling leaves appear desolate in the evening. The solitary city is half-pressed against the waters of the Wu River (Wu River). The families on the water listen to the tide at night.
Parting with Tan Gong on the River Before Going to Leiyang
We met at Yu Mountain (Yu Mountain) when the sun had just risen. I wanted to pluck plum blossoms, but I didn't know which branch to choose. Suddenly, following the autumn wind, I headed to the hot southern sea. Parting with you feels different from when I met you.
Remembering My Old Residence
My former residence was west of the bamboo forest. Under the bright moon, I leaned on my staff by the stream. I often think of the dew falling from the pine trees late at night. I wonder who the monkeys and cranes are crying to.
Sending to Danju Kai Gong of Fushan
How are the nine belts of Fushan (Fu Mountain) now? Looking back on those years, it's already as distant as the story of Lanke (lanke). I want to ask you, in the place where you sit in meditation late at night, which is more abundant, the white clouds or the bright moon?
Boat
次小金山志感
常思半月經三度。倏爾暌攜又五年。此日重來峰頂坐。德云原不是生前。
憶山中梅二首
曹溪梅花。每至盛開。如坐香積世界。今冬以魔作祟。牽次芙蓉江上。望山中咫尺。不得坐享香供。詩以憶之。
寒梅帶雪嶺頭開。冉冉天花落講臺。好遣上方香積國。為予一缽盡擎來。
梅花香樹積成林。香氣燻人悅可心。樹下現敷獅子座。風聲誰解海潮音。
得東海門人江吾與書二首
從空一紙故人書。萬里遙來問起居。為報親知零落盡。滿頭霜雪更愁予。
十五年來坐瘴鄉。海䒶相對未能忘。時看萬里中霄月。一似同遊海印[莢-(人*人)+八]。
古佛松林
松陰幕幕凈無塵。山色云光自法身。日夜風濤廣長舌。不知聽徹是何人。
開元曉鐘
明河清淺澹疏星。古寺虛檐宿百靈。一擊曉鐘驚大夢。不知誰最獨稱醒。
平原古塔
浮屠何代擁諸天。傳是隋朝大業年。蒼蘚剝封殘碣盡。平原荒草布金田。
寄愚庵法師
遙想華臺坐講時。四天彌覆法堂垂。座中龍象清如許。可記炎荒老赤髭。
寄草堂法師
瘴海還從坐寶林。常懷法窟舊知音。遙看一片燕山月。儘是隨緣度世心。
【現代漢語翻譯】 現代漢語譯本 《次小金山志感》
時常思念每半個月就能來三次這裡，轉眼間，分別已經五年了。今天再次來到峰頂坐下，德云（指作者自己）和以前並沒有什麼不同。
《憶山中梅二首》
曹溪的梅花，每到盛開的時候，就像坐在香積世界（佛教中以香為食物的世界）一樣。今年冬天因為魔的作祟，被牽絆在次芙蓉江上，遙望山中近在咫尺，卻不能坐享香供。作詩來懷念它。
寒冷的梅花帶著雪在山嶺上開放，冉冉飄落的花瓣如同天花散落在講臺上。真想派遣上方香積國（佛教中以香為食物的世界）的人，為我用缽盛滿香花拿來。
梅花香樹積聚成林，香氣燻人，令人心情愉悅。樹下顯現出莊嚴的獅子座，風聲中又有誰能理解那海潮般的聲音（指佛法）呢？
《得東海門人江吾與書二首》
從虛空中傳來一紙故友的書信，從萬里之外遙遠的地方問候我的起居。想要告訴親朋故舊，他們都已經凋零殆盡，我滿頭的霜雪更增添了我的憂愁。
十五年來我一直居住在這瘴癘之地，與海䒶（一種海草）相對，始終不能忘懷。時常觀看萬里高空中的明月，就像我們一同在海印（指海印三昧，一種禪定境界）中遨遊一樣。
《古佛松林》
松樹的陰影重重疊疊，清凈沒有一絲塵埃。山色和云光本身就是佛的法身。日夜的風聲濤聲如同廣長舌（佛的說法之舌），不知道聽明白這道理的又是何人呢？
《開元曉鐘》
清澈的銀河淺淺地橫跨天際，稀疏的星星閃爍著微弱的光芒。古老的寺廟空曠的屋檐下棲息著眾多的精靈。一聲清晨的鐘聲驚醒了人們的大夢，不知道誰才是真正獨自清醒的人呢？
《平原古塔》
這座佛塔不知是哪個朝代建造的，承載著諸天神靈。相傳是隋朝大業年間建造的。蒼老的苔蘚剝落了封印，殘破的石碑上的文字也消失殆盡，平原上荒涼的野草覆蓋著曾經的金田（指寺廟的田地）。
《寄愚庵法師》
遙想您在高臺上講經說法的時候，四天王（佛教護法神）的形象遍佈法堂四周。座中的龍象（指傑出的僧人）如此清凈，可還記得我這個身處炎熱荒涼之地的老赤髭（指作者自己）嗎？
《寄草堂法師》
我仍然居住在這瘴癘之地的寶林寺中，常常懷念法窟（指寺廟）中的老朋友。遙望燕山的明月，那都是隨順因緣度化世人的心啊。
【English Translation】 English version Feeling on Cixiao Jinshan (Lesser Jinshan Mountain)
I often think that I used to come here three times every half month. In the blink of an eye, we've been separated for another five years. Today, I come again to sit on the peak. Deyun (referring to the author himself) is no different from before.
Remembering the Plum Blossoms in the Mountains (Two Poems)
The plum blossoms of Caoxi, every time they are in full bloom, it's like sitting in the Xiangji World (a Buddhist world where fragrance is food). This winter, due to the mischief of demons, I am tied down on the Ci Furong River, gazing at the mountains nearby, unable to enjoy the fragrant offerings. I write poems to remember them.
Cold plum blossoms bloom on the snowy mountain ridge, gently falling petals like celestial flowers scattering on the lecture platform. I wish I could send someone from the upper Xiangji Kingdom (a Buddhist world where fragrance is food) to bring me a bowl full of fragrant flowers.
Plum blossom fragrant trees accumulate into a forest, the fragrance intoxicates people and pleases the heart. A solemn lion throne appears under the trees, who can understand the sound of the ocean tide (referring to the Dharma) in the wind?
Receiving Two Letters from Jiang Wu, a Disciple from the East Sea
A letter from an old friend arrives from the void, inquiring about my well-being from ten thousand miles away. I want to tell my relatives and friends that they have all withered away, and the frost on my head adds to my sorrow.
For fifteen years, I have lived in this malarial land, facing the sea grass, unable to forget. I often look at the bright moon in the sky, like we are traveling together in the Haiyin (referring to Haiyin Samadhi, a state of meditative concentration).
Ancient Buddha Pine Forest
The shadows of the pine trees are layered upon layered, pure and without a speck of dust. The mountain colors and cloud light are themselves the Dharma body of the Buddha. The wind and waves day and night are like the broad and long tongue (the Buddha's tongue of teaching), I wonder who is the one who understands this thoroughly?
Kaiyuan Morning Bell
The clear Milky Way stretches shallowly across the sky, sparse stars twinkle faintly. Numerous spirits dwell under the empty eaves of the ancient temple. A strike of the morning bell awakens people from their great dream, I wonder who is the one who is truly awake?
Ancient Pagoda in the Plain
In which dynasty was this pagoda built, carrying the deities of the heavens? It is said to have been built during the Daye era of the Sui Dynasty. Ancient moss peels off the seals, the inscriptions on the broken stele have disappeared, and desolate weeds cover the former golden fields (referring to the temple's fields) in the plain.
Sending to Dharma Master Yu'an
I imagine you sitting on the high platform, lecturing on the Dharma, the images of the Four Heavenly Kings (Buddhist guardian deities) covering the Dharma hall. The dragons and elephants (referring to outstanding monks) in the seat are so pure, do you still remember me, the old red-bearded one (referring to the author himself) in this hot and desolate land?
Sending to Dharma Master Caotang
I still live in Baolin Temple in this malarial land, often missing the old friends in the Dharma cave (referring to the temple). Looking at the bright moon over Yanshan from afar, it is all the heart of adapting to circumstances to save the world.
山居偶成四首
百年世事空華里。一片身心水月間。獨許萬山深密處。晝長趺坐掩松關。
滾滾紅塵世路長。不知何事走他鄉。回頭日望家山遠。滿目空云帶夕陽。
鬧藍誰肯急抽身。自古青山隔市塵。莫謂桃源無路入。落花流水是知津。
日夜煙霞護翠微。相將猿鶴待忘機。青山莫道閑無主。自是閑人不肯歸。
送隱知禪人還蜀
一錫冷冷過瘴鄉。巫山西去思茫茫。峨眉峰頂新秋月。知爾看時到上方。
寄題杜將軍曇花精舍二首
鼓吹轅門獨晏然。曇花樹下晝安禪。誰知可汗歸王日。正是將軍破有年。
鐘鼓胡笳總道場。旌旗影里坐焚香。思君力破群魔壘。自許心空見法王。
送慈公還五臺
一別臺山三十年。眼前冰雪尚依然。君來細說窟中事。又結多生未了緣。
寄空印法師
憶昔臺山百尺冰。與君對坐骨崚𡾓。翻思三十餘年事。夢裡相看似不曾。
別曹溪二首
為決曹溪萬里流。歸心常撫大刀頭。因思血浸齊腰雪。千古令人痛未休。
自為曹溪杖䇿來。坐看山色笑顏開。從今一別千峰去。鳥語溪聲不盡哀。
初至衡陽喜雪二首
七十峰頭雪正寒。到來深見此心安。回思火宅驅馳地。盡入冰壺
【現代漢語翻譯】 現代漢語譯本 《山居偶成四首》
百年世事皆如虛幻的空中花朵，短暫而無常。我的身心如同水中月亮般虛幻不實。唯有這萬山深處才是我安身立命之所，白晝漫長，我禪坐於此，關閉松木門扉。
滾滾紅塵，世俗之路漫長無盡。不知爲了什麼事而奔走他鄉。回頭遙望家鄉的山巒，只見滿眼空曠的雲朵伴著夕陽。
身處喧囂的塵世，有誰肯急速抽身離去？自古以來，青山便與市井紅塵相隔絕。不要說桃源沒有路可以進入，那落花流水之處便是通往桃源的路徑。
日夜都有煙霞守護著這翠綠的山巒。與猿猴白鶴相伴，等待忘卻世俗機巧的那一天。青山不要說空閑而沒有主人，只是閑散之人不肯歸來罷了。
《送隱知禪人還蜀》
你手持禪杖，冷冷清清地走過瘴癘之地，向西前往巫山，我的思緒也隨之茫茫無際。峨眉山峰頂上，新秋的月亮皎潔明亮，我知道你觀看之時，已到達了佛法的至高境界。
《寄題杜將軍曇花精舍二首》
軍營轅門之中一片安靜祥和，你獨自安然地禪坐在曇花樹下。誰能想到可汗歸順王化的那一天，正是將軍您破除有相之年。
鐘聲、鼓聲、胡笳聲，都是修行的道場。在旌旗的影子里靜坐焚香。思念您奮力摧毀群魔的堡壘，您自許內心空明，從而得見法王。
《送慈公還五臺》
自從一別五臺山，已經過去了三十年。眼前的冰雪景象依舊如故。您回來詳細講述石窟中的事情，又與五臺山結下了多生的未了之緣。
《寄空印法師》
回憶當年在五臺山，百尺冰崖之上，與您相對而坐，感受著刺骨的寒冷。回想這三十多年的往事，如同夢中相見，感覺不曾發生過一樣。
《別曹溪二首》
爲了疏通曹溪的萬里長流，我常懷歸隱之心，撫摸著手中的大刀。想到當年慧能大師被追殺，血浸透了齊腰深的積雪，千百年來都令人感到悲痛不已。
我獨自拄著枴杖來到曹溪。靜坐觀賞山色，臉上露出笑容。從今以後，我將告別曹溪，前往千峰萬壑，鳥語溪聲都充滿了不盡的哀傷。
《初至衡陽喜雪二首》
衡山七十二峰的山頭，白雪皚皚，寒冷至極。我來到這裡，內心深感安定。回想起在紅塵俗世中奔波勞碌的日子，如今都融入了這冰清玉潔的世界之中。
English version 《Four Poems Composed Casually in the Mountains》
The affairs of the world in a hundred years are like empty flowers in the sky. My body and mind are like the moon reflected in water. Only in the deep and secluded places of these ten thousand mountains do I find solace. The days are long, and I sit in meditation, closing the pine gate.
The rolling red dust, the worldly path is long. I don't know why I wander in foreign lands. Turning my head to look at the distant mountains of home, my eyes are filled with empty clouds and the setting sun.
Who in the bustling world is willing to quickly withdraw? Since ancient times, green mountains have been separated from the dust of the city. Don't say that there is no way to enter Peach Blossom Spring. The falling flowers and flowing water are the guide.
Day and night, mist and haze protect the verdant mountains. Accompanying monkeys and cranes, waiting for the day to forget worldly schemes. Don't say that the green mountains are idle and without a master. It is just that idle people are unwilling to return.
《Sending Chan Master Yin Zhi Back to Sichuan》
You hold your staff, passing coldly through the land of miasma. Going west to Mount Wu, my thoughts are boundless. On the peak of Mount Emei, the new autumn moon is bright. I know that when you look at it, you will have reached the highest realm of the Dharma.
《Two Poems Dedicated to General Du's Udumbara Vihara》
In the barracks, all is quiet and peaceful. You sit in meditation under the Udumbara tree. Who would have thought that the day the Khan submitted to the King, was the year the General broke through the realm of form.
The sounds of bells, drums, and the barbarian flute are all places of practice. Sitting and burning incense in the shadow of banners. I think of you striving to destroy the fortress of demons. You allow your heart to be empty, and thus see the Dharma King.
《Sending Master Ci Back to Mount Wutai》
Thirty years have passed since we parted at Mount Wutai. The snowy scene before my eyes is still the same. You come back and tell me in detail about the events in the cave, and you have formed an unfinished karmic connection with Mount Wutai for many lifetimes.
《Sending to Dharma Master Kong Yin》
I remember in the past at Mount Wutai, on the hundred-foot ice cliff, sitting opposite you, feeling the piercing cold. Thinking back on the events of the past thirty years, it seems like a dream, as if it never happened.
《Farewell to Cao Xi, Two Poems》
To clear the ten thousand miles of Cao Xi's flow, I often cherish the heart of returning to seclusion, stroking the great knife in my hand. Thinking of the past when Master Huineng was chased and killed, his blood soaked the waist-deep snow, which has caused pain for thousands of years.
I came to Cao Xi alone, leaning on my staff. Sitting and watching the mountain scenery, my face is filled with smiles. From now on, I will bid farewell to Cao Xi and go to the thousands of peaks and valleys. The sounds of birds and streams are filled with endless sorrow.
《First Arrival at Hengyang, Rejoicing in the Snow, Two Poems》
On the peaks of the seventy-two peaks of Mount Heng, the snow is heavy and the cold is extreme. I have come here and feel deeply at peace in my heart. Thinking back on the days of rushing about in the fiery house of the world, they have all melted into this pure and immaculate world.
【English Translation】 English version 《Four Poems Composed Casually in the Mountains》
The affairs of the world in a hundred years are like empty flowers in the sky. My body and mind are like the moon reflected in water. Only in the deep and secluded places of these ten thousand mountains do I find solace. The days are long, and I sit in meditation, closing the pine gate.
The rolling red dust, the worldly path is long. I don't know why I wander in foreign lands. Turning my head to look at the distant mountains of home, my eyes are filled with empty clouds and the setting sun.
Who in the bustling world is willing to quickly withdraw? Since ancient times, green mountains have been separated from the dust of the city. Don't say that there is no way to enter Peach Blossom Spring. The falling flowers and flowing water are the guide.
Day and night, mist and haze protect the verdant mountains. Accompanying monkeys and cranes, waiting for the day to forget worldly schemes. Don't say that the green mountains are idle and without a master. It is just that idle people are unwilling to return.
《Sending Chan Master Yin Zhi Back to Sichuan》
You hold your staff, passing coldly through the land of miasma. Going west to Mount Wu, my thoughts are boundless. On the peak of Mount Emei, the new autumn moon is bright. I know that when you look at it, you will have reached the highest realm of the Dharma.
《Two Poems Dedicated to General Du's Udumbara Vihara》
In the barracks, all is quiet and peaceful. You sit in meditation under the Udumbara tree. Who would have thought that the day the Khan submitted to the King, was the year the General broke through the realm of form.
The sounds of bells, drums, and the barbarian flute are all places of practice. Sitting and burning incense in the shadow of banners. I think of you striving to destroy the fortress of demons. You allow your heart to be empty, and thus see the Dharma King.
《Sending Master Ci Back to Mount Wutai》
Thirty years have passed since we parted at Mount Wutai. The snowy scene before my eyes is still the same. You come back and tell me in detail about the events in the cave, and you have formed an unfinished karmic connection with Mount Wutai for many lifetimes.
《Sending to Dharma Master Kong Yin》
I remember in the past at Mount Wutai, on the hundred-foot ice cliff, sitting opposite you, feeling the piercing cold. Thinking back on the events of the past thirty years, it seems like a dream, as if it never happened.
《Farewell to Cao Xi, Two Poems》
To clear the ten thousand miles of Cao Xi's flow, I often cherish the heart of returning to seclusion, stroking the great knife in my hand. Thinking of the past when Master Huineng (Hui Neng, the Sixth Patriarch of Chan Buddhism) was chased and killed, his blood soaked the waist-deep snow, which has caused pain for thousands of years.
I came to Cao Xi alone, leaning on my staff. Sitting and watching the mountain scenery, my face is filled with smiles. From now on, I will bid farewell to Cao Xi and go to the thousands of peaks and valleys. The sounds of birds and streams are filled with endless sorrow.
《First Arrival at Hengyang, Rejoicing in the Snow, Two Poems》
On the peaks of the seventy-two peaks of Mount Heng (Mount Heng, one of the Five Great Mountains of China), the snow is heavy and the cold is extreme. I have come here and feel deeply at peace in my heart. Thinking back on the days of rushing about in the fiery house of the world, they have all melted into this pure and immaculate world.
影里看。
五熱場中幻化身。廿年來往任風塵。今歸一片瀟湘雪。原是清涼徹骨人。
山居二十八首
餘生平抱煙霞之癖。早年行腳。三十住五臺冰雪中者八稔。及居東海一十二載。知命之年。乃被業風吹墮瘴鄉。將二十年。嗟乎人生幾何。忽忽往來已七十歲。浮光幻影。豈能長久。頃蒙 聖恩賜還初服。特來南嶽作投老計。因緣未偶。乃就湖東古道場地。仗諸檀越助營安居。創始於甲寅九月既望。落成於臘月逼除。草草茍完。從此一片身心。始得休息之地。如久客還家。以釋重負。其逍遙灑落何快如之。隨有口占。命侍者錄之。以志幽懷。非言詩也。興來即筆。略無次第云耳。
祇園借得一枝安。從此無論道路難。日上三竿高臥穩。相看不必勸加餐。
雪壓衡門夜擁爐。此身雖寄恰如無。不知日月從何去。回首人間歲已徂。
灌木叢中一小庵。石床為座草為龕。杜門口似維摩詰。莫問前三與后三。
形如枯木念如灰。雪滿頭顱霜滿腮。不是老來偏厭世。眼中無處著塵埃。
身心放下有餘閑。垂老生涯在萬山。不許白雲輕出谷。好隨明月護柴關。
寒燈獨照影微微。疏屋風吹雪滿衣。忽憶五臺趺坐處。萬年冰里一柴扉。
寒威入骨千峰雪。怒氣沖人萬
【現代漢語翻譯】 現代漢語譯本 影里看。
五熱場中幻化身。廿年來往任風塵。今歸一片瀟湘雪。原是清涼徹骨人。
山居二十八首
我平生愛好煙霞，早年四處遊歷。三十歲時，在五臺山的冰雪中住了八年。後來又在東海住了十二年。到了知天命的年紀，卻被業風吹落到瘴癘之地，將近二十年。唉，人生能有多少年呢？匆匆忙忙地來來往往，已經七十歲了。浮光幻影，怎麼能夠長久呢？最近蒙受皇上的恩典，得以恢復平民身份，特地來到南嶽，打算在這裡安度晚年。但因緣尚未成熟，就在湖東古道的場地，依靠各位檀越（dàn yuè，施主）的幫助，建造安居之所。從甲寅年九月十六日開始，到臘月將近年底時完工。草草地算是完成了。從此以後，我這顆身心，才算有了休息的地方，就像久居他鄉的遊子回到家，卸下了沉重的負擔，那逍遙自在的心情是多麼快樂啊！隨口吟了幾句，讓侍者記錄下來，用來表達我幽靜的心情，並不是爲了寫詩。興致來了就寫，沒有什麼順序罷了。
從祇園（qí yuán，佛教寺院）借來一枝棲身，從此無論道路多麼艱難。太陽升起三竿高，我依然安穩地高臥，互相看著，不必勸我多吃。
雪壓著簡陋的門，夜晚擁著爐火。這身體雖然是寄居的，卻好像什麼都沒有一樣。不知道日月從哪裡流逝，回頭一看，人間歲月已經過去了。
灌木叢中有一間小小的庵，石頭當床，草當龕。堵住門口，就像維摩詰（wéi mó jí，一位在家菩薩）一樣，不要問過去的三天和未來的三天。
形體像枯木一樣，念頭像灰燼一樣。雪滿頭顱，霜滿臉頰。不是老了才特別厭惡世事，而是眼中沒有地方可以沾染塵埃。
身心放下，有了多餘的空閑，垂暮之年生活在萬山之中。不允許白雲輕易地飄出山谷，要好好地隨著明月守護著柴門。
寒冷的燈獨自照著，影子微微搖動。簡陋的屋子被風吹著，雪花飄滿了衣服。忽然想起在五臺山跏趺而坐的地方，在萬年冰雪中，只有一扇柴門。
寒冷的威力侵入骨髓，千座山峰都覆蓋著雪。憤怒的氣勢衝擊著人們。
【English Translation】 English version Looking in the Shadow.
A body transformed in the field of five heats. For twenty years, I've traveled at the mercy of the wind and dust. Now returning to a piece of Xiaoxiang snow, originally a person of coolness to the bone.
Twenty-eight Poems on Mountain Dwelling
I have a lifelong fondness for mist and clouds. In my early years, I traveled extensively. At thirty, I lived in the ice and snow of Mount Wutai for eight years. Later, I resided in the East Sea for twelve years. Approaching the age of knowing destiny, I was blown by the winds of karma to a land of pestilence for nearly twenty years. Alas, how many years does life have? Hastily coming and going, I am already seventy years old. Fleeting light and shadows, how can they last long? Recently, I received the Emperor's grace, allowing me to return to civilian status. I came to Mount Nan to plan for my old age. But as the conditions were not yet ripe, I relied on the support of various danyue (檀越, patrons) at the ancient road site in Hudong to build a dwelling for peaceful living. Construction began on the sixteenth day of the ninth month of the Jia Yin year and was completed near the end of the twelfth month. It was hastily completed. From then on, my body and mind finally had a place to rest, like a traveler returning home after a long journey, relieved of a heavy burden. How joyful and carefree it is! I casually composed a few lines and asked my attendant to record them to express my secluded feelings, not for the sake of writing poetry. I write as the mood strikes, without any particular order.
Borrowing a branch to settle down in Jiyuan (祇園, Jetavana Vihara), from now on, no matter how difficult the road. The sun rises three poles high, and I still sleep soundly. Looking at each other, there's no need to urge me to eat more.
Snow presses against the humble door, embracing the stove at night. This body, though temporary, feels as if it doesn't exist. Not knowing where the days and months go, looking back, the years of the world have passed.
A small hermitage in the bushes, a stone as a bed, grass as a niche. Blocking the door like Vimalakirti (維摩詰, a lay Buddhist), don't ask about the past three days or the future three days.
The form is like withered wood, the thoughts like ashes. Snow fills the head, frost fills the cheeks. It's not that I particularly dislike the world in old age, but there's nowhere in my eyes to attach dust.
Body and mind released, there is extra leisure, living in the myriad mountains in my twilight years. Not allowing white clouds to easily leave the valley, carefully guarding the wooden gate with the bright moon.
The cold lamp shines alone, the shadow flickering slightly. The sparse house is blown by the wind, snow filling the clothes. Suddenly recalling the place where I sat in meditation on Mount Wutai, in ten thousand years of ice and snow, only a wooden door.
The cold power penetrates the bones, a thousand peaks covered in snow. The angry aura assaults people.
竅風。衲被蒙頭初睡醒。不知身在寂寥中。
百千世界空華影。一片身心水月光。伎倆窮時訊息斷。可中無處著思量。
地爐無火石床寒。瓦鼎香消坐夜殘。萬籟聲沉心更寂。卻疑身在鏡中看。
四圍嘉樹影扶疏。樹下深藏一小廬。車馬不聞人跡斷。閉門長日獨跏趺。
寒雨瀟瀟風滿林。蓮花漏永夜沉沉。誰知舉世難醒夢。儘是光明般若心。
夜深獨坐事枯禪。撥盡寒灰火不然。忽聽樓頭鐘磐發。一聲清韻滿霜天。
雪滿乾坤萬象新。白銀世界裡藏身。坐來頓入光明藏。此處從來絕點塵。
平湖冷浸菱荷衣。湖上青山絕是非。塵跡盡消人世遠。白雲鷗鳥總忘機。
雪擁柴扉獨坐時。寒林寸寸折瓊枝。曉來頓失青山色。開盡梅花總不知。
春過人日雪初晴。新月疏林影更清。夜起推窗望寥廓。滿天星斗掛檐楹。
云開四野動春光。何處梅花送暗香。曳杖欲尋幽谷去。一枝斜倚在東墻。
一片云封萬壑松。門前流水日淙淙。不分晝夜供鼾睡。好夢驚回隔嶺鐘。
春深雨過落花飛。冉冉天香上衲衣。一片閑心無處著。峰頭倚杖看云歸。
信步騰騰任所從。形骸一似雪中松。偶來才向溪頭立。又逐閑云過別峰。
麋鹿空山孰可從。輸
【現代漢語翻譯】 現代漢語譯本 竅風（指呼吸）。衲被蒙頭初睡醒，不知身在寂寥中。
百千世界空華影，一片身心水月光。伎倆窮時訊息斷，可中無處著思量。
地爐無火石床寒，瓦鼎香消坐夜殘。萬籟聲沉心更寂，卻疑身在鏡中看。
四圍嘉樹影扶疏，樹下深藏一小廬。車馬不聞人跡斷，閉門長日獨跏趺。
寒雨瀟瀟風滿林，蓮花漏永夜沉沉。誰知舉世難醒夢，儘是光明般若心（指智慧）。
夜深獨坐事枯禪，撥盡寒灰火不然。忽聽樓頭鐘磐發，一聲清韻滿霜天。
雪滿乾坤萬象新，白銀世界裡藏身。坐來頓入光明藏，此處從來絕點塵。
平湖冷浸菱荷衣，湖上青山絕是非。塵跡盡消人世遠，白雲鷗鳥總忘機。
雪擁柴扉獨坐時，寒林寸寸折瓊枝。曉來頓失青山色，開盡梅花總不知。
春過人日雪初晴，新月疏林影更清。夜起推窗望寥廓，滿天星斗掛檐楹。
云開四野動春光，何處梅花送暗香。曳杖欲尋幽谷去，一枝斜倚在東墻。
一片云封萬壑松，門前流水日淙淙。不分晝夜供鼾睡，好夢驚回隔嶺鐘。
春深雨過落花飛，冉冉天香上衲衣。一片閑心無處著，峰頭倚杖看云歸。
信步騰騰任所從，形骸一似雪中松。偶來才向溪頭立，又逐閑云過別峰。
麋鹿空山孰可從，輸
【English Translation】 English version The breath of the nostrils. I wake up from my first sleep, head covered by my patched robe, unaware of being in solitude.
The myriad worlds are but empty illusions, the mind and body a reflection of the moon in water. When skills are exhausted and news ceases, there's nowhere to place thoughts.
The earthen stove is without fire, the stone bed cold, the fragrance from the clay pot gone, the night nearly over. All sounds are silent, the heart even more so, I suspect I'm looking in a mirror.
All around, the shadows of fine trees are scattered, beneath them is hidden a small hut. No sound of carriages or horses, no human footprints, the door closed, I sit in full lotus position all day long.
Cold rain drizzles, wind fills the forest, the lotus clock drips slowly, the night is deep. Who knows that the world is hard to awaken from its dream, all is the light of Prajna heart (wisdom).
Deep in the night, I sit alone practicing barren meditation, poking through the cold ashes, the fire won't light. Suddenly I hear the bell and chime from the tower, a clear sound fills the frosty sky.
Snow fills the universe, all things are new, I hide myself in a world of white silver. Sitting, I enter the treasury of light, this place has always been free from a speck of dust.
The cold lake soaks the water chestnut and lotus leaves, the green mountains on the lake are free from right and wrong. The traces of dust have disappeared, the human world is far away, the white clouds and seagulls have forgotten all scheming.
When snow blocks the brushwood gate and I sit alone, the frozen forest snaps off jade branches inch by inch. At dawn, I suddenly lose the color of the green mountains, and don't even realize the plum blossoms have all bloomed.
Spring has passed, the seventh day of the new year, the snow has just cleared, the new moon and sparse forest shadows are even clearer. I get up at night and push open the window to gaze at the vastness, the sky is full of stars hanging from the eaves.
The clouds open, the four fields stir with spring light, from where does the plum blossom send its faint fragrance? Leaning on my staff, I want to seek out the secluded valley, a branch leans diagonally against the east wall.
A cloud seals ten thousand valleys of pines, the flowing water in front of the door babbles all day long. Not distinguishing between day and night, I indulge in snoring, a good dream startled awake by the bell across the ridge.
Spring is deep, rain has passed, fallen flowers fly, the faint fragrance of heaven rises to my patched robe. There's nowhere to place my idle heart, I lean on my staff at the peak and watch the clouds return.
I stroll along wherever I please, my form and body like a pine in the snow. Occasionally I come to stand by the stream, then follow the idle clouds over another peak.
In the empty mountains, who can I follow besides the deer? I admit defeat
他豐草與長松。紅塵縱有難醒夢。絕世何曾到萬峰。
垂垂白髮對青山。身在千巖萬壑間。寂寂松門無過客。往來唯有白雲間。
青山不動自如如。朝暮雲霞任卷舒。縱有紅塵深萬丈。曾無一點到茅廬。
萬峰深處獨跏趺。歷歷虛明一念孤。身似寒空掛明月。唯余清影落江湖。
睡起呼童旋煮茶。竹爐湯沸雪如花。旗槍未豎魔先退。始信叢林有作家。
倦倚虛窗坐看山。千峰紫翠出松間。無心縱許云來往。何似如如體更閑。
月色松聲總見聞。禪心妄想聖凡分。消歸一念無生處。此意如何把似君。
平湖秋水浸寒空。古木霜飛落葉紅。石徑小橋人跡斷。一庵深鎖白雲中。
寄舜庵老衲
三十餘年學懶慵。生涯坐斷祝融峰。身輕鶴骨休言老。千尺還看手種松。
寄魏考叔
幽居宛是在家僧。一室清如六月冰。縱使善空諸有盡。尚餘山水掛眉棱。
留別湖東社中諸子二首
曇花舍就竹林西。市遠塵囂最可棲。勤掃階前云臥地。歸來莫使草萋萋。
偶來松下掩柴關。招隱相求出世間。豈意又隨流水去。別君心似戀雲山。
岳陽阻風二首
岳陽樓外浸湖天。樓下沙汀夜泊船。來往風帆留不住。獨余山色尚依然。
北風吹浪打山城。一葉輕帆阻去程。想為留看洞庭月。怪來偏向客邊明。
過金沙于潤甫雲林
咫尺雲林望不遙。到來寒爽氣蕭蕭。閉門不放煙霞出。多少塵心亦易消。
西湖偶成
四面湖山鏡里看。樓船深浸碧波寒。不知身在冰壺影。可笑沉酣夢未殘。
喜歸匡山
垂老青山荷主恩。匡廬南向臥朝暾。七賢五老遙相對。泉響深談不二門。
挽匡山黃龍徹空師二首
昔與師住五臺冰雪中者三載。別來三十餘年所矣。予今投老匡山。一禮師塔。挽之以詩。
憶昔清涼對坐時。垂垂冰雪綴雙眉。別來夢到傷心處。一段難禁祇自知。
塔影團團擁萬松。法身不動聳千峰。知師常說無生法。鳥語溪聲和曉鐘。
山中雪夜
雪擁千峰獨閉關。寒燈深夜照衰顏。心灰已絕紅塵夢。誰信人間有此間。
閱華嚴經十地品夢中偶成
一葉輕舟一釣竿。鉤頭香餌未曾殘。直須入海深撈捷。莫滯蘆花淺水灘。
思鄉曲二首
餘十二歲離鄉。今六十年矣。適鄉人遠問于山中。因賦此。
門前高柳映清池。常記兒童戲浴時。六十餘年如夢事。幾回猶動故園思。
青山一帶繞河流。家住河邊古渡頭。自小離鄉今已老。此心不斷水
【現代漢語翻譯】 現代漢語譯本 《北風吹浪打山城》 北風吹動海浪拍打著山邊的城池，一葉小小的帆船受阻，難以繼續前行。我本想停下來欣賞洞庭湖的月色，奇怪的是月亮卻偏偏照亮了客居他鄉的我。
《過金沙于潤甫雲林》 （拜訪潤甫的雲林） 近在咫尺的雲林，遠遠望去並不遙遠。來到這裡，感到寒冷清爽，氣氛蕭瑟。緊閉的院門似乎不願讓美麗的煙霞散出，但多少塵世的煩惱也容易在此消散。
《西湖偶成》 （偶然寫成的西湖詩） 四面的湖光山色，如同在鏡子里看到的一樣。高大的樓船深深地浸在寒冷的碧波之中。不知道自己身處在晶瑩剔透的冰壺般的幻境里，可笑的是我還在沉睡，沒有從夢中醒來。
《喜歸匡山》 （歡喜回到匡山） 年老時回到青山，承蒙皇恩浩蕩。面朝南方的匡山，沐浴著初升的太陽。七賢（竹林七賢）和五老（廬山五老峰）遙遙相對，泉水的聲音彷彿在進行著關於『不二法門』的深刻討論。
《挽匡山黃龍徹空師二首》 （悼念匡山黃龍徹空禪師二首） 過去我和老師在五臺山冰天雪地中住了三年，分別至今已經三十多年了。我如今在匡山養老，特地祭拜老師的塔，寫詩悼念。
憶昔清涼對坐時，垂垂冰雪綴雙眉。別來夢到傷心處，一段難禁祇自知。 （回憶過去在清涼山（五臺山）與老師相對而坐的時候，冰雪掛在老師下垂的眉毛上。分別以來，夢中夢到傷心的地方，那份難以抑制的感情只有自己知道。）
塔影團團擁萬松，法身不動聳千峰。知師常說無生法，鳥語溪聲和曉鐘。 （塔的影子圓圓地被萬棵松樹環繞，老師的法身巍然不動，聳立在千峰之間。我知道老師常常講說『無生法』，鳥的叫聲和溪水的聲音與清晨的鐘聲相互應和。）
《山中雪夜》 （山中的雪夜） 大雪覆蓋著千座山峰，我獨自關閉著房門。寒冷的燈光在深夜裡照著我衰老的容顏。我的心已經像灰燼一樣，斷絕了對紅塵的幻想，誰會相信人間還有這樣的地方。
《閱華嚴經十地品夢中偶成》 （閱讀《華嚴經·十地品》時夢中偶然寫成） 一葉輕舟，一根釣竿，釣鉤上的香餌還沒有用完。應該直接進入大海深處去撈取珍寶，不要停留在蘆葦花盛開的淺水灘。
《思鄉曲二首》 （思鄉曲二首） 我十二歲離開家鄉，現在已經六十歲了。恰好有家鄉人從遠方來山中問候，因此寫下這首詩。
門前高柳映清池，常記兒童戲浴時。六十餘年如夢事，幾回猶動故園思。 （門前高大的柳樹倒映在清澈的池塘里，常常記得小時候在池塘里嬉戲洗澡的情景。六十多年就像一場夢一樣，多少次仍然觸動我對故鄉的思念。）
青山一帶繞河流，家住河邊古渡頭。自小離鄉今已老，此心不斷水長流。 （連綿的青山環繞著河流，我的家住在河邊的古老渡口。從小就離開了家鄉，現在已經老了，這顆思鄉的心就像河水一樣，永不停息地流淌。）
【English Translation】 English version 《North Wind Blows, Waves Beat Mountain City》 The north wind blows, waves beat against the mountain city. A small sail is hindered, unable to proceed. I wanted to stay and admire the moon over Dongting Lake (a large lake in Hunan province), but strangely, the moon shines particularly bright on me, a traveler in a foreign land.
《Passing Jinsha at Runfu's Yunlin》 (Visiting Runfu's Yunlin) Yunlin (literally 'cloud forest', often refers to a secluded dwelling) is within reach, not far to see. Arriving here, I feel cold and refreshing, the atmosphere desolate. The closed gate seems unwilling to let the beautiful mist and haze escape, but many worldly worries are easily dispelled here.
《Impromptu Poem on West Lake》 (A poem composed casually at West Lake) The lake and mountain scenery on all sides is like seeing it in a mirror. Tall, multi-storied boats are deeply immersed in the cold, green waves. I don't know if I am in a crystal-clear, ice-like illusion. It's laughable that I am still asleep, not yet awakened from the dream.
《Joyfully Returning to Mount Kuang》 (Happy to return to Mount Kuang) Returning to the green mountains in old age, I am grateful for the emperor's grace. Facing south, Mount Kuang (another name for Mount Lu) bathes in the rising sun. The Seven Sages (the Seven Sages of the Bamboo Grove) and the Five Elders (the Five Old Men Peaks of Mount Lu) face each other from afar. The sound of the spring seems to be engaged in a deep discussion about the 'non-dual dharma gate'.
《In Memory of Chan Master Chekong of Huanglong, Mount Kuang (Two Poems)》 (Two poems in memory of Chan Master Chekong of Huanglong Monastery, Mount Kuang) In the past, I lived with the master in the ice and snow of Mount Wutai (a sacred Buddhist mountain) for three years. It has been more than thirty years since we parted. Now I am spending my old age on Mount Kuang, and I specially pay respects to the master's pagoda and write poems in memory.
I remember the time we sat facing each other in Qingliang (another name for Mount Wutai), drooping ice and snow adorned your eyebrows. Since we parted, I dream of heartbreaking places, a feeling that is difficult to suppress, only I know.
The pagoda's shadow is surrounded by ten thousand pines, the Dharma body stands still, towering among a thousand peaks. I know the master often spoke of the 'unborn dharma', the birds' songs and the sound of the stream harmonize with the morning bell.
《Snowy Night in the Mountains》 (Snowy Night in the Mountains) Heavy snow covers a thousand peaks, I close my door alone. The cold lamp shines on my aging face in the deep night. My heart is like ashes, severing all illusions of the mortal world. Who would believe that there is such a place in the human realm?
《Impromptu Poem in a Dream While Reading the Ten Grounds Chapter of the Avatamsaka Sutra》 (A poem composed casually in a dream while reading the 'Ten Grounds' chapter of the Avatamsaka Sutra) A small boat, a fishing rod, the fragrant bait on the hook has not yet been used up. One should go directly into the deep sea to retrieve treasures, do not linger in the shallow waters where reeds bloom.
《Homesickness (Two Poems)》 (Two poems about homesickness) I left my hometown at the age of twelve, and now I am sixty years old. It happened that a fellow villager came from afar to visit me in the mountains, so I wrote this poem.
Tall willows in front of the door are reflected in the clear pond, I often remember the times when children played and bathed. More than sixty years have passed like a dream, how many times I am still moved by the thoughts of my old home.
Green mountains surround the river, my home is located at the ancient ferry crossing by the river. I left my hometown when I was young and now I am old, this heart of longing flows endlessly like the water.
悠悠。
懷大都龍華主人
龍華樹下有緣人。一別難求似昔親。幾度夢魂飛夜月。縱然相見總非真。
入山
直入千峰不厭深。最幽絕處可安心。松門任使青苔厚。從此時人沒處尋。
曹溪堂主俯無昂公來訊二首
自別曹溪已十春。常思香水一沾唇。夢魂時坐松陰下。只恐今生是後身。
溪上梅花不斷香。幾回香霧濕衣裳。年來每到看花處。一似當時坐法堂。
送青林熙公游南嶽二首
憶昔曾登七十峰。倚天傍日撫長松。幽巖絕壑探奇遍。君去尋余䇿杖蹤。
萬峰深處碧雲寒。曾結茅廬學懶殘。牛糞尚埋煨芋火。君應一撥地爐看。
偶成
湛海波澄一物無。寒空深夜月輪孤。但看萬里纖雲斷。自覺冰心在玉壺。
集外詩五首
喜老母遣弟至
天屬憐同蒂。君恩賜一身。生還如有日。尚可奉慈親。
憶故鄉居
家住龜山陰。宛似恒河曲。卻憶兒童時。熱在河中浴夾岸柳陰濃。當戶南山翠。手種碧桃花。不知在也未門前一小橋。幼見水沖斷。欲架獨木枝。路遠猶未辦。
憶鄉友
幼小同讀書。連床還共被。誰知一別來。看看六十歲。卻憶聚沙時。相戲常生惱。只記童子顏。不信今衰老。
【現代漢語翻譯】 現代漢語譯本 悠悠
懷大都龍華主人
龍華樹（Longhua Tree，未來佛彌勒成道之樹）下有緣人。一別之後難以再尋覓像昔日那樣親近的情誼。多少次夢中魂魄飛向夜月。即使相見，也總覺得不真實。
入山
徑直走進千重山峰也不覺得厭倦。最幽深寂靜的地方可以使內心安定。松樹掩映的寺門任憑青苔覆蓋深厚。從此以後，世人就無處尋覓我的軌跡了。
曹溪堂主俯無昂公來訊二首
自從告別曹溪（Caoxi，禪宗六祖慧能弘法之地）已經十年了。常常思念曹溪的香水，希望能再次沾濕嘴唇。夢中魂魄時常坐在松樹的陰影下。只恐怕今生已經是來世的果報之身。
溪上的梅花香氣不斷。幾次被梅花的香霧沾濕衣裳。近年來每次到賞花的地方。都好像當時坐在法堂一樣。
送青林熙公游南嶽二首
記得過去曾經登上南嶽七十二峰。倚靠著天，靠近著太陽，撫摸著高大的松樹。幽深的巖石和險峻的山谷都已探尋遍了。您去南嶽，是去尋找我拄著枴杖走過的軌跡。
萬峰深處，碧雲寒冷。我曾經在那裡結茅屋居住，學習懶殘（Lan Can，唐代隱士）。牛糞中掩埋的煨芋頭的火可能還在。您應該去撥開灰燼看看地爐。
偶成
湛藍的海水澄清得一無所有。寒冷的深夜，月亮孤零零地懸掛在空中。只要看到萬里無雲，纖塵不染。自然會感覺到自己的心像冰一樣純潔，像玉壺一樣晶瑩。
集外詩五首
喜老母遣弟至
上天憐憫同根生的兄弟。皇恩浩蕩，使我得以保全自身。如果還有生還的一天。還能夠奉養慈祥的母親。
憶故鄉居
家住在龜山（Guishan）的北面，宛如恒河（Ganges River）的彎曲處。回憶起童年的時候。喜歡在河中洗澡。兩岸柳樹成蔭。家門對著翠綠的南山。親手種植的碧桃花。不知道還在不在？門前有一座小橋。小時候看到被水沖斷。想要架設一根獨木橋。路途遙遠還沒有辦到。
憶鄉友
從小一起讀書。連床而眠，共蓋一被。誰知道一別之後。轉眼已經六十歲了。回憶起一起玩沙子的時候。互相嬉戲常常生氣。只記得童年時的容顏。不相信現在已經衰老。
English version Carefree
Thinking of the Master of Longhua (Longhua, the place where Maitreya Buddha will attain enlightenment) in Dadu (Dadu, the capital of Yuan Dynasty)
A destined person under the Longhua Tree (Longhua Tree, the tree under which Maitreya Buddha will attain enlightenment). After one parting, it's hard to find the same closeness as before. How many times has my soul flown to the night moon in dreams. Even if we meet, it always feels unreal.
Entering the Mountain
Going straight into the thousands of peaks, I don't tire of the depth. The most secluded place can bring peace to the heart. Let the green moss grow thick on the pine gate. From now on, people will have nowhere to find me.
Two Poems on Receiving News from Abbot Fuwu Ang of Caoxi (Caoxi, the place where the Sixth Patriarch of Zen Buddhism, Huineng, propagated the Dharma)
It has been ten springs since I left Caoxi (Caoxi, the place where the Sixth Patriarch of Zen Buddhism, Huineng, propagated the Dharma). I often think of the fragrant water of Caoxi, hoping to wet my lips again. My soul often sits under the shade of the pine tree in dreams. I fear that this life is the retribution of a future life.
The fragrance of plum blossoms on the stream is constant. Several times, the fragrant mist has wet my clothes. In recent years, every time I go to see the flowers. It's as if I'm sitting in the Dharma hall.
Two Poems Seeing Qinglin Xigong off to Nanyue (Nanyue, Mount Heng)
I remember once climbing the seventy-two peaks of Nanyue (Nanyue, Mount Heng). Leaning against the sky, close to the sun, stroking the tall pine trees. I have explored the secluded rocks and steep valleys. You are going to Nanyue to find the traces of my walking stick.
In the depths of the ten thousand peaks, the green clouds are cold. I once built a thatched hut there, learning from Lan Can (Lan Can, a hermit of the Tang Dynasty). The fire of the roasted taro buried in the cow dung may still be there. You should go and stir the ashes to see the earth stove.
Impromptu
The blue sea is clear and empty. In the cold night, the moon hangs alone in the sky. Just look at the ten thousand miles of cloudless sky, without a trace of dust. You will naturally feel that your heart is as pure as ice and as clear as a jade pot.
Five Poems from Outside the Collection
Rejoicing that My Elderly Mother Sent My Younger Brother
Heaven pities brothers born from the same root. The Emperor's grace is vast, allowing me to preserve myself. If there is a day when I return alive. I can still support my kind mother.
Remembering My Hometown Residence
My home is located on the north side of Guishan (Guishan), resembling the bend of the Ganges River (Ganges River). Recalling my childhood. I liked to bathe in the river. The willow trees shaded both banks. My home faces the green Southern Mountain. The peach blossoms I planted myself. I wonder if they are still there? There is a small bridge in front of the door. I saw it broken by the water when I was young. I wanted to build a single-plank bridge. The journey is far and I haven't done it yet.
Remembering My Fellow Villagers
We studied together since childhood. We slept on the same bed and shared the same quilt. Who knew that after one parting. In the blink of an eye, it has been sixty years. Recalling the time when we played with sand together. We often got angry while playing. I only remember the faces of children. I don't believe that we are old now.
【English Translation】 English version Carefree
Thinking of the Master of Longhua (Longhua, the place where Maitreya Buddha will attain enlightenment) in Dadu (Dadu, the capital of Yuan Dynasty)
A destined person under the Longhua Tree (Longhua Tree, the tree under which Maitreya Buddha will attain enlightenment). After one parting, it's hard to find the same closeness as before. How many times has my soul flown to the night moon in dreams. Even if we meet, it always feels unreal.
Entering the Mountain
Going straight into the thousands of peaks, I don't tire of the depth. The most secluded place can bring peace to the heart. Let the green moss grow thick on the pine gate. From now on, people will have nowhere to find me.
Two Poems on Receiving News from Abbot Fuwu Ang of Caoxi (Caoxi, the place where the Sixth Patriarch of Zen Buddhism, Huineng, propagated the Dharma)
It has been ten springs since I left Caoxi (Caoxi, the place where the Sixth Patriarch of Zen Buddhism, Huineng, propagated the Dharma). I often think of the fragrant water of Caoxi, hoping to wet my lips again. My soul often sits under the shade of the pine tree in dreams. I fear that this life is the retribution of a future life.
The fragrance of plum blossoms on the stream is constant. Several times, the fragrant mist has wet my clothes. In recent years, every time I go to see the flowers. It's as if I'm sitting in the Dharma hall.
Two Poems Seeing Qinglin Xigong off to Nanyue (Nanyue, Mount Heng)
I remember once climbing the seventy-two peaks of Nanyue (Nanyue, Mount Heng). Leaning against the sky, close to the sun, stroking the tall pine trees. I have explored the secluded rocks and steep valleys. You are going to Nanyue to find the traces of my walking stick.
In the depths of the ten thousand peaks, the green clouds are cold. I once built a thatched hut there, learning from Lan Can (Lan Can, a hermit of the Tang Dynasty). The fire of the roasted taro buried in the cow dung may still be there. You should go and stir the ashes to see the earth stove.
Impromptu
The blue sea is clear and empty. In the cold night, the moon hangs alone in the sky. Just look at the ten thousand miles of cloudless sky, without a trace of dust. You will naturally feel that your heart is as pure as ice and as clear as a jade pot.
Five Poems from Outside the Collection
Rejoicing that My Elderly Mother Sent My Younger Brother
Heaven pities brothers born from the same root. The Emperor's grace is vast, allowing me to preserve myself. If there is a day when I return alive. I can still support my kind mother.
Remembering My Hometown Residence
My home is located on the north side of Guishan (Guishan), resembling the bend of the Ganges River (Ganges River). Recalling my childhood. I liked to bathe in the river. The willow trees shaded both banks. My home faces the green Southern Mountain. The peach blossoms I planted myself. I wonder if they are still there? There is a small bridge in front of the door. I saw it broken by the water when I was young. I wanted to build a single-plank bridge. The journey is far and I haven't done it yet.
Remembering My Fellow Villagers
We studied together since childhood. We slept on the same bed and shared the same quilt. Who knew that after one parting. In the blink of an eye, it has been sixty years. Recalling the time when we played with sand together. We often got angry while playing. I only remember the faces of children. I don't believe that we are old now.
憶家山庵居
樓居水竹總相連。長夏清風白晝眠。此日炎荒萬里外。回思恰似幾生前。
憨山老人夢遊集卷四十九 卍新續藏第 73 冊 No. 1456 憨山老人夢遊集
憨山老人夢遊集卷第五十
菩薩戒弟子 僧本昂 馮昌歷 僧知融 日錄
宰官弟子 王安舜 劉起相 纂輯
長春社弟子
陳迪祥 梁四相 同較
曹溪中興錄上
中興因緣
師曰。曹溪者。乃昔曹叔良為魏武之裔。避地於此。因以名焉。其道場自梁神僧智藥三藏從西天泛海而來。𢹂菩提樹於五羊之法性寺。讖云。百六十年。有肉身菩薩。於此出家。度人無量。將入嶺。過曹溪水口。掬水㱃之。而甘且香。乃曰。此我西天水也。原上必有聖地。因㴑流而上。至觀其山。似象形。曰。此山宛似我西天賓林山也。乃謂居人曹叔良曰。此山宜建梵剎。百六十年後。當有肉身菩薩。於此說法。叔良即白州牧某具奏。梁武帝遂命建寺額曰寶林。乃開山之始也。至唐龍朔間。有新州盧道者。得黃梅衣缽。號為六祖。回至曹溪。時寶林已廢。有尼僧名無盡者。見六祖。問涅槃經義。知是異人。乃白其父兄。重修寶林。延祖居之。未幾有害祖者。祖遂避難於懷會。隱獵隊中。一十五年。
【現代漢語翻譯】 現代漢語譯本 憶家山庵居
樓閣居所與水邊的竹林緊密相連，漫長的夏日裡，清風徐來，在白晝安然入眠。如今身處遙遠炎熱的邊荒之外，回想起往昔，彷彿已是幾世之前的事情。
憨山老人夢遊集卷四十九 卍新續藏第 73 冊 No. 1456 憨山老人夢遊集
憨山老人夢遊集卷第五十
菩薩戒弟子 僧本昂，馮昌歷，僧知融 日錄
宰官弟子 王安舜，劉起相 纂輯
長春社弟子
陳迪祥，梁四相 同較
曹溪中興錄上
中興因緣
師父說：『曹溪（Caoxi）這個地名，是過去曹叔良作為魏武帝的後裔，爲了避難來到這裡，因此用他的名字命名。這裡的道場，是梁朝的神僧智藥三藏（Zhiya Sanzang）從西天（Xitian，指印度）泛海而來時，帶著菩提樹到五羊（Wuyang，廣州的別稱）的法性寺（Faxing Temple）。智藥三藏曾預言說：『一百六十年後，會有肉身菩薩（Roushen Pusa，指得道高僧圓寂后肉身不腐）在這裡出家，度化無量眾生。』他將要進入嶺南時，經過曹溪的水口，捧起水來喝，覺得甘甜而芳香，於是說：『這水和我西天的水一樣啊。源頭之上必定有聖地。』於是沿著水流向上尋找，看到那座山，形狀像大象。他說：『這座山宛如我西天的賓林山啊。』於是告訴當地居民曹叔良說：『這座山適合建造寺廟。一百六十年後，當有肉身菩薩在這裡說法。』曹叔良立即稟告州牧某，州牧具奏朝廷。梁武帝於是下令建造寺廟，賜額為寶林（Baolin Temple），這就是開山建寺的開始。到了唐朝龍朔年間，有新州（Xinzhou）的盧道者（Lu Daozhe），得到了黃梅（Huangmei）的衣缽（yibo，指禪宗的傳承信物），號稱六祖（Sixth Patriarch，指慧能）。他回到曹溪時，寶林寺已經荒廢。有一位尼姑名叫無盡（Wujin），見到六祖，請教《涅槃經》（Nirvana Sutra）的義理，知道他是不同尋常的人，於是告訴她的父親和兄長，重新修建寶林寺，請六祖居住。不久之後，有人想要加害六祖，六祖於是到懷會（Huaihui）避難，隱藏在獵人隊伍中，長達十五年。』
【English Translation】 English version Remembering My Hermitage in Jiasan Mountain
Pavilions and waterside bamboos are closely connected. In the long summer, a gentle breeze allows me to sleep peacefully during the day. Now, I am far away in a remote and barren land. Looking back, it feels like events from many lifetimes ago.
Hanshan Laoren Mengyou Ji (Collected Works of Old Man Hanshan's Dream Travels), Volume 49 Supplement to the Buddhist Canon, New Series, Volume 73, No. 1456, Hanshan Laoren Mengyou Ji
Hanshan Laoren Mengyou Ji, Volume 50
Bodhisattva Precept Disciples: Monks Ben'ang, Feng Changli, Monk Zhirong - Daily Records
Official Disciples: Wang Anshun, Liu Qixiang - Compiled
Changchun Society Disciples
Chen Dixiang, Liang Sixiang - Compared
Caoqi Revival Records, Part 1
Causes and Conditions for Revival
The Master said: 'Caoxi (曹溪, Caoxi) is named after Cao Shuliang, a descendant of Wei Wudi, who sought refuge here. The monastery here was established when the monk Zhiya Sanzang (智藥三藏, Zhiya Sanzang) came from the Western Heaven (西天, Xitian, India) by sea, bringing a Bodhi tree to Faxing Temple (法性寺, Faxing Temple) in Wuyang (五羊, Wuyang, Guangzhou). Zhiya Sanzang prophesied: 'One hundred and sixty years later, a living Bodhisattva (肉身菩薩, Roushen Pusa, an enlightened monk whose body remains intact after death) will leave home here and liberate countless beings.' As he was about to enter Lingnan, he passed the mouth of the Caoxi River, scooped up some water to drink, and found it sweet and fragrant. He said, 'This water is like the water of my Western Heaven. There must be a sacred place upstream.' So he followed the stream upwards and saw a mountain that resembled an elephant. He said, 'This mountain is just like Binlin Mountain in my Western Heaven.' Then he told the local resident Cao Shuliang, 'This mountain is suitable for building a monastery. One hundred and sixty years later, a living Bodhisattva will preach the Dharma here.' Cao Shuliang immediately reported this to the governor, who then reported it to the court. Emperor Wu of Liang then ordered the construction of a temple, naming it Baolin Temple (寶林寺, Baolin Temple), which was the beginning of the mountain's establishment. During the Longshuo period of the Tang Dynasty, a Daoist Lu (盧道者, Lu Daozhe) from Xinzhou (新州, Xinzhou) received the robe and bowl (衣缽, yibo, symbols of Chan Buddhist lineage) of Huangmei (黃梅, Huangmei) and was known as the Sixth Patriarch (六祖, Sixth Patriarch, Huineng). When he returned to Caoxi, Baolin Temple was already abandoned. A nun named Wujin (無盡, Wujin) met the Sixth Patriarch and asked him about the meaning of the Nirvana Sutra (涅槃經, Nirvana Sutra), recognizing him as an extraordinary person. She then told her father and brothers to rebuild Baolin Temple and invited the Sixth Patriarch to reside there. Soon after, someone wanted to harm the Sixth Patriarch, so he sought refuge in Huaihui (懷會, Huaihui), hiding among the hunting party for fifteen years.'
后至五羊法性寺。露穎而出。遂于菩提樹下剃髮。即回曹溪。開法于寶林。時山已易主為陳氏矣。祖說法多年。雲集者眾。以其山如生象。齒鼻完具。先寺於左頷大牙之內。其鼻在右。業為陳氏祖墓。故其寺址甚迫隘。祖一日謂居人陳亞仙乞一坐具地。亞仙許之。祖以坐具一展。盡罩四山之嶺。時四天王出現四隅。亞仙即許之曰。也知和尚法力廣大。當盡舍之。但先祖墓在寺右。他日修建。望乞存留。又曰。此山形乃生龍白象來脈。他日興造。只可平天。不可平地。於是亞仙遂𢹂家隱去。不知所之。故此山自六祖開創已來。四天王內。周環數十里。為一蘭若。並無民居。其山形風氣完密。即少林已下。諸祖道場。未有如此之勝者。向僧皆以為藏修地。至我 國初開阡陌。而環山之內。皆為田疇。收入版籍。則僧以務農為本業。樹藝孳畜。不異俗人。然從來未有民居。及弘正間。四方流棍。漸集於山中。始以傭賃。久則經營藉資于僧。而僧不察。以山門通滃源。入府孔道。而漸成窟穴。羅于道側。開張市肆。豈特鳩居鵲巢。將使狼據師窟。僧亦舍寺而住莊庵。則山門日空。流棍日集。禍害日作。而僧徒竟為此累。以至幾不可保矣。丙申春。予蒙 恩放嶺外。初入山禮祖。見其凋弊不堪之甚。未幾而禍患果作。僧至流離。
於是一時當道。汲汲拯救之。初制府大司馬陳公。欲予迬救正之。未既而觀察海門周公。甚留心祖道。方從事於此。頃即入賀去。㡭巡道祝公。乃極力致予。因是寺僧某等。相率來歸。請授具戒。堅意懇請。予應之。于庚子秋九月入山。即以 祖庭為心。遂拚捨身命。一一綜理。次第建立。如下所列。其概皆大𡎯極弊。不容一日安者。幸仗 佛祖之靈。當道護法。神力冥加。八年之中。略有頭緒。雖未究竟卒業。而心膂俱竭。其所建者。皆可為恒規。僧徒茍能自此謹守勿失。亦可保此道場。世世無虞矣。時師命昌歷等在寺。訓諸沙彌。凡所作事。皆目擊之。及所發言。即日錄之。久而成帙。題曰。中興實錄。彷通𢗍十品之例。列為十則。其示眾法語。清規。手札。雜著。並次第於後云。
培祖龍以完風氣
師初入山。因見祖庭破壞。乃集諸弟子曰。佛說大地山河。唯一真心之所融結。雖形家之說。未必盡信。而至理存焉。亞仙初舍地。即云此山乃生龍白象來脈。他日興造。只可平天。不可平地。此蓋言地形之不可傷也。觀此曹溪主山。儼然像形。而四足六牙。鼻口俱備。其寶林初開時。山勢完密。故寺坐頷中。左太牙包裹。與右牙連合。唇內為龍潭。即如象口。其寶林右壁。儼然像鼻。而陳亞仙之祖墓。
【現代漢語翻譯】 現代漢語譯本： 於是，一時之間，拯救（寺廟）成為當務之急。最初，制府大司馬陳公想要予以幫助，匡正（寺廟），但未能完成。之後，觀察海門周公非常留心祖師之道，正致力於此事。不久之後，他入朝祝賀離去。巡道祝公極力促成此事，因此寺廟僧人某等，相繼歸來，請求授予具足戒。他們心意堅定，懇切請求，我應允了他們。于庚子年秋九月入山，立即以祖庭爲念，於是拼捨身命，一一綜理，次第建立，如下所列。其大概都是大廈將傾，極其弊端，不能容忍一日安寧的狀況。幸虧仰仗佛祖的靈驗，當道護法，神力默默加持，八年之中，略有頭緒。雖然尚未完全竣工，但心力已經耗盡。其所建立的，都可以作為恒久的規矩。僧徒如果能夠從此謹守不失，也可以保佑此道場，世世代代沒有憂患了。當時師父命令昌歷等人在寺廟，訓導眾沙彌。凡是所做的事情，都親眼目睹，以及所說的話，當日就記錄下來，時間長了就成了一部書，題名為《中興實錄》，仿照《通鑑》十品的例子，列為十則。其示眾法語、清規、手札、雜著，都依次排列在後面。 培植祖龍以完善風氣 師父初入山時，因為看到祖庭破壞，於是召集眾弟子說：『佛說大地山河，唯一真心所融結。雖然風水家的說法，未必完全可信，但其中有至理存在。陳亞仙最初選址時，就說這座山是生龍白象的來脈，日後興建，只能平整山頂，不可平整地面。』這大概是說地形不可損傷。觀察這曹溪主山，儼然是象的形狀，而且四足六牙，鼻子和嘴巴都具備。其寶林寺初開時，山勢完整嚴密，所以寺廟坐落在頷中，左太牙包裹著，與右牙連線，嘴唇內是龍潭，就像象的嘴巴。其寶林寺右壁，儼然是象鼻，而陳亞仙的祖墓，
【English Translation】 English version: Thus, for a time, saving (the temple) became a matter of utmost importance. Initially, Grand Coordinator Chen, the Minister of War, desired to assist and rectify (the temple), but did not complete it. Later, Zhou, the Observer of Haimen, was very mindful of the Patriarchal Way and was engaged in this matter. Shortly thereafter, he went to the court to offer congratulations and departed. Zhu, the Circuit Intendant, strongly urged this matter, and therefore, certain monks of the temple returned one after another, requesting to be granted the full precepts (Bhikkhu ordination). Their intentions were firm, and they earnestly requested, and I granted their request. In the autumn of the Gengzi year, the ninth month, I entered the mountain, immediately taking the ancestral temple to heart, and thus, I risked my life to manage and establish everything in order, as listed below. The general situation was that the buildings were on the verge of collapse, with extreme defects, and could not tolerate a day of peace. Fortunately, relying on the efficacy of the Buddhas and Patriarchs, the Dharma protectors of the region, and the silent blessings of spiritual power, within eight years, there was some progress. Although it has not been fully completed, my heart and strength have been exhausted. What has been established can all serve as permanent rules. If the monks can carefully adhere to them from now on and not lose them, they can also protect this monastery, and there will be no worries for generations to come. At that time, the master ordered Changli and others to be in the temple, instructing the novice monks (Shramaneras). All the things they did were witnessed firsthand, and the words they spoke were recorded on the same day, and over time, it became a book, entitled 'The True Record of Revival', modeled after the ten categories of the 'Comprehensive Mirror', listed as ten sections. The Dharma talks to the assembly, the pure rules, handwritten letters, and miscellaneous writings are all arranged in order after that. Nourishing the Ancestral Dragon to Perfect the Atmosphere When the master first entered the mountain, because he saw the ancestral temple was destroyed, he gathered the disciples and said, 'The Buddha said that the earth, mountains, and rivers are all fused by the one true mind. Although the sayings of Feng Shui masters may not be entirely believable, there is profound truth in them. When Chen Yaxian first chose the site, he said that this mountain is the vein of a living dragon and a white elephant, and in the future, construction should only level the top of the mountain, not the ground.' This probably means that the terrain should not be damaged. Observing this main mountain of Caoqi (Caoxi), it is clearly in the shape of an elephant, and it has four feet, six tusks, a nose, and a mouth. When Baolin Monastery (Bao Lin Monastery) was first opened, the mountain's terrain was complete and dense, so the temple sits in the chin, wrapped by the left tusk, connected to the right tusk, and inside the lips is the Dragon Pool, just like the elephant's mouth. The right wall of Baolin Monastery is clearly the elephant's nose, and the ancestral tomb of Chen Yaxian,
先葬其上。六祖存日。其寶林墻外。即其墓也。故乞其地而擴之。其口為龍潭。滀水于內。有龍居之。及祖降其龍。乃鑿二牙交關處。放水填潭。以蓋佛殿。然龍既蛻。水既竭。而靈氣已泄。故佛殿雖備。其潭未填完。而祖師化去。至今殿前猶為深窟。乃前未竟之功也。故丹墀剛半。師察知其故。乃填平之。前羅漢樓。乃初鑿嶺之缺。後人因而為山門。既久。建樓于上。師欲改補而未及。以象之食賴鼻。而命即在鼻。其鼻當有數節。而陳墓正當中。故 六祖入滅。所存肉身。初即建木塔于墓前以安供。墓后建信具樓。以藏衣缽。至我明成化間。有僧某者。去木塔。易之以磚。其中陰濕。未幾祖現夢于郡守。乞一安居。守命改信具樓為祖殿。其空塔在前。返為胸中壘塊矣。其祖殿後為程蘇閣。乃嘉靖丙午間。郡守陳豹谷所建。師至。則見殿左為方丈。當中開一路。入後山。斬斷象鼻。其殿後低窪。為北風所劫。來脈有傷。故道場頹敗。職此之由也。師因察象鼻之形。則殿後當有一高阜。時一老僧為師言。初為沙彌時。見殿後一堆如壘土。比陳公修閣時。令僧削去。某時為沙彌。亦在擔土列。師知其信然。乃令所選三學教授僧。率肄業沙彌百餘人。每日各擔土十回以培之。三月而成一山。如固有。於是改中路于曹溪邊。為
【現代漢語翻譯】 現代漢語譯本：先把他安葬在那裡。六祖慧能（六祖，佛教禪宗第六代祖師）在世時，寶林寺墻外就是他的墓地。因此請求將那塊地擴建。那裡的坑口叫做龍潭，裡面蓄水，有龍居住在其中。等到六祖降伏了那條龍，就鑿開兩條牙齒交合的地方，放水填滿水潭，用來建造佛殿。然而龍已經蛻皮離去，水也已經乾涸，靈氣也已經泄露。所以佛殿雖然完備，但是水潭沒有完全填滿，而祖師就圓寂了。直到現在，佛殿前仍然是一個深坑，那是以前沒有完成的工程。所以丹墀只完成了一半。虛云老和尚（師）觀察到其中的緣故，於是就把它填平了。之前的羅漢樓，是最初開鑿山嶺的缺口，後來的人因此把它作為山門。時間久了，就在上面建造了樓。虛云老和尚想要改建修補卻沒有來得及，因為（寺廟的地理形勢）像大象的進食依賴於鼻子，而命脈就在鼻子上。鼻子應當有幾節，而陳姓的墳墓正好在正中間。所以六祖慧能入滅后，所儲存的肉身，最初就在墓前建造木塔來安放供奉。墓后建造信具樓，用來收藏衣缽。到了我明朝成化年間，有個僧人某某，拆除了木塔，用磚來代替它。其中陰暗潮濕，沒過多久，六祖就給郡守託夢，請求一個安身之所。郡守命令把信具樓改為祖殿。那空塔在前面，反而成了胸中的一塊壘石。祖殿後面是程蘇閣，那是嘉靖丙午年間，郡守陳豹谷建造的。虛云老和尚來到這裡，就看到殿的左邊是方丈室，當中開了一條路，通往後山，斬斷了象鼻。殿的後面低窪，被北風侵襲，來龍的脈絡受到了損傷。所以道場衰敗，原因就在這裡。虛云老和尚因此觀察象鼻的形狀，認為殿的後面應當有一座高高的土丘。當時一位老僧對虛云老和尚說，當初他做沙彌的時候，看到殿後有一堆像壘起來的土。等到陳公修建樓閣的時候，命令僧人削去。某某當時是沙彌，也在擔土的隊伍里。虛云老和尚知道他說的是真的，於是命令所選的三學教授僧，率領一百多名肄業的沙彌，每天每人擔土十趟來培土。三個月就堆成了一座山，好像本來就有的。於是把中間的路改到曹溪邊。 English version: First, he was buried there. When the Sixth Patriarch Huineng (Sixth Patriarch, the sixth patriarch of the Chan sect of Buddhism) was alive, the outside of the Baolin Temple wall was his tomb. Therefore, a request was made to expand that piece of land. The opening there was called Dragon Pool, which contained water and was inhabited by dragons. When the Sixth Patriarch subdued that dragon, he chiseled open the place where the two teeth intersected, released the water to fill the pool, and used it to build the Buddha Hall. However, the dragon had shed its skin and left, the water had dried up, and the spiritual energy had been泄露. Therefore, although the Buddha Hall was complete, the pool was not completely filled, and the Patriarch passed away. Until now, there is still a deep pit in front of the Buddha Hall, which is the unfinished project from before. Therefore, only half of the Dan墀 was completed. Venerable Master Xuyun (Shi) observed the reason for this, so he filled it in. The previous Arhat Hall was the initial gap in the mountain ridge, and later people used it as the mountain gate. After a long time, a building was built on it. Venerable Master Xuyun wanted to rebuild and repair it but did not have time, because (the geographical situation of the temple) is like an elephant's eating depends on its nose, and its lifeline is on its nose. The nose should have several sections, and the Chen family's tomb is right in the middle. Therefore, after the Sixth Patriarch Huineng passed away, the preserved body was initially placed in a wooden pagoda in front of the tomb for enshrining. The Xinjulou was built behind the tomb to store robes and bowls. During the Chenghua period of the Ming Dynasty, a monk named Moumou removed the wooden pagoda and replaced it with bricks. It was dark and damp inside. Before long, the Sixth Patriarch appeared in a dream to the prefect, requesting a place to settle down. The prefect ordered the Xinjulou to be changed to the Ancestral Hall. The empty pagoda in front became a lump in the chest. Behind the Ancestral Hall is the Chengsu Pavilion, which was built by Prefect Chen Baogu during the Bingwu year of the Jiajing period. When Venerable Master Xuyun came here, he saw that the abbot's room was on the left side of the hall, and a road was opened in the middle, leading to the back mountain, cutting off the elephant's nose. The back of the hall was low-lying and was attacked by the north wind, and the veins of the dragon were damaged. Therefore, the monastery declined, and the reason lies here. Venerable Master Xuyun therefore observed the shape of the elephant's nose and believed that there should be a high mound behind the hall. At that time, an old monk said to Venerable Master Xuyun that when he was a novice, he saw a pile of earth behind the hall like a pile of soil. When Duke Chen built the pavilion, he ordered the monks to cut it off. Moumou was a novice at the time and was also in the team carrying soil. Venerable Master Xuyun knew that what he said was true, so he ordered the selected three-study professors to lead more than one hundred graduate novices to carry soil ten times a day to cultivate the soil. In three months, a mountain was built, as if it had always been there. So the middle road was changed to the side of Caoxi.
【English Translation】 First bury him there. When the Sixth Patriarch (Huineng) was alive, his tomb was outside the wall of Baolin Temple. Therefore, the land was requested to be expanded. The opening there was called Dragon Pool, which contained water and was inhabited by dragons. When the Sixth Patriarch subdued the dragon, he chiseled open the place where the two teeth intersected, released the water to fill the pool, and used it to build the Buddha Hall. However, the dragon had shed its skin and left, the water had dried up, and the spiritual energy had been released. Therefore, although the Buddha Hall was complete, the pool was not completely filled, and the Patriarch passed away. Until now, there is still a deep pit in front of the Buddha Hall, which is the unfinished project from before. Therefore, only half of the Dan墀 was completed. The Master (Venerable Xu Yun) observed the reason for this, so he filled it in. The previous Arhat Hall was the initial gap in the mountain ridge, and later people used it as the mountain gate. After a long time, a building was built on it. The Master wanted to rebuild and repair it but did not have time, because (the temple's geographical situation) is like an elephant's eating depends on its nose, and its lifeline is on its nose. The nose should have several sections, and the Chen family's tomb is right in the middle. Therefore, after the Sixth Patriarch entered Nirvana, the preserved body was initially placed in a wooden pagoda in front of the tomb for enshrining. The Xinjulou was built behind the tomb to store robes and bowls. During the Chenghua period of the Ming Dynasty, a monk removed the wooden pagoda and replaced it with bricks. It was dark and damp inside. Before long, the Sixth Patriarch appeared in a dream to the prefect, requesting a place to settle down. The prefect ordered the Xinjulou to be changed to the Ancestral Hall. The empty pagoda in front became a lump in the chest. Behind the Ancestral Hall is the Chengsu Pavilion, which was built by Prefect Chen Baogu during the Bingwu year of the Jiajing period. When the Master came here, he saw that the abbot's room was on the left side of the hall, and a road was opened in the middle, leading to the back mountain, cutting off the elephant's nose. The back of the hall was low-lying and was attacked by the north wind, and the veins of the dragon were damaged. Therefore, the monastery declined, and the reason lies here. The Master therefore observed the shape of the elephant's nose and believed that there should be a high mound behind the hall. At that time, an old monk said to the Master that when he was a novice, he saw a pile of earth behind the hall like a pile of soil. When Duke Chen built the pavilion, he ordered the monks to cut it off. The monk was a novice at the time and was also in the team carrying soil. The Master knew that what he said was true, so he ordered the selected three-study professors to lead more than one hundred graduate novices to carry soil ten times a day to cultivate the soil. In three months, a mountain was built, as if it had always been there. So the middle road was changed to the side of Caoxi.
迴廊。右繞祖庭。而行入後山。由是風氣始完。其于山門之內。凡有兇煞者盡除之。而眾僧遂安。其祖殿後一澗。為蜚錫橋。過橋為卓錫泉。即像咽喉。師引其泉入香積廚。泉右一小嶺。如舌狀。右一窩鉗。即右頷。古為無盡尼所居之庵。乃重興寶林之主。故師中興。必首新之。此最初入山開創之始也。
新祖庭以尊瞻仰
祖庭初以改信具樓為之。殊為卑陋。入門不見眉目。禮拜不能重列。且前有拜殿接檐。殊為幽暗。墓前一塔屹立。塔前又有諸天殿重疊。破碎壘砌。當襟無一隙地。近殿左有僧房。如拳拄頤。右下角有戶長廚屋。糞穢垢積。兩腋僧居。郎當敗椽。如荊棘林。然外望屋宇。參差[山*叉]岈。略無一線通透。此祖道所以壅塞而不暢有由矣。師深見開闢之難。日夜以思。竟無規畫。不能成局。每每登塔眺望。諦觀全寺大勢。其左方丈。法堂。禪堂。前即鐘鼓兩樓。翼峙成一局。師云。此必寶林開山初創之制也。而右為佛殿。乃祖師存日。填龍潭而為之者。後有經閣。前羅漢樓。及寶林山門。通為一局。後人不善增修。故祖殿居中。僧房雜居。塞其神路。全無瞻仰氣象耳。今欲分條析理。以就規模。非巨靈之手。何能劈之耶。因是見羅漢樓之西山。如虎頭回望。師買其山。取土填大殿之潭窟。
【現代漢語翻譯】 現代漢語譯本： 迴廊。向右繞著祖庭（指禪宗祖師的寺院）行走，進入後山。從此，寺院的風水氣象才算完備。凡是在山門之內的兇煞之氣，全部被清除，眾僧才得以安寧。祖殿後面有一條澗，上面架著蜚錫橋。過了橋就是卓錫泉，位置正對著寺院的咽喉。六祖大師引導泉水進入香積廚（廚房）。泉水右邊有一座小嶺，形狀像舌頭。右邊還有一個凹陷的地方，像右邊的下巴。古時候這裡是無盡尼姑居住的庵，她是重興寶林寺的主持。所以六祖中興寶林寺，必定首先要修繕這裡。這是最初進入山中開創寺院的開始。
新建祖庭以示尊崇瞻仰
祖庭最初是用改建的信具樓來充當的，顯得非常簡陋。進入山門，看不出寺院的格局，禮拜的地方也不能容納很多人。而且前面有拜殿連線著屋檐，顯得非常幽暗。墓前有一座塔高高聳立，塔前又有諸天殿重疊，建築破碎雜亂。當胸沒有一點空地。靠近殿的左邊有僧房，像拳頭托著下巴一樣。右下角有戶長的廚房，糞便污垢堆積。兩邊都是僧人居住的地方，房屋破敗不堪，像荊棘林一樣。然而從外面看房屋，高低不齊，參差不平，幾乎沒有一條通透的視線。這就是祖庭的道路被阻塞而不暢通的原因。六祖大師深知開闢的艱難，日夜思考，卻始終沒有規劃，無法形成格局。他常常登上塔眺望，仔細觀察整個寺院的形勢。左邊的方丈室、法堂、禪堂，前面就是鐘樓和鼓樓，像翅膀一樣排列成一個整體。六祖大師說，這一定是寶林寺開山初創時的格局。而右邊的佛殿，是祖師在世時，填平龍潭而建造的。後面有經閣，前面有羅漢樓，以及寶林山門，共同構成一個整體。後人不善於增修，所以祖殿居於中間，僧房雜亂地居住，阻塞了神聖的道路，完全沒有讓人瞻仰的氣象。現在想要分條析理，使之形成規模，如果不是巨靈神的手，怎麼能夠劈開它呢？因此，他看到羅漢樓西邊的山，像老虎回頭張望。六祖大師買下了那座山，取土填平大殿的潭坑。
【English Translation】 English version: The cloister. Walk to the back mountain by going around the ancestral temple (referring to the monastery of the Zen Buddhist patriarchs) to the right. From then on, the feng shui of the monastery was complete. All the ominous auras within the mountain gate were eliminated, and the monks were able to live in peace. Behind the ancestral hall is a stream, over which the Feixi Bridge is built. Beyond the bridge is the Zhuoxi Spring (Staff Planting Spring), which is located directly opposite the monastery's throat. The Sixth Patriarch guided the spring water into the Xiangji Kitchen (kitchen). To the right of the spring is a small ridge, shaped like a tongue. To the right is a depression, like the right jaw. In ancient times, this was the nunnery where the nun Wujin lived, and she was the one who revived Baolin Temple. Therefore, when the Sixth Patriarch revived Baolin Temple, he would first repair this place. This was the beginning of entering the mountain to establish the monastery.
Rebuilding the ancestral temple to show respect and admiration
The ancestral temple was originally used as a converted Xinju Building, which seemed very simple and crude. Entering the mountain gate, one could not see the layout of the monastery, and the place of worship could not accommodate many people. Moreover, there was a worship hall connected to the eaves in front, which seemed very dark. A pagoda stood tall in front of the tomb, and in front of the pagoda was the Hall of the Devas, which was overlapping, and the building was broken and cluttered. There was not a single open space in front. Near the left side of the hall was a monk's room, like a fist resting on the chin. In the lower right corner was the headman's kitchen, with piles of feces and dirt. Both sides were inhabited by monks, and the houses were dilapidated, like a forest of thorns. However, looking at the houses from the outside, they were uneven and jagged, with almost no line of sight. This is the reason why the road to the ancestral temple was blocked and not smooth. The Sixth Patriarch deeply understood the difficulty of opening up, and thought about it day and night, but he still had no plan and could not form a pattern. He often climbed the pagoda to look out and carefully observe the situation of the entire monastery. The abbot's room, Dharma hall, and meditation hall on the left, and the bell tower and drum tower in front, were arranged like wings to form a whole. The Sixth Patriarch said, 'This must be the layout of Baolin Temple when it was first built.' The Buddha Hall on the right was built by the patriarch when he was alive by filling in the Dragon Pool. Behind it is the Sutra Pavilion, and in front of it is the Arhat Hall, as well as the Baolin Mountain Gate, which together form a whole. Later generations were not good at adding and repairing, so the ancestral hall was in the middle, and the monks lived in a disorderly manner, blocking the sacred road, and there was no atmosphere for people to admire. Now, if we want to analyze and sort out the principles and make it take shape, how can we split it without the hand of the giant spirit god? Therefore, he saw the mountain west of the Arhat Hall, like a tiger looking back. The Sixth Patriarch bought that mountain and took the soil to fill the pool in the main hall.
出地以移祖師殿左之僧居。仍別買房屋。以易經閣后之僧房。為戶長公廨。以除祖殿西角之穢污。其兩廊之僧。各別置安居。拆其前後諸天拜殿。則目前地平如掌矣。遂極力經營。一一如畫。故得重修 祖殿。高廠可觀。前設兩配殿。欲奉南嶽青原五宗諸像。其大門房。周圍一十五間。將奉傳燈諸祖兒孫。如七十子之從祀于孔子也。但前路壅塞。乃買空地。移有礙僧房三主。乃大辟神路。直與寶林門齊。中與羅漢樓並。起華嚴樓三間。為祖庭頭門。其上為禪堂諸僧書華嚴經所。如此天然。成一勝概矣。今之觀者。但見一目瞭然。而不知開闢之難為力也。
選僧行以養人才
本寺僧徒。向以便安莊居。種藝畜養。與俗無異。寺中百房。皆扄其戶。入門絕無人跡。唯祖殿侍奉香火數僧及住持方丈數輩而已。以是山門任流棍縱橫。僧徒出入。皆避影潛蹤。可恨也。師初至。首以作養人才為急。即選合寺僧眾。四十已上者。聽其自便。若四十已下者。二十已上者。每房一二人。在寺安居。日日登殿。逐日四時功課諷誦。祝延聖壽。誤者各罰有差。於是集者得百餘僧。俱為授戒。從此晨昏鐘鼓。經聲相續不斷。儼然一勝道場。僧徒亦知有本業。而外侮亦漸知警矣。但諸僧徒。習俗成風。凡幼童出家。祇見師長務農。
【現代漢語翻譯】 現代漢語譯本 將祖師殿（Zushi Dian）左側的僧人住所遷出，另外購買房屋，用來替換經閣（Jing Ge）後面的僧房，作為戶長辦公的場所，以此清除祖殿西角的污穢。將兩廊的僧人分別安置。拆除前後諸天拜殿，這樣眼前的地面就平坦如手掌了。於是竭盡全力經營，一切都如規劃的那樣。因此得以重修祖殿，高大廠房非常壯觀。前面設定兩座配殿，想要供奉南嶽（Nanyue）、青原（Qingyuan）五宗的各位佛像。大門房周圍共十五間，將供奉傳燈的各位祖師及其後代，就像七十子跟隨祭祀孔子一樣。但是前面的道路被堵塞，於是購買空地，遷移了妨礙道路的三戶僧房，從而開闢了一條寬闊的神路，直接與寶林門（Baolin Men）對齊，中間與羅漢樓（Luohan Lou）並列。建造華嚴樓（Hua Yan Lou）三間，作為祖庭的頭門，樓上作為禪堂，供僧人書寫華嚴經的地方。這樣天然形成了一個壯麗的景觀。現在觀看的人，只看到一目瞭然，卻不知道開闢的艱難和所花費的力氣。
選拔僧人修行以培養人才
本寺的僧人，向來習慣於在莊園里安居，從事耕種畜養，與世俗之人沒有區別。寺中的各個房間，都緊閉著門，入門后幾乎看不到人跡。只有祖殿里侍奉香火的幾位僧人以及住持方丈等少數人而已。因此山門任由流氓地痞橫行霸道，僧人出入，都躲避著身影，隱藏著軌跡，實在可恨。師父剛來，首先把培養人才作為最緊迫的任務。立即選拔寺中所有的僧人，四十歲以上的，聽憑他們自己方便。如果是四十歲以下的，二十歲以上的，每房選一兩個人，在寺中安居。每天都登上大殿，每天四時進行功課諷誦，祝願聖上萬壽無疆，犯錯的人各有相應的懲罰。於是聚集了一百多位僧人，都為他們授戒。從此早晚的鐘鼓聲，誦經的聲音，相續不斷，儼然成為一個殊勝的道場。僧人們也知道自己有本職工作，而外來的侵擾也漸漸知道有所警惕了。但是各位僧人，習俗已經形成風氣，凡是年幼出家的兒童，只看到師長務農。
【English Translation】 English version The monks' residences to the left of the Zushi Dian (Patriarch Hall) were moved out, and houses were purchased to replace the monks' quarters behind the Jing Ge (Scripture Pavilion), serving as the office of the household head, thereby removing the filth from the western corner of the Ancestral Hall. The monks in the two corridors were settled separately. The halls for worshiping the various heavens in front and behind were demolished, so that the ground in front of them was as flat as a palm. Then, they worked hard to manage everything, just as planned. Therefore, the Ancestral Hall was rebuilt, and the tall factory was spectacular. Two side halls were set up in front, intending to enshrine the statues of the Nanyue (Southern Mountain), Qingyuan (Qingyuan Mountain), and the five schools of Chan Buddhism. The main gatehouse, with fifteen rooms around it, will enshrine the patriarchs of the transmission of the lamp and their descendants, just as the seventy disciples followed and worshiped Confucius. However, the road in front was blocked, so vacant land was purchased, and three monks' houses that obstructed the road were moved, thus opening up a wide sacred road, directly aligned with the Baolin Men (Baolin Gate), and parallel to the Luohan Lou (Arhat Hall) in the middle. Three Hua Yan Lou (Avatamsaka Hall) were built as the main gate of the ancestral courtyard, and the upper floor was used as a meditation hall for monks to write the Avatamsaka Sutra. This naturally formed a magnificent landscape. Those who see it now only see it at a glance, but they do not know the difficulty of opening it up and the effort it took.
Selecting monks to cultivate and nurture talents
The monks of this temple have always been accustomed to living in the manor, engaged in farming and animal husbandry, no different from ordinary people. The rooms in the temple were all closed, and almost no one was seen after entering. Only a few monks serving incense in the Ancestral Hall and a few abbots and abbesses were present. Therefore, the mountain gate was left to the mercy of hooligans and bullies, and monks came and went, avoiding shadows and hiding their tracks, which was hateful. When the master first arrived, he made cultivating talents the most urgent task. He immediately selected all the monks in the temple, those over forty years old were allowed to do as they pleased. If they were under forty years old and over twenty years old, one or two people were selected from each room to live in the temple. They ascended to the main hall every day, performing daily rituals and chanting four times a day, praying for the emperor's longevity, and those who made mistakes were punished accordingly. As a result, more than a hundred monks gathered, and they were all ordained. From then on, the sounds of bells and drums in the morning and evening, and the sounds of chanting scriptures, continued uninterrupted, becoming a magnificent and victorious dojo. The monks also knew that they had their own duties, and external disturbances gradually became aware of the need to be vigilant. However, the monks had formed a habit, and all the young children who became monks only saw their teachers engaged in farming.
不異俗人。竟不知出家為何業。而畜其徒者。止利其得力于𤰝畝。而無一言及出世事。其來久矣。慾望其成人。安可得乎。師至寺之初。即選眾中。有通問學堪為師範者。本昂等三人。乃勸合寺僧眾。凡有行童。二十已下。八歲已上者。盡行報名到住持。拘集在寺。立三學館。分三教授。教習經典。一年之中。有通二時功課者。乃延請儒師。孝廉馮生昌歷。茂才龍生璋。梁生四相。教習四書。講貫義理。其束脩供饋。師自備之。如是三年有成者。乃為披剃為僧。總入禪堂。以習出家規矩。令知修行讀誦書寫經典。各有執業。即今禪堂諸僧。皆吾師作養之人才也。又謂佛法所貴。熏聞成種。嶺南久無佛法熏習。以乏種子。故信心難生。先教諸得度沙彌。書寫華嚴大經。一以法緣廣大。為最勝種子。二以借書寫攝持之力。資初心觀行。以助入道資糧。初則二三人。已而人人相望發心。不十年間。書此經者。已成十餘部矣。此吾師作人之功。灼然者也。
驅流棍以洗腥穢
師見曹溪道場破壞。蓋因四方流棍。聚集山中。百有餘年。牢不可破。而俗人墳墓。皆盈山谷。視為己業矣。始也起于傭賃。久則經營。藉資于僧。當山門外起造屋廬。開張鋪戶。屠沽賭淫。日滋其害。而愚僧不察。與之親狎夤緣。交相為利。
【現代漢語翻譯】 現代漢語譯本：和普通人沒什麼區別。竟然不知道出家是爲了什麼。而蓄養徒弟的人，只圖他們在田地裡出力，沒有一句話提到超脫世俗的事。這種情況由來已久。想要他們成才，怎麼可能呢？老師剛到寺里的時候，就挑選僧眾中，有學問可以作為師表的人，本昂等三人。於是勸說全寺僧眾，凡是有行童（未正式出家的少年），二十歲以下，八歲以上的，全部報名到住持處。把他們集中在寺里，設立三個學館，分派三位老師，教習佛經。一年之中，有能通曉早晚功課的，就延請儒師，孝廉（明清時稱舉人）馮昌歷、茂才（秀才的美稱）龍璋、梁四相，教習四書，講解義理。他們的束脩（教師的酬金）和伙食，老師自己供給。像這樣三年有成就的，就為他們剃度出家為僧，全部進入禪堂，學習出家的規矩，讓他們知道修行、讀誦、書寫經典，各有專職。現在禪堂的各位僧人，都是我老師培養的人才啊。老師又說，佛法所看重的，是熏習成種（通過不斷薰陶，使佛法的種子在心中生根發芽）。嶺南很久沒有佛法的熏習，因為缺乏種子，所以信心難以生起。先教導那些已經度化的沙彌（出家男子），書寫《華嚴大經》（佛教經典），一是認為此經法緣廣大，是最殊勝的種子，二是借書寫的攝持之力，資助初學者的觀行，以幫助他們進入佛道，最初是兩三個人，後來人人都互相鼓勵發心，不到十年，書寫這部經的人，已經有十幾部了。這是我老師培養人才的功勞，是顯而易見的。 驅逐流氓來洗滌污穢 老師看到曹溪（地名，指曹溪寺）道場被破壞，是因為四方流氓，聚集在山中，已經有一百多年了，牢不可破。而普通人的墳墓，都遍佈山谷，他們把這裡看作是自己的產業了。起初是靠傭工，時間長了就開始經營，向僧人借錢。在山門外建造房屋，開設店舖，屠宰、賣酒、賭博、淫亂，一天比一天嚴重。而愚昧的僧人不察覺，和他們親近勾結，互相牟利。
【English Translation】 English version: They are no different from ordinary people. They don't even know what it means to leave home (become a monk). Those who keep disciples only care about their labor in the fields, and never mention anything about transcending the world. This has been the case for a long time. How can one expect them to become accomplished? When the master first arrived at the temple, he selected from among the monks those who were knowledgeable and could serve as role models, such as Ben Ang and two others. Then, he persuaded all the monks in the temple to have all the novices (those who have not officially become monks), under the age of twenty and over the age of eight, register with the abbot. He gathered them in the temple, established three academies, and assigned three teachers to teach the scriptures. Within a year, those who could master the morning and evening recitations were invited to study with Confucian scholars, such as Feng Changli, a juren (a successful candidate in the imperial examination), Long Zhang, a xiucai (a successful candidate in the county-level examination), and Liang Sixiang, to study the Four Books and explain their meanings. The master himself provided their tuition and meals. After three years, those who were successful were ordained as monks and entered the meditation hall to learn the rules of monastic life, so that they would know how to practice, recite, write, and copy scriptures, each with their own duties. All the monks in the meditation hall today are talents cultivated by my master. The master also said that what Buddhism values is the cultivation of seeds (through constant cultivation, the seeds of Buddhism take root and sprout in the heart). Lingnan (Guangdong province) has long lacked the cultivation of Buddhism, because it lacks seeds, so it is difficult to generate faith. First, he taught those who had already been ordained as shramaneras (novice monks) to write the Avatamsaka Sutra (a Buddhist scripture), firstly because he believed that this sutra had vast karmic connections and was the most supreme seed, and secondly because he used the power of writing to support the practice of beginners, in order to help them enter the Buddhist path. At first, there were only two or three people, but later everyone encouraged each other to make vows. In less than ten years, more than ten copies of this sutra had been written. This is the obvious merit of my master in cultivating talents. Expelling the vagrants to cleanse the filth The master saw that the Caoxi (place name, referring to Caoxi Temple) monastery was destroyed because vagrants from all directions had gathered in the mountains for more than a hundred years, and they were firmly entrenched. The graves of ordinary people were all over the valleys, and they regarded this place as their own property. At first, they relied on hiring themselves out as laborers, but over time they began to manage businesses, borrowing money from the monks. They built houses outside the mountain gate and opened shops, slaughtering animals, selling wine, gambling, and engaging in lewdness, which became more and more serious every day. But the ignorant monks did not realize this and became close to them, colluding with them and profiting from each other.
故僧之所畜多歸之。噬嚙日深。則謀為不法。於是多方誘引。以酒色為坑阱。盲者一墮其中。則任其食啖。膏脂盡竭。以故僧之田地山場房屋。因是而準折者多矣。頃則附近豪強。亦垂涎其間。乃通同衙棍。互相架構。以包奸為詞。訐告道府。借為口實。以張騙局。聳動上司。駭心驚聽。遂以為實。乃具申軍門。令下。將莊居盡行折毀。僧不如法者驅逐。時奉令者無良。信其耳目。以為奇貨。乃親入山蹋勘。每至一莊居。備估其值。輸半乃免。由是寺僧盡入網羅。業已失其半。而禍方滋蔓。不遑一息安堵。當師度嶺之二年。為丁酉歲。初謁 制府大司馬陳公。因得概申眾僧之情狀。乃寢其令。幸得免。即欲以師往整之。師以方在席稿。未敢奉命。明年戊戌。屯鹽道周公。署南韶事。欲拯之。屬師修通志。未幾入賀去。己亥。南韶道祝公蒞事。自號曹溪行腳僧。痛惜其弊。力致師以整頓之。庚子歲。公亦以入賀去。瀕行面囑。且令寺僧懇請師應命。於是九月入山。見此輩縱橫。乃祖庭心腹之疾也。不瘳則六祖慧命終難救矣。於是乘改風水。將山門大路東西填塞。移置溪邊。直出水口為通途。如是則向之市店。皆圍于山門之內。而往來者。不便於食宿矣。然終無術以去之也。居三月。歲暮往謁 制府大司馬戴公。備陳為害
【現代漢語翻譯】 現代漢語譯本 因此，僧人的財產大多被他們侵吞。侵蝕日益加深，他們就圖謀不法之事。於是用各種方法誘騙，用酒色作為陷阱。愚昧的人一旦墮入其中，就任憑他們蠶食，榨取僧人的錢財。因此，僧人的田地、山場、房屋，因此而被折價抵押的很多。不久，附近的豪強也垂涎這些財產，於是勾結衙役，互相串通，以『包庇奸邪』為借口，向道府告發，藉此作為口實，設下騙局，聳動上司，使他們驚恐。上司信以為真，於是上報軍門。軍門下令，將莊園住宅全部拆毀，將不如法的僧人驅逐。當時奉命的人貪婪無良，聽信那些人的話，認為這是奇貨可居，於是親自入山勘察，每到一處莊園住宅，都估算其價值，交納一半才能免於拆毀。因此，寺院僧人全部落入他們的圈套，已經失去了一半的財產，而災禍還在蔓延，沒有片刻的安寧。當師父度過山嶺的第二年，是丁酉年，初次拜見制府大司馬陳公（官名），因此得以大致陳述眾僧的處境，於是陳公停止了拆毀的命令，僧人們僥倖得以倖免。陳公想讓師父前去整頓，師父因為正在編寫書籍，不敢奉命。第二年戊戌年，屯鹽道周公（官名）代理南韶事務，想要拯救僧人，適逢師父修撰地方誌，不久就進京祝賀去了。己亥年，南韶道祝公（官名）上任，自號曹溪行腳僧，痛惜這種弊端，極力邀請師父去整頓。庚子年，祝公也進京祝賀去了，臨行前當面囑託，並且讓寺院僧人懇請師父應命。於是九月師父入山，見到這些人橫行霸道，乃是祖庭的心腹大患啊！如果不醫治，那麼六祖慧能的法脈傳承就難以保全了。於是師父趁著改風水的機會，將山門大路的東西兩邊填塞，移到溪邊，直接從水口出去作為通道。這樣一來，以前的市店，都圍在山門之內，而往來的人，就不便於在那裡食宿了。然而最終也沒有辦法去除他們。住了三個月，年底去拜見制府大司馬戴公（官名），詳細陳述了他們的危害。
【English Translation】 English version Therefore, much of the monks' property was seized by them. As the encroachment deepened, they plotted unlawful acts. Thus, they used various methods to lure, using wine and women as traps. Once the ignorant fell into them, they were allowed to devour and exploit the monks' wealth. Consequently, the monks' fields, mountain estates, and houses were often mortgaged and discounted. Soon, the neighboring powerful families also coveted these properties, so they colluded with yamen runners, conspiring with each other, using 'harboring evildoers' as a pretext to accuse the monastery to the Daofu (a local government office), using this as an excuse to set up a scam, agitating the superiors, causing them to be alarmed. The superiors believed it to be true, so they reported to the Junmen (military headquarters). The Junmen issued an order to demolish all the manor houses and expel the monks who did not comply with the rules. At that time, the officials who received the order were greedy and unscrupulous, believing those people and thinking it was a rare opportunity to profit, so they personally went into the mountains to investigate, estimating the value of each manor house and demanding half of it to be paid to avoid demolition. As a result, all the monks in the monastery fell into their trap, having already lost half of their property, and the disaster was still spreading, without a moment of peace. In the second year after the master crossed the mountains, which was the year of Dingyou, he first met the Zhifu Dasima Chen Gong (an official title), and was thus able to generally state the situation of the monks, so Chen Gong stopped the demolition order, and the monks were fortunate to be spared. Chen Gong wanted the master to go and rectify the situation, but the master did not dare to obey because he was writing books. The following year, Wuxu, Tunyandao Zhou Gong (an official title) acted as the Nanshao affairs, wanting to save the monks, but the master was compiling local chronicles, and soon went to the capital to congratulate the emperor. In the year of Jihai, Nanshao Dao Zhu Gong (an official title) took office, calling himself a Caoxi wandering monk, lamenting this malpractice, and strongly invited the master to rectify it. In the year of Gengzi, Zhu Gong also went to the capital to congratulate the emperor, entrusting the matter to the master before leaving, and asking the monks of the monastery to earnestly request the master to accept the mission. So in September, the master entered the mountains and saw these people running rampant, which was a serious problem for the ancestral temple! If it is not cured, then the Huineng (the Sixth Patriarch) lineage will be difficult to preserve. So the master took the opportunity to change the feng shui, filling the east and west sides of the main road of the mountain gate, moving it to the creek, and making it a thoroughfare directly from the water outlet. In this way, the previous market shops were all surrounded within the mountain gate, and it was inconvenient for people to eat and stay there. However, there was ultimately no way to get rid of them. After living there for three months, at the end of the year, he went to visit Zhifu Dasima Dai Gong (an official title), detailing their harm.
之狀。公曰。此護法之責也。但出一令。責守土者嚴督之。此一尉吏之任耳。歲旦。行該縣。坐守驅逐。不留一人。鋪店盡拆。不存片瓦。於是山門百餘年來。所集腥穢。一旦洗之。而眾僧之禍害永絕矣。鋪店既拆。市街一空。師即于西街向之屠肆。修旦過堂。以接待十方之禮祖者。東街修公館。以為滃源官長入郡之停驂處。其山門道路。初則一線。而左則列肆。直抵當心。因盡拆之。石坊先在上。今則移置溪邊。開闢壅塞。相望如引繩。遂成一大觀矣。為害之源。不能盡述。而根深難拔。一旦盡絕。概錄於此。以示來者為龜鑑云。
復產業以安僧眾
師以流棍既驅。向之所騙。田地。山場。房屋。皆執其左券。此輩戀戀。終無究竟。思非善後長䇿。因設齋于 祖殿。盡邀其賓主。各出倦相對。查原有本而子息未及者。補償之。息過其半者。已之。其有本已得過。而以息重累者。及口腹虛花者。罷之。於是盡焚其倦。而以田地。山場。房屋。盡歸其故主。自此外患方絕。而貧累之僧。得以安居無擾矣。時人或慮師任怨者。師曰。不然。凡人雖不善。必有本心之良。茍開曉分明。人各自知其非。無有不心服者。於是諸棍漸引去。然亦竟無他虞。
嚴齋戒以勵清修
先是寺僧多不守齋戒。畜養孳
【現代漢語翻譯】 現代漢語譯本： 這樣的情況。縣長說：『這是護法的職責啊。只需發佈一道命令，責令守土官員嚴格督促此事。這不過是一個小吏的職責罷了。』到了新年，縣長巡視該縣，坐鎮指揮驅逐行動，不留一個人。所有店舖全部拆除，不留一片瓦。於是山門百餘年來聚集的腥穢之物，一下子被清除乾淨，眾僧的禍害也永遠斷絕了。店舖拆除后，市街變得空曠。於是大師就在西街原先的屠宰場，修建了新年過堂，用來接待來自十方的禮祖之人。在東街修建了公館，作為滃源（Wengyuan）的官員進入本郡的休息之處。山門的道路，起初只有一線，而左邊排列著店舖，直抵寺廟中心。因此全部拆除，石坊原先在上面，現在則移到溪邊，開闢了阻塞之處，彼此相望如同拉繩一般，形成了一大景觀。為害的根源，不能完全述說，而且根深蒂固難以拔除，一旦全部斷絕，全部記錄在這裡，用來給後來者作為借鑑。
恢復產業以安定僧眾
大師因為流氓地痞已經被驅逐，就將他們先前騙取的田地、山場、房屋，都拿著他們的借據。這些人戀戀不捨，始終沒有結果。大師認為這不是善後的長久之計，因此在祖殿（Zudian）設齋，邀請了所有的債主和債務人，各自拿出借據相對。查明原有本金而利息尚未還清的，給予補償。利息超過本金一半的，就算了。那些本金已經收回，卻因為利息重疊而受累的，以及好吃懶做、虛度光陰的人，就作罷。於是全部焚燒借據，將田地、山場、房屋，全部歸還給原來的主人。從此以後，外來的禍患才算斷絕，貧困受累的和尚，得以安居無擾。當時有人擔心大師會招致怨恨，大師說：『不是這樣的。凡人即使不善良，也必定有本性的善良之處。如果開導曉喻明白，人們各自知道自己的錯誤，沒有不心服的。』於是那些地痞流氓漸漸離去，竟然也沒有其他的禍患。
嚴守齋戒以勉勵清修
先前寺廟的僧人大多不遵守齋戒，畜養牲畜。
【English Translation】 English version: Such a situation. The magistrate said, 'This is the duty of the Dharma protectors. Just issue an order, instructing the local officials to strictly supervise this matter. This is merely the responsibility of a petty official.' At the New Year, the magistrate inspected the county, overseeing the expulsion, leaving no one behind. All shops were demolished, not a single tile remained. Thus, the filth accumulated at the temple gate for over a hundred years was cleansed at once, and the scourge of the monks was forever eradicated. With the shops demolished, the market street became empty. Thereupon, the master built a New Year's hall in the former slaughterhouse on West Street to receive those from the ten directions who came to pay homage to the ancestors. On East Street, he built a public house as a resting place for officials from Wengyuan (Wengyuan) entering the prefecture. The road to the temple gate, initially a single line, had shops lined up on the left, reaching directly to the heart of the temple. Therefore, it was completely demolished, and the stone archway, originally above, was now moved to the stream, opening up the obstructed area, facing each other as if pulling a rope, forming a grand sight. The sources of harm cannot be fully described, and the deeply rooted ones are difficult to eradicate. Once completely eradicated, they are all recorded here to serve as a warning to future generations.
Restoring Property to Settle the Monks
Because the vagrants and ruffians had been expelled, the master took their IOUs for the fields, mountain areas, and houses they had previously swindled. These people were reluctant to let go, and there was no end in sight. The master thought this was not a long-term solution for the aftermath, so he held a vegetarian feast at the Ancestral Hall (Zudian), inviting all the creditors and debtors to bring out their IOUs and face each other. Those who had original capital but had not yet paid off the interest were compensated. Those whose interest exceeded half of the capital were forgiven. Those who had already recovered the capital but were burdened by heavy interest, as well as those who were lazy and wasteful, were dismissed. Thereupon, all the IOUs were burned, and the fields, mountain areas, and houses were all returned to their original owners. From then on, external troubles were cut off, and the poor and burdened monks were able to live in peace without disturbance. At that time, some people worried that the master would incur resentment. The master said, 'That's not the case. Even if people are not good, they must have goodness in their nature. If they are enlightened and understand clearly, people will know their mistakes, and no one will be unconvinced.' Thereupon, the ruffians gradually left, and there were no other troubles after all.
Strictly Observing the Precepts to Encourage Pure Practice
Previously, most of the monks in the temple did not observe the precepts and raised livestock.
牲。以恣宰殺。故凡上司府縣入山。當里甲供應者。必責寺僧。而差役恃此。以利其口腹。即上用其一。而下十倍之。故所傷生命。及所費資財。歲不勝紀。而本寺之累。亦無底止。且來者以禮祖為心。而腥葷羅列於前。殊非清供。亦非仁者本心也。積弊已久。思革為難。初幸觀察海門周公。開禁革之端。準其呈狀。及署篆觀察余公。乃嚴禁宰殺。案載志書。故凡供應官長。例以蔬齋清供。自師入山始。但慮兩院威嚴。難以必行。值直指顧公入山。為二親祈福。本縣急督如故事。公行齋戒令。自此一定為恒規矣。此事既行。不唯保護生命。雅肅清規。即省費資財。歲計不貲。而常住亦免苦累。即僧持戒者。日益增進。叢林清肅。亦此一舉矣。復蒙祝親詣山中。教諭僧徒。戒養孳牲宰殺。變魚塘為蓮池。自此山門頓改觀矣。
清租課以裨常住
師初入山。于祖殿閱常住歲計記籍。見倦帖數紙。皆祖師貸約中。載七八分之利息者。師扣之。主僧應云。此常住供應缺乏。乃借貸以支給者。師為之痛心。及詢常住。舊有香燈莊田。租稅何所歸耶。即聚眾備查 祖師香燈。有黃巢滃源補缽。及本山續置各項莊田。每歲總計。約租有四百餘金。何所支銷而言不足。眾曰。各莊逐年。但聽十房管事僧。輪流徴收。即聽彼
【現代漢語翻譯】 現代漢語譯本： 寺廟常以犧牲動物來滿足宰殺的需求。因此，每當上司官員進入山中，當地里甲（古代一種地方行政單位）負責供應時，必定會責令寺廟僧人準備。而差役也藉此機會，滿足自己的口腹之慾。即使是上級只用一份，下級也會用十倍的量。因此，每年所傷害的生命，以及所花費的資財，數額巨大，難以計數。而寺廟的負擔，也永無止境。而且，來訪者本以禮敬祖師為目的，但腥葷之物卻羅列在祖師面前，這並非清凈的供養，也不是仁者的本心。這種積弊已久，想要革除非常困難。起初，幸好觀察使海門周公，開啟了禁止宰殺的先河，批準了寺廟的呈狀。後來，署篆觀察使余公，也嚴厲禁止宰殺，這件事被記載在地方誌書中。因此，凡是供應官長的，都改為用蔬菜齋飯清凈供養。自從師父入山後，只是擔心兩院（指寺廟內的兩個主要機構）的威嚴，難以確保這項規定能夠徹底執行。恰逢直指顧公入山，為父母祈福，本縣官員急忙督促寺廟按照舊例準備。顧公下令實行齋戒，從此，齋戒供養就成為一項固定的規矩了。這件事實行后，不僅保護了生命，使寺廟的規矩更加雅正肅清，而且節省了大量的資財，每年節省的費用數額巨大，而寺廟的常住僧人也免除了許多苦累。即使是持戒的僧人，也日益增多，叢林更加清凈肅穆，這都是這一舉措帶來的好處。後來，又蒙祝親大人親自來到山中，教諭僧徒，禁止飼養牲畜和宰殺，將魚塘改為蓮花池。從此，寺廟的面貌煥然一新。 清理租稅以補貼常住開銷 師父剛入山時，在祖師殿查閱常住的年度收支賬簿，看到幾張舊的借據，上面記載著向祖師借款，並收取七八分的利息。師父詢問主僧，主僧回答說，這是因為常住的供應不足，所以才借款來維持。師父為此感到痛心。於是詢問常住，以前不是有香燈莊田嗎？租稅都到哪裡去了呢？於是召集眾人，詳細查閱祖師香燈的賬目，發現有黃巢滃源補缽，以及本山後來購置的各項莊田，每年總計租金收入約有四百多金。為什麼還說不夠用呢？眾人回答說，各莊的租稅，每年都由十房的管事僧輪流徵收，他們想怎麼用就怎麼用。
【English Translation】 English version: Temples often indulged in sacrifices to meet the demands of slaughter. Therefore, whenever superior officials entered the mountains, the local 'li-jia' (an ancient local administrative unit) responsible for providing supplies would invariably order the temple monks to prepare. The yamen runners also took this opportunity to satisfy their appetites. Even if the superiors used only one portion, the subordinates would use ten times the amount. Consequently, the lives harmed and the resources spent each year were enormous and countless. And the burden on the temple was endless. Moreover, visitors came with the intention of paying respects to the patriarch, but the offerings of meat and fish were displayed before the patriarch, which was neither a pure offering nor the original intention of the benevolent. This long-standing malpractice was very difficult to eradicate. Initially, fortunately, Inspector Zhou of Haimen initiated the abolition of slaughter, approving the temple's petition. Later, Inspector Yu, who signed the seal, also strictly prohibited slaughter, and this matter was recorded in the local chronicles. Therefore, all supplies for officials were changed to pure vegetarian offerings. Since the master entered the mountain, he was only worried about the authority of the two courtyards (referring to the two main institutions within the temple), making it difficult to ensure that this regulation could be thoroughly implemented. Coincidentally, Imperial Envoy Gu entered the mountain to pray for his parents, and the local county officials hurriedly urged the temple to prepare according to the old practice. Envoy Gu ordered the implementation of vegetarian fasting, and from then on, vegetarian offerings became a fixed rule. After this matter was implemented, it not only protected lives and made the temple's rules more elegant and solemn, but also saved a lot of resources. The annual savings were enormous, and the resident monks of the temple were also spared a lot of hardship. Even the monks who observed the precepts increased day by day, and the monastery became more pure and solemn. All these benefits came from this one measure. Later, Lord Zhu personally came to the mountain to teach the monks, prohibiting the raising of livestock and slaughter, and transforming the fish pond into a lotus pond. From then on, the appearance of the temple was completely renewed. Clearing up rent and taxes to subsidize the monastery's expenses When the master first entered the mountain, he reviewed the monastery's annual income and expenditure ledgers in the Patriarch's Hall and saw several old loan receipts, which recorded loans from the patriarch with interest rates of seven or eight percent. The master asked the head monk, who replied that it was because the monastery's supplies were insufficient, so they had to borrow money to maintain them. The master was saddened by this. So he asked the monastery, 'Didn't there used to be incense and lamp estate lands? Where did the rent and taxes go?' So he gathered everyone and carefully checked the accounts of the patriarch's incense and lamps, and found that there were Huang Chao Wengyuan's alms bowl and various estate lands purchased later by the mountain, with a total annual rental income of more than four hundred taels of silver. Why do you still say it's not enough?' The crowd replied, 'The rent and taxes of each estate are collected annually by the managing monks of the ten houses in rotation, and they can use it as they please.'
銷繳。及察其故。乃管事與佃戶通同作弊。故致拖欠不完。徒有虛名。而無實惠。所以常住日見其匱乏耳。師即選眾。舉公正廉能者十僧管事。令對祖發誓。刺血書盟。不私一毫。喚集各莊佃戶。立定規則。歲期以限約。赴寺交納。仍設庫司。立管常住監寺四人。執掌收支。於是總計各莊。每歲徴足若干兩。計其所入。將本寺各項應用。派有定規。著為章程。纖細不遺。除支尚有剩餘。從此不唯常住豐贍。而 祖師法利。如一雨普沾。且不為泥犁種子矣。其清規條例。別列如左。敕賜曹溪南華禪寺。設立常住。重興長生庫。註記出納錢糧清規定格題辭。
夫惟吾 佛世尊住世之時。初但領眾持缽。行乞食法。本無畜積。何有常住。次因老病比丘。不能行乞。命同住比丘。就所乞食。以其一半持歸供給。名曰分衛。謂分其所食。衛護道業。律部載之詳矣。及佛滅后。西域之法。與 佛在時無異。及教法東流。自漢永平。以至唐代。累朝帝王。名臣。宰官。長者。各舍資財。建寺贍僧。以為福田。往往寺主。濫為己有。貪饕壞法。侵漁眾僧。不懼因果者多。至我 六祖大師之孫。馬祖弟子。百丈禪師。始創清規。立為常住。凡在伽藍之內。所有施利。及莊田錢穀。俱有典守。故寺有主者。稱為住持。以說法為主。總
【現代漢語翻譯】 現代漢語譯本：
銷賬和調查原因，原來是管事和佃戶串通作弊，導致拖欠不完，徒有虛名而沒有實際好處，所以寺廟常住的物資日益匱乏。於是師父選拔眾人，推舉公正廉潔有能力的十個僧人管理事務，讓他們對著祖師發誓，刺血為盟，不私吞一毫。召集各莊的佃戶，制定規則，以年為期限約定，到寺廟交納。仍然設立庫司，設立管理常住的監寺四人，負責掌管收支。於是總計各莊，每年徵收足夠的銀兩，計算其收入，將本寺各項應用，分派有固定的規定，著寫為章程，細緻不遺漏。除了支出尚有剩餘。從此不僅常住豐足，而且祖師的法利，像一場雨普遍沾溉，而且不成為地獄的種子了。其清規條例，另外列在左邊。
奉敕賜予曹溪南華禪寺，設立常住，重興長生庫，登記出納錢糧的清規定格題辭。
想當初佛世尊住世的時候，最初只是帶領眾人持缽，行乞食之法，本來沒有積蓄，哪裡有常住？後來因為年老生病的比丘，不能行乞，命令同住的比丘，將所乞的食物，用一半拿回來供給，名叫分衛（將食物分出來以衛護道業），律部記載得很詳細了。等到佛滅度后，西域的法則，和佛在世時沒有不同。等到教法東流，從漢朝永平年間，到唐代，歷朝帝王、名臣、宰官、長者，各自捨棄資財，建造寺廟供養僧人，作為福田。往往寺廟的主持，濫用職權作為自己所有，貪婪敗壞佛法，侵吞僧眾的利益，不害怕因果報應的人很多。到我的六祖大師的孫子，馬祖（Mazu）的弟子，百丈禪師（Baizhang Chanshi），才開始創立清規，立為常住。凡是在伽藍（Qielan）之內，所有施捨的利益，以及莊田錢穀，都有人管理守護，所以寺廟有主事的人，稱為住持（Zhuchi），以說法為主。
【English Translation】 English version:
After investigating the reason for the arrears, it turned out that the stewards and tenants were colluding and cheating, resulting in incomplete payments, a mere empty name without real benefits, which led to the temple's permanent resources becoming increasingly scarce. Therefore, the master selected from the assembly ten monks who were just, honest, and capable to manage affairs, making them swear an oath before the patriarch and sealing it with blood, vowing not to embezzle even a hair's breadth. He summoned the tenants from each estate, established rules, and set a deadline for annual payments to the temple. A treasury was also established, with four supervising monks in charge of permanent affairs, responsible for managing income and expenditure. Thus, the total amount of silver to be collected from each estate annually was calculated, and the income was used to allocate fixed amounts for various needs of the temple, written into regulations, detailed and without omission. After expenses, there was still a surplus. From then on, not only was the permanent residence abundant, but the Dharma benefit of the patriarch was like a rain that universally moistened, and it would no longer be a seed of hell. The pure rules and regulations are listed separately on the left.
By imperial decree, Caoxi Nanhua Zen Monastery was granted the establishment of a permanent residence, the revival of the Longevity Treasury, and the inscription of clear regulations for the registration of income and expenditure of money and grain.
In the past, when the Buddha, the World Honored One, was in the world, he initially only led the assembly to hold alms bowls and practice the method of begging for food. Originally, there was no accumulation, so how could there be a permanent residence? Later, because elderly and sick monks could not beg for food, the monks living together were ordered to bring back half of the food they begged for to provide for them, which was called 'fen wei' (分衛, sharing food to protect the path). The Vinaya (律部) records this in detail. After the Buddha's Nirvana, the laws of the Western Regions were no different from when the Buddha was in the world. When the teachings flowed eastward, from the Yongping era of the Han Dynasty to the Tang Dynasty, emperors, famous officials, ministers, and elders each donated wealth to build temples and support monks as fields of merit. Often, the abbots of the temples abused their power and treated the property as their own, greedily corrupting the Dharma and encroaching on the interests of the monks, with many not fearing the consequences of karma. It was not until the grandson of my Sixth Patriarch Master, a disciple of Mazu (馬祖), Zen Master Baizhang (百丈禪師), that he began to create pure rules and establish a permanent residence. Within the Sangharama (伽藍, Qielan), all the benefits of donations, as well as the estates, money, and grain, were managed and protected by someone. Therefore, the person in charge of the temple is called the Abbot (住持, Zhuchi), whose main duty is to expound the Dharma.
領大綱。其輔𢏺叢林。助揚法化者。則設有兩序執事。若都監寺。監寺以掌管常住。副二住持。其歲計錢穀。各有庫藏出內。所司謂之庫司。就監寺內。取其公廉出衆者司之。恐力所不及。又設副寺以佐之。其莊田則有莊主。及徴收租稅。又有監收。此就眾中。擇其公正廉能寬厚仁恕者充之。其經手支給者。則又有執歲執月料理山門事務。以應官長檀越。凡有支取所需。必稟明住持。準驗票帖。明注庫記。以備稽查。故常住之物。毫髮無差。是則叢林如一身。住持如頭首。執事如手足耳目。相須為用。而不可缺一者。故凡山門事務。一有所作。則上下同心。小大一力。如目視耳聽。手捉足奔。無不從其令者。所以叢林興盛。法化昌隆。外侮不侵。內障不起。此 佛祖度世之楷模。自古叢林之典刑也。夫何近代以來。祖道衰替。叢林凋弊。先聖垂訓。蔑然無知。如我 六祖曹溪。為禪宗之源。叢林為天下冠。香火供養。不減在昔。而常住破壞至極。僧徒愚迷癡蠢。不知其為何物也。余因弘法罹難。蒙 恩遣嶺外。于萬曆丙申春二月。謁六祖大師。睹其道骨儼然如生。而山門寥落之甚。殆不堪看。為之徘徊泣下者久之。且僧徒被害。官司勾牽。急如星火。日夜追逼。傾家賣產者過半。以致 祖庭廢墜。幾如埽地矣。幸荷
【現代漢語翻譯】 現代漢語譯本： 總綱之下，輔助和管理叢林，協助弘揚佛法教化的人，就設定兩序執事。比如都監寺（叢林中負責總務的僧官），監寺（管理寺院常住事務的僧官）輔助兩位住持（寺院的領導者）。每年的財務收支，各有庫藏出入，主管這些事務的部門稱為庫司。從監寺中選取公正廉潔、能服眾的人來管理。如果擔心力量不足，又設定副寺來輔助他。田產方面則有莊主，以及負責徵收租稅的監收。這些人選都從僧眾中選擇公正廉能、寬厚仁恕的人擔任。經手支出供給的人，則有執歲、執月，料理寺院事務，以應付官府和施主。凡有支出需求，必須稟明住持，按照憑證票據，詳細記錄在庫房賬簿上，以備稽查。因此，寺院常住的財物，絲毫不會有差錯。這樣，叢林就像一個身體，住持就像頭腦，執事就像手足耳目，互相配合使用，缺一不可。所以，凡是寺院的事務，一旦有所行動，上下同心，大小一致，就像眼睛看、耳朵聽、手拿、腳跑一樣，沒有不聽從命令的。因此叢林興盛，佛法教化昌隆，外來的侵擾不能侵入，內部的障礙不會產生。這是佛祖度化世人的楷模，自古以來叢林的典範。然而近代以來，祖師的道風衰落，叢林凋敝衰敗，先聖的教誨，被人們輕視而無知。比如六祖曹溪（指慧能大師，禪宗六祖）是禪宗的源頭，他的叢林是天下第一，香火供養，不減當年。但是常住的財產破壞到了極點，僧徒愚昧癡呆，不知道那是什麼東西。我因為弘揚佛法遭遇災難，蒙受恩典被派遣到嶺南以外的地方，在萬曆丙申年（1596年）春天二月，拜謁六祖大師，看到他的真身道骨依然如生，但是寺院山門卻非常冷落，幾乎不堪入目。為此徘徊哭泣了很久。而且僧徒被害，官司牽連，情況緊急如星火，日夜追逼，以致傾家賣產的人超過一半，導致祖庭廢棄衰敗，幾乎像被掃蕩過一樣。幸虧蒙受……
【English Translation】 English version: Under the general outline, those who assist and manage the Sangharama (monastery), and help promote the Dharma (Buddhist teachings) and edification, are appointed as stewards in two orders. For example, the Ducan (monastery supervisor), and the Supervisor who manages the permanent affairs of the monastery, assisting the two Abbots (leaders of the monastery). Each year's financial income and expenditure have their own treasuries for entry and exit, and the department in charge of these affairs is called the Treasury Department. Those who are fair, honest, and popular are selected from the Supervisors to manage it. If there are concerns about insufficient strength, a Deputy Supervisor is also appointed to assist them. For the fields, there are Estate Owners, and for collecting rent and taxes, there are Collectors. These candidates are selected from the Sangha (Buddhist community) who are fair, honest, capable, generous, kind, and forgiving. Those who handle the disbursement of supplies are the Annual Stewards and Monthly Stewards, who manage the affairs of the monastery to respond to officials and benefactors. All required disbursements must be reported to the Abbot, and in accordance with the vouchers, detailed records must be noted in the treasury ledger for future inspection. Therefore, the permanent property of the monastery will not have any discrepancies. In this way, the Sangharama is like a body, the Abbot is like the head, and the stewards are like the hands, feet, ears, and eyes, which must cooperate and cannot be missing. Therefore, whenever there is an action in the monastery, the upper and lower levels are of one mind, and the small and large are of one strength, just like the eyes see, the ears hear, the hands grasp, and the feet run, and no one disobeys the orders. Therefore, the Sangharama is prosperous, the Dharma and edification are flourishing, external insults cannot invade, and internal obstacles do not arise. This is the model of the Buddhas and Patriarchs for saving the world, and the model of the Sangharama since ancient times. However, since modern times, the ancestral ways have declined, and the Sangharama has become dilapidated. The teachings of the ancient sages are despised and ignored. For example, the Sixth Patriarch Caoxi (referring to Master Huineng, the Sixth Patriarch of Zen Buddhism) is the source of Zen Buddhism, and his Sangharama is the best in the world, with incense offerings no less than in the past. However, the permanent property has been destroyed to the extreme, and the monks are ignorant and foolish, not knowing what it is. Because I encountered disaster for promoting the Dharma, I was sent outside of Lingnan (Guangdong province) by grace. In the spring of the Bing Shen year of Wanli (1596), I visited the Sixth Patriarch and saw that his body and bones were still as alive, but the monastery was very desolate, almost unbearable to look at. I wandered and wept for a long time. Moreover, monks were harmed, and lawsuits were involved, the situation was as urgent as a shooting star, and they were pursued day and night, so that more than half of them sold their homes and properties, resulting in the ancestral court being abandoned and dilapidated, almost like being swept away. Fortunately, I received...
制府大司馬陳公。稍寬恤之。次蒙屯鹽道周公署南韶。略革應官酒肉之弊。次蒙南韶祝公。痛懲僧徒之非。戒殺孳牲力救之。乃命合山眾僧。再三請余入山料理。于萬曆二十七年己亥冬。公面力囑余。明年庚子春正月。覆命寺僧。真權。行裕。凈泰。慧珊。愿識等。持書走五羊。促余入山。余以方在行間。未遑應命。四月。公以入賀北上。余送別靈洲。辱公再三面叮嚀之。余於是歲秋九月。方杖䇿入山。至則先選僧若干。為授具戒。同集殿堂二時。轉法華經。次選行童可教者若干名。習讀經書。分為三學。擇其眾中學行稍優者為教師。次觀山門風水大概。有沖傷刑剋者。去之。破壞者。補之。塞靈源門。培象鼻以厚 祖庭。辟山門路。移石坊以受元氣。不三月內。翕然改觀。而山門內。向為流棍潛住。霸佔寺基。開張鋪店。酒肆屠沽。巧設淫賭。勾結土宄。騙害寺僧。橫如豺虎。習久成風。牢不可破。甚為大蠱。竊為隱憂。余於是年十二月。復走端州。謁 制臺大司馬戴公。請令以驅逐之。尋即令下曲江。勒限三日內。盡逐出境。不許容留一人一店。於是群兇屏跡。將前所佔寺基街市。盡歸常住。余乃因而塞其東西穿心。大路左。立公館。以為滃源及諸過客停驂之所。額曰三生來。右立十方旦過寮。以延四來衲子為掛
【現代漢語翻譯】 現代漢語譯本： 制府大司馬陳公（官名），稍微放寬了對百姓的賦稅徭役。後來蒙屯鹽道周公（官名）署理南韶事務，略微革除了應付官員的酒肉陋習。再後來蒙南韶祝公（官名），嚴厲懲戒僧徒的不法行為，戒殺生、保護牲畜，極力挽救。於是命令合山眾僧，再三邀請我入山主持事務。在萬曆二十七年己亥年冬天，陳公當面懇切地囑託我。明年庚子年春正月，又命令寺僧真權、行裕、凈泰、慧珊、愿識等人，拿著書信趕往五羊（廣州），催促我入山。我因為正忙於其他事務，沒有立即應允。四月，陳公因為要進京朝賀而北上，我在靈洲送別，榮幸地得到陳公再三當面叮囑。我於是在這年秋九月，才拄著枴杖入山。到達后，首先挑選了一些僧人，為他們授予具足戒。大家一同聚集在殿堂里兩個時辰，誦讀《法華經》。接著挑選了一些可以教導的行童，學習誦讀經書，分為三個班級。選擇其中學行稍為優秀的作為教師。然後觀察山門風水的大概情況，對於有沖煞刑剋的地方，去除它；對於有破壞的地方，修補它；堵塞靈源門，加厚象鼻山以鞏固祖庭。開闢山門道路，移動石坊以吸收元氣。不到三個月，景象煥然一新。而山門內，向來有流氓地痞潛伏居住，霸佔寺廟地基，開設店舖，經營酒館屠宰，巧立名目開設賭場，勾結地方惡勢力，欺騙殘害寺僧，橫行霸道如同豺狼虎豹，長期以來形成風氣，牢不可破，實在是個大禍患，我私下裡為此隱隱擔憂。我於是在這年十二月，再次前往端州，拜見制臺大司馬戴公（官名），請求他下令驅逐這些人。不久就下令給曲江縣，勒令在三天之內，全部驅逐出境，不允許容留一人一店。於是這群兇惡之徒銷聲匿跡，將先前所霸佔的寺廟地基街市，全部歸還給寺廟常住。我於是趁機堵塞了東西方向的穿心大路。在路的左邊，建立公館，作為滃源以及其他過路客人休息的地方，題名為『三生來』。在路的右邊，建立十方旦過寮，用來接待四方來掛單的雲遊僧人。
【English Translation】 English version: The Prefectural Grand Commandant, Lord Chen (official title), slightly eased the burden of taxes and corvée on the people. Later, the Salt Commissioner of Tun, Lord Zhou (official title), acting as the administrator of Nan Shao, slightly reformed the malpractice of providing wine and meat to officials. Subsequently, Lord Zhu (official title) of Nan Shao severely punished the unlawful conduct of monks, advocating against killing and protecting livestock, striving to rescue them. Consequently, he ordered the monks of the entire mountain to repeatedly invite me to the mountain to manage affairs. In the winter of the year Ji Hai, the twenty-seventh year of the Wanli era, Lord Chen earnestly entrusted me in person. In the first month of the spring of the following year, Geng Zi, he again ordered the monks of the temple, Zhen Quan, Xing Yu, Jing Tai, Hui Shan, Yuan Shi, and others, to take letters and rush to Wu Yang (Guangzhou), urging me to enter the mountain. Because I was busy with other matters, I did not immediately agree. In April, Lord Chen went north to pay tribute to the emperor, and I saw him off at Lingzhou, where I was honored to receive Lord Chen's repeated personal instructions. Therefore, in the ninth month of the autumn of that year, I entered the mountain with a staff. Upon arrival, I first selected some monks and conferred upon them the complete precepts. Together, we gathered in the hall for two hours, reciting the Lotus Sutra. Next, I selected some teachable novices to study and recite scriptures, dividing them into three classes. I chose those with slightly superior learning and conduct among them to be teachers. Then, I observed the general situation of the mountain gate's feng shui. For places with conflicts and injuries, I removed them; for places with damage, I repaired them; I blocked the Lingyuan Gate and reinforced Elephant Trunk Hill to strengthen the ancestral temple. I opened the mountain gate road and moved the stone archway to receive the primordial qi. In less than three months, the scene was completely renewed. Within the mountain gate, there had always been vagrants and ruffians lurking, occupying the temple's land, opening shops, running taverns and butcheries, cleverly setting up gambling dens, colluding with local thugs, deceiving and harming the monks, acting as fiercely as jackals and tigers, forming a long-standing and unbreakable habit, which was a great disaster, and I secretly worried about it. Therefore, in the twelfth month of that year, I went to Duanzhou again to visit the Grand Commandant of the Control Office, Lord Dai (official title), requesting him to order their expulsion. Soon, an order was issued to Qujiang County, ordering them to be expelled from the territory within three days, and no one shop was allowed to remain. As a result, this group of fierce people disappeared, and all the temple land and market streets that they had previously occupied were returned to the temple's permanent residence. I then took the opportunity to block the east-west thoroughfare. On the left side of the road, I built a public house for the rest of Wengyuan and other passing guests, named 'Coming from Three Lives'. On the right side of the road, I built a shifang danguoliao (a temporary shelter for monks) to welcome wandering monks from all directions who came to stay.
錫之所。額曰。一宿覺。將通衢改於溪畔。往來行止。各得其宜。無復混溷。叢林自此潔清。眾僧自此安枕矣。余于明年辛丑春正月朔之三日。奉 制臺檄。以為地方之務走青鸚。且乞 采監李公作中興檀越。七月。公入山禮 祖。喜施三百金。為重修山門之資。於是余治寺僧。備查 六祖供奉香燈莊租。每歲所獲。從來未有毫𨤲入常住者。皆為典守侵漁。沿為故習。乃先料理太平莊租。業已將萬曆二十九年分課銀。歸入常住。立定春秋冬三期。以聽當年支銷外。今將黃巢萬善補缽。及續置本寺諸莊。一併歸之。俱系先收。以聽下年支銷。除將諸莊二十九年分租課先完外。自三十年起。以為定規。再查本寺。舊有長生庫。今復舉設。凡一應常住租稅。及施主錢糧。盡入庫內收貯。仍照清規事例。設定執事。以監寺四人。掌管收支。選眾中老成公廉者。充之。本寺十房。舊有都管一人。都寺九人。原應差役。迎接官長。供應府縣。取辦椒茶棕櫚果筍之物。而向之常住租課。盡為此輩乾沒。極可痛恨。今擇精練曉事僧十名。充之。其一應所須該用之物。俱照人頭派定。每僧量攢少許。預取入庫。以待上司不時之需。庶省煩擾。其各莊收入在庫租課。查照田糧差徭常法。照數支領完納。不致拖欠冒破。其上司官長。入山應接
所費。設有定規。亦不致偏累執事。其 佛祖殿堂香燈之用。各有定例。庶不失焚修供奉報本之意。其執事諸僧。終歲奔走辛苦。亦有酬勞。務使勞逸均平。不致嗟怨。仍勘收租全缺。量為盈縮。以彰勤惰。已上四則。俱在庫內支銷。獨教授行童束脩之資。除儒師乃予自備。其僧師則出於塔下減損 祖師衣缽。訓育沙彌。以增後生慚愧。亦有定則。如此則常住錢糧。無浪費之條。典守執事。無自盜之罅。眾僧無煩優之科。常住可為長久之計矣。仍將合寺大小僧徒。盡行受戒。以免玷辱 祖庭之呵。且省酒肉之費。以為衣食之資。斯則衣食足而禮義興。即穢邦可轉清凈佛土矣。曹溪祖庭中興。叢林紀綱再振。在此一舉。大關法運。所繫非輕。除前壞法弊端。一切置之不論外。其一切事宜。自今萬曆三十年更始。永為定式。諸執事者。宜各勉力。務要奉行。不許日久因循。無賴僧徒。妄起希圖生心壞法。擅改成規。如有此等。則上稟 祖師 靈通 護法伽藍。神目鑑察。必罪不宥。明彰報應。即使奸盜壞法之徒。生遭王法。死墮阿鼻。因果昭然。毫髮不爽。今後凡頭首司其事者。各宜時時痛自省心。不致誤招苦報。自取罪咎。立庫之初。當年租課。俱系下年徴收致庫。而現年預支無出。余先備銀三百二十五兩在庫抵墊。陸
續支銷。以為常住張本。待后租課節年補還。今將應行條例。開列於後。永為定規。以便遵守。
計開 一設職事
監寺四名。顓掌庫司。收支常住錢穀。置辦什物。主張山門大事。以副住持。凡事務同心議處。內以一人顓管鎖鑰。經理收貯一應錢糧什物。庶有責成。內以一人監收租課。舉劾弊竇不使濫觴。為眾紀綱。設庫司書記一名。專管收支登記帳簿。以備稽查。不致疏漏。戶長一名。此乃舊規。專管里甲。差徭糧稅。仍照常規。此即古副寺。都管一名。此職即古規都知事。乃知事首領。今即以此職。統充莊主。率領都寺。徴收各莊租課。催辦合寺糧差。以副戶長。亦名直歲。都寺九品。此即古知事。以佐都管徴收糧差。輪流直月。以應接官長。幹辦山門大小事務。此十執事。今照本寺十房舊規。輪流各房挨當。歲終一換。故前此已往。皆無賴者。多不能料理大事。今特選擇才力出衆者。充之。如遇年終更代之期。住持監寺。仍察賢勞出衆者。照舊留用。不堪者。或有他緣。不能應者。即選公廉老成者代之。如有不守清規。抗法循私。或與佃戶通同。破壞常住。拖欠租課。或貪圖小利。掊克佃民。剝削眾僧。有傷大體者。都管監寺。不許容隱。即時舉白住持。鳴鐘集眾。對 祖師前。明證其罪。輕則
【現代漢語翻譯】 現代漢語譯本 繼續支付，作為寺院常住財產的根本。等待以後用租課的盈餘逐年補還。現在將應執行的條例，開列如下，永久作為規定，以便遵守。
總計開列如下：一、設定職事
監寺四名，專門掌管庫司，負責常住財產的收支，購置物品，主持山門大事，以輔助住持。所有事務共同商議處理。其中一人專門管理鎖鑰，負責收納和儲存一切錢糧什物，以便明確責任。其中一人負責監督租課的收取，揭發弊端，防止氾濫，作為大眾的紀律綱領。設定庫司書記一名，專門管理收支登記賬簿，以備稽查，不致疏漏。戶長一名，這是舊的規定，專門管理里甲，差徭糧稅，仍然按照常規。這相當於古代的副寺。都管一名，這個職位相當於古代的都知事，是知事的首領，現在就用這個職位，統管莊主，率領都寺，徵收各莊的租課，催辦全寺的糧差，以輔助戶長，也叫直歲。都寺九品，這相當於古代的知事，輔助都管徵收糧差，輪流值月，以應酬官長，辦理山門大小事務。這十個執事，現在按照本寺十房舊的規定，輪流各房挨個當值，年終更換。所以此前以往，都是些無賴之徒，大多不能料理大事。現在特意選擇才力出衆的人來擔任。如果遇到年終更換的時候，住持和監寺，仍然要考察賢能勞苦出衆的人，照舊留用。不堪勝任的，或者有其他原因，不能應付的，就選擇公正廉潔老成的人代替。如果有人不遵守清規，違抗法規，徇私舞弊，或者與佃戶串通，破壞常住財產，拖欠租課，或者貪圖小利，搜刮佃民，剝削眾僧，有傷大體的事情，都管和監寺，不許隱瞞，立即稟告住持，鳴鐘召集大眾，在祖師面前，明確證實其罪行，輕則...
【English Translation】 English version Continue to pay, taking it as the foundation of the monastery's permanent property. Wait for the surplus from future rents and taxes to be repaid year by year. Now, the regulations that should be implemented are listed below, to be permanently regarded as rules for compliance.
Total listed as follows: 1. Establishment of Positions
Four supervisors (Jiansi), specially in charge of the treasury (Kusi), responsible for the income and expenditure of the monastery's permanent property, purchasing items, and presiding over major events of the monastery gate (Shanmen), to assist the abbot (Zhuchi). All matters shall be discussed and handled jointly. Among them, one person shall be specifically responsible for managing the keys, responsible for the collection and storage of all money, grain, and miscellaneous items, so as to clarify responsibilities. Among them, one person shall be responsible for supervising the collection of rents and taxes, exposing malpractices, preventing them from becoming rampant, and serving as the discipline guideline for the public. Establish a treasury secretary (Kusi Shuji), specifically responsible for managing the income and expenditure registration ledgers, for future inspection, so as to avoid omissions. One household head (Huzhang), this is an old rule, specifically managing the lijia (administrative units), corvée labor, grain taxes, still in accordance with the usual practice. This is equivalent to the ancient deputy abbot. One chief steward (Duguan), this position is equivalent to the ancient chief administrator (Duzhishi), who is the leader of the administrators, now use this position to govern the estate owners (Zhuangzhu), lead the stewards (Dusi), collect the rents and taxes of each estate, and urge the payment of the monastery's grain taxes, to assist the household head, also called the 'Directing Year' (Zhisui). Nine-rank stewards (Dusi Jiupin), this is equivalent to the ancient administrators, assisting the chief steward in collecting grain taxes, taking turns on duty each month, to deal with officials, and handle major and minor affairs of the monastery gate. These ten executive officers, now in accordance with the old rules of the ten houses of this monastery, take turns on duty in each house, changing at the end of the year. Therefore, in the past, they were all rascals, mostly unable to handle major affairs. Now, specially select those with outstanding talents to fill the positions. If it is the time for the end-of-year change, the abbot and supervisors should still examine those who are virtuous, hardworking, and outstanding, and retain them as before. Those who are incompetent, or have other reasons and cannot cope, should be replaced by those who are fair, honest, experienced, and prudent. If anyone does not abide by the monastic rules, resists the law, engages in favoritism and corruption, or colludes with tenants, damages the monastery's permanent property, defaults on rents and taxes, or covets petty gains, exploits tenants, oppresses monks, and harms the overall situation, the chief steward and supervisors are not allowed to conceal it, and should immediately report it to the abbot, ring the bell to gather the public, and in front of the ancestral master, clearly prove their guilt, lightly then...
量懲革黜。別選能者代之。不待歲終。重則呈首到官。以法治之。以警其餘。住持亦不許姑息循情。以養成大害。慎之。慎之。
一明收支 收有五款祖殿每年施利。及銀帽器物。常住各莊。每年租課。官長入山。及施主隨喜佈施。一一募化修造。及齋僧錢糧。罰過犯僧人。入常住錢穀香油。及應入官房產業田地銀兩等物。並就庫中回買物料價值。及亡僧應入常住之物。及常住置買田地房屋什物契書。各有項下。一一條陳。登記簿籍。以備稽查。每款各置收簿二扇。住持與庫司。各執一扇。凡有應收者。當 祖殿。對眾收之。凡各莊。每歲租課。各有上下限期。預期。都管督率都寺。同催各佃總責田甲。收銀完足。親到 祖殿。當住持監寺交兌。監收執平持衡。勘兌明白。書記登簿。住持僉封。即于庫內。取庫收印票一張。合住持收簿。將銀數上。鈐合縫印。仍各僉花押于執事名目之下。方給田甲。以為準的。執事之人。不許私給。若查出租。無印票者。即系通同。侵欺住持。頭首定舉送官。如律治罪。凡春秋二季。十方施主。至 祖師前進香。供養銀帽花器。及銀兩袈裟衣物等項。塔主零收。住持登簿。年終代期總類若干。見數明白勘校。應存。留者照舊貯積。 祖殿應用者。交割庫內。照式收支。臨期務要
集眾耆舊。眼同勘驗。塔主不許隱匿。與執事通同黨護。查出。定以侵克官物罰治。凡官長佈施。及募化修造錢穀齋僧稻糧。並一應但系常住之物。俱照式立簿。一一條款。如法收之。不得隱漏。但有應收之物。而不登簿者。即坐書記監寺通同作弊之罪。凡應用支銷銀穀物件等項。直月都寺。照式寫支票一紙。先到住持處請稟。住持許支。將票抄落支簿。仍將票填次第號數。並所支銀數二處。合縫。鈐一私記圖書。仍于空處寫準支二字。直月管事。執票到庫支取。司庫書記。將票抄落支簿。監寺方敢照數發銀。如無圖書號票。即系昌支。少則對祖集眾量罰。多則送官治罪如律。若不當公用。而住持循私。與執月及典守者。通用妄發一票。支出錢物。不論多寡。查出。即以監收自盜論。設長生庫。顓貯儲積。監寺掌理錢糧之所。多人不得混入。故又設監寺寮。為會議之所。凡遇直月。管事僧定要專住寮一月。照管常住內外大小事務。支過錢穀物件。月終結算明白。具造月報小冊一本。送住持處。對查明白。批不差二字。發送庫司。以便年終類結。庶不混錯。凡年終。於十月朔日更代之期。預先住持會眾。結算一年收支帳目。是日。監寺。書記。十房都管。各執簿籍。同集 祖殿。請能算數耆舊。一人掌算。一人唱數。對
【現代漢語翻譯】 現代漢語譯本：召集所有年長的僧人，共同覈實查驗。寺廟負責人不得隱瞞，不得與執事串通包庇。一旦查出，將以侵吞官物的罪名進行懲罰。凡是官員的佈施，以及募集的用於修繕寺廟的錢財、齋僧的稻米糧食，以及一切屬於寺廟常住之物，都要按照規定建立賬簿，逐一登記，如實收取，不得有任何隱瞞。凡是應該收取而沒有登記在賬簿上的，就以書記和監寺共同作弊的罪名論處。凡是需要支出的銀兩、穀物、物品等，由值月都寺按照規定填寫支票一式一份，先到住持處請示，住持批準後方可支出。將支票抄錄在支出賬簿上，並在支票上填寫次第編號，以及所支取的銀兩數目，兩處騎縫加蓋私章。然後在空白處寫上『準支』二字。值月管事拿著支票到庫房支取。司庫和書記將支票抄錄在支出賬簿上，監寺才能按照數目發放銀兩。如果沒有蓋章的支票，就屬於擅自支取。數額少的，對祖師像發誓並由大眾量刑處罰；數額多的，則按照法律送官治罪。如果不是用於公共用途，而是住持徇私，與值月僧人和典守者串通，擅自開具支票，支出錢物，不論多少，一旦查出，就以監守自盜論處。設立長生庫，專門用於儲蓄積存。監寺掌管錢糧的地方，不允許許多人混雜進入，所以又設立監寺寮，作為會議場所。凡是遇到值月，管事僧一定要專門住在寮房一個月，照管寺廟常住內外大小事務。支出的錢糧物品，在月底結算清楚，製作一份月報小冊，送到住持處，覈對清楚，批上『不差』二字，發送到庫房，以便年終彙總，避免混淆錯誤。凡是年終，在十月初一更換值月僧人的時候，預先由住持召集大眾，結算一年的收支賬目。在這一天，監寺、書記、十個房的都管，各自拿著賬簿，一同聚集在祖殿，請一位精通算術的老僧，一人負責計算，一人負責唱數，覈對賬目。
【English Translation】 English version: Gather all the senior monks to jointly verify and examine. The abbot must not conceal anything, nor collude with the stewards to protect wrongdoings. Once discovered, they will be punished for embezzling public property. All donations from officials, as well as money raised for temple repairs, rice and grain for offering to monks, and all properties belonging to the temple's permanent assets, must be recorded in ledgers according to regulations, item by item, and collected truthfully without any concealment. Anyone who fails to record items that should be collected will be charged with the crime of collusion between the scribe and the supervisor. For all expenditures of silver, grain, and items, the duty manager of the month shall prepare an expenditure voucher in the prescribed format, first submitting it to the abbot for approval. After the abbot approves the expenditure, the voucher shall be copied into the expenditure ledger, and the voucher shall be filled with serial numbers and the amount of silver spent in two places, sealed with a private seal at the seam. Then, the words 'approved for expenditure' shall be written in the blank space. The duty manager of the month shall take the voucher to the treasury to withdraw the funds. The treasurer and scribe shall copy the voucher into the expenditure ledger, and the supervisor shall dare to issue the silver according to the amount. If there is no sealed voucher, it will be considered unauthorized expenditure. If the amount is small, they will swear before the ancestral image and be punished by the assembly; if the amount is large, they will be sent to the authorities for punishment according to the law. If it is not for public use, but the abbot acts out of personal interest, colluding with the duty monk and the custodian to issue a voucher and spend money and goods, no matter how much, once discovered, it will be treated as embezzlement by the custodian. Establish a longevity treasury specifically for savings and accumulation. The place where the supervisor manages money and grain should not be mixed with many people, so a supervisor's dormitory is established as a meeting place. Whenever it is the duty month, the managing monk must live in the dormitory for a month, taking care of the internal and external affairs of the temple. The money, grain, and items spent shall be settled clearly at the end of the month, and a monthly report booklet shall be prepared and sent to the abbot for verification. After verifying that there are 'no discrepancies', it shall be sent to the treasury for year-end consolidation to avoid confusion and errors. At the end of the year, on the first day of October, when the duty monks are replaced, the abbot shall convene the assembly in advance to settle the annual income and expenditure accounts. On this day, the supervisor, scribe, and stewards of the ten houses shall each hold their ledgers and gather together in the ancestral hall. Invite a senior monk who is proficient in arithmetic, one person to be in charge of calculation, and one person to read out the numbers, to verify the accounts.
眾眼同摸算明白。總付書記。具造文冊。內開。今將某年分。本寺常住。共收租課錢穀若干。佈施若干。某物若干。今某項及雜項支用過若干。見存若干。或有租稅未完若干。一一條列。備造總冊。一樣四本。其一送祖師殿。收貯函中。其一送中興常住。其一落庫司。以為永遠規格。其椒茶棕果之類。一一如之。今將歲支額定項下。開列於後。
計開 有十五款辦納糧差。隨田照例。每歲大約銀一百兩有餘若有新增田土。及遇閏月差徭。有增無減。若遇免稅。則有少無多。佛殿香燈。每歲設銀十兩。祖殿供養香燈。每歲設銀五十兩。護法伽藍。月月朔望齋供。每歲共銀十二兩。閏月無。住持接待上司。往來官長。每歲舊例十一兩。新增四兩。戶長接待官長。每歲舊例十兩。新增二兩。監寺四人。司庫書記一人。每人每歲。齋食銀三兩六錢。共銀一十八兩。都管都寺十人。每歲齋食銀三兩六錢。共銀三十六兩。新設山長一人。看守祖山樹木。修理栽培。每歲量給食米銀。一兩五錢。藏主維𨚗六人。逐日領眾。各殿唸誦。每人給布二疋。折銀五錢。共銀三兩。老郎二人。伴仆一人。看守公館。打鐘鼓報客。以聽常住差使供役。每人每歲工食銀。一兩二錢。共銀三兩六錢。中興祖庭。重建無盡庵。每歲設供贍香火銀三
【現代漢語翻譯】 現代漢語譯本 大家一起覈對清楚賬目，全部交給書記。詳細製作賬簿，內容包括：今年某年，本寺常住共收到租課錢糧多少，佈施多少，某物多少。今年某項以及雜項支出多少，現存多少，或者有租稅未完多少，一條一條列清楚。準備好總賬，一式四份。一份送到祖師殿，收入匣中。一份送到中興常住，一份留在庫司，作為永久的規矩。像花椒、茶葉、棕櫚、水果之類的東西，也一一照此辦理。現在將每年支出的固定專案，開列在下面。
總計開列如下：有十五項辦理繳納糧稅，按照田地照例。每年大約銀一百多兩，如果新增田地，以及遇到閏月徭役，只會增加不會減少。如果遇到免稅，則只會減少不會增多。佛殿香燈，每年設定銀十兩。祖殿供養香燈，每年設定銀五十兩。護法伽藍（寺院的守護神），每月初一十五齋供，每年共銀十二兩，閏月沒有。住持接待上司，往來官員，每年舊例十一兩，新增四兩。戶長接待官員，每年舊例十兩，新增二兩。監寺四人，司庫書記一人，每人每年齋食銀三兩六錢，共銀一十八兩。都管都寺十人，每年齋食銀三兩六錢，共銀三十六兩。新設山長一人，看守祖山樹木，修理栽培，每年酌情給食米銀一兩五錢。藏主維那（寺院中負責管理經書和法器的僧人）六人，每天帶領大眾，各殿唸誦，每人給布二疋，折銀五錢，共銀三兩。老郎二人，伴仆一人，看守公館，打鐘鼓報客，聽從常住差遣供役，每人每年工食銀一兩二錢，共銀三兩六錢。中興祖庭，重建無盡庵，每年設定供養香火銀三兩。
【English Translation】 English version Everyone together checks the accounts clearly and hands them all over to the secretary. Prepare detailed account books, including: In this year, the temple's permanent residents received so much rent and grain, so much alms, and so much of certain items. This year, so much was spent on certain items and miscellaneous expenses, so much is in stock, or so much rent and tax is outstanding, listed one by one. Prepare the general ledger, in quadruplicate. One copy is sent to the Patriarch Hall, stored in a box. One copy is sent to the Zhongxing Changzhu (Central Revitalization Permanent Residence), and one copy remains in the treasury, as a permanent rule. Things like peppercorns, tea, palm, and fruits are also handled in this way. Now, the fixed items of annual expenditure are listed below.
The total is listed as follows: There are fifteen items for handling the payment of grain tax, according to the land as usual. Approximately one hundred taels of silver or more per year. If new land is added, and if there are extra corvée labors in leap months, it will only increase and not decrease. If there is a tax exemption, it will only decrease and not increase. For the Buddha Hall incense lamps, ten taels of silver are set aside each year. For the Patriarch Hall offerings and incense lamps, fifty taels of silver are set aside each year. Dharma Protector Sangharama (guardian deities of the monastery), monthly vegetarian offerings on the first and fifteenth of each month, a total of twelve taels of silver per year, none in leap months. The abbot receives superiors and visiting officials, eleven taels of silver per year according to the old practice, and four taels of silver are newly added. The headman receives officials, ten taels of silver per year according to the old practice, and two taels of silver are newly added. Four supervisors and one treasurer-secretary, each person's vegetarian food costs three taels and six qian of silver per year, totaling eighteen taels of silver. Ten stewards and supervisors, each person's vegetarian food costs three taels and six qian of silver per year, totaling thirty-six taels of silver. A newly established mountain chief, guarding the ancestral mountain trees, repairing and cultivating them, is given rice and silver of one tael and five qian at discretion each year. Six scripture masters and directors (monks in charge of managing scriptures and ritual implements in the monastery), leading the public every day, reciting in each hall, each person is given two bolts of cloth, equivalent to five qian of silver, totaling three taels of silver. Two old men and one servant, guarding the public house, beating the bell and drum to announce guests, listening to the permanent residents' errands and services, each person's annual labor and food costs one tael and two qian of silver, totaling three taels and six qian of silver. Zhongxing (Central Revitalization) ancestral courtyard, rebuilding Wujin Hermitage, sets up offerings and incense silver of three taels each year.
十兩。此乃額外。系 祖師自受施利所置。又非他人佈施者比。后之主者。用者。及執掌者。勿得輕視。自取重愆。慎之。慎之。此項銀兩。自三十四年。修起禪堂。即將此銀入堂。作十方常住供眾之用。與庵無干。凡遇(撫按)兩院入山。除塔主。住持。戶長。三處。迎接上司外。其餘府。縣。參。游。守府。賞功。中軍。把總。衛所。巡捕。等官。及尋常上司。差使人役。仍照舊規。分派十房。公同接待。不許常住支銷。
滃源縣出入往來。專在直月管事。迎接齋食定例。
正堂。每飯一餐。銀一錢 佐貳。每飯一餐。銀七分。
儒學。每飯一餐。銀五分 相公。每飯一餐。銀三分。
以上四則。管事迎接過後。即具支票。到住持處。僉印到庫支取。若不繫本縣。仍照舊規。
教授行童經書。教師三人。每歲共銀十兩。各布二疋。每疋折銀二錢五分。此俱在。
祖師衣缽內取。當年塔主備之。外每人鞋一雙。折銀二錢。此在常住庫內。支給此項。儻祖殿無出。即在長生庫。照監寺例。節年支給。不必零星。其供應飯食。隨禪堂眾數 以上條例。仍照祖師香燈田祖均攃公用。永為一定規格。後來住持頭首執事之人。不許生心。饕餮常住。循私任情。妄自增減。即每年祖課完足
。除上支銷。尚有餘剩者。執事之人。亦不許巧設事端。別立名色。妄擅支取。除當修補山門。及執事出入盤費。並系常住公用。必不得已者。方許動支。但可省各人。當以厚實常住爲念。切不可起希圖小利之心。自取地獄。古德云。常住之物。住持人。與司其出入者。善能撙節浮費。則錢穀不可勝用矣。自此歲歲。儲積有餘。經營得法。而日增月盛。叢林未有不興。法輪未有不轉者。余稟 祖命。整救傾危。扶植頹綱。非為細事。諸執事者。務必遵之。纖毫毋忽。嗚呼。念哉。常住之物。絲毫為重。蓋是施主福田種子。信心膏血。豈可輕心欺盜。古德云。常住之物。幾如鴆毒。才沾一粒。則裂肝碎首。通身潰爛。故凡司執掌者。能知因果。即此便是造就天宮凈土。不知因果者。便是造就無量地獄。鐵床銅柱。焦熱鐵丸。萬劫苦楚。不止披毛戴角。銜鐵負鞍。酬償宿債而已也。況王法森嚴。 神明司察。可不畏哉。凡我執事。各宜痛省。思之。念之。
萬曆三十年歲在壬寅春正月上元日立。
免虛糧以蘇賠累
初本寺翁源一莊。乃鄉民謝氏所施。
六祖為供贍香燈者。歲入祖課銀一百二十兩。萬曆六年間遊學林渙。乃本府王郡丞之親友。送寓本寺。意有所欲于寺僧。未遂。因譖于郡丞。謂此
【現代漢語翻譯】 現代漢語譯本： 除了上述各項開支之外，如果還有剩餘，負責管理的人也不允許巧立名目，另外設立名目，隨意支取。只有在必須修繕山門、負責人員外出辦事的路費，以及寺院日常公共開支等不得已的情況下，才允許動用。但大家應該以節省爲念，以充實寺院的財產為重，切不可產生貪圖小利的想法，自取地獄之苦。古德說：『寺院的財物，住持人和負責管理收支的人，如果能夠節省不必要的開支，那麼錢糧就會用之不竭。』這樣年年都有剩餘，經營得當，就會日益興盛。叢林沒有不興旺的，佛法沒有不弘揚的。我奉 祖師的命令，整頓挽救衰敗的局面，扶持傾頹的綱紀，這並非小事。各位執事人員，務必遵照執行，絲毫不可疏忽。唉！要牢記啊！寺院的財物，哪怕是一絲一毫都很重要，因為這是施主培植福田的種子，是信徒的信心和血汗，怎麼可以輕心欺騙盜取呢？古德說：『寺院的財物，幾乎就像鴆毒一樣，只要沾上一點，就會肝腸寸斷，全身潰爛。』所以凡是負責掌管的人，如果能明白因果報應，那麼這就是建造天宮凈土；如果不明白因果報應，那就是建造無量地獄，遭受鐵床銅柱、焦熱鐵丸等萬劫的苦楚，不僅僅是披毛戴角、口銜鐵器、揹負鞍韉來償還前世的債務而已。更何況還有王法的嚴厲制裁，神明的監察，怎能不畏懼呢？凡是我們的執事人員，都應該深刻反省，認真思考，牢記在心。
萬曆三十年歲在壬寅春正月上元日立。
減免虛報的糧食來減輕賠償負擔
當初本寺的翁源一莊，是鄉民謝氏所捐施，
六祖用來供奉香火燈油的，每年應上繳寺院租課銀一百二十兩。萬曆六年間，有個遊學的人叫林渙，是本府王郡丞的親友，被安排住在本寺。他對寺里的僧人有所企圖，沒有得逞，因此就在郡丞面前誣陷說，
【English Translation】 English version: Besides the above expenditures, if there is any surplus, the person in charge is not allowed to fabricate excuses or create additional items to misappropriate funds. Only when it is absolutely necessary to repair the mountain gate, cover travel expenses for those in charge, or handle the monastery's daily public expenses, may funds be used. However, everyone should prioritize thrift and focus on enriching the monastery's assets. Do not entertain the thought of seeking petty gains, which will only lead to the suffering of hell. An ancient virtuous one said, 'If the monastery's property, the abbot, and those responsible for managing income and expenses can curtail unnecessary spending, then the resources will be inexhaustible.' In this way, there will be a surplus every year, and with proper management, the monastery will flourish day by day. There is no monastery that will not prosper, and no Dharma wheel that will not turn. I, following the orders of the Patriarch (Zu, referring to the founder or a respected predecessor), am rectifying and rescuing the declining situation, and supporting the crumbling principles. This is no small matter. All those in charge must comply with these instructions and not neglect them in the slightest. Alas! Remember! The monastery's property, even the smallest amount, is important, because it is the seed of the benefactors' field of merit, the faith and blood of the believers. How can one be careless, deceive, or steal? An ancient virtuous one said, 'The monastery's property is almost like poison; even a single drop will cause the liver to be torn apart and the whole body to fester.' Therefore, all those in charge, if they understand the law of cause and effect, will be building a pure land in the heavenly palace; if they do not understand the law of cause and effect, they will be building countless hells, enduring the suffering of iron beds, copper pillars, scorching iron balls for countless eons, not just being reborn as animals, wearing iron bits, and carrying saddles to repay past debts. Moreover, there is the strict law of the king and the observation of the deities. How can one not be afraid? All of us in charge should deeply reflect, think carefully, and remember this.
Established on the Yuan Festival (Shangyuan ri, the 15th day of the first lunar month) in the year Renyin (according to the sexagenary cycle) of the Wanli era (1602).
Reducing the falsely reported grain to alleviate the burden of compensation
Initially, the Wengyuan estate of this monastery was donated by the villager Xie,
For the Sixth Patriarch (Liuzu, referring to Huineng, the Sixth Patriarch of Chan Buddhism) to provide for incense and lamp offerings, the annual rent due to the monastery was one hundred and twenty taels of silver. During the sixth year of the Wanli era, a scholar named Lin Huan, who was a relative of Magistrate Wang of this prefecture, was lodged in this monastery. He had intentions towards the monks of the monastery, but he was unsuccessful. Therefore, he slandered to the magistrate, saying,
莊厚利。皆歸於僧。丞誤聽。值署府事。遂將本莊祖銀。分六十兩。以抵曲江蛋戶虛糧。具申兩院司道。立為章程。其存寺六十兩。又因佃戶奸頑拖欠。累及寺僧無已。屢告上司。甚至費千餘金。竟不能免。后遇 軍門劉。下議。本府申詳。將浛洸廠稅課。乃 軍門兵餉內。扣羨餘抵補。以免僧累。一向無異。至萬曆庚子搉稅使者出。即以廠稅入內監。比告軍門戴。蒙準仍照前行。嗣稅監自行差官徴。收則無羨餘可扣。師知之。親詣 軍門陳白。蒙行本縣。查無礙抵補。不得仍累寺僧。本縣再三挨查無出。因議各山通江小河。出谷小艇設稅。計得二十六兩。未足。續查蒙𣿞對面山鄉。舊有蠱毒田一所。向未起科。遂將此田設租三十四兩取足。具申準議。自此永杜山門之害。皆 制臺護法之力也。既免此累。而本莊佃民奸頑。又以隔縣難制。向以此田。致累僧區內。追田為費。因與眾議。將前莊田變賣。得價收贖寺內近田為便。具告軍門。準批本道。行府縣議。以為便。比眾佃從祖已來。世耕即同己業。不捨別賣。情願重丈增祖。永守寺業無替。曲江二尹徐公。署翁源事。拘集眾佃丈量。委實田地有餘。遂于正課之外。量加新增租銀。一十四兩有零。具申上司。詳允。乃與眾佃。每歲約期。交納到庫。時寺住持眾僧。議
新增租課。系師之力。當歸中興常住師。遂並前無盡庵香燈。一併歸於禪堂。以為供贍。永為定規。惟此一事。實山門無已之害。前幸 制臺劉公。權宜於前。竟蒙 戴公。永絕其累。且為後福。是知佛法。付囑王臣。非仗大力外護。何以能保永永哉。此卷案。具在府縣。
復祖山以杜侵佔
曹溪祖山。宛若象形。前後首尾分明。今山後一帶。乃全體也。其紫筍莊。乃 祖師存日。所游花果園十二之一。向有僧七主。名小南華。其來久矣。成化元年。韶州始開阡陌。定井田。本山盡為豪右併吞。時年僧滿滄盛公。具疏赴 闕。奏行撫按。勘定復業。則以占紫筍莊為首懲也。后因僧多不律。致附近居民。蠶食為害。竟不能安。各歸寺住。遂棄此業。萬曆二十年間。豪民江應東。假買僧田。盡佔後山一帶。圖為風水。以至象脊與祖山中分。且砍伐漸侵內地。師心痛曰。從此祖山。將盡為民業矣。遂激勸眾僧。赴告 軍門。蒙準批 本道。行府親勘。比蒙署篆肇慶府通判萬。 親詣山中。踏勘。定立界石。斷將前田。令僧收贖。以絕禍源。師自行募銀二百兩。將前田贖回。連後山場樹木。一併盡為禪堂永遠供贍。不唯保全祖山。且為禪堂永永之業。然師以此致怨。而不法之僧。交結外侮為害。然竟以堅固立碑。
【現代漢語翻譯】 現代漢語譯本 新增租課，仰仗師父的力量，應當歸還中興常住的師父，於是將之前的無盡庵香燈一併歸於禪堂，作為供養，永久作為規定。唯獨這件事，實在是山門無法擺脫的禍害。之前幸得制臺劉公權宜處理，最終蒙戴公徹底消除了禍患，並且為後世造福。由此可知佛法，是託付給王臣的，如果不依靠強大的外力保護，怎麼能夠保證長久呢？這份案卷，都詳細地記錄在府縣。
恢復祖山以杜絕侵佔
曹溪祖山，宛如大象的形狀，前後首尾分明。現在山後一帶，是祖山的整體。其中的紫筍莊，是祖師（指六祖慧能）在世時，遊玩的花果園十二分之一。向來有僧人七位主持，名叫小南華。他們來這裡很久了。成化元年，韶州開始劃分田地，確定井田制度，本山的土地幾乎都被豪強吞併。當時僧人滿滄盛公，上疏到朝廷，奏請巡撫按察使，勘查確定恢復產業，就以侵佔紫筍莊作為首要懲處的對象。後來因為僧人大多不守戒律，導致附近的居民，像蠶食一樣侵害，最終不能安定，各自回到寺廟居住，於是放棄了這份產業。萬曆二十年間，豪民江應東，假借購買僧田的名義，全部侵佔了後山一帶，圖謀作為風水寶地，以至於象脊與祖山被從中分開，並且砍伐樹木逐漸侵入內地。師父痛心地說，從此祖山，將全部變為民間的產業了。於是激勵勸說眾僧，到軍門去告狀。蒙軍門批準本道，讓府親自勘查。後來蒙署理肇慶府通判萬，親自到山中，踏勘，確定設立界石，斷定將之前的田地，讓僧人贖回，以杜絕禍患的根源。師父自己募捐銀子二百兩，將之前的田地贖回。連後山場地樹木，一併全部作為禪堂永遠的供養，不只保全了祖山，而且作為禪堂永久的產業。然而師父因此招致怨恨，而不守法的僧人，勾結外人作惡，然而最終還是堅固地立了碑。
【English Translation】 English version Newly added rental income, relying on the power of the teachers, should be returned to the teachers of Zhongxing Changzhu (Perpetually Dwelling Monastery), and then the incense and lamp offerings of the former Wujin Nunnery are all returned to the Chan Hall as offerings, permanently as a rule. This matter alone is truly an unavoidable harm to the mountain gate. Previously, fortunately, the Provincial Governor Liu acted expediently, and eventually, thanks to Dai, the trouble was completely eliminated, and blessings were created for future generations. From this, it can be seen that the Buddha-dharma is entrusted to kings and ministers. Without relying on strong external protection, how can it be guaranteed forever? This case file is recorded in detail in the prefecture and county.
Restoring the Ancestral Mountain to Prevent Encroachment
Caoxi Ancestral Mountain resembles the shape of an elephant, with the front and rear, head and tail clearly defined. The area behind the mountain is the entirety of the ancestral mountain. Among them, Zisun Manor was one-twelfth of the flower and fruit garden where the Patriarch (referring to the Sixth Patriarch Huineng) used to play during his lifetime. There have always been seven monks in charge, named Xiaonanhua. They have been here for a long time. In the first year of Chenghua, Shaozhou began to divide the fields and determine the well-field system. Almost all the land of this mountain was annexed by powerful people. At that time, the monk Man Cang Sheng Gong submitted a memorial to the court, requesting the governor and inspector to investigate and determine the restoration of the property, and the occupation of Zisun Manor was the primary object of punishment. Later, because most of the monks did not abide by the precepts, the nearby residents harmed them like silkworms, and eventually they could not settle down, and each returned to the temple to live, so they abandoned this industry. During the Wanli period, the powerful man Jiang Yingdong, under the pretext of buying monks' fields, occupied all the area behind the mountain, plotting to make it a geomantic treasure land, so that the elephant's ridge was divided from the ancestral mountain, and the felling of trees gradually encroached on the inland. The master said painfully, 'From now on, the ancestral mountain will all become civilian property.' So he encouraged and persuaded the monks to file a complaint with the military gate. The military gate approved this Dao (Circuit), and ordered the prefecture to personally investigate. Later, Wan, the acting prefect of Zhaoqing Prefecture, personally went to the mountain to survey, determined to set up boundary stones, and decided to let the monks redeem the previous fields to prevent the source of the disaster. The master himself raised two hundred taels of silver and redeemed the previous fields. Together with the trees in the back mountain, all of them were permanently offered to the Chan Hall, not only preserving the ancestral mountain, but also serving as the permanent property of the Chan Hall. However, the master incurred resentment because of this, and the lawless monks colluded with outsiders to do evil, but in the end, a stele was firmly erected.
為金剛幢矣。
開禪堂以固根本
師一日示眾曰。叢林之有禪堂。如 國家之有學校。乃養育材器之地。自古為國者。以儲材為本。而法門亦然。自達磨西來。衣缽止曹溪。當時 六祖座下。悟道者。三十餘人。而南嶽青原為上首。其寶林禪堂。乃諸祖出身之地。故天下禪堂傳燈所載者。一千七百餘人。皆出曹溪一脈。如孔門之洙泗。是則本山禪堂。乃禪宗根本地也。夫何歲月已久。僧徒失守。而禪堂幾於湮沒。其舊基地。雜居僧房有七。而香積廚有二。則溷廁豕牢。亦各有九。以清凈寶地。變為糞壤矣。師甚哀之。因思叢林百年。須樹之以人。今選沙彌。教習成人。教而不育。則如農知種。而不知耘。終難成實。若無禪堂。後輩將何賴焉。以此日夜以思。苦心焦慮。遍察地宜。自以衣缽。減口之資。積金若干兩。搜買空地。各移僧房。貼價另蓋。換出禪堂空地。寸寸計之以十易一。方得均齊方正。竭盡心力。乃起禪堂一區。雖不全舊制。其規模已盡此矣。又思若照諸方常套。決不能久。因立十方堂于山門外。以接待往來。而內堂但安本寺。作養後學僧徒。專心凈業。幸有成規。則在堂之僧。濟濟可觀。儼然一道場矣。師以禪堂既立。而食指為難。遂將前本寺供中興庵租銀三十一兩。又將翁源新增租銀十
【現代漢語翻譯】 現代漢語譯本： 這是金剛幢（一種堅固的旗幟或象徵）。
開辦禪堂以鞏固根本
師父有一天對大眾開示說：『叢林中設立禪堂，就像國家設立學校一樣，是培養人才的地方。自古以來，治理國家的人都以儲備人才為根本，佛法也是如此。自從達摩祖師西來，衣缽傳到曹溪（地名，指慧能大師），當時六祖慧能大師座下，悟道的人有三十多人，其中南嶽懷讓和青原行思是上首。他們的寶林禪堂，是各位祖師出身的地方。所以天下禪堂的傳燈錄所記載的，有一千七百多人，都出自曹溪一脈，就像孔子的洙泗（地名，孔子講學的地方）一樣。那麼本山的禪堂，就是禪宗的根本之地啊。無奈歲月已久，僧徒不能守護，禪堂幾乎要湮沒了。原來的基地，雜亂地住著七間僧房，還有兩間是香積廚（廚房），甚至廁所和豬圈，也各有九間。把清凈的寶地，變成了糞土之地。』師父對此非常悲痛，於是思考叢林百年大計，必須培養人才。現在挑選沙彌（小和尚），教導他們成人。如果只教不育，就像農民只知道播種，而不知道耕耘，最終難以結出果實。如果沒有禪堂，後輩們將依靠什麼呢？因此日夜思索，苦心焦慮，到處考察適合的土地。自己拿出衣缽和節省下來的生活費用，積攢了一些銀兩，購買空地，把各處的僧房遷移，補貼價錢另外建造。換出禪堂的空地，一寸一寸地計算，用十倍的代價換取一倍的面積，才得到均齊方正的土地。竭盡心力，才建起一區禪堂。雖然不完全是舊的規制，但規模已經盡力而爲了。又考慮到如果照搬其他地方的常規做法，肯定不能長久。因此在山門外設立十方堂，用來接待來往的僧人，而內堂只安排本寺的僧人，培養後學僧徒，專心修習凈業。幸好有了成規，那麼在禪堂的僧人，濟濟一堂，蔚為壯觀，儼然一個道場了。師父因為禪堂已經建立，但吃飯成了問題，於是將原來本寺供養中興庵的租銀三十一兩，又將翁源新增的租銀十
【English Translation】 English version: This is the Vajra Banner (a strong flag or symbol).
Establishing a Chan Hall to Strengthen the Foundation
One day, the Master addressed the assembly, saying: 'The presence of a Chan Hall in a monastery is like the presence of a school in a country, a place for nurturing talent. Since ancient times, those who govern a country have considered the storage of talent as fundamental, and the Dharma is the same. Since Bodhidharma came from the West, the robe and bowl stopped at Caoqi (place name, referring to Grand Master Huineng). At that time, under the seat of the Sixth Patriarch Huineng, there were more than thirty people who attained enlightenment, with Nanyue Huairang and Qingyuan Xingsi as the foremost. Their Baolin Chan Hall was the place where all the patriarchs originated. Therefore, the transmission of the lamp records in the Chan Halls of the world records more than one thousand seven hundred people, all of whom came from the Caoqi lineage, just like Confucius's Zhushui (place name, where Confucius lectured). Then the Chan Hall of this mountain is the fundamental place of the Chan school. Unfortunately, as time has passed, the monks have failed to protect it, and the Chan Hall is almost submerged. In the original base, there are seven monks' rooms mixed together, and two are Xiangji kitchens (kitchens), and even toilets and pigsties, each with nine. The pure and precious land has been turned into a land of dung.' The Master was very saddened by this, so he thought about the century-long plan of the monastery, and it is necessary to cultivate talents. Now select novices (young monks) and teach them to become adults. If you only teach but do not nurture, it is like a farmer who only knows how to sow, but does not know how to cultivate, and it is difficult to bear fruit in the end. If there is no Chan Hall, what will the younger generations rely on? Therefore, he thought day and night, worried bitterly, and inspected suitable land everywhere. He took out his own robe and bowl and saved living expenses, accumulated some silver, bought vacant land, moved the monks' rooms everywhere, subsidized the price and built them separately. Exchanging the vacant land of the Chan Hall, calculating inch by inch, exchanging one area for ten times the price, only then did he get an even and square land. Exhausting his efforts, he built a Chan Hall area. Although it is not entirely the old system, the scale has been exhausted. He also considered that if he copied the routine practices of other places, it would definitely not last long. Therefore, he set up a Shifang Hall outside the mountain gate to receive monks coming and going, while the inner hall only arranged monks from this temple to cultivate later students and concentrate on cultivating pure karma. Fortunately, there are established rules, then the monks in the Chan Hall are crowded together, magnificent, and like a dojo. The Master, because the Chan Hall has been established, but eating has become a problem, so he will use the original temple to supply Zhongxing'an's rent of thirty-one taels of silver, and the newly added rent of Wengyuan ten
四兩。告贖紫筍莊田地山場原價。二百餘兩。並買黃山柴山一片。用價若干兩。又將自買旃檀林房一座。換香積廚后僧房二主。一併通歸禪堂。以為中興常住始終。並修造所費。即此一所。不下千金。皆出師一力。自此僧徒衣食足而禮義興。故今在堂僧徒。所受用者。皆師當日苦心血汗也。后之安享者。可不知其本耶。僧徒欲食已足。又能以法食充之。則 佛祖慧命。可賴此永固矣。
附錄未竟因緣
右上臚列。乃遵大師所訂壇經通志十品之規。故摭其事之大綱。亦分十則。以見全體之一毛。其微細行門。皆出思議之表者。亦未易悉數也。其在八年之內。拮據之勞。精神疲竭。其已成者。開闢之功十之七。修造之功十之三。其大殿一區。未竟之功。乃 六祖未竟之功也。久欲經營。力所不及。于戊申春三月。嶺西觀察文所馮公。入山訪師。宿庵中。夜夢 觀音大士。現高大身。相好端嚴。公見而頂禮。讚歎嚴好。聞大士語曰。即非莊嚴。是名莊嚴。公有省。及寤。甚喜。詰朝。入殿禮佛。謁大士。見大殿後柱腐敗。其勢欲傾。三大士像。亦甚危矣。公指謂師曰。何不修此。師曰。久抱此心。力未能耳。公曰。所須幾何。師曰。非三千金不敢舉。公曰。請力任之。師曰。檀越果發大心。在謦欬彈指間耳。公
【現代漢語翻譯】 現代漢語譯本： 四兩（銀子）。用來贖回紫筍莊的田地山場，原價二百多兩（銀子）。又買黃山的一片柴山，用了多少兩（銀子）？又將自己買的旃檀林房一座，換了香積廚後面的僧房兩間。一併都歸禪堂，作為中興常住的根本，從始至終。加上修繕建造所花費的，僅僅這一處，就不下千金。都是出自師父一人的力量。從此僧徒衣食充足，禮儀也興盛起來。所以現在在禪堂的僧徒，所受用的，都是師父當日的苦心血汗啊。後世安享的人，可不能不知道它的根本啊。僧徒如果飲食已經充足，又能用法食來充實自己，那麼佛祖的慧命，就可以依靠這個而永遠穩固了。
附錄未竟因緣
以上所列舉的，是遵照大師所訂立的《壇經通志》十品的規定。所以選取其中大事的綱要，也分為十條，來顯示全體的一點點。那些細微的修行，都是超出思議之外的，也不容易全部列舉出來。他在八年之內，辛勤勞作，精神疲憊。已經完成的，開闢的功勞佔十分之七，修繕建造的功勞佔十分之三。其中大殿一區，未完成的功勞，是六祖（六祖慧能）未完成的功勞啊。很久以來就想經營，但力量達不到。在戊申年春三月，嶺西觀察文所馮公，入山拜訪師父，住在庵中。夜裡夢見觀音大士（觀世音菩薩），顯現高大的身軀，相貌美好莊嚴。馮公見到后頂禮，讚歎莊嚴美好。聽到大士說：『即非莊嚴，是名莊嚴。』馮公有所領悟。等到醒來，非常高興。第二天早上，進入大殿禮佛，拜謁大士。看到大殿後柱腐敗，形勢將要傾倒，三大士像，也非常危險了。馮公指著對師父說：『為什麼不修繕這裡？』師父說：『很久以來就抱有這個心願，但力量不夠啊。』馮公說：『所需要的費用是多少？』師父說：『不是三千金不敢開始。』馮公說：『請允許我承擔這個責任。』師父說：『施主如果真的發大心，那就在談笑之間就能完成啊。』
【English Translation】 English version: Four taels (of silver). Used to redeem the fields and mountain areas of Zisun Manor, originally worth more than two hundred taels (of silver). Also, how many taels (of silver) were used to buy a piece of firewood mountain in Huangshan? Furthermore, a sandalwood forest house that was bought was exchanged for two monk's rooms behind the Xiangji Kitchen. All of these were returned to the Chan Hall, to be the foundation for the revitalization of the monastery, from beginning to end. Including the cost of repairs and construction, this one place alone cost no less than a thousand gold pieces. All of this came from the master's sole effort. From then on, the monks had sufficient food and clothing, and the rituals flourished. Therefore, the monks in the Chan Hall today, what they enjoy, is all from the master's hard work and sweat of that day. Those who enjoy it in later generations must not forget its origin. If the monks' food and drink are already sufficient, and they can also nourish themselves with the food of the Dharma, then the wisdom-life of the Buddhas and Patriarchs can rely on this to be eternally secure.
Appendix: Unfinished Karmic Connections
The above listing is in accordance with the ten-item regulations of the 'Platform Sutra Comprehensive Records' established by the master. Therefore, the major outlines of the events are selected and divided into ten sections to show a small part of the whole. Those subtle practices, which are beyond comprehension, are also not easy to enumerate completely. Within eight years, he worked diligently and was mentally exhausted. Of what has been accomplished, the merit of pioneering accounts for seven-tenths, and the merit of repairing and constructing accounts for three-tenths. Among them, the unfinished merit of the main hall area is the unfinished merit of the Sixth Patriarch (Huineng). He had long wanted to manage it, but his strength was insufficient. In the third month of the spring of Wushen year, Feng Gong, the Lingxi Inspector Wen Suo, entered the mountain to visit the master and stayed in the hermitage. At night, he dreamed of Avalokiteśvara Bodhisattva (Guanshiyin Pusa), appearing with a tall body and a beautiful and dignified appearance. Feng Gong bowed and praised the dignity and beauty. He heard the Bodhisattva say: 'That which is not adorned is called adornment.' Feng Gong had some understanding. When he woke up, he was very happy. The next morning, he entered the main hall to worship the Buddha and pay homage to the Bodhisattva. He saw that the rear pillars of the main hall were decayed, and the situation was about to collapse, and the three great Bodhisattva statues were also very dangerous. Feng Gong pointed to it and said to the master: 'Why not repair this?' The master said: 'I have long held this wish, but my strength is not enough.' Feng Gong said: 'How much is needed?' The master said: 'I dare not start without three thousand gold pieces.' Feng Gong said: 'Please allow me to take on this responsibility.' The master said: 'If the donor truly makes a great vow, then it can be accomplished in the midst of conversation and a snap of the fingers.'
曰。固非一力所能。姑徐圖之。公歸。見制府大司馬戴公。告之故。公曰。孺子將入井。仁者必匍匐而往救。況大廈將傾。佛聖之危乎。此仁心者所不忍。遂語馮公。請師面議之。師聞而喜。乃具圖式往謁戴公。按圖私計曰。若公所云。猶未也。師曰。佛事如空中雲。第以此為緣起耳。戴公即願力為之。師曰。法門之事。非可以世法拘。又不可期以速成。在臺慈一力。恐有所不便。須眾心合成。但仗法力倡導。足矣。於是議制疏十通。分通省司道府。各助之。不日。軍門二司道府。各施有千金。師親往西粵。求大材。事事皆一肩荷擔。明年己酉孟夏。材木盡載運至蒙𣿞。師還山。集眾議。擇日興工。以有礙之僧房。須先移空地。以堆拆謝之材料。時一二不軌僧徒。以為不便。因而倡眾鼓譟。如作亂勢。師遂已如是者三日。師默坐庵中。閱金剛經。乃曰。此正予著相之過也。仍著金剛決疑解。三日而成。眾乃止。倡者自憂。不獲已。乃妄捏師侵寺若干金。拆毀殿堂若干座。條牒具訟于道府。師聞之曰。諸辱可安忍。若言染指常住金錢。此干大法。豈可緘默乎。因具先設常住清規。出納支籍號帖。及經手僧名。具白本道。下府。拘集節年經手者查算。一毫無干。以住持愿祖侵欺抵罪。僧復訟于按臺。準批刑廳。師親往聽理
。於是年五月。飄然出山。從此不復入寺矣。以直指無代者。師奉法不離船。居者二載。船破。廛居者期年。困辱病患。無所不至。辛亥秋。直指王公按部司理蔣謬聽。將師一往所修禪堂。及所置供贍山場田地。盡斷歸佛殿為名。其實歸訟者。仍坐師不法罪。遞解出境。而先事有勞者。皆坐以罪。事上。 直指批曰。愿祖盜賣寺基。猶然刁逞。此祖師之大罪人也。某大有功於六祖者。其違法之僧不遣。而反坐有功者。並其無盡庵而奪之。得無以此為平等法門乎。仍批本道劉公。覆勘詳確。重委陳郡丞到寺。按狀歷核。事事皆虛。愿祖懼自死。以法科抵罪。禪堂香燈。屬門人圓修主之。六祖如線一脈賴以存。而師心跡始大白矣。當道再四慰留。還山以竟前業。師曰。僧以因緣為進退。今緣盡矣。力以病謝。竟浩然長往。師乃著中興曹溪寶林禪堂香燈記。具述其事。刻之貞石。時萬曆辛亥秋九月也。諸弟子懇留。居五羊長春庵。又明年癸丑。師以病不能安。遂㬰杖之南嶽。越丙辰夏。東遊吳越。吊紫柏。云棲。二大師。黃梅汪靜峰司馬。致書浮樑陳大參赤石公。為檀越。留師休老於匡山。明年丁巳夏。師還匡山。遂結廬於五乳峰下。自師之去曹溪。其受化諸弟子輩。如嬰兒之失慈母也。日夜以思。求師復歸難得矣。越四年
【現代漢語翻譯】 現代漢語譯本：於是，萬曆某年五月，（他）飄然離開山寺，從此再也沒有回去。因為（他）堅持直指人心的禪法，不依傍任何宗派。大師遵循佛法，常住在船上，大約住了兩年，船破了。又在城市裡住了大約一年，經歷了各種困苦、侮辱和疾病。萬曆辛亥年秋，直指王公（官名）巡視，司理蔣謬聽信讒言，將大師先前修建的禪堂，以及購置的供養山場田地，全部以歸還佛殿的名義沒收，實際上是歸給了訴訟者。仍然以大師不守法的罪名，將他遞解出境。而先前為這件事奔走的人，都被判了罪。事情上報后， 直指（王公）批示說：『愿祖（法號）盜賣寺廟的土地，還如此狡猾逞強，這是祖師的大罪人啊。』某人對六祖（慧能）有大功，卻不遣送違法之僧，反而懲罰有功之人，甚至連無盡庵也奪走了。難道這就是所謂的平等法門嗎？』仍然批示給本道的劉公（官名），詳細複查清楚。又委派陳郡丞（官名）到寺廟，按照訴狀逐一覈實，發現事情全部是虛假的。愿祖害怕（被定罪）而死，用佛法來抵罪。禪堂的香火，由門人圓修主持。六祖（慧能）如線一般的一脈得以儲存，而大師的心跡才得以完全昭雪。當地官員再三慰問挽留，希望他回山完成先前的志業。大師說：『僧人以因緣來決定進退，現在因緣已盡。』極力以生病為由推辭，最終飄然離去。大師於是撰寫了《中興曹溪寶林禪堂香燈記》，詳細敘述了這件事，並刻在石碑上。時間是萬曆辛亥年秋九月。眾弟子懇切挽留，（大師）住在五羊（廣州）長春庵。又過了一年，癸丑年，大師因為生病無法安寧，於是拄著枴杖去了南嶽（衡山）。到了丙辰年夏天，又東遊吳越（江浙一帶），憑弔紫柏（真可）、云棲（袾宏）二位大師。黃梅（地名）汪靜峰司馬（官名），寫信給浮樑（地名）陳大參赤石公（官名），作為施主，挽留大師在匡山（廬山）養老。第二年丁巳年夏天，大師回到匡山，於是在五乳峰下結廬而居。自從大師離開曹溪（寶林寺）后，那些受到他教化的弟子們，就像失去了慈母的嬰兒一樣，日夜思念，想要請大師回來卻難以如願。過了四年。
【English Translation】 English version: Then, in the fifth month of that year, he gracefully left the mountain temple and never returned. Because he insisted on the direct pointing of the mind in Chan practice, without relying on any sect. The master followed the Dharma and often resided on a boat for about two years until the boat broke. He then lived in the city for about a year, experiencing various hardships, insults, and illnesses. In the autumn of Xin Hai year of Wanli reign, the Zhizhi Wanggong (official title) inspected, and Sili Jiang Miu listened to slander, confiscating all the Chan hall previously built by the master, as well as the purchased land for offerings, in the name of returning them to the Buddha hall, but in reality, they were given to the litigants. He was still deported on the grounds that the master did not abide by the law. And those who had worked hard for this matter before were convicted. After the matter was reported, Zhizhi (Wang Gong) commented: 'Yuan Zu (Dharma name) stole and sold the temple's land, and is still so cunning and strong. This is a great sinner of the ancestral master.' Someone has made great contributions to the Sixth Patriarch (Huineng), but instead of sending away the monks who violated the law, he punished those who had made contributions, and even took away the Wujin Hermitage. Is this what is called the Dharma of equality?' He still instructed Liu Gong (official title) of this Dao to thoroughly investigate and verify. He also sent Chen Juncheng (official title) to the temple to verify the allegations one by one, and found that everything was false. Yuan Zu was afraid of (being convicted) and died, using the Dharma to atone for his sins. The incense of the Chan hall was presided over by the disciple Yuan Xiu. The lineage of the Sixth Patriarch (Huineng), like a thread, was preserved, and the master's heart was completely vindicated. The local officials repeatedly comforted and retained him, hoping that he would return to the mountain to complete his previous career. The master said: 'Monks advance and retreat according to conditions, and now the conditions are exhausted.' He tried his best to decline on the grounds of illness, and finally left gracefully. The master then wrote 'A Record of the Restoration of the Caoxi Baolin Chan Hall Incense', detailing the matter and engraving it on a stone tablet. The time was the ninth month of the autumn of Xin Hai year of Wanli reign. The disciples earnestly retained him, and (the master) lived in the Changchun Hermitage in Wuyang (Guangzhou). A year later, in the Gui Chou year, the master could not rest due to illness, so he went to Nanyue (Hengshan) with a cane. In the summer of Bingchen year, he traveled east to Wu and Yue (Jiangzhe area), mourning the two masters, Zibo (Zhenke) and Yunqi (Zhuhong). Wang Jingfeng Sima (official title) of Huangmei (place name) wrote a letter to Chen Dacanchi Shigong (official title) of Fuliang (place name), as a benefactor, retaining the master to spend his old age in Kuangshan (Lushan). In the summer of the following year, Ding Si year, the master returned to Kuangshan and built a hut under the Five Breast Peak. Since the master left Caoxi (Baolin Temple), those disciples who had been taught by him were like babies who had lost their loving mother, thinking about him day and night, wanting to invite the master back but it was difficult to achieve. Four years passed.
庚申。方伯吳公入山。睹寺之規模。三嘆不已。眾僧因具白師之功德。及山中眾等戀慕之心。吳公大發歡喜。愿與 六祖作護法。遂具書請師還山。未幾。會中興護法 祝公亦至。一力堅請師轉法輪。由是益知 六祖之靈有感。嶺南法化之機有在也。此師末後一段因緣。因記之以示來者。王安舜曰。夫建功成事之難也。𡩋獨興朝事業哉。即法門亦然。曹溪為禪宗洙泗。海內叢林。傳燈諸祖。皆出一脈。豈細事哉。今千年矣。其大壞極弊。一至於此。即 六祖復出。亦難之也。何幸徼 聖天子之寵靈。師以逆緣至一力而更新之。不八年而功過半。無論其財法二施。即堅忍不㧞之志。處困苦污辱。而甘心若飴。在古人求之。亦未易見也。然師之真慈。御物應化。居常切言。不為世主之忠臣。即為慈父之孝子。每見在行間執戟。大將軍轅門。雁行卒伍。叩首階下。出入如坐蓮花而禮金仙。未嘗一見其惰容。至於地方多故。當道束手。生民皇皇不安枕。師默運慈力。排難解紛。潛施密化。斡旋其間。未嘗一求人知。或以耿介觸時。即諸弟子人人危之。師恬然略無芥蒂。無論其妙悟玄機。高才磊落。即隨緣應物。一味平懷。咸聚首而語曰。此非所謂現應化身。隨類而說法者耶。不然。何以竊謂嶺南 六祖。為佛法源頭。何幸千載
之下。而一再見。豈昔曾授記也耶。若師之心如虛空。固不可涯量。略記其行事之概如此。師在行間。十有八年。所著述。有曹溪通志。楞伽筆記。楞嚴通議。法華擊節。品節通議。金剛決疑。道德經解。觀老莊影響論。唯識百法規矩解。起信肇論。莊子內篇解。大學決疑。其詩有夢遊集。自罹難始。及開示門人法語偈頌。計數百萬言。然皆在奔走間。凡有所求。信意揮灑。未嘗一安坐經思也。又其染翰。人得片紙為世寶。大略觀師于可見者。特緒餘耳。師之不可見者。又可得而思議耶。或曰。詎所謂和光同塵。微妙玄通。深不可識者耶。余曰。是亦強為之容耳。欲知吾師。請俟如吾師者。
憨山老人夢遊集卷第五十 卍新續藏第 73 冊 No. 1456 憨山老人夢遊集
憨山老人夢遊集卷第五十一
菩薩戒弟子 僧本昂 馮昌歷 僧知融 日錄
宰官弟子 王安舜 劉起相 纂輯
長春社弟子 陳迪祥 梁四相 同較
曹溪中興錄下
為靈通侍者戒酒文(有引)
憨山道者著
余初至曹溪。懷瓣香敬謁 六祖大師。見主塔僧。每月朔望之次。以酒供奉靈通侍者。詰其所因。僧曰。侍者乃西域波斯國人。乘海舶至廣州。聞 六祖大師。因隨喜
{ "translations": [ "現代漢語譯本：\n\n……之後，又一再見到他，難道是過去曾經被授記過嗎？如果老師的心像虛空一樣，本來就不可測量。我略微記述他行事的概況大概就是這樣。老師在行腳期間，有十八年之久。他所著述的有《曹溪通志》、《楞伽筆記》、《楞嚴通議》、《法華擊節》、《品節通議》、《金剛決疑》、《道德經解》、《觀老莊影響論》、《唯識百法規矩解》、《起信肇論》、《莊子內篇解》、《大學決疑》，他的詩有《夢遊集》。自從遭遇災難開始，以及開示門人的法語偈頌，總計有數百萬字。然而這些都是在奔波期間，凡是有人請求，就隨意揮灑寫成，未曾安穩地坐下來仔細思考。而且他的墨跡，人們得到一片紙就當作世間的珍寶。大概觀察老師所能見到的，只不過是些許剩餘罷了。老師不可見的部分，又怎麼能夠思議呢？或許有人說，這難道就是所謂的『和光同塵，微妙玄通，深不可識』嗎？我說，這也是勉強為他描繪的容貌罷了。想要了解我的老師，請等待像我的老師那樣的人出現吧。\n\n《憨山老人夢遊集》卷第五十\n卍新續藏第 73 冊 No. 1456 《憨山老人夢遊集》\n\n\n《憨山老人夢遊集》卷第五十一\n\n菩薩戒弟子 僧本昂 馮昌歷 僧知融 日錄\n\n宰官弟子 王安舜 劉起相 纂輯\n\n長春社弟子 陳迪祥 梁四相 同較\n\n 曹溪中興錄下\n\n為靈通侍者戒酒文(有引)\n\n憨山道者著\n\n我最初到達曹溪時，懷著一瓣香，恭敬地拜謁六祖大師（Liuzu Dashi，禪宗六祖慧能）。見到主持塔廟的僧人，每月初一、十五的時候，用酒來供奉靈通侍者（Lingtong Shizhe）。詢問他這樣做的原因，僧人說：『侍者是西域波斯國人，乘坐海船到達廣州，聽聞六祖大師（Liuzu Dashi）的名聲，因此隨喜而來……』" ], "english_translations": [ "English version:\n\n...After that, I saw him again and again. Could it be that he had been predicted in the past? If the teacher's mind is like the void, it is inherently immeasurable. I have briefly recorded the general outline of his actions in this way. The teacher spent eighteen years traveling. Among his writings are 'Cao Xi Tong Zhi' (Comprehensive Records of Cao Xi), 'Leng Jia Bi Ji' (Notes on the Lankavatara Sutra), 'Leng Yan Tong Yi' (Comprehensive Discussions on the Shurangama Sutra), 'Fa Hua Ji Jie' (Striking the Gavel on the Lotus Sutra), 'Pin Jie Tong Yi' (Comprehensive Discussions on the Chapters and Sections), 'Jin Gang Jue Yi' (Resolving Doubts on the Diamond Sutra), 'Dao De Jing Jie' (Commentary on the Tao Te Ching), 'Guan Lao Zhuang Ying Xiang Lun' (Treatise on the Influence of Lao Tzu and Zhuang Tzu), 'Wei Shi Bai Fa Gui Ju Jie' (Explanation of the Rules and Regulations of the Hundred Dharmas of Consciousness-Only), 'Qi Xin Zhao Lun' (Commentary on the Awakening of Faith and the Zhao Lun), 'Zhuang Zi Nei Pian Jie' (Commentary on the Inner Chapters of Zhuang Zi), and 'Da Xue Jue Yi' (Resolving Doubts on the Great Learning). His poems include 'Meng You Ji' (Dream Wanderings Collection). From the beginning of his suffering, as well as the Dharma talks and verses for his disciples, there are millions of words in total. However, these were all written during his travels. Whenever someone requested something, he would casually write it down without ever sitting down to think carefully. Moreover, his calligraphy is so valued that people consider a single piece of paper to be a worldly treasure. Observing the teacher in what is visible is only a small remainder. How can one conceive of the teacher's invisible aspects? Perhaps someone will say, 'Is this what is meant by 'harmonizing with the light and assimilating with the dust, subtle and profound, deeply unfathomable'?' I say, this is also a forced depiction of his appearance. If you want to know my teacher, please wait for someone like my teacher to appear.\n\nHan Shan Lao Ren Meng You Ji (Dream Wanderings Collection of Old Man Han Shan), Volume 50\n卍 New Continued Collection, Volume 73, No. 1456, Han Shan Lao Ren Meng You Ji\n\nHan Shan Lao Ren Meng You Ji (Dream Wanderings Collection of Old Man Han Shan), Volume 51\n\nBodhisattva Precept Disciples: Monk Ben Ang, Feng Changli, Monk Zhi Rong, Daily Records\n\nOfficial Disciples: Wang Anshun, Liu Qixiang, Compiled\n\nChangchun Society Disciples: Chen Dixiang, Liang Sixiang, Jointly Compared\n\nCao Xi Zhong Xing Lu Xia (Records of the Revival of Cao Xi, Part Two)\n\nA Text on Abstaining from Alcohol for Attendant Lingtong (with Introduction)\n\nWritten by Daoist Han Shan\n\nWhen I first arrived at Cao Xi, I respectfully visited the Sixth Patriarch Dashi (Liuzu Dashi, Sixth Patriarch Huineng of Zen Buddhism) with a stick of incense. I saw the monk in charge of the pagoda offering wine to Attendant Lingtong (Lingtong Shizhe) on the first and fifteenth of each month. I asked him the reason for this, and the monk said, 'The attendant is a person from Persia in the Western Regions. He arrived in Guangzhou by sea and, having heard of the Sixth Patriarch Dashi (Liuzu Dashi), came out of joy...'\" ] }
歸依。愿為侍者。永充護法。衛安曹溪道場。但性嗜酒。不能戒飲。六祖大師。許其偷飲。以此妄傳。愚盲不達。遂為常規。相習至今。幾千年矣。未有能為侍者洗其污者。末法弟子某。荷蒙 祖師攝受。來整曹溪。已經期年。今于萬曆辛丑年。臘月八日。乃吾 佛成道之辰。特為合山眾僧。普授戒法。誠恐愚僧執迷不化。乃為侍者洗白一心。以謝眾口。敬拈瓣香。上稟祖命告侍者曰。恭惟靈通。勿問所從。既充護法。當合至公。侍者當初。聽 祖說法。本來無物。如何不達。既達本無。五蘊何有。豈有真空。而好飲酒。祖師教人。飲甘露漿。非以糟汁。灌此枯腸。我觀侍者。不離祖師。終日聽法。豈可不知。知之既真。悟之已久。𡩋有復迷。自揚家醜。我惟侍者。決無此情。愚僧不達。認以為真。大家昏迷。日夜酣醉。是以祖師。豈不為累。我戒眾僧。不許飲酒。眾以侍者。便為借口。眾僧壞法。侍者為倡。今日不止。展轉虛妄。嗟此末法。叢林凋弊。我願侍者。蚤為之計。若真護法。請從此始。侍者不飲。誰敢啟齒。我今稽首。哀鳴 祖師。徹底掀翻。破此愚癡。打破疑團。捽碎飲器。齊證無生。同登佛地。今後供養。三德六味。侍者受用。與祖無異。以此護法。功德無比。內外清凈。頓消塵滓。靈源迸溢。枯木
【現代漢語翻譯】 現代漢語譯本： 歸依（皈依）。愿為侍者（貼身服侍僧侶的人）。永遠充當護法（佛教的守護者），衛護安寧曹溪道場（位於曹溪的佛教場所）。但（侍者）天性嗜酒，不能戒除飲酒。六祖大師（禪宗六祖慧能）允許他偷偷飲酒。因此這種錯誤的傳言，愚昧無知的人不明白，就成爲了常規，互相沿襲至今，已經幾千年了。沒有能夠為侍者洗清污名的人。末法（佛教衰落時期）弟子某，承蒙祖師（指六祖慧能）攝受，來整頓曹溪，已經一年了。今在萬曆辛丑年臘月八日，乃是吾佛（釋迦牟尼佛）成道之辰，特地為合山眾僧，普遍傳授戒法。實在擔心愚昧的僧人執迷不悟，所以為侍者洗白一心，以謝眾人的議論。恭敬地拈起一瓣香，上稟祖師的命令，告誡侍者說：恭敬地想你靈通，不要問你從哪裡來。既然充當護法，應當符合至公的原則。侍者當初，聽祖師說法，本來就一無所有，怎麼會不明白呢？既然明白了本來一無所有，五蘊（色、受、想、行、識）又有什麼呢？哪裡會有真空（佛教用語，指超越一切現象的真理）而喜歡飲酒呢？祖師教人，飲用甘露漿（比喻佛法），不是用酒糟汁，灌溉這乾枯的腸胃。我看侍者，不離開祖師，整天聽法，怎麼會不知道呢？知道得既然真切，領悟得已經很久了，怎麼會有再次迷惑，自己宣揚家醜的事情呢？我以為侍者，決沒有這樣的情況。愚昧的僧人不明白，認為這是真的。大家昏迷不醒，日夜酣醉。因此祖師，豈不是受到了連累？我告誡眾僧，不允許飲酒，眾僧以侍者為借口。眾僧破壞佛法，侍者是倡導者。今天不止住，輾轉相傳，虛妄不實。可嘆這末法時代，叢林凋敝衰敗。我希望侍者，早點為這件事做打算。如果真是護法，請從現在開始。侍者不飲酒，誰敢開口飲酒？我現在稽首（佛教的一種禮拜方式），哀求祖師，徹底掀翻，打破這種愚癡，打破疑團，摔碎飲酒的器具，一起證悟無生（佛教用語，指超越生死的境界），共同登上佛的境界。今後供養，三德六味（指美味佳餚），侍者受用，與祖師沒有區別。用這種方式護法，功德無比。內外清凈，頓時消除塵垢。靈源（比喻佛性）迸發涌出，枯木
【English Translation】 English version: I take refuge. I wish to be a Sevant (attendant monk). Forever serving as a Dharma protector (guardian of Buddhism), safeguarding the tranquility of the Caoxi Monastery (Buddhist site in Caoxi). However, the Sevant is naturally fond of alcohol and cannot abstain from drinking. The Sixth Patriarch (Huineng, the Sixth Patriarch of Zen Buddhism) allowed him to drink secretly. Therefore, this false rumor, ignorant people do not understand, has become a convention, passed down to this day for thousands of years. No one has been able to cleanse the Sevant's stain. A disciple of the Dharma-ending Age (period of decline of Buddhism), having received the grace of the Patriarch (referring to Huineng), has come to rectify Caoxi for a year now. Today, on the eighth day of the twelfth month of the Xin Chou year of the Wanli era, which is the day of our Buddha's (Shakyamuni Buddha) enlightenment, I specially transmit the precepts to all the monks of the mountain. I am truly worried that ignorant monks will stubbornly remain unenlightened, so I cleanse the Sevant's heart to appease public opinion. I respectfully offer a stick of incense, reporting to the Patriarch's command, and admonish the Sevant, saying: Respectfully thinking of your spiritual power, do not ask where you come from. Since you serve as a Dharma protector, you should conform to the principle of utmost impartiality. Sevant, when you first listened to the Patriarch's teachings, there was originally nothing, how could you not understand? Since you understand that there is originally nothing, what are the five aggregates (form, feeling, perception, volition, consciousness)? How can there be true emptiness (Buddhist term, referring to the truth beyond all phenomena) and a fondness for drinking? The Patriarch teaches people to drink nectar (metaphor for the Dharma), not to irrigate this withered stomach with dregs of wine. I see the Sevant, not leaving the Patriarch, listening to the Dharma all day long, how could you not know? Since you know it truly, and have realized it for a long time, how could there be a relapse into delusion, exposing your own family's shame? I believe the Sevant, definitely does not have such a situation. Ignorant monks do not understand, and think it is true. Everyone is in a daze, drunk day and night. Therefore, is the Patriarch not implicated? I admonish the monks, not to allow drinking, the monks use the Sevant as an excuse. The monks violate the Dharma, the Sevant is the advocate. If this does not stop today, it will be passed on falsely. Alas, in this Dharma-ending Age, the monasteries are withering and declining. I hope the Sevant, will make plans for this matter as soon as possible. If you are truly a Dharma protector, please start from now. If the Sevant does not drink, who dares to open their mouth to drink? I now bow my head (a Buddhist form of worship), and implore the Patriarch, to completely overturn, break this ignorance, break the doubts, smash the drinking utensils, and together realize non-birth (Buddhist term, referring to the state beyond birth and death), and ascend to the realm of Buddhahood together. From now on, offering the three virtues and six flavors (referring to delicious food), the Sevant enjoys it, no different from the Patriarch. Using this method to protect the Dharma, the merit is immeasurable. Inside and outside are pure, instantly eliminating dust and defilement. The spiritual source (metaphor for Buddha-nature) bursts forth, and withered trees
回春。山河大地。共轉法輪。謹告。
曹溪祖庭地脈形勢緣起說
匡山逸叟憨山德清述
曹溪祖庭道場。始於梁智藥三藏。從西天來。至五羊入中國。舟過溪口。掬水飲之。香美。乃曰。此西天水也。源上必有勝地。乃循水而上。見象山。嘆曰。此宛然西天寶林山也。遂與居人曹叔良言曰。此山乃聖道場。一百七十年後。當有聖人。於此說法。度人無量。宜建梵剎以待之。叔良白牧侯。奏請 武帝。敕建寶林寺。此開山之始也。至唐元朔間。 六祖起新州。得黃梅衣缽。回入寶林。時寺已毀。唯一尼僧。名無盡者。郡人也。庵居於后。 六祖訪之。尼看涅槃經。乃問其字。祖曰。字即不識。義當問之。尼曰。字尚不識。安知義乎。祖曰。諸佛妙義。非關文字。即力開說。尼知為異人。即告父兄鄉里。率眾重修其寺。請祖居之。九越月。惡人尋逐。祖受黃梅之囑。遂逃去。隱於懷會之間。獵人隊中。一十五年。儀鳳間。廣州法性寺。因聞二僧風幡之辯。祖曰。非風非幡。仁者心動。時眾聞之驚異。詰之。乃知黃梅衣缽所在。遂請示大眾。即剃髮于菩提樹下。送歸曹溪寶林。爰自梁天監丙午。至唐高宗儀鳳元年丙子。得一百七十年。應智藥三藏云。祖既說法於此。三十餘年。座下悟道者。四十三人。南
岳青原為上首。於是道分兩派。后出五宗。是則傳燈所載。禪宗一脈。發於曹溪。若孔門洙泗也。祖晚年歸者日眾。堂宇湫隘。乃謁里人陳亞仙曰。老僧欲就檀越。乞一坐具地。得否。仙曰。和尚坐具幾許闊。祖出示之。亞仙唯然。祖以坐具一展。盡罩曹溪四境。四天王現身。坐鎮四隅。亞仙曰。也知和尚。法力廣大。但吾高祖墳墓在此。他日營建。冀望存留。余愿盡舍。永為寶坊。然此地乃生龍白象之來脈。只可平天。不可平地。遂舍之。竟成大法社焉。此寺之大成也。予居常念禪門。法道寥落。思天下禪宗一脈。出於曹溪。今其道不彰。必源頭壅塞。宜疏𤀹之。此久愿也。萬曆丙申。予以弘法罹難。 恩遣雷陽。初謁。
六祖。入曹溪。觀其山川形勢。宛若踞地之象。牙足儼然。初。寶林寺包於左頷之內。而 祖殿正坐于象鼻。予細察之。其當鼻中。穿一後路。截為兩斷。又思象命在鼻。必有數節。見 祖殿後。低窪空闕。北風大吹。嘆曰。山脈已斷。此法道所以凋零也。時寺僧被流棍伙住。屠沽作難。道場幾不可保矣。於是種種方便。而調護之。及庚子歲。時本道祝公。心切憐憫。連請一整理之。予初入山。即塞來龍之路。擔土培 祖殿後山一座。疏卓錫泉。引入香積廚。繞于殿前。眾得飲之。乃請制臺
【現代漢語翻譯】 現代漢語譯本：岳青原本是上首弟子，因此禪宗分成了兩派，後來又發展出五宗。這些都記載在《傳燈錄》中，禪宗一脈，發源于曹溪，就像孔子的學派在洙水和泗水一帶一樣。六祖慧能晚年歸附的人越來越多，寺廟殿堂顯得狹窄擁擠。於是他去拜訪當地人陳亞仙，說：『老僧想向您這位檀越（dàn yuè，施主）乞求一坐具之地，可以嗎？』陳亞仙問：『和尚的坐具有多寬呢？』六祖慧能展示給他看，陳亞仙答應了。六祖慧能將坐具一展開，竟然覆蓋了曹溪四境，四天王現身，坐鎮四個角落。陳亞仙說：『也知道和尚您法力廣大，但是我的高祖墳墓在這裡，日後營建時，希望能夠保留。其餘的地方我願意全部捨棄，永遠作為寶貴的寺廟。然而這塊地是生龍白象的來脈，只可以平整天面，不可以平整地面。』於是將土地捨棄，最終成就了大法社。這就是寺廟大成的由來。我常常想到禪門法道衰落，思索天下禪宗一脈，都出自曹溪，現在它的道統不彰顯，一定是源頭被堵塞了，應該疏通它。這是我長久的願望。萬曆丙申年，我因為弘揚佛法而遭受災難，被恩準安置在雷陽，最初拜謁了 六祖慧能，進入曹溪，觀察那裡的山川形勢，宛如大象踞地之象，牙齒和腳都儼然可見。當初，寶林寺被包圍在左邊臉頰之內，而六祖殿正對著象鼻。我仔細觀察，發現象鼻中間被穿了一條後路，截成了兩段。又想到大象的生命在於鼻子，必定有數節。看到六祖殿後面，低窪空曠，北風大吹，嘆息道：『山脈已經斷了，這就是法道衰落的原因啊。』當時寺廟的僧人被流氓團伙佔據，殺豬賣酒，為非作歹，道場幾乎無法保全了。於是用種種方便的方法，來調和守護它。等到庚子年，當時的本道祝公，非常憐憫，多次請求進行一番整理。我初入山時，就堵塞了來龍的路，用土培高了六祖殿後面的山，疏通了卓錫泉，引入香積廚，環繞在殿前，大眾得以飲用。於是請制臺
【English Translation】 English version: Yueqing was originally the leading disciple, so the Chan sect split into two factions, and later developed into five schools. These are recorded in the 'Transmission of the Lamp', the Chan lineage originated in Caoxi, just like Confucius' school in the area of the Zhu and Si rivers. In his later years, more and more people returned to Huineng (Sixth Patriarch), and the temple halls became narrow and crowded. So he visited the local Chen Yaxian and said, 'This old monk wants to ask you, a Danapati (dàn yuè, benefactor), for a place the size of a sitting cloth, is that possible?' Chen Yaxian asked, 'How wide is the monk's sitting cloth?' Huineng showed it to him, and Chen Yaxian agreed. Huineng spread out the sitting cloth, and it covered the four borders of Caoxi, the Four Heavenly Kings appeared, sitting in the four corners. Chen Yaxian said, 'I also know that you, the monk, have great Dharma power, but my great-grandfather's tomb is here, and I hope it can be preserved in future construction. I am willing to give up all the rest and use it as a precious temple forever. However, this land is the origin of the living dragon and white elephant, it can only be leveled on the surface, not on the ground.' So he gave up the land, and eventually it became a great Dharma community. This is the origin of the temple's great success. I often think of the decline of the Chan Dharma, and think that the Chan lineage in the world all comes from Caoxi, and now its Taoism is not obvious, it must be that the source is blocked, and it should be dredged. This is my long-cherished wish. In the year of Bing Shen in the Wanli period, I suffered disaster because of promoting the Dharma, and was graciously placed in Leiyang, and initially visited Huineng (Sixth Patriarch), entered Caoxi, and observed the mountains and rivers there, like an elephant sitting on the ground, with teeth and feet clearly visible. At first, Baolin Temple was surrounded within the left cheek, and the Sixth Patriarch Hall was facing the elephant's nose. I observed carefully and found that a back road was cut through the middle of the elephant's nose, cutting it into two sections. I also thought that the life of an elephant lies in its nose, which must have several sections. Seeing that behind the Sixth Patriarch Hall, it was low-lying and empty, and the north wind was blowing strongly, I sighed and said, 'The mountain range has been broken, and this is the reason for the decline of the Dharma.' At that time, the monks of the temple were occupied by gangster groups, slaughtering pigs and selling wine, doing evil, and the monastery was almost impossible to protect. So I used various expedient means to reconcile and protect it. By the year of Gengzi, the current Taoist Zhu Gong was very compassionate and repeatedly requested a reorganization. When I first entered the mountain, I blocked the road of the dragon's vein, raised the mountain behind the Sixth Patriarch Hall with soil, dredged the Zhuoxi Spring, introduced it into the Xiangji Kitchen, and surrounded it in front of the hall, so that the public could drink it. So please the governor
令行本縣。盡驅逐流棍。由是道場一清。此中興之最初一步也。予見寺之舊制。雜亂參差不齊。殊不可觀。經畫為難。且工程浩大。力難頓整。殿宇僧房。阨塞不通。日夜詳察思之。乃因其勢列為三局。以祖庭為正中主剎。先開闢迴廊門徑神路。廓其胸次。開真眉目。其左局。即古寶林寺也。以方丈為主。前法堂之下。即當時諸祖悟道之禪堂。及香積廚。盡設為僧居。予買空地。移僧房八主。乃得其故址。修堂宇以安作養。本寺僧徒。業已拮據。八年于茲。所費不貲。心力已竭。而愿猶未滿。其 大佛殿一區。列位右局。因見殿前坑洼。填尚未平。殿前正面。為羅漢樓。乃深陷丈餘。樓前即虎沙塞胸。猶是荒山。中出山門一徑。如車廂之陜隘。殊無大體。深思所以。乃悟知為 六祖晚年未竟之功也。以正殿之基。本是一潭。詳其山形。始為象之兩牙交合處。其中渟滀一山之水。故其最靈。有龍居焉。號為龍潭。當鼻之右頷。乃亞仙祖墓之前下沙。今為祖殿之右臂也。想 六祖乞陳亞仙地。時欲修殿。乃先降其龍。鑿斷合處。似成一渠。以放水出。方填其潭。以建大殿。其殿方成。而 祖即入滅。故殿前潭尚未及填平。放水之道。不及料理。後人因其缺陷。遂建樓于上。而下即塑天王像。其茍且狹陋。全失大體。此其山
【現代漢語翻譯】 現代漢語譯本：他命令本縣，將所有流氓地痞驅逐出去，因此道場一下子清凈了，這是中興的最初一步。我看到寺廟原有的格局，雜亂參差不齊，實在不好看，重新規劃很困難，而且工程浩大，難以一下子完成。殿宇僧房，擁擠閉塞不通暢。我日夜詳細觀察思考，於是根據地勢將寺廟分為三局。以祖庭為正中主寺，先開闢迴廊、門徑和神道，開闊其胸懷，展現其真正的面貌。左局，就是古寶林寺，以方丈室為主。前法堂之下，就是當時各位祖師悟道的禪堂，以及香積廚，全部設定為僧人居住的地方。我購買空地，遷移僧房八處，才得到原來的地址，修建堂宇以安置僧眾修行。本寺的僧人，已經竭盡全力，八年以來，花費的錢財無數，心力已經耗盡，但是願望還沒有實現。大佛殿位於右局。因為看到殿前坑洼不平，尚未填平。殿前正面，是羅漢樓，卻深陷一丈多。樓前就是虎沙山堵塞胸前，仍然是荒山。中間伸出山門一條小路，像車廂一樣狹窄，實在不成樣子。我深入思考原因，才明白這是六祖晚年未完成的功業。正殿的地基，本來是一個水潭。仔細觀察山形，最初是象的兩顆牙齒交合的地方，其中積蓄著整座山的水，所以這裡最靈驗，有龍居住在裡面，號稱龍潭。在鼻子右邊的下巴處，是亞仙祖墓的前下沙，現在是祖殿的右臂。想當年六祖向陳亞仙乞地的時候，想要修建大殿，於是先降伏了龍，鑿斷交合處，好像形成一條水渠，用來放水出去，然後才填平水潭，用來建造大殿。大殿剛剛建成，六祖就圓寂了，所以殿前的水潭還沒有來得及填平，放水的水道，也沒有來得及處理。後人因為這個缺陷，於是在上面建造樓，下面就塑造天王像，這種做法茍且狹隘，完全失去了整體格局。這就是山... English version: He ordered the local county to expel all the vagrants and ruffians, thus clearing the monastery at once. This was the first step in its revival. I saw that the original layout of the temple was chaotic, uneven, and unsightly, making replanning difficult, and the project was vast, making it difficult to complete all at once. The halls and monks' quarters were cramped and blocked. I observed and pondered day and night, and then divided the temple into three sections according to the terrain. The ancestral temple was the main temple in the center. First, I opened up the cloisters, paths, and sacred roads to broaden its mind and reveal its true face. The left section is the ancient Baolin Temple, with the abbot's room as the main building. Below the former Dharma Hall is the meditation hall where the various patriarchs attained enlightenment, as well as the kitchen, all set up as monks' residences. I bought vacant land and moved eight monks' quarters to obtain the original site, and built halls to accommodate the monks' practice. The monks of this temple have already done their best. Over the past eight years, countless money has been spent, and their mental and physical strength has been exhausted, but their wishes have not yet been fulfilled. The Great Buddha Hall is located in the right section. Because I saw that the front of the hall was uneven and had not yet been filled. The front of the hall is the Arhat Hall, which is more than ten feet deep. In front of the hall, Mount Husha blocks the chest, and it is still a barren mountain. A path from the mountain gate extends in the middle, as narrow as a carriage, which is not in good shape. I thought deeply about the reason, and then I realized that this was the unfinished work of the Sixth Patriarch in his later years. The foundation of the main hall was originally a pool. Observing the shape of the mountain carefully, it was originally the place where the two tusks of an elephant meet, in which the water of the entire mountain accumulates, so this place is the most spiritual, and a dragon lives in it, called Dragon Pool. At the chin on the right side of the nose is the lower sand in front of the tomb of Ancestor Yaxian, which is now the right arm of the Ancestral Hall. Thinking back to when the Sixth Patriarch begged Chen Yaxian for land, he wanted to build a hall, so he first subdued the dragon and cut off the meeting point, as if forming a ditch to release the water, and then filled the pool to build the Great Hall. As soon as the hall was completed, the Sixth Patriarch passed away, so the pool in front of the hall had not yet been filled, and the waterway for releasing water had not been taken care of. Later generations, because of this defect, built a building on it, and below it they sculpted the statues of the Heavenly Kings. This practice is narrow and makeshift, completely losing the overall layout. This is the mountain...
【English Translation】 He ordered the local county to expel all the vagrants and ruffians, thus clearing the monastery at once. This was the first step in its revival. I saw that the original layout of the temple was chaotic, uneven, and unsightly, making replanning difficult, and the project was vast, making it difficult to complete all at once. The halls and monks' quarters were cramped and blocked. I observed and pondered day and night, and then divided the temple into three sections according to the terrain. The 'ancestral temple' (Zuting) was the main temple in the center. First, I opened up the cloisters, paths, and sacred roads to broaden its mind and reveal its true face. The left section is the ancient 'Baolin Temple' (Baolin Si), with the abbot's room as the main building. Below the former Dharma Hall is the meditation hall where the various patriarchs attained enlightenment, as well as the kitchen, all set up as monks' residences. I bought vacant land and moved eight monks' quarters to obtain the original site, and built halls to accommodate the monks' practice. The monks of this temple have already done their best. Over the past eight years, countless money has been spent, and their mental and physical strength has been exhausted, but their wishes have not yet been fulfilled. The Great Buddha Hall is located in the right section. Because I saw that the front of the hall was uneven and had not yet been filled. The front of the hall is the 'Arhat Hall' (Luohan Lou), which is more than ten feet deep. In front of the hall, Mount 'Husha' (Husha Shan) blocks the chest, and it is still a barren mountain. A path from the mountain gate extends in the middle, as narrow as a carriage, which is not in good shape. I thought deeply about the reason, and then I realized that this was the unfinished work of the 'Sixth Patriarch' (Liuzu) in his later years. The foundation of the main hall was originally a pool. Observing the shape of the mountain carefully, it was originally the place where the two tusks of an elephant meet, in which the water of the entire mountain accumulates, so this place is the most spiritual, and a dragon lives in it, called 'Dragon Pool' (Longtan). At the chin on the right side of the nose is the lower sand in front of the tomb of Ancestor 'Yaxian' (Yaxian), which is now the right arm of the Ancestral Hall. Thinking back to when the Sixth Patriarch begged 'Chen Yaxian' (Chen Yaxian) for land, he wanted to build a hall, so he first subdued the dragon and cut off the meeting point, as if forming a ditch to release the water, and then filled the pool to build the Great Hall. As soon as the hall was completed, the Sixth Patriarch passed away, so the pool in front of the hall had not yet been filled, and the waterway for releasing water had not been taken care of. Later generations, because of this defect, built a building on it, and below it they sculpted the statues of the Heavenly Kings. This practice is narrow and makeshift, completely losing the overall layout. This is the mountain...
脈已鑿。地又失形。故千年以來。細閱傳燈。而曹溪未見出一人也。由是觀之。道脈豈不繫地脈耶。此予所以日夜腐心。而不能忘情於此也。故先將兩局。粗粗料理。略有其次。將重整右局。其工力不減于 六祖開創時也。以從山門之後。殿堂八座。盡皆朽敗。非仗神運之力。安能為之耶。先是戊申歲。嶺西道馮文所公。入山。見其正殿將傾。遂發心重修。隨白制府戴公。慨然樂助。一時司道府縣。上下共施千金。先辦木料。予躬自經營。方運木到山。而魔氣即發。遂阻其功。予即浩然長往矣。今已十年于茲。奈形骸已衰。心願未滿。將作來世公案耳。但念 佛法禪道。自達磨西來。衣缽止於曹溪。而道脈源流。佛祖慧命。乾坤正氣。並如洙泗。終古人心世道所關。乃我震旦國中。第一最上功德之事。雖法有隆替。世有代謝。而大道一脈。亙窮劫而常然不朽者。此在象教所繫。山川之靈也。此外更有何法為天地綱常哉。此愚思報 佛恩君恩。未敢一息忘之也。予初心願代 六祖了未竟之功。第一重修正殿。欲培全龍脈。將殿前鑿斷之渠。重筑如故。內留一池。滀一山之水。以聚其靈。將羅漢樓。改為大毗盧殿。以為主剎。樓前虎沙取用。大開明堂。修兩廊以安羅漢。前立天王殿。以完正局。外山門從舊。其鐘鼓樓。原
【現代漢語翻譯】 現代漢語譯本：龍脈已經被破壞，地勢也失去了原有的形態。因此，千百年來，仔細研讀《傳燈錄》，卻不見曹溪（指曹溪南華寺）出過一個傑出的人才。由此看來，道的命脈難道不是維繫于地脈嗎？這就是我日夜為此憂心，而不能忘懷的原因。所以先將兩處風水格局，粗略地進行處理，略微有了頭緒，將要重新整治右邊的格局，那所花費的功夫不亞於六祖慧能開創南華寺之時。因為從山門之後，八座殿堂都已朽壞，若非仰仗神力的幫助，怎麼能夠完成呢？先前在戊申年，嶺西道的馮文所先生入山，看到正殿將要傾倒，於是發心重修，隨後制府戴公也慷慨地樂於資助。一時之間，司道府縣，上下共同捐助了千金，先用來置辦木料。我親自經營，剛把木料運到山上，魔障就發生了，於是阻礙了工程的進行。我就這樣離開了。如今已經十年了，無奈身體已經衰老，心願卻未完成，將作為來世的功案罷了。但想到佛法禪道，自從達磨祖師西來，衣缽傳到曹溪為止，道的命脈源流，佛祖的慧命，天地的正氣，都像洙水和泗水一樣，是自古以來人心世道所關心的。這是我們震旦（指中國）國中，第一等最上的功德之事。即使佛法有興盛和衰落，世事有更替和變化，但大道這一命脈，貫穿無窮的劫數而長存不朽，這是維繫于佛教的興盛，以及山川的靈氣。除此之外，還有什麼方法可以作為天地的綱常呢？這是我愚昧地想要報答佛恩和君恩，不敢有一刻忘記的事情。我最初的心願是代替六祖完成未竟的功業，第一件事是重修正殿，想要培植完整的龍脈，將殿前被鑿斷的水渠，重新修築恢復原樣，內部留出一個水池，蓄積一山的水，用來聚集靈氣。將羅漢樓，改為大毗盧殿，作為主要寺廟。樓前的虎砂加以利用，大開明堂。修建兩邊的走廊用來安放羅漢。前面建立天王殿，用來完善整個格局。外面的山門保持原樣，至於鐘鼓樓，原本
【English Translation】 English version: The dragon veins have already been damaged, and the land has lost its original form. Therefore, for thousands of years, carefully reading the 'Transmission of the Lamp' (Chuandeng Lu), not a single outstanding talent has emerged from Caoxi (referring to Nanhua Temple in Caoxi). From this, isn't the lifeline of the Dao connected to the earth's veins? This is why I worry about it day and night and cannot forget it. Therefore, I will first roughly manage the two feng shui layouts, slightly getting a clue, and will reorganize the right layout, which will take no less effort than when the Sixth Patriarch Huineng founded Nanhua Temple. Because after the mountain gate, the eight halls are all decayed, and without the help of divine power, how can it be completed? Previously, in the year of Wushen, Mr. Feng Wensuo of Lingxi Dao entered the mountain and saw that the main hall was about to collapse, so he made a vow to rebuild it. Then, the governor Dai Gong also generously helped. For a time, the departments, prefectures, and counties jointly donated a thousand gold to purchase wood first. I personally managed it, and as soon as the wood was transported to the mountain, demonic obstacles arose, thus hindering the progress of the project. I left like that. Now it has been ten years, but my body has aged, and my wish has not been fulfilled, and it will be a case for the next life. But thinking of the Buddha-dharma and Zen, since Bodhidharma came from the West, the robe and bowl were passed down to Caoxi. The lifeline of the Dao, the wisdom-life of the Buddha, and the righteous energy of heaven and earth are all like the Zhu and Si rivers, which have been concerned by the hearts of people and the ways of the world since ancient times. This is the first and foremost meritorious deed in our Zhen Dan (referring to China). Even if the Buddha-dharma has prosperity and decline, and the world has changes and transformations, the lifeline of the Great Dao runs through endless kalpas and remains immortal. This is related to the prosperity of Buddhism and the spirit of mountains and rivers. Besides this, what other method can be the fundamental principles of heaven and earth? This is my foolish desire to repay the Buddha's grace and the emperor's grace, and I dare not forget it for a moment. My initial wish is to complete the unfinished work of the Sixth Patriarch, the first thing is to rebuild the main hall, wanting to cultivate the complete dragon veins, and rebuild the canal that was cut off in front of the hall to restore it to its original state, leaving a pool inside to store the water of a mountain to gather its spirit. The Luohan Hall will be changed to the Great Vairocana Hall (Da Pilu Dian) as the main temple. The tiger sand in front of the building will be utilized to open up the Mingtang. Build the two corridors to house the Luohans. The Heavenly King Hall (Tianwang Dian) will be built in front to complete the entire layout. The outer mountain gate remains the same, as for the bell and drum towers, originally
系古寶林寺者。今在左局。禪堂之前。已不可動。但于山門之外。左右筑兩高臺。建鐘鼓于上。以全一寺之規模。其餘殿後大藏經閣諸所。皆因其舊制而重新之。法堂重修。但正其向。即此一圖。以收三局為一寺。其功不減于最初開創時也。切念予今老矣。餘日無多。況此何時。安敢復萌此念乎。第以天地大運揆之。近見黃河已清。 聖人復出。堯舜利見。夔龍挺生。三五之化。將在今日。仰仗 聖明之覆育。 社稷之寵靈。風雲際會。豈無大心菩薩。現應化身。作大佛事者乎。嗟予老矣。即填溝壑。特特留此。重見建規。以待 命世之真人。即有作者。照此規式。乃不負區區初心。以全山川之道脈。是即 六祖在現於世也。九原之下。切有望焉。
大師示曹溪僧眾法語
示曹溪塔主
佛言如來出世。如優曇華。蓋優曇華。非已見今見當見。甚言其希有耳。故昔人每云。見善知識。如睹優曇華開。善知識者。暫時一見。而不可得。況日夜親近隨順者乎。昔法華會上。久滅度多寶如來。在寶塔中。全身不散。如入禪定。是時十方諸佛。各各侍者。並靈山會上。愿見多寶而不可得。乃憑如來神力。開寶塔戶。忽使人天百萬。一時得見。而見者。各各皆獲無生法忍。乃至發無上菩提之心者。不可計也。今
【現代漢語翻譯】 現代漢語譯本： 這是古寶林寺的規劃。現在位於左局，禪堂前面，已經不能移動。但可以在山門之外，左右建造兩座高臺，在上面建造鐘和鼓，以完善整個寺廟的規模。其餘的殿後大藏經閣等地方，都按照原來的規制重新修建。法堂重新修建，只是調整了朝向。這就是用一張圖，將三個區域合併爲一個寺廟的規劃，其功勞不亞於最初開創的時候。我常常想到自己現在老了，剩下的日子不多了，何況現在是什麼時候，怎麼敢再產生這樣的想法呢？只是用天地的大運來推測，最近看到黃河已經變清，聖人將要再次出現，堯舜這樣的聖賢將會被發現，夔龍這樣的人才將會涌現，三皇五帝的教化，將會在今天實現。仰仗聖明的庇護，社稷的保佑，風雲際會，難道沒有大心菩薩，顯現應化之身，做這偉大的佛事嗎？唉，我老了，即使是埋入墳墓，也要特意留下這個重建的規劃，以等待應運而生的真人。即使有人來做這件事，按照這個規劃，才不辜負我小小的初心，以保全山川的道脈。這就是六祖再次顯現在世間啊。即使在九泉之下，我也殷切地期望著。
大師開示曹溪僧眾的法語
開示曹溪塔主
佛說如來出世，就像優曇花一樣。優曇花，不是已經見過、現在能見、將來能見的，是說它非常稀有。所以過去的人常說，見到善知識，就像看到優曇花開放一樣。善知識，暫時見一次，都很難得，更何況日夜親近隨順呢？過去法華會上，已經滅度很久的多寶如來，在寶塔中，全身不散，就像進入禪定一樣。當時十方諸佛，各自的侍者，以及靈山會上的人，都想見多寶如來而不可得。於是憑藉如來的神力，打開寶塔的門，忽然使人天百萬，一時得見。而見到的人，各自都獲得了無生法忍，乃至發起無上菩提心的人，不可計數。現在 English version: This concerns the ancient Baolin Monastery. It is now located in the Left Bureau, in front of the Chan Hall, and cannot be moved. However, outside the mountain gate, two high platforms can be built on the left and right, with bells and drums placed on them, to complete the scale of the entire monastery. The remaining areas, such as the Great Sutra Pavilion behind the halls, should be rebuilt according to their original designs. The Dharma Hall should be rebuilt, but only its orientation should be adjusted. This single plan aims to consolidate the three bureaus into one monastery, and its merit is no less than that of the initial founding. I often think that I am now old and have few days left. Moreover, what time is this? How dare I entertain such thoughts again? However, judging by the great cycles of heaven and earth, I have recently seen the Yellow River become clear, and sages are about to reappear. Sages like Yao and Shun will be discovered, and talents like Kui and Long will emerge. The teachings of the Three Sovereigns and Five Emperors will be realized today. Relying on the protection of the enlightened ruler and the blessings of the nation, in this opportune moment, will there not be great-hearted Bodhisattvas who manifest in response bodies to perform this great Buddhist undertaking? Alas, I am old, and even if I am buried in the grave, I will specifically leave behind this reconstruction plan to await the true person who is destined to appear. Even if someone comes to do this, by following this plan, they will not betray my humble initial intention, to preserve the lineage of the mountains and rivers. This is the Sixth Patriarch appearing in the world again. Even from beneath the nine springs (after death), I earnestly hope for it.
The Great Master's Dharma Words to the Sangha of Caoxi (Caoxi: a place name, where Huineng, the Sixth Patriarch, resided)
Instructions to the Pagoda Master of Caoxi
The Buddha said that the appearance of a Tathagata (Tathagata: another name for the Buddha) in the world is like the Udumbara flower. The Udumbara flower is not something that has been seen, can be seen now, or will be seen in the future; it is said to be extremely rare. Therefore, people of the past often said that seeing a good teacher (Kalyanamitra), is like seeing the Udumbara flower bloom. A good teacher, even seeing them once, is difficult to obtain, let alone being close to and following them day and night? In the past, at the Lotus Assembly, the long-extinguished Many Treasures Tathagata (Prabhutaratna), was in the Treasure Pagoda, his whole body intact, as if in meditation. At that time, the Buddhas of the ten directions, their respective attendants, and the people at the Vulture Peak Assembly, all wanted to see Many Treasures Tathagata but could not. Therefore, relying on the Buddha's divine power, the door of the Treasure Pagoda was opened, suddenly allowing millions of humans and devas to see him at once. And those who saw him each obtained the non-origination forbearance (Anutpattika-dharma-kshanti), and even those who aroused the unsurpassed Bodhi mind were countless. Now
【English Translation】 This concerns the ancient Baolin Monastery. It is now located in the Left Bureau, in front of the Chan Hall, and cannot be moved. However, outside the mountain gate, two high platforms can be built on the left and right, with bells and drums placed on them, to complete the scale of the entire monastery. The remaining areas, such as the Great Sutra Pavilion behind the halls, should be rebuilt according to their original designs. The Dharma Hall should be rebuilt, but only its orientation should be adjusted. This single plan aims to consolidate the three bureaus into one monastery, and its merit is no less than that of the initial founding. I often think that I am now old and have few days left. Moreover, what time is this? How dare I entertain such thoughts again? However, judging by the great cycles of heaven and earth, I have recently seen the Yellow River become clear, and 'sages' are about to reappear. 'Sages' like Yao and Shun will be discovered, and talents like Kui and Long will emerge. The teachings of the Three Sovereigns and Five Emperors will be realized today. Relying on the protection of the enlightened ruler and the blessings of the nation, in this opportune moment, will there not be great-hearted Bodhisattvas who manifest in response bodies to perform this great Buddhist undertaking? Alas, I am old, and even if I am buried in the grave, I will specifically leave behind this reconstruction plan to await the true person who is destined to appear. Even if someone comes to do this, by following this plan, they will not betray my humble initial intention, to preserve the lineage of the mountains and rivers. This is the Sixth Patriarch appearing in the world again. Even from beneath the nine springs (after death), I earnestly hope for it.
The Great Master's Dharma Words to the Sangha of Caoxi (Caoxi: a place name, where Huineng, the Sixth Patriarch, resided)
Instructions to the Pagoda Master of Caoxi
The Buddha said that the appearance of a Tathagata (Tathagata: another name for the Buddha) in the world is like the 'Udumbara' flower. The 'Udumbara' flower is not something that has been seen, can be seen now, or will be seen in the future; it is said to be extremely rare. Therefore, people of the past often said that seeing a good teacher (Kalyanamitra), is like seeing the 'Udumbara' flower bloom. A good teacher, even seeing them once, is difficult to obtain, let alone being close to and following them day and night? In the past, at the Lotus Assembly, the long-extinguished Many Treasures Tathagata (Prabhutaratna), was in the Treasure Pagoda, his whole body intact, as if in meditation. At that time, the Buddhas of the ten directions, their respective attendants, and the people at the Vulture Peak Assembly, all wanted to see Many Treasures Tathagata but could not. Therefore, relying on the Buddha's divine power, the door of the Treasure Pagoda was opened, suddenly allowing millions of humans and devas to see him at once. And those who saw him each obtained the non-origination forbearance (Anutpattika-dharma-kshanti), and even those who aroused the unsurpassed Bodhi mind were countless. Now
觀六祖大師。雖久滅度。而全身不散。如入禪定。我則謂之與多寶如來無異。即大師未入滅時。與今日無異。彼是時也。如永嘉一見。即證無生。強留一宿。而不可得。南嶽青原皆執侍十餘年。所得種種三昧妙門。不可思議。故發揮佛祖光明。如清旸昇天。只今道滿寰區。如盛夏赫日。蒙者無不抽條。發乾。敷華。秀實。而復散為金剛種子。不可勝數。斯皆一見善知識之功也。曹溪塔主執侍大師。朝夕盥漱。茶湯粥食。與現生無異。晨昏鐘鼓音聲。大師廣長舌相。熾然說法。未嘗暫歇。執侍之儔。朝夕目睹耳聞。未嘗暫隱。不審諸侍者。還有如永嘉之證無生者乎。有若南嶽青原之妙證者乎。有則如優曇華一時出現。無則如優曇華終不可見耳。既曰善知識如優曇華。則諸執侍者。六時禮拜。親近供養。皆灌溉之功也。噫。靈根既在。智種深埋。茍灌溉功成。因緣時至。何慮曇華不一時出現。老人在旅泊齋中。書付曹溪塔主。持之以為異日華開之驗。
示曹溪諸僧
曹溪為天下禪宗道脈之源。而山川之勝冠嶺表。故叢林甲于諸方。自大鑒禪師入滅。青原南嶽二大老。抽枝發乾。普蔭人天。一言半句。揚眉瞬目之間。得超生脫死者。不可勝數。自爾此山寂寥幾千年矣。豈非枝大而批其本耶。然其道雖曰無相。而
【現代漢語翻譯】 現代漢語譯本： 觀六祖大師（指慧能，禪宗六祖），雖然已經去世很久了，但全身不腐爛，就像進入禪定一樣。我認為他和多寶如來（Prabhutaratna Buddha）沒有區別。六祖大師未入滅時，和今天沒有區別。那個時候，就像永嘉（指永嘉玄覺禪師）一見慧能，就證悟了無生之理，想多留一晚都不行。南嶽（指懷讓禪師）、青原（指行思禪師）都侍奉慧能十多年，所得到的各種三昧（Samadhi，佛教中的一種精神集中狀態）妙門，不可思議。所以能發揮佛祖的光明，就像清晨的太陽升上天空。如今他的教義遍滿天下，就像盛夏的太陽一樣，蒙受其恩澤的人沒有不抽條、發芽、開花、結果的，而且又散為無數的金剛種子。這都是一見善知識（Kalyanamitra，指善友、導師）的功勞啊！曹溪（指曹溪寶林寺）的塔主侍奉大師，早晚洗漱，茶飯飲食，和大師活著時沒有區別。早晚的鐘鼓聲中，大師廣長的舌頭，熾盛地說法，未曾停止。侍奉的人，早晚親眼看到親耳聽到，未曾隱沒。不知道各位侍者，還有像永嘉一樣證悟無生之理的嗎？有像南嶽、青原一樣得到妙證的嗎？有的話，就像優曇華（Udumbara，傳說中的一種稀有花）一時出現；沒有的話，就像優曇華始終不能見到一樣。既然說善知識像優曇華一樣稀有，那麼各位侍者，六時（一天分為六個時段）禮拜，親近供養，都是灌溉的功勞啊！唉！靈根既然存在，智慧的種子深深埋藏，如果灌溉的功夫成功，因緣時機到來，何愁優曇華不會一時出現呢？老人在旅泊齋中，寫信給曹溪塔主，讓他拿著這封信，作為將來曇花開放的驗證。
示曹溪諸僧
曹溪是天下禪宗道脈的源頭，而且山川的秀麗是嶺南一帶最好的，所以這裡的叢林是各處寺廟中最好的。自從大鑒禪師（指慧能）入滅后，青原、南嶽這兩位大德，抽枝發芽，普遍蔭庇人天。一言半句，揚眉瞬目之間，得以超脫生死的人，數不勝數。從此以後，這座山寂寥了幾千年了。難道不是因為枝幹太大而忽略了根本嗎？然而，禪宗的道雖然說是無相的，但是……
【English Translation】 English version: Observing the Great Master of Caoxi (referring to Huineng, the Sixth Patriarch of Zen Buddhism), although he has passed away for a long time, his entire body remains intact, as if he were in deep Samadhi (a state of mental concentration in Buddhism). I consider him to be no different from Prabhutaratna Buddha (the Many Treasures Tathagata). The Great Master was no different before his Nirvana (the ultimate goal of Buddhism) than he is today. At that time, it was like Yongjia (referring to Yongjia Xuanjue, a Zen master) attaining enlightenment of non-birth upon seeing Huineng once, and it was impossible to stay even for one more night. Nanyue (referring to Huairang, a Zen master) and Qingyuan (referring to Xingsi, a Zen master) both served Huineng for more than ten years, and the various Samadhi (a state of mental concentration in Buddhism) wonderful gates they obtained are inconceivable. Therefore, they were able to radiate the light of the Buddha, like the clear morning sun rising into the sky. Now his teachings fill the world, like the scorching sun in midsummer, and those who receive his grace all sprout, bud, blossom, and bear fruit, and are scattered as countless Vajra (diamond) seeds. All this is due to the merit of seeing a good teacher (Kalyanamitra, referring to a virtuous friend or mentor)! The abbot of the Caoxi (referring to Caoxi Baolin Temple) pagoda serves the master, washing and rinsing him morning and evening, providing tea and meals, just as if the master were still alive. In the sounds of the morning and evening bells and drums, the master's broad and long tongue fervently preaches the Dharma (Buddhist teachings), never ceasing. Those who serve him witness and hear this morning and evening, never missing it. I wonder if any of the attendants have attained the enlightenment of non-birth like Yongjia? Are there any who have attained the wonderful realization like Nanyue and Qingyuan? If there are, it would be like the Udumbara (a legendary rare flower) appearing once in a while; if not, it would be like the Udumbara flower never being seen. Since it is said that a good teacher is as rare as the Udumbara flower, then all the attendants, who bow in worship six times a day (dividing the day into six periods), draw near, and make offerings, are all contributing to the watering. Alas! Since the spiritual root exists and the seed of wisdom is deeply buried, if the effort of watering is successful and the conditions are right, why worry that the Udumbara flower will not appear at some point? The old man, in the Traveler's Retreat, writes this letter to the abbot of Caoxi, asking him to keep it as proof of the Udumbara flower blooming in the future.
A Message to the Monks of Caoxi
Caoxi is the source of the Zen Buddhist lineage in the world, and the beauty of its mountains and rivers is the best in the Lingnan area, so the monastery here is the best among all monasteries. Since the Great Master Dajian (referring to Huineng) entered Nirvana, Qingyuan and Nanyue, these two great elders, have sprouted branches and buds, universally sheltering humans and gods. With a word or half a sentence, in the space of raising an eyebrow or blinking an eye, countless people have been able to transcend birth and death. Since then, this mountain has been desolate for thousands of years. Isn't it because the branches are too large and the root is neglected? However, although the Zen path is said to be without form, but...
實寓有形。與時升降。固其理也。遠求五宗之源。其本無二。建立之旨。亦在隨宜。自宋而元。如高峰。斷崖。中峰諸大老。皆力振家聲。雷電之機。不減叢林盛時。明興以來。其風浸微。不敢望真履實證。求其有志向上一路者。蓋亦幾希。然他方尚或有一二知此道者。若曹溪為當家的骨兒孫。獨不識袈裟為何物。剃髮為何事。豈獨人與道違。即山川之勝。叢林之茂。亦無復當時矣。況為惡魔所侵。作難非一。豈非其道與時升降。而與山川共為休慼乎。余于丙申春。蒙 恩遣雷陽。道經曹溪口。因得參謁六祖大師。正值眾僧燒煮之餘。鼎沸未消。余為潸然者久之而去。明年秋。制臺大司馬陳公。念曹溪禪門洙泗。欲置余于其間。為供灑掃。余是時。慚愧為法門玷。懼辱祖庭以謝。又明年。觀察海門周公。攝治南韶。心與陳公合。余堅讓不已。但命執筆。重纂其志。周公以入賀去。觀察惺存祝公蒞政。公自號曹溪行腳僧。下車不日。盜弭訟息。民享泰和。曹溪山門。百廢一時悉舉。宛若大鑒。重拈袈裟角耳。曏者不識不知之僧。皆煥發佛性光明。此豈非有情來下種。因地果還生耶。公久欲得區區為大鑒侍者。冀將焚香洗缽之勞。以續破法之愆。余慚愧者久之。公以入賀去。濵行。令寺僧長老。率諸大眾作禮。公先以書抵
【現代漢語翻譯】 現代漢語譯本：事物依附於有形之質，其興衰與時勢相符，這是必然的道理。追溯禪宗五家的源頭，其根本並無二致。建立宗派的宗旨，也在於適應時宜。自宋朝至元朝，如高峰（高峰原妙禪師），斷崖（斷崖義端禪師），中峰（中峰明本禪師）等諸位大德，都竭力振興宗風，其弘法的氣勢，不亞於叢林興盛之時。明朝興起以來，禪風逐漸衰微，不敢期望有人真正腳踏實地地修行證悟，即使是立志向上的人，也寥寥無幾。然而，其他地方或許還有一兩位懂得此道的人。如果說曹溪（指曹溪南華寺，禪宗六祖慧能弘法道場）是當家作主的子孫，卻竟然不認識袈裟是什麼，剃度是爲了什麼，這豈止是人與道相違背，就連山川的秀麗，叢林的茂盛，也無法恢復當年的景象了。更何況還受到惡魔的侵擾，災難不止一次發生，這難道不是因為禪道與時勢一同興衰，而與山川共同經歷休慼與共的命運嗎？我在丙申年春天，蒙受皇恩被派遣到雷陽，路過曹溪口，因此得以參拜六祖大師（指慧能）。正趕上眾僧燒火做飯之後，鼎沸之聲尚未平息。我為此感傷了很久才離去。第二年秋天，制臺大司馬陳公，考慮到曹溪是禪門的學府，想要安排我到那裡，負責灑掃等事務。我當時，慚愧自己是佛門的污點，害怕辱沒了祖庭而謝絕了。又過了一年，觀察海門周公，治理南韶，心意與陳公相同，我堅決推辭。但答應執筆，重新編纂曹溪的志書。周公進京祝賀去了。觀察惺存祝公上任執政。祝公自號曹溪行腳僧，上任沒幾天，盜賊平息，訴訟減少，百姓安居樂業。曹溪的寺院，所有荒廢的事業一時之間全部興辦起來，宛如六祖慧能大師重新拈起袈裟一樣。以前那些不識佛法、不明事理的僧人，都煥發出佛性的光明。這難道不是『有情來下種，因地果還生』嗎？祝公一直想讓我做六祖大師的侍者，希望我能以焚香洗缽的勞作，來彌補以前破壞佛法的過錯。我為此慚愧了很久。祝公進京祝賀去了。臨行前，命令寺里的長老，率領所有僧眾向我作禮。祝公事先寫信抵達
【English Translation】 English version: Material things are attached to tangible forms, and their rise and fall correspond with the times; this is an inevitable principle. Tracing back to the source of the five houses of Chan (Zen), their fundamental nature is no different. The purpose of establishing schools also lies in adapting to the times. From the Song to the Yuan dynasties, great masters such as Gaofeng (Yuanmiao), Duanya (Yiduan), and Zhongfeng (Mingben) all exerted themselves to revitalize their schools, and their momentum in propagating the Dharma was no less than that of flourishing monasteries. Since the rise of the Ming dynasty, the Chan tradition has gradually declined. We dare not expect anyone to truly practice and attain enlightenment in a down-to-earth manner; even those with aspirations for the path are few and far between. However, there may still be one or two people elsewhere who understand this path. If Caoxi (referring to Nanhua Temple in Caoxi, the Dharma-teaching center of the Sixth Patriarch Huineng) is the descendant in charge, yet they do not even recognize what a kasaya (monk's robe) is or what ordination is for, it is not only that people are deviating from the path, but even the beauty of the mountains and rivers and the lushness of the monasteries cannot be restored to their former glory. Moreover, they are being invaded by evil demons, and disasters occur more than once. Is this not because the Chan path rises and falls with the times, and shares the fate of the mountains and rivers? In the spring of the year Bingshen, I was sent to Leiyang by imperial grace and passed by the mouth of Caoxi, thus having the opportunity to pay homage to the Sixth Patriarch (Huineng). It happened to be after the monks had finished cooking, and the noise had not yet subsided. I was saddened by this for a long time before leaving. In the autumn of the following year, Grand Coordinator Chen, considering that Caoxi was a school of Chan, wanted to arrange for me to be there to take charge of cleaning and other tasks. At that time, I was ashamed of being a stain on the Buddhist community and declined, fearing that I would disgrace the ancestral temple. A year later, Observer Zhou of Haimen, governing Nan Shao, had the same intention as Chen, and I firmly declined. However, I agreed to take up the pen and re-edit the gazetteer of Caoxi. Zhou went to the capital to offer congratulations. Observer Xingcun Zhu took office. Zhu styled himself as a Caoxi wandering monk. Within a few days of taking office, bandits were suppressed, lawsuits decreased, and the people lived in peace and prosperity. All the abandoned undertakings of the Caoxi monastery were restored in an instant, as if the Sixth Patriarch Huineng had picked up the kasaya again. Those monks who previously did not understand the Dharma or the principles of things all radiated the light of Buddha-nature. Is this not 'Sentient beings come to plant seeds, and fruits are born from the ground'? Zhu had long wanted me to be the attendant of the Sixth Patriarch, hoping that I could use the labor of burning incense and washing bowls to make up for the mistakes of destroying the Dharma in the past. I was ashamed of this for a long time. Zhu went to the capital to offer congratulations. Before leaving, he ordered the elders of the temple to lead all the monks to pay their respects to me. Zhu first sent a letter to
。復面叮嚀。懇懇至再。余感公此行。不以官為得。而喜得作曹溪主人。是其幻化門頭。現宰官身。而作佛事者乎。蓋亦世道交興。故能令此山色溪聲。挺露法身。而吐廣長舌相也。區區罪垢之軀。不敢蹈寶華。撾毒鼓。聊書此以付來僧。且為異日得度因緣。作升堂入室之倦。時庚子三月既望。
示曹溪素林裕木庵泰兩監寺
丙申春。予度嶺。過曹溪。禮六祖大師。瞻仰道骨如生。想當時踞華座。萬指圍繞無異。今則堂宇傾頹。叢林凋弊。寶林福地。翻為狐兔之巢。徘徊久之而去。未幾。外魔熾起。僧徒遭難。余心愍之。因求當道宰官。作大護法。制府陳公。屯鹽周公。皆力振之。魔風稍息。而僧力已疲極矣。時則寺僧。有若素林裕。木庵泰。海月珊。見傳識。與中興為住持者象漢權。之數人者。皆誓捨身命。力持祖業。以保安眾僧。日夜辛勤。苦心周慮。求為能與祖庭作一日依怙者。志甚殷也。由是眾等投誠。歸依授戒。即請予入山。 聖恩有在。未敢輕諾。然身雖未入。而心已如金剛矣。萬曆己亥。南韶祝觀察。以荷曹溪為己任。力命大眾禮請。庚子冬。始應命入山。不三月而百廢具舉。祛宿蠹。選僧徒。設義學。授戒法。一時翻然成化。乃為重辟規模。大開祖道。不五年而功成過半。斯實祖靈默啟
【現代漢語翻譯】 現代漢語譯本：再次叮囑。懇切地再三囑託。我感到您此行，不以做官為得意，而以能成為曹溪的主人而高興，這難道不是在幻化之門前，顯現宰官之身，而做佛事嗎？大概也是世道交相興盛，所以才能讓這山色溪聲，顯露出法身，而吐露廣長舌相啊。我這區區罪惡深重的身體，不敢登上寶華山，敲響毒鼓，姑且寫下這些話交給來僧，也為將來得到度化的因緣，作為升堂入室的引薦。時在庚子年三月十六日。
告誡曹溪素林裕、木庵泰兩位監寺
丙申年春天，我翻越山嶺，經過曹溪，禮拜六祖大師（六祖慧能，禪宗六祖），瞻仰他的道骨如同活著一般。想像當時他踞坐華麗的座位，成千上萬的人圍繞著他，與現在沒有什麼不同。如今卻殿堂傾頹，叢林凋敝，寶林福地（曹溪寶林寺的別稱），反而成了狐貍和兔子的巢穴。我徘徊了很久才離開。沒過多久，外道邪魔興盛起來，僧徒遭受災難，我心裡很憐憫他們，因此請求當地的官員，作為大護法。制府陳公，屯鹽周公，都盡力匡扶。邪魔之風稍微平息，而僧人的力量已經非常疲憊了。當時寺里的僧人，有素林裕、木庵泰、海月珊、見傳識，以及被推舉為住持的象漢權等人，都發誓捨棄身命，盡力維護祖師的產業，以保全眾僧，日夜辛勤，苦心周慮，尋求能夠為祖庭做一日依靠的人，志向非常懇切。因此眾僧等人都投誠，歸依並接受戒律，就請我入山。因為身負聖恩，不敢輕易答應。然而身雖未入山，而心已經如金剛一般堅定了。萬曆己亥年，南韶祝觀察（官名），把振興曹溪作為自己的責任，竭力命令大眾禮請。庚子年冬天，我才應命入山。不到三個月，各種荒廢的事業都興辦起來，清除了長久以來的弊端，選拔了僧徒，設立了義學，傳授了戒法，一時之間煥然一新。於是重新規劃規模，大力弘揚祖師之道。不到五年，就完成了大半的功業，這實在是祖師的靈魂在默默地啟示。
【English Translation】 English version: Repeatedly exhorting. Earnestly and repeatedly entrusting. I feel that this trip of yours is not for the sake of gaining official position, but for the joy of becoming the master of Caoxi (Caoxi refers to the ancestral temple of Zen Buddhism, specifically Nanhua Temple). Isn't this manifesting the body of a high official at the gate of illusion, while performing Buddhist affairs? It is probably also because the world is prospering together that it can allow this mountain scenery and stream sounds to reveal the Dharmakaya (Dharma body, the ultimate nature of reality) and utter the broad and long tongue (a sign of perfect speech). My humble and sinful body dares not ascend Baohua Mountain (another Buddhist temple) to beat the poisonous drum (a metaphor for spreading harmful teachings), so I will write this to give to the visiting monk, and also as an introduction for future enlightenment. Time: the sixteenth day of the third month of the Gengzi year.
Instructions to Supervisors Sulin Yu and Mu'an Tai of Caoxi
In the spring of the Bingshen year, I crossed the mountains and passed by Caoxi, paying homage to the Sixth Patriarch Master (Huineng, the Sixth Patriarch of Zen Buddhism), admiring his Dao bones as if he were still alive. I imagined him sitting on the magnificent seat, surrounded by thousands of people, no different from now. But now the halls are dilapidated, the forests are desolate, and the blessed land of Baolin (another name for Caoxi Baolin Temple) has become a nest for foxes and rabbits. I lingered for a long time before leaving. Not long after, external demons arose, and monks suffered disasters. My heart was filled with pity for them, so I asked the local officials to act as great Dharma protectors. Governor Chen and Zhou, the salt commissioner, both tried their best to support them. The demonic wind subsided slightly, but the strength of the monks was already exhausted. At that time, the monks of the temple, including Sulin Yu, Mu'an Tai, Haiyue Shan, Jian Chuanshi, and Xiang Hanquan, who was elected as abbot, all vowed to give up their lives to protect the ancestral property in order to protect the monks, working hard day and night, thinking carefully, seeking to be able to be a reliance for the ancestral temple for even one day. Their aspirations were very sincere. Therefore, the monks all surrendered, took refuge, and received precepts, and invited me to enter the mountain. Because I was entrusted with imperial grace, I did not dare to agree lightly. However, although my body has not entered the mountain, my heart is as firm as a diamond. In the Jihai year of the Wanli era, Zhu, the observer of Nanshao (official title), took it as his responsibility to revitalize Caoxi, and strongly ordered the masses to invite me. In the winter of the Gengzi year, I finally accepted the invitation to enter the mountain. In less than three months, all the abandoned undertakings were revived, the long-standing malpractices were eliminated, monks were selected, righteous schools were established, and the Dharma of precepts was transmitted, transforming everything in an instant. Thus, the scale was re-planned, and the path of the patriarch was greatly promoted. In less than five years, more than half of the work was completed, which was truly the silent inspiration of the soul of the patriarch.
。天龍冥護。而裕輩一念血誠。真不減包胥秦庭之哭。真心實行。所感召者。自不可誣也。余住茲已逾五年。而奔走過半。皆為經營之勞。眾等事我如一日。猶我視眾等如一子地耳。頃蒙 恩詔赦宥。即身未披衣。而心已解脫。一時諸弟子等。各各歡喜。焚香作禮。執卷乞語。乃拈筆以示之曰。諸佛眾生。心無差別。所言無差別之心。即所謂金剛心地也。且此一心。諸佛證之而說法。諸祖悟之而度生。菩薩修之而成道。聲聞取之為涅槃。外道執之而謗法。眾生迷之而造業。三途昧之而受苦。凡夫日用而不知。吾人以之而應緣。即爾輩為佛弟子。為祖兒孫。凡有施為。莫不皆從此心流出。但順佛祖之教。為佛祖之事。心心常住。唸唸不壞。即此以往。歷劫不磨。便為金剛心地。為成佛作祖之正因種子。若夫逆之背之。雖身著袈裟。心存業道。即此以往。便為苦趣苦因。亦長劫不壞生死之苦果也。故曰三界上下法。唯是一心作。順之即聖。背之即凡。豈虛語哉。裕等數人。同此心。即合山千人。亦同此心也。若以此心。用之於佛祖。故如金剛。則將來受用。亦同金剛。若夫用之於一身。謀之為一己。視區區糞壤而為樂地。受用如苦蟲。心心作業。轉眼之間。一息不來。便入三途。苦果無窮。亦劫劫生生。受用不盡。此無他
故。但以不明此心。是成佛作祖之真種子福田耳。裕自從余授戒。即愿持誦金剛般若經。誓盡形壽。且此經乃吾六祖大師之心地也。能持之不忘。得之於己。則將來歷劫。受用無窮。即此身心。常住于曹溪。故曰。佛子住此地。即是佛受用。常在於其中。經行及坐臥也。汝等明見今日。老人轉曹溪為凈土。驅魔眾為法侶。茍信此心之妙。則汝等諸人。出生死。證菩提。不出一念之頃。其或未然。依舊流浪三途。沒溺苦海去也。其念之哉。
示沙彌智融
予蒙 恩南來。諸護法延予住曹溪。初入山。首以作養人才為急。乃選諸沙彌。延明師教。以本業習威儀禮誦。設禪堂以安居之。律以清規。眾如一指。老人以業緣牽引。不能安居。時為說法。更延大德阇黎以尸之。又數年而規模造就。山門改觀。老人嘗謂佛法所貴。聞熏成種。嶺南久無佛法熏習。以乏種子故。信心難生。每愿教僧五十三人。各書華嚴大經一部。一以法緣廣大為最勝種子。二以借書寫攝持之力。資初心觀行。以助入道資糧。向以內魔所汩。有愿未成。眾中沙彌智融者。最先發心。愿書大經。老人甚嘉其志。開端書不半。而司學沙彌。一時發心。書寫者。今七人矣。嗟乎。人之根性。豈可局量哉。昔吾師釋迦牟尼。往劫為凡夫。時同千人。聞
【現代漢語翻譯】 現代漢語譯本 因此，只是因為不明白這個心，才成就了成佛作祖的真正種子和福田啊。裕自從我授予他戒律后，就發願持誦《金剛般若經》，發誓盡其一生。而且這部經是六祖大師的心地法門啊。能夠持誦而不忘記，從自身領悟，那麼將來經歷無數劫，都能受用無窮。即此身心，常住在曹溪。所以說：『佛子住此地，即是佛受用，常在於其中，經行及坐臥。』你們明明白白地看到今天，老衲將曹溪轉變為凈土，驅逐魔眾成為法侶。如果相信此心的妙用，那麼你們這些人，出生死，證菩提，就在一念之間。如果不是這樣，依舊流浪於三途，沉沒在苦海中啊。要記住啊。
開示沙彌智融
我蒙受皇恩來到南方，各位護法邀請我住在曹溪（地名）。剛入山時，首先以培養人才為急務。於是挑選各位沙彌（佛教出家男子），延請名師教導，以本業學習威儀禮誦。設立禪堂來安頓他們。用戒律來規範，大眾如同一個手指一樣團結。老衲因為業緣牽引，不能安居，時常為大家說法。又延請大德阿阇黎（梵語，意為導師）來主持事務。又過了幾年，規模逐漸形成，山門煥然一新。老衲曾經說過，佛法所看重的，是聞法熏習而成種子。嶺南（地名）很久沒有佛法的熏習，因為缺乏種子。信心難以生起。常常希望教僧人五十三人，各自書寫《華嚴大經》一部。一是用法緣廣大作為最殊勝的種子，二是藉助書寫攝持的力量，資助初心觀行，以幫助入道的資糧。之前因為內在的魔障所擾，願望沒有完成。眾沙彌中智融（人名）最先發心，願意書寫大經。老衲非常讚賞他的志向。開始書寫還沒過半，而司學的沙彌，一時發心書寫的人，現在有七人了。唉，人的根性，怎麼可以侷限衡量呢？過去我的老師釋迦牟尼（佛教創始人），往劫還是凡夫的時候，曾經和一千人一起，聽到...
【English Translation】 English version Therefore, it is only because of not understanding this mind that one achieves the true seed and field of merit for becoming a Buddha and an ancestor. Since Yu received the precepts from me, he has vowed to recite the Diamond Prajna Sutra (Vajra Prajna Sutra), vowing to do so for the rest of his life. Moreover, this sutra is the mind-ground Dharma of our Sixth Patriarch (Hui Neng). If one can uphold it without forgetting and realize it within oneself, then in future kalpas, one will benefit infinitely. This very body and mind will constantly reside in Caoxi (Cao Xi Temple). Therefore, it is said: 'A Buddha's disciple dwells in this place, which is the Buddha's enjoyment, constantly within it, walking, sitting, and lying down.' You clearly see today that this old monk is transforming Caoxi into a Pure Land, driving away the demons and making them Dharma companions. If you believe in the wonder of this mind, then all of you will be born from death and realize Bodhi in an instant. If not, you will still wander in the three evil paths and sink into the sea of suffering. Remember this!
Instruction to Shami Zhirong
I received the Emperor's grace to come south, and the Dharma protectors invited me to reside in Caoxi. When I first entered the mountain, my first priority was to cultivate talent. Therefore, I selected the shamis (Buddhist novice monks), invited famous teachers to teach them, and had them learn the proper deportment and chanting as their primary practice. I established a meditation hall to settle them. The precepts were used to regulate them, and the assembly was as united as one finger. This old monk, due to karmic conditions, could not settle down, and often spoke the Dharma for everyone. I also invited virtuous acharyas (Sanskrit, meaning teacher) to manage affairs. After several years, the scale gradually took shape, and the mountain gate was renewed. This old monk once said that what Buddhism values is the cultivation of seeds through hearing the Dharma. Lingnan (Lingnan region) has long lacked the cultivation of Buddhism because of the lack of seeds. It is difficult to generate faith. I often wished to teach fifty-three monks to each write a copy of the Avatamsaka Sutra (Huayan Sutra). First, to use the vast Dharma affinity as the most supreme seed, and second, to use the power of writing and upholding to support the initial practice of contemplation, in order to aid the resources for entering the path. Previously, due to internal demonic disturbances, the vow was not fulfilled. Among the shamis, Zhirong (Zhi Rong) was the first to make a vow to write the great sutra. This old monk greatly appreciated his aspiration. He started writing, but before he was halfway through, the shamis in charge of learning, at one time, seven people have now vowed to write. Alas, how can the nature of people be limited and measured? In the past, my teacher Shakyamuni (founder of Buddhism), in past kalpas when he was still a mortal, once heard with a thousand people...
五十三佛名。一時發心修行。后各次第成賢劫千佛。吾師以願力勇猛。故先於眾。又為十六王子。時聽法華經。為一乘緣種。於八方各得成佛。況華嚴乃一乘圓頓法界。無礙緣起之大經也。所謂八難超十地之階。一生圓曠劫之果。以一字統法界之經。一行攝無邊之海。況點點畫畫。心光流溢。大用現前。果當人不昧。則不必更參機緣。而觀行自足。諸法門海。不勞遠歷百城。而坐參知識。豈不為最上法緣乎。若以所書之經。具在目前。終身讀誦受持。何用別求佛法。即六祖法化所流。千七百員知識。可一齊普現於毫端三昧矣。汝當作如是觀。無為俗習情塵障智眼也。勉之勉之。
示曹溪俯無昂監寺
鄧林之木雖多。成材者寡。滄海之產雖眾。稱寶者希。孔子曰。才難。不其然乎。即吾佛說法。四十九年。但以十大弟子。各稱第一。而得正法眼藏者。人天百萬。獨迦葉契心。古今傳道。稱的骨兒孫者。亦不易也。我六祖大師。說法曹溪。座下不少千僧。壇經載悟道者。有四十三人。而見稱者。唯五六人。大闡其道者。獨南嶽青原二大老而已。岳師侍祖精勤。日夜不離左右。逾十九年。與青原共命終祖之世。故自有叢林以來。凡善知識。開堂說法。務在得人。單以二老之苦心為家范。此得人之難。而求其師表
【現代漢語翻譯】 現代漢語譯本： 五十三佛名（指《佛說觀藥王藥上二菩薩經》中提及的五十三位佛）。他們一時發心修行，後來各自次第成就賢劫千佛（賢劫中將出現的千位佛）。我的老師以願力勇猛精進，所以先於大眾成佛。又因為他們曾是十六王子，當時聽聞《法華經》，種下了一乘佛法的因緣，所以在八方世界各自成就佛果。更何況《華嚴經》是一乘圓頓、法界無礙緣起的大經。可以說是超越八難，登上十地菩薩階位的階梯，一生就能圓滿曠劫修行的果報。用一個字就能統攝法界，用一行就能包含無邊法海。更何況點點畫畫之間，都流溢著心光，大用現前。如果學道之人不迷惑，那麼就不必再去參究其他機緣，觀行自然就足夠了。諸法門如大海般深廣，不必遠行百城去參訪知識，就能坐而參悟。這豈不是最上乘的法緣嗎？如果能將所書寫的經典，時時放在眼前，終身讀誦受持，又何必另外去尋求佛法呢？這樣，六祖慧能大師的教化所流傳下來的千七百位知識，就可以一齊普現在毫端三昧之中了。你應當這樣觀想。不要被世俗的習氣、情慾塵埃所矇蔽了智慧之眼。勉勵啊，勉勵啊！
示曹溪俯無昂監寺
鄧林（指樹木茂盛的鄧地）的樹木雖然多，但能成材的卻很少；滄海（指大海）的物產雖然豐富，但能稱為寶物的卻很少。孔子說：『人才難得』，不就是這樣嗎？即使是我的佛陀說法四十九年，也只有十大弟子各自被稱為第一。而得到正法眼藏（指佛法的精髓）的人天百萬，只有迦葉尊者（Mahākāśyapa）與佛心心相印。古往今來傳道，被稱為真正繼承佛法的人，也不容易啊。我的六祖慧能大師在曹溪說法，座下不少於千名僧人。《壇經》記載悟道者有四十三人，而被稱讚的只有五六人。能夠大大闡揚其道法的，只有南嶽懷讓（Nányuè Huáiràng）和青原行思（Qīngyuán Xíngsī）二位大德而已。懷讓禪師侍奉六祖精勤，日夜不離左右，超過十九年，與青原行思共同在六祖在世時就輔佐他。所以自從有叢林（指禪宗寺院）以來，凡是善知識（指有德行的僧人）開堂說法，都務必在於得到真正的人才，單單以二位大德的苦心作為家法。這說明得到人才的艱難，而要求他們成為師表（指可以作為表率的老師）
【English Translation】 English version: The names of the Fifty-three Buddhas (referring to the fifty-three Buddhas mentioned in the 'Sutra on the Two Bodhisattvas: King of Medicine and Superior Medicine'). They initially aspired to cultivate and later each successively attained Buddhahood among the Thousand Buddhas of the Bhadrakalpa (the current fortunate eon in which one thousand Buddhas will appear). My teacher, with the strength of his vows, advanced vigorously, thus attaining Buddhahood before the masses. Furthermore, because they were once sixteen princes who listened to the Lotus Sutra at that time, they planted the seeds of the One Vehicle (Ekayana) Dharma, and thus each attained Buddhahood in the eight directions. Moreover, the Avatamsaka Sutra is the great sutra of the One Vehicle, perfect and immediate, the unobstructed dependent origination of the Dharmadhatu. It can be said to be the ladder for transcending the Eight Difficulties and ascending to the Ten Bhumi stages of a Bodhisattva, and the fruition of completing eons of cultivation in one lifetime. With one word, it encompasses the Dharmadhatu; with one practice, it encompasses the boundless ocean of Dharma. Furthermore, between each dot and stroke, the light of the mind overflows, and the great function manifests before you. If the practitioner is not deluded, then there is no need to further investigate other opportunities; contemplation and practice will naturally be sufficient. The Dharma gates are as vast and deep as the ocean; there is no need to travel far to a hundred cities to visit teachers; one can sit and contemplate. Is this not the supreme Dharma connection? If one can keep the written sutras before one's eyes at all times, reciting and upholding them throughout one's life, then why seek the Buddhadharma elsewhere? In this way, the thousand seven hundred enlightened individuals who have inherited the teachings of the Sixth Patriarch Huineng can all simultaneously manifest in the Samadhi of the tip of a hair. You should contemplate in this way. Do not let worldly habits and the dust of emotions obscure the eye of wisdom. Strive on, strive on!
Instruction to Supervisor Fu Wu'ang of Caoxi
Although there are many trees in Denglin (referring to the lush Deng region), few become timber; although the products of the Canghai (referring to the vast ocean) are abundant, few are called treasures. Confucius said, 'Talent is difficult to find,' is it not so? Even though my Buddha preached the Dharma for forty-nine years, only the Ten Great Disciples were each called the foremost in their respective areas. Among the millions of humans and devas who attained the Treasury of the Eye of the True Dharma (referring to the essence of the Buddhadharma), only Mahākāśyapa had a mind-to-mind transmission with the Buddha. Throughout history, those who have transmitted the Dharma and are called true successors are also not easy to find. My Sixth Patriarch Huineng preached the Dharma at Caoxi, and there were no fewer than a thousand monks under his seat. The Platform Sutra records that forty-three people attained enlightenment, but only five or six were praised. Only Nányuè Huáiràng and Qīngyuán Xíngsī, the two great elders, were able to greatly propagate his teachings. Chan Master Huairang served the Sixth Patriarch diligently, never leaving his side day and night for over nineteen years, and together with Qingyuan Xingsi, assisted the Sixth Patriarch during his lifetime. Therefore, since the establishment of monasteries (referring to Chan monasteries), whenever a virtuous teacher (referring to a monk with virtue) opens a Dharma hall to preach, they must strive to obtain true talent, taking the painstaking efforts of the two great elders as their family model. This illustrates the difficulty of obtaining talent, and the demand for them to become exemplary teachers (referring to teachers who can serve as role models).
百世者。亦更難也。老人度嶺之初。過曹溪。謁六祖大師。視其山門破壞。幾至埽地。一眾惶惶。無所依怙。所以愿興叢林。安大眾。以存祖師一脈如線之緒者。于千僧中。得裕。權。識。泰。珊。五人焉。其所愿老人為依怙者。若嬰兒之望慈母。其所以存叢林之志。不減包胥之存楚。而乞于餘者。不減秦庭之哭也。於是老人哀其誠而來。力任中興之責。則蠹厘弊。百務具舉。選眾僧學禮誦法。擇其中堪為童蒙表率。而稱教授師者。得三人焉。既處之歲月。察其心術之微。操履之端。言行相符。以成後學繼前修。念祖道。保護叢林者。唯昂監寺一人而已。三人之中。誰不曰比肩。而趨操不一。志行不齊。衡石重輕之在人耳目者非一日。如視黑白。瞭如也。余目擊其操履。如孔子觀人之法。察之亦非一日。故諸監寺之乞余言。欣然即發。獨此三卷。藏之五年。未敢輕諾。非吝法也。以古人授受之際。不妄許可。儻一失言。不唯失人。抑且失法眼矣。知人之難。聖哲所病。所謂人心險于山川。難於知天。天猶有四時之序。而人者。深情厚貌。外威儀而中蛇虎者。不易知也。語云。疾風知勁草。板蕩識忠臣。若人人皆可稱忠孝。則世之忠臣孝子。蓋多多不足奇矣。以其希。故見其難。以其難。故為忠臣孝子者。不易也。余嘗
謂宣孟稱得士。而冒死立孤者。獨程嬰杵臼二人。楚國號多材。而捐軀復楚者。獨一申包胥。嗟乎。吾徒之為沙門釋子者。骨肉肝腸。皆佛祖之所化也。生死升沉。亦佛祖之所賴以轉也。求其一心如古豪傑之所為者希。以其自愛業身而造苦具。不惜橫身捨命而甘心焉。求其一念知非。能體祖師之家業者。難得其人矣。是知家無賊子家不破。國無賊臣國不亡。人無惡行身不殞。士無苦行名不揚。善無橫逆道不高。心無堅忍道不大。是知善惡雖殊。儻不負堅忍不拔之志。不能成其善惡之實。茍無善惡之實。而其報應不舛者。不足憑也。語曰。積善成名。積惡殺身。積水成海。積土成岳。昂子知此。不必患彼惡者之自積。當患己躬下。忠貞道業之不積耳。孔子曰。不患莫己知。求為可知也。藉六祖知子有此心。亦只如老人之所告子者。勉之耳。更有何法。則為墮增益語障。
示曹溪海月珊監寺
余當丙申春二月。過曹溪。謁 六祖大師。見其香燈寥寥。叢林凋敝。徘徊久之。有僧具威儀。向前作禮問訊。甚恭。予見其精誠端愨。喜而謂曰。此本色山僧也。明年丁酉。魔風競作。此道場幾至破壞。僧徒無依。珊公與同儕數輩。謁余於五羊。請予為授戒法。余始知向作禮者。為珊公也。庚子冬。予應請入山。公率諸
弟子侍祖師塔。察其供養之精誠。宛若祖師在生無異。余因嘆曰。祖庭千年不朽者。所賴兒孫一點孝敬心耳。故世尊曰。孝名為戒。即儒之孝為仁本。此道根也。及余住山中。最初安居。凡所經營。固出衆心。而任勞任怨。珊公居多。其憂勤惕厲。小心敬慎。端若孝子之於慈父。憂喜疾痛。靡不關之。是知事祖之心。不異事余。故余屬之常住。與眾等心。一力忘身殉道。即今日叢林再整。法化重興。固祖靈之默啟。實珊等孝誠所感格也。語曰。茍非其人。道不虛行。嘗念余非祖師攝受。不能至曹溪。曹溪非余來。不能有今日。即非公等之孝敬。無以系余心。而叢林中興之功德。非純誠。難以取究竟全始終。總是一大事因緣。實非偶然。且幸修建祖庭。工程茍完。余于丙午八月二十日。即蒙 恩詔許為僧。以此始末徴之。足見余非無因而來。公等亦非無因而生斯世。遇斯事也。想昔日當祖道大盛之時。悟道弟子。三十餘人。公等為灑埽執侍人耳。不然。何以有緣見我親近哉。昔世尊于大通智勝佛時。為諸弟子說法華經。畢竟至釋迦出世。同出一會一一受記成佛。以昔日之夙緣。今日之現證。則將來彌勒補處。龍華會中。豈少一人。即堅持此心。以光祖道。為任護三寶為懷。即一莖一葉。滴水莖薪。凡有益於叢林。有補法
【現代漢語翻譯】 現代漢語譯本 弟子侍奉祖師塔，觀察他們供養的精誠，宛如祖師在世一般無異。我因此感嘆道：『祖庭千年不朽的原因，所依賴的就是兒孫們的一點孝敬之心啊。』所以世尊說：『孝名為戒』，即儒家的孝道是仁的根本，這是道的根基啊。等到我住在山中，最初安居的時候，凡是所經營的事情，固然是出自大家的心意，而任勞任怨，珊公（指某位僧人，具體含義需要根據上下文確定）做得最多。他的憂慮勤勉，小心謹慎，端正得像孝子對待慈父一樣，憂愁、喜悅、疾病、痛苦，沒有不關心的。由此可知侍奉祖師的心，和侍奉我沒有區別。所以我把他歸屬於常住，和大家一樣同心同德，竭盡全力，忘記自身來殉道。也就是今日叢林再次整頓，佛法教化重新興盛，固然是祖師的靈驗默默地啟示，實在是珊公等人的孝誠所感動的啊。俗話說：『如果不是那個人，道是不會白白推行的。』我常常想到如果不是祖師攝受我，我不能到達曹溪（指曹溪寶林寺，禪宗六祖慧能弘法道場）。曹溪如果不是我來，不能有今天。也就是如果沒有各位的孝敬，無法維繫我的心，而叢林中興的功德，不是純粹的真誠，難以取得究竟圓滿的始終。總而言之這是一件大事因緣，實在不是偶然的。而且慶幸修建祖庭，工程如果完工，我在丙午年八月二十日，就蒙受皇上的恩詔允許出家為僧。用這些始末來驗證，足以見到我不是沒有原因而來的，各位也不是沒有原因而生於這個世上，遇到這件事啊。想想昔日當祖師的道業大盛的時候，悟道的弟子，有三十餘人，各位是灑掃執事的侍奉之人罷了。不然，怎麼會有緣見到我親近呢？昔日世尊在大通智勝佛（指過去佛名）的時候，為諸位弟子說法華經，最終到釋迦（指釋迦牟尼佛）出世，同出於一個法會，一一被授記成佛。用昔日的宿緣，今日的現證，那麼將來彌勒（指彌勒菩薩，未來佛）補處，龍華會（指彌勒佛成道時舉行的法會）中，難道會少一個人嗎？就堅持這個心，用來光大祖師的道業，以擔任護持三寶（指佛、法、僧）為懷，即使是一莖一葉，一滴水一根柴，凡是對叢林有益的，對佛法有補益的
【English Translation】 English version I attended the ancestral master's stupa and observed the sincerity of their offerings, as if the ancestral master were still alive. I sighed and said, 'The reason why the ancestral temple has remained unyielding for thousands of years is due to the filial piety of the descendants.' Therefore, the World Honored One said, 'Filial piety is called a precept,' meaning that Confucian filial piety is the root of benevolence, which is the foundation of the Dao. When I lived in the mountains and first settled down, everything that was managed came from the hearts of everyone, but Shan Gong (referring to a certain monk, the specific meaning needs to be determined according to the context) did the most in bearing hardship and resentment. His worries, diligence, caution, and reverence were as upright as a filial son towards a loving father, and he cared about sorrow, joy, illness, and pain. From this, it can be known that the heart of serving the ancestral master is no different from serving me. Therefore, I assigned him to the permanent residence, with the same heart as everyone else, doing his best and forgetting himself to devote himself to the Dao. That is, today the Sangha is reorganized again, and the Dharma is revived, which is indeed the silent enlightenment of the ancestral spirit, and is indeed moved by the filial piety of Shan Gong and others. As the saying goes, 'If it is not the right person, the Dao will not be promoted in vain.' I often think that if it were not for the ancestral master accepting me, I would not be able to reach Cao Xi (referring to Cao Xi Baolin Temple, the place where the Sixth Patriarch of Zen, Hui Neng, propagated the Dharma). If Cao Xi had not been for me, it would not be what it is today. That is, without your filial piety, my heart cannot be connected, and the merit of the revival of the Sangha cannot be achieved completely without pure sincerity. In short, this is a major cause and condition, which is not accidental. Moreover, fortunately, the construction of the ancestral temple, if the project is completed, on the twentieth day of the eighth month of the Bingwu year, I was granted an imperial decree to become a monk. Using these beginnings and ends to verify, it is enough to see that I did not come without a reason, and you were not born into this world and encountered this matter without a reason. Think about the time when the ancestral master's Dao was flourishing, there were more than thirty disciples who had attained enlightenment, and you were just the servants who swept and served. Otherwise, how could you have the opportunity to see me and be close to me? In the past, when the World Honored One was the Great Universal Wisdom Victory Buddha (referring to the name of a past Buddha), he spoke the Lotus Sutra for all the disciples, and finally when Shakyamuni (referring to Shakyamuni Buddha) appeared in the world, they all came from the same assembly and were all predicted to become Buddhas. Using the past karmic connections and today's present evidence, will there be fewer people in the future Maitreya (referring to Maitreya Bodhisattva, the future Buddha) replacement, Longhua Assembly (referring to the Dharma assembly held when Maitreya Buddha attains enlightenment)? Just hold on to this heart, use it to promote the ancestral master's Dao, and take on the responsibility of protecting the Three Jewels (referring to the Buddha, Dharma, and Sangha), even if it is a stem, a leaf, a drop of water, or a piece of firewood, anything that is beneficial to the Sangha and beneficial to the Dharma.
道者。即為金剛種子。成佛真因。使永劫瞻依。十方攸賴。即同祖法身常住矣。可不勉哉。
寄示曹溪耆舊
老人住祖庭。一番持為。發揚六祖出世一大事因緣。欲令大家修出世因。以種凈土之緣。不料中道緣差。魔風破壞。獅蟲作祟。使我不遂初心。一旦違遠祖師。棄捨大眾。即今雖居寂寞之濵。未嘗一念忘其本願。其後學似有向上之志。苦無明師良友。引進修行之路。其耆舊眾中。有知老人之心。及痛念生死大事者。又無老人依歸。不能聚集一處。同作佛事。堪嗟日月如流。衰老漸侵。死期將至。黃泉路上。資糧不具。憑何法以脫三途地獄之苦報乎。言及至此。可悲可痛。古人云。生死事大。無常迅速。火急修行。早是遲矣。老人因此熟思再三。無可為大眾決䇿者。適堂主來省。正愜老人之心。因叮嚀渠回山。將老人之心。揭示眾耆舊。儻真實為生死者。須大家集會一處。結唸佛會。同修凈業。同出生死。誓願遞相度脫。社中若有一人先滅度者。同力資助往生。豈不為第一最上因緣。即此餘年。已勝百劫千生虛過也。會所最要清凈無擾。乃能成辦道業。禪堂但有後學諷誦。事業似屬煩雜。唯有老人所修無盡庵。最極寂靜。色色現成。不若就此為凈業堂。成殊勝事。不獨不枉老人苦心一場。亦可以酬施
主功德也。其修進之規。古人六時念佛。晝夜慇勤。雖是精進。恐老者不能令折中。當以四時為準。二時功課。二時跪諷行愿品一卷。唸佛千聲。發願迴向。期不計限。人不計數。但要老成信心篤實者。忘賓主。泯人我。絕是非。戒戲論。一心念佛。不通賓客。專以寂靜為主。即是真阿練若正修行處也。若大眾果能洞見老人之心。諦信老人之言。依法修持。便是出生死的時節。便是與老人生生世世。不相舍離。常生佛前。同聽法音之時。其會集結社之人。及安居之處。一聽堂主主之。便是奉行老人之教命也。其精進道業。又在大眾。各自努力。古人云。把手他人行不得。為人自肯乃方親。所謂但辦肯心。必不相賺。珍重努力。
寄示曹溪禪堂諸弟子
老人初為祖師建立之時。大眾不知老人之心。今日老人行后。凡山門利害。及禪堂設立。汝等皆樂入堂安居。是知老人之苦心也。若知老人之心。則當知佛祖之心矣。汝等今思得老人似前教誨。不可得也。然聚散之緣。雖佛祖不免。在諸弟子能知恩報恩。依教修行。雖佛祖滅后。亦同在世親近不異。故佛臨入滅時。諸大弟子請問。若佛滅后。眾等以何為師。佛言。當尊重波羅提木叉。是汝等大師。梵語。波羅提木叉。此云。戒也。佛常言。汝等比丘。能守吾戒
【現代漢語翻譯】 現代漢語譯本： 這是主要的功德。至於修行的規則，古人 практикуют 晝夜六時念佛，雖然精進，但恐怕年老的人不能適應，應當折中，以四時為準。每天兩次做功課，兩次跪著諷誦《行愿品》一卷，唸佛千聲，發願迴向。期限不作限制，人數也不計數，但要選擇老成、信心篤實的人。忘卻賓主之分，泯滅人我之別，杜絕是非之爭，戒除戲論，一心念佛，不接待賓客，專以寂靜為主，這就是真正的阿蘭若（Aranya，寂靜處）正修行處。如果大眾果真能洞察老人的心意，真誠相信老人的話，依法修行，便是脫離生死的時節，便是與老人生生世世不相舍離，常生佛前，一同聽聞佛法之音的時候。至於集會結社的人，以及安居的地方，一概聽從堂主的安排，便是奉行老人的教誨。至於精進道業，又在於大眾各自努力。古人說：『把手教人行不得，為人須是自修行。』 所謂只要有肯定的心，必定不會被欺騙。珍重努力。
寄示曹溪禪堂諸弟子
老人當初為祖師建立禪堂的時候，大眾不瞭解老人的心意。今日老人去世后，凡是山門的利益，以及禪堂的設立，你們都樂於進入禪堂安居，這是知道老人的苦心啊。如果知道老人的心意，就應當知道佛祖的心意了。你們現在想得到老人像以前一樣的教誨，是不可能了。然而聚散的因緣，即使佛祖也無法避免。在於各位弟子能夠知恩報恩，依教修行，即使佛祖滅度后，也如同在世親近沒有差別。所以佛臨入滅時，諸大弟子請問，如果佛滅度后，我們以什麼為老師？佛說：『應當尊重波羅提木叉（Pratimoksha，戒律），這就是你們的大師。』 梵語波羅提木叉，這裡翻譯為戒。佛常說：『你們比丘，能夠守護我的戒律，』
【English Translation】 English version: This is the primary merit. As for the rules of cultivation, the ancients practiced唸佛 (nianfo, Buddha recitation) six times a day and night, diligently. Although this is diligent, I fear that the elderly cannot adapt to it, so it should be compromised to four times a day. Do your homework twice a day, kneel and recite one volume of the 'Samantabhadra's Vows' twice, recite the Buddha's name a thousand times, and make vows for dedication. There is no limit to the time, and the number of people is not counted, but it is necessary to choose those who are mature, have sincere faith. Forget the distinction between guest and host, eliminate the distinction between self and others, eliminate disputes between right and wrong, abstain from frivolous discussions, concentrate on reciting the Buddha's name, do not receive guests, and focus on tranquility. This is the true Aranya (Aranya, quiet place), the place for correct practice. If the public can truly understand the old man's heart, sincerely believe in the old man's words, and practice according to the Dharma, it will be the time to escape from birth and death, and it will be the time to be with the old man in life after life, without separation, and to be born before the Buddha, listening to the Dharma sound together. As for the people who gather to form a community, and the place of retreat, all listen to the abbot's arrangement, which is to follow the old man's teachings. As for diligent practice of the Way, it depends on everyone's efforts. The ancients said, 'Holding hands to teach others cannot be done; one must cultivate oneself.' The so-called 'as long as you have a willing heart, you will not be deceived.' Cherish and work hard.
A message to the disciples of the Caoxi Zen Hall
When the old man first established the Zen hall for the patriarch, the public did not understand the old man's intentions. Today, after the old man's death, you are all happy to enter the Zen hall to live in peace, regarding the interests of the mountain gate and the establishment of the Zen hall. This is knowing the old man's painstaking efforts. If you know the old man's intentions, you should know the Buddha's intentions. It is impossible for you to get the old man's teachings as before now. However, even the Buddha cannot avoid the causes and conditions of gathering and dispersing. It is up to the disciples to know and repay the kindness, and practice according to the teachings. Even after the Buddha's Nirvana, it is no different from being close to him in the world. Therefore, when the Buddha was about to enter Nirvana, the great disciples asked, 'If the Buddha enters Nirvana, who shall we take as our teacher?' The Buddha said, 'You should respect the Pratimoksha (Pratimoksha, precepts), which is your teacher.' The Sanskrit word Pratimoksha is translated here as precepts. The Buddha often said, 'You Bhikkhus, if you can keep my precepts,'
。雖千里外。如在左右。若不奉我戒。縱對面。猶千里也。此吾佛大師。金口親囑之語。可不遵乎。況今末法。去聖時遙。若佛弟子。不秉佛戒。將何以為修行之地。賴何以出生死之苦海乎。老人臨行。特為汝等。說梵網戒。不知汝等。一一能堅持否。佛制。比丘。半月半月。誦此戒經。如從佛親聞作法羯磨。毋令毀犯。令三業六根。唸唸檢點觀察。不許闇生罪過。不得毀犯戒根。即此便是真實修行。坐進此道。不必遠訪明師。徒增辛苦也。若汝等向來未能堅持。則當從今依法。半月半月。對佛宣誦梵網戒經。十重。四十八輕。一一戒條。熟記分明。如犯一條。則于誦戒之日。請軌範師作證。眾中遞相檢舉。犯者對眾懺悔。再不許犯。如此則改過自新。道業可就。其所犯之罪。除懺悔外。眾等議定清規。罰例。以便遵守。如老人向日所遺改條。可為常法也。眾等戒經習熟。則當背誦四十二章。佛遺教經。楞嚴。法華。楞伽。諸經。以為佛種。其參禪一著。當遵 六祖開示慧明。不思善。不思惡。如何是當人本來面目公案。蘊在胸中。時時參究。久之。自有發明時節。如此方是續佛祖慧命之大事因緣也。汝等能遵此語。則如老人常住曹溪。汝等亦不必操方行腳矣。
示曹溪沙彌
庚子歲。當道延余料理曹溪
【現代漢語翻譯】 現代漢語譯本： 即使遠在千里之外，也如同在身邊一樣。如果（你們）不遵守我的戒律，即使面對面，也如同相隔千里。這是我們佛陀大師，親口囑咐的話語，怎能不遵從呢？更何況現在是末法時期，距離聖人的時代已經遙遠。如果佛弟子不秉持佛戒，將依靠什麼作為修行的基礎？又依靠什麼來脫離生死輪迴的苦海呢？我臨走之前，特地為你們講解《梵網經》的戒律，不知道你們是否都能一一堅持？佛制定，比丘（bhiksu，佛教出家男眾），每半個月就要誦讀此戒經，如同親自從佛那裡聽聞作法羯磨（karma，業力；佛教術語，指行動、作為），不要讓它被毀壞或觸犯。要讓身、口、意三業和六根（眼、耳、鼻、舌、身、意）唸唸檢點觀察，不允許暗中產生罪過，不得毀犯戒律的根本。這就是真實的修行，坐在這裡就能精進此道，不必遠訪名師，徒增辛苦。如果你們向來未能堅持，那麼應當從今以後依法，每半個月，對著佛像宣誦《梵網經》的戒律，十重戒和四十八輕戒，每一條戒律都要熟記分明。如果觸犯了其中一條，那麼就在誦戒之日，請軌範師（佛教寺院中負責僧眾行爲規範的僧人）作證，大眾互相檢舉，犯戒者當著大眾懺悔，並且保證不再犯。這樣就能改過自新，道業可以成就。所犯下的罪過，除了懺悔之外，大眾還要共同商議制定清規和罰例，以便遵守。就像我過去所留下的修改條文，可以作為常規的法則。大眾對戒經熟悉之後，就應當背誦《四十二章經》、《佛遺教經》、《楞嚴經》、《法華經》、《楞伽經》等經典，作為佛法的種子。至於參禪這一方面，應當遵從六祖（禪宗六祖慧能）開示慧明（人名）的公案——『不思善，不思惡，如何是當人本來面目？』將這個公案蘊藏在心中，時時參究，久而久之，自然會有所發明。這樣才是繼承佛祖慧命的大事因緣。你們如果能遵從這些話，就如同我常住在曹溪（地名，位於廣東省韶關市），你們也不必到處參訪行腳了。
示曹溪沙彌（sramanera，佛教出家男子）
庚子年，當地邀請我來料理曹溪（地名，位於廣東省韶關市）
【English Translation】 English version: Even though thousands of miles away, it is as if you are right beside me. If you do not uphold my precepts, even face to face, it is as if you are thousands of miles apart. These are the words personally entrusted by our Buddha Master, how can you not obey them? Moreover, now is the Dharma-ending Age, far removed from the time of the sages. If Buddhist disciples do not uphold the Buddha's precepts, what will they rely on as the foundation for their practice? And what will they rely on to escape the suffering sea of birth and death? Before I depart, I especially explain the precepts of the Brahma Net Sutra (梵網經), to you. I wonder if you can all uphold them one by one? The Buddha established that bhiksus (比丘, Buddhist monks) should recite this precept scripture every half month, as if personally hearing the karma (羯磨, action; Buddhist term referring to actions and deeds) practice from the Buddha. Do not let it be destroyed or violated. Let the three karmas (body, speech, and mind) and the six senses (eye, ear, nose, tongue, body, and mind) be examined and observed in every thought, not allowing transgressions to arise in secret, and not violating the root of the precepts. This is true practice, and you can advance on this path by sitting here, without having to travel far to seek out famous teachers, which would only increase your hardship. If you have not been able to uphold them in the past, then you should, from now on, according to the Dharma, recite the precepts of the Brahma Net Sutra (梵網經) before the Buddha every half month, the ten major precepts and the forty-eight minor precepts, remembering each precept clearly. If you violate one of them, then on the day of reciting the precepts, invite the Vinaya Master (軌範師, a monk in charge of the monastic rules) to witness, and the assembly should mutually point out the violations. The offender should repent before the assembly and promise not to commit the offense again. In this way, you can correct your mistakes and start anew, and your path can be accomplished. In addition to repentance, the assembly should also discuss and establish monastic rules and penalties for compliance regarding the offenses committed. The amended articles that I left behind in the past can be used as regular rules. After the assembly is familiar with the precept scripture, they should recite the Sutra of Forty-Two Chapters, the Sutra of the Buddha's Last Teachings, the Surangama Sutra (楞嚴經), the Lotus Sutra (法華經), and the Lankavatara Sutra (楞伽經), as seeds of Buddhism. As for the practice of Chan meditation, you should follow the gongan (公案, koan) of the Sixth Patriarch (六祖, Huineng, the Sixth Patriarch of Chan Buddhism) enlightening Huiming (慧明, a person's name): 'Without thinking of good, without thinking of evil, what is your original face?' Keep this gongan in your heart, and contemplate it at all times. After a long time, there will naturally be a time of enlightenment. Only in this way is it a great cause and condition for continuing the wisdom-life of the Buddhas and Patriarchs. If you can follow these words, it is as if I am always residing in Caoxi (曹溪, a place name, located in Shaoguan City, Guangdong Province), and you do not need to travel around seeking teachings.
Instructions to the sramaneras (沙彌, novice monks) of Caoxi (曹溪, a place name, located in Shaoguan City, Guangdong Province)
In the year of Gengzi, I was invited by the local authorities to manage Caoxi (曹溪, a place name, located in Shaoguan City, Guangdong Province).
。余應之。至則百廢概不能舉。因思為治之道。以養材為木。遂選諸沙彌。設義學。延賓師以教習威儀。誦讀內外經書。稍知信向。則披剃立禪堂。使就清規。受戒法。晝夜禮誦。是時諸沙彌。始知有出家業。皆厭耕鑿。而慕清修矣。余苦心十年。差有可觀。遂棄去。今老矣。隱居南嶽。諸沙彌昔受化者。先未深知老人。今乃深思之。雖求一日之執侍。一言之教導。難矣。沙彌某。比時在孩稚。今從眾中。始知老人。心求親近不可得。乃具冊遙乞開示。老人聞而悲且喜也。昔佛在時。恐久住世間。薄信眾生。多不敬信。遂上升忉利。令眾慕而後來。則人人皆生難遭想矣。若老人久住曹溪。諸人安能戀慕如今日哉。沙彌若思老人。不若思念佛。思念六祖也。若思念佛。當來必有見佛之時。若得見佛。便是出生死時也。思念六祖。當初一賣柴漢耳。如何得今日人天供養。再思今日供養。乃從拋卻母親恩愛。走向黃梅會下。負石舂米。辛苦中來。再思 六祖。三更入黃梅方丈。得受衣缽。憑何知見。向五百眾中。獨自得之。且人人一個臭皮袋。死了三五日。便臭爛不堪。為何 六祖一具肉身。千年以來。如生一般。此是何等修行。得如此堅固不壞。沙彌如此細細一一思想。思想不透。但將壇經熟讀。細參。參之又參。全部不
能。但只將本來無一物何處惹塵埃一句。蘊在胸中。行住坐臥。喫茶吃飯搬柴運水。迎賓待客。二六時中。一切處。頭頭提撕。直使現前定要見本來無一物。是個甚麼。如何是不惹塵埃的光景。若能如此用心。是名參禪。若參到自信不疑之地。則能真見六祖面目。方知老人鼻孔。方是沙彌真正出家了生死的時節也。若不肯向己心中苦求本分事。空思老人。有何利益。一往諸沙彌。但知親受老人教導。唯習威儀動靜。禮誦文字而已。若從今日始。都與沙彌所請開示如此。一力做工夫。方是老人真實訓誨。老人老矣。此乃最後開示也。若錯過今日。將來縱向十方世界參訪知識。總是他家活計。慎勿以老人此言為空談也。
示法空選殿主
佛教末法弟子。修四安樂行。謂正身正語正意大慈悲心。依此而修。是為妙行。然此四行。以行處近處為初心。行處。謂步步不離道場。近處。謂唸唸不離三寶。余觀末法比丘。能踐此行者。唯知殿之役。最為親切。以沙門釋子。不知修行之要。縱浪身心。不能檢束三業。動成過惡。故罪業日深。生死難出。即能遠參知識。亦不必能步步相隨。心心親近。唯有侍奉三寶。晝夜香燈。是不忘佛也。晨昏鐘鼓。集眾禮誦。是不忘法也。大眾和合。六時周旋。是不忘僧也。坐臥經行。
【現代漢語翻譯】 現代漢語譯本： 『本來無一物，何處惹塵埃』這句話，要時時放在心上。無論行走坐臥，喫茶吃飯，搬柴運水，迎賓待客，一天二十四小時，時時刻刻都要提起它，一定要親眼見到『本來無一物』到底是什麼，怎樣才是不沾染塵埃的境界。如果能這樣用心，就叫做參禪。如果參到自信不疑的地步，就能真正見到六祖慧能的面目，才知道六祖的鼻孔朝下。這才是沙彌真正出家了脫生死的時節啊！如果不肯在自己心中苦苦尋求本分事，空想六祖，有什麼用呢？以往的沙彌們，只知道親身接受六祖的教導，只學習威儀舉止，禮誦文字而已。如果從今天開始，都按照沙彌所請求的開示這樣，一心一意地做功夫，才是六祖真實的訓誨。我老了，這乃是最後的開示了。如果錯過了今天，將來縱然到十方世界參訪善知識，也總是別人的家當。千萬不要把我的話當成空談啊！
示法空選殿主
佛教末法時期的弟子，修習四安樂行，就是端正身、語、意，以及懷有大慈悲心。依照這四點來修行，就是妙行。然而這四種修行，以『行處』和『近處』作為初學者的入門。『行處』，就是每一步都不離開道場；『近處』，就是每一念都不離開三寶（佛、法、僧）。我看末法時期的比丘，能夠實踐這種修行的，只有殿主這個職務最為貼切。因為沙門釋子，不知道修行的要領，放縱身心，不能約束身、口、意三業，動輒造作過錯，所以罪業日益加深，難以脫離生死輪迴。即使能夠遠去參訪善知識，也不一定能夠寸步不離地跟隨，心心相印地親近。只有侍奉三寶，晝夜點燃香燈，才是不忘佛；早晚敲鐘擊鼓，集合大眾禮誦，才是不忘法；大眾和合，一天六時圍繞佛法僧運轉，才是不忘僧。坐臥行走，
【English Translation】 English version: Keep the phrase 'Originally there is nothing, where does dust alight?' constantly in your mind. Whether walking, sitting, lying down, drinking tea, eating rice, carrying firewood, fetching water, welcoming guests, or at any time of the day, you must always bring it up, and you must see with your own eyes what 'Originally there is nothing' actually is, and what the state of not being contaminated by dust is like. If you can put your mind to it in this way, it is called Chan practice. If you practice to the point of unwavering self-confidence, you will be able to truly see the face of the Sixth Patriarch Huineng, and you will know that the Sixth Patriarch's nostrils point downwards. This is the time when a Shami (novice monk) truly leaves home and escapes from birth and death! If you are unwilling to diligently seek your own fundamental affairs in your own mind, and just think about the Sixth Patriarch, what is the use? In the past, the Shami only knew to personally receive the Sixth Patriarch's teachings, and only learned the proper demeanor and movements, and recited the scriptures. If from today onwards, you all follow the instructions requested by the Shami, and wholeheartedly work hard, then that is the Sixth Patriarch's true teaching. I am old, and this is my last instruction. If you miss today, even if you visit good teachers in the ten directions in the future, it will always be someone else's business. Do not take my words as empty talk!
Instruction to Dharma-Emptiness Xuan, Hall Master
Disciples of Buddhism in the Dharma-ending age cultivate the Four Practices of Peaceful Dwelling, which are rectifying body, speech, and mind, and having great compassion. Cultivating according to these four points is wonderful practice. However, these four practices take 'where one practices' and 'where one is near' as the entry point for beginners. 'Where one practices' means that every step does not leave the Bodhimanda (place of enlightenment); 'where one is near' means that every thought does not leave the Three Jewels (Buddha, Dharma, Sangha). I see that among the Bhikshus (monks) in the Dharma-ending age, only the position of the Hall Master is most suitable for practicing this. Because the Shramana (monastics) do not know the essentials of practice, they indulge their body and mind, and cannot restrain their three karmas of body, speech, and mind, and easily create faults, so their karmic sins deepen day by day, and it is difficult to escape from the cycle of birth and death. Even if they can go far to visit good teachers, they may not be able to follow closely every step of the way, and be intimately close in mind. Only by serving the Three Jewels, lighting incense lamps day and night, is one not forgetting the Buddha; striking the bell and drum morning and evening, gathering the assembly to recite, is one not forgetting the Dharma; the assembly being harmonious, revolving around the Buddha, Dharma, and Sangha six times a day, is one not forgetting the Sangha. Sitting, lying down, walking,
不離佛殿。是步步道場也。茍能自凈其心。則一香一華。皆成佛真體。舉手低頭。皆為妙行。是則不動腳跟。而遍參知識。豈不為最勝因緣哉。安樂妙行。無尚此矣。行者勉力。以盡形壽。何用別求佛法。
示曹溪基莊主
六祖居曹溪寶林。不容廣眾。乃向居人陳亞仙。乞一袈裟地。盡曹溪四境。而山背紫筍莊者。乃袈裟一角也。向僧居寮舍當寺之半。久之。僧多忘本。外侮漸侵。豪右蠶食。其山場田地。多入豪強。僧業廢於八九。而祖龍一背。盡失之矣。居民樵採。已及其內地。將見侵于肘腋。老人初入曹溪。乃悉其故。因謂眾曰。土地者。叢林之本也。況吾祖袈裟猶故。亞仙之祖。墳墓尚存。是以謂祖翁田地也。安可失乎。遂集眾鳴于制府。準令本府。清其故土。正其疆界。眾皆瞢然。不知所止。即有知者。亦畏縮不言。獨基公以昔居此。歷歷指掌。以是豪強氣沮。老人乃募資。收贖其故有之田地山場。盡以供膳寶林禪堂。贍養寺後學僧徒肯辦道業者。將以贖六祖如線之脈。因以基公為莊主。公佐助老人中興曹溪。清理常住錢穀。及一切事務。井井有條。茍能守之。即千載猶一朝也。老人去曹溪將十載。諸規盡廢。唯禪堂得昂公守之如故。而基莊主精白一心。未忘初念。視老人如在左右。保護常住秋
【現代漢語翻譯】 現代漢語譯本 不離開佛殿，每一步都是修行的道場。如果能夠凈化自己的內心，那麼即使是一炷香、一朵花，都能成為佛的真身顯現。舉手、低頭，都是微妙的修行。這樣，不用移動腳步，就能遍訪善知識（指有道德、有學問的人），這難道不是最殊勝的因緣嗎？安樂妙行（指能帶來安樂的修行），沒有比這更好的了。修行的人要努力，用盡一生的時間去實踐，何必另外去尋求佛法呢？
—— 告誡曹溪基莊主
六祖（指慧能大師）居住在曹溪寶林寺，寺廟狹小不能容納眾多僧人，於是向當地居民陳亞仙請求一塊袈裟大小的土地。整個曹溪四境，山背後的紫筍莊，只是袈裟的一個角而已。過去的僧人居住的寮舍佔據了寺廟的一半。時間久了，很多僧人忘記了根本，外來的侵擾漸漸增多，有權有勢的人像蠶食一樣侵佔土地，寺廟的山場田地，大多落入豪強之手，僧人的事業荒廢了八九成。六祖的龍脈一旦斷絕，就全部失去了。居民砍柴採樵，已經到了寺廟的內地，眼看就要侵佔到近處了。我（指作者）剛到曹溪的時候，瞭解了這些情況，於是對大家說：『土地，是叢林的根本啊！況且我們祖師的袈裟還在，亞仙的祖先的墳墓也還在，因此這土地可以說是祖師的田地，怎麼可以失去呢？』於是召集大家向地方政府申訴，請求政府下令本府清理原來的土地，確定邊界。大家都很茫然，不知道該怎麼辦。即使有知道情況的，也因為害怕而不敢說話。只有基公因為過去住在這裡，對情況非常瞭解，歷歷在目，因此豪強的氣焰才被壓下去。我於是募集資金，贖回了原來所有的田地山場，全部用來供給寶林禪堂的膳食，贍養寺廟裡肯用功辦道的僧人，想要以此來延續六祖像細線一樣的法脈。因此讓基公擔任莊主。基公協助我中興曹溪，清理常住的錢糧和一切事務，管理得井井有條。如果能夠一直保持下去，即使過了一千年也像一天一樣。我離開曹溪將近十年了，很多規矩都廢除了，只有禪堂在昂公的守護下還和原來一樣。而基莊主一心為公，沒有忘記最初的信念，看待我像在我身邊一樣，保護常住的秋 English version Not leaving the Buddha hall means every step is a place of practice. If one can purify one's mind, then even a stick of incense or a flower can become the true body of the Buddha. Raising a hand or bowing the head are all wonderful practices. In this way, without moving one's feet, one can visit all the wise teachers (referring to people with morality and knowledge). Isn't this the most excellent cause and condition? The Peaceful and Joyful Practice (referring to practices that bring peace and joy) is unsurpassed. Practitioners should strive to practice this throughout their lives. Why seek the Buddha-dharma elsewhere?
– Admonition to Layman Ji, Estate Manager of Caoxi
The Sixth Patriarch (referring to Great Master Huineng) resided at Baolin Temple in Caoxi. The temple was too small to accommodate the large number of monks, so he requested a piece of land the size of a kasaya (monk's robe) from Chen Yaxian, a local resident. The entire area of Caoxi, with the Purple Bamboo Shoot Estate behind the mountain, was only a corner of the kasaya. In the past, the monks' living quarters occupied half of the temple. Over time, many monks forgot the fundamentals, and external encroachments gradually increased. Powerful individuals nibbled away at the land like silkworms. Most of the temple's mountain fields fell into the hands of the powerful, and the monks' affairs were neglected by eighty or ninety percent. Once the Sixth Patriarch's dragon vein was severed, everything would be lost. The residents' firewood gathering and logging had already reached the inner areas of the temple, and it seemed they would soon encroach upon the immediate vicinity. When I (referring to the author) first arrived at Caoxi, I learned of these circumstances, so I said to everyone, 'Land is the foundation of the sangha! Moreover, our Patriarch's kasaya still exists, and the graves of Chen Yaxian's ancestors are still there. Therefore, this land can be said to be the Patriarch's land. How can we lose it?' So I gathered everyone to appeal to the local government, requesting the government to order the local authorities to clear the original land and determine the boundaries. Everyone was bewildered and didn't know what to do. Even those who knew the situation were afraid and dared not speak. Only Layman Ji, because he had lived here in the past, knew the situation very well and could point it out clearly, so the arrogance of the powerful was suppressed. I then raised funds to redeem all the original fields and mountain areas, and used them all to provide meals for the Baolin Chan Hall and to support the monks in the temple who were willing to diligently practice the Way, hoping to continue the Sixth Patriarch's lineage like a thin thread. Therefore, Layman Ji was appointed as the estate manager. Layman Ji assisted me in revitalizing Caoxi, clearing up the permanent property's finances and all affairs, managing everything in an orderly manner. If this can be maintained, even after a thousand years, it will be like a single day. I have been away from Caoxi for nearly ten years, and many rules have been abolished, but the Chan Hall, under the protection of Ang Gong, remains the same as before. And Layman Ji is selfless and dedicated, not forgetting his original intention, treating me as if I were by his side, protecting the permanent property's autumn
【English Translation】 English translation line 1 English translation line 2
毫。皆如護眼目也。老人愧無緣。不能盡興祖道。因思昔黃龍。有不豫之色。首座問之。答曰。監收未得人。是知古人。用一監收。為深慮如此。而莊主之責。豈細事哉。自古國家。皆以得人為難。而叢林亦然。曹溪千僧。老人居十年淘汰。只得一禪堂主。一莊主兩人而已。更有二三人。能為之輔翼者。則德不孤。事易行。而祖師道場亦可保其無虞矣。堂主來省老人于匡山。基公因以問訊。寄此卷請益。老人復何言哉。惟吾佛出世。並無別事。但為護念付囑二事而已。所以護念者。為欲得人。以續慧命也。付囑者。以佛家業。有所付託。如長者以家業。委付其子也。即歷代諸祖。皆如佛意。志在慧命不斷耳。今佛祖之道。寄在曹溪一脈。而曹溪務在得人。得人要在膳養。膳養賴其四事。四事賴其主者。茍主者得人。則眾有歸。道可辦。而叢林可振。法道可興。法道興利。佛祖慧命。相續不斷。永永未來。端有賴於今日也。但能保護慧命。即是深報佛恩。如此即名真是佛子矣。基公可謂能報祖師恩德矣。從今更能深念六祖。于大庾嶺頭。教慧明公案。懷在胸中。重下疑情。疑來疑去。疑到疑不得處。忽然迸破疑團。露出本來面目。是乃可稱六祖的骨兒孫。較之保護祖翁田地者。可謂百尺竿頭進一步也。此則公案是六祖命
脈。茍有一人於此參透。則六祖常住世間。未滅度也。今千載陳爛骨董。老人重新拈出。因公增價。則此後常放光明。照天照地。直當判此身命。堅固其心。不可一息懈怠也。勉之。
憨山老人夢遊集卷第五十一 卍新續藏第 73 冊 No. 1456 憨山老人夢遊集
憨山老人夢遊集卷第五十二
侍者福善 門人通炯 日錄
海幢法裔今照今光 收藏
示曹溪寶林昂堂主
嶺南自漢方通中國。始知有文物。六百餘年。至唐初六祖起新州。得黃梅衣缽。傳西來直指之道。是時始知有佛法。開曹溪寶林道場。說法其中。自爾道蔭寰宇。天下禪宗。皆以此為資始。何其盛哉。六祖滅后。肉身雖存。而道場漸衰。至宋業三百餘年。則叢林大壞極矣。時有子超禪師。蹶起而大振之。由是重興其道。至若傳燈所載者。自六祖后。不多見其人。故道法雖播於十方。而留心於根本地者寡矣。道場無開化主人。而僧徒習世俗之業。頓忘其本。固其所也。由宋迄我明萬曆中。又將五百年。道場之壞。尤甚於宋。僧徒不遑其居。而法窟皆棲狐兔矣。丙申歲。老人至嶺外。得禮祖庭。睹其不堪之狀。大為痛心而去。又五年庚子。諸護法皆以法道為心。亟欲老人往救其弊。至則誓願。舍此身命。
【現代漢語翻譯】 脈。如果有一個人能夠參透這個道理，那麼六祖（慧能大師）就常住在世間，並沒有滅度。現在我這個千載陳腐的老朽，重新把它提出來，因為你的緣故而增添價值。這樣一來，此後它就能常放光明，照耀天地。應當下定決心，堅固自己的心，不可有一絲一毫的懈怠啊！勉勵你。
《憨山老人夢遊集》卷第五十一 《卍新續藏》第73冊 No. 1456 《憨山老人夢遊集》
《憨山老人夢遊集》卷第五十二
侍者福善 門人通炯 日錄
海幢法裔今照今光 收藏
開示曹溪寶林昂堂主
嶺南自從漢朝開始與中國溝通，才開始知道有文化禮儀。六百多年後，到了唐朝初期，六祖（慧能大師）在新州興起，得到黃梅（五祖弘忍大師）的衣缽，傳授西來直指的禪宗之道。這時人們才開始知道有佛法，開創了曹溪寶林道場，在其中說法。從此以後，佛法的恩澤庇廕寰宇，天下的禪宗，都以此為根本。這是多麼興盛啊！六祖滅度后，肉身雖然還在，但是道場逐漸衰敗。到了宋朝，經過三百多年，叢林已經敗壞到了極點。當時有子超禪師，奮起而大力振興它。因此得以重新興盛這個道場。至於《傳燈錄》所記載的，自六祖以後，很少見到這樣的人。所以佛法雖然傳播到十方，但是留心於根本之地的人卻很少。道場沒有開化之主，而僧徒學習世俗的行業，完全忘記了根本。這本來就是必然的。從宋朝到我明朝萬曆年間，又將近五百年，道場的敗壞，比宋朝還要嚴重。僧徒不能安居，而佛法的窟穴都成了狐貍和兔子棲息的地方了。丙申年，我來到嶺外，得以禮拜祖庭，看到它不堪的樣子，非常痛心而離開。又過了五年庚子年，各位護法都以弘揚佛法為心，急切地希望我前往挽救它的弊端。我來到這裡，就發誓要捨棄此身性命。
【English Translation】 Pulse. If there is one person who can penetrate this principle, then the Sixth Patriarch (Great Master Huineng) will dwell in the world and will not have passed away. Now, I, an old and decayed antique of a thousand years, bring it up again, adding value because of you. In this way, it can constantly emit light and illuminate heaven and earth from now on. You should be determined to strengthen your mind and not be lazy for a moment! Encourage yourself.
Hanshan Laoren Mengyou Ji Volume 51 Wan Xu Zang Volume 73 No. 1456 Hanshan Laoren Mengyou Ji
Hanshan Laoren Mengyou Ji Volume 52
Attendant Fushan, Disciple Tongjiong, Daily Record
Haitong Dharma Lineage Now Illuminates Now Light Collection
Instruction to Abbot Ang of Caoxi Baolin Monastery
Lingnan (Guangdong Province) only began to communicate with China during the Han Dynasty, and only then did it begin to know about culture and etiquette. More than six hundred years later, in the early Tang Dynasty, the Sixth Patriarch (Great Master Huineng) arose in Xinzhou, obtained the mantle of Huangmei (Fifth Patriarch Hongren), and transmitted the direct pointing Zen path from the West. Only then did people begin to know about Buddhism, and the Caoxi Baolin Monastery was established, where the Dharma was taught. From then on, the grace of the Dharma sheltered the universe, and all Zen sects in the world took this as their foundation. How prosperous it was! After the Sixth Patriarch passed away, although his physical body remained, the monastery gradually declined. By the Song Dynasty, after more than three hundred years, the monastery had deteriorated to the extreme. At that time, there was Zen Master Zichao, who rose up and greatly revitalized it. Therefore, the monastery was able to be revived. As for what is recorded in the Transmission of the Lamp, since the Sixth Patriarch, few such people have been seen. Therefore, although the Dharma has spread to the ten directions, few people pay attention to the fundamental place. The monastery has no master to enlighten, and the monks learn worldly occupations, completely forgetting the fundamentals. This was originally inevitable. From the Song Dynasty to the Wanli period of my Ming Dynasty, nearly five hundred years have passed, and the deterioration of the monastery is even more serious than in the Song Dynasty. The monks cannot live in peace, and the caves of the Dharma have become the dwelling places of foxes and rabbits. In the year of Bingshen, I came to Lingnan and was able to pay homage to the ancestral temple. Seeing its unbearable state, I left with great pain. Five years later, in the year of Gengzi, all the Dharma protectors were determined to promote the Dharma and eagerly hoped that I would go to save its shortcomings. When I came here, I vowed to give up this life.
志為六祖忠臣孝子也。一時更新。百廢具舉。此仗佛祖護念之靈。非人力也。於時僧滿千眾。有懼僧徒之不安者。數人而已。求其憂祖道不振。後學無眼。法幢之不固者。獨昂而已。至若知老人恢復之志。誓死之心。亦唯子而已。嗟乎。是知法門之得人為難也如此。於時老人初入曹溪。選諸僧徒。可教者教之。眾中物色。亦唯子而已。及老人住此。八年之間。凡所經畫。為山門久計者。眾皆惘然。其所經心關涉。鉅細無遺者。亦唯子而已。及獅蟲破法。魔黨競作。即前所稱為道場者數人。亦皆在網羅。求出之不暇。求其苦心保護叢林。憂祖道之崩裂。深知老人建立之恩者。亦唯子一人而已。當是時也。茍非子砥柱中流。委曲調護。曹溪卒無今日矣。及老人舍之而去。禪堂無主。幾為獅蟲所食。非子挺身撐拄其間。不唯道場破壞。後學無依。即老人中興一片苦心。竟付流水矣。安望祖道之再振乎。是以老人別曹溪來。十年于茲。子日夜苦思老人之復至。望法道之更新。唸唸含悲。未嘗一息忘之也。老人之南嶽而子隨至。既而老人逸老匡山。子尋即遠來。見其感恩之心益篤。憂道日深。且冀老人之復至。或望至人之將來。其誠蓋難以言語形容者。即古之忠臣孝子。憂國憂家。烈女節婦。誓死無二心者。不是過也。適來山中
【現代漢語翻譯】 現代漢語譯本： 志公（志公禪師）是六祖（六祖慧能）的忠臣孝子啊。他使一切煥然一新，各項事業都重新興盛起來。這依靠的是佛祖護念的靈驗，不是人力所能達到的。當時寺中僧人眾多，近千人，但擔心僧眾不安的，只有幾個人而已。尋求那些憂慮祖師之道不能振興，後來的學人沒有眼力，佛法旗幟不穩固的人，只有你（指志公）而已。至於瞭解老和尚（指六祖慧能）恢復祖庭的志向，立誓以死維護的心，也只有你啊。唉！由此可知佛法門庭得到人才如此之難。當時老和尚初到曹溪（曹溪寶林寺），挑選僧眾，可以教導的就教導。在眾人中物色人才，也只有你啊。等到老和尚住在這裡的八年間，凡是他所計劃的，為山門長遠打算的事情，眾人都茫然不知。他所用心關涉的，無論大小事情沒有遺漏的，也只有你啊。等到獅子蟲（比喻佛門敗類）破壞佛法，邪魔黨羽競相作亂，即使是先前被稱為道場的人中的幾位，也都在被清除的行列中，自顧不暇。尋求那些苦心保護叢林，憂慮祖師之道崩潰，深深知道老和尚建立之恩的人，也只有你一個人而已。當時，如果不是你像砥柱一樣屹立中流，委婉調護，曹溪最終不會有今天這樣的局面。等到老和尚離開曹溪，禪堂沒有了主持，幾乎被獅子蟲所吞噬。如果不是你挺身而出支撐其中，不僅道場會被破壞，後來的學人沒有了依靠，就連老和尚中興曹溪的一片苦心，也完全付諸東流了。還指望祖師之道能夠再次振興嗎？因此老和尚離開曹溪來到這裡，已經十年了，你日夜苦思老和尚能夠再次回來，期望佛法能夠重新振興，唸唸含悲，未曾一刻忘記。老和尚到南嶽（南嶽衡山），你就跟隨而至。不久老和尚隱居匡山（廬山），你隨即遠道而來，可見你感恩的心更加篤厚，憂慮佛道的心日益深切，並且期望老和尚能夠再次回來，或者期望有德之人將來出現，你的誠心大概難以用言語形容。即使是古代的忠臣孝子，憂國憂家，烈女節婦，立誓以死不渝的人，也不過如此啊。恰好來到山中
【English Translation】 English version: 'Zhizhi' (Zen Master Zhizhi) was a loyal minister and filial son to the Sixth Patriarch (Sixth Patriarch Huineng). He renewed everything, and all undertakings were revived. This relied on the spiritual efficacy of the Buddhas and Patriarchs' protection, not human power. At that time, there were many monks in the temple, nearly a thousand, but only a few were worried about the monks' unrest. Seeking those who were concerned that the Patriarch's Way could not be revitalized, that later learners had no vision, and that the banner of the Dharma was not firm, only you (referring to Zhizhi) were. As for understanding the old monk's (referring to the Sixth Patriarch Huineng) ambition to restore the ancestral temple and the determination to defend it with his life, only you were. Alas! From this, it can be known how difficult it is for the Dharma gate to obtain talent. At that time, the old monk first arrived at Caoxi (Caoxi Baolin Temple), selecting monks and teaching those who could be taught. Searching for talent among the crowd, only you were. When the old monk lived here for eight years, all that he planned, the long-term plans for the mountain gate, everyone was ignorant of. All that he cared about, whether big or small, without omission, only you were. When the lion insects (metaphor for the degenerate in Buddhism) destroyed the Dharma, and the demonic parties competed to make trouble, even some of those previously called the 'Daochang' (place of practice) were in the ranks of being purged, unable to take care of themselves. Seeking those who painstakingly protected the Sangha, worried about the collapse of the Patriarch's Way, and deeply knew the old monk's grace of establishment, only you were. At that time, if it were not for you standing firm in the middle stream like a pillar, and tactfully protecting, Caoxi would not have the situation it has today. When the old monk left Caoxi, the meditation hall had no host and was almost swallowed by the lion insects. If it were not for you standing up to support it, not only would the Daochang be destroyed, and later learners would have no reliance, but even the old monk's painstaking efforts to revitalize Caoxi would be completely in vain. How could one expect the Patriarch's Way to be revitalized again? Therefore, it has been ten years since the old monk left Caoxi and came here. You have been thinking day and night about the old monk's return, hoping that the Dharma can be revitalized, constantly grieving, never forgetting for a moment. When the old monk went to Nanyue (Mount Heng in Nanyue), you followed. Soon after, the old monk retired to Kuangshan (Mount Lu), and you immediately came from afar, showing that your heart of gratitude was even more sincere, your concern for the Buddhist path was even deeper, and you hoped that the old monk could return again, or that a virtuous person would appear in the future. Your sincerity is probably difficult to describe in words. Even the loyal ministers and filial sons of ancient times, who worried about the country and the family, the virtuous women and chaste wives, who vowed to die without changing their hearts, were no more than this. Just arrived in the mountains'
。老人留之已久。其哀哀之心。請益不一。老人因而示之曰。子之志固嘉。而子之思亦過矣。子未聞大道之替。雖佛祖亦難逃於時節因緣。因緣聚會。蓋不由人力也。且道與時運。相為升降。殆不可強。即其人亦不易得也。諦觀六祖入滅以來。今千年矣。其道遍天下。在在叢林。開化一方不少。求其為祖庭而經理家法者。獨宋子超一人而已。子超之後。又五百年。志為祖道。力整頹綱者。獨老人而已。況在曹溪。有眾千人之中。求其憂祖道。知老人者。唯子而已。是則法門之人。以此為懷者。豈易見哉。今老人示子最勝法門。所謂求人不如求己也。且當六祖未出世時。只一賣柴漢耳。因有夙植靈根。功夫醞藉已久。一旦聞經一語。頓悟自心。遂得黃梅衣缽。豈不是今日寶林道場。乃六祖肩頭柴擔。舂米腰石邊來。故有如此廣大光明。普天匝地。禪宗一派。一言一句。皆從柴擔腰石邊流出。至今供養香火。如生時無異。肉身堅固不壞。如現在說法無異。如是福澤。亦從柴擔腰石邊來。此豈有心要求人而後得也。子既有志。上憂祖道。何必求人應之。彼既丈夫。我亦爾。且六祖悟的一段般若光明。人人有分。不欠絲毫。如今只當憂自心之不悟。不必憂道場之不興。若能了悟自心。則能攪長河為酥酪。變大地作黃金。拈一莖
草。作丈六金身。以丈六金身。當一莖草。自然具大神通。隨心轉變。任意施為。無可不可。如是。在我全具。又何苦思癡癡。望他人來作我家活計耶。古人要悟自心。在六祖已前。都是當下一言便悟。更無做工夫之說。六祖得黃梅衣缽。大庾嶺頭。開示慧明道人一則公案。後來便是做工夫。參禪的樣子也。從今向去。教汝直將從前憂長憂短。望人的心。一齊拋卻。但當自己放下身心。拌了一條性命。單單一念。只求悟明自心。將慧明一則公案。橫在胸中。重下疑情。晝夜六時。行住坐臥。迎賓待客。應事接物。茶里飯里。拈匙舉箸。一切不教放過。疑來疑去。定要見自己本來面目。或提唸佛話頭。要見者唸佛的。畢竟是什麼人。如此疑到似銀山鐵壁。疑不得處。忽然命根斷絕。疑團迸破。自己本來面目。當下現前。是時方知唸佛的人。如十字街頭。見親爺一般。更不必問人。古人云。善造道者。千日之功。亦有十年五年。或二三十年。或盡生不悟。發願再出頭來。又或有二生三生。乃至十生多生。不昧本願者。生死時長。常寂光中。了無去來之相。且子年力尚強。果能決志。從前日做起。即十年二十年能悟。今生尚遂我本願。即今不悟。賴有此參究功夫。般若種子。就是再出頭來。猶是現成活計。縱遠不過四五十年
。打個觔斗。如在目前。那時整頓自家家事。有何難哉。舍此不憂。更憂別事。都是枉費心思。妄想無益。不唯無益。且增無邊生死苦海。是豈不為大愚癡者哉。老人此說。如棒打石人頭。如此做工夫。則是老人時時在汝眉目間。放光動地也。
示曹溪旦過寮融堂主
天下叢林。為十方衲子行腳者之傳舍。以萬里雲遊。跋涉登山。衝風冒雨。躡雪履冰。飢寒困苦。弔影長涂。而莫知所止。故望一叢林。以求一夕之安。如窮子之望父母廬舍也。萬一到處。主者。不得其人。漠然而不加意。使饑者不得食。渴者不得飲。勞者不得息。病者不得安。則其悽楚苦惱之懷。又將何以控告耶。從古接待十方。叢林之設。深有見於此也。諸方四路。各有退步。或有鄰峰里市。容可不得其所。而更之他。至若嶺南曹溪道場。六祖肉身現在。海內衲子。所必往而禮覲者。所至必數千里外。單單度嶺。特為此事。況冒煙瘴之鄉。出九死一生之地。繭足而至。此中可無接待之設乎。老人未到曹溪之日。聞衲子至者。無安居息肩之所。求其一飲一食。而不可得。率皆旋行托缽。僧房皆閉門而不納。即得米升合。又無炊鬻。皆拾薪就澗。或得一食而行。老人憂之。乃逐屠沽之肆。闢為接待十方禪堂。別立齋廚。以便其食。所需皆取給
【現代漢語翻譯】 現代漢語譯本：翻個觔斗。就像現在這樣。那時整理好自己的家務事，有什麼難的呢？拋開這件事不擔心，反而擔心別的事情，都是白費心思，胡思亂想沒有益處。不僅沒有益處，而且還會增加無邊的生死苦海。這難道不是大愚癡的人嗎？老人的這番話，就像用棒子打石頭人頭一樣，如此做功夫，那就是老人時時刻刻在你的眉目之間，放出光芒，震動大地啊。
開示曹溪旦過寮融堂主
天下的叢林（指寺院），是為四方雲遊僧人提供掛單住宿的地方。他們萬里雲遊，跋山涉水，頂著狂風，冒著暴雨，踩著積雪，踏著冰霜，飢寒交迫，困苦不堪，孤身一人走在漫長的旅途上，卻不知道哪裡是終點。所以盼望能有一座叢林，讓他們求得一夜的安寧，就像窮苦的孩子盼望父母的家一樣。萬一到了某個地方，主持的人不得其人，冷漠而不關心，使得飢餓的人得不到食物，口渴的人得不到飲水，勞累的人得不到休息，生病的人得不到安寧，那麼他們淒涼痛苦的心情，又將向誰訴說呢？從古以來接待四方僧人，設立叢林，就是深刻地認識到這一點。各方各路，都有退路，或許有鄰近的山峰或集市，容許他們找不到地方，而改去其他地方。至於嶺南的曹溪道場（指六祖慧能的道場），六祖（指慧能）的肉身現在還在那裡，是海內僧人必定前往禮拜瞻仰的地方。他們到達那裡，必定是走了數千里之外的路程，單單是爲了這件事而翻山越嶺。更何況他們冒著瘴氣瀰漫的地方，走出九死一生之地，腳上磨出了老繭才到達。這裡難道可以沒有接待的設施嗎？老人在沒有來到曹溪的時候，聽說有僧人到達這裡，卻沒有安身休息的地方，想要得到一飲一食，卻不可得，大多都是轉而沿街乞討。僧房都閉門不納。即使得到一升半合的米，又沒有地方可以煮粥。他們都撿拾柴火，到山澗邊煮食，或者得到一頓飯就離開了。老人為此感到憂慮，於是把屠宰和賣酒的地方，改造成接待四方僧人的禪堂，另外設立齋廚，以便他們吃飯。所需的物品都從這裡供給。
【English Translation】 English version: Turn a somersault. Just like right now. At that time, if you put your own household affairs in order, what difficulty would there be? Abandoning this worry and worrying about other things is all a waste of thought. Wild thoughts are of no benefit. Not only are they of no benefit, but they also increase the boundless sea of suffering of birth and death. Isn't this being greatly foolish? The old man's words are like striking a stone man's head with a stick. If you put in effort like this, then the old man will be constantly between your eyebrows, emitting light and shaking the earth.
Instruction to Tangzhu Dan Guo of Caoxi Liaorong
The monasteries (jungle, referring to temples) in the world are relay stations for monks (nazi) traveling from all directions. They travel thousands of miles, climbing mountains and wading through rivers, braving wind and rain, stepping on snow and ice, suffering from hunger and cold, and enduring loneliness on long journeys, without knowing where the end is. Therefore, they hope for a monastery to seek a night's rest, just like a poor child longing for their parents' home. If, by chance, they arrive at a place where the host is not the right person, indifferent and uncaring, so that the hungry cannot get food, the thirsty cannot get drink, the weary cannot get rest, and the sick cannot get peace, then to whom will they complain about their desolate and painful feelings? Since ancient times, the establishment of monasteries to receive monks from all directions has been based on a deep understanding of this. In all directions, there are ways to retreat. Perhaps there are nearby peaks or markets that allow them to go elsewhere if they cannot find a place. As for the Caoxi (Cao Stream) Bodhimanda (daochang, place of enlightenment) in Lingnan (south of the mountains), where the Sixth Patriarch's (Liuzu, referring to Huineng) physical body is still present, it is a place that monks within the country must go to pay homage. When they arrive there, they must have traveled thousands of miles, crossing mountains and ridges solely for this purpose. Moreover, they brave the land of miasma and emerge from a place of near-death, arriving with calloused feet. Can there be no reception facilities here? Before the old man arrived at Caoxi, he heard that monks who arrived there had no place to settle down and rest, and that it was impossible to obtain even a drink or a meal. Most of them turned to begging in the streets. The monks' quarters were all closed and did not admit them. Even if they obtained half a liter of rice, there was no place to cook porridge. They all gathered firewood and cooked by the mountain stream, or obtained a meal and left. The old man was worried about this, so he transformed the places where butchers and wine sellers operated into meditation halls for receiving monks from all directions, and established separate vegetarian kitchens to provide them with food. All the necessities were provided from here.
于內堂。必使周足。聽其饑者食。渴者飲。勞者息。病者調理。污者浣濯。任其久近。隨其去來。是以業海而為樂土矣。但求一主者不易得。且有即此而造地獄者。比比也。或有獅蟲集此。以作魔撓。力不能制者。多未安也。頃昂公來云。近得融公為旦過堂主。事事如宜。足副建立之心。居三年如一日也。老人聞而喜曰。此老人願力所至也。常思菩薩修行。以慰安眾生為本。當思一切眾生。老者如父。少者為兄弟。一以孝順心而敬事之。況在法門。有同體之誼。又非其他可比。茍能以孝順心而敬事之。是則以佛心為心也。梵網戒經。乃佛之心地法門也。首稱孝名為戒。所謂孝順三寶。孝順師僧。孝順至道之法。若能受此戒。即入諸佛位。是即以孝順為戒之本。戒為成佛之本。能行此行。即是作佛之基。不用別求佛法矣。華嚴經云。菩薩佈施眾生。頭目身肉手足。有來乞者。隨與而去。且自慶曰。彼來乞者。皆我善知識。為我不請之友。能成就為無量功德。令我堅固菩提願力。由是觀之。則今十方來者。皆我不請之友。融公若能以孝順心。恭敬供養。以滿金剛戒品。為成佛種子。即此一行。全攝眾行。又何舍此而別有玄妙佛法哉。融公能諦信老人。從此深心以盡身命。供養十方。堅志不退。即是菩薩以頭目手足。而施眾
【現代漢語翻譯】 現代漢語譯本 在內堂里，一定要使（所需）周全充足。聽任飢餓的人吃飯，口渴的人喝水，勞累的人休息，生病的人得到調理，骯髒的人洗滌乾淨。任憑他們居住時間長短，隨他們自由來去。這樣，苦難的業海也就成為快樂的凈土了。但是要找到一個合適的主事人不容易。而且有因此而造下地獄之業的，比比皆是。或者有『獅子蟲』（比喻敗壞佛法的人）聚集在這裡，製造魔障，力量無法制止的，大多不太安寧。不久前，昂公來（告訴我），說最近找到了融公（Rong Gong）來擔任旦過堂（Dan Guo Tang）的主事，事事處理得當，足以符合建立（道場）的初衷，居住三年如一日。老人聽了高興地說，這是老人我願力所致啊。常思菩薩修行，以慰藉安樂眾生為根本。應當把一切眾生，年老的看作是自己的父親，年少的看作是自己的兄弟，用孝順的心來恭敬侍奉他們。更何況是在佛門中，有同體的道義，又不是其他地方可以相比的。如果能夠用孝順的心來恭敬侍奉他們，這就是以佛心為心啊。《梵網戒經》（Fan Wang Jie Jing），乃是佛的心地法門啊。首先稱『孝』為戒，所謂孝順三寶（San Bao，佛、法、僧），孝順師僧，孝順至道之法。如果能受持此戒，就能進入諸佛的果位。這就是以孝順為戒的根本，戒為成佛的根本。能行此行，就是作佛的基礎，不用另外尋求佛法了。《華嚴經》（Hua Yan Jing）說，菩薩佈施眾生，頭目身肉手足，有來乞討的，隨即便給予他們。並且自己慶幸地說，那些來乞討的人，都是我的善知識（Shan Zhi Shi，指引修行的人），是我的不請之友，能成就我無量的功德，使我堅固菩提（Pu Ti，覺悟）的願力。由此看來，那麼現在從十方而來的人，都是我的不請之友。融公如果能以孝順心，恭敬供養他們，以圓滿金剛戒品（Jin Gang Jie Pin），作為成佛的種子，僅此一行，就完全包含了所有的修行，又何必捨棄這個而另外尋求玄妙的佛法呢？融公能真誠地相信老人我，從此以深切的信心奉獻身命，供養十方，堅定志向永不退轉，這就是菩薩以頭目手足，佈施眾生啊。
【English Translation】 English version Within the inner hall, it is imperative to ensure that all needs are fully met. Allow the hungry to eat, the thirsty to drink, the weary to rest, the sick to be cared for, and the soiled to be cleansed. Let them stay as long as they need, and let them come and go as they please. In this way, the sea of karma becomes a land of joy. However, finding a suitable person to oversee this is not easy. Moreover, there are those who, by their actions, create the karma for hell, and they are numerous. Or there may be 'lion insects' (referring to those who corrupt the Dharma) gathering here, creating demonic obstacles, and the power to restrain them is often lacking, leading to unrest. Not long ago, Ang Gong came and said that Rong Gong had recently been found to manage the Dan Guo Tang, handling everything appropriately, fully meeting the initial intention of establishing (the monastery), and living there for three years as if it were a single day. The old man heard this and happily said, 'This is due to the power of my vows. I always think that the practice of a Bodhisattva is based on comforting and bringing peace to sentient beings. We should regard all sentient beings, the elderly as our fathers, and the young as our brothers, and serve them with filial piety and respect. Moreover, in the Buddhist community, there is a sense of unity, which is incomparable to other places. If we can serve them with filial piety and respect, then we are taking the Buddha's mind as our own. The Brahma Net Sutra (Fan Wang Jie Jing) is the Dharma gate of the Buddha's mind-ground. It first calls 'filial piety' a precept, that is, filial piety towards the Three Jewels (San Bao, Buddha, Dharma, Sangha), filial piety towards teachers and monks, and filial piety towards the Dharma of the ultimate path. If one can uphold this precept, one can enter the position of all Buddhas. This is to take filial piety as the root of the precepts, and the precepts as the root of becoming a Buddha. To practice this practice is the foundation for becoming a Buddha, and there is no need to seek other Buddhist teachings. The Avatamsaka Sutra (Hua Yan Jing) says that Bodhisattvas give to sentient beings their heads, eyes, bodies, flesh, hands, and feet, and when someone comes to beg, they give them away immediately. And they rejoice and say, 'Those who come to beg are all my good advisors (Shan Zhi Shi, those who guide practice), my uninvited friends, who can help me achieve immeasurable merit and strengthen my vows for Bodhi (Pu Ti, enlightenment).' From this perspective, then those who come from the ten directions now are all my uninvited friends. If Rong Gong can use filial piety to respectfully make offerings to them, to fulfill the Vajra Precepts (Jin Gang Jie Pin), as the seed for becoming a Buddha, then this one practice completely encompasses all practices, so why abandon this and seek other mysterious Buddhist teachings? If Rong Gong can sincerely believe in this old man, and from now on dedicate his life with deep faith, make offerings to the ten directions, and firmly resolve not to retreat, then he is like a Bodhisattva giving his head, eyes, hands, and feet to sentient beings.
生。等無有異。求佛妙道。又何加於此。其或未然。更將六祖本來無物一語。橫在胸中。久之。一旦識得自己本來面目。是時則將六祖鼻孔。一串穿卻。乃見拈一莖草。即是已建梵剎。唯恐十方雲水之不早至。又何疲厭之有哉。嗟余老矣。愧不能再為六祖作奴郎。公能體此。即是代老人常轉如是法輪也。
示曹溪沙彌達一
老人逸老匡山。寶林堂主昂公。𢹂沙彌達一。遠來參謁。老人因示之曰。汝等當思何修何福。生在邊地。得為六祖兒孫。朝夕親近祖師肉身。如現身說法無異。何其至愚。如生盲人。不知日光所照己也。汝又何緣。何幸得老人至。以金篦刮翳。開其盲瞑。始見天日。猶然不知日光之照也。汝等當思六祖未至黃梅。但新州一賣柴漢耳。一聞誦金剛經。應無所住一語。頓斷歷劫生死根株。此豈由教習而然耶。良以佛性種子。人人具足。未遇緣開發。如種在地。未得雨露之滋耳。老人一向直示汝等。種種方便。皆得雨之功。但汝等煩惱根深。難生智種靈苗。今遠來請益。猶是昔潤之功也。從今要智種發生。則將六祖所悟無住一語。會取參求。忽然心地發明。是時不但了卻歷劫生死。即六祖鼻孔。盡在你諸人手裡。把住放行。只由自己。如此便如親侍六祖說法時無異。豈待更要老人打葛藤。費婆
【現代漢語翻譯】 現代漢語譯本：生死和其他事物並沒有什麼不同。如果爲了追求成佛的妙道，又能在此之上增加什麼呢？如果還沒有領悟，就把六祖慧能『本來無一物』這句話放在心中。時間久了，一旦認識到自己本來的面目，那時就能把六祖的鼻孔都一串穿起來。才能明白拈起一根草，就是已經建好的梵剎（寺廟）。只怕各地的雲水僧（四處參訪的僧人）來得不夠早，又怎麼會有疲憊厭倦的感覺呢？唉，我老了，慚愧不能再為六祖做奴僕。你如果能體會到這些，就是代替我這個老人常常轉動這樣的法輪（佛法）。
開示曹溪沙彌達一
我逸老住在匡山，寶林堂的堂主昂公，帶著沙彌（出家未成年的男子）達一，遠道而來參拜我。我因此開示他們說：『你們應當想想，修了什麼功德，積了什麼福報，生在邊遠的地方，能夠成為六祖的子孫，早晚親近六祖的肉身（真身），就像親眼見到佛現身說法一樣，沒有什麼不同。為什麼如此愚笨，就像天生的盲人，不知道陽光照耀著自己呢？你又是什麼因緣，什麼幸運，讓我這個老人來，用金篦（一種醫療器具）颳去你的眼翳（眼病），打開你的盲昧，才見到天日，卻仍然不知道陽光的照耀呢？你們應當想想，六祖沒有到黃梅之前，只不過是新州一個賣柴的漢子罷了。一聽到誦唸《金剛經》中『應無所住』這句話，立刻斷絕了經歷無數劫的生死根本。這難道是靠教導學習就能做到的嗎？實在是因為佛性的種子，人人都有，只是沒有遇到因緣來開發，就像種子種在地上，沒有得到雨露的滋潤一樣。我一直直接開示你們，種種方便法門，都像是雨水滋潤的功勞。只是你們的煩惱根深蒂固，難以生出智慧的種子和靈苗。現在遠道而來請教，仍然是過去雨水滋潤的功勞啊。從今以後想要智慧的種子發生，就要把六祖所悟的『無住』這句話，用心體會參究。忽然心地開悟，那時不但了結了經歷無數劫的生死，就連六祖的鼻孔，都在你們的手裡。把握住還是放開，都由自己決定。這樣就像親自侍奉六祖說法時一樣，沒有什麼不同。難道還要我這個老人多費口舌，說些沒用的話嗎？』
【English Translation】 English version: Birth and death are no different from anything else. If seeking the wonderful path to Buddhahood, what more can be added to this? If not yet realized, then keep the Sixth Patriarch Hui Neng's saying, 'Originally there is nothing,' in your heart. After a long time, once you recognize your original face, then you can pierce through the Sixth Patriarch's nostrils with a single string. Only then will you see that picking up a single blade of grass is the same as having already built a Brahma-abode (temple). Only fearing that the monks from all directions will not arrive soon enough, how could there be any feeling of fatigue or weariness? Alas, I am old, ashamed that I can no longer be a servant to the Sixth Patriarch. If you can embody this, you will be constantly turning such a Dharma wheel (Buddha's teachings) on behalf of this old man.
Instruction to Shami (novice monk) Da Yi of Cao Xi
I, Yi Lao, reside in Kuangshan. Abbot Ang of Baolin Hall, bringing the Shami (a male who has left home but not yet fully ordained) Da Yi, came from afar to pay respects. I therefore instructed them, saying: 'You should consider what merits you have cultivated, what blessings you have accumulated, to be born in a remote place, and to be able to be descendants of the Sixth Patriarch, closely approaching the Sixth Patriarch's physical body (true body) morning and evening, as if witnessing the Buddha appearing in person to expound the Dharma, there is no difference. Why are you so foolish, like a blind person from birth, not knowing that the sunlight is shining on you? What causes, what good fortune, have brought you to me, this old man, to use a golden needle (a medical instrument) to scrape away the cataract (eye disease) from your eyes, opening your blindness, so that you can see the light of day, yet you still do not know that the sunlight is shining on you? You should consider that before the Sixth Patriarch went to Huangmei, he was just a firewood seller in Xinzhou. Upon hearing the phrase 'Abiding nowhere' from the Diamond Sutra, he immediately severed the roots of birth and death from countless kalpas (eons). Could this be achieved through teaching and learning? It is truly because the seed of Buddha-nature is complete in everyone, but it has not encountered the conditions to develop, like a seed planted in the ground that has not received the nourishment of rain and dew. I have always directly instructed you, all kinds of expedient methods, all like the merit of rain and dew. It is just that your roots of affliction are deep, making it difficult for the seeds of wisdom and spiritual sprouts to grow. Now you have come from afar to seek instruction, which is still the merit of past rain and dew. From now on, if you want the seeds of wisdom to sprout, you must use the word 'non-abiding' that the Sixth Patriarch realized, to contemplate and investigate with your heart. Suddenly, your mind-ground will be enlightened, and at that time, not only will you end the birth and death of countless kalpas, but even the Sixth Patriarch's nostrils will be in your hands. Holding on or letting go, it is all up to you. In this way, it will be no different from personally attending the Sixth Patriarch's Dharma talks. Do you still need this old man to waste words and speak uselessly?'
心也。老人雖不在曹溪。汝只將當家一則公案。說與同參諸沙彌等。人人都要如此做工夫。不可一念放舍。如此即是老人常住此山。時時為汝諸人說法也。此事不是兒戲。直要一片死心。下毒手拚命根做將去。若是朝三暮四。一寒十暴。不但智種不生。抑恐作焦芽敗種也。如是。不唯辜負老人。實辜負自己。切不可空過時光。恐大限到來。一失人身。萬劫難復。汝當深思自勉。勿忽。
示曹溪沙彌方覺
達摩西來。單傳直指之道。衣缽六傳至曹溪。正法眼藏。流佈震旦。今千餘年。皆云曹溪一脈。如孔門之洙泗。蓋所繫法門非輕也。予昔居東海時。每慨禪門寥落。必源頭壅閼。嘗與達觀大師。議欲往𤀹之。期于匡廬。未幾予弘法罹難。達師以予不果行。遂先獨往。至其山。見其僧皆田舍郎也。止於檐下。信宿而歸。未幾。余即以弘法罹難。 恩遣嶺外。時則以為佛祖神力所攝也。師候予于江上。謂予曰。某先探曹溪矣。即六祖復生。不能再振也。予曰。顧願力何如耳。及予度嶺。居五年庚子。當事者以曹溪護法為心。力致予往。予至則始於祖庭。及諸三門。百廢齊舉。其僧無論大小。即諸沙彌。率皆樵兒牧豎。別修禪堂。設為清規。令其各從本業。如是者百餘人。惜乎般若之緣不深。老人切示以佛法大義
【現代漢語翻譯】 現代漢語譯本： 這是關於『心』的開示。雖然我這個老頭子不在曹溪（指六祖慧能駐錫的寺院），你只需將『當家』（指最根本、最核心的）這一則公案（指禪宗的典故或問題），說給一同參學的沙彌（指年齡較小的出家男子）們聽。每個人都要這樣用功修行，不可有一念的放鬆捨棄。這樣，就如同我這個老頭子常住在這座山中，時時為你們說法一樣。這件事不是兒戲，一定要抱著一顆必死的決心，下狠手，拼儘性命去做。如果朝三暮四，時冷時熱，不僅智慧的種子不會生長，恐怕還會成為焦芽敗種（指無法成材的人）。如果這樣，不僅辜負了我這個老頭子，實際上也是辜負了自己。千萬不可虛度光陰，恐怕大限到來，一旦失去人身，萬劫都難以恢復。你們應當深刻思考，自我勉勵，不要疏忽。
—— 示曹溪沙彌方覺
達摩（Bodhidharma，禪宗初祖）西來，單單傳授直指人心的法門。衣缽傳了六代，到了曹溪（指六祖慧能）。正法眼藏（指佛法的精髓），流佈到震旦（指中國）。如今一千多年，都說曹溪是正宗一脈，如同孔門之於洙泗（指孔子講學的地方）。這關係到的法門非同小可。我以前住在東海的時候，常常慨嘆禪門衰落，必定是源頭被堵塞了。曾經與達觀大師商議，想要前往曹溪整頓。約定在匡廬（指廬山）會合。沒多久，我弘揚佛法遭遇災難。達觀大師因為我不能成行，就先獨自前往。到了曹溪山，看到那裡的僧人都是些田舍漢。只在屋檐下住了，住了一晚就回來了。沒多久，我就因為弘揚佛法遭遇災難，被恩準流放到嶺外。當時認為是佛祖神力所攝持。達觀大師在江邊等我，對我說：『我已經先去探查過曹溪了，即使六祖（指慧能）復生，也不能再振興它了。』我說：『只看願力如何罷了。』等到我度過嶺南，住了五年庚子年，當政的人以護持曹溪佛法為心，極力促成我前往。我到了曹溪，就從祖庭（指寺院的根本）開始，以及各個三門（指寺院的三個主要入口），所有廢棄的事業都一同興辦起來。那裡的僧人，無論大小，即使是沙彌，大多都是樵夫牧童出身。另外修建禪堂，設立清規（指寺院的規章制度），讓他們各自從事本來的行業。像這樣的有一百多人。可惜般若（Prajna，智慧）的緣分不深。我這個老頭子殷切地開示他們佛法的大義。
【English Translation】 English version: This is an instruction regarding the 『mind』. Although this old man is not at Caoxi (referring to the temple where the Sixth Patriarch Huineng resided), you only need to take this 『family affair』 (referring to the most fundamental and core) koan (referring to a Zen story or question) and tell it to the Shramanas (referring to young novice monks) who are practicing together. Everyone must cultivate diligently in this way, without abandoning or relaxing for even a moment. In this way, it will be as if this old man is always residing on this mountain, constantly teaching the Dharma to all of you. This matter is not child's play; you must have a heart resolved to die, use ruthless means, and risk your life to do it. If you are fickle, hot and cold, not only will the seeds of wisdom not grow, but you may also become scorched sprouts and ruined seeds (referring to people who cannot be made useful). If so, you will not only fail this old man, but in reality, you will also fail yourselves. You must not waste time, fearing that when the great limit arrives, once you lose your human body, it will be difficult to recover for countless kalpas. You should think deeply, encourage yourselves, and do not neglect this.
— Shown to Shramana Fangjue of Caoxi
Bodhidharma (the first patriarch of Zen) came from the West, solely transmitting the Dharma of directly pointing to the human mind. The robe and bowl were passed down for six generations, reaching Caoxi (referring to the Sixth Patriarch Huineng). The Eye Treasury of the True Dharma (referring to the essence of the Buddha's teachings) spread to Zhendan (referring to China). Now, for over a thousand years, everyone says that Caoxi is the authentic lineage, like the Zhushui and Sishui (referring to the places where Confucius lectured) of the Confucian school. The Dharma gate involved is no small matter. When I used to live in the East Sea, I often lamented the decline of the Zen school, which must be due to the source being blocked. I once discussed with Master Daguan the desire to go to Caoxi to rectify it. We agreed to meet at Kuanglu (referring to Mount Lu). Before long, I encountered difficulties in propagating the Dharma. Master Daguan, because I could not go, went alone first. When he arrived at Mount Caoxi, he saw that the monks there were all farmers. He only stayed under the eaves, staying for one night before returning. Not long after, I encountered difficulties in propagating the Dharma and was granted permission to be exiled outside the Lingnan region. At that time, it was thought to be due to the power of the Buddhas and ancestors. Master Daguan waited for me on the river and said to me, 『I have already scouted Caoxi; even if the Sixth Patriarch (referring to Huineng) were to be reborn, he would not be able to revive it.』 I said, 『It only depends on the power of the vows.』 When I crossed Lingnan and lived there for five years in the year of Gengzi, the person in charge took protecting the Dharma of Caoxi as their heart and strongly urged me to go. When I arrived at Caoxi, I started from the ancestral temple (referring to the foundation of the temple) and all the three gates (referring to the three main entrances of the temple), and all the abandoned undertakings were revived together. The monks there, regardless of their age or status, even the Shramanas, were mostly woodcutters and cowherds. A separate meditation hall was built, and clear rules (referring to the rules and regulations of the temple) were established, allowing them to engage in their original occupations. There were more than a hundred people like this. Unfortunately, the affinity with Prajna (wisdom) was not deep. This old man earnestly instructed them with the great meaning of the Buddha's Dharma.
。領荷者希。第在威儀之間耳。老人苦心八年。寺僧闡提作難。老人竟謝去之南嶽。諸沙彌。如失乳兒。相繼而隨者不絕。如覺侍者。先候于南嶽。今候于匡山。乃拈香請益。老人哀而謂之曰。汝等生邊地。不聞三寶名。蓋一難也。幸遇老人。為開導。又何幸也。雖受化有緣。而卒不能深入佛法。是未種般若之緣耳。汝等念我不忘。則信根既具。而佛法終有時而入。所謂欲識佛性義。當觀時節因緣。汝今既知舍離俗纏。脫然方外。此為入道正因。且又親近知識。知其所難。則不當以妄想狂心。當面錯過。乃是知所重也。若離俗緣。自以為無拘束。縱浪身心。徒事虛華。耽玩山水。徒費草鞋錢。竟有何益。豈不為重增業苦耶。汝今果能拌捨身命。志求大法。為生死大事。參究向上。趁色力強健。三二十年。直欲發明自性不悟不止。如此立行。乃是出家正行。方不負老人開導之恩。亦不負千生萬劫。遇善知識之緣。亦不負出家。親近六祖肉身。如生前無異。仍鬚髮愿。愿弘祖道。以救道場。以存法門之標準。如此操心立志。乃是曹溪的骨兒孫。若更悠悠度日。執愚自是。以朝名山。禮祖庭。隨喜道場。此是粥飯庸流。最下品人之行徑。饒汝行盡名山。依然俗骨凡胎。毫無進益。豈不辜負自己。百千萬劫之大因緣耶。汝諦思
惟。慎無自誤。
題門人超逸書華嚴經后
此蓋余壬寅孟冬。在寶陀山。題門人超逸。為弟子實性補書華嚴經后。述其發心始末因緣也。余自蒙 恩度嶺。說法五羊。教化數年。緇衣中篤信歸依者。唯菩提樹下數人而已。數人中唯逸公與實性二人。同志同行。同發大心。書大法性。不及半。遂蚤夭。獨逸竟其業。噫。唯此不獨發心之難。即已發心。而能有緣。遂其志願者。尤更難也。故我世尊於法會中。歷言信法之難。如雲假使劫燒。擔負乾草。入中不燒。是不為難。我滅度后。若持此經。為一人說。是則為難。由是觀之。又不獨為信法之難。而持法之難。更有難於萬萬者矣。顧此南粵居海徼。其俗與中國遠。佛法始自達摩航海。昔憩五羊。而跋陀大師。持楞伽來。先開戒壇於法性寺。既而智藥大師。植菩提樹于壇側。為六祖大師前茅。幾百年而跋剌三藏。持楞嚴經至。宰相房公。為筆授時。則盧公起于樵斧間。佛法亦自唐始盛。其根發於新州。暢於法性。𤀹于曹溪。散於海內。是知文化由中國漸被嶺表。而禪道實自嶺表達于中國。此所以相須為用。為度世之津樑耳。予度嶺已十有二年。憫祖道之荒穢。振曹溪之家風。以罪朽之身。以當百折之鋒。可幸無恙者。六年于茲。賴佛祖之寵靈。諸凡有序。草創
法道之初。時在法會親炙于餘者。獨超逸通炯二人而已。此足見教化之難。而得人誠難之難也。逸自禮余。余往雷陽。走瘴鄉。理曹溪。往來奔走無寧日。逸乃謹謹奉教。閉門卻埽。書華嚴大經。以為日課。且以餘力。求六祖戒壇故址。收贖而重新之。暇則率諸同志。結放生會。每月有常期。漸達海濵。遵為法式。實余唱之。而逸輩能衍之也。今余茍完祖庭。冀休老以了餘生。逸又從余以遨遊盡生平。唯是不獨發心之始難。而更成終之難也。然古所難而公獨易。此非多世善根。于般若緣厚者。何易至此哉。回視實性一息不來。便成永劫。即今求其見聞隨喜。現前種種殊勝之緣。豈可復得。是則發心同而夙願異。故生死殊途。幽冥永隔。吾徒有志於生死大事者。於此足以觀感矣。以逸與性。同時請益書此經。其贊法之辭。具於前部之首。今于逸所書。不得贅譚。獨申發心畢竟始終之難如此。
題實性禪人書華嚴經后
我世尊毗盧遮那如來。初成正覺。于菩提場。演大華嚴。名曰普照法界修多羅。說一切諸佛所證眾生自性法門。故曰奇哉奇哉。一切眾生。具有如來智慧德相。但以妄想顛倒執著。而不證得。若離妄想顛倒。則一切智。無師智。自然現前。又曰。吾今於一切眾生身中。成等正覺。轉大法輪。是以
【現代漢語翻譯】 現代漢語譯本：佛法弘揚之初，當時在法會上親自接受我教誨的，只有超逸和通炯二人而已。這足以說明教化之艱難，而得到人才真是難上加難。超逸從我辭別后，我前往雷陽，走過瘴癘之地，治理曹溪。往來奔波沒有安寧的日子。超逸於是謹遵教誨，閉門謝客，抄寫《華嚴大經》，作為每日的功課。並且用剩餘的精力，尋找六祖慧能的戒壇舊址，贖回並重新修建。空閑時就帶領同志們，結成放生會，每月都有固定的日期，逐漸擴充套件到海邊，遵循並作為一種法式。這實際上是我倡導的，而超逸他們能夠發揚光大。現在我姑且完善祖庭，希望能夠安度晚年以了此餘生。超逸又跟隨我，以遨遊來度過一生。只是不單單是發心之初難，而且更是成就最終的難。然而古人認為難的事情，你卻覺得容易，這如果不是多世的善根，對於般若（prajna，智慧）的因緣深厚，怎麼容易達到這種程度呢？回頭看看實性，如果一息不來，便成為永劫。即使現在想求得他見聞隨喜，現前種種殊勝的因緣，又怎麼能夠再得到呢？這就是發心相同而宿願不同，所以生死道路不同，幽冥永遠隔絕。我們這些有志於生死大事的人，對於此足以觀照感悟了。超逸與實性，同時請教並書寫這部經，他們贊法的辭藻，都寫在前部之首。現在對於超逸所書寫的，不再贅述。只是特別申明發心畢竟始終的艱難如此。 題實性禪人書華嚴經后 我世尊毗盧遮那如來（Vairocana，光明遍照），最初成就正覺，在菩提樹下，演說《大華嚴經》，名為《普照法界修多羅》（sutra，佛經）。說一切諸佛所證悟的眾生自性法門。所以說奇哉奇哉，一切眾生，都具有如來的智慧德相，只是因為妄想顛倒執著，而不能證得。如果離開妄想顛倒，那麼一切智，無師智，自然現前。又說，我現在於一切眾生身中，成就等正覺，轉大法輪。因此。
【English Translation】 English version: At the beginning of the Dharma's propagation, among those who personally received my teachings at the Dharma assembly, there were only Chao Yi and Tong Jiong. This is sufficient to illustrate the difficulty of teaching and transforming, and how truly difficult it is to obtain talent. After Chao Yi bid farewell to me, I went to Leiyang, traversed the malarial lands, and managed Cao Xi. Traveling back and forth, there was no peaceful day. Chao Yi then diligently followed the teachings, closed his doors to guests, and transcribed the 'Great Avatamsaka Sutra' (Mahavairocana Sutra), as his daily practice. Moreover, with his remaining energy, he sought the old site of the Sixth Patriarch Huineng's ordination platform, redeemed it, and rebuilt it. In his spare time, he led his fellow practitioners to form a life-release society, with a fixed date every month, gradually expanding to the seaside, following and adopting it as a Dharma practice. This was actually initiated by me, and Chao Yi and his companions were able to carry it forward. Now I will tentatively perfect the ancestral temple, hoping to spend my remaining years in peace to complete this life. Chao Yi again follows me, spending his life in wandering. It is not only difficult to initiate the mind, but even more difficult to achieve the end. However, what the ancients considered difficult, you find easy. If it were not for the good roots of many lifetimes, and a deep affinity for prajna (wisdom), how could you easily reach this level? Looking back at Shi Xing, if one breath does not return, it becomes an eternal kalpa. Even now, if one seeks to obtain his seeing, hearing, and rejoicing, the various auspicious conditions that are present, how can one obtain them again? This is because the initial aspiration is the same, but the past vows are different, so the paths of birth and death are different, and the dark realms are forever separated. Those of us who aspire to the great matter of birth and death, can reflect and be inspired by this. Chao Yi and Shi Xing, at the same time, sought instruction and transcribed this sutra. Their words of praise for the Dharma are written at the beginning of the previous part. Now, regarding what Chao Yi has written, I will not repeat it. I will only specifically state the difficulty of initiating the mind and ultimately achieving the end. Inscription after Chan Practitioner Shi Xing's Transcription of the Avatamsaka Sutra I, the World Honored One, Vairocana Tathagata (Vairocana, the light that shines everywhere), initially attained perfect enlightenment, and under the Bodhi tree, expounded the 'Great Avatamsaka Sutra', named 'Universal Illumination of the Dharma Realm Sutra' (sutra, Buddhist scripture). It speaks of the Dharma gate of the self-nature of all beings, which is realized by all Buddhas. Therefore, it is said to be wondrous, wondrous, all beings possess the wisdom and virtuous characteristics of the Tathagata, but because of delusional thoughts, inverted views, and attachments, they cannot realize it. If one is free from delusional thoughts and inverted views, then all-knowing wisdom, uninstructed wisdom, will naturally appear. It is also said, 'I now attain perfect enlightenment in the bodies of all beings, and turn the great Dharma wheel.' Therefore.
此經所詮。純以一味平等大智。圓照法界為體。以一切聖凡依正。有情無情。悉皆同等。一切眾生所作業行。不出諸佛自性法身。一切妄想無明。貪瞋癡愛。皆即諸佛所證真如實智。一切山河大地。鱗甲羽毛蠢動蜎飛。皆即毗盧遮那普現色身。是知吾人日用。折旋俯仰。欬唾掉臂。乃至飲食起居。皆即普賢妙行。不出毗盧遮那如來海印三昧也。何況修習正行。而作白業者乎。第吾人日用而不知耳。悲夫人者。迷此本有智慧。無明業流。沉淪生死。往來六道。備受諸苦。不知其幾百千億。恒河沙數世界。微塵劫矣。曾不自知返省。故我大師。以平等大悲。舍自性法樂。出現世間。挺身三界。而開導之。深入火宅。如長者之救諸子也。然父之於子。其心不止茍免災患而已。實望全付家業。此本懷也。故先最初。即說此經。頓示平等法界。直指眾生自性法身。令其頓得無量法樂。故曰。譬若一微塵中。具含大千經卷。書寫三千大千世界中事。有一智人。明見於中。遂剖破微塵。出此經卷。拈示眾生。轉為利益。且一微塵者。眾生妄想之心也。大千經卷者。乃眾生自性功德也。明眼智人。乃諸佛菩薩大悲主也。剖微塵者。乃破諸人妄想顛倒也。剖微塵之方。即諸佛所說一切經法也。然法有頓漸。其餘諸經。皆漸剖之。此華嚴經
【現代漢語翻譯】 現代漢語譯本： 此經所詮釋的，完全是以一味平等的大智慧，圓滿照耀整個法界作為本體。認為一切聖人凡夫，依報正報，有情無情，全部都是同等無別的。一切眾生所造作的行為，都離不開諸佛的自性法身。一切妄想無明，貪嗔癡愛，都即是諸佛所證悟的真如實智。一切山河大地，鱗甲羽毛，蠢動飛蟲，都即是毗盧遮那佛（Vairocana，意為光明遍照）普遍顯現的色身。由此可知我們日常的所作所為，轉身，低頭，抬頭，咳嗽吐痰，搖手動臂，乃至飲食起居，都即是普賢菩薩（Samantabhadra）的妙行，沒有超出毗盧遮那如來（Vairocana Tathagata）的海印三昧（Samadhi of the Ocean Seal）。更何況是修習正當的行為，做各種善業的人呢？只是我們日常使用而不知道罷了。可悲啊！人們迷惑于這本有的智慧，被無明業力所牽引，沉淪於生死輪迴，往來於六道之中，遭受各種痛苦，不知經歷了多少百千億恒河沙數世界，微塵劫的時間了。卻不曾自己覺察反省。所以我的大師，以平等大悲之心，捨棄自性法樂，出現在世間，挺身於三界之中，來開導我們。深入火宅，就像長者救助他的孩子們一樣。然而父親對於孩子，他的心不僅僅是希望他們免於災禍而已，實際上是希望把全部家業都託付給他們，這才是他的本意。所以最初，就宣說這部《華嚴經》（Avatamsaka Sutra），立刻顯示平等法界，直接指出眾生自性法身，讓他們立刻獲得無量法樂。所以說，譬如在一個微塵之中，完全包含著大千世界的經卷，書寫著三千大千世界中的事情，有一位有智慧的人，清楚地看見了其中的內容，於是剖開微塵，取出這部經卷，展示給眾生，轉化為利益。而且這一個微塵，就是眾生妄想的心啊。大千經卷，就是眾生自性的功德啊。明眼的智人，就是諸佛菩薩大悲之主啊。剖開微塵，就是破除人們的妄想顛倒啊。剖開微塵的方法，就是諸佛所說的一切經法啊。然而佛法有頓悟和漸悟之分，其餘的經典，都是逐漸剖析的，而這部《華嚴經》（Avatamsaka Sutra）
【English Translation】 English version: This sutra explains that the essence is purely the one taste of equal great wisdom, which perfectly illuminates the entire Dharma Realm. It considers all sages and ordinary beings, dependent and proper rewards, sentient and non-sentient beings, to be all equal and without distinction. All actions performed by all living beings do not go beyond the self-nature Dharmakaya (Dharmakaya, the body of the law) of all Buddhas. All delusions, ignorance, greed, hatred, and love are the true suchness and real wisdom realized by all Buddhas. All mountains, rivers, lands, scales, shells, feathers, and all moving and flying creatures are the manifested form bodies of Vairocana (Vairocana, meaning 'illuminating everywhere'). From this, we know that our daily actions, turning, bowing, raising our heads, coughing, spitting, waving our arms, and even eating, drinking, and living, are all the wonderful practices of Samantabhadra (Samantabhadra), and do not go beyond the Samadhi of the Ocean Seal of Vairocana Tathagata (Vairocana Tathagata). How much more so are those who cultivate proper conduct and perform virtuous deeds? It is just that we use it daily without knowing it. Alas! People are deluded by this inherent wisdom, driven by the flow of ignorance and karma, sinking into the cycle of birth and death, wandering in the six realms, suffering all kinds of pain, for countless hundreds of thousands of billions of Ganges sands of worlds, and kalpas of dust. Yet they never realize and reflect on themselves. Therefore, my great teacher, with equal great compassion, abandoned the joy of self-nature Dharma, appeared in the world, stood tall in the three realms, and guided us. He went deep into the burning house, just like an elder saving his children. However, a father's heart for his children is not just to hope that they escape disaster, but actually to entrust the entire family business to them, which is his original intention. Therefore, at the very beginning, he spoke this Avatamsaka Sutra (Avatamsaka Sutra), immediately revealing the equal Dharma Realm, directly pointing out the self-nature Dharmakaya of sentient beings, so that they immediately obtain immeasurable Dharma joy. Therefore, it is said, 'For example, within a single dust mote, there are fully contained sutra scrolls of a great chiliocosm, writing about the affairs of three thousand great chiliocosms. There is a wise person who clearly sees the contents within, and then splits open the dust mote, takes out this sutra scroll, shows it to sentient beings, and transforms it into benefit.' Moreover, this single dust mote is the mind of sentient beings' delusions. The sutra scrolls of the great chiliocosm are the merits and virtues of sentient beings' self-nature. The wise person with clear eyes is the great compassionate lord of all Buddhas and Bodhisattvas. Splitting open the dust mote is breaking through people's delusions and inversions. The method of splitting open the dust mote is all the sutras and dharmas spoken by all Buddhas. However, the Dharma has sudden and gradual enlightenment. All other sutras are gradually analyzed, while this Avatamsaka Sutra (Avatamsaka Sutra)
。乃頓剖之方。示諸佛所證廣大佛法寶藏。欲令眾生一眼便見。一念頓得無量受用也。由是觀之。則吾佛之恩德與眾生者。豈淺鮮哉。嗟乎。自有佛法以來。此經流佈寰區。見聞不少。求其能知諸佛恩德者。幾何人哉。吾佛滅度之後。從上諸祖傳佛心印。直指眾生佛性者。皆我慈父克家之子也。唯我菩提達摩大師。特為此事。航海而來此土。少林面壁。冷坐九年。被人毒害數四。唯得二祖一人。即便抽身西去。六傳至我大鑒禪師。起于樵斧之中。一聞經語。便走黃梅。負舂腰石。竟得衣缽南來。然被惡人加害不一。避難於獵人隊中。十有七年。后際因緣時至。聊借風幡一語。震動人天。始得剃髮披衣於法性菩提樹下。說法于曹溪源頭。千七百員知識。從此一派流出。惟此廣大功德。皆從我大師忍苦一念中來。豈非法王忠臣。如來慈父真子者乎。至今授戒之壇基尚在。埋發之道樹猶存。凡在覆蔭之下。靡不安然于蓋載之間。食大師之食。衣大師之衣。求其知大師之恩。思大師之苦者。無一人矣。悲夫。是可謂日用而不知也。余忝在大師末法弟子列。弘法罹難。放遣雷陽。丙申度嶺過曹溪。瞻謁大師。道骨儼然如生。慨其法道寥落。風俗隳頹。泣數行下者久之。乃之戍所。是秋歸會城之青門壘壁間。明年春。饑癘之死。白
骨蔽野。收而瘞之者萬計。乃為津濟道場。延諸僧眾。越明年戊戌。荷戈之暇。乃引樹下弟子數輩。為說無常苦空之法。既而注楞伽寶經成。為其開示。又往樹下。為諸沙彌說四十二章經。則聽者日益眾矣。弟子超逸實性。執香作禮而白余。愿手書華嚴經一部。以作苦海津樑。予為歡喜讚歎。二弟子即閉戶焚香。始於萬曆庚子。執筆首事。越明年辛丑。實性奄忽而逝。所書經止二十七卷。其祖超珍。覆命實性之師明沾。究竟卒業。滿此勝緣。嗚呼。悲夫。眾生流浪苦趣。往來六道者。如塵沙劫波。于中能遇佛法。能發信心者。政若大海一眼之龜。值浮木孔。豈易得哉。今實性生此末法。仗此勝因。不動步而游華藏之天。一投筆即睹剎塵海會。覲毗盧于當下。圓行海于多劫。即已生非虛生。死非浪死矣。何況乘此津樑。而游不死不生之鄉者乎。壬寅孟冬。余將有雷陽之行。超珍持性所書經至。乞子一言以紀其事。余冀后之見聞者。因之而發信心。但能一念回光。即出曠劫生死。是則實性。又以一毛端頭。出生廣長舌相。而說眾生自性法門。不減毗盧遮那坐菩提樹。即此便是法身常住也。
題曹溪諸沙彌書華嚴經后
大哉法界之經也。惟我本尊盧舍那佛。初成正覺。坐阿蘭若法菩提場。金剛心地。入海印三昧
。稱性所演圓融無礙。廣大威德。自在法門。七處九會。不起而升圓滿十身。星羅法界。塵剎眾生。依正齊說。熾然無間。不可思議之法也。曹溪六祖大師。秉單傳心印。西來衣缽。留鎮此山。是即法菩提場金剛地也。肉身現在。是即舍那法身常住也。鐘鼓音聲。朝夕無間。是即剎塵熾然說法也。嗟乎。其徒在座。如盲如聾。是為覿面錯過久矣。予往蒙 聖慈。以萬里調伏。恩大難酬。因誓舍此身。重整道場。為圖報地。諸弟子輩。全不知有此事。無異聾瞽。予因選諸童蒙沙彌。教以習字。書寫華嚴尊經。意將仗此大法因緣。以作金剛種子。果不數年間。發心書者。可期十人。堂主昂公。乃昔所延教師也。持來匡山。予見而嘆曰。此即剖一微塵所出之經也。觀其點畫。皆從金剛心中流出。況有最小沙彌。愿刺血而書之者。斯即吾佛所說。無師智。自然智。現在前矣。予感激含涕。惜予不能為諸沙彌作究竟導師耳。雖然。惟此即予心血所灑。若自茲以往。見聞隨喜。發心興起。緣緣無盡。至未來際。將令曹溪弟子。人人入此法門。即塵說。剎說。眾生說。熾然常轉此法也。斯即舍那現在說法。六祖常住此間。即予死不朽矣。欣躍何如。敬書始起因緣。以示來者。為發心地。又為老人廣長舌也。
題曹溪沙彌血書普
【現代漢語翻譯】 現代漢語譯本： 這是依據自性所演說的圓融無礙、廣大威德、自在法門。七處九會，佛陀不起身而升座，圓滿示現十身。如同星辰般遍佈法界，微塵剎土中的眾生，依報和正報同時宣說，熾盛而無間斷，是不可思議之法啊！曹溪六祖大師，秉承單傳的心印，以及從西方傳來的衣缽，留鎮在這座山中。這裡就是法菩提場金剛地啊！肉身現在，就是毗盧遮那佛（Vairocana）的法身常住啊！鐘鼓的聲音，早晚不斷，這就是剎土微塵熾盛地說法啊！唉！他的弟子們在座，卻如同盲人聾子一般，實在是當面錯過了太久了。我過去蒙受聖慈的恩惠，用萬里之遙的調伏，恩情深重難以報答，因此發誓捨棄此身，重新整頓道場，作為圖報之地。各位弟子們，完全不知道這件事，和聾子瞎子沒什麼區別。我因此挑選一些年幼的沙彌，教他們學習寫字，書寫《華嚴尊經》（Avatamsaka Sutra）。心想憑藉這部大法因緣，作為金剛種子。果然沒過幾年，發心書寫的人，可以期待有十人。堂主昂公，是以前所聘請的教師。拿著經書來到匡山。我見到後感嘆說，這就是從剖開一粒微塵中出現的經啊！觀看他的點畫，都從金剛心中流出。何況有最小的沙彌，願意刺血來書寫它。這就是我們佛所說的，無師智，自然智，現在眼前了。我感激得含著眼淚，可惜我不能為各位沙彌作究竟的導師啊！雖然如此，這也就是我的心血所灑。如果從今以後，見聞隨喜，發心興起，因緣無盡，直到未來際，將使曹溪弟子，人人進入這個法門，即微塵說，剎土說，眾生說，熾盛地常轉此法啊！這就是毗盧遮那佛現在說法，六祖常住此間，即使我死了也不會朽壞啊！欣喜雀躍啊！恭敬地書寫開始的因緣，來昭示後人，爲了發起心地，也爲了老人的廣長舌啊！
題曹溪沙彌普
【English Translation】 English version: This is the perfect, unobstructed, vast, majestic, and self-existent Dharma (law) gate expounded in accordance with one's nature. In seven locations and nine assemblies, the Buddha rises without moving, perfectly manifesting the ten bodies. Like stars scattered throughout the Dharma realm, beings in countless lands and realms simultaneously proclaim the dependent and independent realms, intensely and without interruption, an inconceivable Dharma! The Sixth Patriarch of Caoxi (Caoqi) Monastery, inheriting the single transmission of the mind-seal and the robe and bowl from the West, remains enshrined on this mountain. This is the Vajra (diamond) ground of the Bodhi field of Dharma! The physical body is present, which is the eternal Dharma body of Vairocana (the universal Buddha)! The sounds of bells and drums, morning and evening without interruption, are the intense Dharma preaching of the lands and realms! Alas! His disciples are present, yet like the blind and deaf, they have missed it face to face for too long. I once received the kindness of the Holy One, who subdued me from ten thousand miles away. The kindness is great and difficult to repay, so I vowed to abandon this body and reorganize the monastery to repay the land. The disciples are completely unaware of this matter, no different from the deaf and blind. Therefore, I selected young novice monks and taught them to learn to write, to transcribe the Avatamsaka Sutra (Flower Garland Sutra). I intend to rely on this great Dharma cause and condition as a Vajra seed. Indeed, in just a few years, those who have resolved to write can be expected to number ten. The abbot, Ang Gong, is the teacher who was previously hired. He brought the sutra to Kuangshan. Upon seeing it, I exclaimed, 'This is the sutra that emerges from splitting a single mote of dust!' Observing its strokes, they all flow from the Vajra heart. Moreover, there are the youngest novice monks who are willing to prick their blood to write it. This is what our Buddha spoke of: the wisdom without a teacher, the natural wisdom, is now before us. I am moved to tears with gratitude, regretting that I cannot be the ultimate guide for all the novice monks! Nevertheless, this is where my heart's blood has been shed. If from now on, those who see and hear rejoice and resolve to arise, the causes and conditions will be endless, until the future, enabling all disciples of Caoxi to enter this Dharma gate, that is, the dust speaks, the lands speak, the beings speak, intensely and constantly turning this Dharma! This is Vairocana now preaching the Dharma, and the Sixth Patriarch constantly abiding here. Even if I die, I will not decay! How joyful! Respectfully writing the cause and condition of the beginning to show to those who come later, to inspire the mind-ground, and also for the old man's broad and long tongue!
Inscribed by Caoxi Novice Pu
賢行愿品
予往住曹溪。中興祖道。作養諸沙彌冀不墜西來之業。不十年間。似有改觀。眾中沙彌某。發心刺血書寫普賢行愿品。以為終身誦持。老人喟然而嘆曰。沙彌識法者也。乃能刺血書寫此經。行此難行之大事。蓋法界緣起。不分迷悟。不屬聖凡。但有弘為。皆歸真際。所謂山河大地。共轉根本法輪。鱗甲羽毛。普現色身三昧。況此身血。從法界流滴入此經。豈不稱真法性者乎。沙彌茍以如是書寫。如是持誦。盡命不懈。則心心不出普賢行海。步步不離華藏道場。但當諦信不疑。此外別無佛法。如是。則老人如法界而稱歎。亦未能盡功德之量。如其自昧本心。動與法違。縱親見愿王。猶然重增業識耳。
常住清規
大師入山自二十八年九月二十日到寺。
十月初七日始。至初九日止。三日在殿精選合寺大小僧行諷經讀書。初九日設立法華堂。卯時鳴鐘三通。齊赴 佛殿。擺設不許延遲。仍要褊衫整齊。各帶法華經一部。少則二人共之。俱在一時完備。不許違誤。十三日設立義學三處。東廊館十月十三日午時開西廊館十月十三日寅時開延壽館十月十三日巳時開
曹溪寶林禪堂十方常住清規
惟我六祖大師。說法曹溪。天下衲子歸之。祖設安居。以容廣眾。此禪堂之設。最初
【現代漢語翻譯】 現代漢語譯本： 我過去住在曹溪（Caoxi，地名）。復興祖師的道統，培養眾多的沙彌（Shami，小乘出家男子），希望不要斷絕西來（從印度傳來）的佛法事業。不到十年之間，似乎有了改變。僧眾中的沙彌某人，發心刺血書寫《普賢行愿品》（Puxian Xingyuan Pin，佛教經典名），作為終身誦持的功課。我感嘆地說，這位沙彌是懂得佛法的人啊！竟然能夠刺血書寫此經，行此難行的大事。因為法界（Dharmadhatu，諸法總相）的緣起，不分迷與悟，不屬於聖與凡，只要有弘揚的行為，都歸於真如實際。所謂山河大地，共同運轉根本法輪（Dharmacakra，佛法的象徵）；鱗甲羽毛，普遍顯現色身三昧（Samadhi，佛教的禪定）。何況這身血，從法界流出滴入此經，豈不是與真如法性相稱嗎？沙彌如果這樣書寫，這樣持誦，盡其一生而不懈怠，那麼心心念念都不會超出普賢（Samantabhadra，佛教菩薩名）的行愿海，步步都不會離開華藏（Hua-yan，佛教宇宙觀）道場。只要深信不疑，此外別無佛法。這樣，我即使像法界一樣地稱讚，也不能窮盡其功德的量。如果他自己昧於本心，一舉一動都與佛法相違背，縱然親眼見到愿王（Pranidhana-raja，指普賢菩薩），仍然是加重業識罷了。 常住清規 大師進入山寺，從二十八年九月二十日到達寺廟。 十月初七日開始，到初九日結束，三天在大殿里精選全寺大小僧人諷誦經典讀書。初九日設立法華堂（Fahua Tang，佛教殿堂名），卯時（早上五點到七點）鳴鐘三通，一起到佛殿。擺設不許延遲，仍要穿著短衫整齊。各自攜帶《法華經》（Fahua Jing，佛教經典名）一部，少的則二人共用一部。都要在同一時間完備，不許違誤。十三日設立義學三處。東廊館十月十三日午時（中午十一點到一點）開放，西廊館十月十三日寅時（凌晨三點到五點）開放，延壽館十月十三日巳時（早上九點到十一點）開放。 曹溪（Caoxi，地名）寶林（Baolin，寺廟名）禪堂十方常住清規 只有我六祖大師（Sixth Patriarch，禪宗祖師），在曹溪說法，天下的衲子（Na Zi，僧人的別稱）都歸向他。祖師設立安居（Anju，僧人夏季的集中修行），以容納廣大的僧眾。這禪堂的設立，是最初的。
【English Translation】 English version: I used to reside in Caoxi. I revived the ancestral teachings and nurtured many Shami (novice monks), hoping not to let the Western (Indian) Buddhist tradition decline. In less than ten years, there seemed to be a change. A certain Shami in the Sangha (monastic community) vowed to prick his skin to write the 'Samantabhadra's Conduct and Vows' (Puxian Xingyuan Pin, a Buddhist scripture) as a lifelong practice. The old monk sighed and said, 'This Shami understands the Dharma! He is able to prick his skin to write this scripture and perform this difficult and important task. Because the arising of Dharmadhatu (the realm of all phenomena) does not distinguish between delusion and enlightenment, nor does it belong to the holy or the mundane. As long as there is the act of propagation, it all returns to Suchness (Tathata, true reality). The mountains, rivers, and the great earth together turn the fundamental Dharmacakra (Wheel of Dharma); the scales, shells, feathers, and fur universally manifest the Samadhi (meditative absorption) of the Body of Form. Moreover, this blood, flowing from Dharmadhatu and dripping into this scripture, is it not in accordance with the true Dharma-nature? If the Shami writes in this way, recites in this way, and perseveres throughout his life without懈怠, then his every thought will not go beyond the ocean of Samantabhadra's (a Bodhisattva) conduct and vows, and every step will not leave the Avatamsaka (Hua-yan) (a Buddhist cosmology) assembly. Just have deep faith and no doubt, and there is no other Buddha-dharma beyond this. In this way, even if I were to praise like the Dharmadhatu, I would still not be able to exhaust the measure of his merit. If he himself is ignorant of his original mind and acts contrary to the Dharma, even if he personally sees the Vow King (Pranidhana-raja, referring to Samantabhadra Bodhisattva), he would still only increase his karmic consciousness.' Permanent Residence Rules The Great Master entered the mountain temple, arriving on the twentieth day of the ninth month of the twenty-eighth year. Starting from the seventh day of the tenth month and ending on the ninth day, for three days, the monks, both senior and junior, were carefully selected to chant scriptures and read books in the main hall. On the ninth day, the Fahua Hall (a Buddhist hall) was established. At Mao time (5-7 AM), the bell was rung three times, and everyone went to the Buddha Hall. The arrangements were not allowed to be delayed, and everyone had to wear short shirts neatly. Each person brought a copy of the 'Lotus Sutra' (Fahua Jing), or two people shared one copy. Everything had to be completed at the same time, and no mistakes were allowed. On the thirteenth day, three places for studying the meaning of the scriptures were established. The East Corridor Hall opened at noon (11 AM - 1 PM) on the thirteenth day of the tenth month, the West Corridor Hall opened at Yin time (3-5 AM) on the thirteenth day of the tenth month, and the Yanshou Hall opened at Si time (9-11 AM) on the thirteenth day of the tenth month. Permanent Residence Rules of the Caoxi (place name) Baolin (temple name) Chan Hall Only our Sixth Patriarch (a Zen master) preached the Dharma at Caoxi, and all the Na Zi (monks) turned to him. The Patriarch established Anju (summer retreat) to accommodate the vast Sangha. The establishment of this Chan Hall was the very beginning.
之始也。至百丈大師。立律條以約多人。此清規創初。所由立也。自此凡天下叢林。皆有禪堂。以行清規。名為十方常住。雖千萬指。如一人之身。頭目手足之相須耳。惟曹溪禪堂。自 六祖之後。今千年矣。久而遂廢。凡本寺僧徒。分煙散火。居止不一。而清規不行。即十方衲子。禮 祖而至者。茫然無歸。雖有祖庭之設。無復清修之業。甚至不異編氓。豈禪源根本之地焉。老人蒙 聖恩度嶺。承當道護法盛心。不忍 祖庭之零落。命寺僧延予。以整理之。予至則苦心一志。以中興 祖道為心。除修殿宇乃清寶林舊址。僧房填塞。遂捐資別買空地。移僧房七所。辟成一區。復立內禪堂一座。以安常住僧眾。立外堂一座。接納十方往來。除常住香燈外。別捐己資。贖紫筍莊田。山園地土。以為供贍。名為十方常住。安居既就。四事既周。恐居是堂者。不能律身進道。及堂中主者。不諳古德清規。事有差舛。言行乖違。有壞法門。不唯有辜創立之心。實負龍天護法之意。凡日用事宜。略設條例如左。賓主各宜遵守。以圖永久光揚祖道。庶使法門不墜。道業可成。老人仰續 六祖如線之脈。亦稍攄其本願矣。凡我弟子。務宜守之。慎勿輕忽。佛說常住有二種。一常住常住。即今之寺。立住持以主之。稱曰長老。為一寺領袖
。一十方常住。即今之禪堂。立堂主以主之。為十方領袖。故居是堂者。無論內外。皆稱十方。以發心修行。志超方外。非世俗比也。其清規禮法。如住持例。但住持與眾僧。有上下之分。若主禪堂法食均等者。則有師資之分。稱曰堂頭。如今之少林。若但掌禪堂事務。稱曰堂主。與眾有賓主之分。即今之諸方。凡在堂之僧。日用助道。四事因緣。皆實賴之。叢林一切大小事務。皆仗荷之。眾皆拱手而已。非細事也。是須遞相恭敬。內外和合。以道為懷。勿妄生議論。以求過端。所處禮法清規。自有定例。務安分守成。勿妄增減。禪堂之設不輕。堂主之任甚重。以十方眼目。指矚一人。直須言行端潔。以副眾望。故居是任者。務秉慈悲心。廣大心。軟和心。忍辱心。謙下心。以菩薩修行心。如橋樑。如大地。方堪荷負眾生。乃稱妙行。故凡日用飲食。與眾同甘苦。不得私自偏眾。滴水莖菜。以眾為心。不得專任己意。以取譏謗。眾僧有過。當白堂中板首。婉言方便處之。不得遽出暴言粗語。任情呵責。不得苛刻佃民。以招怨謗。凡一應執事。務要斟酌賢否。不得妄用匪人。常住錢穀。當撙節浮費。不得過用。若系當用。宜與板首。預先商確可否。查書記簿。明開支銷。不得專任己意。堂中歲計。即常住租課。每年不足
【現代漢語翻譯】 現代漢語譯本： 一、十方常住（指寺院是面向四面八方所有僧侶的，不屬於任何個人或團體）。現在的禪堂也是如此，設立堂主來主管，作為十方僧侶的領袖。因此，居住在這個禪堂的人，無論內部還是外部，都稱為『十方』，以表明他們發心修行，志向超越世俗。這與世俗之人不同。其清規戒律，如同住持的規定。但住持與眾僧之間有上下之分，而禪堂的堂主與僧眾在法和食物上是平等的，所以有師資之分，稱為『堂頭』，就像現在的少林寺一樣。如果只是掌管禪堂的事務，則稱為『堂主』，與僧眾有賓主之分，就像現在的其他寺院一樣。凡是在禪堂的僧人，日常修行，生活所需，都依賴於堂主。叢林中一切大小事務，都仰仗堂主，眾僧只是拱手而已，這不是小事。因此，必須互相恭敬，內外和合，以道為懷，不要妄加議論，以求別人的過失。所處的禮法清規，自有一定的規矩，務必安分守己，不要妄自增減。禪堂的設立不是輕率的，堂主的責任非常重大，因為十方僧眾的眼睛都注視著一個人，必須言行端正，以符合眾望。所以擔任這個職務的人，務必秉持慈悲心、廣大心、軟和心、忍辱心、謙下心，以菩薩的修行之心，像橋樑一樣，像大地一樣，才能承擔眾生，才能稱為妙行。因此，凡是日常飲食，要與眾僧同甘共苦，不得私自偏袒。即使是一滴水、一根菜，也要以眾僧為心，不得專任己意，以招致譏諷。眾僧有過錯，應當告訴堂中的板首（禪堂中的執事），委婉方便地處理，不得立刻說出暴躁粗魯的話，任憑自己的情緒呵斥。不得苛刻佃戶，以招致怨恨。凡是一切執事，務必要斟酌賢能與否，不得隨便任用壞人。常住的錢糧，應當節省不必要的開支，不得過度使用。如果是應當使用的，應該與板首預先商量是否可行，檢視賬簿，明確開支，不得專任己意。禪堂的年度預算，也就是常住的租稅，如果每年不足
【English Translation】 English version: Firstly, the 'ten directions' (十方, shí fāng) permanent dwelling (meaning the monastery is open to all monks from all directions, not belonging to any individual or group). The current Chan hall is the same, establishing a hall master to manage it, as the leader of the monks from the ten directions. Therefore, those who reside in this Chan hall, whether internal or external, are called 'ten directions', to show that they are determined to practice and their aspirations transcend the mundane. This is different from worldly people. Its precepts and rules are like those of the abbot. However, there is a distinction between the abbot and the monks, while the hall master and the monks in the Chan hall are equal in terms of Dharma and food, so there is a teacher-student relationship, called 'Hall Head' (堂頭, táng tóu), like the current Shaolin Temple. If one only manages the affairs of the Chan hall, it is called 'Hall Master' (堂主, táng zhǔ), and there is a guest-host relationship with the monks, like the current other monasteries. All monks in the Chan hall rely on the hall master for daily practice and the necessities of life. All matters, large and small, in the monastery depend on the hall master, and the monks simply fold their hands, which is not a trivial matter. Therefore, they must respect each other, be harmonious internally and externally, cherish the Dharma, and not make reckless comments to find fault with others. The precepts and rules in place have their own fixed regulations, and it is necessary to be content and abide by them, and not to add or subtract them arbitrarily. The establishment of the Chan hall is not taken lightly, and the responsibility of the hall master is very heavy, because the eyes of the monks from the ten directions are focused on one person, and one must be upright in words and deeds to meet the expectations of the public. Therefore, those who hold this position must uphold compassion, a broad mind, a gentle mind, patience, and humility, with the mind of a Bodhisattva practicing, like a bridge, like the earth, to be able to bear sentient beings, and then be called wonderful conduct. Therefore, in daily diet, one must share joys and sorrows with the monks, and must not be privately partial. Even a drop of water or a stalk of vegetable must be for the sake of the monks, and one must not act solely on one's own will to invite ridicule. If the monks have faults, they should be told to the 'board head' (板首, bǎn shǒu) (the person in charge in the Chan hall), and dealt with tactfully and conveniently, and one must not immediately utter violent and rude words, and scold them according to one's own emotions. One must not be harsh to the tenants, so as to invite resentment. In all duties, one must carefully consider whether one is virtuous or not, and must not arbitrarily employ bad people. The monastery's money and grain should be used sparingly, and should not be overused. If it is necessary to use it, one should consult with the 'board head' in advance to see if it is feasible, check the account books, and clearly state the expenses, and must not act solely on one's own will. The annual budget of the Chan hall, that is, the rent and taxes of the monastery, if it is insufficient every year
三分之一。所欠甚多。並無實法。但憑大眾修行。以感龍天外護。俱在堂主一肩募化。萬一不足。大眾只宜同甘淡薄。不得過求豐美。妄貸債負。以累常住。作務行人。苦心勞力。終歲辛勤。冬夏二季。必須量給單布。以助道心。但常住歲計不足。實難定規。是在堂主多方設處。否則不能以安行人。其堂中在單僧眾。理宜均等。但力所不及。勢難措辦。貸則返累常住。難以持久。若就八月會中。緣難一定。抑恐預有借辦。當即填還。今照所有施利。先除還所負。余則斟酌多寡。量散堂中。以助道緣。難為定例。若更有餘者。存貯以實常住。不致空虛。庶可持久。儻有施主專意佈施。隨所發心。不屬常例。堂中歲計。全在八月會中。施主齊集。所有齋僧佈施。米則入庫。其有銀兩。當立櫃一具。簿一扇。書記請公正一人同掌。其有折米銀兩。即當據實眼同登簿。不得移作本色乾沒。其辦齋銀兩。亦登入簿儲積。日逐當衆支用。書記別登支銷簿。以備稽查。堂主不得私自出入。其有唸經拜懺銀兩。亦登入簿。以待會罷通融散眾。堂中不得執為己有。以在道場內外一力。故不得專。若外有送茶果之資。系堂主者。堂主自收入己。有送堂中者。及榜疏佛事等頃。是在堂中專執。施主專心。則聽公取。如越例而爭者。準清規例。
【現代漢語翻譯】 現代漢語譯本： 三分之一，所欠的債務仍然很多。實際上並沒有固定的方法，只能依靠大眾共同修行，以此來感應龍天（護法神）的護持。這一切都落在堂主（寺院或道觀的負責人）一人肩上，負責募化。萬一募化的錢不夠，大眾應該一起安於清淡的生活，不能過分追求豐盛美好的物質享受，更不能隨意借債，以至於拖累常住（寺院或道觀）。 負責作務的行人（僧人或道士），辛辛苦苦地勞作，一年到頭都非常勤勞。在冬季和夏季這兩個季節，必須酌情發放單布（一種粗布），以幫助他們堅定修道的決心。但是，常住每年的收入都不夠，實在難以制定固定的規矩。這需要堂主多方設法解決，否則就無法安定行人。 堂中的僧眾，按理說應該得到平等的待遇。但是，由於能力有限，很難做到這一點。如果借貸，反而會拖累常住，難以持久。如果依靠八月法會中的收入，又難以確定。恐怕有人會預先借用，應當立即償還。現在按照所有的施捨利益，先用來償還所欠的債務，剩餘的再酌情多少，分發給堂中，以幫助修道。這難以作為固定的例子。 如果還有剩餘的，就儲存起來充實常住，不至於空虛，這樣才可以持久。如果有施主專門佈施，就按照他們發的心願來處理，不屬於常例。堂中每年的收入，完全依靠八月法會。施主們齊聚一堂，所有的齋僧佈施，米就放入倉庫，銀兩就設立一個櫃子，準備一個賬簿，請一位公正的書記一同管理。所有摺合成米的銀兩，應當據實當面登記在賬簿上，不得挪作他用。辦理齋飯的銀兩，也登記入賬簿儲存起來，每天當衆支用，書記另外登記支銷賬簿，以備稽查。堂主不得私自出入。 唸經拜懺的銀兩，也登記入賬簿，等待法會結束后，用來通融分發給大眾，堂中不得據爲己有。因為堂主在道場內外承擔一切事務，所以不能專斷。如果外面有人送茶果之類的物資，是送給堂主的，堂主自己收入囊中。如果是送給堂中的，以及榜疏佛事等事宜，就由堂中專門負責。施主有專門的心意，就聽從他們的安排。如果有人違反規定而爭奪，就按照清規（寺院或道觀的規章制度）來處理。
【English Translation】 English version: One-third, the debts owed are still substantial. There is no fixed method in reality, but relying on the collective practice of the masses to invoke the protection of the Dragon Heaven (Dharma protectors). All of this falls on the shoulders of the Hall Master (head of the temple or monastery), who is responsible for soliciting donations. If the donations are insufficient, the community should be content with a simple life, not excessively pursuing luxurious material enjoyment, and certainly not borrowing debts arbitrarily, so as not to burden the monastery. The workers (monks or Taoists) who are responsible for tasks labor diligently and tirelessly throughout the year. In the winter and summer seasons, single-layer cloth (a type of coarse cloth) must be distributed as appropriate to help them strengthen their resolve in cultivating the Way. However, the monastery's annual income is insufficient, making it difficult to establish fixed rules. This requires the Hall Master to find various ways to solve the problem, otherwise it will be impossible to settle the workers. The monks in the hall should, in principle, receive equal treatment. However, due to limited capacity, it is difficult to achieve this. If borrowing, it would instead burden the monastery and be unsustainable. If relying on the income from the August assembly, it is difficult to determine. It is feared that someone may borrow in advance and should be repaid immediately. Now, according to all the benefits of donations, first use them to repay the debts owed, and then distribute the remainder to the hall in varying amounts to help with cultivation. This is difficult to serve as a fixed example. If there is any surplus, store it to enrich the monastery, so that it is not empty, and thus can be sustained. If a donor specifically makes a donation, it should be handled according to their wishes, not as a regular practice. The hall's annual income relies entirely on the August assembly. When the donors gather together, all the offerings of vegetarian meals to monks, the rice is put into the warehouse, and the silver is used to set up a cabinet, prepare an account book, and invite an impartial clerk to manage it together. All silver converted into rice should be truthfully recorded in the account book in person, and should not be misappropriated. The silver for preparing vegetarian meals should also be recorded in the account book and stored, and used publicly every day, and the clerk should separately record the expenditure account book for inspection. The Hall Master shall not enter or leave privately. The silver for chanting scriptures and performing repentance ceremonies should also be recorded in the account book, waiting for the end of the assembly to be used to distribute to the public, and the hall shall not take it as its own. Because the Hall Master undertakes all affairs inside and outside the monastery, he cannot be arbitrary. If someone outside sends materials such as tea and fruit, which are given to the Hall Master, the Hall Master takes them into his own pocket. If it is sent to the hall, as well as matters such as plaques and Buddhist affairs, the hall is specifically responsible for it. If the donor has a special intention, listen to their arrangements. If someone violates the regulations and competes, it shall be handled according to the monastic rules (rules and regulations of the monastery).
據其所爭。照數倍罰。辦齋一供。如不遵者。不共住。堂中坐單僧眾。俱系作養。本寺僧徒。離居不遠。切近親朋。但恐熟處難忘。不得時常託故回房。縱意妄為飲酒博奕。遊蕩嬉戲。或酣醉到堂。觸穢神明。輕欺禮法。犯者堂主白板首。重者不共住。輕者當衆罰跪香一炷。懺悔改過。若不遵者。亦不共住。在堂僧眾。皆老人作養。以光 祖道。唯以修行為心。各宜謹守戒法。調練三業。制伏過非。勿使造業。不得聚首妄生議論。蠱惑正人。以啟事端。或勾引匪人。破壞常住。盜取什物。違者與犯者同坐。堂中一切事務。及歲計周支。俱在堂主一力擔荷。以一人而肩眾事。誠難一一恰好。倘有差失。大眾亦當體亮。念其勞苦。不得求全責備。妄指過端。以生別議。若果有過差。當會同板首。就方丈中茶話。款敘諫正。不得遽發粗言。以傷道體。凡十方遠到衲子。俱在外堂旦過寮安歇。必須入堂問訊。板首即當領眾回禮敘謝。知賓款茶。不得坐慢。取罪十方。若是知識法師。及高賢衲子。即白堂主。當延入內堂寢室安居。或經冬夏。務盡心恭敬供養。大眾朝夕咨請法要。不得輕慢。以增罪過。若在旦過寮。借歇三五日者。其齋食皆出內庫。堂主務要時常經心檢點。勿使缺乏。當立寮主。以司接納。若內堂遇有辦齋。次堂
【現代漢語翻譯】 現代漢語譯本 根據他們所爭執的，按照數額加倍處罰。還要辦理齋飯一次供養。如果不遵守的，不與其共同居住。禪堂中坐禪的僧眾，都是爲了修行而在此。本寺的僧徒，即使離家不遠，親朋好友關係密切，但恐怕熟人之間難以忘記舊習，不得時常找藉口回房，放縱自己飲酒賭博，遊蕩嬉戲，或者喝醉到禪堂，冒犯神明，輕視禮法。違犯者，堂主告知班首（指維那），情節嚴重的，不與其共同居住；情節輕微的，當衆罰跪燃香一炷，懺悔改過。如果不遵守的，也不與其共同居住。在禪堂的僧眾，都是老年人在此修行，以光大祖師的道統。唯以修行為中心，各自應當謹慎遵守戒律，調伏身、口、意三業，制止過錯和不良行為，不要使其造業。不得聚在一起隨意議論，迷惑正人君子，以挑起事端，或者勾結不法之人，破壞常住（寺院），盜取財物，違犯者與肇事者同罪。禪堂中的一切事務，以及年度的收支，都在堂主一人承擔。以一人之力承擔眾人的事務，實在難以事事周全。倘若有差錯，大眾也應當體諒，念及他的辛勞，不得求全責備，隨意指責過失，以產生其他議論。如果確實有過失，應當會同班首（指維那），在方丈室中喝茶談話，委婉地勸諫糾正，不得立刻說粗話，以傷害道體。凡是來自十方遠方的雲遊僧人，都在外堂的掛單寮房安歇。必須進入禪堂問訊，班首（指維那）應當帶領大眾回禮致謝，知客僧準備茶水招待，不得怠慢，以免得罪十方僧眾。如果是博學多聞的法師，以及高尚賢能的雲遊僧人，就稟告堂主，應當延請到內堂寢室安居，或者住過冬天和夏天，務必盡心恭敬供養。大眾早晚請教佛法要義，不得輕慢，以增加罪過。如果在掛單寮房，借住三五日的人，他們的齋飯都從內庫支出，堂主務必要時常經心檢查，不要使其缺乏。應當設立寮主，以負責接待。如果內堂遇到辦理齋飯，依次輪到禪堂 English version According to what they dispute, the penalty will be doubled. Also, a vegetarian meal should be prepared for offering. Those who do not comply will not be allowed to live together. The monks who meditate in the meditation hall are all here for practice. Even if the monks of this temple are not far from home and have close relationships with relatives and friends, they should not forget old habits. They must not often find excuses to return to their rooms, indulge in drinking and gambling, wandering and playing, or come to the meditation hall drunk, offend the deities, and despise etiquette. Those who violate this, the abbot will inform the head monk (referring to the director of the monastery), and those with serious circumstances will not be allowed to live together; those with minor circumstances will be punished by kneeling in public with a burning incense stick, repenting and correcting their mistakes. Those who do not comply will also not be allowed to live together. The monks in the meditation hall are all elderly people who are here to practice, in order to promote the tradition of the patriarch. With practice as the center, each should carefully abide by the precepts, subdue the three karmas of body, speech, and mind, and restrain faults and bad behaviors, so as not to create karma. They must not gather together to make random discussions, confuse righteous people, so as to provoke incidents, or collude with illegal people, destroy the monastery, and steal property. Those who violate this will be punished the same as the perpetrators. All affairs in the meditation hall, as well as the annual income and expenditure, are borne by the abbot alone. It is really difficult for one person to handle the affairs of everyone perfectly. If there are any errors, the public should also be considerate, considering his hard work, and should not demand perfection, arbitrarily accuse faults, so as to generate other discussions. If there are indeed errors, they should meet with the head monk (referring to the director of the monastery), have tea and talk in the abbot's room, and gently advise and correct them. They must not immediately say rude words, so as to hurt the body of the Tao. All traveling monks from afar should rest in the guest hall outside. They must enter the meditation hall to inquire, and the head monk (referring to the director of the monastery) should lead the public to return the salute and thank them. The receptionist monk should prepare tea to entertain them, and must not be slow, so as not to offend the monks from all directions. If they are knowledgeable Dharma masters, as well as noble and virtuous traveling monks, they should report to the abbot and invite them to live in the inner hall and bedroom, or stay through the winter and summer, and be sure to offer them with all sincerity and respect. The public should ask for the essentials of the Dharma morning and evening, and must not be negligent, so as to increase the offense. Those who borrow a room in the guest hall for three to five days will have their vegetarian meals paid from the inner treasury. The abbot must always check carefully so that they are not lacking. A guest hall manager should be established to be responsible for reception. If the inner hall encounters a vegetarian meal, it is the turn of the meditation hall
【English Translation】 English version According to what they dispute, the penalty will be doubled. Also, a vegetarian meal should be prepared for offering. Those who do not comply will not be allowed to live together. The monks who meditate in the meditation hall are all here for practice. Even if the monks of this temple are not far from home and have close relationships with relatives and friends, they should not forget old habits. They must not often find excuses to return to their rooms, indulge in drinking and gambling, wandering and playing, or come to the meditation hall drunk, offend the deities, and despise etiquette. Those who violate this, the 'Tangzhu' (hall master) will inform the 'Banshou' (head monk, referring to the director of the monastery), and those with serious circumstances will not be allowed to live together; those with minor circumstances will be punished by kneeling in public with a burning incense stick, repenting and correcting their mistakes. Those who do not comply will also not be allowed to live together. The monks in the meditation hall are all elderly people who are here to practice, in order to promote the tradition of the patriarch. With practice as the center, each should carefully abide by the precepts, subdue the three karmas of body, speech, and mind, and restrain faults and bad behaviors, so as not to create karma. They must not gather together to make random discussions, confuse righteous people, so as to provoke incidents, or collude with illegal people, destroy the 'Changzhu' (monastery), and steal property. Those who violate this will be punished the same as the perpetrators. All affairs in the meditation hall, as well as the annual income and expenditure, are borne by the 'Tangzhu' (hall master) alone. It is really difficult for one person to handle the affairs of everyone perfectly. If there are any errors, the public should also be considerate, considering his hard work, and should not demand perfection, arbitrarily accuse faults, so as to generate other discussions. If there are indeed errors, they should meet with the 'Banshou' (head monk, referring to the director of the monastery), have tea and talk in the 'Fangzhang' (abbot's room), and gently advise and correct them. They must not immediately say rude words, so as to hurt the body of the Tao. All traveling monks from afar should rest in the guest hall outside. They must enter the meditation hall to inquire, and the 'Banshou' (head monk, referring to the director of the monastery) should lead the public to return the salute and thank them. The 'Zhibin' (receptionist monk) should prepare tea to entertain them, and must not be slow, so as not to offend the monks from all directions. If they are knowledgeable Dharma masters, as well as noble and virtuous traveling monks, they should report to the 'Tangzhu' (hall master) and invite them to live in the inner hall and bedroom, or stay through the winter and summer, and be sure to offer them with all sincerity and respect. The public should ask for the essentials of the Dharma morning and evening, and must not be negligent, so as to increase the offense. Those who borrow a room in the guest hall for three to five days will have their vegetarian meals paid from the inner treasury. The 'Tangzhu' (hall master) must always check carefully so that they are not lacking. A 'Liaozhu' (guest hall manager) should be established to be responsible for reception. If the inner hall encounters a vegetarian meal, it is the turn of the meditation hall
亦當普請。禪堂事務至簡。租課只就板首催取。或堂主親徴故執事不必多立。但知客一人。必不可少。以應答往來賓客。接待十方衲子。此職務在得人。如缺其人。即以堂中直日僧代管。客至必須款留待茶。若施主專至者。必白堂主禮待。勿退信心。若十方衲子。亦須辨白賢愚。勿輕去留。叢林公務。有事不分內外。一例普請。此天下古今之通規也。今本山道糧則施主親齋。莊租則佃民自送。打柴則行人入山。此外無多勞役。唯有溪邊運柴。園中料理蔬菜而已。如遇普請堂中。止留直日一人看堂。其餘齊赴。不得躲避。違者罰跪香一炷。天下叢林。無論內外。法屬同體。而在堂者。賴行人以助道業。行人施力用以資修行。其實勞者居多。非道心堅固者。不能久甘苦行。大段非世俗役使者比也。凡系常住公務。而禪堂板首。領眾指點作為。一一皆聽。不許抗違。若各人私事。非系熟情。不得私自驅用。即有務下行人叢雜。或致喧爭。及過費食物。或偏眾飲食。犯種種過者。先有典座。聽其約束。如不和合。聽堂主處分。照清規例。去留任理。堂中儻見有過者。亦當白堂主治之。不許逕自粗言辱詈。以致諍論。以行人可否。皆堂主通達其情。非一偏可據。故其莊民。非公事不得擅用。安務下行人。專在堂主檢點。安留堂中
【現代漢語翻譯】 現代漢語譯本 也應當普遍請求（普請，指寺院中集體勞作）。禪堂事務力求至簡。田租賦稅只由板首（板首，禪堂的負責人）催收。或者由堂主親自徵收，所以執事不必設立過多。但知客（知客，寺院中負責接待賓客的僧人）一人，必不可少，用以應答往來賓客，接待來自各地的雲遊僧人。這個職務在於選對人。如果缺少這樣的人，就由禪堂中的直日僧（直日僧，輪值僧人）代管。客人來到必須款待，奉上茶水。如果施主（施主，捐助者）特意前來，必須稟告堂主，以禮相待，不要使其退失信心。如果是來自各地的雲遊僧人，也必須辨別賢愚，不要輕易決定其去留。叢林（叢林，指寺院）的公務，有事不分內外，一律普請。這是天下古今通行的規矩。現在本寺的道糧（道糧，僧人的食物）由施主親自齋供，莊園的租稅由佃戶自己送來，打柴則由行人（行人，指在寺院中做雜務的人）入山。此外沒有多少勞役，只有溪邊運柴，園中料理蔬菜而已。如果遇到禪堂普請，只留直日一人看堂，其餘人全部參加，不得躲避。違者罰跪香一炷（香一炷，燒完一炷香的時間）。天下叢林，無論內外，法屬同體。而在禪堂的人，依賴行人來輔助道業，行人施力用以資助修行。其實勞作的人居多，不是道心堅固的人，不能長久甘於苦行。這與世俗的役使大不相同。凡是屬於常住（常住，指寺院）的公務，禪堂板首帶領大眾指點作為，一一都要聽從，不許抗拒違背。如果是各人私事，不是關係親密的人，不得私自驅使。即使有務下行人（務下行人，指負責雜務的行人）人多混雜，或者導致喧譁爭吵，以及過度花費食物，或者偏袒某些人飲食，犯種種過錯的，先由典座（典座，寺院中負責伙食的僧人）聽其約束。如果不和合，聽從堂主處分，按照清規（清規，寺院的規章制度）條例，去留任憑處理。堂中如果見到有過錯的人，也應當稟告堂主懲治，不許逕自粗言辱罵，以致爭論。因為行人是否合適，堂主都通達其情，不能只聽一面之詞。所以莊園的百姓，沒有公事不得擅自使用。安頓務下行人，專門在於堂主檢點。安頓留住禪堂。
【English Translation】 English version Also, there should be a general invitation (Pǔqǐng, universal request, referring to collective labor in the monastery). The affairs of the Chan hall should be kept as simple as possible. Rent and taxes should only be collected by the board leader (Bǎnshǒu, the person in charge of the Chan hall). Or the abbot may collect them personally, so there is no need to establish too many stewards. However, one receptionist (Zhīkè, a monk in charge of receiving guests in the monastery) is indispensable to answer visiting guests and receive monks from all directions. The key to this position is finding the right person. If such a person is lacking, the monk on duty for the day (Zhírì sēng, the monk on duty) will take over. Guests must be treated with hospitality and offered tea. If a benefactor (Shīzhǔ, donor) comes specifically, the abbot must be informed and treated with courtesy, so as not to diminish their faith. As for monks from all directions, it is also necessary to distinguish between the wise and the foolish, and not to lightly decide on their stay or departure. For monastery (Cónglín, monastery) affairs, there is no distinction between internal and external matters; all are subject to universal request. This is a common rule throughout the world, past and present. Now, the food for this monastery (Dàoliáng, food for monks) is provided by the benefactor's personal offerings, the rent from the estate is sent by the tenants themselves, and firewood is gathered by the workers (Xíngrén, people who do odd jobs in the monastery) who enter the mountains. Besides this, there is not much labor, only carrying firewood by the stream and tending vegetables in the garden. If there is a universal request in the Chan hall, only one monk on duty for the day is left to watch the hall; the rest must participate and not avoid it. Those who violate this will be punished by kneeling before a burning incense stick (Xiāng yī zhù, the time it takes to burn one incense stick). In monasteries throughout the world, whether internal or external, the Dharma belongs to the same body. Those in the Chan hall rely on the workers to assist in their practice, and the workers exert their strength to support their cultivation. In reality, those who labor are many, and those who do not have a firm resolve in the Dharma cannot endure hardship for long. This is very different from secular employment. All matters pertaining to the monastery (Chángzhù, monastery) are directed by the board leader of the Chan hall, who leads the assembly in pointing out what to do, and all must listen and not resist or disobey. If it is a personal matter, and not a close relationship, one must not drive them for personal use. Even if there are many workers (Wù xià xíngrén, workers responsible for chores) who are mixed together, or cause noise and quarrels, or overspend on food, or favor certain people's diets, those who commit various faults will first be subject to the restraint of the cook (Diǎnzùo, the monk in charge of meals in the monastery). If they do not reconcile, they will be subject to the abbot's disposition, and their stay or departure will be handled according to the monastic rules (Qīngguī, monastic rules and regulations). If anyone in the hall sees someone committing a fault, they should also report it to the abbot for punishment, and not scold or insult them directly, so as to avoid disputes. Because the abbot understands the situation of whether the workers are suitable or not, one cannot rely on only one side of the story. Therefore, the people of the estate must not be used without authorization for public affairs. Settling the workers is specifically the responsibility of the abbot's inspection. Settling and keeping them in the Chan hall.
。不得私情。強留親友。恐有不法。破壞常住。以累舉者。事發有犯連坐。在堂皆系作養本寺僧徒。今見叢林有緒。規模可觀。或有本寺後進之徒。素無德行。不服受業師長教訓。希圖安閑快意。假以入堂為名者。決不許入。或已入堂。不守清規戒律。任情狂為。不隨眾禮誦。專一養懶。或不時在外。仍行飲酒茹葷。全無慚愧。只托虛名。不務實行。攪群亂眾者。堂中板首悅眾。請堂主同白住持。頭首。即遣出堂。不許久留。以傷眾德。如不遵者。住持當以法治。慎勿狥情。養成后害。天下叢林。自有百丈清規。永為成法。但本山禪堂。名雖十方。非諸方比也。以老人入山之初。切念 祖道衰微。僧失本業。老人志在中興。以人材為本。故始捐束脩。以教習沙彌。及披剃則建禪堂以教修行。捐衣資以置供贍。種種苦心作養。無非上為 六祖。以續道脈。下接十方。以光叢林。今奈老人薄德。不能以滿本願。中道棄置而去。則立十方堂主。以代老人之勞。但一應所用。欠缺尚多。堂主縱體老人之心願。亦無老人之道力。恐有缺漏。不能周至。本寺頭首執事。耆舊大眾。各宜體亮。當念 祖庭。無禪堂。不足稱道場。無堂主。不能接十方。保多眾。若屬本寺。未免狥俗。則不久而廢。是故本山與堂主。有賓主之義。各當以
道為懷。賓主各盡其禮。不得任意苛責。以傷和合。則有壞叢林。以負老人建立之意。獲罪六祖。取譴 龍天。是當謹戒。
右上條件甚多。不能備悉。即此所列事宜。雖非古規。乃切救時弊。就此寶林道場。茍能一一遵而行之。則祖道之興。在此舉矣。幸勿視為尋常。輕而忽之。有負建立之心也。凡在堂者。各宜勉之。
萬曆四十一年。十一月。十二日。中興曹溪寶林禪堂。憨山老人。德清。書於十方常住。
憨大師曹溪中興錄序
歲庚子。余備兵南韶。念曹溪末法之湮。而佛界之幾為廛阓也。悉逐諸屠酤亡賴。及所畜雛豚雁鶩之屬。戒僧徒永斷酒肉。即客至啜茗。或飯蔬食。庶幾稱清凈道場。以無為肉身菩薩。慁造累劫。阿鼻惡業。諸僧徒始而懔懔。既乃讚歎踴躍。若出湯火。而沃以清泠。語具余粵游草中。是時憨山大師。方演法五羊。遠近緇素。仰若龍象。余將以入賀萬壽。行慮諸僧徒業習難洗。末法且終就湮。就請大師來主是山。余從五羊面叩之。謂寶林一片地。千古一大事因緣。非師孰與肩任。師唯唯。送余及靈洲而別。迄今辛酉。余復以籌海之命。入粵過寶林。荏苒二十餘年。真屈伸臂頃。而師之去寶林。且八年所矣。睹所更建。條布犁然肅穆。僧徒皆循循。披緇諷唄。視昔犢
【現代漢語翻譯】 現代漢語譯本：
以道義為重。賓客和主人各自盡到禮數，不得隨意苛刻責備，以免傷害和睦。否則就會破壞叢林，辜負老前輩建立道場的苦心，冒犯六祖慧能（六祖：禪宗第六代祖師），招致護法龍天的譴責。這是應當謹慎戒備的。 以上列出的條件很多，不能全部詳盡列出。即使是這些列出的事項，雖然不是古代的規矩，卻是爲了挽救當今的弊病。就此寶林道場（寶林道場：即曹溪寶林禪寺），如果能夠一一遵照執行，那麼振興祖師禪道的希望，就在於此舉了。希望不要把它看作是平常的事情，輕視而忽略它，辜負了建立道場的苦心啊。凡是在禪堂里的人，都應該努力實行。 萬曆四十一年，十一月，十二日，中興曹溪寶林禪堂的憨山老人德清（憨山老人德清：明代高僧，俗姓蔡，法名德清，號憨山），書寫於十方常住。 憨大師曹溪中興錄序 庚子年，我擔任南韶的備兵（備兵：官名），考慮到曹溪（曹溪：即曹溪寶林禪寺所在地）末法時代的衰敗，佛寺幾乎要變成市場了。於是全部驅逐了那些屠夫、賣酒的人、無賴，以及他們所養的雛雞、小豬、鵝鴨之類。告誡僧人永遠斷絕飲酒吃肉。即使客人來了，也只是喝茶，或者吃蔬菜，希望能夠稱得上是清凈的道場，以免爲了肉身菩薩（肉身菩薩：指六祖慧能），而造下累劫的阿鼻地獄的惡業。眾僧人起初感到害怕，後來就讚歎踴躍，好像從沸水中出來，又被清涼的水澆灌一樣。詳細的情況記載在我的《粵游草》中。當時憨山大師正在五羊（五羊：廣州的別稱）弘揚佛法，遠近的僧人和信徒，都仰慕他如同龍象（龍象：比喻高僧）。我將要進京祝賀萬壽節，但擔心眾僧人舊習難改，末法時代最終會衰敗，就請大師來主持這座山。我從五羊當面拜訪他，說寶林這片土地，是千古一大事因緣，除了您還有誰能夠承擔這個重任呢？大師答應了。送我到靈洲（靈洲：地名）后就告別了。直到如今辛酉年，我再次因為籌劃海防的命令，來到廣東經過寶林，時間已經過去了二十多年，真像屈伸手臂一樣短暫。而大師離開寶林，也已經八年了。看到重新修建的寺院，條理分明，莊嚴肅穆，僧人們都循規蹈矩，穿著僧衣誦經，和過去放牛的孩童相比，真是天壤之別。
【English Translation】 English version:
Valuing the Way. Guests and hosts should each fulfill their respective duties with propriety, refraining from arbitrary criticism or demands that could harm harmony. Failure to do so would damage the Sangha, betray the intentions of the elders who established the monastery, offend the Sixth Patriarch Huineng (六祖: the Sixth Patriarch of Zen Buddhism), and incur the condemnation of the Dragon Devas (龍天: protective deities of Buddhism). This is something to be carefully avoided. The conditions listed above are numerous and cannot all be exhaustively detailed. Even these listed items, though not ancient rules, are crucial for rectifying current malpractices. Regarding this Baolin Monastery (寶林道場: Baolin Zen Monastery in Cao Xi), if each item can be followed and implemented, then the hope for revitalizing the ancestral Zen tradition lies in this endeavor. Please do not regard it as ordinary, lightly dismissing or neglecting it, thereby betraying the intention of establishing the monastery. All those within the hall should strive to uphold it. On the twelfth day of the eleventh month in the forty-first year of the Wanli era, the rebuilder of the Caoxi Baolin Zen Monastery, Elder Hanshan Deqing (憨山老人德清: a prominent monk of the Ming Dynasty, secular name Cai, Dharma name Deqing, style name Hanshan), wrote this for the perpetual residence of the ten directions. Preface to Master Hanshan's Record of the Caoxi Revival In the year Gengzi, I was serving as a military officer in Nan Shao (南韶: a region in Guangdong), concerned about the decline of Caoxi (曹溪: the location of Caoxi Baolin Zen Monastery) in the degenerate age, and that the Buddhist temple was almost turning into a marketplace. Therefore, I expelled all the butchers, wine sellers, ruffians, and their livestock such as chicks, piglets, geese, and ducks. I admonished the monks to permanently abstain from alcohol and meat. Even when guests arrive, they are only served tea or vegetarian meals, hoping to be worthy of being called a pure monastery, so as not to create bad karma leading to Avici hell for the sake of the physical body of a Bodhisattva (肉身菩薩: referring to the Sixth Patriarch Huineng). The monks initially felt apprehensive, but later praised and rejoiced, as if emerging from boiling water and being doused with cool water. The details are recorded in my 'Guangdong Travel Notes'. At that time, Master Hanshan was propagating the Dharma in Wuyang (五羊: another name for Guangzhou), and monks and laypeople from far and near admired him like a dragon or elephant (龍象: metaphor for a great monk). I was about to go to the capital to celebrate the Emperor's birthday, but worried that the monks' old habits would be difficult to change, and that the degenerate age would eventually lead to decline, so I invited the Master to preside over this mountain. I visited him in person from Wuyang, saying that this land of Baolin is a great karmic opportunity of a thousand years, and who else but you can shoulder this responsibility? The Master agreed. He saw me off to Lingzhou (靈洲: a place name) and then we parted. Now, in the year Xinyou, I have come to Guangdong again on the order of planning coastal defense, passing through Baolin. More than twenty years have passed, truly like the blink of an eye. And it has been eight years since the Master left Baolin. Seeing the newly rebuilt monastery, orderly and solemn, the monks are all well-behaved, wearing robes and chanting sutras, a world of difference from the cowherds of the past.
鼻荷鋤酣飽。目不識之無字。已恍若奪胎蛻骨。在三生前者。其跂慕師而冀旦夕復來。不啻赤子之慕慈母。因索餘數行。走匡廬。強要師。無何。余蒙 聖恩。召還陪都。歸舟薄清溪。未及曹溪者三舍。寺僧以師尺一。並所纂曹溪實錄來。發函而首以夢幻泡影語相質。蓋深有感於塵世去來離合之無常也。及翻閱實錄。則種種皆有為法。夫既云入妄想中。種種皆幻。則寶林曹溪亦幻。即梵宇遺蛻衣缽等。當無不幻焉。用此科條森列。米鹽纖細。以煩僧徒。且實錄中。不以常住法為僧徒律令乎。一切有為。皆常住法。而所云夢幻泡影。則不住法也。夫有常住而後可以不住。有不住而後可以常住常不住。有常住常不住。而後可以無住無不住。惟常住而諸夢幻空不礙有。惟常不住而後諸法有不礙空。諸僧徒由不敢侮法。入不泥法。斯於我師所纂實錄。所譚夢幻。與所感去來離合空有。相攝而不相礙。是即佛祖本來之旨。亦古德無盡之旨。余且與師向夢幻泡影中權住幾劫。更作商量。師其函為一轉語報余。天啟壬戌孟秋南京光祿寺少卿西浙祝以幽撰。
憨山老人夢遊集卷第五十二 卍新續藏第 73 冊 No. 1456 憨山老人夢遊集
憨山老人夢遊集卷第五十三
侍者福善 門人通炯 日錄
【現代漢語翻譯】 現代漢語譯本： 鼻子上還帶著鋤頭勞作后的泥土，酣睡后醒來。即使是不識字的，也已經像是經歷了脫胎換骨。如同經歷了三生之前的事情。他仰慕老師，希望早晚都能再次見到，就像赤子思慕慈母一樣。因此向我索要幾行字，要到匡廬去，強求老師。不久，我蒙受皇上的恩典，被召回陪都。回程的船停靠在清溪，距離曹溪還有三舍的距離。寺廟的僧人拿著老師的信，以及他所編纂的《曹溪實錄》來找我。打開信，首先用『夢幻泡影』的話語來質問我，大概是深深地感嘆塵世間去來離合的無常。等到翻閱《實錄》，則種種都是有為法。既然說進入妄想中，種種都是虛幻，那麼寶林（Baolin，寺廟名）曹溪（Caoxi，地名，指曹溪南華寺）也是虛幻，即使是梵宇（Fanyu，寺廟）遺蛻（Yitui，遺體）衣缽（Yibo，佛教法器和衣物）等，也應當沒有不虛幻的。用這些科條森嚴，細微瑣碎的事情，來煩擾僧徒。而且《實錄》中，不是以常住法作為僧徒的律令嗎？一切有為法，都是常住法，而所說的夢幻泡影，則是不住法啊。有了常住，然後可以不住；有了不住，然後可以常住常不住；有了常住常不住，然後可以無住無不住。只有常住，那麼各種夢幻空不礙有；只有常不住，然後各種法有不礙空。各位僧徒如果不敢輕侮佛法，入世而不執著于佛法，那麼對於我老師所編纂的《實錄》，所談論的夢幻，以及所感嘆的去來離合空有，相互包容而不相互妨礙。這就是佛祖本來的旨意，也是古德無盡的旨意。我且與老師在夢幻泡影中暫時居住幾劫，再作商量。請老師把這封信作為一句轉語回覆我。天啟壬戌年孟秋，南京光祿寺少卿西浙祝以幽撰。
《憨山老人夢遊集》卷第五十二 卍新續藏第 73 冊 No. 1456 《憨山老人夢遊集》
《憨山老人夢遊集》卷第五十三
侍者福善（Fushan，人名） 門人通炯（Tongjiong，人名） 日錄
【English Translation】 English version: With traces of hoeing still on his nose, he awoke from a sound sleep. Even without literacy, he seemed to have undergone a complete transformation. It was as if he had experienced events from three lifetimes ago. He yearned for his teacher, hoping to see him again soon, like a child longing for its mother. Therefore, he asked me for a few lines to take to Mount Lu (Kuanglu, mountain name), to implore the teacher. Soon after, I received the Emperor's grace and was summoned back to the capital. The boat docked at Qingxi, three stations away from Caoxi (Caoxi, place name, refers to Nanhua Temple in Caoxi). A monk from the temple came with a letter from the teacher and the 'Caoxi Veritable Records' he had compiled. Upon opening the letter, I was immediately confronted with the words 'dreams, illusions, bubbles, and shadows,' likely expressing a deep sense of the impermanence of comings, goings, separations, and unions in this world. Upon reviewing the 'Veritable Records,' everything was found to be conditioned phenomena (有為法, youwei fa). If everything is illusory within delusion, then Baolin (Baolin, temple name) and Caoxi (Caoxi, place name, refers to Nanhua Temple in Caoxi) are also illusory. Even the temple (梵宇, Fanyu), relics (遺蛻, Yitui), and robe and bowl (衣缽, Yibo) should all be illusory. Using these strict and detailed rules to trouble the monks! Moreover, doesn't the 'Veritable Records' use permanent laws as the monastic rules for the monks? All conditioned phenomena are permanent laws, while the so-called dreams, illusions, bubbles, and shadows are non-abiding laws. Only with permanence can there be non-abiding; only with non-abiding can there be both permanence and non-permanence; only with both permanence and non-permanence can there be neither abiding nor non-abiding. Only with permanence can all dreams and illusions not obstruct existence; only with non-abiding can all phenomena exist without obstructing emptiness. If all monks dare not disrespect the Dharma and enter the world without clinging to the Dharma, then the 'Veritable Records' compiled by my teacher, the dreams discussed, and the perceived comings, goings, separations, unions, emptiness, and existence will all be mutually inclusive and non-obstructive. This is the original intention of the Buddha and the endless intention of the ancient sages. I will temporarily reside with the teacher in dreams, illusions, bubbles, and shadows for a few kalpas (劫, jie), and then discuss further. Please, teacher, use this letter as a turning phrase to reply to me. Written by Zhu Yiyou of Xizhe, Vice Minister of the Court of Imperial Sacrifices in Nanjing, in the early autumn of the Renxu year of the Tianqi era.
Dream Roaming Collection of Old Man Hanshan, Volume 52 Supplement to the Buddhist Canon, Volume 73, No. 1456, Dream Roaming Collection of Old Man Hanshan
Dream Roaming Collection of Old Man Hanshan, Volume 53
Attendant Fushan (Fushan, personal name), Disciple Tongjiong (Tongjiong, personal name), Daily Record
海幢法裔今照今光 收藏
憨山老人自序年譜實錄上
嘉靖二十五年丙午。
予姓蔡氏。父彥高。母洪氏。生平愛奉觀音大士。初夢大士。𢹂童子入門。母接而抱之。遂有娠。及誕。白衣重胞。是年十月己亥。十二日丙申。己丑時生也。
二十六年丁未。
予週歲。風疾作幾死。母禱大士。遂許捨出家。寄名於邑之長壽寺。遂易乳名和尚。
二十七年戊申。
予三歲常獨坐。不喜與兒戲。祖父常謂曰。此兒如木樁。
二十八年己酉。
二十九年庚戌。
三十年辛亥。
三十一年壬子。
予年七歲。叔父鍾愛之。父母送予入社學。一日叔父死。停于床。予歸。母紿之曰。汝叔睡。可呼起。乃呼數聲。嬸母感痛。乃哭曰。天耶。那裡去也。予愕然疑之。問母曰。叔身在此。又往何處耶。母曰。汝叔死矣。予曰。死向甚麼處去。遂切疑之。未幾。次嬸母舉一子。母往視。予隨之。見嬰兒如許大。乃問母曰。此兒從何得入嬸母腹中耶。母拍一掌云。癡子。你從何入你娘腹中耶。又切疑之。由是死去生來之疑。不能解於懷矣。
三十二年癸丑。
予八歲讀書。寄食于隔河之親家。母誡不許回。但經月。歸一次。一日回。戀母不肯去。
【現代漢語翻譯】 現代漢語譯本 海幢法裔今照今光 收藏
憨山老人自序年譜實錄上
嘉靖二十五年丙午。
我姓蔡，父親名彥高，母親姓洪。母親生平喜愛供奉觀音大士（Guanyin Bodhisattva，Avalokiteśvara）。起初夢見大士，帶著童子入門。母親上前迎接並抱住童子，於是就懷孕了。等到我出生時，身裹白衣重胞。那年是十月己亥，十二日丙申，己丑時出生的。
嘉靖二十六年丁未。
我滿週歲時，得了風疾，幾乎要死了。母親向大士祈禱，於是許願舍我出家，寄名在縣裡的長壽寺。因此改乳名為和尚。
嘉靖二十七年戊申。
我三歲時，常常獨自坐著，不喜歡和小孩子們玩耍。祖父常常說：『這孩子像個木樁。』
嘉靖二十八年己酉。
嘉靖二十九年庚戌。
嘉靖三十年辛亥。
嘉靖三十一年壬子。
我七歲時，叔父很疼愛我。父母送我進入私塾讀書。一天，叔父去世了，停放在床上。我回家，母親哄我說：『你叔叔睡著了，可以叫他起來。』於是我叫了幾聲。嬸母感到悲痛，就哭著說：『天啊，到哪裡去了啊！』我驚愕地懷疑這件事，問母親說：『叔叔的身體在這裡，又要往哪裡去呢？』母親說：『你叔叔死了。』我說：『死了向什麼地方去？』於是深深地懷疑這件事。沒過多久，二嬸母生了一個兒子。母親前去探望，我也跟著去了。看見嬰兒這麼大，就問母親說：『這孩子是從哪裡進入嬸母腹中的呢？』母親拍了我一下，說：『傻孩子，你是從哪裡進入你娘腹中的呢？』我又深深地懷疑這件事。從此，對死去生來的疑問，不能從心中解開。
嘉靖三十二年癸丑。
我八歲時讀書，寄住在隔河的親戚家。母親告誡我不許回家，只能每月回來一次。一天回家，因為依戀母親而不肯離開。
【English Translation】 English version Hai幢法裔今照今光 Collection
Hanshan (Hanshan, a famous monk in Ming Dynasty) Lao Ren's (Lao Ren, meaning 'old man', a respectful title for monks) Autobiography and Veritable Records, Part 1
Jiajing (Jiajing, reign title of the Ming Dynasty) 25th Year, Bingwu.
My surname is Cai. My father's name is Yan Gao, and my mother's surname is Hong. My mother loved and revered Guanyin Dashi (Guanyin Bodhisattva, Avalokiteśvara) throughout her life. Initially, she dreamed of Dashi, bringing a child into the door. My mother went to receive and embrace the child, and then she became pregnant. When I was born, I was wrapped in a white garment. That year was the year of Jihai in the tenth month, the twelfth day Bingshen, born at Jichou time.
Jiajing 26th Year, Dingwei.
When I was one year old, I suffered from a wind disease and almost died. My mother prayed to Dashi, and then vowed to dedicate me to monastic life, registering my name at Changshou Temple in the county. Therefore, my childhood name was changed to Heshang (Heshang, meaning 'monk').
Jiajing 27th Year, Wushen.
When I was three years old, I often sat alone and did not like to play with other children. My grandfather often said, 'This child is like a wooden stake.'
Jiajing 28th Year, Jiyou.
Jiajing 29th Year, Gengxu.
Jiajing 30th Year, Xinhai.
Jiajing 31st Year, Renzi.
When I was seven years old, my uncle loved me very much. My parents sent me to a private school to study. One day, my uncle died and was laid on the bed. I returned home, and my mother coaxed me, saying, 'Your uncle is sleeping, you can call him to wake up.' So I called several times. My aunt felt grief and cried, saying, 'Oh heavens, where has he gone!' I was stunned and suspected this, asking my mother, 'My uncle's body is here, where else would he go?' My mother said, 'Your uncle is dead.' I said, 'Where does one go after death?' Then I deeply suspected this. Not long after, my second aunt gave birth to a son. My mother went to visit, and I followed. Seeing the baby so big, I asked my mother, 'Where did this child enter my aunt's belly from?' My mother slapped me and said, 'Silly child, where did you enter your mother's belly from?' I suspected this deeply again. From then on, the doubt about death and birth could not be resolved in my heart.
Jiajing 32nd Year, Guichou.
When I was eight years old, I studied, lodging at the home of relatives across the river. My mother warned me not to return home, but only to return once a month. One day I returned home, and because I was attached to my mother, I was unwilling to leave.
母怒鞭之。趕于河邊。不肯登舟。母怒。提頂髻拋于河中。不顧而回。於時祖母見之。急呼救起。送至家。母曰。此不才兒。不渰殺留之何為。又打逐。略無留念。予是時。私謂母心狠。自是不思家。母常隔河流淚。祖母罵之。母曰。固當絕其愛。乃能讀書耳。
三十三年甲寅。
予九歲。讀書于寺中。聞僧念觀音經。能救世間苦。心大喜。因問僧求其本。潛讀之。即能誦。母奉觀音大士。每燒香禮拜。予必隨之。一日謂母曰。觀音菩薩。有經一卷。母曰。不知也。予即為母誦一過。母大喜曰。汝何從得此耶。誦經聲。亦似老和尚。
三十四年乙卯。
予十歲。母督課甚嚴。苦之。因問母曰。讀書何為。母曰。做官。予曰。做何等官。母曰。從小做起。有能可至宰相。予曰。做了宰相卻何如。母曰。罷。予曰可惜一生辛苦。到頭罷了。做他何用。我想只該做個不罷的。母曰。似你不才子。只可做個掛搭僧耳。予曰。何為掛搭僧。有甚好處。母曰。僧是佛弟子。行遍天下。自由自在。隨處有供。予曰。做這個恰好。母曰。只恐。汝無此福耳。予曰。何以要福。母曰。世上做狀元常有。出家做佛祖。豈常有耶。予曰。我有此福。恐母不能捨耳。母曰。汝若有此福。我即能捨。私識之。
三
【現代漢語翻譯】 現代漢語譯本 母親憤怒地鞭打他，把他趕到河邊。他不肯上船，母親更加生氣，抓住他的髮髻把他扔到河裡，頭也不回地走了。這時，祖母看見了，急忙呼喊救人，把他救起送回家。母親說：『這個不成器的孩子，不淹死他留著有什麼用？』又打又趕，一點也不留戀。我當時私下認為母親心太狠了，從此就不想家。母親常常隔著河流淚，祖母責罵她。母親說：『一定要斷絕對他的愛，他才能好好讀書。』
三十三年甲寅（註：干支紀年法）。
我九歲，在寺廟裡讀書。聽到僧人唸誦《觀音經》（註：即《觀世音菩薩普門品》），說能救世間的苦難，心裡非常高興。因此向僧人請求經書，偷偷地讀誦，很快就能背誦了。母親信奉觀音大士（註：觀世音菩薩的尊稱），每次燒香禮拜，我一定跟隨。一天，我對母親說：『觀音菩薩，有一卷經書。』母親說：『不知道啊。』我立刻為母親誦讀了一遍。母親非常高興地說：『你從哪裡得到這經書的？誦經的聲音，也像老和尚。』
三十四年乙卯（註：干支紀年法）。
我十歲，母親督促我學習非常嚴格，我感到很苦惱。因此問母親說：『讀書是爲了什麼？』母親說：『做官。』我說：『做什麼樣的官？』母親說：『從小做起，有能力可以做到宰相。』我說：『做了宰相又怎麼樣呢？』母親說：『死了就完了。』我說：『可惜一生辛苦，到頭來還是完了。做它有什麼用？我想只應該做個不會完的。』母親說：『像你這樣不成器的孩子，只能做個掛搭僧（註：指雲遊四方的僧人）罷了。』我說：『什麼是掛搭僧？有什麼好處？』母親說：『僧人是佛的弟子，走遍天下，自由自在，到處都有人供養。』我說：『做這個正好。』母親說：『只怕你沒有這個福氣。』我說：『為什麼要有福氣？』母親說：『世上做狀元常常有，出家做佛祖，難道常常有嗎？』我說：『我有這個福氣，恐怕母親捨不得。』母親說：『你若有這個福氣，我就能捨得。』母親暗暗地記住了這件事。
三十五
【English Translation】 English version The mother angrily whipped him and drove him to the riverbank. He refused to board the boat, which further angered the mother. She grabbed him by the topknot and threw him into the river, not even looking back. At that moment, the grandmother saw it and hurriedly shouted for help, rescuing him and bringing him home. The mother said, 'This good-for-nothing child, what's the use of keeping him alive if he's not drowned?' She beat and chased him away again, showing no attachment whatsoever. At that time, I secretly thought my mother was too cruel, and from then on, I didn't miss home. The mother often wept across the river, and the grandmother scolded her. The mother said, 'Only by cutting off affection for him can he study properly.'
The thirty-third year, Jia-yin (Note: a year in the sexagenary cycle).
I was nine years old and studying in a temple. I heard a monk reciting the 'Guanyin Sutra' (Note: specifically, the 'Universal Gate Chapter of Avalokiteśvara Bodhisattva'), saying it could save the world from suffering, and I was very happy. Therefore, I asked the monk for the scripture and secretly read it, and soon I could recite it. My mother revered Guanyin Bodhisattva (Note: a respectful title for Avalokiteśvara Bodhisattva), and every time she burned incense and prostrated, I would follow her. One day, I said to my mother, 'Guanyin Bodhisattva has a scripture.' My mother said, 'I don't know.' I immediately recited it once for my mother. My mother was very happy and said, 'Where did you get this scripture? The sound of your recitation is also like an old monk.'
The thirty-fourth year, Yi-mao (Note: a year in the sexagenary cycle).
I was ten years old, and my mother supervised my studies very strictly, which made me feel distressed. Therefore, I asked my mother, 'What is the purpose of studying?' My mother said, 'To become an official.' I said, 'What kind of official?' My mother said, 'Start from a small position, and with ability, you can reach the position of prime minister.' I said, 'What happens after becoming a prime minister?' My mother said, 'It ends.' I said, 'It's a pity for a lifetime of hard work, only to end up with nothing. What's the use of doing it? I think I should only do something that doesn't end.' My mother said, 'Someone as useless as you can only become a wandering monk (Note: referring to a monk who travels from place to place) .' I said, 'What is a wandering monk? What are the benefits?' My mother said, 'Monks are disciples of the Buddha, traveling all over the world, free and at ease, with offerings everywhere.' I said, 'Doing that is just right.' My mother said, 'I'm afraid you don't have that blessing.' I said, 'Why do I need blessings?' My mother said, 'There are often people who become top scholars in the world, but is it common to become a Buddha after leaving home?' I said, 'I have this blessing, I'm afraid my mother won't be willing to let me go.' My mother said, 'If you have this blessing, then I will be willing to let you go.' My mother secretly remembered this matter.
Thirty-five
十五年丙辰。
予十一歲。偶見行腳僧數人。肩擔瓢笠而來。予問母此何人耶。母曰。搭搭僧也。予私喜。視之。僧至。放擔倚樹。乃問訊化齋。母曰請坐。急烹茶。具齋飯。甚恭敬。食罷。眾僧起。即荷擔。隻手一舉。母急避之。曰。勿謝。僧徑去。予曰。僧何無禮。飯齋不謝。母曰。謝則無福矣。予私曰。是僧之所以高也。切念之。遂發出家之志。苦無方便路耳。
三十六年丁巳。
予年十二。讀書通文義。鄉族咸愛重之。居常不樂俗。父為定親。立止之。一日。聞京僧言。報恩西林大和尚。有大德。予心即欲往從之。白父。父不聽。白母。母曰。養子從其志。第聽其成就耳。乃送之。是歲。十月至寺。太師翁。一見喜曰。此兒骨氣不凡。若為一俗僧。可惜也。我第延師教讀書。看其成就何如。時無極大師。初開講于寺之三藏殿。祖翁𢹂往謁。適趙大洲在。一見喜曰。此兒當爲人天師也。乃撫之問曰。汝愛做官。要作佛。予應聲曰。要作佛。趙公曰。此兒不可輕視。當善教之。及聽講。雖不知言何事。然心憤憤。若有知而不能達者。時雪浪恩兄。長予一歲。先一年。依大師出家。見予相視而嘻。時人以為同胞云。江南開講佛法。自無極大師始。少年入佛法者。自雪浪始。
三十七年戊午
【現代漢語翻譯】 現代漢語譯本：
十五年丙辰（丙辰年）。
我十一歲。偶然看見幾個行腳僧（雲遊四方的僧人），肩上挑著瓢和斗笠走來。我問母親這是什麼人。母親說：『是搭搭僧（指雲遊僧人）。』我暗自高興，看著他們。僧人到了，放下擔子靠在樹旁，於是問訊化齋（請求佈施）。母親說請坐，急忙烹茶，準備齋飯，非常恭敬。吃完后，眾僧起身，拿起擔子，只用一隻手就舉起來了。母親急忙避開，說：『不用謝。』僧人徑直走了。我說：『僧人怎麼這麼無禮，吃了齋飯也不道謝？』母親說：『謝了就沒有福了。』我心裡說：『這就是僧人高尚的地方啊。』牢牢記住這件事，於是萌發了出家的志向，只是苦於沒有方便的途徑。
三十六年丁巳（丁巳年）。
我十二歲，讀書通曉文義，鄉里宗族都喜愛看重我。我常常不喜歡世俗之事。父親為我定下婚事，我堅決阻止。一天，聽到京城的僧人說，報恩寺西林大和尚（指西林禪師）有大德。我心裡就想去跟隨他。告訴父親，父親不聽。告訴母親，母親說：『養育兒子要順從他的志向，只等著看他成就罷了。』於是送我去了。這年十月到達寺廟。太師翁（指作者的祖父）一見高興地說：『這孩子骨氣不凡，如果做一個普通的僧人，太可惜了。我先請老師教他讀書，看看他能有什麼成就。』當時無極大師（指無極禪師）剛開始在寺里的三藏殿開講。祖父帶著我去拜見，正好趙大洲（指趙大洲居士）在，一見高興地說：『這孩子將來會成為人天師（指可以教導人和天人的導師）啊。』於是撫摸著我問：『你喜歡做官，還是要成佛？』我應聲說：『要成佛。』趙公說：『這孩子不可輕視，應當好好教導他。』等到聽講時，雖然不知道講的是什麼，但心裡憤憤不平，好像知道卻無法表達。當時雪浪恩兄（指雪浪禪師），比我大一歲，早一年跟隨大師出家。見到我，互相看著嘻笑。當時的人以為我們是同胞兄弟。江南開講佛法，從無極大師開始。少年入佛法，從雪浪開始。
三十七年戊午（戊午年）。 English version:
Fifteenth Year, Bingchen (Bingchen Year).
I was eleven years old. I happened to see several traveling monks (wandering monks), carrying gourds and bamboo hats on their shoulders. I asked my mother who these people were. My mother said, 'They are Tapa monks (referring to wandering monks).' I was secretly pleased, watching them. When the monks arrived, they put down their burdens and leaned against a tree, then asked for alms. My mother said, 'Please sit down,' and hurriedly brewed tea and prepared vegetarian meals, very respectfully. After eating, the monks got up, picked up their burdens, and lifted them with only one hand. My mother quickly avoided them, saying, 'No need to thank us.' The monks went straight away. I said, 'Why are the monks so impolite, not thanking us for the meal?' My mother said, 'If they thank us, there will be no blessing.' I thought to myself, 'This is why the monks are so noble.' I remembered this firmly, and then developed the aspiration to become a monk, but I was troubled by the lack of a convenient path.
Thirty-sixth Year, Dingsi (Dingsi Year).
I was twelve years old, reading and understanding the meaning of the texts. The villagers and clansmen all loved and respected me. I often disliked worldly affairs. My father arranged a marriage for me, but I firmly stopped it. One day, I heard a monk from the capital say that Great Master Xilin (referring to Zen Master Xilin) of Baoen Temple had great virtue. I immediately wanted to follow him. I told my father, but he would not listen. I told my mother, and she said, 'Raising a son should follow his aspirations, just wait and see what he achieves.' So she sent me there. In October of that year, I arrived at the temple. Grand Tutor Weng (referring to the author's grandfather) was pleased to see me and said, 'This child has extraordinary spirit. It would be a pity if he were just an ordinary monk. I will first hire a teacher to teach him to read and see what he can achieve.' At that time, Great Master Wuji (referring to Zen Master Wuji) had just begun lecturing at the Three Treasures Hall of the temple. My grandfather took me to visit him, and Zhao Dazhou (referring to Layman Zhao Dazhou) happened to be there. He was pleased to see me and said, 'This child will become a teacher of humans and devas (referring to a teacher who can guide humans and gods).' So he stroked me and asked, 'Do you like to be an official, or do you want to become a Buddha?' I replied, 'I want to become a Buddha.' Zhao Gong said, 'This child should not be underestimated, he should be taught well.' When I listened to the lectures, although I didn't know what was being said, I felt indignant, as if I knew but couldn't express it. At that time, my respected brother Xuelang (referring to Zen Master Xuelang), who was one year older than me, had become a monk under the Great Master a year earlier. When he saw me, we looked at each other and laughed. People at the time thought we were siblings. The teaching of Buddhism in Jiangnan began with Great Master Wuji. Young people entering Buddhism began with Xuelang.
Thirty-seventh Year, Wuwu (Wuwu Year).
【English Translation】 Fifteenth Year, Bingchen. I was eleven years old. I happened to see several traveling monks, carrying gourds and bamboo hats on their shoulders. I asked my mother who these people were. My mother said, 'They are wandering monks.' I was secretly pleased, watching them. When the monks arrived, they put down their burdens and leaned against a tree, then asked for alms. My mother said, 'Please sit down,' and hurriedly brewed tea and prepared vegetarian meals, very respectfully. After eating, the monks got up, picked up their burdens, and lifted them with only one hand. My mother quickly avoided them, saying, 'No need to thank us.' The monks went straight away. I said, 'Why are the monks so impolite, not thanking us for the meal?' My mother said, 'If they thank us, there will be no blessing.' I thought to myself, 'This is why the monks are so noble.' I remembered this firmly, and then developed the aspiration to become a monk, but I was troubled by the lack of a convenient path. Thirty-sixth Year, Dingsi. I was twelve years old, reading and understanding the meaning of the texts. The villagers and clansmen all loved and respected me. I often disliked worldly affairs. My father arranged a marriage for me, but I firmly stopped it. One day, I heard a monk from the capital say that Great Master Xilin (Xilin Chan Shi) of Baoen Temple had great virtue. I immediately wanted to follow him. I told my father, but he would not listen. I told my mother, and she said, 'Raising a son should follow his aspirations, just wait and see what he achieves.' So she sent me there. In October of that year, I arrived at the temple. Grand Tutor Weng was pleased to see me and said, 'This child has extraordinary spirit. It would be a pity if he were just an ordinary monk. I will first hire a teacher to teach him to read and see what he can achieve.' At that time, Great Master Wuji (Wuji Chan Shi) had just begun lecturing at the Three Treasures Hall of the temple. My grandfather took me to visit him, and Zhao Dazhou (Zhao Dazhou Ju Shi) happened to be there. He was pleased to see me and said, 'This child will become a teacher of humans and devas.' So he stroked me and asked, 'Do you like to be an official, or do you want to become a Buddha?' I replied, 'I want to become a Buddha.' Zhao Gong said, 'This child should not be underestimated, he should be taught well.' When I listened to the lectures, although I didn't know what was being said, I felt indignant, as if I knew but couldn't express it. At that time, my respected brother Xuelang (Xuelang Chan Shi), who was one year older than me, had become a monk under the Great Master a year earlier. When he saw me, we looked at each other and laughed. People at the time thought we were siblings. The teaching of Buddhism in Jiangnan began with Great Master Wuji. Young people entering Buddhism began with Xuelang. Thirty-seventh Year, Wuwu.
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予十三歲。初太師祖擇諸孫有學行者。俊公。為予師。先授法華經。四月成誦。
三十八年己未。
予年十四。流通諸經。皆能誦。太師翁曰。此兒可教。不可誤之也。遂延師能文者教之。
三十九年庚申。
予年十五。太師翁。乃請先生。教習舉子業。初即試其可教。乃令四書一齊讀。是年多病。
四十年辛酉。
予年十六。是歲四書完。背之。首尾不遺一字。
四十一年壬戌。
予年十七。是歲講四書。讀易。並時藝。及古文辭詩賦。即能詩述文。一時童子。推無過者。
四十二年癸亥。
予年十八。時督學使者。專講道學。以童生為歌童。動隨數十。逐隊而歌。亦有因之而倖進者。予大恥之。遂欲棄所業。是歲以病。辭不入館。
四十三年甲子。
予年十九。同會諸友。皆取捷。有勸予往試者。時雲谷大師。正法眼也。住棲霞山中。太師翁久供養。往來必款留旬月。予執侍甚勤。適云大師出山。聞有勸予之言。恐有去意。大師力開示出世參禪。悟明心地之妙。歷數傳燈諸祖及高僧傳。命予取看。予檢書笥。得中峰廣錄。讀之未終軸。乃大快。嘆曰。此予心之所悅也。遂決志做出世事。即請祖翁披剃。盡焚棄所習。專意參
【現代漢語翻譯】 現代漢語譯本 我十三歲時，太師祖（對祖父的尊稱）挑選眾孫中有學識品行的人，俊公（人名）被選為我的老師。開始教我《法華經》（Saddharma Puṇḍarīka Sūtra）。四個月就背誦完成了。
三十八年己未。
我十四歲時，流通的各種經典，我都能背誦。太師翁（對祖父的尊稱）說：『這個孩子可以教導，不能耽誤了他。』於是聘請擅長文章的人來教我。
三十九年庚申。
我十五歲時，太師翁（對祖父的尊稱）就請先生來教我學習科舉應試的學業。一開始就測試我是否可教，於是讓我同時讀《四書》（指《大學》、《中庸》、《論語》、《孟子》）。這年我經常生病。
四十年辛酉。
我十六歲時，這年學完了《四書》，能夠背誦，從頭到尾沒有遺漏一個字。
四十一年壬戌。
我十七歲時，這年講解《四書》，讀《易經》（I Ching），同時學習時文（科舉考試用的文章）以及古文辭、詩賦。我立刻就能寫詩作文，當時同年齡的孩子中，認為沒有超過我的。
四十二年癸亥。
我十八歲時，當時的督學使者，專門講授道學，用童生作為歌童，每次跟隨的有數十人，成群結隊地唱歌，也有因此而僥倖得到陞遷的。我對此感到非常羞恥，於是想要放棄所學的。這年因為生病，推辭沒有進入學館。
四十三年甲子。
我十九歲時，同會的各位朋友，都考取了功名，有人勸我去參加考試。當時雲谷大師（Yungu Dashi），是正法眼藏（Dharma Eye）的持有者，住在棲霞山（Qixia Mountain）中。太師翁（對祖父的尊稱）長期供養他，每次往來必定款待留住十天半個月。我侍奉他非常勤懇。恰逢雲谷大師（Yungu Dashi）出山，聽到有人勸我去考試的話，恐怕我有去參加考試的想法。大師極力開示我出世修行參禪，領悟明白心地的奧妙。歷數傳承燈火的各位祖師以及高僧傳記，命我拿來看。我檢查書箱，得到《中峰廣錄》（Zhongfeng Guanglu），讀了還沒到最後一卷，就感到非常暢快，感嘆說：『這正是我心中所喜悅的。』於是下定決心做出世的事情，就請求祖翁（對祖父的尊稱）為我剃度，全部焚燒丟棄所學習的，專心致志地參禪。
【English Translation】 English version When I was thirteen years old, my great-grandfather (a respectful term for grandfather) selected among his grandsons those with learning and good conduct. Jun Gong (personal name) was chosen to be my teacher. He began by teaching me the Saddharma Puṇḍarīka Sūtra (Lotus Sutra). I completed reciting it in four months.
The year jiwei of the thirty-eighth cycle.
When I was fourteen years old, I could recite all the circulated scriptures. My great-grandfather (a respectful term for grandfather) said, 'This child is teachable; we must not neglect him.' So he hired a teacher skilled in writing to teach me.
The year gengshen of the thirty-ninth cycle.
When I was fifteen years old, my great-grandfather (a respectful term for grandfather) hired a teacher to instruct me in the studies for the civil service examinations. He first tested whether I was teachable, and then had me read the Four Books (referring to The Great Learning, The Doctrine of the Mean, The Analects of Confucius, and The Mencius) simultaneously. I was often ill that year.
The year xinyou of the fortieth cycle.
When I was sixteen years old, I finished learning the Four Books that year and could recite them from beginning to end without missing a single word.
The year renxu of the forty-first cycle.
When I was seventeen years old, I lectured on the Four Books, read the I Ching (Book of Changes), and also studied current-style essays (for the civil service examinations), as well as ancient prose, poetry, and fu (rhapsodies). I could immediately write poems and compose essays. Among the children of that time, it was thought that no one surpassed me.
The year guihai of the forty-second cycle.
When I was eighteen years old, the education commissioner at the time specialized in lecturing on moral philosophy and used young students as singing boys. Each time, dozens of them would follow in groups and sing. Some were even fortunate enough to be promoted because of this. I felt greatly ashamed of this and wanted to abandon my studies. That year, due to illness, I declined to enter the academy.
The year jiazi of the forty-third cycle.
When I was nineteen years old, my friends in the association all passed the examinations quickly. Some advised me to go and take the examinations. At that time, Chan Master Yungu (Yungu Dashi), was a holder of the Dharma Eye (Dharma Eye), resided in Mount Qixia (Qixia Mountain). My great-grandfather (a respectful term for grandfather) had long supported him, and every time he came and went, he would definitely entertain him for ten days or half a month. I served him very diligently. It happened that Chan Master Yungu (Yungu Dashi) came down from the mountain and heard the words of those who advised me to take the examinations, fearing that I might have the intention to go. The master strongly enlightened me on leaving the world to practice Chan meditation, and to realize the wonderfulness of the mind-ground. He recounted the various patriarchs who transmitted the lamp and the biographies of eminent monks, and ordered me to take a look. I checked the bookcase and found the Zhongfeng Guanglu (Extensive Records of Zhongfeng). Before I finished reading the last scroll, I felt very happy and exclaimed, 'This is exactly what my heart delights in.' So I resolved to do the work of leaving the world, and requested my great-grandfather (a respectful term for grandfather) to shave my head, burning and discarding all that I had learned, and focusing my mind on Chan meditation.
究一事。未得其要。乃專心念佛。日夜不斷。未幾。一夕夢中見阿彌陀佛。現身立於空中。當日落處。睹其面目光相。了了分明。予接足禮。哀戀無已。復愿見觀音勢至二菩薩。即現半身。自此時時三聖。炳然在目。自信修行可辦也。是年冬。本寺禪堂。建道場。請無極大師。講華嚴玄談。予即從受具戒。隨聽講至十玄門。海印森羅常住處。恍然了悟。法界圓融無盡之旨。切慕清涼之為人。因自命其字曰。澄印。請正。大師曰。汝志入此法門耶。因見清涼山有冬積堅冰。夏仍飛雪。曾無炎暑。故號清涼之語。自此行住冰雪之境。居然在目。矢志愿住其中。凡事無一可心者。離世之念。無刻忘之矣。
四十四年乙丑。
予年二十。是歲。正月十六日。太師翁入寂。師翁於前年除日。畢集諸眷屬。曰。吾年八十有三。旦暮行矣。我度弟子八十餘人。無一持我業者。乃撫予背曰。此子我望其成人。今不能矣。是雖年幼。有老成之見。我死後。房門大小事。皆取決之。勿以小而易之也。眾唏噓受命。新歲七日。師翁具衣遍巡寮。各辭別。眾咸訝之。又三日。即屬後事。示微疾。舉藥不肯進。乃曰。吾行矣。藥奚為。乃集眾唸佛五晝夜。手提念珠。予擁於懷。端然而逝。以師翁生平。持金剛經。臨終亦不輟也。太師
【現代漢語翻譯】 現代漢語譯本：我探究一件事，卻始終未能抓住其要領。於是我專心念佛，日夜不停。沒過多久，一天晚上我夢見阿彌陀佛（Amitabha Buddha，西方極樂世界的教主），顯現真身立於空中，正對著日落的方向。我清楚地看到了他的面容和光相，於是我上前接足禮拜，哀傷愛戀之情難以抑制。我又發願想見觀音（Avalokiteśvara，慈悲的菩薩）和勢至（Mahāsthāmaprāpta，智慧的菩薩）二位菩薩，他們隨即顯現半身。自此以後，三聖（指阿彌陀佛、觀音菩薩和勢至菩薩）時時清晰地出現在我的眼前，我自信修行可以成功。那年冬天，本寺禪堂建造道場，請無極（Wuji）大師講解《華嚴玄談》。我便跟隨大師受了具足戒，並聽他講解到十玄門，當聽到『海印森羅常住處』時，我恍然大悟，明白了法界圓融無盡的旨意。我非常仰慕清涼（Qingliang）的為人，因此給自己取字為澄印（Chengyin），請大師指正。大師說：『你立志進入這個法門嗎？』因為他看到清涼山（Mount Qingliang）有冬天積聚堅冰，夏天仍然飛雪，從未有炎熱暑氣，所以有『清涼』的說法。自此以後，行走居住在冰雪之境的情景，就好像在眼前一樣。我發誓要住在那裡，凡是世俗之事沒有一件讓我稱心的，離開塵世的念頭，沒有一刻忘記過。
四十四年乙丑。
我二十歲那年，正月十六日，太師翁（Taishi Weng，對祖父輩高僧的尊稱）圓寂。師翁在前年除夕，召集所有眷屬，說：『我今年八十三歲了，很快就要走了。我度化的弟子有八十多人，卻沒有一個能繼承我的事業。』於是他撫摸著我的背說：『這個孩子我希望他能長大成人，現在看來是不可能了。這孩子雖然年幼，卻有老成的見解。我死後，房門裡裡外外的大小事務，都由他來決定。不要因為他年幼就輕視他。』眾人唏噓著接受了命令。新年第七天，師翁穿戴整齊，走遍各個寮房，與大家辭別，眾人都感到驚訝。又過了三天，他就安排了後事，表現出輕微的疾病，舉起藥卻不肯喝，於是說：『我要走了，還要藥做什麼呢？』於是召集眾人唸佛五晝夜，手裡拿著念珠，我把他擁在懷裡，他端然而逝。師翁一生持誦《金剛經》（Diamond Sutra），臨終也沒有停止。太師翁
【English Translation】 English version: I investigated one matter, but I could never grasp its essence. So I focused on reciting the Buddha's name, day and night without ceasing. Before long, one night I dreamed of Amitabha Buddha (Amitabha Buddha, the lord of the Western Pure Land), appearing in his true form standing in the air, facing the direction of the setting sun. I clearly saw his face and radiant features, so I went forward to prostrate at his feet, and my feelings of sorrow and love were overwhelming. I also vowed to see Avalokiteśvara (Avalokiteśvara, the Bodhisattva of compassion) and Mahāsthāmaprāpta (Mahāsthāmaprāpta, the Bodhisattva of wisdom), and they immediately appeared in half-form. From then on, the Three Saints (referring to Amitabha Buddha, Avalokiteśvara Bodhisattva, and Mahāsthāmaprāpta Bodhisattva) were always clearly before my eyes, and I was confident that my practice could be successful. That winter, the Chan hall of this temple built a Daog場 (Dàocháng, a place for religious practice), and invited Master Wuji (Wuji) to lecture on the 'Profound Discourses on the Avatamsaka Sutra'. I then followed the master to receive the complete precepts, and listened to him lecture on the Ten Profound Gates. When I heard 'The Sea-seal Samadhi is the constant abode of all phenomena', I suddenly realized the endless meaning of the perfect interpenetration of the Dharma Realm. I greatly admired the person of Qingliang (Qingliang), so I gave myself the style name Chengyin (Chengyin), and asked the master to correct it. The master said, 'Are you determined to enter this Dharma gate?' Because he saw that Mount Qingliang (Mount Qingliang) had solid ice accumulating in winter, and snow still flying in summer, and never had hot weather, so there was the saying 'Qingliang' (cool and refreshing). From then on, the scene of walking and living in the realm of ice and snow was as if it were before my eyes. I vowed to live there, and there was nothing in worldly affairs that pleased me, and the thought of leaving the world was never forgotten.
The year of Yichou in the forty-fourth year.
In the year I was twenty years old, on the sixteenth day of the first month, Grand Master Weng (Taishi Weng, a respectful title for a senior monk of the grandfather generation) passed away. Grand Master Weng, on New Year's Eve the year before, summoned all his relatives and said, 'I am eighty-three years old this year, and I will be leaving soon. I have converted more than eighty disciples, but none of them can inherit my work.' So he stroked my back and said, 'I hoped that this child would grow up, but now it seems impossible. Although this child is young, he has the wisdom of an old man. After I die, all the affairs inside and outside the room will be decided by him. Do not despise him because he is young.' Everyone sobbed and accepted the order. On the seventh day of the New Year, Grand Master Weng dressed neatly and walked through each dormitory, bidding farewell to everyone, and everyone was surprised. Three days later, he arranged his funeral affairs, showed slight illness, raised the medicine but refused to drink it, and then said, 'I am leaving, what is the use of medicine?' So he gathered everyone to recite the Buddha's name for five days and nights, holding a rosary in his hand, and I held him in my arms, and he passed away peacefully. Grand Master Weng recited the Diamond Sutra (Diamond Sutra) throughout his life, and did not stop even at the time of his death. Grand Master Weng
翁為報恩官住。三十年。居方丈。及入滅。至三月十八日。而方丈火。眾皆嘆異。是年冬十月。雲谷大師。建禪期于天界。集海內名德五十三人。開坐禪法門。大師極力扳予往從。少師翁聽之。乃得預會。初不知用心之訣。甚苦之。乃拈香請益。大師開示。審實唸佛公案。從此參究。一念不移。三月之內。如在夢中。了不見有大眾。亦不知有日用事。一眾皆以予為有志。初不數日。以用心太急。忽發背疽。紅腫甚巨。大師甚難之。予搭袈裟。哀切懇禱于韋䭾前曰。此必冤業索命債耳。愿誦華嚴經十部。告假三月以完禪期。后當償之。至后夜。倦極。上禪床。則熟睡。開靜亦不知。及起。則忘之矣。天明。大師問恙何如。予曰。無恙也。及視之。已平復矣。一眾驚歎。是故得完一期。及出。亦如未離禪座時。即行市中。如不見一人。時皆以為異。江南從來不知禪。而開創禪道。自雲谷大師始。少年僧之習禪者。獨予一人。時寺僧服飾皆從俗。多艷色。予盡棄所習衣服。獨覓一衲被之。見者以為怪。
四十五年丙寅。
予年二十一。自禪期出。是年二月十八日午時。大雨如傾盆。忽大雷自塔而下。火發於塔殿。不移時大殿焚。至申酉時。則各殿畫廊。一百四十餘間。悉為煨燼。時予少祖為住持。及奏聞。旨下
【現代漢語翻譯】 現代漢語譯本 翁（指雲谷禪師，下同）爲了報答皇恩，做了三十年的報恩寺住持。圓寂后，到了三月十八日，方丈突然起火，眾人都感到驚歎和詫異。這年冬天十月，雲谷大師在天界寺舉辦禪七，聚集了全國各地有名的德行高僧五十三人，開啟了坐禪的法門。大師極力邀請我前去參加，少師翁也同意了。於是我得以參加這次盛會。起初我不知道用功的訣竅，感到非常苦悶。於是拈香請教大師，大師開示說，要審實唸佛的公案。從此我便參究這個話頭，一念不移。三個月之內，如同在夢中一樣，完全沒有看到大眾，也不知道日常事務。大家都認為我很有志氣。開始沒幾天，因為用功太急，忽然得了背疽，紅腫得非常厲害。大師感到很為難。我披上袈裟，哀切地在韋䭾（佛教護法神）像前懇禱說：『這一定是冤業來索命債啊。我願意誦《華嚴經》十部，請假三個月來完成禪七，以後一定償還。』到了後半夜，疲倦到了極點，上禪床后就熟睡了，開靜也不知道。醒來后，就忘記了這件事。天亮后，大師問我病情如何，我說：『沒事了。』去看時，已經平復了。大家都驚歎不已。因此我得以完成整個禪七。出來后，也像沒有離開禪座一樣。即使走在街市中，也像沒有看到一個人。當時大家都覺得很奇怪。江南從來不知道禪，而開創禪道的，是從雲谷大師開始的。年輕僧人中學習禪定的，只有我一個人。當時寺廟裡的僧人服飾都隨從世俗，多是艷麗的顏色。我全部丟棄了以前所穿的衣服，只找了一件舊衲衣來穿。見到的人都覺得很怪異。
四十五年丙寅（公元1566年）
我二十一歲，從禪七出來。這年二月十八日午時，下著傾盆大雨，忽然一道大雷從塔上劈下，塔殿起火。不一會兒，大殿就被燒燬了。到了申時（下午3-5點）酉時（下午5-7點），各殿的畫廊，一百四十多間，全部化為灰燼。當時我的少祖擔任住持。事情上奏朝廷后，皇帝下旨。
【English Translation】 English version Master Weng (referring to Zen Master Yungu, the same below), in order to repay the imperial grace, served as the abbot of Bao'en Temple for thirty years. After his passing, on the eighteenth day of the third month, the abbot's residence suddenly caught fire, causing everyone to be amazed and astonished. In the tenth month of that winter, Zen Master Yungu held a Zen retreat at Tianjie Temple, gathering fifty-three famous and virtuous monks from all over the country, opening the Dharma gate of Zazen (seated meditation). The master earnestly invited me to participate, and Junior Master Weng also agreed. Thus, I was able to attend this grand gathering. Initially, I did not know the secret of applying effort and felt very distressed. So, I lit incense and asked the master for guidance. The master instructed me to thoroughly examine the Koan (a paradoxical anecdote or riddle used in Zen Buddhism to demonstrate the inadequacy of logical reasoning) of mindfulness of Buddha. From then on, I investigated this topic with unwavering focus. Within three months, it was as if I were in a dream, completely unaware of the assembly and daily affairs. Everyone thought I was very determined. After only a few days, due to excessive effort, I suddenly developed a carbuncle on my back, which became severely red and swollen. The master felt very troubled. I draped my Kasaya (Buddhist monastic robe) and earnestly prayed before the statue of Weituo (a Buddhist Dharma protector), saying: 'This must be karmic creditors seeking repayment. I am willing to recite ten copies of the Avatamsaka Sutra (Flower Garland Sutra), requesting a three-month leave to complete the Zen retreat, and I will repay it later.' In the latter half of the night, exhausted to the extreme, I went to the Zen bed and fell into a deep sleep, unaware of the end of the meditation session. Upon waking up, I had forgotten about it. At dawn, the master asked me how my illness was, and I said: 'I am fine.' Upon inspection, it had already subsided. Everyone was amazed. Therefore, I was able to complete the entire Zen retreat. After coming out, it was as if I had never left the Zen seat. Even when walking in the marketplace, it was as if I did not see a single person. At that time, everyone found it very strange. Jiangnan had never known Zen, and the creation of the Zen path began with Zen Master Yungu. Among the young monks who practiced Zen meditation, I was the only one. At that time, the monks' clothing in the temple followed secular customs, mostly in bright colors. I discarded all the clothes I used to wear and only found an old patched robe to wear. Those who saw me thought it was very strange.
The year Bingyin (1566 AD) of the forty-fifth year.
I was twenty-one years old when I came out of the Zen retreat. On the eighteenth day of the second month of that year, at noon, it was raining heavily, as if pouring from a basin. Suddenly, a great thunderbolt struck down from the pagoda, and the pagoda hall caught fire. In a short while, the main hall was burned down. By Shenshi (3-5 pm) and Youshi (5-7 pm), the galleries of the various halls, more than one hundred and forty rooms, were all reduced to ashes. At that time, my junior ancestor was the abbot. After the matter was reported to the court, the emperor issued an edict.
法司。連逮同事者十八人。合寺僧恐株連。各各逃避。而寺執事僧。無可與計事者。予挺身力救。躬負鹽菜。送獄中以供之。寺至刑部相去二十里。往來不倦者三月。且多方調護。諸在事者。竟免死。時與雪浪恩公。俱決興復之志。且曰。此大事因緣。非具大福德智慧者未易也。你我當拌命修行。以待時可也。是時即發遠遊志。頃之少祖尋入滅。太祖之房門無支持者。先是太師翁入滅。無儲畜。喪事皆取貸不資。故多欠負。即析居。知必不能保。予思太師翁遺命。乃設法盡償其負貸。餘者分諸弟子各執業。房門竟以存。是年冬從無極大師。聽法華經于天界寺。因志遠遊。每察方僧。求可以為侶者。久之。竟未得。一日見后架精潔。思凈頭心非常人。乃訪之。及見。特一黃腫病僧。每早起。事已悉辦。不知何時灑埽也。予故不寐。竊經行廊下偵之。當衆方放參時。即已收拾畢矣。又數日見不潔。乃不見其人。問之。執事曰。凈頭病于客房也。予往視其狀不堪。問曰。師安否。曰。業障身病已難支。饞病更難當。予問何故。曰。每見行齋食。恨不俱放下。予笑曰。此久病思食耳。是知其人真。因料理果餅。袖往視之。問其號曰。妙峰。為蒲州人。予即相期結伴同遊。后數日。再視之。則不見。予心知其人。恐以予累。故潛
【現代漢語翻譯】 法司（負責司法的官員）。連帶逮捕了十八個相關人員。寺廟裡的僧人害怕被牽連，各自逃離。而寺廟的執事僧人，沒有可以商量事情的人。我挺身而出盡力營救，親自揹負鹽和蔬菜，送到監獄中供給他們。寺廟到刑部相距二十里，我往來奔波不知疲倦地持續了三個月，並且多方設法照料。那些涉事的人，最終免於死刑。當時我和雪浪恩公，都決心要復興寺廟。並且說，『這件事因緣重大，不是具有大福德和智慧的人難以完成的。你我應當拚命修行，以等待時機到來。』這時我就立下了遠遊的志向。不久之後少祖（對寺院前任主持的尊稱）圓寂。太祖（對寺院前任主持的尊稱）的房門沒有支援的人。先前太師翁（對寺院前任主持的尊稱）圓寂，沒有留下積蓄，喪事都是靠借貸維持，因此欠了很多債。於是分家析產。我知道一定不能保全。我想起太師翁的遺命，於是設法全部償還了他的債務。剩餘的分配給各位弟子各自謀生。房門最終得以儲存。這年冬天我跟隨無極大師，在天界寺聽講《法華經》。因此立下了遠遊的志向，經常觀察僧人，尋找可以作為同伴的人。很久之後，竟然沒有找到。一天我看見后架打掃得很乾凈，心想負責凈頭（負責清潔的人）一定不是普通人。於是去拜訪他。見到之後，竟然是一個患有黃腫病的僧人。每天早起，事情都已經全部辦好。不知道他什麼時候灑掃的。我故意不睡覺，偷偷地在走廊下偵察他。當大家剛剛放參（僧人用餐）的時候，他就已經收拾完畢了。又過了幾天，看見后架不乾淨了，就看不見那個人了。問執事，執事說，『凈頭在客房裡生病了。』我前去探望，他的狀況很糟糕。我問：『師父您好嗎？』他說：『業障深重，身體的疾病已經難以支撐，饞病更難以忍受。』我問為什麼。他說：『每次看見行齋食（僧人用餐），就恨不得一起放下筷子。』我笑著說：『這是久病思食罷了。』我知道這個人是真的修行人。於是準備了果餅，藏在袖子里去看望他。問他的法號，他說叫妙峰（法號），是蒲州人。我於是和他約定結伴同遊。過了幾天，再次去看望他，卻不見了。我心裡知道這個人，是怕連累我，所以悄悄地離開了。 English version: The judicial officer (official in charge of justice). Eighteen people involved in the case were arrested. The monks in the temple were afraid of being implicated and fled. The abbot of the temple had no one to discuss matters with. I stood up and tried my best to rescue them, personally carrying salt and vegetables to the prison to supply them. The distance between the temple and the Ministry of Justice was twenty li, and I traveled back and forth tirelessly for three months, and tried every means to take care of them. Those involved were eventually spared the death penalty. At that time, I and Venerable Xuelang were determined to revive the temple. And said, 'This is a major cause and condition, and it is not easy for those who do not have great blessings and wisdom to accomplish it. You and I should practice hard and wait for the opportunity to come.' At this time, I made a vow to travel far away. Soon after, the late abbot (a respectful title for the former abbot of the temple) passed away. The room of the grand master (a respectful title for the former abbot of the temple) had no one to support it. Previously, the grand preceptor (a respectful title for the former abbot of the temple) passed away without leaving any savings, and the funeral was maintained by borrowing, so he owed a lot of debt. So the family was separated. I knew it would not be possible to preserve it. I remembered the grand preceptor's last wish, so I tried to repay all his debts. The rest was distributed to the disciples to make a living. The room was finally preserved. That winter, I followed Master Wuji and listened to the Lotus Sutra at Tianjie Temple. Therefore, I made a vow to travel far away, and often observed the monks, looking for someone who could be a companion. After a long time, I couldn't find one. One day I saw that the back frame was cleaned very cleanly, and I thought that the person in charge of cleaning (the person in charge of cleaning) must not be an ordinary person. So I went to visit him. After seeing him, it turned out to be a monk suffering from edema. He got up early every day, and everything was done. I don't know when he swept. I deliberately didn't sleep and secretly scouted him in the corridor. When everyone had just finished eating (monks eating), he had already finished cleaning up. After a few more days, I saw that the back frame was not clean, and I couldn't see that person. I asked the abbot, and the abbot said, 'The cleaner is sick in the guest room.' I went to visit him, and his condition was terrible. I asked, 'Master, are you okay?' He said, 'The karma is heavy, and the disease of the body is difficult to support, and the gluttony is even more difficult to bear.' I asked why. He said, 'Every time I see the monks eating, I can't wait to put down my chopsticks together.' I smiled and said, 'This is just a long-term illness thinking about food.' I knew that this person was a true practitioner. So I prepared fruits and cakes and hid them in my sleeves to visit him. I asked his Dharma name, and he said it was Miaofeng (Dharma name), and he was from Puzhou. So I agreed to travel together. After a few days, I went to visit him again, but he was gone. I knew in my heart that this person was afraid of implicating me, so he left quietly.
【English Translation】 The judicial officer (official in charge of justice). Eighteen people involved in the case were arrested. The monks in the temple were afraid of being implicated and fled. The abbot of the temple had no one to discuss matters with. I stood up and tried my best to rescue them, personally carrying salt and vegetables to the prison to supply them. The distance between the temple and the Ministry of Justice was twenty li, and I traveled back and forth tirelessly for three months, and tried every means to take care of them. Those involved were eventually spared the death penalty. At that time, I and Venerable Xuelang were determined to revive the temple. And said, 'This is a major cause and condition, and it is not easy for those who do not have great blessings and wisdom to accomplish it. You and I should practice hard and wait for the opportunity to come.' At this time, I made a vow to travel far away. Soon after, the late abbot (a respectful title for the former abbot of the temple) passed away. The room of the grand master (a respectful title for the former abbot of the temple) had no one to support it. Previously, the grand preceptor (a respectful title for the former abbot of the temple) passed away without leaving any savings, and the funeral was maintained by borrowing, so he owed a lot of debt. So the family was separated. I knew it would not be possible to preserve it. I remembered the grand preceptor's last wish, so I tried to repay all his debts. The rest was distributed to the disciples to make a living. The room was finally preserved. That winter, I followed Master Wuji and listened to the Lotus Sutra at Tianjie Temple. Therefore, I made a vow to travel far away, and often observed the monks, looking for someone who could be a companion. After a long time, I couldn't find one. One day I saw that the back frame was cleaned very cleanly, and I thought that the person in charge of cleaning (the person in charge of cleaning) must not be an ordinary person. So I went to visit him. After seeing him, it turned out to be a monk suffering from edema. He got up early every day, and everything was done. I don't know when he swept. I deliberately didn't sleep and secretly scouted him in the corridor. When everyone had just finished eating (monks eating), he had already finished cleaning up. After a few more days, I saw that the back frame was not clean, and I couldn't see that person. I asked the abbot, and the abbot said, 'The cleaner is sick in the guest room.' I went to visit him, and his condition was terrible. I asked, 'Master, are you okay?' He said, 'The karma is heavy, and the disease of the body is difficult to support, and the gluttony is even more difficult to bear.' I asked why. He said, 'Every time I see the monks eating, I can't wait to put down my chopsticks together.' I smiled and said, 'This is just a long-term illness thinking about food.' I knew that this person was a true practitioner. So I prepared fruits and cakes and hid them in my sleeves to visit him. I asked his Dharma name, and he said it was Miaofeng (Dharma name), and he was from Puzhou. So I agreed to travel together. After a few days, I went to visit him again, but he was gone. I knew in my heart that this person was afraid of implicating me, so he left quietly.
行耳。
隆慶改元丁卯。
予年二十二。特舉虛谷忠公為寺住持。以救傾頹。比為回祿事。常住負貸將千金。皆經予手。眾計無所處。予設法。定限三年。盡償之。是年奉部檄本寺設義學。教僧徒。請予為教師。授業行童。一百五十餘人。予因是複視左史。諸子古文辭。
二年戊辰。
予年二十三。是年謝館事。復館于高座。以房門之累然也。
三年己巳。
予年二十四。是年金山聘館。居一年。
四年庚午。
予年二十五。是年仍應金山聘。
五年辛未。
予年二十六。予以本寺回祿。決興復之志。將修行以養道待時。是年遂欲遠遊。始同雪浪恩兄游廬山。至南康。聞山多虎亂。不敢登。遂乘風至吉安。游青原。見寺廢。僧皆蓄髮。慨然有興復之志。乃言于當道。選年四十以下者盡剃之。得四十餘人。夏自青原歸。料理本師業。安頓得宜。冬十一月。即一缽遠遊。將北行時。雪浪止予。恐不能禁苦寒。姑從吳越。多佳山水。可遊目耳。予曰。吾人習氣。戀戀軟暖。必至不可施之地。乃易制也。若吳越枕蓆間耳。遂一缽長往。
六年壬申。
予年二十七。初至揚州。大雪阻之。且病作。久之。乞食於市。不能入門。自忖何故。急自省曰。
【現代漢語翻譯】 現代漢語譯本： 可以。
隆慶（Longqing）改元丁卯年。
我二十二歲。特別推舉虛谷忠公（Xugu Zhonggong）擔任寺廟住持，以挽救寺廟的傾頹。此前寺廟遭遇火災，常住僧眾負債將近千金，都經過我的手處理。大家商議沒有辦法，我設法，定下三年期限，全部償還了債務。這年奉朝廷的文書，在本寺設立義學，教導僧徒。請我擔任教師，教授學業的孩童一百五十餘人。我因此又重新閱讀左丘明的《左傳》和諸子百家的古文辭。
隆慶二年戊辰年。
我二十三歲。這年辭去館職，又在高座寺擔任館職，因為房門的事牽累。
隆慶三年己巳年。
我二十四歲。這年金山寺聘請我擔任館職，住了一年。
隆慶四年庚午年。
我二十五歲。這年仍然應金山寺的聘請。
隆慶五年辛未年。
我二十六歲。因為本寺遭遇火災，我下定決心要興復寺廟，打算通過修行來涵養道行，等待時機。這年就想遠遊。開始和雪浪恩兄（Xuelang Enxiong）同遊廬山。到達南康，聽說山裡多有老虎作亂，不敢登山。於是乘船順風到達吉安，遊覽青原山。看到寺廟荒廢，僧人都留著頭髮，慨然有興復寺廟的志向。於是向當地官員說明情況，挑選四十歲以下的僧人全部剃度，得到四十餘人。夏天從青原山回來，料理本師的產業，妥善安排。冬天十一月，就帶著一個缽遠遊。將要北行的時候，雪浪勸阻我，擔心我不能忍受北方的嚴寒。不如先去吳越一帶，有很多美好的山水，可以遊覽觀賞。我說，我們人的習氣，總是貪戀舒適溫暖，一定要到無法施展的地方，才能容易改變。如果是在吳越一帶，就像在舒適的床上一樣。於是我帶著一個缽就遠行了。
隆慶六年壬申年。
我二十七歲。剛到揚州，被大雪阻擋，而且生病了。過了很久，在街市上乞討食物，卻不能進入任何一家。自己思考是什麼原因，急忙反省自己說。
English version: It is acceptable.
The year was Dingmao, the first year of the Longqing era.
I was twenty-two years old. I specially recommended Xugu Zhonggong (Xugu Zhonggong, a person's name) to be the abbot of the temple, in order to save it from decline. Prior to this, the temple had suffered a fire, and the resident monks were in debt nearly a thousand taels of silver, all of which I handled. Everyone discussed and found no solution, so I devised a plan and set a three-year deadline to repay all the debts. This year, I received an official document from the Ministry to establish a free school in the temple to teach the monks. I was invited to be the teacher, instructing more than one hundred and fifty novice monks. Because of this, I resumed reading Zuo Qiuming's 'Zuo Zhuan' and the ancient prose of various philosophers.
The second year of Longqing, Wuchen year.
I was twenty-three years old. This year, I resigned from my position as a tutor and resumed tutoring at Gaozuo Temple because of the burden of the room and board.
The third year of Longqing, Jisi year.
I was twenty-four years old. This year, Jinshan Temple hired me as a tutor, and I stayed for a year.
The fourth year of Longqing, Gengwu year.
I was twenty-five years old. This year, I continued to accept the invitation from Jinshan Temple.
The fifth year of Longqing, Xinwei year.
I was twenty-six years old. Because of the fire at our temple, I resolved to restore it and planned to cultivate myself to nourish my Dao and wait for the opportunity. This year, I wanted to travel far away. I began by traveling to Mount Lu with my benefactor, Xuelang Enxiong (Xuelang Enxiong, a person's name). When we arrived at Nankang, we heard that there were many tigers causing trouble in the mountains, so we dared not climb them. Therefore, we took a boat with the wind to Ji'an and visited Qingyuan Mountain. Seeing that the temple was dilapidated and the monks all had hair, I was filled with the ambition to restore the temple. So I explained the situation to the local officials and selected all the monks under the age of forty to be tonsured, obtaining more than forty people. In the summer, I returned from Qingyuan Mountain and managed my master's property, arranging everything properly. In the eleventh month of winter, I set off on a long journey with only one alms bowl. When I was about to go north, Xuelang stopped me, fearing that I would not be able to endure the bitter cold. He suggested that I first go to the Wu and Yue regions, where there are many beautiful mountains and rivers to enjoy. I said, 'Our human habits are always attached to comfort and warmth. We must go to a place where we cannot indulge in these things in order to change easily. If we are in the Wu and Yue regions, it would be like being in a comfortable bed.' So I set off on a long journey with only one alms bowl.
The sixth year of Longqing, Renshen year.
I was twenty-seven years old. When I first arrived in Yangzhou, I was blocked by heavy snow and became ill. After a long time, I begged for food in the market but could not enter any house. I wondered why and quickly reflected on myself, saying.
【English Translation】 Modern Chinese Translation: It is acceptable.
The year was Dingmao, the first year of the Longqing (Longqing) era.
I was twenty-two years old. I specially recommended Xugu Zhonggong (Xugu Zhonggong) to be the abbot of the temple, in order to save it from decline. Prior to this, the temple had suffered a fire, and the resident monks were in debt nearly a thousand taels of silver, all of which I handled. Everyone discussed and found no solution, so I devised a plan and set a three-year deadline to repay all the debts. This year, I received an official document from the Ministry to establish a free school in the temple to teach the monks. I was invited to be the teacher, instructing more than one hundred and fifty novice monks. Because of this, I resumed reading Zuo Qiuming's 'Zuo Zhuan' and the ancient prose of various philosophers.
The second year of Longqing, Wuchen year.
I was twenty-three years old. This year, I resigned from my position as a tutor and resumed tutoring at Gaozuo Temple because of the burden of the room and board.
The third year of Longqing, Jisi year.
I was twenty-four years old. This year, Jinshan Temple hired me as a tutor, and I stayed for a year.
The fourth year of Longqing, Gengwu year.
I was twenty-five years old. This year, I continued to accept the invitation from Jinshan Temple.
The fifth year of Longqing, Xinwei year.
I was twenty-six years old. Because of the fire at our temple, I resolved to restore it and planned to cultivate myself to nourish my Dao and wait for the opportunity. This year, I wanted to travel far away. I began by traveling to Mount Lu with my benefactor, Xuelang Enxiong (Xuelang Enxiong). When we arrived at Nankang, we heard that there were many tigers causing trouble in the mountains, so we dared not climb them. Therefore, we took a boat with the wind to Ji'an and visited Qingyuan Mountain. Seeing that the temple was dilapidated and the monks all had hair, I was filled with the ambition to restore the temple. So I explained the situation to the local officials and selected all the monks under the age of forty to be tonsured, obtaining more than forty people. In the summer, I returned from Qingyuan Mountain and managed my master's property, arranging everything properly. In the eleventh month of winter, I set off on a long journey with only one alms bowl. When I was about to go north, Xuelang stopped me, fearing that I would not be able to endure the bitter cold. He suggested that I first go to the Wu and Yue regions, where there are many beautiful mountains and rivers to enjoy. I said, 'Our human habits are always attached to comfort and warmth. We must go to a place where we cannot indulge in these things in order to change easily. If we are in the Wu and Yue regions, it would be like being in a comfortable bed.' So I set off on a long journey with only one alms bowl.
The sixth year of Longqing, Renshen year.
I was twenty-seven years old. When I first arrived in Yangzhou, I was blocked by heavy snow and became ill. After a long time, I begged for food in the market but could not enter any house. I wondered why and quickly reflected on myself, saying.
以腰纏少有銀二錢。可恃耳。乃見雪中僧道。行乞不得者。即盡邀于飲店。以銀投之。一餐而畢。明日上街。入一二門。乃能呼。遂得食。因自喜曰。吾力足輕萬鐘矣。銘其缽曰。輕萬鐘之具。銘其衲曰。輕天下之具。乃為之銘曰。爾委我以形。我托爾以心。然一身固因之而足。萬物實以之而輕。方將曳長風之袖。披白雲之襟。其舉也若鴻鵠之翼。其逸也若潛龍之鱗。逍遙宇宙。去住山林。又奚炫夫朱紫之麗。唯取尚乎霜雪之所不能侵。是年秋七月。至京師。無投足之地。行乞竟日。不能得。日暮。至西太平倉茶[竺-二+朋]。僅一餐。投宿河漕遺教寺。明日左司馬汪公伯玉。知予至。乃邀之。以與次公仲淹為社友故耳。因得寓所。旬日。即謁摩訶忠法師。隨往西山。聽妙宗鈔。有西山懷恩兄詩。期罷。摩訶留過冬。聽法華唯識。請安法師為說。因明三支比量。十一月。妙峰師。訪予至。師長鬚髮。衣褐衣。先報云。有鹽客相訪。及入門。師即問還認得么。予熟視之。見師兩目。忽記為昔天界病凈頭也。乃曰認得。師曰。改頭換面了也。予曰。本來面目自在。相與一笑。不暇言其他。第問所寓。曰龍華明日過訊。夜坐。乃問其狀。何以如此。師曰。以久住山。故髮長未翦。適以檀越。山陰殿下。修一梵宇。命請內藏
故來耳。問予狀。乃曰。特來尋師。且以觀光輦轂。一參知識。以絕他日妄想耳。師曰。別來無時不思念。將謂無緣。今幸來。某愿伴行乞。為前驅打狗耳。竟夕之談。遲明一笑而別。即往參遍融大師。禮拜。乞和尚指示。師無語。唯直視之而已。參笑巖師。師問何處來。予曰。南方來。師曰。記得來時路否。曰。一過便休。師曰。子卻來處分明。予作禮。侍立請益。師開示向上數語而別。
萬曆元年癸酉。
予年二十八。春正月。往游五臺。先求清涼傳。按跡游之。至北臺見有憨山。因問其山何在。僧指之。果奇秀。默取為號。詩以志之。有遮莫從人去。聊將此息機之句。以不禁冰雪苦寒。遂不能留。復入京東遊。行乞至盤山。于千象峪石室。見一僧。不語。予亦不問。即相與拾薪汲水行乞。汪司馬以書訪之。曰。恐公作東郊餓夫也。及秋。復入京。以嶺南歐楨伯。先數年。未面寄書。今為國博。急欲見予。故歸耳。
二年甲戌。
予年二十九。春。游京西山。當代名士。若二王。二汪。及南海歐楨伯。一時俱集都下。一日訪王長公鳳洲。相見。以予少年易之。予傲然賓主。公即諄。諄教以作詩法。予瞠目視之。竟無一言而別。公不懌。乃對次公麟洲言之。明日次公來訪。一見即曰。夜來
家兄。失卻一隻眼。予曰。公具隻眼否。公拱曰。小子相見了也。相與大笑歸。謂其兄曰。阿哥。輸卻維摩了也。因以詩贈予。有可知王逸少。名理讓支公之句。一日。汪次公與予同居。看左傳。因謂予曰。公天資特異。大有文章氣概。家伯子當代文宗也。何不執業。以成一家之名乎。予笑而唾曰。留取老兄膝頭。他日拜老僧。受西來意也。次公大不悅。歸告司馬公。公曰。信哉。予觀印公道骨。他日當入大慧中峰之室。是肯以區區文字為哉。第恐浮游為誤耳。見予與次公扇頭詩。有身世蜩雙翼。乾坤馬一毛之句。乃示次公曰。此豈文字僧耶。他日特設齋請予。與妙師同坐。公謂予曰。禪門寥落大可憂。小子切念之。觀公器度。將來成就不小。何以浪遊為。予曰。貧道特為大事因緣。參訪知識。今第遊目當代人物。以了他日妄想耳。非浪遊也。且將行矣。公曰。信然。予觀方今無可為公之師者。若無妙峰。則無友矣。予曰。昔已物色于眾中。曾結同參之盟。故北來相尋。不意偶遇於此。公曰。異哉。二公若果行。小子愿津之。時妙師取藏經回。司馬公因送勘合二道。又為文以送予。一日公速予至。問曰。妙峰行矣。公何不見別。予曰。姑徐行。公曰。予知公不欲隨人腳跟轉耳。殊大不然。古人不羞小節。而恥功名不顯
【現代漢語翻譯】 家兄失去了一隻眼睛。我問他說：『你還有一隻眼睛嗎？』他拱手說：『小子我已經見到你了。』我們相視大笑而歸。我告訴我的哥哥說：『阿哥，你輸給維摩詰（Vimalakirti，佛教在家菩薩，以智慧辯才著稱）了。』因此作詩贈送給我，詩中有『可知王逸少（王羲之，著名書法家），名理讓支公（支遁，東晉高僧，以清談玄理著稱）』的句子。 有一天，汪次公（汪應辰，南宋官員、文學家）與我同住，一起看《左傳》。他因此對我說：『你的天資特別出衆，很有文章的氣概，你的伯父是當代的文壇宗師。你為什麼不從事科舉，以成就一家之名呢？』我笑著吐了口唾沫說：『還是留著老兄的膝蓋，將來好拜老僧，接受西來的佛法真意。』次公很不高興，回去告訴司馬公（朱熹，南宋理學家、教育家）。司馬公說：『確實如此。我看印公（作者自稱）有道骨仙風，將來一定會進入大慧（大慧宗杲，南宋禪宗大師）中峰（中峰明本，元代禪宗大師）的門下。難道會爲了區區文字而努力嗎？只是擔心四處遊蕩會耽誤了他。』他看到我和次公扇頭上的詩，有『身世像蜩蟬的雙翼，乾坤像馬身上的一根毛』的句子，就拿給次公看說：『這難道是普通的文字僧嗎？』 後來司馬公特地設齋宴請我，和妙峰（妙峰福登，明代高僧）同坐。司馬公對我說：『禪門衰落實在令人擔憂，你一定要好好考慮。我看你的器度，將來成就一定不小，為什麼還要到處遊蕩呢？』我說：『貧道我正是爲了大事因緣，參訪善知識（Kalyanamitra，指引佛法修行的良師益友）。現在只是遊覽觀看當代的人物，以了卻日後的妄想罷了，並非是到處遊蕩。而且我將要離開了。』司馬公說：『確實如此。我看當今沒有誰可以做你的老師，如果沒有妙峰，就沒有朋友了。』我說：『以前我已經在大眾中物色過，曾經結下共同參禪的盟約，所以北來尋找他，沒想到在這裡偶然相遇。』司馬公說：『太奇異了。如果你們真的要走，我願意資助你們。』 當時妙峰取藏經回來，司馬公因此送了勘合（古代通關文牒）兩道，又寫文章來送我。有一天，司馬公急忙叫我過去，問道：『妙峰要走了，你為什麼不去送別？』我說：『姑且慢慢走吧。』司馬公說：『我知道你是不想跟隨別人的腳步。這很不對。古人不以小節為恥，而以功名不顯為恥。』
【English Translation】 My elder brother lost one of his eyes. I asked him, 'Do you still have one eye?' He cupped his hands and said, 'Little brother, I have already seen you.' We laughed together and returned home. I told my brother, 'Brother, you have lost to Vimalakirti (Vimalakirti, a Buddhist layperson known for his wisdom and eloquence).' Therefore, I wrote a poem for him, which included the line, 'It can be known that Wang Yishao (Wang Xizhi, a famous calligrapher), in terms of fame and reason, yields to Zhi Gong (Zhi Dun, a high-ranking monk of the Eastern Jin Dynasty, known for his pure conversation and metaphysics).' One day, Wang Cigong (Wang Yingchen, an official and writer of the Southern Song Dynasty) lived with me and read the 'Zuo Zhuan' (a historical text). He said to me, 'Your talent is extraordinary, and you have a great literary spirit. Your uncle is a master of literature in this era. Why don't you pursue the imperial examinations to establish a family name?' I laughed and spat, saying, 'I'll keep your knees so that I can bow to the old monk and receive the true meaning of the Dharma from the West.' Cigong was very unhappy and told Sima Gong (Zhu Xi, a Neo-Confucian philosopher and educator of the Southern Song Dynasty). Sima Gong said, 'Indeed. I see that Yin Gong (the author's self-reference) has the bones of a Taoist, and in the future, he will enter the school of Dahui (Dahui Zonggao, a Chan master of the Southern Song Dynasty) and Zhongfeng (Zhongfeng Mingben, a Chan master of the Yuan Dynasty). Would he strive for mere writing? I'm just worried that wandering around will delay him.' He saw the poem on the fan of me and Cigong, which had the line, 'Life is like the wings of a cicada, and the universe is like a hair on a horse,' and showed it to Cigong, saying, 'Is this an ordinary literary monk?' Later, Sima Gong specially prepared a vegetarian feast to entertain me, and sat with Miaofeng (Miaofeng Fodeng, a high-ranking monk of the Ming Dynasty). Sima Gong said to me, 'The decline of the Chan school is really worrying, you must consider it carefully. I see your demeanor, and your future achievements will be great, why do you still wander around?' I said, 'I, the poor monk, am precisely for the great cause and condition, visiting good teachers and friends (Kalyanamitra, a virtuous friend who guides Buddhist practice). Now I am just touring and observing the figures of the contemporary era, to fulfill my future delusions, not wandering around. And I am about to leave.' Sima Gong said, 'Indeed. I see that there is no one who can be your teacher today, and without Miaofeng, there will be no friends.' I said, 'I have already searched among the masses, and once formed an alliance to practice Chan together, so I came north to find him, but I did not expect to meet him here by chance.' Sima Gong said, 'It's too strange. If you really want to go, I am willing to help you.' At that time, Miaofeng returned with the Tripitaka, so Sima Gong sent two official documents (ancient travel permits), and also wrote an article to send me off. One day, Sima Gong hurriedly called me over and asked, 'Miaofeng is leaving, why don't you see him off?' I said, 'Let's go slowly.' Sima Gong said, 'I know you don't want to follow in other people's footsteps. That's very wrong. The ancients were not ashamed of small matters, but were ashamed of not achieving fame.'
于天下。但願公他日做出法門一段光明事業。又何以區區較去就哉。予感而拜謝。遂決行。即往視妙師。已載乘矣。見予至。問曰。師行乎。曰。行矣。即登車。未別一人而去。秋八月。渡孟津見武王觀兵處。有詩吊之曰。片石荒碑倚岸頭。當年曾此會諸侯。王綱直使同天地。應共黃河不斷流。過夷齊扣馬地吊曰。棄國遺榮意已深。空餘古廟柏森森。首陽山色清如許。猶是當年扣馬心。遂入少林謁初祖。時大千潤宗師。初入院。予訪之。未遇。出山觀洛陽古城焚經臺白馬寺。即追妙師。九月。至河東。會山陰至。遂留結冬。時太守陳公。延妙師及予。意甚勤。為刻肇論中吳集解。予校閱。向于不遷論旋嵐偃岳之旨不明。竊懷疑久矣。今及之。猶惘然。至梵志自幼出家。白首而歸。鄰人見之曰。昔人猶在耶。志曰。吾似昔人。非昔人也。恍然了悟曰。信乎諸法本無去來也。即下禪床禮佛。則無起動相。揭廉立階前。忽風吹庭樹。飛葉滿空。則了無動相。曰。此旋嵐偃岳而長靜也。至后出遺。則了無流相。曰。此江河競注而不流也。於是去來生死之疑。從此冰釋。乃有偈曰。死生晝夜。水流花謝。今日乃知。鼻孔向下。明日。妙師相見。喜曰。師何所得耶。予曰。夜來見河邊兩個鐵牛相鬥入水去也。至今絕訊息。師笑曰。
【現代漢語翻譯】 現代漢語譯本 遍佈天下。只希望您將來能做出一番弘揚佛法、光明正大的事業，又何必在這些小小的去留問題上計較呢？』我深受感動，拜謝了他，於是決定出發。立刻去拜訪妙師（指妙峰和尚）。他已經上了車。見我來了，問道：『您要走了嗎？』我說：『要走了。』他隨即上車，沒有和任何人告別就離開了。秋天八月，我渡過孟津，看到武王（周武王）觀兵的地方，作詩憑弔說：『一片殘破的石碑靠在岸邊，當年曾在這裡會合諸侯。王道的綱紀如果能像天地一樣公正，就應該和黃河一樣永不斷流。』經過夷齊（伯夷、叔齊）扣馬的地方，憑弔說：『拋棄國家和榮華的志向已經很深了，只留下古老的廟宇和茂盛的柏樹。首陽山的景色如此清幽，仍然是當年夷齊扣馬時的心境。』於是進入少林寺，拜謁初祖（達摩祖師）。當時大千潤宗師（人名）剛到寺院，我拜訪他，沒有遇到。出山后，我參觀了洛陽的古城、焚經臺、白馬寺。然後追趕妙師。九月，到達河東，山陰（地名）的人也來了，於是留下來一起過冬。當時太守陳公（人名）邀請妙師和我，非常熱情，為我們刻印《肇論》中的《中吳集解》。我負責校閱。之前對於《不遷論》中『旋嵐偃岳』（即使是旋轉的狂風和傾倒的山嶽，其本性也是寂靜不動的）的含義不明白，私下裡懷疑很久了，現在接觸到它，仍然茫然不解。直到看到『梵志（古印度的一種修行人）從小出家，年老后回家，鄰居看到他說：『以前的那個人還在嗎？』梵志說：『我好像是以前的那個人，但又不是以前的那個人。』我才恍然大悟，說道：『確實，諸法本來就沒有去來啊！』立刻下禪床禮佛，感覺沒有起動的現象。走到門前，站在臺階前，忽然一陣風吹過庭院的樹木，落葉滿天飛舞，卻感覺沒有動的現象，說道：『這就是旋嵐偃岳而長久寂靜啊！』看到後來落下的葉子，感覺沒有流動的現象，說道：『這就是江河競相奔流而不流動啊！』於是對於去來生死的疑惑，從此冰釋。於是作偈說：『生死就像晝夜，水流花謝。今天才知道，鼻孔是向下長的。』第二天，妙師來見我，高興地說：『您有什麼領悟嗎？』我說：『昨晚我看見河邊兩頭鐵牛互相爭鬥，掉到水裡去了，至今沒有訊息。』妙師笑著說：
【English Translation】 English version Throughout the world. I only hope that in the future you will create a bright and glorious undertaking in the Dharma, so why bother about these trivial matters of going and staying?' I was deeply moved and thanked him, and then decided to set off. I immediately went to visit Master Miao (referring to Monk Miaofeng). He was already in the carriage. Seeing me arrive, he asked, 'Are you leaving, Master?' I said, 'I am leaving.' He then got into the carriage and left without saying goodbye to anyone. In the eighth month of autumn, I crossed the Mengjin ferry and saw the place where King Wu (King Wu of Zhou) reviewed his troops, and composed a poem to commemorate it, saying: 'A broken stone tablet leans against the bank, where the lords once gathered in the past. If the principles of kingship could be as just as heaven and earth, they should flow as endlessly as the Yellow River.' Passing by the place where Yi and Qi (Boyi and Shuqi) stopped their horses, I commemorated them, saying: 'The ambition to abandon the country and glory is already deep, leaving only ancient temples and lush cypress trees. The scenery of Shouyang Mountain is so serene, still the same state of mind as when Yi and Qi stopped their horses.' Then I entered the Shaolin Temple to pay homage to the First Patriarch (Bodhidharma). At that time, Great Thousand Master Runzong (person's name) had just arrived at the temple. I visited him but did not meet him. After leaving the mountain, I visited the ancient city of Luoyang, the Sutra Burning Platform, and the White Horse Temple. Then I chased after Master Miao. In September, I arrived in Hedong, and people from Shanyin (place name) also came, so we stayed together for the winter. At that time, Prefect Chen (person's name) invited Master Miao and me, and was very enthusiastic, engraving the 'Zhongwu Commentary' from the Zhao Lun. I was responsible for proofreading. Previously, I did not understand the meaning of 'whirling winds and collapsing mountains' (even the whirling winds and collapsing mountains are inherently still and unmoving) in the Treatise on Non-Migration, and I had been secretly doubting it for a long time. Now that I have come into contact with it, I am still at a loss. Until I saw 'A Brahmin (an ancient Indian ascetic) left home as a child, and when he returned in old age, a neighbor saw him and said, 'Is the person from the past still here?' The Brahmin said, 'I seem to be the person from the past, but I am not the person from the past.' I suddenly realized, saying, 'Indeed, all dharmas have no coming or going!' I immediately got off the meditation bed and bowed to the Buddha, feeling no movement. Walking to the door and standing in front of the steps, suddenly a gust of wind blew through the trees in the courtyard, and fallen leaves filled the sky, but I felt no movement, saying, 'This is the whirling winds and collapsing mountains that are eternally still!' Seeing the leaves falling later, I felt no flow, saying, 'This is the rivers rushing and flowing without flowing!' Thus, the doubts about coming and going, birth and death, were dispelled from then on. So I composed a verse, saying: 'Birth and death are like day and night, water flows and flowers wither. Today I know that the nostrils point downwards.' The next day, Master Miao came to see me and said happily, 'What have you realized, Master?' I said, 'Last night I saw two iron oxen fighting each other by the river and falling into the water, and there has been no news of them since.' Master Miao smiled and said:
且喜有住山本錢矣。未幾山陰請牛山法光禪師至。予久慕之。相見喜得坐參也。與語機相契。請益。開示以離心意識參。出凡聖路學。深得其旨。每見師談論出聲。如天鼓音。是時予知悟明心地者。出詞吐氣果別也。深服膺其人。一日袋中搜得予詩。讀之。嘆曰。此等佳句。何自而得耶。復笑曰。佳則佳矣。那一竅欠通在。予曰。和尚那一竅通否。師曰。三十年拿龍捉虎。今日草中走出兔子來。下一跳。予曰。和尚不是拿龍捉虎手。師拈拄杖才要打。予即把住。以手捋其須曰。說是兔子。恰是蝦蟆。師一笑休去。師一日曰。公不必他往。愿同老伏牛。是所望也。予曰。觀師佛法機辯。不減大慧。見居常似有風顛態。吟哦手口無停時謂何。師曰。此我禪病也。初發悟時。偈語如流。日夜不絕。自是不能止。遂成病耳。予曰。此病初發時。何以治之。師曰。此病一發。若自看不破。須得大手眼人痛打一頓。令其熟睡。覺時。則自然消滅矣。我初恨其無毒手耳。歲暮。師知予新正即往五臺。乃以詩送之。有云中獅子騎來看。洞里潛龍放去休之句。問曰。公知否。予曰。不知。師曰。要公不可捉死蛇耳。予頷之。向來禪道。久無師匠。及見光師。始知有宗門作略。山陰國主問予二親在。乃贈二百金為終養資。予謝曰。貧道初行
【現代漢語翻譯】 現代漢語譯本 很高興我有了在山中安身的本錢了。不久，山陰地方請來了牛山法光禪師（牛山法光禪師）。我仰慕他很久了，見面后很高興能有機會跟隨他參禪。與他交談，彼此的見解很合拍，於是向他請教。他開示我，要離開心意識去參悟，走出凡聖之路去學習，我深深領會了他的旨意。每次見到禪師談論時發出的聲音，就像天鼓一樣洪亮。這時我才知道，悟明心地的人，說出的話、吐出的氣息果然是不一樣的。我深深地佩服他。有一天，禪師從我的袋子里搜到我的詩，讀了之後，感嘆道：『這樣的佳句，是從哪裡得來的呢？』又笑著說：『好是好，但還有一竅沒有通透。』我說：『和尚您那一竅通了嗎？』禪師說：『我三十年降龍伏虎，今天卻從草叢中跑出了一隻兔子。』說完作勢要跳躍。我說：『和尚您不是降龍伏虎的手。』禪師拿起拄杖就要打我，我立刻抓住拄杖，用手捋著他的鬍鬚說：『說是兔子，其實是隻蛤蟆。』禪師一笑，作罷。禪師有一天說：『您不必去其他地方了，希望您能和我一起隱居在老伏牛山。』這是我所期望的。我說：『我看禪師您的佛法機鋒辯才，不亞於大慧禪師（大慧禪師）。但見您平時好像有些瘋癲的樣子，吟誦不停，手口不停，這是為什麼呢？』禪師說：『這是我的禪病。當初開悟的時候，偈語像流水一樣，日夜不停，從此就不能停止了，於是就成了病。』我說：『這病剛發作的時候，用什麼方法治療呢？』禪師說：『這病一旦發作，如果自己看不破，就必須得到大手眼的人狠狠地打一頓，讓他熟睡，醒來的時候，自然就會消失了。我當初只恨沒有人用這種狠辦法來對待我。』 年終歲末，禪師知道我新年就要去五臺山，於是寫詩送我，詩中有『雲中獅子騎來看，洞里潛龍放去休』的句子。問我說：『您知道這句詩的意思嗎？』我說：『不知道。』禪師說：『是要您不可捉死蛇啊！』我點頭表示明白。向來我修習禪道，很久沒有師父指導。等到見到法光禪師，才知道有宗門的作為和策略。山陰國主問起我的父母是否健在，於是贈送我二百金作為贍養父母的費用。我謝絕說：『貧道剛開始修行。
【English Translation】 English version I was delighted to have the capital to settle down in the mountains. Not long after, Niushan Faguang Chan Master (牛山法光禪師) was invited to Shanyin. I had admired him for a long time and was happy to have the opportunity to practice Chan with him upon meeting him. Our conversations were harmonious, and I sought his guidance. He instructed me to practice Chan by detaching from the mind's consciousness and to learn by transcending the path of the mundane and the sacred. I deeply understood his teachings. Every time I saw the Chan Master speak, his voice was as loud as the sound of a heavenly drum. At that moment, I realized that those who have awakened to the mind-ground indeed speak and breathe differently. I deeply admired him. One day, the Chan Master found my poems in my bag, read them, and exclaimed, 'Where did such beautiful verses come from?' Then he smiled and said, 'Good as they are, there is still one aperture that is not yet clear.' I said, 'Has that aperture been cleared for you, Venerable Monk?' The Chan Master said, 'I have subdued dragons and tigers for thirty years, but today a rabbit has run out of the grass.' He then made a gesture as if to leap. I said, 'Venerable Monk, you are not one who subdues dragons and tigers.' The Chan Master picked up his staff as if to strike me, but I immediately grabbed the staff and stroked his beard, saying, 'You say it's a rabbit, but it's actually a toad.' The Chan Master smiled and let it go. One day, the Chan Master said, 'You don't need to go elsewhere; I hope you can live in seclusion with me on old Funiu Mountain.' This is what I hoped for. I said, 'I see that your Chan Master's skill in Dharma debate is no less than that of Dahui Chan Master (大慧禪師). But I see that you usually seem somewhat eccentric, chanting and moving your hands and mouth non-stop. Why is this?' The Chan Master said, 'This is my Chan sickness. When I first awakened, verses flowed like water, day and night without stopping, and since then I have not been able to stop, so it has become a sickness.' I said, 'When this sickness first started, what method was used to treat it?' The Chan Master said, 'Once this sickness starts, if you cannot see through it yourself, you must be severely beaten by someone with great vision and skill, so that you fall into a deep sleep. When you wake up, it will naturally disappear. I only regret that no one used such a ruthless method on me in the beginning.' At the end of the year, the Chan Master knew that I would be going to Mount Wutai in the New Year, so he wrote a poem to send me off, with the lines 'Ride the lion in the clouds to see, release the hidden dragon in the cave to rest.' He asked me, 'Do you know the meaning of this poem?' I said, 'I don't know.' The Chan Master said, 'It is to tell you not to grasp a dead snake!' I nodded to indicate that I understood. I have been practicing Chan for a long time without a teacher. When I met Faguang Chan Master, I realized that there were methods and strategies in the Chan school. The ruler of Shanyin asked if my parents were still alive, and then gave me two hundred gold pieces to support my parents. I declined, saying, 'This poor monk has just begun to practice.'
腳。自救不了。又安敢累二親乎。因讓致光師。
三年乙亥。
予年三十。正月自河東同妙師上五臺。過平陽。師之故鄉也。師以少貧。值歲饑。父母死。葬無殮具。至是山陰與一二當道助之。予為卜高敞地為合葬。作墓誌。師俗姓續。居平陽東郭。蓋春秋續鞠居之後也。太守胡公號順庵。東萊人。聞予至寓城外。欲一見不可得。及予行。公送郵符。予曰。道人行腳有草屨耳。焉用此。公益重。及予行。公后追之。至靈石。乃見。同至會城。留語數日。差役送至臺山。於二月望日。寓塔院寺。大方主人為卜居北臺之龍門。最幽峻處也。以三月三日。于雪堆中。撥出老屋數椽以居之。時見萬山冰雪。儼然夙慕之境。身心灑然。如入極樂國。未幾。妙峰往游夜臺。予獨住此。單提一念。人來不語。目之而已。久之視人如杌。直至一字不識之地。初以大風時作。萬竅怒號。冰消澗水。沖激奔騰如雷。靜中聞有聲。如千軍萬馬出兵之狀。甚以為喧擾。因問妙師。師曰。境自心生。非從外來。聞古人云。三十年聞水聲。不轉意根。當證觀音圓通。溪上有獨木橋。予日日坐立其上。初則水聲宛然。久之動念即聞。不動即不聞。一日坐橋上。忽然忘身。則音聲寂然。自此眾響皆寂。不復為擾矣。予日食麥麩和野菜。以合
【現代漢語翻譯】 現代漢語譯本： 腳。自己都救不了，又怎麼敢連累父母呢？因此推辭了致光師的請求。 三年乙亥（公元某年）。 我三十歲那年，正月從河東和妙師一起去五臺山。路過平陽，那是妙師的家鄉。妙師小時候家境貧寒，遇到饑荒，父母去世，安葬時沒有棺槨。到這時，山陰縣的官員和一兩個當地的官員幫助了他。我為他選擇了一塊高敞的地方，將父母合葬，並寫了墓誌銘。妙師俗姓續，住在平陽東郭，大概是春秋時期續鞠居的後代。太守胡公，號順庵，是東萊人。聽說我到了，在城外住所想見我一面卻沒能見到。等到我出發的時候，胡公送來郵符。我說：『道人行腳，有草鞋就夠了，哪裡用得著這個。』胡公更加敬重我。等到我出發后，胡公又追上來，在靈石才見到我。一起到了會城，留下來說了幾天話。胡公派差役送我到臺山。在二月十五日，住在塔院寺。大方丈為我在北臺的龍門選了一個住處，那裡最幽靜險峻。在三月初三，在雪堆中清理出幾間破屋居住。當時看到萬山冰雪，儼然就是我一直嚮往的境界。身心清凈，如同進入極樂世界。沒過多久，妙峰去夜臺遊玩，我獨自住在這裡，一心專注於一念。人來了也不說話，只是看著他們。時間久了，看人就像木頭一樣，直到達到一字不識的境界。起初，大風時常颳起，萬個孔竅都在怒吼，冰雪融化，澗水沖擊奔騰，像雷一樣。靜中聽到聲音，像千軍萬馬出兵一樣，我感到非常喧鬧。因此問妙師。妙師說：『境界由心而生，不是從外面來的。聽古人說，三十年聽水聲，不轉變意根，就不能證得觀音圓通。』溪上有一座獨木橋，我每天都坐在或站在上面。起初，水聲清晰可聞，時間久了，動念就聽到，不動念就聽不到。有一天坐在橋上，忽然忘記了自身，聲音就寂靜了。從此，所有的聲音都寂靜了，不再幹擾我了。我每天吃麥麩和野菜，來調和身體。
【English Translation】 English version: Feet. Unable to save oneself, how dare one burden one's parents? Therefore, I declined the request of Dharma Master Ziguang. The year was Yihai (a year in the Chinese sexagenary cycle). In the first month of my thirtieth year, I went to Mount Wutai with Dharma Master Miao from Hedong. We passed by Pingyang, which was Dharma Master Miao's hometown. Dharma Master Miao's family was poor when he was young. During a famine, his parents died and were buried without proper coffins. At this time, the magistrate of Shanyin and one or two local officials helped him. I chose a high and open place to bury his parents together and wrote an epitaph. Dharma Master Miao's secular surname was Xu, and he lived in Dongguo, Pingyang, probably a descendant of Xu Juju of the Spring and Autumn period. The prefect, Lord Hu, whose style name was Shun'an, was from Donglai. He heard that I had arrived and wanted to see me at my residence outside the city, but he could not. When I was about to leave, Lord Hu sent a postal warrant. I said, 'A traveling monk only needs straw sandals, what use is this?' Lord Hu respected me even more. When I left, Lord Hu chased after me and finally met me in Lingshi. We went to the prefectural city together, and he stayed and talked with me for several days. Lord Hu sent servants to escort me to Mount Wutai. On the fifteenth day of the second month, I stayed at Tayuan Temple. The abbot of Dafang chose a residence for me at Longmen on the North Terrace, which was the most secluded and precipitous place. On the third day of the third month, I cleared out a few dilapidated houses from the snowdrifts to live in. At that time, seeing the mountains covered in ice and snow, it was exactly the realm I had always longed for. My body and mind felt cleansed, as if I had entered the Land of Ultimate Bliss. Not long after, Miaofeng went to visit Yetai, and I lived here alone, focusing on a single thought. When people came, I did not speak, but only looked at them. After a long time, I looked at people as if they were wooden stumps, until I reached a state of not recognizing a single word. At first, the strong winds often blew, and the ten thousand apertures roared. The ice and snow melted, and the mountain streams rushed and roared like thunder. Hearing the sound in the stillness, like an army of thousands of men and horses going to war, I felt very disturbed. Therefore, I asked Dharma Master Miao. Dharma Master Miao said, 'The realm arises from the mind, not from the outside. I heard the ancients say that if you hear the sound of water for thirty years without transforming your root of thought, you cannot attain the perfect penetration of Avalokiteshvara (Guanyin).' There was a single-plank bridge over the stream, and I sat or stood on it every day. At first, the sound of the water was clearly audible. After a long time, I heard it when I had a thought, and I did not hear it when I had no thought. One day, sitting on the bridge, I suddenly forgot myself, and the sound became silent. From then on, all sounds were silent and no longer disturbed me. I ate wheat bran and wild vegetables every day to harmonize my body.
米為飲湯送之。初人送米三斗。半載尚有餘。一日粥罷經行。忽立定。不見身心。唯一大光明藏。圓滿湛寂。如大圓鏡。山河大地。影現其中。及覺則朗然。自覓身心。了不可得。即說偈曰。瞥然一念狂心歇。內外根塵俱洞徹。翻身觸破太虛空。萬象森羅從起滅。自此內外湛然。無複音聲色相為障礙。從前疑會。當下頓消。及視釜已生塵矣。以獨一無侶。故不知久近耳。是年夏。雪浪兄北來看予。至臺山。不禁其悽楚。信宿而別。冬結一板屋以居。
四年丙子。
予年三十一。春三月。蓮池大師。游五臺過訪。留數日。夜對談心甚契。是年予發悟后。無人請益。乃展楞伽印證。初未聞講此經。全不解義。故今但以現量照之。少起心識。即不容思量。如是者八閱月。則全經旨趣。瞭然無疑。秋七月。平陽太守胡公。轉雁平兵備。入山相訪。靜室中。唯餐燕麥[饑-幾+屈][饑-幾+畾]野菜齏耳。時下方正酷熱。驂從到澗中敲冰嚼之。公見曰。別是一世界也。吾到此。世念如此冰耳。是年冬十月。塔院主人大方被誣訟。本道擬配遞還俗。叢林幾廢。廬山徹空禪師來。與予同居。適見其事。大苦之。予曰。無傷也。遂躬謁胡公。冒大雪往。及見。胡公欣然曰。正思山中大雪難禁。已作書遣迎。師適來。誠所
【現代漢語翻譯】 現代漢語譯本： 用米煮湯送給他喝。起初有人送來三斗米，過了半年還有剩餘。有一天，煮完粥后經行，忽然站定，不見了身心，只有一大光明藏，圓滿而寂靜，像一面大圓鏡，山河大地都顯現在其中。等到醒悟過來，一片清朗，自己尋找身心，卻完全找不到。於是說了偈語：『忽然一念狂心止息，內外根塵全都洞徹。翻身一觸打破太虛空，萬象森羅從此生起滅亡。』從此以後，內外一片澄澈，再也沒有聲音和色相作為障礙。從前所有的疑惑，當下都消除了。看看鍋，已經生了灰塵。因為獨自一人，沒有伴侶，所以不知道過了多久。這年夏天，雪浪兄從北方來看我，到了五臺山，忍不住感到淒涼。住了一夜就告別了。冬天結了一間簡陋的屋子居住。 四年丙子年。 我三十一歲。春天三月，蓮池大師游五臺山時來拜訪，住了幾天。晚上相對談心，非常投契。這年我開悟后，沒有人來請教，於是展開《楞伽經》來印證。起初沒有聽人講過這部經，完全不理解其中的含義，所以現在只是用現量來觀照它。稍微生起心識，就不允許自己去思量。像這樣過了八個月，就對整部經的旨趣，完全沒有疑問了。秋天七月，平陽太守胡公，調任雁平兵備，入山來拜訪。在清靜的房間里，只吃燕麥、[饑-幾+屈][饑-幾+畾]野菜和醃菜。當時正值酷暑，隨從們到澗中敲冰來嚼。胡公看見后說：『真是另一個世界啊！我到了這裡，世俗的念頭就像這冰一樣了。』這年冬天十月，塔院的主持大方被人誣告，本道打算判他遞還俗籍，叢林幾乎要荒廢。廬山徹空禪師來，與我同住，正好看到這件事，非常苦惱。我說：『沒有關係。』於是親自去拜訪胡公，冒著大雪前往。等到見到胡公，胡公高興地說：『正想著山中大雪難耐，已經寫信派人去迎接，大師您正好來了，真是太好了！』
【English Translation】 English version: Rice was used to make soup and sent to him. Initially, someone sent three dou (a unit of dry measure) of rice, and after half a year, there was still some left. One day, after finishing the porridge, he was walking around when he suddenly stopped, no longer seeing his body and mind, only a great treasury of light, complete and serene, like a large round mirror, with mountains, rivers, and the great earth reflected within it. When he awoke, everything was clear and bright, and when he tried to find his body and mind, he could not find them at all. Then he spoke a verse: 'Suddenly, a single thought of madness ceases, inside and outside, the roots and dusts are all thoroughly penetrated. Turning over and touching, breaking through the great void, the myriad phenomena arise and cease from then on.' From then on, inside and outside were clear and serene, and no longer were sounds and forms obstacles. All previous doubts were immediately dispelled. Looking at the pot, it was already covered in dust. Because he was alone and without companions, he did not know how long it had been. That summer, Brother Xuelang came from the north to see me, arriving at Mount Wutai, and could not help but feel desolate. He stayed for one night and then departed. In winter, he built a simple hut to live in. The fourth year, Bingzi. I was thirty-one years old. In the third month of spring, Great Master Lianchi visited while traveling in Mount Wutai, staying for several days. We talked heart-to-heart at night and were very congenial. This year, after my enlightenment, no one came to ask for instruction, so I unfolded the Laṅkāvatāra Sūtra (《楞伽經》) to verify it. At first, I had never heard anyone lecture on this sutra and did not understand its meaning at all, so now I simply illuminate it with direct perception. As soon as a thought arises, I do not allow myself to contemplate it. After eight months of this, I had no doubt about the entire meaning of the sutra. In the seventh month of autumn, Prefect Hu of Pingyang, transferred to Yanping as a military commissioner, came to visit in the mountains. In the quiet room, we only ate oat porridge, [饑-幾+屈][饑-幾+畾] wild vegetables, and pickled vegetables. At that time, it was extremely hot, and the attendants went to the stream to knock ice and chew it. When Prefect Hu saw this, he said, 'This is truly another world! When I come here, worldly thoughts are like this ice.' In the tenth month of winter of that year, the abbot Dafang of the Pagoda Courtyard was falsely accused, and the local authorities planned to have him defrocked and returned to lay life, and the monastery was almost abandoned. Chan Master Chekong of Mount Lu came and lived with me, and happened to see this matter, and was very distressed. I said, 'It doesn't matter.' So I personally went to visit Prefect Hu, braving the heavy snow. When I saw Prefect Hu, Prefect Hu happily said, 'I was just thinking that the heavy snow in the mountains would be unbearable, and I had already written a letter to send someone to welcome you. It is fortunate that you have come, Master!'
感也。然竟解釋主人。道場以全。固留過冬。朝夕問道。為說緒言。開府高公。移鎮代郡。聞予在署中。乃謂胡公云。家有園亭。多題詠。欲求高人一詩。胡公諾之。對予言。予曰。我胸中無一字。焉能為詩乎。力拒之。胡公乃取古今詩集。置幾上發予詩思。予偶揭之。方構思。忽機一動。則詩句迅速不可遏捺。胡公出堂回。則已落筆二三十首矣。予忽覺之曰。此文字習氣魔也。即止之。取一首以塞白。然機不可止。不覺從前所習詩書辭賦。凡曾入目者。一時現前。逼塞虛空。即通身是口。亦不能盡吐。更不知何為我之身心也。默之自視。將欲飛舉之狀。無奈之何。明日。胡公送高公去。予獨坐思之曰。此正法光禪師。所謂禪病也。今在此中。誰能為我治之者。無已。獨有熟睡可消。遂閉門強臥。初甚不能。久之坐忘如睡。童子敲門不開。椎之不應。胡公歸。亟問之。乃令破窗入。見予擁衲端坐。呼之不應。撼之不動。先是書室中。設佛供案。有擊子。胡公拈之問曰。此物何用。予曰。西域僧入定。不能覺。以此鳴之。即覺矣。公忽憶之。曰。師入定耶。疾取擊子耳邊鳴數十聲。予始微微醒覺。開眼視之。則不知身在何處也。公曰。我行。師即閉門坐。今五日矣。予曰。不知也。第一息耳。言畢。默坐諦觀。竟不知此
是何所。亦不知從何入來。及回觀山中。及一往行腳。一一皆夢中事耳。求之而不得。則向之遍空擾擾者。如雨散雲收。長空若洗。皆寂然了無影像矣。心空境寂。其樂無喻。乃曰。靜極光通達。寂照含虛空。卻來觀世間。猶如夢中事。佛語真不吾欺也。歲暮擬新正還山。乃為胡公言臺山林木。苦被奸商砍伐。菩薩道場。將童童不毛矣。公為具疏題請大禁之。自後 國家修建諸剎。皆仗所禁之林木。否則無所取材矣。
五年丁丑。
予三十二歲。春。自雁門歸。因思父母罔極之恩。且念於法多障。因見南嶽思大師發願文。遂發心刺血泥金。寫大方廣佛華嚴經一部。上結般若勝緣。下酬罔極之恩。以是年春創意。先是 慈聖聖母。以保 國選僧誦經。予僭列名。至是 上聞書經。即 賜金紙以助。明年。四月。書經起。徹空師。游匡山。有詩十首送之。
六年戊寅。
予年三十三。刻意書經。無論點畫大小。每落一筆。唸佛一聲。遊山僧俗至者。必令行者通說。予雖手不輟書。然不失應對。凡問訊者。必與談數語。其高人故舊。必延坐禪床。對談不失。亦不妨書。對本臨之。亦不錯落。每日如常。略無一毫動靜之相。鄰近諸老宿。竊以為異。率數眾來驗。故意攪擾。及書罷。讀之良信。因問妙
【現代漢語翻譯】 現代漢語譯本： '它'是什麼？我也不知道從哪裡來的。回頭看看山中，以及以往的雲遊，一切都像夢中的事情一樣。想要尋找它卻找不到，那麼之前遍滿虛空的喧囂，就像雨後雲散，長空像洗過一樣，一切都寂靜得沒有影像了。心空了，境界也寂靜了，那種快樂無法比喻。於是說：『靜到極點，光明自然通達；寂靜的覺照，包含著整個虛空。再回來看這世間，就像夢中的事情一樣。』佛說的話真沒有欺騙我啊。年底打算新年回山，於是為胡公講述五臺山的林木，深受奸商砍伐之苦，菩薩的道場，將要變得光禿禿的了。胡公為此寫了奏疏，請求朝廷嚴厲禁止。自此以後，國家修建各個寺廟，都依靠所禁止的林木，否則就沒有材料可以取材了。
五年丁丑（公元某年）。
我三十二歲。春天，從雁門回來。因為思念父母無盡的恩情，並且考慮到修法有很多障礙，因此看到南嶽思大師的發願文，於是發心刺血，用金粉書寫《大方廣佛華嚴經》一部，上結般若的殊勝因緣，下報答父母無盡的恩情。以這年春天開始構思。起初，慈聖聖母，爲了保衛國家，選拔僧人誦經，我冒昧地列入其中。到這時，皇上聽說了我書寫佛經的事情，就賜予金紙來幫助我。第二年，四月，書寫佛經開始。徹空法師，遊歷匡山，寫了十首詩送給他。
六年戊寅（公元某年）。
我三十三歲。專心致志地書寫佛經，無論是點畫的大小，每落下一筆，就念一聲佛。遊山的僧人和俗人來到這裡，必定讓隨從告訴他們。我雖然手不停地書寫，但是沒有耽誤應對。凡是來問訊的人，必定和他們談幾句話。那些高人老朋友，必定請他們坐在禪床上，相對談論沒有遺漏，也不妨礙書寫。對著原本臨摹，也沒有錯落。每天都像平常一樣，略微沒有一絲一毫動靜的表象。鄰近的各位老修行，私下裡認為很奇異，常常帶領眾人來驗證，故意攪擾。等到書寫完畢，讀起來確實可信。因此問我其中的奧妙。
【English Translation】 English version: What is 'it'? I also don't know where it comes from. Looking back at the mountains, and the past travels, everything is like events in a dream. Seeking it but not finding it, then the previous clamor that filled the void, is like clouds scattering after rain, the long sky as if washed, everything is silent without any trace. The mind is empty, and the realm is also silent, that kind of joy is beyond comparison. Therefore, it is said: 'When stillness reaches its extreme, light naturally penetrates; the silent illumination contains the entire void. Looking back at this world, it is like events in a dream.' The Buddha's words truly do not deceive me. At the end of the year, I plan to return to the mountain for the New Year, so I told Lord Hu about the forests of Mount Wutai (a sacred Buddhist mountain), suffering greatly from being cut down by unscrupulous merchants, the Bodhisattva's (an enlightened being) sacred site, will become barren. Lord Hu wrote a memorial for this, requesting the court to strictly prohibit it. From then on, the country's construction of various monasteries, all relied on the prohibited forests, otherwise there would be no materials to draw from.
Year Five, Dingchou (a year in the Chinese sexagenary cycle).
I was thirty-two years old. In the spring, I returned from Yanmen. Because I was thinking of my parents' boundless kindness, and also considering that there were many obstacles to practicing the Dharma (Buddhist teachings), therefore seeing the Vow of Great Master Si of Mount Nanyue, I then resolved to prick my blood and use gold powder to write a copy of the Great Comprehensive Buddha Flower Adornment Sutra (Mahāvaipulya Buddhāvataṃsaka Sūtra), above to form a supreme connection with Prajna (wisdom), below to repay my parents' boundless kindness. I started conceiving this in the spring of this year. Initially, the Holy Mother Cisheng (Empress Dowager), in order to protect the country, selected monks to recite scriptures, I presumptuously listed my name among them. At this time, the Emperor heard about my writing the scriptures, and bestowed gold paper to help me. The following year, in April, the writing of the scriptures began. Dharma Master Chekong, traveled to Mount Kuang, and wrote ten poems to send to him.
Year Six, Wuyin (a year in the Chinese sexagenary cycle).
I was thirty-three years old. I devoted myself to writing the scriptures, regardless of the size of the dots and strokes, every time I put down a stroke, I recited the Buddha's name once. Monks and laypeople who traveled to the mountain, I would definitely have the attendants tell them. Although my hands did not stop writing, I did not delay responding. Whoever came to inquire, I would definitely talk to them for a few words. Those eminent people and old friends, I would definitely invite them to sit on the meditation bed, talking face to face without omission, and it did not hinder the writing. Copying from the original, there were no mistakes. Every day was like usual, with slightly no appearance of movement or stillness. The neighboring old practitioners, privately thought it was strange, often led the crowd to verify, deliberately disturbing. When the writing was finished, reading it was indeed credible. Therefore, they asked me about the mystery within.
師曰。印師何能如此耶。妙師曰。吾友入此三昧純熟耳。予自住山至書經。屢有嘉夢。初一夕。宿。入金剛窟。石門榜大般若寺。及入。則見廣大如空。殿宇樓閣。莊嚴無比。正殿中唯大床座。見清涼大師。倚臥床上。妙師侍立於左。予急趨入。禮拜立右。聞大師開示。初入法界圓融觀境。謂佛剎互入。主伴交參。往來不動之相。隨說其境。即現睹于目前。自知身心交參涉入。示畢。妙師問曰。此何境界。大師笑曰。無境界境界。及覺后。自見心境融徹。無復疑礙。又一夕。夢自身履空上升。高高無極。落下則見十方迥無所有。唯地平如鏡。琉璃瑩徹。遠望唯一廣大樓閣。閣量如空。閣中盡世間所有人物事業。乃至最小市井鄙事。皆包其中。往來無外。閣中設一高座。紫赤焰色。予心謂金剛寶座。其閣莊嚴。妙嚴不可思議。予歡喜欲近。心中思惟。如何清凈界中。有此雜穢耶。才作此念。其閣即遠。尋復自思曰。凈穢自我心生耳。其閣即近。頃之。見座前侍列眾僧。身量高大。端嚴無比。忽有一少年比丘。從座后出。捧經一卷而下。授予曰。和尚即說此經。特命授汝。予接之。展視乃金書梵字不識也。遂懷之。因問和尚為誰。曰。彌勒。予喜。隨比丘而上。至閣陛。瞑目斂念而立。忽聞磬聲。開目視之。則見彌勒已登
【現代漢語翻譯】 現代漢語譯本 師父說：『印師（指印宗法師）怎麼能做到這樣呢？』妙師（指妙峰法師）說：『我的朋友進入這種三昧已經非常熟練了。』我自從住在山裡直到書寫佛經，多次有吉祥的夢。最初一個晚上，睡覺時，進入金剛窟（比喻堅固不壞的禪定境界）。石門上題著『大般若寺』。進入之後，就看見廣大如虛空，殿宇樓閣，莊嚴無比。正殿中只有一張大床座，看見清涼大師（唐代華嚴宗高僧，著有《華嚴疏鈔》等）倚臥在床上，妙師侍立在左邊。我急忙走進去，禮拜後站在右邊。聽見大師開示，最初進入法界圓融觀的境界，說佛剎互相涉入，主伴互相交參，往來而不動搖的景象。隨著他的解說，這些境界就顯現在眼前。自己知道身心互相交參涉入。開示完畢，妙師問道：『這是什麼境界？』大師笑著說：『無境界的境界。』醒來之後，自己覺得心境融徹，沒有了疑惑和障礙。又一個晚上，夢見自己踩著虛空上升，高高地沒有邊際。落下來就看見十方空無所有，只有地面平坦如鏡，琉璃般晶瑩透徹。遠遠望去只有一座廣大的樓閣，樓閣的大小如同虛空。樓閣中包含了世間所有的人物事業，乃至最小的市井瑣事，都包含在其中，往來沒有內外之分。樓閣中設定一個高座，紫紅色如同火焰。我心裡認為是金剛寶座。那樓閣的莊嚴，美妙得不可思議。我歡喜地想要靠近，心中思惟：『如何清凈的境界中，會有這些雜穢呢？』剛產生這個念頭，那樓閣就遠離了。隨即又自己思惟說：『清凈和污穢是從我自己的心產生的啊。』那樓閣就靠近了。一會兒，看見座前侍立著許多僧人，身量高大，端莊無比。忽然有一個年輕的比丘，從座后出來，捧著一卷經書下來，授予我說：『和尚將要宣講這部經，特意命令授予你。』我接過經書，展開觀看，是金書梵字，我不認識。於是把它懷藏起來。因此問比丘和尚是誰，比丘說：『彌勒（未來佛）。』我很高興，跟隨比丘而上，到了樓閣的臺階前，閉上眼睛，收攝心念站立。忽然聽見磬聲，睜開眼睛看，就看見彌勒已經登上
【English Translation】 English version The Master said, 'How could Dharma Master Yin (referring to Yin Zong, a Dharma master) achieve this?' Dharma Master Miao (referring to Miao Feng, a Dharma master) said, 'My friend has become very proficient in entering this Samadhi.' Since I lived in the mountains until writing the scriptures, I have had many auspicious dreams. One night, while sleeping, I entered the Vajra Cave (a metaphor for the indestructible state of Samadhi). On the stone gate was inscribed 'Great Prajna Temple'. Upon entering, I saw it was vast like space, with halls and pavilions, incomparably magnificent. In the main hall, there was only a large bed, and I saw Master Qingliang (a prominent Huayan Buddhist monk of the Tang Dynasty, author of 'Huayan Shu Chao' etc.) reclining on the bed, with Dharma Master Miao standing to his left. I hurried in, prostrated, and stood to his right. I heard the Master's discourse, initially entering the realm of perfect interpenetration of the Dharmadhatu, saying that Buddha lands interpenetrate each other, with principal and subordinate mutually participating, the appearance of coming and going without moving. As he explained, these realms appeared before my eyes. I knew that my body and mind were mutually interpenetrating. After the discourse, Dharma Master Miao asked, 'What is this realm?' The Master smiled and said, 'The realm of no realm.' After waking up, I felt that my mind and realm were perfectly integrated, without any doubts or obstacles. Another night, I dreamed that I was stepping on the void and ascending, infinitely high. When I fell, I saw that the ten directions were empty, with only the ground flat like a mirror, crystal clear like lapis lazuli. In the distance, I saw only a vast pavilion, the size of the pavilion like space. The pavilion contained all the people and affairs of the world, even the smallest trivial matters of the marketplace, all contained within it, with no distinction between inside and outside. In the pavilion, there was a high seat, purple-red like flames. I thought in my heart that it was the Vajra Throne. The magnificence of the pavilion was inconceivably wonderful. I joyfully wanted to approach, thinking in my heart, 'How can there be such impurities in a pure realm?' As soon as this thought arose, the pavilion moved away. Then I thought to myself, 'Purity and impurity arise from my own mind.' The pavilion moved closer. After a while, I saw many monks standing in attendance before the seat, tall and incomparably dignified. Suddenly, a young Bhikshu came out from behind the seat, holding a scroll of scripture and descending, handing it to me, saying, 'The Abbot is about to expound this scripture, and specifically ordered it to be given to you.' I received the scripture, unfolded it, and saw that it was written in golden Sanskrit, which I did not recognize. So I kept it in my bosom. Therefore, I asked the Bhikshu who the Abbot was, and the Bhikshu said, 'Maitreya (the future Buddha).' I was very happy, and followed the Bhikshu up to the steps of the pavilion, closed my eyes, and stood with my mind collected. Suddenly, I heard the sound of a chime, opened my eyes, and saw that Maitreya had already ascended
座矣。予即瞻禮。仰視其面。晃耀紫金色。世無可比者。禮畢。自念今者特為我說。則我為當機。遂長跪取卷展之。聞其說曰。分別是識。無分別是智。依識染。依智凈。染有生死。凈無諸佛。至此則身心忽然如夢。但聞空中音聲歷歷。開明心地。不存一字。及覺。恍然言猶在耳也。自此識智之分。瞭然心目矣。且知所至。乃兜率天彌勒樓閣耳。又一夕。夢僧來報云。北臺頂文殊菩薩設浴請赴。隨至。則入一廣大殿堂。香氣充滿。侍者皆梵僧。即引至浴室。解衣入浴。見有一人。先在池中。視之為女子也。予心惡不欲入。其池中人。故泛其形。則知為男也。乃入共浴。其人以手戽水澆予。從頭而下。灌入五內。如洗肉桶。五臟一一盪滌無遺。止存一皮。如琉璃籠。洞然透徹。時則池中人呼茶。見一梵僧。擎髑髏半邊如剖瓜狀。視之腦髓淋漓。心甚厭之。其僧乃以手指剜取示予曰。此不凈耶。即入口啖之。如是隨取隨啖。其甘如飴。腦已食盡。唯存血水。其池中人曰。可與之。僧乃授予。予接而飲之。其味如甘露也。飲而下透身毛孔一橫流。飲畢。梵僧搓背。大拍一掌。予即覺。時則通身汗流如水。五內洞然。自此身心如洗。輕快無喻矣。如是者。吉兆居多。總之皆與諸聖酬酢。常聞佛言。常有是好夢。
七年己
卯。
予年三十四。是年秋。京都建大慈壽寺完。初 聖母為薦 先帝保 聖躬。欲於五臺修塔院寺舍利寶塔。 諭執政。以為臺山去京窎遠。遂卜附京吉地。建大慈壽寺。是年工完。覆奏 聖母。以為未滿臺山之愿。諭 皇上仍遣內官帶夫匠三千人來山修造。是時 朝廷初作佛事。內官初遣于外。恐不能卒業。有傷法門。予力調護。始終無恙。
八年庚辰。
予年三十五。是年特 旨。天下清丈田糧。寸土不遺。臺山從來。未入版額。該縣奸人矇蔽。欲飛額糧五百石于臺山。屢行文查報地土。合山叢林靜室。無一人可安者。自此臺山為狐窟矣。諸山耆舊集。白予。予安之曰。諸師第無憂。緩圖之。予於是宛轉設法。具白當道。竟免清丈。未加升合。臺山道場遂以全。
九年辛巳。
予年三十六。是年建無遮會。初妙師亦刺血書華嚴經。與予同願。欲建一圓滿道場。名無遮會。妙師募化。錢糧畢集。京中請大德僧五百眾。其道場事宜俱備。適皇 上有旨祈 皇嗣。遣官于武當。 聖母遣官於五臺。即于本寺。予以為沙門所作一切佛事。無非為 國祝釐。陰翊 皇度。今祈 皇儲。乃為 國之本也。莫大於此者。愿將所營道場事宜一切。盡歸併于求儲一事。不可為區區一己之名也。妙師
【現代漢語翻譯】 現代漢語譯本 卯（時間，指早晨5點到7點）。
我三十四歲。這年秋天，京都建造的大慈壽寺完工。起初，聖母（指皇太后）爲了替先帝（已故皇帝）祈福，保佑聖躬（皇帝的身體），想要在五臺山修建塔院寺的舍利寶塔。於是告知執政大臣。大臣們認為五臺山距離京城偏遠，便在靠近京城的吉祥之地選址，建造了大慈壽寺。這年工程完工，上報聖母，聖母認為沒有滿足在五臺山的願望，於是諭旨皇上仍然派遣內官帶領工匠三千人來五臺山修造。當時朝廷剛開始做佛事，內官剛開始被派遣到外面，擔心不能完成任務，有損佛門。我盡力調護，始終沒有發生意外。
八年，庚辰（年號）。
我三十五歲。這年特別下旨，天下清查丈量田地，寸土不遺漏。五臺山向來沒有被納入戶籍田畝冊。該縣的奸人矇蔽上級，想要飛報五百石的田賦到五臺山。多次行文查報土地，整個五臺山的寺廟靜室，沒有一個人可以安心。從此五臺山成了狐貍窩。各山的老前輩們聚集起來，告訴我這件事。我安慰他們說：『各位師父不用擔心，慢慢想辦法。』於是我委婉地設法，詳細地稟告了當道，最終免除了清查丈量，沒有增加賦稅。五臺山道場因此得以保全。
九年，辛巳（年號）。
我三十六歲。這年建造無遮大會。起初妙師也刺血書寫華嚴經，與我共同發願，想要建造一個圓滿的道場，名叫無遮會。妙師募化，錢糧全部籌集完畢。從京城請來大德僧人五百眾，道場的事宜全部準備妥當。恰逢皇上（皇帝）有旨意祈求皇嗣（皇位繼承人），派遣官員到武當山，聖母（皇太后）派遣官員到五臺山，就在本寺進行。我認為沙門所做的一切佛事，無非是爲了國家祈福，暗中輔佐皇上的統治。現在祈求皇儲，乃是國家根本的大事。沒有比這件事更大的了。願意將所經營道場的事宜全部，都歸併到祈求皇儲這件事上，不可爲了區區一己的名聲。妙師（人名）
【English Translation】 English version Mao (time, referring to 5 AM to 7 AM).
I was thirty-four years old. In the autumn of that year, the Da Ci Shou Temple (Great Compassionate Longevity Temple) in the capital was completed. Initially, the Holy Mother (referring to the Empress Dowager), to pray for the late Emperor (deceased emperor) and protect the Holy Body (the emperor's health), wanted to build the Sharira Pagoda (relic pagoda) of Tayuan Temple (Stupa Garden Temple) on Mount Wutai. She then informed the governing ministers. The ministers believed that Mount Wutai was too far from the capital, so they chose an auspicious site near the capital to build the Da Ci Shou Temple. The project was completed that year, and it was reported to the Holy Mother, who felt that the wish to build on Mount Wutai had not been fulfilled. Therefore, she instructed the Emperor to send inner officials (eunuchs) leading three thousand craftsmen to Mount Wutai to continue construction. At that time, the imperial court had just begun Buddhist affairs, and inner officials were being sent out for the first time. There was concern that they would not be able to complete the task and would harm the Dharma. I tried my best to mediate and protect, and in the end, nothing went wrong.
The eighth year, Gengchen (year name).
I was thirty-five years old. In that year, a special decree was issued to survey and measure all the land in the country, leaving no inch uncounted. Mount Wutai had never been included in the land registry. The treacherous people of the county deceived their superiors, wanting to falsely report five hundred shi (unit of dry measure, approx. 50 kg) of land tax to Mount Wutai. They repeatedly sent documents to investigate and report on the land, and no one in the monasteries and quiet rooms of Mount Wutai could find peace. From then on, Mount Wutai became a den of foxes. The elders of the various mountains gathered and told me about this. I comforted them, saying, 'Venerable masters, do not worry, let's find a solution slowly.' So I subtly devised a method and reported the details to the authorities, and in the end, the survey and measurement were avoided, and the tax was not increased. The Mount Wutai Dharma practice place was thus preserved.
The ninth year, Xin Si (year name).
I was thirty-six years old. In that year, a Wu遮 (Unimpeded) Assembly was to be built. Initially, Master Miao also pricked his blood to write the Avatamsaka Sutra (Flower Garland Sutra), sharing the same vow with me, wanting to build a perfect Dharma practice place called the Wu遮 Assembly. Master Miao raised funds, and all the money and grain were collected. Five hundred virtuous monks were invited from the capital, and all the preparations for the Dharma practice place were completed. It happened that the Emperor (Huang Shang) had an edict to pray for an imperial heir (Huang Si), sending officials to Mount Wudang, and the Holy Mother (Empress Dowager) sent officials to Mount Wutai, to be held at this temple. I believe that all the Buddhist affairs performed by the Shramanas (Buddhist monks) are nothing more than praying for the country and secretly assisting the Emperor's rule. Now, praying for an imperial heir is a major matter of national importance. There is nothing greater than this. I am willing to combine all the preparations for the Dharma practice place into the matter of praying for an imperial heir, and not for the sake of my own reputation. Master Miao (person's name)
意不解。 上遣內使亦不解事。但以阿附為心。予大不然。乃力爭忤之。竟從予議。頃之。江南妖人作難。忌者即欲藉此中傷。以破道場。然以為 國求儲之題目。竟保全。始終無虞。是年修塔成。予即以金書華嚴經。安置塔藏。有愿文一卷。予自募造華藏世界轉輪藏成。為建道場于內。應用供具器物齋糧果品一切所需。妙師在京若罔知。皆予一力經營。九十晝夜。目不交睫。及十月臨期。妙師率所請五百餘僧。一日畢集。內外千人。其安居供具茶飯齋食。條然不失不亂。亦不知所從出。觀者莫不駭然。初開啟水陸佛事七晝夜。予七日之內。粒米不糝。但飲水而已。然應事不缺。供諸佛菩薩。每日換供五百卓。次第不失。不知所從來。觀者以為神運。予亦自知佛力加被也。
十年壬午。
予三十七歲。是春三月。講華嚴玄談。百日之內。常住上牌一千眾。十方雲集僧俗。每日不下萬衆。一食如坐一堂。不雜不亂。不聞傳呼剝啄之聲。皆予一人指揮。余無措目者。智者不知所以然也。生平精力。蓋竭於此。三月會罷。盡庫內所餘。一應錢糧。約可萬計。盡行封付本寺主者。以為常住。予與妙師。一缽飄然長往矣。妙師往蘆芽。予以疾往真定障石巖調養。作詩一首。有削壁插天應隘日。斷崖無路只飛梯之句。
【現代漢語翻譯】 現代漢語譯本：我（的）想法不被理解。皇上派來的內侍也不懂事，只知道阿諛奉承，我非常不認可，於是極力爭辯冒犯了他，最終皇上還是聽從了我的建議。不久之後，江南的妖人作亂，那些嫉妒我的人就想借此機會中傷我，以此來破壞道場。但我以『為國家祈求福報』為名，最終保全了道場，始終沒有發生意外。這年寶塔修建成，我便用金字書寫《華嚴經》，安置在塔的藏經之處，還有一篇愿文。我親自募捐建造了華藏世界轉輪藏，在裡面建立了道場，所有應用到的供具器物、齋糧果品，一切所需之物，妙師在京城好像什麼都不知道一樣，全都是我一個人盡力操辦。九十個日夜，我都沒有閤眼休息。到了十月臨近法會日期，妙師率領他請來的五百多位僧人，一天之內全部到齊，內外有一千多人。他們安居的用具、茶飯齋食，井然有序，沒有一點差錯和混亂，也不知道是從哪裡來的。觀看的人沒有不感到驚異的。最初開啟水陸法會七個晝夜，我七天之內，沒有吃一粒米，只是喝水而已。然而應付各種事務卻沒有缺失，供養諸佛菩薩，每天更換供品五百桌，次第沒有差錯，也不知道是從哪裡來的。觀看的人都認為是神力所致，我也自己知道是佛力加持啊。
十年壬午（壬午年）。
我三十七歲。這年春天三月，我講解《華嚴玄談》，一百天之內，常住僧眾加上臨時來的僧眾有一千人，十方雲集的僧人和俗家弟子，每天不下萬人。吃飯的時候就像在一個大堂里一樣，不雜亂，沒有喧譁和呼喊的聲音，都是我一個人指揮，其他人無從插手。有智慧的人也不知道是怎麼做到的。我一生的精力，大概都用在這裡了。三個月的法會結束之後，把庫房裡剩餘的所有錢糧，大約有一萬之多，全部封好交給本寺的主持，作為常住的費用。我和妙師，帶著一個缽就飄然遠去了。妙師去了蘆芽山，我因為生病去了真定府的障石巖調養身體，作了一首詩，其中有『削壁插天應隘日，斷崖無路只飛梯』的句子。
【English Translation】 English version: My ideas were not understood. The imperial envoy sent by the Emperor also didn't understand matters, only knowing how to flatter. I greatly disapproved of this, so I strongly argued and offended him. In the end, the Emperor followed my advice. Not long after,妖人 (yāorén,妖人:妖人，妖精) in Jiangnan created trouble. Those who were jealous of me wanted to take this opportunity to slander me and destroy the 道場 (dàochǎng, 道場: a place where Buddhist ceremonies are performed). However, I used the pretext of 'praying for blessings for the country' and ultimately preserved the 道場 (dàochǎng), and nothing untoward happened from beginning to end. In this year, the pagoda was completed, and I wrote the Avatamsaka Sutra in gold letters and placed it in the pagoda's scripture repository, along with a vow. I personally raised funds to build the Huazang World Rotating Sutra Repository and established a 道場 (dàochǎng) inside. All the necessary implements, utensils, vegetarian food, fruits, and everything else needed, 妙師 (Miàoshī, 妙師: a Buddhist monk's name) in the capital seemed to know nothing about it. It was all managed by me alone. For ninety days and nights, I didn't close my eyes to rest. When the date of the Dharma assembly approached in October, 妙師 (Miàoshī) led the five hundred-plus monks he had invited, and they all arrived in one day. There were over a thousand people inside and outside. Their living arrangements, tea, meals, and vegetarian food were all orderly, without any mistakes or confusion, and it was unknown where it all came from. Those who saw it were all amazed. At the beginning of the Water and Land Dharma Assembly, which lasted for seven days and nights, I didn't eat a single grain of rice for seven days, only drinking water. However, I didn't lack in handling various affairs, and I made offerings to all the Buddhas and Bodhisattvas, changing the offerings on five hundred tables every day, without any mistakes, and it was unknown where it all came from. Those who saw it thought it was divine power, and I also knew that it was the Buddha's power blessing me.
The tenth year, Renwu (壬午年, rénwǔ nián: year 10 of the 60 year cycle).
I was thirty-seven years old. In the third month of this spring, I lectured on the Profound Discourses on the Avatamsaka Sutra. Within a hundred days, there were a thousand monks and laypeople gathered from all directions, with no fewer than ten thousand people every day. Eating was like sitting in a large hall, without any disorder or confusion, and no sounds of shouting or knocking were heard. It was all directed by me alone, and no one else could intervene. Wise people didn't know how it was done. My life's energy was probably exhausted here. After the three-month Dharma assembly ended, all the remaining money and grain in the treasury, about ten thousand in total, were sealed and handed over to the abbot of the temple as permanent expenses. 妙師 (Miàoshī) and I, with only a bowl, drifted away. 妙師 (Miàoshī) went to Luyashan, and I went to Zhangshiyan in Zhending Prefecture to recuperate due to illness, and wrote a poem, which included the lines 'The cut cliffs pierce the sky, blocking the sun, the broken cliffs have no road, only flying ladders.'
是年八月 皇子生。予復之京西中峰寺。作重刻中峰廣錄序。結冬水齋于石室。
十一年癸未。
予年三十八。春正月。水齋畢。然以臺山虛聲。謂大名之下。難以久居。遂蹈東海之上。始易號憨山。時則不復知有澄印矣。始予為本寺回祿。志在興復。故修行以約緣。然居臺山八年。頗有機會。恐遠失時。故隱居東海。此本心也。夏四月。八日。至牢山。初妙師別時。以予不能獨行。乃命法屬德宗為侍者。予初因閱華嚴疏菩薩住處品云。東海有處名那羅延窟。從昔以來。諸菩薩眾于中止住。清涼疏云。梵語那羅延。此云堅牢。即東海之牢山也。禹貢青州登萊之境。今有窟存焉。予因慕之。遂特訪至牢山。果得其處。蓋不可居。乃探山南之最深處。揹負眾山。面吞大海。極為奇絕。信非人間世也。地名觀音庵。蓋古剎也。唯廢基存焉。考之。乃元初七真。出於東方。假世祖威福。多佔佛寺。改為道院。及世祖西征回。僧奏聞。多命恢復。唯牢山僻居海上。故未及之耳。予喜其地幽僻。真逃人絕世之所。志願居之。初掩片席于樹下。七閱月。后得土人張大心居士。為誅茅結廬以居。入山期年。人無往來。心甚樂也。時即墨靈山寺。有桂峰法師。一方眼目也。喜得相與。
十二年甲申。
予年三十
【現代漢語翻譯】 現代漢語譯本： 這年八月，皇子出生。我回到京西中峰寺，寫了重刻《中峰廣錄》的序言，在石室結冬水齋。 十一年癸未。 我三十八歲。春季正月，水齋結束。然而因為臺山名聲太大，認為在大名之下難以長久居住，於是前往東海之上，開始改號憨山。這時就不再知道有澄印這個人了。當初我爲了本寺遭遇火災，立志要興復，所以修行以節約因緣。然而在臺山住了八年，頗有機會，恐怕時間久了會失去機會，所以隱居東海，這是我的本心。夏季四月八日，到達牢山（Laoshan，山名）。當初妙師（Miaoshi，人名）分別時，因為我不能獨自前往，於是命令法屬德宗（Dezong，人名）作為侍者。我最初因為閱讀《華嚴疏》菩薩住處品，其中說：『東海有處名那羅延窟（Narayan窟，地名），從昔以來，諸菩薩眾于中止住。』清涼疏（Qingliang疏，書名）說：『梵語那羅延（Narayan），此云堅牢，即東海之牢山（Laoshan）也。』《禹貢》青州登萊之境，今有窟存焉。我因此仰慕它，於是特地尋訪到達牢山，果然找到了那個地方，但是不能居住。於是探尋山南最深處，背靠眾山，面向大海，極為奇絕，相信不是人間世界。地名觀音庵（Guanyin庵，地名），是古老的寺廟。只有廢棄的地基存在。考察它，是元朝初年七真（Seven True Ones，道教人物）出於東方，憑藉世祖（Shizu，元朝皇帝）的威福，多佔佛寺，改為道院。等到世祖西征回來，僧人奏報，大多命令恢復，只有牢山偏僻地處海上，所以沒有來得及恢復罷了。我喜歡這裡幽靜偏僻，真是逃避世事的好地方，立志居住在這裡。最初在樹下鋪了一張蓆子，過了七個月，後來得到當地人張大心（Zhang Daxin，人名）居士，為我砍茅草蓋了房屋居住。進入山中一年，沒有人來往，我非常快樂。當時即墨靈山寺（Jimo Lingshan Temple，寺廟名）有桂峰法師（Guifeng Fashi，人名），是一方領袖，很高興能夠互相交往。 十二年甲申。 我三十歲。
【English Translation】 English version: In the eighth month of this year, the imperial son was born. I returned to Zhongfeng Temple (Zhongfeng Temple, temple name) in western Jing (Jing, place name), and wrote the preface to the re-engraved 'Guanglu of Zhongfeng' (Guanglu of Zhongfeng, book name), and established the Winter Water Retreat (Winter Water Retreat, place name) in the stone chamber. The eleventh year, Guiwei. I was thirty-eight years old. In the first month of spring, the Water Retreat (Water Retreat) was completed. However, because of the great reputation of Mount Tai (Mount Tai, mountain name), I felt it would be difficult to live there for long under such a famous name. So, I went to the East Sea (East Sea, sea name) and began to change my name to Hanshan (Hanshan, name). At this time, I no longer knew of the existence of Chengyin (Chengyin, name). Initially, I was determined to rebuild the temple after it was destroyed by fire, so I cultivated myself to conserve resources. However, after living on Mount Tai (Mount Tai) for eight years, I had quite a few opportunities, and I was afraid that I would miss them if I stayed too long. Therefore, I secluded myself in the East Sea (East Sea), which was my original intention. On the eighth day of the fourth month of summer, I arrived at Laoshan (Laoshan, mountain name). Initially, when Master Miao (Miaoshi, name) parted with me, he thought I could not travel alone, so he ordered Dezong (Dezong, name), a member of the Dharma lineage, to be my attendant. I initially read the 'Chapter on the Abodes of Bodhisattvas' in the Huayan Sutra Commentary (Huayan Sutra Commentary, book name), which said: 'In the East Sea (East Sea) there is a place called Narayana Cave (Narayana Cave, place name), where many Bodhisattvas have resided since ancient times.' The Qingliang Commentary (Qingliang Commentary, book name) says: 'The Sanskrit word Narayana (Narayana) means 'firm and strong,' which is Laoshan (Laoshan) in the East Sea (East Sea).' The 'Tribute of Yu' (Tribute of Yu, book name) mentions the territory of Qingzhou (Qingzhou, place name), Dengzhou (Dengzhou, place name), and Laizhou (Laizhou, place name), where a cave still exists today. I admired it, so I made a special trip to Laoshan (Laoshan) and indeed found the place, but it was uninhabitable. So, I explored the deepest part of the southern mountains, with my back to the mountains and my face to the sea, which was extremely wonderful, and I believed it was not a place of the human world. The place is called Guanyin Hermitage (Guanyin Hermitage, place name), which is an ancient temple. Only the abandoned foundations remain. Upon investigation, it was found that the Seven True Ones (Seven True Ones, Taoist figures) of the early Yuan Dynasty (Yuan Dynasty, dynasty name) came from the East and, relying on the power and blessings of Emperor Shizu (Emperor Shizu, emperor name), occupied many Buddhist temples and converted them into Taoist temples. When Emperor Shizu (Emperor Shizu) returned from his western expedition, the monks reported this, and he ordered most of them to be restored, but Laoshan (Laoshan) was remotely located at sea, so it was not restored. I liked the quiet and secluded place, which was truly a place to escape from the world, and I was determined to live here. Initially, I laid a mat under a tree, and after seven months, I obtained the layman Zhang Daxin (Zhang Daxin, name), a local resident, who cut thatch and built a hut for me to live in. After entering the mountains for a year, no one came and went, and I was very happy. At that time, Guifeng Fashi (Guifeng Fashi, name) of Lingshan Temple (Lingshan Temple, temple name) in Jimo (Jimo, place name) was a leader in the area, and I was very happy to be able to interact with him. The twelfth year, Jiashen. I was thirty years old.
九。秋七月。 聖母以五臺祈嗣之勞。訪求主事三人。乃大方妙峰與予也。二師已至。受 賜。獨訪予不得。因力求之。乃命舊主人龍華寺住持瑞庵親訪之。公知予在海上。乃杖䇿而至。具宣 慈旨。某懇謝曰。倘蒙 聖恩容老山海。受 賜多矣。又何求其他。公覆報。 聖意不已。尋卜地建寺于西山。髓遣內使至。期以必往。予竟謝不就。中使回報以居山堅臥之志。 聖意憐之。問無房舍。即發三千金。仍遣前使送至。以修庵居。及至。予力止之曰。我茅屋數椽。有餘樂矣。何用多為。使者強之。不敢覆 命。予曰。古人有矯詔濟饑之事。今山東歲兇。何不廣 聖慈于饑民乎。乃令僧領來使遍散各府之僧道孤老獄囚。各取所司印冊繳報 聖情大悅。感嘆不已。及后予罹難下鎮撫。鞫予數用內帑金。予對以請查內庫支籍 上查止此濟饑一事。余無一毫 上意竟解。
十三年乙酉。
予年四十。東人從來不知僧。予居山中。則黃氏族最大。諸子漸漸親近。方今所云外道羅清者。乃山下之城陽人。外道生長地。故其教遍行東方。絕不知有三寶。予居此。漸漸攝化。久之凡為彼師長者。率眾來歸。自此始知有佛法。乃予開創之始也。
十四年丙戌。
予年四十一。是年頒藏經。先 國初刻藏。有此
【現代漢語翻譯】 現代漢語譯本 九、秋季七月，聖母因為在五臺山祈求子嗣的辛勞，訪求主事之人三人，即大方（指大方和尚，具體是誰需要根據上下文確定）、妙峰（指妙峰和尚，具體是誰需要根據上下文確定）與我。兩位法師已經到達，接受了賞賜。唯獨尋找我而不得，因此極力尋找。於是命令舊主人龍華寺住持瑞庵親自去尋找我。瑞庵法師得知我在海上，便拄著枴杖前來，詳細宣讀了皇上的旨意。我懇切地謝絕說：『如果能夠蒙受皇上的恩典，容許我老死山海之間，所受的賞賜已經很多了，又何必再求其他呢？』瑞庵法師回覆稟告了皇上，皇上的意思沒有改變，隨即選擇地方在西山建造寺廟，派遣內侍前來，限定我必須前往。我最終還是謝絕了沒有去。內侍回報了我堅決隱居山中的志向，皇上憐憫我，詢問我是否有房舍，立即發放三千金，仍然派遣之前的內侍送來，用來修建庵居住。等到內侍到達，我極力阻止說：『我的茅屋幾間，已經足夠快樂了，何必再多建造呢？』使者堅持，不敢違背皇上的命令。我說：『古人有假傳聖旨救濟饑荒的事情，現在山東遭了災荒，為什麼不把皇上的慈悲廣泛施捨給饑民呢？』於是命令僧人帶領內侍遍散給各府的僧道、孤寡老人和獄囚，各自取用所管轄部門的印冊上報，皇上非常高興，感慨不已。等到後來我遭遇災難被關押在鎮撫司，審問我多次動用內帑金的事情，我回答說請查內庫的支出賬簿，皇上查閱后只有這件救濟饑荒的事情，其餘沒有一毫，皇上的意思最終消解。 十三年乙酉。 我四十年紀。東方人從來不知道僧人。我居住在山中，黃氏家族最大。他們的子弟漸漸親近我。現在所說的外道羅清（羅清，人名，明代創立羅教）是山下的城陽人。因為是外道生長的地方，所以他的教義遍行東方，完全不知道有佛法僧三寶。我居住在這裡，漸漸攝受教化他們。時間久了，凡是做他們師長的人，都率領眾人來歸順。從此他們才知道有佛法，這是我開創教化的開始。 十四年丙戌。 我四十一歲。這一年頒佈藏經。先朝（指明朝開國初期）刻印的藏經，有這些。
【English Translation】 English version 9. Seventh month of autumn. The Holy Mother, due to her efforts in praying for offspring at Mount Wutai (a sacred Buddhist mountain), sought three individuals to take charge of the matter, namely Dafang (Dafang Monk, specific identity needs context), Miaofeng (Miaofeng Monk, specific identity needs context), and myself. The two masters had already arrived and received imperial gifts. Only I could not be found, so they searched diligently. Consequently, the former master, Abbot Ruian of Longhua Temple, was ordered to personally seek me out. Abbot Ruian, learning that I was at sea, arrived with his staff and conveyed the imperial decree in detail. I earnestly declined, saying, 'If I am fortunate enough to receive the Emperor's grace and be allowed to spend my old age by the sea, the gifts I have received are already abundant. Why should I seek anything else?' Abbot Ruian reported back to the Emperor, but the Emperor's intention remained unchanged. Subsequently, a site was selected in the Western Mountains to build a temple, and an imperial envoy was dispatched, insisting that I must go. I ultimately declined. The envoy reported my firm resolve to live in seclusion in the mountains. The Emperor, taking pity on me, inquired whether I had any housing and immediately issued three thousand taels of gold, sending the previous envoy to deliver it for the construction of a hermitage. Upon the envoy's arrival, I strongly protested, saying, 'My few thatched huts are more than enough for my happiness. Why build more?' The envoy insisted, not daring to disobey the imperial command. I said, 'In ancient times, there were instances of falsely conveying imperial decrees to relieve famine. Now, Shandong Province is suffering from famine. Why not extend the Emperor's compassion to the starving people?' Thereupon, I ordered the monks to lead the envoy to distribute the funds to monks, Taoists, orphans, the elderly, and prisoners in various prefectures, each taking records from their respective departments to report back to the Emperor. The Emperor was greatly pleased and sighed with admiration. Later, when I encountered difficulties and was imprisoned in the Zhenfu (military) office, I was interrogated about the use of the imperial treasury funds. I replied by requesting an examination of the expenditure records in the imperial treasury. The Emperor's investigation revealed only this matter of relieving famine, with nothing else. The Emperor's displeasure was ultimately resolved. Thirteenth year, Yiyou. I was forty years old. The people of the East had never known monks. I lived in the mountains, where the Huang clan was the largest. Their children gradually became close to me. The so-called heretic Luo Qing (Luo Qing, a person's name, founder of the Luo sect in the Ming Dynasty) was from Chengyang at the foot of the mountain. Because it was the place where the heretic grew up, his teachings spread throughout the East, completely ignorant of the Three Jewels (Buddha, Dharma, Sangha). I lived here, gradually converting and teaching them. After a long time, all those who were their teachers led their followers to come and submit. From then on, they knew that there was Buddhism. This was the beginning of my founding and teaching. Fourteenth year, Bingxu. I was forty-one years old. In this year, the Tripitaka (Buddhist canon) was promulgated. The Tripitaka carved in the early years of the previous dynasty (referring to the early Ming Dynasty) contained these.
方撰述諸經未入藏者 今上聖母命補入之。刻完 皇上敕頒十五藏。散施天下名山。首以四部施四邊境。東海牢山。南海普陀。西蜀峨嵋。北邊蘆芽。時 聖母以臺山因緣。且數召。予不知。賜亦不受。乃以藏經一部。首送東海。初未知也。及至牢山。無可安頓。撫按行所在有司供奉。予見有 敕命。乃詣京謝 恩。比蒙 聖慈。命合眷各出佈施修寺安供。請 命名曰海印寺。予在京聞達觀。禪師訪予于海上。即趨歸。兼程追之。值師出山。尋即同回。盤桓兩旬。贈予詩。有閑來居海上。名誤落山東之句。是年冬十一月。予自辛巳以來。率多勞動。未得寧止。故多疲倦。至今禪室初就。始得安居。身心放下。其樂無喻。一夕靜坐夜起。見海湛空澄。雪月交光。忽然身心世界。當下平沉。如空華影落。洞然壹大光明藏。了無一物。即說偈曰。海湛空澄雪月光。此中凡聖絕行藏。金剛眼突空華落。大地都歸寂滅場。即歸室中。取楞嚴印正。開卷即見汝身汝心。外及山河虛空大地。咸是妙明真心中物。則全經觀境。瞭然心目。隨命筆述楞嚴懸鏡一卷。燭才半枝。已就。時禪堂方開靜。即喚維那入室。為予讀之。自亦如聞夢語也。
十五年丁亥。
予年四十二。是年修造殿宇。始開堂為眾說戒。自是四方衲子日益
【現代漢語翻譯】 現代漢語譯本：
朝廷命人編撰的未收入藏經的諸經，當今皇太后（聖母）下令補入。雕刻完畢后，皇上敕令頒佈十五部藏經，散施於天下名山。首先以四部藏經施於四邊境：東海的牢山，南海的普陀山，西蜀的峨眉山，北邊的蘆芽山。當時，皇太后因為臺山的因緣，多次召見我，我不知情，即使賞賜也不接受。於是皇太后將一部藏經，首先送往東海。起初我並不知道。等到到達牢山，沒有可以安頓的地方，撫按等地方官員都來供奉。我看到有皇上的敕命，於是前往京城謝恩。蒙受皇太后的慈悲，命我和眷屬各自出資佈施，修繕寺廟安放供奉。請皇上命名為海印寺。我在京城聽說達觀禪師在海上尋訪我，立即趕回去，兼程追趕他。正趕上禪師出山，隨即一同返回。盤桓了二十天，禪師贈送我詩，有『閑來居海上，名誤落山東』的句子。這年冬天十一月，我自從辛巳年以來，大多勞碌，沒有得到安寧，所以非常疲倦。如今禪室剛剛建成，才得以安居，身心放下，其中的快樂無法比喻。一天晚上，夜裡起來，看見海面平靜，天空澄澈，雪和月光交相輝映。忽然身心世界，當下平靜沉寂，如同空中的花影墜落，洞然顯現一大光明藏，了無一物。於是說了偈語：『海湛空澄雪月光，此中凡聖絕行藏。金剛眼突空華落，大地都歸寂滅場。』說完回到禪室中，取出《楞嚴經》印證，打開書卷就看見『汝身汝心，外及山河虛空大地，咸是妙明真心中物』。於是整部經的觀境，都瞭然於心。隨即命筆寫述《楞嚴懸鏡》一卷，蠟燭才燒了一半，就已經完成。當時禪堂剛剛開始止靜，就叫維那進入禪室，為我讀誦。自己也如同聽見夢中的話語。
十五年丁亥（公元**年）。
我四十二歲。這年修造殿宇，開始開堂為大眾說戒。從此四方的僧人日益增多。
【English Translation】 English version:
The various scriptures that had not been included in the Tripitaka, which were compiled by court officials, were ordered by the current Empress Dowager (Holy Mother) to be added. After the carving was completed, the Emperor decreed the distribution of fifteen copies of the Tripitaka to famous mountains throughout the land. Initially, four copies were distributed to the four border regions: Laoshan (Mount Lao) in the East Sea, Putuoshan (Mount Putuo) in the South Sea, Emeishan (Mount Emei) in Western Shu, and Luyashan (Mount Luya) in the Northern border. At that time, the Empress Dowager, due to the connection with Taishan (Mount Tai), repeatedly summoned me, but I was unaware and did not accept even gifts. Therefore, the Empress Dowager sent a copy of the Tripitaka to the East Sea first. Initially, I did not know this. When I arrived at Laoshan (Mount Lao), there was no place to settle down, and the regional officials came to offer their services. I saw the Emperor's decree, so I went to the capital to express my gratitude. I received the Empress Dowager's compassion, ordering me and my family to contribute to the repair of the temple for enshrinement. I requested the Emperor to name it Haiyin Temple (Ocean Seal Temple). While I was in the capital, I heard that Chan Master Daguan (Great View) was looking for me at sea, so I immediately rushed back, traveling day and night to catch up with him. I met the Chan Master as he was leaving the mountain, and we returned together. After staying for twenty days, the Chan Master gave me a poem, which included the lines 'Leisurely living by the sea, my name mistakenly falls in Shandong.' In the eleventh month of this winter, since the year of Xinsi (year of the Metal Snake), I had been mostly busy and had not found peace, so I was very tired. Now that the Chan room has just been completed, I can finally settle down, and my body and mind are at ease, the joy of which is beyond description. One night, I got up in the middle of the night and saw the sea calm, the sky clear, and the snow and moonlight reflecting each other. Suddenly, my body and mind, and the world around me, became calm and still, like the falling of empty flower shadows, revealing a great treasury of light, completely devoid of anything. So I spoke a verse: 'The sea is calm, the sky is clear, the snow and moonlight shine, within this, the mundane and the holy have no trace. The Vajra eye suddenly sees the empty flowers fall, the great earth all returns to the field of stillness.' After speaking, I returned to the Chan room, took out the Surangama Sutra for verification, and opened the scroll to see 'Your body, your mind, and the mountains, rivers, empty space, and great earth outside, are all things within the wonderfully bright true mind.' Thus, the entire realm of the sutra was clear in my mind. I then took up my pen and wrote a volume of Surangama Suspended Mirror, and it was completed before half the candle had burned. At that time, the Chan hall had just begun its quiet sitting, so I called the director into the Chan room to read it for me. I myself felt like I was hearing words in a dream.
Fifteenth year, Dinghai (year of the Fire Pig).
I am forty-two years old. This year, I built halls and began to open the hall to preach the precepts to the public. From then on, monks from all directions increased day by day.
至。為居士作心經直說。是年秋。胡中丞公。請告歸田。𢹂其親之子。送出家為侍者。命名福善。
十六年戊子。
予年四十三。時學人讀予楞嚴懸鏡。請曰。此經心觀具明。第未全消文字。恐後學不易入。愿字字消歸觀心。則莫大之法施也。予始創意述通議。已立大旨。然猶未屬稿。
十七年己丑。
予年四十四。是年閱藏。為眾講法華經起信論。予自別五臺。時有省親之心。且恐落世諦也。姑自驗之。一夕靜坐。忽開眼有偈曰。煙波日日浸寒空。魚鳥同遊一鏡中。昨夜忽沈天外月。孤明應自混驪龍。乃急呼侍者曰。吾今可歸故鄉見二老矣。先是為報恩寺乞請大藏經一部。冬十月至京請藏 上即命送赍行。十一月至龍江本寺。寶塔放光連日。及迎經之日。塔光如橋。向北迎經。僧自光中行。及安經建道場。光相日日不絕。瞻禮者。曰萬餘人。以為希有之瑞。老母聞予至。先遣人候問何日到家。予曰。我為 朝廷事。非為家也。若老母能相見。歡喜如未別時。止可信宿。否則我不歸矣。老母聞之曰。再生相見。歡喜不了。那更有悲。一面即可。況兩宿耶。及予歸。老母相見。欣然絕倒。予大以為異。及夜坐。族中長者。問從船來陸來。老母應聲曰。何問從船來陸來。問者曰。從何處來。老母
【現代漢語翻譯】 現代漢語譯本：到達。為在家居士講解《心經直說》。這年秋天，胡中丞（官名）告假還鄉，帶著他親戚的兒子，送他出家做侍者，命名為福善。 十六年戊子。 我四十三歲。當時學人讀我寫的《楞嚴懸鏡》，請求說：『這部經用心觀照，闡述得很明白，只是還沒有完全消除文字的痕跡，恐怕後來的學習者不容易入門。希望您能將每個字都消歸於觀心，那就是莫大的法佈施了。』我開始構思撰寫《通議》，已經確立了大的宗旨，但還沒有正式寫成稿子。 十七年己丑。 我四十四歲。這年閱藏，為大眾講解《法華經》和《起信論》。我自從離開五臺山后，時常有省親的念頭，又擔心落入世俗的執著。姑且自己驗證一下。一天晚上，忽然睜開眼睛，寫了一首偈子說：『煙波日日浸寒空，魚鳥同遊一鏡中。昨夜忽沈天外月，孤明應自混驪龍。』於是急忙叫來侍者說：『我現在可以回故鄉見我的父母了。』先前我為報恩寺乞請了一部大藏經。冬季十月到達京城請藏經，皇上立即命令送去。十一月到達龍江本寺。寶塔連續多日放出光芒。到迎接經書的那天，塔的光芒像一座橋樑，向北迎接經書，僧人從光中行走。等到安放經書，建立道場，光相日日不斷。瞻仰禮拜的人，有萬餘人，認為這是稀有的祥瑞。老母親聽說我到了，先派人來問我哪天到家。我說：『我是爲了朝廷的事，不是爲了家事。如果老母親能見我，歡喜得像沒有分別的時候一樣，我只可住一兩夜。否則我就不回去了。』老母親聽了說：『能再次相見，歡喜都來不及，哪裡還會有悲傷。見一面就可以了，何況是兩夜呢。』等到我回家，老母親見到我，欣喜得幾乎暈倒。我對此感到非常奇怪。等到晚上坐著，族中的長者問我是從船上來的還是陸地上來的，老母親應聲說：『何必問從船上來的還是陸地上來的？』問的人說：『從哪裡來的？』老母親
【English Translation】 English version: Arrived. Explaining the 'Straight Talk on the Heart Sutra' for the lay devotee. In the autumn of this year, Vice Minister Hu requested to retire to his hometown, bringing his relative's son with him, sending him to become a monk as an attendant, naming him Fu Shan (Blessed Goodness). The sixteenth year, Wu Zi. I was forty-three years old. At that time, students reading my 'Mirror of the Shurangama Sutra' requested, saying, 'This sutra uses mindful contemplation and explains it clearly, but it has not completely eliminated the traces of words, fearing that later learners will not easily enter. We hope that you can eliminate each word and return to mindful contemplation, which would be the greatest Dharma offering.' I began to conceive of writing the 'Comprehensive Discussion,' and had already established the main points, but had not yet formally written the manuscript. The seventeenth year, Ji Chou. I was forty-four years old. This year, I reviewed the Tripitaka and lectured on the 'Lotus Sutra' and the 'Awakening of Faith.' Since I left Mount Wutai, I often had the thought of visiting my parents, but I was also worried about falling into worldly attachments. I will test myself for the time being. One night, I suddenly opened my eyes and wrote a verse saying: 'The misty waves daily soak the cold sky, fish and birds swim together in a mirror. Last night, the moon beyond the sky suddenly sank, the solitary brightness should naturally mingle with the black dragon.' So I hurriedly called the attendant and said, 'Now I can return to my hometown to see my parents.' Previously, I had requested a complete Tripitaka for Bao'en Temple (Temple of Gratitude). In the tenth month of winter, I arrived in the capital to request the Tripitaka, and the Emperor immediately ordered it to be sent. In the eleventh month, I arrived at the original temple in Longjiang. The pagoda emitted light for several days. On the day of welcoming the scriptures, the light of the pagoda was like a bridge, welcoming the scriptures to the north, and the monks walked in the light. When the scriptures were enshrined and the Dharma assembly was established, the light continued day after day. Those who came to pay homage numbered more than ten thousand, considering it a rare auspicious sign. My old mother heard that I had arrived and first sent someone to ask me when I would arrive home. I said, 'I am here for the affairs of the court, not for family matters. If my old mother can see me and be as happy as if we had never parted, I can only stay for one or two nights. Otherwise, I will not return.' My old mother heard this and said, 'Reuniting in this life, the joy is overwhelming, how could there be any sadness? Seeing each other once is enough, let alone two nights.' When I returned home, my old mother saw me and was so happy that she almost fainted. I found this very strange. When I sat down at night, the elders of the clan asked whether I came by boat or by land, and my old mother responded, 'Why ask whether he came by boat or by land?' The questioner said, 'Where did he come from?' My old mother
曰。從空中來。予驚曰。怪得當時老婆子能捨我也。因問老母曰。別後想我否。母曰安得不想。予曰母何以自遣。母曰。始而不知。既知爾在五臺。因問師家。五臺在何處。曰在北斗之下。即令郎住處也。我自此夜禮北斗。稱菩薩名。則不復想矣。今謂你死。則不拜亦絕想矣。今見爾。乃化身來也。予明日祭祖塋為二親卜得葬穴。時老父已八十。予戲曰。今日活埋老子。省他日又來也。予把钁斫地。老母奪之曰。老婆婆自埋。又何煩人。連斫數十下。三日告別。老母歡然如故。未嘗蹙眉。予始知老母非尋常也。即墨有黃生納善字子光者。乃今大司公之弟也。初予至海上時。年十九歲。即歸依請益。授以楞嚴。二月成誦。從此齋素。雖父母責之。不異其心。切志參究。脅不至席。時予南歸。光私念曰。吾生邊地。長劫不聞三寶名。今幸遇大善知識。為不請友。倘不回。吾輩失依怙矣。乃對觀音大士。破臂然燈供養。求大士保予早歸。自後火瘡發痛。日夜危坐。持觀音大士名號。三月乃愈。愈時見瘡痕結一大士像。眉目身衣。宛然如畫。即其母妻亦未知也。恒求出家。予絕不聽。乃曰。弟子打個觔斗來。師又何能止我乎。是知篾戾車地。未嘗斷佛種也。初予以重修本寺志居臺山。事已有機。但以動至數十萬計未易言。故待
時于海上。至是機將熟。乃借送大藏因緣回南都。具得本寺始末回。覆命具奏 聖母。且云。工大費鉅難輕舉。愿乞 聖母日減膳羞百兩。積之三年事可舉。十年工可成 聖情大悅。即 命於是年十二月儲積始。
十八年庚寅。
予年四十五。是年殿宇成。春為 聖母代書法華經。時有鄉宦欲謀道場者。乃構方外黃冠。假稱占彼道院。聚集多人訟于撫院。開府李公。先具悉其事。痛恨之。下送萊州府。窮治其狀。予親聽理。力救之。無賴數百眾作哄于府城。有匡人之圍。時有隨侍二人。予斥之他往。乃獨徐行其中。為首一人。持銅牌。有利刃出其鞘。鼓舞予前。欲殺予。予笑視之曰。爾殺人何以自處。其人氣索。即收牌刀。圍行城外二里許。將分路。狂眾疑彼為首者。有利於予。即欲毆之。予默計彼眾一鼓。則其人危矣。奈何。乃躊躇將別。即拉住首者。同至寓處。閉門解衣磅礴。談笑自若。取瓜果共啖之。時滿市喧云。方士殺僧矣。太守聞之。即遣多役並捕之。彼眾惶懼。皆叩首求解免。予曰。勿懼亦勿辯。第聽予言何如耳。及至。太守問曰。狂徒殺僧耶。予曰。未也。來捕時。僧方與彼為首者同食瓜果耳。守曰。何以作哄。予曰。市暄耳太守欲枷彼。予曰將欲散之。枷則固拘之也。太守悟。乃令地方
【現代漢語翻譯】 現代漢語譯本 當時我在海上，覺得時機快要成熟了，就藉著護送大藏經的因緣返回南都（今南京）。詳細瞭解了本寺的始末後，我稟告了聖母（指皇太后或皇后）。我說：『工程浩大，花費巨大，不能輕易開始。希望聖母每天減少膳食一百兩，積攢三年就可以開始工程，十年可以完成。』聖母聽后非常高興，就在這年十二月開始儲蓄。
十八年庚寅（公元1638年），
我四十五歲。這年殿宇建成。春天，我為聖母代筆書寫法華經。當時有鄉紳想謀取道場，就勾結江湖道士，假稱占卜到那塊道院風水好。聚集很多人到撫院（地方行政機構）去訴訟。開府李公（李姓官員）事先了解了事情的全部經過，非常痛恨他們，就把他們押送到萊州府，徹底追查他們的罪狀。我親自聽審，盡力為他們開脫。那些無賴數百人就在府城裡鬧事，像匡人圍困孔子一樣。當時有兩個隨從，我讓他們離開。我獨自慢慢地走在人群中。為首的一個人，拿著銅牌，從刀鞘里拔出利刃，在我面前揮舞，想要殺我。我笑著看著他說：『你殺了人，打算怎麼處置自己？』那個人氣餒了，就收起銅牌和刀。他們圍著我走了大約兩里路，將要分路的時候，狂徒們懷疑那個為首的人對我有好處，就要毆打他。我心裡想，如果他們一擁而上，那個人就危險了。怎麼辦呢？我猶豫著要離開，就拉住那個為首的人，一起到我的住處，關上門，脫掉衣服，放開地談笑，像沒事人一樣，還拿出瓜果一起吃。當時整個城市都喧鬧起來，說方士殺了和尚了。太守聽到后，就派了很多衙役來抓捕他們。那些人非常害怕，都叩頭請求我解救。我說：『不要害怕，也不要辯解，只要聽我說就行了。』到了太守那裡，太守問：『是狂徒要殺和尚嗎？』我說：『不是的。來抓捕的時候，和尚正和那個為首的人一起吃瓜果呢。』太守說：『那他們為什麼要鬧事？』我說：『只是市井喧鬧罷了。』太守要給他們上枷鎖，我說：『如果想要解散他們，上枷鎖就等於把他們固定在這裡了。』太守明白了，就命令地方...
【English Translation】 English version At that time, I was at sea, and I felt that the opportunity was about to ripen. So, I took the opportunity of escorting the Tripitaka to return to Nandu (present-day Nanjing). After learning the details of the temple, I reported to the Holy Mother (referring to the Empress Dowager or Empress). I said, 'The project is huge and costly, and it cannot be started lightly. I hope that the Holy Mother will reduce the daily meals by one hundred taels, and after accumulating for three years, the project can be started, and it can be completed in ten years.' The Holy Mother was very happy after hearing this, and started saving in December of that year.
The eighteenth year of Gengyin (1638 AD),
I was forty-five years old. In this year, the palace was completed. In the spring, I wrote the Lotus Sutra on behalf of the Holy Mother. At that time, a local gentry wanted to seize the Taoist temple, so he colluded with wandering Taoists, falsely claiming that the geomancy of that Taoist temple was good. They gathered many people to sue at the Fu Yuan (local administrative institution). Li Gong, the governor, knew the whole story in advance and hated them very much. He sent them to Laizhou Prefecture to thoroughly investigate their crimes. I personally listened to the trial and tried my best to exonerate them. Those hundreds of rascals made trouble in the prefectural city, like the people of Kuang besieging Confucius. At that time, there were two attendants, and I asked them to leave. I walked slowly alone in the crowd. The leader, holding a copper plate, pulled out a sharp blade from its sheath and waved it in front of me, wanting to kill me. I looked at him with a smile and said, 'If you kill someone, what do you plan to do with yourself?' That person was discouraged and put away the copper plate and knife. They surrounded me for about two li (approximately 0.6 miles), and when they were about to part ways, the thugs suspected that the leader was doing me a favor and wanted to beat him. I thought to myself, if they rushed up, that person would be in danger. What should I do? I hesitated to leave, so I grabbed the leader and went to my residence together, closed the door, took off my clothes, and talked and laughed freely, as if nothing had happened. I even took out melons and fruits to eat together. At that time, the whole city was in an uproar, saying that the Taoist priest had killed the monk. The prefect heard about it and sent many yamen runners to arrest them. Those people were very scared and kowtowed to ask me to rescue them. I said, 'Don't be afraid, and don't argue, just listen to what I say.' When they arrived at the prefect, the prefect asked, 'Are the thugs going to kill the monk?' I said, 'No. When they came to arrest them, the monk was eating melons and fruits with the leader.' The prefect said, 'Then why are they making trouble?' I said, 'It's just a market noise.' The prefect wanted to put them in shackles, and I said, 'If you want to disband them, putting them in shackles is equivalent to fixing them here.' The prefect understood and ordered the local...
盡驅之。狂眾不三日盡行解散。由是此事遂寧。是歲作觀老莊影響論。
十九年辛卯。
予年四十六歲。是年 聖母造檀香毗盧佛像。建大殿。是年秋。門人黃子光坐脫。
二十年壬辰。
予年四十七。是年秋七月。予至京訪達觀禪師于上方。晉時有琬公。慮三災壞劫無佛法。乃刻石經藏石室。其塔院為僧所賣。師贖之。欲得予作記。予適至。師大喜。及見。即同過石經山。乃為作琬公塔院記。及重藏舍利記。並前所作有海印稿。時與達師相對盤桓四十晝夜。為生平之奇。
二十一年癸巳。
予年四十八。是年山東大饑。死者載道。山中所儲齋糧。盡分賑近山之民。不足。又乘便舟至遼東糴豆數百石以濟之。由是邊山。四社之民。無一饑死者。
二十二年甲午。
予年四十九。是年春三月。山東開府鄭昆崖公。入山見訪問法。為說方便語。冬十月。入賀 聖節。至京留過歲。請說戒于慈壽寺。時予以修本寺因緣。知 聖母儲已厚。乃請舉事。時 上以倭犯朝鮮。方議往討。姑徐徐。乃寢。
憨山老人夢遊集卷第五十三 卍新續藏第 73 冊 No. 1456 憨山老人夢遊集
憨山老人夢遊集卷第五十四
侍者福善 門人通炯 日錄
【現代漢語翻譯】 現代漢語譯本 全部驅逐他們。那些瘋狂的人群不到三天就全部自行解散了。因此這件事才得以平息。這一年我寫了《觀老莊影響論》。
十九年辛卯。
我四十六歲。這一年聖母建造了檀香毗盧佛像（Vairocana Buddha，宇宙之佛）。修建了大殿。這年秋天，我的門人黃子光坐化（去世）。
二十年壬辰。
我四十七歲。這年秋天七月，我到京城拜訪達觀禪師于上方寺。晉朝時有琬公，考慮到三災壞劫（三種災難導致的世界毀滅）會使佛法消失，於是刻石經藏於石室。他的塔院被僧人賣掉了，禪師贖回了它，想讓我為這件事作一篇記。我正好到了，禪師非常高興。見面后，就一同去了石經山，於是我為他寫了《琬公塔院記》和《重藏舍利記》，連同之前所作的，合成了《海印稿》。當時與達觀禪師相對盤桓了四十個晝夜，這是我生平罕見的奇事。
二十一年癸巳。
我四十八歲。這年山東發生大饑荒，餓死的人遍佈道路。我將山中所儲存的齋糧，全部分發給附近山上的百姓。還不夠，又趁船到遼東購買了幾百石豆子來救濟他們。因此，邊山四社的百姓，沒有一個餓死的。
二十二年甲午。
我四十九歲。這年春天三月，山東開府鄭昆崖公，入山拜訪我，向我請教佛法。我為他說了一些方便之語。冬天十月，我入京祝賀聖節。到京城后留下來過了年。我應邀在慈壽寺講戒。當時我因為修復本寺的因緣，知道聖母的積蓄已經很豐厚了，於是請求她舉辦此事（指修復寺廟）。當時皇上因為倭寇侵犯朝鮮，正在商議出兵討伐，所以這件事就暫緩了，最終沒有進行。
《憨山老人夢遊集》卷第五十三 卍新續藏第 73 冊 No. 1456 《憨山老人夢遊集》
《憨山老人夢遊集》卷第五十四
侍者福善 門人通炯 日錄
【English Translation】 English version Completely expel them. The mad crowd dispersed entirely on their own in less than three days. Because of this, the matter was settled. This year, I wrote 'On the Influence of Lao Tzu and Zhuangzi'.
The nineteenth year, Xinmao.
I was forty-six years old. This year, the Holy Mother had a sandalwood Vairocana Buddha (Vairocana Buddha, the cosmic Buddha) statue made. The main hall was built. In the autumn of this year, my disciple Huang Ziguang passed away while sitting in meditation (died).
The twentieth year, Renchen.
I was forty-seven years old. In the autumn of this year, the seventh month, I went to the capital to visit Chan Master Daguan at Shangfang Temple. During the Jin dynasty, there was Wan Gong. Concerned that the three calamities of destruction (three types of disasters leading to the destruction of the world) would cause the Dharma to disappear, he carved stone sutras and stored them in a stone chamber. His pagoda courtyard was sold by the monks, and the Master redeemed it, wanting me to write a record of this event. I happened to arrive, and the Master was very pleased. Upon meeting, we went together to Stone Sutra Mountain, and I wrote 'Record of Wan Gong's Pagoda Courtyard' and 'Record of Reburying the Sharira', along with my previous works, compiled into 'Drafts of the Sea Seal'. At that time, I stayed with Master Daguan for forty days and nights, which was a rare and extraordinary event in my life.
The twenty-first year, Guisi.
I was forty-eight years old. This year, there was a great famine in Shandong, with the dead lining the roads. I distributed all the vegetarian provisions stored in the mountains to the people near the mountains. It was not enough, so I took a boat to Liaodong to buy several hundred shi (a unit of dry measure) of beans to help them. As a result, none of the people in the four communities of the border mountains starved to death.
The twenty-second year, Jiawu.
I was forty-nine years old. In the spring of this year, the Governor of Shandong, Zheng Kunyai, entered the mountain to visit me and ask about the Dharma. I spoke some expedient words to him. In the winter, the tenth month, I went to the capital to celebrate the Holy Birthday. After arriving in the capital, I stayed for the New Year. I was invited to give precepts at Cishou Temple. At that time, because of my involvement in the restoration of this temple, I knew that the Holy Mother's savings were already substantial, so I asked her to undertake this matter (referring to the restoration of the temple). At that time, the Emperor was discussing sending troops to punish the Japanese pirates who were invading Korea, so this matter was postponed and ultimately not carried out.
Hanshan Laoren Mengyou Ji (Dream Roamings Collection of Old Man Hanshan) Volume 53 卍 New Continued Collection Volume 73 No. 1456 Hanshan Laoren Mengyou Ji (Dream Roamings Collection of Old Man Hanshan)
Hanshan Laoren Mengyou Ji (Dream Roamings Collection of Old Man Hanshan) Volume 54
Attendant Fushan, Disciple Tongjiong, Daily Record
海幢法裔今照今光 收藏
憨山老人自序年譜實錄下
二十三年乙未。
予年五十。春正月予從京師回海上。即罹難。初為欽頒藏經。遣內使四送之。其人先至東海。先是 上惜財。素惡內使。以佛事請用太煩。時內庭偶以他故觸 聖怒。將及 聖母。左右大臣危之。適內權責有忌送經使者。欲死之。因乘之以發難。遂假前方士流言。令東廠番役扮道士。擊登聞鼓以進 上覽之大怒下逮。以有送經因緣。故並及之。予聞報乃謂眾曰。佛為一眾生。不捨三途。今東海蔑戾車地。素不聞三寶名。今予教化十二年。三歲赤子。皆知唸佛。至若舍邪歸正者。比鄉比戶也。予愿足矣。死復何憾。第以重修本寺志未酬。可痛心耳。乃離即墨。城中士民老小。傾城而出。涕泣追送。足見人心之感化也。及至京。奉 旨下鎮撫司打問。執事者先受 風旨。欲盡招追。向 聖母所出諸名山施資。不下數十萬計。苦刑拷訊。予曰。某愧為僧。無以報 國恩。今安惜一死。以傷 皇上之大孝乎。即曲意妄招網利。奉 上意以損綱常。殊非臣子所以愛君之心也。其如青史何。以死力抵之。止招前眾佈施七百餘金 上查內支簿。及前山東代賑之冊籍 上意遂解。由是母子如初。乃擬上。蒙 聖恩矜察。坐以私創寺院。
【現代漢語翻譯】 現代漢語譯本： 海幢法脈的後裔，如今照耀著今光，收藏。
憨山老人自序年譜實錄下
二十三年，乙未年。
我（憨山老人）五十大壽。春季正月，我從京師返回海上，隨即遭遇災難。起初是因為欽定頒佈藏經（佛教經典總集），派遣內侍四人運送。這些人先到達東海。先前，皇上（指明神宗）吝惜錢財，一向厭惡內侍，認為佛事請用花費太大。當時內廷恰巧因為其他事情觸怒了皇上，將要牽連到聖母（指明神宗的母親慈聖皇太后）。左右大臣為此感到危險。恰好內廷掌權者忌恨送經的使者，想要處死他們。於是趁機發難，就假借前方術士的流言，命令東廠的番役（特務）裝扮成道士，擊登聞鼓（一種申訴制度）進呈皇上，皇上看了大怒，下令逮捕。因為有送經的因緣，所以連帶牽連到我。我聽到訊息后就對眾人說：『佛爲了一個眾生，也不放棄三惡道。如今東海是蔑戾車（指文化落後的地區）之地，向來沒有聽聞三寶（佛、法、僧）的名號。如今我教化了十二年，三歲的孩子，都知道唸佛。至於捨棄邪惡歸於正道的，比比皆是。我的願望已經滿足了。死了又有什麼遺憾呢？只是重修本寺的志書還沒有完成，實在令人痛心啊。』於是離開即墨，城中的士人百姓，老老少少，傾城而出，哭泣著追送，足見人心被感化。等到到了京城，奉旨下到鎮撫司審問。執事的人先受到皇上的旨意，想要全部招認追查，向聖母所出的各個名山施捨的資金，不下數十萬。用酷刑拷問。我說：『我慚愧身為僧人，沒有辦法報答國家的恩情。如今怎能吝惜一死，而傷害皇上的大孝呢？』即使曲意妄招，羅織罪名，奉承皇上的意思來損害綱常，實在不是臣子愛護君主的心啊。那又怎麼面對史書呢？用盡全力抵擋。只招認先前眾人佈施了七百多金。皇上查閱內支的賬簿，以及先前山東代為賑災的冊籍，皇上的意思就消解了。因此母子關係恢復如初。於是擬定上奏，蒙受皇上的恩典憐憫，判處私自建立寺院的罪名。
【English Translation】 English version: The descendants of the Haitong lineage now illuminate the present light, collected.
Hanshan the Elder's Autobiography, Chronological Record, and Veritable Account, Part Two
The twenty-third year, Yiwei year.
I (Elder Hanshan) was fifty years old. In the first month of spring, I returned from the capital to the sea, and immediately encountered disaster. Initially, it was because of the imperial decree to bestow the Tripitaka (a collection of Buddhist scriptures), sending four eunuchs to transport it. These people arrived in the East Sea first. Previously, the Emperor (referring to Emperor Shenzong of Ming) was stingy with money and always disliked eunuchs, considering the expenses for Buddhist affairs too extravagant. At that time, the inner court happened to offend the Emperor for other reasons, and it was about to involve the Holy Mother (referring to Empress Dowager Cisheng, Emperor Shenzong's mother). The ministers around him felt endangered by this. Coincidentally, the powerful figures in the inner court resented the envoys who were delivering the scriptures and wanted to put them to death. So they took the opportunity to create trouble, using rumors from sorcerers at the front, ordering the secret agents of the Eastern Depot to disguise themselves as Taoists, beat the Dengwen Drum (a system for appealing grievances) to present it to the Emperor, who was furious upon seeing it and ordered their arrest. Because of the connection with delivering the scriptures, I was implicated as well. Upon hearing the news, I said to the crowd: 'The Buddha does not abandon the three evil paths for even one sentient being. Now the East Sea is a land of Mleccha (referring to a culturally backward region), which has never heard the name of the Three Jewels (Buddha, Dharma, Sangha). Now I have taught for twelve years, and even three-year-old children know how to recite the Buddha's name. As for those who abandon evil and return to the right path, they are everywhere. My wish has been fulfilled. What regret is there in dying? It is only regrettable that the revision of the local temple's records has not been completed, which is truly heartbreaking.' So I left Jimo, and the scholars and common people in the city, old and young, came out of the city to see me off, weeping and chasing after me, which shows how people's hearts were transformed. When I arrived in the capital, I was ordered to be interrogated by the Zhenfu Division. The officials in charge had received the Emperor's instructions in advance, wanting to confess and investigate all the donations made to various famous mountains by the Holy Mother, amounting to no less than hundreds of thousands. They used torture to interrogate me. I said: 'I am ashamed to be a monk and have no way to repay the country's kindness. How can I be stingy with death and harm the Emperor's great filial piety?' Even if I were to fabricate confessions and fabricate charges, flattering the Emperor's intentions to harm the moral principles, it would not be the heart of a subject who loves his ruler. Then how can I face the historical records? I resisted with all my strength. I only confessed that the people had donated more than seven hundred gold pieces. The Emperor checked the internal expenditure accounts and the previous records of disaster relief in Shandong, and the Emperor's anger subsided. Therefore, the relationship between mother and son was restored as before. So a memorial was drafted, and I was granted the Emperor's grace and compassion, and sentenced for the crime of privately building a temple.
遣戍雷州。予以是年三月下獄。京城諸剎。皆為誦經禮懺保護。衲子中有然香煉臂。水齋持咒。以加護之者。安肅鄭大司馬。范溪公子。在金吾。素未相識。特設燕。會在朝縉紳請救。以至涕泣。訴其無妄。一時人心之為法如此。在獄八閱月。供饋者。唯侍者福善一人。冬十月。發遣南行。朝士大夫。多褻服策蹇相送以津濟者。出都日。福善同衲子二三人隨行。十一月至南京。江上別老母。作母子銘。𢹂孤侄可久往。初與達觀師。于石經山。因思禪門寥落。謂曹溪。禪源也。必源頭壅閼。乃志同往以𤀹之。達師先往侯于匡山。予被難時。師正居天池。聞報大驚曰。憨公已矣。則曹溪之愿未了也。師遂先至曹溪。回至聊城。聞予將出。遂回金陵以待。予至。則相別于江中旅泊庵中。師意欲力為白其枉。予曰。君父之命。臣子之事無異也。況定業乎。師幸勿言。臨岐把臂曰。在天池聞師難。即對佛許誦法華經百部。以保無虞。我之心。師之舌也。予唯唯謝別。師為作逐客說。
二十四年丙申。
予年五十一。春正月過文江。訪鄒南皋給諫。廬陵大行王性海。禮予江上。請注楞伽。二月度庾嶺。至嶺頭。觀惠明奪袈裟處。詩吊之。有翻思昔日宵行者。何似今朝度嶺心。因見道路崎嶇。行人汗血。乃屬一行者。立
【現代漢語翻譯】 現代漢語譯本： 被流放到雷州。我在那年三月被關進監獄。京城各寺廟，都為我誦經禮懺祈求保佑。僧人中有燃香煉臂、設水齋持咒，來為我加持的。安肅的鄭大司馬（官名），范溪公子，在金吾衛（官署名），我們素不相識，特地設宴，會合在朝的官員士紳，請求營救我，甚至哭泣，訴說我的冤枉。一時人心向佛如此。在監獄裡待了八個月，供給我吃喝的，只有侍者福善一人。冬天十月，我被髮遣南行。朝中的士大夫，很多穿著便服，騎著跛腳的驢子來為我送行，並資助我渡過難關。離開京城那天，福善和兩三個僧人跟隨我同行。十一月到達南京，在江上與老母親告別，寫了《母子銘》，帶著孤侄可久前往。當初我和達觀師（人名），在石經山，因為考慮到禪門衰落，認為曹溪（地名，禪宗祖庭）是禪宗的源頭，一定是源頭被堵塞了，於是立志一同前往疏通它。達師先前往匡山等候我。我遭遇災難時，達師正住在天池，聽到訊息后大驚，說：『憨山（指作者本人）完了，那麼曹溪的願望就無法實現了。』達師於是先到曹溪，回到聊城，聽說我將要出獄，就回到金陵等待我。我到達后，我們在江中的旅泊庵中相見告別。達師想要盡力為我申辯冤屈，我說：『君父的命令，臣子的事情沒有分別。何況是定業呢？』希望您不要說了。臨別時握著我的手臂說：『在天池聽說您有難，立即對著佛發誓誦《法華經》一百部，來保佑您平安無事。我的心就是您的舌頭啊。』我連連稱是，感謝告別。達師為我寫了《逐客說》。 二十四年丙申（1616年）。 我五十一歲。春季正月經過文江，拜訪鄒南皋給諫（官名）。廬陵的大行王性海，在江上拜見我，請求我註解《楞伽經》。二月翻過庾嶺，到達嶺頭，觀看惠明（人名）奪取袈裟的地方，寫詩憑弔他。詩中有『回想昔日夜晚趕路的人，怎麼比得上今天度過山嶺的心情』。因為看到道路崎嶇，行人汗流浹背，於是囑咐一個僧人，在那裡立...
【English Translation】 English version: I was exiled to Leizhou. I was imprisoned in the third month of that year. All the temples in the capital were reciting scriptures and performing repentance rituals to protect me. Among the monks, some burned incense and cauterized their arms, held water齋(Shuizhai, a Buddhist ritual involving offerings of pure water and vegetarian food) and chanted mantras to bless me. Zheng Dasima (Grand Minister Zheng, official title) of Ansu and Gongzi (Young Master) Fanxi, who were in the Jinwu Guard (Imperial Guard), although we had never met, specially hosted a banquet, gathering officials and gentry at court to plead for my rescue, even weeping, and proclaiming my innocence. The people's devotion to Buddhism was such at that time. I spent eight months in prison, and only the attendant Fushan provided me with food and drink. In the tenth month of winter, I was sent south. Many officials and scholars in the court wore plain clothes and rode lame donkeys to see me off and help me cross the river. On the day I left the capital, Fushan and two or three monks accompanied me. In the eleventh month, I arrived in Nanjing, where I bid farewell to my old mother on the river and wrote 'Inscription for Mother and Son', taking my orphaned nephew Kejiu with me. Initially, Master Daguan (person's name) and I, at Shijing Mountain, considering the decline of the Chan school, believed that Caoxi (place name, the ancestral home of Chan Buddhism) was the source of Chan Buddhism, and that the source must be blocked, so we resolved to go together to dredge it. Master Da first went to Kuangshan to wait for me. When I encountered disaster, Master Da was living in Tianchi, and was greatly shocked when he heard the news, saying, 'If Hanshan (referring to the author himself) is finished, then the wish for Caoxi will not be fulfilled.' Master Da then went to Caoxi first, and returned to Liaocheng, hearing that I was about to be released, so he returned to Jinling to wait for me. When I arrived, we met and said goodbye in the Lubo Hermitage on the river. Master Da wanted to do his best to plead for my injustice, but I said, 'The orders of the ruler and father are no different for a subject and son. Moreover, what about fixed karma?' I hope you will not speak of it. At parting, he held my arm and said, 'When I heard of your difficulty in Tianchi, I immediately vowed to the Buddha to recite one hundred copies of the 'Lotus Sutra' to protect you from harm. My heart is your tongue.' I repeatedly agreed and thanked him for his farewell. Master Da wrote 'A Discourse on Expelling a Guest' for me. The twenty-fourth year of Bing Shen (1616). I was fifty-one years old. In the first month of spring, I passed through Wenjiang and visited Zou Nangao, the remonstrating official (official title). Wang Xinghai of Luling, a great practitioner, greeted me on the river and asked me to annotate the 'Lankavatara Sutra'. In the second month, I crossed Yu Ridge and arrived at the top of the ridge, where I saw the place where Huiming (person's name) seized the kasaya (Buddhist robe), and wrote a poem to mourn him. The poem contains 'Reflecting on the person who traveled at night in the past, how can it compare to the feeling of crossing the ridge today'. Seeing that the road was rugged and the travelers were sweating, I instructed a monk to erect...
舍茶庵于嶺頭。一道者勸修路。不數年為坦途。至韶陽入山禮祖。飲曹溪水。偈曰。曹溪滴水自靈源。流入滄溟浪拍天。多少魚龍從變化。源頭一脈尚泠然。見祖庭凋弊不堪言。遂悽然而去。抵五羊。囚服見大將軍。將軍為釋縛。款齋食。寓海珠寺。大參周海門公。率門生數十人過訪。坐間。周公舉通乎晝夜之道而知發問。眾中有一稱老道長者。答云。人人知覺。日間應事時是如此知。夜間做夢時亦是此知。故曰。通乎晝夜之道而知。周公云。大眾也都是這等說。我心中未必然。乃問予曰。老禪師請見教。予曰。此語出何典。公曰。易之繫辭。公連念幾句。予曰。此聖人指示人。要悟不屬生死的一著。周公擊節曰。直是老禪師。指示親切。眾皆惘然。再問。周公曰。死生者。晝夜之道也。通晝夜。則不屬晝夜耳。一座歎服。先是諸護法者。以書通制府大司馬陳公。遣郵符津濟。三月十日抵雷州。著伍。寓城西之古寺。夏四月一日。即開手注楞伽。時歲大饑。疫癘橫發。經年不雨。死傷不可言。予如坐尸陀林中。以法力加持。晏然也。時旱。井水枯凋。唯善侍者相從。每夜半。候得水一罐。以充一日。饑夫視之。得一滴。如天甘露也。城之內外。積骸暴露。秋七月。予與孝廉柯時復。勸眾收拾。埋掩骴骼以萬計。乃作濟
【現代漢語翻譯】 現代漢語譯本： 舍茶庵位於嶺頭。一位道士勸人修路，幾年后修成了平坦的大道。到達韶陽后，他進山拜謁祖師，飲用曹溪的水，並作偈語說：『曹溪的一滴水來自靈源，流入大海，波浪滔天。多少魚龍因此變化，源頭的一脈仍然清涼。』他看到祖庭破敗不堪，非常悲傷地離開了。到達五羊后，他穿著囚服去見大將軍，將軍為他解開了束縛，款待他齋飯，讓他住在海珠寺。大參周海門先生率領幾十名門生來拜訪。坐席間，周公提出『通乎晝夜之道而知』的問題。眾人中有一位自稱老道長的人回答說：『人人都知道覺察，白天應付事情時是這樣知道，夜裡做夢時也是這樣知道。所以說，通乎晝夜之道而知。』周公說：『大家都是這樣說，我心中卻不以為然。』於是問我：『老禪師請指教。』我說：『這句話出自哪部經典？』周公說：『《易經·繫辭》。』周公連續唸了幾句。我說：『這是聖人指示人們，要領悟不屬於生死的一著。』周公拍手稱讚說：『真是老禪師，指示得真切。』眾人都茫然不解。周公再次提問。周公說：『死生就是晝夜之道。通曉晝夜，就不屬於晝夜了。』在座的人都歎服。此前，各位護法居士，已經寫信通知制府大司馬陳公，陳公派人護送他過河。三月十日到達雷州，被安排住下，住在城西的古寺里。四月初一，就開始註解《楞伽經》。當時正值大饑荒，瘟疫橫行，連年不雨，死傷無數。我如同坐在尸陀林中，用法力加持，安然無恙。當時乾旱，井水枯竭，只有善良的侍者跟隨。每天半夜，才能得到一罐水，用來維持一天的用度。飢餓的人看到，得到一滴，如同天降甘露。城裡城外，堆積著暴露的屍骨。秋天七月，我與孝廉柯時復，勸說眾人收拾，埋葬了數以萬計的屍骨，於是作了濟文。
【English Translation】 English version: At Lingtou was the Shacha hermitage. A Daoist priest encouraged people to repair the road. In a few years, it became a smooth thoroughfare. Upon arriving at Shaoyang, he entered the mountain to pay respects to the ancestral master, drank the water of Caoxi (Caoxi, meaning Cao Creek, refers to the location of the Sixth Patriarch Huineng's monastery), and composed a verse: 'A drop of water from Caoxi originates from the spiritual source, flowing into the vast ocean, its waves reaching the sky. Countless fish and dragons transform from it, yet the source remains cool and clear.' Seeing the ancestral temple dilapidated beyond repair, he left with sorrow. Reaching Wuyang, he met the Great General in prisoner's garb. The General released him, provided a vegetarian meal, and lodged him at the Haizhu Monastery. The Grand Secretary Zhou Haimen (Zhou Haimen, a high-ranking official) visited with dozens of his students. During the conversation, Zhou Gong raised the question of 'understanding the Way that pervades day and night.' Among the group, one who called himself an old Daoist replied, 'Everyone knows awareness. During the day when dealing with affairs, it is this knowing. At night when dreaming, it is also this knowing. Therefore, it is said, 'understanding the Way that pervades day and night.'' Zhou Gong said, 'Everyone says the same, but I am not convinced.' He then asked me, 'Venerable Chan Master, please enlighten me.' I asked, 'From which scripture does this saying come?' Zhou Gong said, 'The Appended Remarks of the Book of Changes.' Zhou Gong recited a few lines. I said, 'This is the sage instructing people to awaken to the one point that does not belong to birth and death.' Zhou Gong clapped his hands and exclaimed, 'Indeed, the old Chan Master's instruction is direct and pertinent.' The others were all bewildered. Zhou Gong asked again. Zhou Gong said, 'Birth and death are the Way of day and night. Understanding day and night means not belonging to day and night.' Everyone present was filled with admiration. Previously, the Dharma protectors had written to the Governor-General, Grand Marshal Chen Gong. Chen Gong sent an official to escort him across the river. On the tenth day of the third month, he arrived at Leizhou and was settled in an ancient temple west of the city. On the first day of the fourth month, he began to annotate the Lankavatara Sutra (楞伽經, Laṅkāvatāra Sūtra). At that time, there was a great famine, and epidemics were rampant. There was no rain for years, and countless people died. I was as if sitting in a charnel ground, but I remained peaceful through the power of Dharma. At that time, there was a drought, and the well water dried up. Only the virtuous attendant followed me. Every midnight, he would obtain a pot of water to suffice for the day. The starving people saw it and considered a single drop as heavenly nectar. Inside and outside the city, there were piles of exposed bones. In the seventh month of autumn, I and the Licentiate Ke Shifu encouraged the people to collect and bury tens of thousands of corpses, and then composed a memorial offering.
度道場。天即大雨。平地水三尺。自此厲氣解。八月。鎮府檄還五羊。㝢演武場。時往來。作從軍詩。二十首。初過電白之苦藤。嶺盜之門戶也。乃作銘。建舍茶庵。豫章丁大參右武。以誣謫廣海至。素相慕。遂莫逆。
二十五年丁酉。
予年五十二。春正月。時會城死傷多。骸骨暴露。予令人收拾。埋掩亦數千計。乃建普濟道場七晝夜。丁右武身為之佐。先是粵人不知佛。自此翕然知歸。夏四月。楞伽筆記成。因諸士子有歸依者。未入佛理。故著中庸直指以發之。初上下見予為罪僧。甚易之。軍門陳大司馬如岡。法極嚴。無敢私謁者。予未往見。即遣人侯之甚勤。是年九月。同右武往謁。及門投報。止之。是晚親往拜予于舟。𢹂茶盒坐談。漏三下。人皆驚異。后對諸當道極稱之曰。僧中麟鳳也。即三司。亦諭往拜之。自是人皆知僧為重矣。
二十六年戊戌。
予年五十三。春正月。侍御樊公友軒。以建儲議。謫戍雷州。初訪予於五羊。時予較楞伽稿。公問予雷陽風景何如。予拈經卷示之曰。此雷陽風景也。公嘆異。即為疏募刻。海門周公。任粵臬時。問道往來。因攝南韶。屬修曹溪志。粵士子向不知佛。適周公闡陽明之學。乃集諸子。問道于予。有龍生璋者。聞予議論。心異之。歸謂其友
王生安舜。馮生昌歷曰。聞北來禪師。說法甚奇。二子俱來請益。予開示以向上事。諦信不疑。切志參究。二生素有德業。相率歸依。日益眾。自是始知有佛法僧矣。此後法化大開。三生之力也。每憶達師許經之愿。其夏始構禪堂于壘壁間。將擬大慧冠巾說法。乃集遠來法侶。並法性寺菩提樹下諸弟子。通岸超逸通炯等數十人。誦法華經。為眾講之。至現寶塔品。恍悟佛意。要指。娑婆人人目前即華藏也。然須三變者。特為劣根。漸示一班耳。古人以後六品。率為流通。亦未見佛意耳。遂著法華擊節。右武性急烈。負慷慨。知敬僧。而不知佛法。將歸。予送之舟中。重下鉗錘。公翻然大悟。乃字之曰。覺非居士。示之以銘。又作澄心銘以警之。
二十七年己亥。
予年五十四。春刻楞伽筆記成。為眾講一過。乃印百餘部。遍致海內法門知識。並護法宰官。且令知予處患難中。未忘佛事耳。粵俗固好殺。遇中元。皆以殺生祭先。至時。市積牲如積薪。甚慘也。予因作盂蘭盆會。講孝衡鈔。勸是日齋僧放生。用蔬祭。從者甚眾。自後凡喪祭大事。父母壽日。或祈禳。皆拜懺放生齋素。未幾。則放生會在在有之。為佛法轉化之一機也。是年夏五月。制府大司馬陳公。移鎮會城。初下車。未拜一鄉宦。乃先遣候予
【現代漢語翻譯】 現代漢語譯本： 王生安舜（人名）。馮生昌歷說道：『聽說北方來的禪師，說法非常奇特。』於是兩人一同前來請教。我為他們開示了向上之事（指超越世俗的佛法真諦），他們深信不疑，立志參究。這兩人原本就具有德行和事業，相互帶領著皈依佛門，信眾日益增多。從此以後，人們才開始知道有佛、法、僧三寶的存在。此後佛法教化得以大開，這是三生（指過去、現在、未來三世）的力量啊。我常常想起達摩祖師（Bodhidharma）的許經之愿。那年夏天，我開始在壘壁間建造禪堂，打算像大慧禪師（Dahui）那樣舉行冠巾說法儀式。於是召集了遠道而來的法侶，以及法性寺菩提樹下的眾多弟子，包括通岸、超逸、通炯等數十人，一同誦讀《法華經》（Lotus Sutra），併爲大家講解。當講到《現寶塔品》（Devadatta Chapter）時，我恍然大悟佛陀的真意，關鍵在於指出娑婆世界（Sahā world）的每個人眼前就是華藏世界（Avatamsaka world）。然而需要三變（指佛陀的三種教化方式），特別爲了適應那些根器較差的人，逐漸地展示佛法。古人認為后六品（指《法華經》的最後六品）是用來流通的，但我認為他們並沒有真正理解佛陀的本意。於是我寫了《法華擊節》。右武性情急躁激烈，富有慷慨之氣，知道尊敬僧人，卻不瞭解佛法。他將要離開時，我在船中送他，再次嚴厲地教誨他。他幡然醒悟，於是我給他取字為『覺非居士』，並寫銘文來告誡他。又作《澄心銘》來警醒他。 二十七年己亥。 我五十四歲。春天刻印《楞伽筆記》（Laṅkāvatāra Sūtra Notes）完成。為大家講解一遍，然後印刷了一百多部，廣泛地贈送給海內外的佛法知識分子和護法官員，並且讓他們知道我在患難之中，也沒有忘記佛事。粵地風俗本來就喜歡殺生，遇到中元節（Ghost Festival），都用殺生來祭祀祖先。到那時，市場上堆積的牲畜就像堆積的柴火一樣，非常悽慘。我因此舉辦了盂蘭盆會（Ullambana Festival），講解《孝衡鈔》，勸導大家在那一天齋僧放生，用蔬菜祭祀。跟隨的人非常多。自此以後，凡是喪事祭祀大事、父母生日，或者祈福消災，都拜懺放生吃素。沒過多久，放生會在各地都有。這是佛法轉化世俗風氣的一個契機。這年夏天五月，制府大司馬陳公（官員稱謂），調任到會城。剛下車，還沒拜訪一位鄉紳，就先派人來問候我。
【English Translation】 English version: Wang Sheng Anshun (person's name). Feng Sheng Changli said, 'I heard that the Chan master from the north speaks very strangely.' So the two of them came to ask for instruction. I enlightened them with the matter of upward striving (referring to the true essence of Buddhism that transcends the mundane), and they deeply believed it without doubt, resolving to investigate it thoroughly. These two originally possessed virtue and career, leading each other to take refuge in Buddhism, and the number of believers increased day by day. From then on, people began to know that there were the Three Jewels of Buddha, Dharma, and Sangha. Since then, the Dharma's teachings have been greatly opened up, which is the power of the three lives (referring to the past, present, and future lives). I often remember the vow of Bodhidharma (達摩祖師). That summer, I began to build a meditation hall in the fortress wall, intending to hold a crowning and Dharma-speaking ceremony like Dahui Chan Master (大慧禪師). So I gathered Dharma companions who came from afar, as well as many disciples under the Bodhi tree in Faxing Temple, including Tong'an, Chaoyi, Tongjiong, and dozens of others, to recite the Lotus Sutra (法華經) together and explain it to everyone. When it came to the Devadatta Chapter (現寶塔品), I suddenly realized the true meaning of the Buddha, the key lies in pointing out that the Sahā world (娑婆世界) in front of everyone is the Avatamsaka world (華藏世界). However, the need for three transformations (referring to the Buddha's three ways of teaching) is especially to accommodate those with inferior roots, gradually showing the Dharma. The ancients believed that the last six chapters (referring to the last six chapters of the Lotus Sutra) were used for circulation, but I don't think they really understood the Buddha's intention. So I wrote 'The Lotus Sutra Beat Measure'. You Wuxing was impatient and fierce, full of generosity, knew how to respect monks, but did not understand the Dharma. When he was about to leave, I sent him on the boat and severely taught him again. He suddenly woke up, so I gave him the name 'Layman Juefei', and wrote an inscription to warn him. I also wrote 'Chengxin Inscription' to warn him. The twenty-seventh year, Ji Hai. I was fifty-four years old. In the spring, the engraving of the Laṅkāvatāra Sūtra Notes (楞伽筆記) was completed. I explained it to everyone once, and then printed more than one hundred copies, widely distributed to Buddhist intellectuals and Dharma-protecting officials at home and abroad, and let them know that even in times of trouble, I have not forgotten Buddhist affairs. The customs of Yue (Guangdong) originally liked to kill, and when they encountered the Ghost Festival (中元節), they all used killing to sacrifice to their ancestors. At that time, the livestock piled up in the market were like piles of firewood, which was very miserable. Therefore, I held the Ullambana Festival (盂蘭盆會), explained the 'Treatise on Filial Piety', and persuaded everyone to offer vegetarian food to monks and release lives on that day, and use vegetables for sacrifices. Many people followed. Since then, whenever there are major events such as funerals, sacrifices, parents' birthdays, or prayers for blessings and disaster relief, they all repent, release lives, and eat vegetarian food. Before long, there were release life associations everywhere. This is an opportunity for Buddhism to transform worldly customs. In May of this year, the governor-general Chen Gong (official title) was transferred to Huicheng. As soon as he got off the car, before visiting a single local gentry, he sent someone to greet me first.
。頃之。命取食器。一百餘件。俱最精者。門下皆不知何用。及設齋。請予特出新器。人人皆知其所重如此。未幾。請告歸。是年秋。搉使四出。地方自此日多事。惠州楊少宰復所公。往與予有法門深契。久以憂歸。今秋乃訪之。至之日。公已卒于塋所。詰朝將入山。公靈已至城矣。予即往視殮。為求棺槨。值潮陽道。觀察任公陪。直指于惠陽。請游西湖。登東坡白鶴峰而歸。歸即欲掩關卻埽矣。
二十八年庚子。
予年五十五。時榷使初出。狠戾暴橫。官民不堪。地方震盪。加以倭警。人心惶惶。予即散諸弟子。閉關絕跡。粵人素苦閩海之白艚運。米恐騰貴也。時以為亂。新軍門閩人也。公子舟次海上。適大將軍請告將行。稅使正畜意侵之。偶有白艚數只。即借口。以大將軍為公子資行者。嗾市民大哄。頃刻聚數千人。投磚石。打公子舟幾破。圍帥府。持戈相向甚急。時三司府縣。皆赴軍門行節禮。會城無一正官。卒無解救者。勢變在呼吸也。大將軍危之。無已。乃命中軍。詣予關前求解。予甚不可曰。無神術也。中軍跪泣曰。師即不念賓主。豈不念地方生靈乎。予聞之惕然。遂破關往謁稅使者。從容勸化。開曉其意。使者聞予言果悟。乃令自行招安。以散亂民。予先往。大言于眾曰。諸君今所為。欲
【現代漢語翻譯】 現代漢語譯本：不久，（他）命令取來一百多件食器，都是最精緻的。門下的人都不知道（他）要用來做什麼。等到設定齋飯時，（他）特意拿出新的器皿，人人都知道（他）對這些器皿如此看重。沒過多久，（他）請求告假回家。這年秋天，榷稅使四處出動，地方從此開始多事。惠州的楊少宰復公，過去與我在佛法上有很深的契合，很久以前就因為憂慮而告老還鄉。今年秋天我拜訪他，到達的時候，楊公已經去世，安葬在墓地了。第二天早上將要入山，楊公的靈柩已經運到城裡了。我立即前去探視，為他尋找棺材。在潮陽道上，遇到觀察使任公陪同直指使到惠陽，邀請我遊覽西湖，登上東坡的白鶴峰后返回。回來后就想關閉寺門，不再清掃了。
二十八年，庚子年。
我五十五歲。當時榷稅使剛來，兇狠暴戾，官民都難以忍受，地方震盪不安，加上倭寇侵擾，人心惶惶。我於是遣散了眾弟子，閉關不出。廣東人向來苦於福建沿海的白艚船運米，擔心米價飛漲。當時人們認為要發生動亂。新的軍門是福建人。軍門公子的船停靠在海上，恰逢大將軍請求告老還鄉將要離開，稅使正打算侵吞他的財產。碰巧有幾隻白艚船，稅使就借口說這些船是大將軍為公子出行提供的資助，唆使市民大聲喧譁。頃刻間聚集了幾千人，投擲磚頭，幾乎打壞了軍門公子的船，包圍了帥府，拿著武器，形勢非常危急。當時三司府縣的官員，都到軍門那裡行節禮，城裡沒有一個正官，最終沒有人來解救。局勢變化就在呼吸之間。大將軍非常危急，沒有辦法，於是命令中軍到我的關前請求幫助。我非常不情願，說：『我沒有神術啊。』中軍跪著哭泣說：『師父即使不念及賓主情誼，難道也不念及地方百姓的性命嗎？』我聽了這話，感到震驚，於是破關前去拜見稅使，從容勸說開導他，稅使聽了我的話，果然醒悟，於是命令自行招安，以遣散亂民。我先前去，大聲對眾人說：『各位現在所做的，想要……』
【English Translation】 English version: Shortly after, (he) ordered over a hundred pieces of tableware to be brought, all of the finest quality. Those under his command did not know what (he) intended to use them for. When the vegetarian meal was prepared, (he) specially brought out the new tableware, and everyone knew how much (he) valued them. Not long after, (he) requested to return home on leave. That autumn, the tax commissioner went out everywhere, and the region began to have many troubles from that day on. Yang Shaozai Fu Gong of Huizhou, who in the past had a deep connection with me in the Dharma, had long retired home due to worry. This autumn I visited him, and upon arrival, Duke Yang had already passed away and was buried in the cemetery. The next morning, as I was about to enter the mountain, Duke Yang's coffin had already arrived in the city. I immediately went to see the encoffining and sought a coffin for him. On the Chaoyang road, I met the Surveillance Commissioner Ren Gong accompanying the Vice Commissioner to Huiyang, inviting me to visit West Lake, climb Dongpo's White Crane Peak, and then return. Upon returning, I wanted to close the temple gates and no longer sweep.
The twenty-eighth year, Gengzi year.
I was fifty-five years old. At that time, the tax commissioner had just arrived, fierce and tyrannical, and the officials and people could not bear it. The region was in turmoil, and with the addition of Japanese pirate incursions, people were in a state of panic. I then dispersed my disciples and closed myself off, cutting off all contact. The Cantonese people had always suffered from the white-hulled boats transporting rice from the Fujian coast, fearing that rice prices would soar. At that time, people thought there would be chaos. The new military commander was from Fujian. The military commander's son's boat was docked at sea, and it happened that the Grand General had requested to retire and was about to leave. The tax commissioner was planning to seize his property. Coincidentally, there were several white-hulled boats, and the tax commissioner used this as an excuse, saying that these boats were provided by the Grand General to fund his son's travels, inciting the citizens to make a great uproar. In an instant, thousands of people gathered, throwing bricks, almost destroying the military commander's son's boat, surrounding the commander's mansion, holding weapons, and the situation was very critical. At that time, the officials of the Three Departments and counties all went to the military commander's mansion to pay their respects, and there was not a single proper official in the city, and in the end, no one came to rescue them. The situation was changing in an instant. The Grand General was in great danger, and there was no other way, so he ordered the Central Army to go to my hermitage to ask for help. I was very unwilling and said, 'I have no magical powers.' The Central Army knelt and wept, saying, 'Master, even if you do not consider the friendship between host and guest, do you not consider the lives of the local people?' When I heard this, I was shocked, so I broke through the hermitage and went to see the tax commissioner, calmly persuading and enlightening him. The tax commissioner heard my words and indeed realized his mistake, so he ordered to carry out pacification on his own to disperse the rioters. I went ahead and said loudly to the crowd, 'What you are doing now, what do you want...'
食賤米耳。今犯大法。當取死。即有賤米。誰食之耶。眾聞之愕然。頃令至帥府。圍即解。會城遂以寧。父老感予。欲尸祝之。時三司正在軍門飯。聞報民作亂。皆投箸而起。及回。業已安堵。然皆知予之力也。觀察任公聞之。乃以書抵予曰。憨師不出。其如地方何。憨師既出。其如憨師何。予亦自知此後無寧日矣。是年秋。南韶道祝公。延予入曹溪。予乘興遂入山。為六祖奴郎。新制府戴公。知予安亂民。深德之。意欲一見。諭大將軍。將予往謁。及見。禮遇甚優。留款齋飯。因辭往曹溪。公遂願為護法。予是得安心焉。
二十九年辛丑。
予年五十六。春正月。予見曹溪。四方流棍。集於山門。開張屠沽。穢污之甚。積弊百餘年矣。墳墓率占祖山。僧產多侵之。且勾合外棍。挾騙寺僧。無敢正視者。予嘆曰。此心腹之疾也。茍不去。則六祖道場。終將化為狐窟。卒莫可救矣予縱居此何為哉。熟慮之無已。乃往白制臺戴公。公曰。無難也。予試為公力行之。即下令本縣坐守。限三日內。盡行驅逐。不留一人。鋪居盡拆。不存片瓦。自此曹溪山門。積垢一旦如洗。公因留予。齋飯坐談。公曰。六祖腥膻。予為公洗之矣。目前地方生靈塗炭。大菩薩。有何慈悲以救之乎。予曰。何為也。公曰。殊船千艘。率
皆海上巨盜。今以欽采。資之以勢。罷采之日不歸。橫行海上。劫掠無已。法不能禁。此其一也。地方開礦。采役暴橫。掘人之墓。破人之產。在在百姓。受其毒害。甚於劫掠。由是民無安枕矣。為之柰何。予曰。此未易言也。姑徐圖之。采使者李公。頗有信心。是年秋。至曹溪進香於六祖。留山中數日。聞法甚喜。予因勸為重興祖庭布金檀越慨然力荷之。徐密啟之曰。開採為害於地方甚矣。非 聖天子意也。采船急設約束。期往來過限以罪。礦罷開採。盡撤其差役。第令所司。歲額助解進。秋毫無擾於民。可乎。采使唯唯。力行之。由是山海地方。一旦遂以寧。公深感之。以書謝予曰。而今乃知佛祖慈悲之廣大也。以此護法之心益切。予因是得以安心曹溪。是年秋。開闢祖庭。改風水道路。選僧受戒。立義學作養沙彌。設庫司清規。查租課。贖僧產。歸侵佔。一歲之間。百廢具舉。
三十年壬寅。
予年五十七。是年重修祖殿。培後龍。改路徑。以屠肆為十方旦過寮。辟神道。移僧居。拓禪堂。創立規制。
三十一年癸卯。
予年五十八。冬十一月。達觀禪師。在京師。遭妖書之厄。逮下獄訊。以為予之故。因此又及之。予心知不克。安心以待。荷 聖恩寬之。京院有通行。是年侍者深光
【現代漢語翻譯】 現代漢語譯本： 他們都是海上大盜。現在因為欽差採辦的名義，憑藉權勢，停止採辦之日也不返回，在海上橫行霸道，劫掠沒有停止。法律無法禁止，這是其中之一。地方上開礦，採礦的差役暴虐橫行，挖掘別人的墳墓，破壞別人的家產，各地的百姓，都受到他們的毒害，比劫掠還要嚴重。因此百姓沒有安寧的日子。該怎麼辦呢？我說：『這件事不容易說清楚，姑且慢慢地謀劃吧。』採辦使者李公，頗有信心。這年秋天，到曹溪進香於六祖（六祖慧能），在山中住了幾天，聽聞佛法非常歡喜。我因此勸他為重興祖庭佈施金錢，他慨然承擔下來。我私下裡告訴他說：『開採對地方的危害太大了，這不是皇上的本意。採辦船隻應該儘快設立約束，規定往來超過期限就要治罪。礦場停止開採，全部撤回那些差役，只讓有關部門，每年按數額幫助解送進貢，一點也不打擾百姓，可以嗎？』採辦使者連聲答應，盡力去做。因此山海地方，一下子就安定了。李公深為感動，寫信感謝我說：『現在才知道佛祖的慈悲是多麼廣大啊。』因此他護持佛法的心更加懇切。我因此得以安心在曹溪。這年秋天，開闢祖庭，改變風水道路，選擇僧人受戒，設立義學來培養沙彌，設立庫司清規，稽查租稅，贖回僧產，歸還被侵佔的土地。一年之內，各種荒廢的事業都興辦起來。
三十年壬寅（1602年）。
我五十七歲。這年重修祖殿，培植後龍（寺廟後方的山脈），改變路徑，把屠宰場改為十方旦過寮（供僧人臨時掛單的場所），開闢神道，遷移僧人的住所，擴建禪堂，創立規章制度。
三十一年癸卯（1603年）。
我五十八歲。冬天十一月，達觀禪師（云棲袾宏），在京城，遭遇妖書的災禍，被逮捕下獄審訊，認為是我的緣故，因此又牽連到我。我心裡知道不能倖免，安心等待。承蒙皇上寬恕了他。京城官府有通行文書。這年侍者深光（人名）
【English Translation】 English version: They were all giant sea bandits. Now, under the guise of imperial procurement, they rely on their power and do not return after the procurement ceases, rampaging on the sea, and their looting does not stop. The law cannot prohibit them; this is one of the problems. Local mining operations are tyrannical and oppressive. They dig up people's graves and destroy their property. The people everywhere suffer from their poison, which is worse than robbery. As a result, the people have no peace. What should be done? I said, 'This matter is not easy to explain clearly; let's plan it slowly.' The procurement envoy, Lord Li, had considerable faith. In the autumn of that year, he went to Caoxi to offer incense to the Sixth Patriarch (Huineng). He stayed in the mountains for several days and was very happy to hear the Dharma. Therefore, I persuaded him to donate money to rebuild the ancestral temple, and he readily took on the responsibility. I secretly told him, 'Mining is very harmful to the local area; this is not the intention of the Holy Emperor. The procurement ships should quickly establish restrictions, stipulating that those who exceed the time limit for travel will be punished. Stop mining operations, and completely withdraw those corvée laborers, only allowing the relevant departments to help transport tribute annually according to the quota, without disturbing the people at all. Is that acceptable?' The procurement envoy repeatedly agreed and did his best to do it. As a result, the mountains and seas were suddenly at peace. Lord Li was deeply moved and wrote a letter thanking me, saying, 'Now I know how vast the compassion of the Buddha is.' Therefore, his heart for protecting the Dharma became more earnest. I was thus able to settle down in Caoxi. In the autumn of that year, we opened up the ancestral temple, changed the feng shui roads, selected monks to receive precepts, established charity schools to nurture śrāmaṇeras (novice monks), established the rules of the treasury department, checked rents and taxes, redeemed monastic property, and returned occupied land. Within a year, all kinds of abandoned undertakings were revived.
The thirtieth year, Renyin (1602).
I was fifty-seven years old. In this year, we rebuilt the ancestral hall, cultivated the back dragon (the mountain behind the temple), changed the paths, converted the slaughterhouse into a Dan Guo Liao (a place for monks to temporarily stay), opened up the spirit path, moved the monks' residences, expanded the meditation hall, and established rules and regulations.
The thirty-first year, Guimao (1603).
I was fifty-eight years old. In the eleventh month of winter, Chan Master Daguan (Yunqi Zhuhong), in the capital, encountered the disaster of a slanderous book and was arrested and imprisoned for interrogation, because of me, and thus implicated me. I knew in my heart that I could not escape, and I waited peacefully. I was grateful for the Holy Grace that pardoned him. The capital government had a pass. This year, the attendant Shenguang (personal name)
出家。
三十二年甲辰。
予年五十九。春正月。以達師之故。通行至按院。檄予還戍所。遂去曹溪。往雷州。因憶達師云。楞嚴說七趣因果。世書無對解者。予曰。春秋乃明明因果之書也。遂著春秋左氏心法。
三十三年乙巳。
予年六十。春三月。渡瓊海。訪東坡桄榔庵。白龍泉。求覺范禪師遺蹟不可得。寓明昌塔院。作春秋左氏心法序。游名山。作瓊海探奇記。金粟泉記。夜望郡城。索然若無人煙。唯城西郭。少有生氣。予因謂諸士子曰。瓊城將有災。急禳之。人以為妄。及予渡海方半月。地大震。城東壁連門陷。城中官舍盡傾塌。明昌塔倒壓。予所居樓盡碎。予行時。士大夫苦留之。予不肯止。若不行。則亦為灰粉矣。月夜渡海觀瓊之勝概。予以為仙都。乃十洲之一云。夏四月。制府檄予回五羊。秋七月至曹溪。去時祖殿已拆。修造工未止。歸則完者十之六七。所負工料將千金。毫無出。予化兩內使者施。盡償之。是年。修五羊長春庵。為曹溪廨院。為六祖辦供之所。冬十月。侍者廣益廣攝出家。
三十四年丙午。
予年六十一。春三月。度嶺至南州。候丁右武。謝張相國洪陽公。以予在難時。公居亞相。知予之難。始末最詳。相與一時力救之。予心感焉。故往謝公。
欣然道故。請予齋于江上之間云樓。邀諸鄉友陪坐。公曰。人皆知憨公。為僧中一大善知識。不知大有社稷陰功也。眾聞之。悚然問公。公言其概。一座動色。回過文江。訪鄒給諫。留數日。至章貢陳二師。將軍留署中。病期月。有臥病詩十二首歸曹溪。秋八月 皇長孫生。有 恩赦。凡在戍老疾。及詿誤者。俱聽辯明釋放。予在例。乃往告軍門。準行勘復之。雷州道勘明應赦。按祭司類造。候題遂開。
三十五年丁未。
予年六十二。春三月。予告回籍。軍門檄韶州。安置曹溪。予住山中時。得為諸弟子說法。是年注道德經成。予幼讀老子。以文古意幽。切究其旨。有所得。俗弟子。請為之注。始於壬辰屬意。每參究透徹。方落筆。茍一字有疑而不通者。決不輕放。因此用功十五年。𢹂於行間。至今方完。
三十六年戊申。
予年六十三。議修曹溪大殿。春二月。馮元成公。任嶺西道。因訪予入山宿。夜夢大士現身有感。詰朝殿禮佛。至大士前見兩棟摧朽。驚謂予曰。何不修此。予曰。工大費多。力不及耳。問費幾何。予應以若干。公曰。無難也。吾試為之。歸白制府戴公。公曰殆哉。見孺子將入井。必匍匐往救之。況佛菩薩。處此危地。不動心非人也。乃詰所費。即以予言告。公曰。猶
【現代漢語翻譯】 現代漢語譯本： 欣然講述緣由。於是我在江邊云樓設齋宴請，邀請各位鄉親好友陪同。憨山大師說：『人們都知道憨公（Hanshan Deqing，憨山德清）是僧人中的一位大善知識（Kalyāṇa-mitra，指引人向善的良師益友），卻不知道他對國家社稷有很大的暗中功德。』大家聽了，都感到震驚，於是向憨山大師請教。憨山大師簡要地說了說，在座的人都為之動容。之後我回到文江，拜訪了鄒給諫。住了幾天後，又去拜訪了章貢的陳二師。將軍將我留在軍署中，我生病將近一個月。寫了十二首《臥病詩》后，我返回曹溪。秋季八月，皇長孫出生，朝廷大赦天下。凡是戍守邊疆的老弱病殘，以及被冤枉錯判的人，都可以申辯清楚后釋放。我屬於被赦免的範圍，於是前往軍門報告，請求批準複查。雷州道複查清楚，我應該被赦免。按照祭司的類別造冊，等待上報批準后就可以釋放。
萬曆三十五年丁未年。
我六十二歲。春季三月，我請求告老還鄉。軍門下令韶州，將我安置在曹溪。我住在山中時，得以給各位弟子說法。這年我完成了《道德經》的註釋。我從小就讀老子，因為他的文章古奧，含義深邃，所以我深入研究它的旨意，有所領悟。俗家弟子們請求我為它作注。我從壬辰年開始構思，每當參究透徹，才下筆。如果一個字有疑問而不通順，我決不輕易放過。因此用了十五年的功夫，隨身攜帶，直到現在才完成。
萬曆三十六年戊申年。
我六十三歲。商議修復曹溪大殿。春季二月，馮元成公擔任嶺西道。因為拜訪我而入山住宿。夜裡夢見觀音大士（Avalokiteśvara，佛教菩薩，象徵慈悲）現身，心中有所感應。第二天早晨到大殿禮佛，在大士像前看到兩根棟樑已經腐朽。他驚訝地對我說：『為什麼不修繕這裡？』我說：『工程浩大，費用很多，我沒有能力承擔。』他問需要多少費用。我回答說需要若干。他說：『這不難。我試著來做這件事。』回去后他告訴了制府戴公。戴公說：『這太危險了。看見小孩子要掉進井裡，一定會爬過去救他。何況佛菩薩處在這樣危險的地方，無動於衷就不是人了。』於是詢問了所需的費用，就按照我說的數目告訴了他。戴公說：『還是』
【English Translation】 English version: Happily, I recounted the reasons [for my situation]. Thereupon, I prepared a vegetarian feast at the Cloud Pavilion by the river, inviting various local friends to accompany me. Hanshan (Hanshan Deqing) said, 'People all know that Hanshan is a great Kalyāṇa-mitra (beneficial friend/teacher) among monks, but they do not know that he has great hidden merits for the nation and the people.' Upon hearing this, everyone was startled and asked Hanshan about it. Hanshan spoke of it in general terms, and everyone present was moved. Afterwards, I returned to Wenjiang and visited Zou, the remonstrating official. After staying for several days, I went to visit the two Masters Chen in Zhanggong. The General kept me in the military office, and I was ill for nearly a month. After writing twelve 'Poems of Illness While Bedridden,' I returned to Caoxi. In the eighth month of autumn, the Emperor's eldest grandson was born, and there was an imperial pardon. All the old and infirm stationed on the frontiers, as well as those who had been wrongly accused, were allowed to appeal for clarification and release. I was among those to be pardoned, so I went to the military gate to report and request approval for a review. The Leizhou Dao reviewed the case and clarified that I should be pardoned. According to the category of priests, a register was created, awaiting submission and approval for release.
The thirty-fifth year of Wanli, Dingwei [1607].
I was sixty-two years old. In the third month of spring, I requested to retire and return to my hometown. The military gate ordered Shaozhou to settle me in Caoxi. When I lived in the mountains, I was able to preach the Dharma to the disciples. In this year, I completed the commentary on the Dao De Jing. I had read Laozi since I was young, and because his writing was ancient and the meaning profound, I deeply studied its essence and gained some understanding. Lay disciples requested me to write a commentary on it. I began to conceive it in the year of Ren Chen [1592], and only when I had thoroughly investigated and understood it would I put pen to paper. If there was a single word that was doubtful and unclear, I would never let it go easily. Therefore, I spent fifteen years of effort, carrying it with me, and only now have I completed it.
The thirty-sixth year of Wanli, Wushen [1608].
I was sixty-three years old. I discussed repairing the Great Hall of Caoxi. In the second month of spring, Duke Feng Yuancheng was appointed to the Lingxi Dao. Because he visited me, he entered the mountain and stayed overnight. He dreamed of Avalokiteśvara (Bodhisattva of compassion) appearing, and he felt something in his heart. The next morning, he went to the Great Hall to pay homage to the Buddha, and in front of the statue of Avalokiteśvara, he saw that two pillars were decayed. He said to me in surprise, 'Why don't you repair this?' I said, 'The project is huge, the cost is high, and I don't have the ability to undertake it.' He asked how much it would cost. I replied that it would cost a certain amount. He said, 'This is not difficult. I will try to do it.' After returning, he told Duke Dai, the governor. Duke Dai said, 'This is too dangerous. Seeing a child about to fall into a well, one would crawl over to save him. Moreover, the Buddhas and Bodhisattvas are in such a dangerous place, and to be unmoved is not human.' So he inquired about the cost and told him the amount I had said. Duke Dai said, 'Still'
未也。即屬南韶道。往勘估計。且令請予面議。予往見之。公慨然欲獨為鼎建。予告曰。若勞公家之費。恐不便。茍依法門故事。請以募眾為之。公屬嶺西道。為疏十二簿。三司道府。各置一扇。隨意施捨。總會於府。解歸於一。無庸歸僧。如此。則不勞而易集。公從之。不期月。而集將千金。予躬往西粵。采大木至端州。制府留修寶月臺。乃別委官採辦。冬寶月臺成。予作記。材木俱積于端江之滸。次第運之。冬十一月初。安南賊破欽州。戴公請王師遠討。因核論罷。
三十七年己酉。
予年六十四。春二月。予自端江運木回。阻風于羚羊峽。游端溪。有夢遊端溪記。木運至蒙江。予回寺。方集眾經營。眾中一二不肖者。遂作孽牴牾。因鼓眾為亂如叛民。予見而嘆曰。此予重違佛教。乃著相之過也。眾方鼓譟。予獨坐堂上。焚香誦金剛般若。以前但誦文。實不解義。至是恍然有悟。乃注金剛決疑。稿成。眾寂然。不肖者不信。予心益危懼。遂訟于按院。準行司理。予是時即飄然出山聽理。船居於芙蓉江上者二年。資斧已竭。別駕項公楚東。抱關於浛洸。邀予往。江行。遭風破舟。及至。復大病幾死。公延醫力救之。及回郡。乃臥病于旅邸。將期年。
三十八年庚戌。
予年六十五。是年臥
【現代漢語翻譯】 現代漢語譯本： 沒有。這件事屬於南韶道（行政區域名稱）。我前往勘察估算，並且讓他們請我當面商議。我前去拜見了他，他慷慨地想要獨自捐資興建。我告訴他說，如果勞煩您一家的費用，恐怕不合適。如果按照佛門的慣例，請允許我募捐大眾的錢財來興建。他隸屬於嶺西道（行政區域名稱），為此撰寫了十二本勸募簿，在三司（明代中央機構）、道、府各處設定一個勸募箱，人們隨意捐舍，全部彙總到府里，然後統一解送，不必交給僧人。這樣，不費力氣就能容易地籌集到資金。他聽從了我的建議。不到一個月，就籌集到了將近一千兩銀子。我親自前往西粵（廣東一帶），採伐大木材到端州（地名）。制府（官職名稱）留下木材用來修建寶月臺（建築名稱），於是另外委派官員採辦木材。冬天，寶月臺建成，我為此作了記。木材都堆積在端江（河流名稱）的岸邊，依次運送。冬天十一月初，安南（古代國名，今越南）的賊寇攻破了欽州（地名）。戴公（人名）請求朝廷派兵遠征討伐，因此覈實情況后停止了行動。
三十七年己酉（1609年）。
我六十四歲。春季二月，我從端江（河流名稱）運送木材回來，在羚羊峽（地名）遇到逆風受阻。遊覽了端溪（地名），寫有《夢遊端溪記》。木材運到蒙江（河流名稱），我回到寺廟。正當聚集眾人經營寺廟時，眾人中一兩個不肖之徒，於是作惡牴觸，因而鼓動眾人作亂，如同叛民。我看到后嘆息說，這是我再次違背佛教，是執著于表象的過錯啊。眾人正在喧鬧，我獨自坐在堂上，焚香誦讀《金剛般若經》。以前只是誦讀經文，實際上不理解其中的含義，到這時才恍然有所領悟，於是註釋《金剛決疑》。書稿完成，眾人安靜下來。不肖之徒不相信，我心中更加危懼，於是向按察司（官署名稱）起訴，獲準交給司理（官職名稱）審理。我這時就飄然離開山寺聽候審理，乘船居住在芙蓉江（河流名稱）上兩年。資財已經用盡，別駕（官職名稱）項公楚東（人名），在浛洸（地名）抱著公文來找我，邀請我前往。在江上行走，遇到風浪打破了船。等到到達目的地，又得了重病幾乎死去。項公請醫生盡力救治我。等到回到郡里，就臥病在旅館裡，將近一年。
三十八年庚戌（1610年）。
我六十五歲。這一年臥病在床。
【English Translation】 English version: No. This matter belonged to the Nan-Shao Circuit (administrative region name). I went to survey and estimate, and also asked them to invite me for a face-to-face discussion. I went to see him, and he generously wanted to donate funds to build it alone. I told him that if it troubled your family's expenses, I'm afraid it would be inappropriate. If according to the Buddhist tradition, please allow me to raise money from the public to build it. He belonged to the Ling-Xi Circuit (administrative region name), so he wrote twelve fundraising books, and set up a donation box in each of the Three Offices (central government institutions in the Ming Dynasty), Circuit, and Prefecture, where people could donate as they pleased. All the donations were collected in the Prefecture, and then uniformly sent, without having to be handed over to the monks. In this way, it would be easy to raise funds without much effort. He followed my suggestion. In less than a month, nearly a thousand taels of silver were raised. I personally went to West Yue (Guangdong area) to collect large timber to Duanzhou (place name). The Governor (official title) kept the timber to build the Treasure Moon Platform (building name), so he separately appointed officials to purchase timber. In winter, the Treasure Moon Platform was completed, and I wrote a record for it. The timber was all piled up on the bank of the Duan River (river name), and transported in order. In the early November of winter, the Annam (ancient country name, now Vietnam) bandits broke through Qinzhou (place name). Duke Dai (person name) requested the imperial court to send troops to conquer them from afar, so after verifying the situation, the action was stopped.
The thirty-seventh year, Ji-You (1609).
I was sixty-four years old. In the second month of spring, I returned from transporting timber from the Duan River (river name), and was blocked by headwinds in the Lingyang Gorge (place name). I visited Duanxi (place name) and wrote 'A Dream Visit to Duanxi'. The timber was transported to the Meng River (river name), and I returned to the temple. Just as I was gathering people to manage the temple, one or two unscrupulous people among the crowd committed evil deeds and resisted, thus inciting the crowd to rebel, like rebellious people. When I saw this, I sighed and said, 'This is my repeated violation of Buddhism, and the fault of being attached to appearances.' While the crowd was clamoring, I sat alone in the hall, burning incense and reciting the 'Diamond Sutra'. Before, I only recited the text, but did not really understand its meaning. At this time, I suddenly realized something, so I annotated 'Diamond Sutra Resolving Doubts'. The manuscript was completed, and the crowd became quiet. The unscrupulous people did not believe it, and I became more fearful, so I sued to the Investigating Censorate (official institution name), and it was approved to be handled by the Judge (official title). At this time, I drifted out of the mountain temple to listen to the trial, and lived on a boat on the Furong River (river name) for two years. My funds were exhausted, and the Vice Prefect (official title) Duke Xiang Chudong (person name), came to me in Han-Guang (place name) with official documents, inviting me to go. While traveling on the river, I encountered wind and waves that broke the boat. When I arrived at my destination, I became seriously ill and almost died. Duke Xiang hired a doctor to save me with all his might. When I returned to the prefecture, I was bedridden in the inn for nearly a year.
The thirty-eighth year, Geng-Xu (1610).
I was sixty-five years old. This year, I was bedridden.
病旅邸。秋七月。直指按部。至郡訊及予。司理聞之方為理。反坐予罪。直指大不然。駁之。云某有大功於六祖。向所舍為常住計者。今奸僧得利。而反罪之。是謂平等法門乎。復行本道嚴究之。由是本府親詣山中。按僧之所開狀。逐款審之。盡妄言無當。所誣侵常住八千餘金。予初立常住庫司清規。置有號票。凡一應錢穀收支。有監寺書記。秋毫出入。皆執號票為據。不妄發也。至是當官研覈查算。以號票為準。無分毫及予者。時上下內外。方信予之不妄也。事乃白。當道重怒其僧。再三請予留住山中。予心已厭倦。力辭之。寓五羊之長春庵。
三十九年辛亥。
予年六十六。春三月。居端州鼎湖山養疴。初奉 赦。候 題。向無按院覆 命。故延至今。復奉重勘明。始註銷聽自便。時諸士子。相依請益。述大學決疑。
四十年壬子。
予年六十七。居長春庵。為弟子講起信論。八識規矩。乃述百法直解。以法華擊節文義。聯絡不分。學者難會。乃著品節。
四十一年癸丑。
予年六十八。居長春庵。夏為諸弟子。講圓覺經方半。即發背疽。醫不能治。幾危。大將軍漢沖王公。業為予治後事。粵人梁杏山者。酒人也。素以醫瘍名。偶至視之。曰甚矣。少遲則莫救矣。幸安心無
傷也。乃純採草藥以敷之。隨手奏效。猶如弄丸。刻期取效。至冬乃痊。予為文以謝之。此疽蓋自初坐禪時所發。知是冤債。以誦華嚴經。告假者。每向于書寫。讀誦華嚴則竊發。隨禱而止。即至粵中。已兩舉不成。患在身四十八年矣。初起時偶忘之。且不知為疽。遂成大疾。其冤業酬償。蓋以身試之不爽也。十月疾愈。初與衡陽曾儀部金簡。有南嶽休老之盟。書以十數。未能也。今以書來請。遂杖䇿而往。乃去粵。初予至粵時。法性弟子。相從者數十。久之漸零落。唯通炯。超逸。風波患難疾病相從。未離左右。今將行。皆不捨。愿從之。炯尚有羈。少遲之。擔簦以從。是年十一月至湖東。先是弟子福善。𢹂侍者深光。北歸探親。至是不數日。亦追至。
四十二年甲寅。
予年六十九。春正月。游德山禮祖。有詩四首。訪馮元成公于武陵。會龍參知朱陵。受榮王齋。大善寺眾僧請受戒。馮公與諸同道。各捐資修曇華精舍。夏四月還湖東。聞 聖母賓天。隨建報恩道場。有 恩詔。乃對靈龕披剃謝恩。還僧服。因痛哭曰。悲哉。檀越往矣。本寺之愿已矣。豈待再來耶。楞嚴經。自東海立意著通議。久蘊於懷。未暇述。今夏五月方落筆。五十日稿遂成。十一月精舍成。有山居詩。度侍者慈力。
四十
三年乙卯。
予年七十。春為眾講楞嚴通議。夏四月著法華通義。以雖有二節。全文尚未融貫。故重述之。五十日稿成。纂起信略疏。秋八月游南嶽。中秋日登祝融。秋九日。馮公自武陵移守湖南。陪遊方廣寺回。巡道吳公生白。過訪湖東。談及楞嚴。吳公大喜。即與諸屬捐資刻之。禮八十八祖道影。吳公大讚嘆。乃命畫士臨小像冊。請予各為傳贊。馮公赴任未幾。即請予游九疑。冬十月至零陵。留過冬于愚溪。
四十四年丙辰。
予年七十一。春正月。歸自零陵。方遺民從宦遊歸。依于湖東。命名福心更。初達觀禪師。入滅之次年。予弟子大義。請靈龕回南。緇白弟子。奉供于徑山之寂照庵。今一紀矣。予難忘法門之義。向欲親往一吊。故香亦未遣也。適聞葬。必欲一往。將行。華藥寺眾僧請齋。為續法系。游梅雪堂。吊遜庵宗師。夏四月離湖東。有去南嶽解嘲詩。鄺慕一。方遺民。何仲益。諸子。送至樟木市。五月至武昌。會段給諫幻然。禮大佛。游九峰。六月至潯陽。游東林。有懷古詩。登匡廬。吊徹空禪師。避暑于金竹坪。注肇論。因見其山幽勝。有歸隱之意。遍覽無可居者。七月游歸宗。登金輪峰。禮舍利塔。有詩。有僧以五乳相送為靜室。予登覽觀其地不廣。而其境頗幽。遂受之。江
【現代漢語翻譯】 現代漢語譯本：
三年乙卯（具體年份需要根據上下文確定）。
我七十歲。春天為大眾講解《楞嚴經通議》。夏天四月撰寫法華通義。因為雖然有兩個章節，但全文尚未完全融合貫通，所以重新敘述。五十天完成草稿。纂寫《起信論略疏》。秋天八月遊覽南嶽。中秋節登上祝融峰。秋天九月，馮公從武陵調任湖南，陪同遊覽方廣寺返回。巡道吳公生白，到湖東拜訪，談及《楞嚴經》，吳公非常高興，立即與各位下屬捐資刊刻此經。禮拜八十八祖道影，吳公大力讚歎，於是命畫師臨摹小像冊，請我分別為他們寫傳記和讚語。馮公上任不久，就邀請我遊覽九疑山。冬天十月到達零陵，留在愚溪過冬。
四十四年丙辰（具體年份需要根據上下文確定）。
我七十一歲。春季正月，從零陵返回。方遺民從做官遊歷歸來，依附在湖東，更名為福心。當初達觀禪師圓寂的第二年，我的弟子大義，請靈龕返回南方，僧俗弟子，在徑山的寂照庵供奉。至今已經十二年了。我難以忘記達觀禪師的法門之義，一直想親自前往祭拜，所以香燭也未曾送去。恰好聽說要安葬，一定想去一次。將要出發時，華藥寺的眾僧邀請我齋戒，為我延續法系。遊覽梅雪堂，祭奠遜庵宗師。夏天四月離開湖東，寫了解嘲南嶽的詩。鄺慕一、方遺民、何仲益等諸位，送到樟木市。五月到達武昌，會見段給諫幻然，禮拜大佛，遊覽九峰。六月到達潯陽，遊覽東林寺，寫了懷古詩。登上匡廬山，祭奠徹空禪師，在金竹坪避暑，註釋《肇論》。因為看到這裡的山幽靜秀美，有歸隱的想法，遍覽之後沒有適合居住的地方。七月遊覽歸宗寺，登上金輪峰，禮拜舍利塔，寫了詩。有僧人以五乳峰旁邊的靜室相送，我登高觀覽，覺得那地方不寬廣，但環境頗為幽靜，於是接受了它。江
【English Translation】 English version:
Year Yi-Mao of the third year (the specific year needs to be determined based on the context).
I am seventy years old. In the spring, I lectured on the 'Leng Yan Tong Yi' (Comprehensive Discussion on the Surangama Sutra) for the public. In the fourth month of summer, I wrote the 'Fa Hua Tong Yi' (Comprehensive Meaning of the Lotus Sutra). Because although there were two sections, the entire text was not yet fully integrated, so I re-narrated it. The draft was completed in fifty days. I compiled the 'Qi Xin Lun Lue Shu' (Brief Commentary on the Awakening of Faith). In the eighth month of autumn, I traveled to Mount Nan Yue (Southern Mountain). On the Mid-Autumn Festival, I ascended Mount Zhurong. On the ninth day of autumn, Feng Gong (a proper name) was transferred from Wuling to serve as the governor of Hunan, and I accompanied him on a return visit to Fang Guang Temple. The circuit intendant, Wu Gong Sheng Bai (a proper name), visited Lake Dong and, upon discussing the Surangama Sutra, Wu Gong was very pleased and immediately donated funds with his subordinates to publish it. He paid homage to the portraits of the eighty-eight patriarchs, and Wu Gong greatly praised them, so he ordered a painter to copy a small album of portraits and asked me to write biographies and eulogies for each of them. Not long after Feng Gong took office, he invited me to visit Mount Jiuyi. In the tenth month of winter, I arrived in Lingling and stayed in Yuxi for the winter.
Year Bing-Chen of the forty-fourth year (the specific year needs to be determined based on the context).
I am seventy-one years old. In the first month of spring, I returned from Lingling. Fang Yi Min (a proper name) returned from his official travels and settled in Lake Dong, renaming it Fuxin. Initially, in the second year after the passing of Chan Master Da Guan (a proper name), my disciple Da Yi (a proper name) requested the return of the spirit shrine to the south, and monastic and lay disciples enshrined it at the Jizhao Nunnery on Mount Jing. It has been twelve years now. I cannot forget the Dharma teachings of Da Guan Chan Master and have always wanted to visit and pay my respects in person, so the incense and candles have not yet been sent. Just when I heard about the burial, I definitely wanted to go. As I was about to depart, the monks of Hua Yao Temple invited me to a vegetarian feast to continue the Dharma lineage for me. I visited Mei Xue Tang (Plum Snow Hall) and paid respects to Master Xun An (a proper name). In the fourth month of summer, I left Lake Dong and wrote a poem to dispel ridicule about Nan Yue. Kuang Mu Yi (a proper name), Fang Yi Min, He Zhong Yi (a proper name), and other gentlemen saw me off to Zhangmu City. In the fifth month, I arrived in Wuchang, met Duan Gejian Huanran (a proper name), paid homage to the Great Buddha, and visited Jiufeng. In the sixth month, I arrived in Xunyang, visited Donglin Temple, and wrote a poem reminiscing about the past. I ascended Mount Kuanglu, paid respects to Chan Master Che Kong (a proper name), and escaped the summer heat at Jinzhuping, annotating the 'Zhao Lun' (Treatise of Zhao). Because I saw that the mountains here were secluded and beautiful, I had the idea of retiring into seclusion, but after looking around, there was no suitable place to live. In the seventh month, I visited Guizong Temple, ascended Jinlun Peak, paid homage to the Sarira Pagoda, and wrote a poem. A monk offered me a quiet room next to the Five Peaks as a gift. I climbed up and looked around, and although the place was not spacious, the environment was quite secluded, so I accepted it. Jiang
州邢來慈居士。達師之弟子也。愿為布金檀越。故予有投老之意焉。浮樑陳大參赤石公。至山相訪。聞予有意匡山。亦愿為護法。秋八月。出山至黃梅。禮四五祖。訪汪司馬公。入紫雲山留旬日。汪公愿作匡山建造檀越。別去相城。訪吳太史觀我。吳中丞本如。欲建如意庵以留。游浮山。截江登九華。十月初抵金沙。于王合族。與東禪浪崖耀公迎之居。頃即之雙徑。石門顏生之居士。候迎于吳江。乃過其家。士備齋資以隨行。長至月望至寂照。十九日。為達大師作茶毗佛事。先為文以祭之。預定是日無爽。識者異之。二十五日。手拾靈骨。藏於文殊臺。弟子法鎧隨建塔。予為塔上之銘。以盡生平法門之義焉。遂留度歲。時為禪堂衲子小參。有參禪切要。鎧公請益相宗。為述性相通說。諸請益者。各說有法語。作擔板歌。粵弟子通岸先別。獨超益同諸子福善。法孫深光廣益廣攝慈伴行。
四十五年丁巳。
予年七十二歲。春正月。下雙徑吊云棲。時緇白弟子千餘人。久候于山中留二旬。每夜小參聞法。各各歡喜。發揮蓮池大師生平密行。弟子聞之。至有涕泣。謂予發人所不知者。乃請作塔銘。回時。玄津法師壑公。同通郡宰官居士。金中丞。虞吏部。翁大參諸公。請留凈慈之宗鏡堂。日繞數千指。為說大戒
【現代漢語翻譯】 現代漢語譯本： 邢來慈居士，是達師（指達觀可庵，明末高僧）的弟子，願意捐資作為布金檀越（佛教中捐助寺廟建設的施主）。因此，我有了在此安度晚年的想法。浮樑的陳大參（指陳赤石，明代官員）到山裡拜訪我，聽說我有意重修匡山（廬山），也願意作為護法。秋季八月，我離開山前往黃梅，禮拜四祖寺和五祖寺，拜訪汪司馬（指汪姓官員）。進入紫雲山住了十幾天。汪公願意作為匡山建造的檀越。之後我告別前往相城，拜訪吳太史觀我（指吳觀我，明代官員）。吳中丞本如（指吳本如，明代官員），想要建造如意庵來留住我。我遊覽了浮山，橫渡長江登上九華山。十月初抵達金沙，于王氏家族，與東禪寺的浪崖耀公一起迎接我居住。不久后前往雙徑。石門顏生的居士，在吳江等候迎接我，於是我去了他家。顏生準備了齋飯資助我隨行。到了十一月十五日抵達寂照寺。十九日，為達大師舉行茶毗佛事（佛教中的火葬儀式），事先寫了祭文來祭奠他，預定的日期沒有差錯，知情者都覺得很奇異。二十五日，我親手撿拾靈骨，安葬在文殊臺。弟子法鎧跟隨建造佛塔，我為佛塔撰寫銘文，來表達我畢生在佛法上的理解。於是我留下過年。期間為禪堂的僧人進行小參（禪宗的一種開示），講解參禪的要點。法鎧請教相宗（佛教宗派之一），我為他講述性相通說（關於佛性與現象之間關係的學說）。其他請教的人，各自都得到了法語。創作了擔板歌。廣東弟子通岸先告別，只有超益和同其他弟子福善、法孫深光、廣益、廣攝、慈伴隨行。
四十五年丁巳（公元1617年）。
我七十二歲。春季正月，下雙徑去祭奠云棲（指云棲寺，位於杭州）。當時有一千多名僧俗弟子，在山中等候很久，我住了二十天。每晚進行小參，聽聞佛法，大家都非常歡喜。我闡發了蓮池大師（指蓮池祩宏，明末高僧）生平的秘密修行。弟子們聽了，甚至有人哭泣，說我揭示了別人所不知道的事情。於是請求我撰寫塔銘。回去的時候，玄津法師壑公，同通郡的宰官居士，金中丞、虞吏部、翁大參等各位官員，請求我留在凈慈寺的宗鏡堂，每天繞佛數千次，為他們講解大戒（佛教戒律）。 English version: Layman Xing Laici was a disciple of Master Da (referring to Daguan Ke'an, a prominent monk in the late Ming Dynasty). He was willing to donate funds as a 'bujin tan yue' (a patron who donates to temple construction in Buddhism). Therefore, I had the idea of spending my remaining years here. Chen Dacans (referring to Chen Chishi, an official in the Ming Dynasty) of Fuliang visited me in the mountains. Hearing that I intended to rebuild Kuangshan (Mount Lu), he was also willing to be a Dharma protector. In the eighth month of autumn, I left the mountain and went to Huangmei, paying respects at the Fourth and Fifth Ancestor Temples, and visiting Sima Wang (referring to an official surnamed Wang). I entered Ziyun Mountain and stayed for more than ten days. Duke Wang was willing to be a 'tan yue' for the construction of Kuangshan. Afterwards, I bid farewell and went to Xiangcheng to visit Wu Taishi Guanwo (referring to Wu Guanwo, an official in the Ming Dynasty). Wu Zhongcheng Benru (referring to Wu Benru, an official in the Ming Dynasty) wanted to build the Ruyi Hermitage to keep me there. I traveled to Fushan, crossed the Yangtze River and ascended Jiuhua Mountain. At the beginning of October, I arrived at Jinsha, where the Yu Wang family, together with Langya Yao Gong of Dongchan Temple, welcomed me to reside. Soon after, I went to Shuangjing. Layman Yan Sheng of Shimen was waiting to welcome me in Wujiang, so I went to his house. Yan Sheng prepared vegetarian meals to support me on my journey. On the fifteenth day of the eleventh month, I arrived at Jizhao Temple. On the nineteenth day, I held a 'chapi' Buddhist service (cremation ceremony in Buddhism) for Master Da, having written a eulogy in advance to commemorate him. The scheduled date was accurate, and those who knew about it found it very strange. On the twenty-fifth day, I personally collected the spiritual bones and buried them at the Manjusri Terrace. The disciple Fa Kai followed to build a pagoda, and I wrote an inscription for the pagoda to express my lifelong understanding of the Dharma. So I stayed to spend the New Year. During this time, I gave small 'can' (a type of Chan Buddhist instruction) to the monks in the meditation hall, explaining the key points of Chan meditation. Fa Kai asked about the Xiangzong (a Buddhist school), and I explained the theory of the interpenetration of 'xing' (nature) and 'xiang' (phenomena). Those who asked for instruction each received Dharma words. I composed the 'Carrying Board Song'. The Guangdong disciple Tong An bid farewell first, only Chao Yi and other disciples Fu Shan, Dharma grandsons Shen Guang, Guang Yi, Guang She, and Ci Ban accompanied me.
In the forty-fifth year of Ding Si (1617 AD).
I am seventy-two years old. In the first month of spring, I went down to Shuangjing to pay respects to Yunqi (referring to Yunqi Temple, located in Hangzhou). At that time, there were more than a thousand monastic and lay disciples waiting in the mountains for a long time, and I stayed for twenty days. Every night, I held small 'can' and they listened to the Dharma, and everyone was very happy. I elaborated on the secret practices of Master Lianchi's (referring to Lianchi Zhuhong, a prominent monk in the late Ming Dynasty) life. The disciples listened, and some even wept, saying that I revealed things that others did not know. So they asked me to write a pagoda inscription. When I returned, Dharma Master Xuanjin He Gong, together with the magistrate and laymen of Tong County, Jin Zhongcheng, Yu Libu, Weng Dacan, and other officials, requested me to stay at the Zongjing Hall of Jingci Temple, circumambulating the Buddha thousands of times every day, and explaining the Great Precepts (Buddhist precepts) to them.
【English Translation】 English version: Layman Xing Laici was a disciple of Master Da (referring to Daguan Ke'an, a prominent monk in the late Ming Dynasty). He was willing to donate funds as a 'bujin tan yue' (a patron who donates to temple construction in Buddhism). Therefore, I had the idea of spending my remaining years here. Chen Dacans (referring to Chen Chishi, an official in the Ming Dynasty) of Fuliang visited me in the mountains. Hearing that I intended to rebuild Kuangshan (Mount Lu), he was also willing to be a Dharma protector. In the eighth month of autumn, I left the mountain and went to Huangmei, paying respects at the Fourth and Fifth Ancestor Temples, and visiting Sima Wang (referring to an official surnamed Wang). I entered Ziyun Mountain and stayed for more than ten days. Duke Wang was willing to be a 'tan yue' for the construction of Kuangshan. Afterwards, I bid farewell and went to Xiangcheng to visit Wu Taishi Guanwo (referring to Wu Guanwo, an official in the Ming Dynasty). Wu Zhongcheng Benru (referring to Wu Benru, an official in the Ming Dynasty) wanted to build the Ruyi Hermitage to keep me there. I traveled to Fushan, crossed the Yangtze River and ascended Jiuhua Mountain. At the beginning of October, I arrived at Jinsha, where the Yu Wang family, together with Langya Yao Gong of Dongchan Temple, welcomed me to reside. Soon after, I went to Shuangjing. Layman Yan Sheng of Shimen was waiting to welcome me in Wujiang, so I went to his house. Yan Sheng prepared vegetarian meals to support me on my journey. On the fifteenth day of the eleventh month, I arrived at Jizhao Temple. On the nineteenth day, I held a 'chapi' Buddhist service (cremation ceremony in Buddhism) for Master Da, having written a eulogy in advance to commemorate him. The scheduled date was accurate, and those who knew about it found it very strange. On the twenty-fifth day, I personally collected the spiritual bones and buried them at the Manjusri Terrace. The disciple Fa Kai followed to build a pagoda, and I wrote an inscription for the pagoda to express my lifelong understanding of the Dharma. So I stayed to spend the New Year. During this time, I gave small 'can' (a type of Chan Buddhist instruction) to the monks in the meditation hall, explaining the key points of Chan meditation. Fa Kai asked about the Xiangzong (a Buddhist school), and I explained the theory of the interpenetration of 'xing' (nature) and 'xiang' (phenomena). Those who asked for instruction each received Dharma words. I composed the 'Carrying Board Song'. The Guangdong disciple Tong An bid farewell first, only Chao Yi and other disciples Fu Shan, Dharma grandsons Shen Guang, Guang Yi, Guang She, and Ci Ban accompanied me. In the forty-fifth year of Ding Si (1617 AD). I am seventy-two years old. In the first month of spring, I went down to Shuangjing to pay respects to Yunqi (referring to Yunqi Temple, located in Hangzhou). At that time, there were more than a thousand monastic and lay disciples waiting in the mountains for a long time, and I stayed for twenty days. Every night, I held small 'can' and they listened to the Dharma, and everyone was very happy. I elaborated on the secret practices of Master Lianchi's (referring to Lianchi Zhuhong, a prominent monk in the late Ming Dynasty) life. The disciples listened, and some even wept, saying that I revealed things that others did not know. So they asked me to write a pagoda inscription. When I returned, Dharma Master Xuanjin He Gong, together with the magistrate and laymen of Tong County, Jin Zhongcheng, Yu Libu, Weng Dacan, and other officials, requested me to stay at the Zongjing Hall of Jingci Temple, circumambulating the Buddha thousands of times every day, and explaining the Great Precepts (Buddhist precepts) to them.
。作宗鏡堂記。諸山各路名德法師。俱集於湖上問法。各申詰難。時謂東南法會之最勝。昔所未見也。乃游靈隱三竺西山諸名勝。讚揚放生三池。乃行。城中宰官居士。具舟放生餞別于湖上。且具狀請留云棲。乃有三年之約。遂行。凡一過所經諸作。玄津壑公譚生孟㶷。匯為東遊集四卷刻之。回至吳門。巢松一雨二法師。請入華山。游天池玄墓鐵山諸勝。寒山趙凡夫。嚴天池。徐仲容。姚孟長。文文起。徐清之。諸居士。設供于山中。馮元成。申玄渚。二宰官齋於家。將行。弟子洞聞漢月久候。錢太史受之。親迎至常熟。遂至虞山信宿。太史送至曲河。賀知忍父子侄。候于奔牛之三里庵。請留園中結夏。力辭之。送至京口。受三山緇白齋罷。即返匡山。五月一日。過白下江上一宿。見一二故人。即揚帆而西。五日至蕪湖。劉繕部玉受款留。作異夢記說。崔吏部鶴樓。追晤江上。五月十六日。舟次星渚。抵歸宗。寓居未幾。時汪司馬公。業先具資。為予修靜室。六月十五日。弟子福善。經營五乳開土。於十月終始成一室。乃得安居。為眾講楞嚴起。弟子超逸。閉死關於金輪峰。
四十六年戊午。
予年七十三。是年修佛殿禪堂。三月浮樑陳赤石公入山。結中素鮑公。我齋夏公。為十友。助修造資。冬十二月
【現代漢語翻譯】 現代漢語譯本： 撰寫《宗鏡堂記》后，各山各路德高望重的法師們都聚集在湖上請教佛法，各自提出疑問和詰難。當時人們稱這是東南地區最盛大的法會，前所未見。之後，我遊覽了靈隱寺、三竺寺、西山等名勝古蹟，讚揚了放生池。隨後啟程，城中的官員和居士們準備了船隻在湖上舉行放生儀式為我餞行，並呈上書狀懇請我留在云棲，約定了三年之期。於是我動身離開。凡是我經過的地方，玄津、壑公、譚生、孟㶷等人將我的作品彙編成《東遊集》四卷並刊刻。回到吳門后，巢松、一雨、二法師邀請我前往華山。我遊覽了天池、玄墓、鐵山等名勝。寒山、趙凡夫、嚴天池、徐仲容、姚孟長、文文起、徐清之等居士在山中設齋供養。馮元成、申玄渚兩位官員在家中設齋。臨行前，弟子洞聞、漢月早已等候多時。錢太史受之親自到常熟迎接我，於是到達虞山住了兩晚。太史送我到曲河，賀知忍父子侄在奔牛的三里庵等候，邀請我在園中結夏安居，我極力推辭。他們送我到京口，接受了三山僧俗的齋供后，我立即返回匡山。五月初一，在白下江上住了一夜，見了一兩位老朋友，隨即揚帆西行。初五到達蕪湖，劉繕部玉受款待並記錄了異夢。崔吏部鶴樓在江上追趕相見。五月十六日，船停靠在星渚，抵達歸宗。居住不久，當時汪司馬公事先準備好資金，為我修建靜室。六月十五日，弟子福善開始經營五乳峰的開土工程，於十月最終建成一間靜室，我得以在此安居，開始為大眾講解《楞嚴經》。弟子超逸在金輪峰閉死關。
四十六年戊午（1618年），
我七十三歲。這一年修建佛殿禪堂。三月，浮樑的陳赤石公入山，與中素鮑公、我齋夏公結為十友，資助修造工程。十二月 English version: After writing 'A Record of the Hall of the Source Mirror,' eminent Dharma masters from various mountains and regions gathered on the lake to inquire about the Dharma, each raising questions and challenges. At that time, it was said to be the most magnificent Dharma assembly in the Southeast, unprecedented. Afterwards, I visited famous scenic spots such as Lingyin Temple, Three Tianzhu Temples, and West Mountain, praising the liberation pond. Then I set off, and the officials and laypeople in the city prepared boats to hold a liberation ceremony on the lake to bid me farewell, and presented a petition requesting me to stay in Yunqi, agreeing to a three-year term. So I departed. Wherever I passed, Xuanjin, Hegong, Tansheng, Mengxun, and others compiled my works into four volumes of 'Eastern Travel Collection' and published them. After returning to Wumen, Chaosong, Yiyu, and Erfashi invited me to go to Mount Hua. I visited famous scenic spots such as Tianchi, Xuanmu, and Tieshan. Laypeople such as Hanshan, Zhao Fanfu, Yan Tianchi, Xu Zhongrong, Yao Mengchang, Wen Wenqi, and Xu Qingzhi set up a vegetarian feast in the mountains to make offerings. Feng Yuancheng and Shen Xuanzhu, two officials, set up a vegetarian feast at home. Before leaving, disciples Dongwen and Hanyue had been waiting for a long time. Grand Historian Qian Shouzhi personally went to Changshu to welcome me, and then arrived at Yushan and stayed for two nights. The Grand Historian sent me to Quhe, and He Zhiren and his sons and nephews waited at Sanli Nunnery in Benniu, inviting me to spend the summer retreat in the garden, which I strongly declined. They sent me to Jingkou, and after accepting the vegetarian offerings from the monks and laypeople of Sanshan, I immediately returned to Mount Kuang. On the first day of May, I stayed overnight on the Bai Xia River, met one or two old friends, and then set sail westward. On the fifth day, I arrived in Wuhu, where Liu Shanbu Yushou entertained me and recorded a strange dream. Cui Libu Helou chased after me on the river to meet me. On May 16th, the boat docked at Xingzhu and arrived at Guizong. Not long after living there, Sima Wang had prepared funds in advance to build a quiet room for me. On June 15th, my disciple Fushan began to manage the earthwork project of the Five Breast Peaks, and finally completed a quiet room in October, where I was able to live in peace and began to explain the 'Surangama Sutra' to the public. Disciple Chao Yi entered a death retreat at Jinlun Peak.
In the 46th year of Wanli, Wuwu (1618),
I was seventy-three years old. In this year, the Buddha Hall and Zen Hall were built. In March, Chen Chishi from Fuliang entered the mountain and formed ten friends with Zhongsu Bao Gong and Wo Zhai Xia Gong to help finance the construction project. December
【English Translation】 After composing the 'Record of the Zongjing Hall', virtuous Dharma masters from various mountains and regions gathered on the lake to inquire about the Dharma, each raising questions and challenges. It was said at the time that this was the most magnificent Dharma assembly in the Southeast, unprecedented. Afterwards, I visited famous scenic spots such as Lingyin Temple, the Three Tianzhu Temples, and West Mountain, praising the liberation ponds. Then I set off, and the officials and laypeople in the city prepared boats to hold a liberation ceremony on the lake to bid me farewell, and presented a petition requesting me to stay in Yunqi, agreeing to a three-year term. So I departed. Wherever I passed, Xuanjin, Hegong, Tansheng, and Mengxun compiled my works into four volumes of the 'Eastern Travel Collection' and published them. After returning to Wumen, Chaosong, Yiyu, and Erfashi invited me to go to Mount Hua. I visited famous scenic spots such as Tianchi, Xuanmu, and Tieshan. Laypeople such as Hanshan (Cold Mountain), Zhao Fanfu, Yan Tianchi (Heavenly Pond), Xu Zhongrong, Yao Mengchang, Wen Wenqi, and Xu Qingzhi set up a vegetarian feast in the mountains to make offerings. Feng Yuancheng and Shen Xuanzhu, two officials, set up a vegetarian feast at home. Before leaving, disciples Dongwen and Hanyue (Han Moon) had been waiting for a long time. Grand Historian Qian Shouzhi personally went to Changshu to welcome me, and then arrived at Yushan and stayed for two nights. The Grand Historian sent me to Quhe, and He Zhiren and his sons and nephews waited at Sanli Nunnery in Benniu, inviting me to spend the summer retreat in the garden, which I strongly declined. They sent me to Jingkou, and after accepting the vegetarian offerings from the monks and laypeople of Sanshan, I immediately returned to Mount Kuang. On the first day of May, I stayed overnight on the Bai Xia River, met one or two old friends, and then set sail westward. On the fifth day, I arrived in Wuhu, where Liu Shanbu Yushou entertained me and recorded a strange dream. Cui Libu Helou chased after me on the river to meet me. On May 16th, the boat docked at Xingzhu and arrived at Guizong. Not long after living there, Sima Wang had prepared funds in advance to build a quiet room for me. On June 15th, my disciple Fushan began to manage the earthwork project of the Five Breast Peaks, and finally completed a quiet room in October, where I was able to live in peace and began to explain the 'Surangama Sutra' to the public. Disciple Chao Yi entered a death retreat at Jinlun Peak. In the 46th year of Wanli, Wuwu (1618), I was seventy-three years old. In this year, the Buddha Hall and Zen Hall were built. In March, Chen Chishi from Fuliang entered the mountain and formed ten friends with Zhongsu Bao Gong and Wo Zhai Xia Gong to help finance the construction project. December
殿堂成。
四十七年己未。
予年七十四。春正月。粵弟子通炯至。遂開堂啟諷華嚴。長期為眾講法華。楞嚴。金剛。起信。唯識。諸經論。命炯首眾。秋七月。以五乳為十方養老常住。八月望。予閉關謝事。效遠公六時刻香代漏。專心凈業。每念華嚴一宗將失傳。清涼疏鈔。皆懼其繁廣。心智不及。故世多置之。但宗合論。因思清涼。乃此方撰述之祖。茍棄之則失其宗矣。志欲但明疏文。提挈大旨。使觀者易了。題曰綱要。于關中批閱筆削始。冬于關中。為眾講楞伽起信。
四十八年庚申(即泰昌元年)。
予年七十五。春課餘。侍者廣益。請重述起信。圓覺。直解。莊子內七篇注。夏病足痛。前任分巡衡陽吳公。轉粵臬。入曹溪禮祖。托山中弟子。寄乞諸祖傳贊。予病中為纂傳七十一首。各系以贊。親為書之。初予去曹溪之南嶽。住匡山業已八年。而曹溪眾僧深思予歸。堂主本昂等。往來問訊十數。欲請之而未能也。吳公赴任。便道入山。見予重興之功。嗟嘆久之。眾僧因具白所以。思予歸請不能之狀。吳公欣然為作護法。即具書往請。合山大眾。及本省鄉縉紳居士。同具狀。昂同二三耆舊。至匡山哀乞。予時以病謝。
天啟元年辛酉。
予年七十六。春。弟子侍御王安舜
【現代漢語翻譯】 現代漢語譯本： 殿堂建成。 四十七年，己未年。 我七十四歲。春季正月，廣東弟子通炯來到。於是開設佛堂，開始諷誦《華嚴經》，長期為大眾講解《法華經》、《楞嚴經》、《金剛經》、《起信論》、《唯識》等諸經論。命通炯為首座。秋季七月，以五乳作為十方養老常住的產業。八月十五，我閉關謝絕事務，效仿慧遠大師以六時（晝夜六個時段）燃香代替計時，專心修習凈土法門。常常想到《華嚴經》一宗將要失傳，《清涼疏鈔》（《華嚴經疏鈔》，清涼國師澄觀所著）都因為其繁複廣博，心智難以企及，所以世人大多將其擱置。但《宗合論》，因為想到清涼國師是此方（中國）撰述的鼻祖，如果拋棄它就失去了宗脈。立志只闡明疏文，提挈要旨，使閱讀的人容易理解，題名為《綱要》。在關中開始批閱筆削。冬季在關中，為大眾講解《楞伽經》、《起信論》。 四十八年，庚申年（即泰昌元年）。 我七十五歲。春季課業之餘，侍者廣益，請求重新講述《起信論》、《圓覺經》，並直解《莊子·內七篇注》。夏季患足痛。前任分巡衡陽的吳公，轉任廣東按察使，進入曹溪禮拜六祖慧能。委託山中弟子，寄求歷代祖師的傳記和讚頌。我在病中為之纂集傳記七十一首，各自系以讚語，親自書寫。當初我離開曹溪前往南嶽，住在匡山已經八年，而曹溪的眾僧深深思念我回去。堂主本昂等人，往來問訊十多次，想要請我回去而未能如願。吳公赴任，順道入山，看到我重興寺廟的功績，感嘆良久。眾僧因此詳細說明了思念我回去卻無法如願的情況。吳公欣然為之作護法，立即寫信前往邀請，聯合全山大眾，以及本省的鄉紳居士，一同具狀。本昂同二三位年長的僧人，到匡山哀求。我當時以生病為由推辭。 天啟元年，辛酉年。 我七十六歲。春季，弟子侍御王安舜。
【English Translation】 English version: The hall was completed. The forty-seventh year, the year of Jiwei. I was seventy-four years old. In the first month of spring, my Guangdong disciple Tongjiong arrived. Thereupon, I opened a hall and began reciting the Avatamsaka Sutra (Huayan Jing), and for a long time lectured to the public on the Lotus Sutra (Fahua Jing), the Surangama Sutra (Lengyan Jing), the Diamond Sutra (Jingang Jing), the Awakening of Faith (Qixin Lun), the Vijnaptimatrata (Weishi) and other sutras and treatises. I appointed Tongjiong as the head of the assembly. In the seventh month of autumn, I used the Five Milk (Wuru) as the permanent property for the elderly in the ten directions. On the fifteenth day of the eighth month, I entered seclusion and declined affairs, imitating Great Master Huiyuan by using six periods (six periods of day and night) of burning incense to replace the clepsydra, focusing on cultivating the Pure Land practice. I often thought that the Avatamsaka Sutra school was about to be lost, and the Qingliang Commentary (Qingliang Shu Chao, commentary on the Avatamsaka Sutra by National Teacher Qingliang Chengguan) was feared for its complexity and vastness, and the mind and wisdom could not reach it, so most people put it aside. But the Zonghe Lun, because I thought that National Teacher Qingliang was the ancestor of writing in this land (China), if we abandon it, we will lose its lineage. I was determined to only clarify the commentary, grasp the main points, and make it easy for readers to understand, and titled it Outline (Gangyao). I began to read and revise it in Guanzhong. In winter, in Guanzhong, I lectured on the Lankavatara Sutra (Lengqie Jing) and the Awakening of Faith to the public. The forty-eighth year, the year of Gengshen (i.e., the first year of Taichang). I was seventy-five years old. In the spring, during my spare time from lessons, my attendant Guangyi requested me to re-narrate the Awakening of Faith (Qixin Lun), the Perfect Enlightenment Sutra (Yuanjue Jing), and directly explain the Zhuangzi Inner Seven Chapters Commentary (Zhuangzi Nei Qi Pian Zhu). In the summer, I suffered from foot pain. Wu Gong, the former Deputy Commissioner of Hengyang, was transferred to Guangdong as the Investigating Censor, and entered Caoxi to pay homage to the Sixth Patriarch Huineng. He entrusted the disciples in the mountains to send for the biographies and eulogies of the ancestral masters. While I was ill, I compiled seventy-one biographies for them, each with a eulogy attached, and wrote them myself. Initially, I left Caoxi for Nanyue, and had been living in Kuangshan for eight years, and the monks of Caoxi deeply missed my return. Abbot Ben'ang and others came and went to inquire more than ten times, wanting to invite me back but were unable to do so. Wu Gong went to his post and entered the mountain on the way, seeing the merits of my rebuilding the temple, and sighed for a long time. The monks therefore explained in detail the situation of missing my return but being unable to fulfill their wish. Wu Gong gladly acted as a Dharma protector for them, and immediately wrote a letter to invite me, together with the entire mountain assembly, as well as the local gentry and lay Buddhists of the province, all submitting a petition. Ben'ang and two or three elderly monks went to Kuangshan to beg me. At that time, I declined on the grounds of illness. The first year of Tianqi, the year of Xinyou. I was seventy-six years old. In the spring, my disciple, the Supervising Censor Wang Anshun.
。入山問訊。夏。為眾請講楞伽。時前任本道祝公。亦轉粵海道。同吳公具書再至。予又以病謝。是年冬。又為眾講楞伽。肇論。起信。
天啟二年壬戌。
予年七十七。春正月。粵弟子孝廉劉起相。陳迪祥陳迪純。梁四相。入山問訊。起相與四相。相伴山中住半載。為講楞嚴起信金剛。二月。東吳弟子方遠隨至。同作休老計。秋七月。王侍御復入山。親請歸曹溪不諾。時力提華嚴。名綱要。草就。吳公朝覲回。又遣書。意更切。韶陽太守張公。特書專堂主昂至。予情不獲已。意必一往。於是年冬至月十日。出匡山。過螺江。會太史蕭拙修。劉韶也。劉轉華。馬季房。曾堯臣。賀可上。鄒端侯諸居士。過虔城江上。會寧都蘇孝 魏 期諸君。齋于江上。有詩贈別。度嶺過集龍庵。會劉敬一諸故人。十二月望入曹溪。合山僧眾。羅列香華如獲母。
天啟三年癸亥。
師年七十八。居曹溪禪堂。春正月。郡守張公。入山問訊。三月。省城法性諸弟子至。師時專以法施為心。四月。為眾說戒。講楞嚴起信等經論。秋七月。又為眾說戒。十月初四。蕭宗伯玄圃公。應詔北上。入山見師。欣然留連。且為師卜壽穴。劇談一日夜甚歡。出山師即示疾。初六日。侍者廣益省城回。云來得恰好。韶陽太守張公
【現代漢語翻譯】 現代漢語譯本： 入山問候。夏天，為大眾請講《楞伽經》（Laṅkāvatāra Sūtra）。當時前任本道祝公，也調任粵海道，與吳公一起再次寫信前來。我又以生病為由推辭。這年冬天，又為大眾講解《楞伽經》、《肇論》（Zhao Lun）、《起信論》（Awakening of Faith）。 天啟二年壬戌年。 我七十七歲。春季正月，粵地的弟子孝廉劉起相（Liu Qixiang）、陳迪祥（Chen Dixiang）、陳迪純（Chen Dichun）、梁四相（Liang Sixiang），入山問候。劉起相與梁四相，相伴在山中住了半年，為他們講解《楞嚴經》（Śūraṅgama Sūtra）、《起信論》、《金剛經》（Diamond Sutra）。二月，東吳的弟子方遠隨後來到，一同計劃養老。秋季七月，王侍御再次入山，親自請求我回曹溪（Caoxi），我沒有答應。當時努力提倡《華嚴經》（Avataṃsaka Sūtra），名為《綱要》，草稿完成。吳公朝覲回來，又派人送信，意思更加懇切。韶陽太守張公，特地寫信讓專堂主昂前來，我實在推辭不了，心想一定要去一趟。於是在這年冬至月十日，離開匡山（Kuang Mountain），經過螺江（Luo River），會見了太史蕭拙修（Xiao Zhuoxiu）、劉韶（Liu Shao）、劉轉華（Liu Zhuanhua）、馬季房（Ma Jifang）、曾堯臣（Zeng Yaochen）、賀可上（He Keshang）、鄒端侯（Zou Duanhou）等居士。經過虔城江上，會見了寧都的蘇孝（Su Xiao）、魏（Wei）、期（Qi）等諸位。在江上齋戒，有詩贈別。度過山嶺，經過集龍庵（Ji Long Temple），會見了劉敬一（Liu Jingyi）等老朋友。十二月十五日進入曹溪，全寺僧眾，羅列香花，如同迎接母親。 天啟三年癸亥年。 我七十八歲。住在曹溪禪堂。春季正月，郡守張公，入山問候。三月，省城法性的各位弟子來到。我當時專心以佛法佈施為心。四月，為大眾說戒，講解《楞嚴經》、《起信論》等經論。秋季七月，又為大眾說戒。十月初四，蕭宗伯玄圃公（Xiao Zongbo Xuanpu），應詔北上，入山見我，非常高興，流連忘返，並且為我選擇墓地，暢談了一日一夜，非常愉快。離開山後我便示現疾病。初六日，侍者廣益從省城回來，說來得恰好。韶陽太守張公。
【English Translation】 English version: Entering the mountain to inquire. In summer, requested to lecture on the Laṅkāvatāra Sūtra (《楞伽經》) for the assembly. At that time, the former head of this circuit, Lord Zhu, was also transferred to the Guangdong maritime circuit, and together with Lord Wu, sent letters again. I declined again on the grounds of illness. In the winter of this year, I lectured on the Laṅkāvatāra Sūtra, Zhao Lun (《肇論》), and Awakening of Faith (《起信論》) for the assembly. The second year of Tianqi, Renxu. I was seventy-seven years old. In the first month of spring, the Guangdong disciples, Xiucai Liu Qixiang (劉起相), Chen Dixiang (陳迪祥), Chen Dichun (陳迪純), and Liang Sixiang (梁四相), entered the mountain to inquire. Liu Qixiang and Liang Sixiang stayed in the mountain for half a year, and I lectured on the Śūraṅgama Sūtra (《楞嚴經》), Awakening of Faith, and Diamond Sutra (《金剛經》). In the second month, the Dongwu disciple Fang Yuan followed and arrived, together planning for retirement. In the seventh month of autumn, Imperial Censor Wang entered the mountain again, personally requesting me to return to Caoxi (曹溪), which I did not agree to. At that time, I was vigorously promoting the Avataṃsaka Sūtra (《華嚴經》), named 'Essentials', and the draft was completed. Lord Wu returned from his audience with the emperor and sent another letter, with even more earnest intentions. Prefect Zhang of Shaoyang specially wrote a letter to have the abbot Ang come, and I could not refuse, thinking that I must go. So, on the tenth day of the winter solstice month of this year, I left Kuang Mountain (匡山), passed Luo River (螺江), and met Grand Historian Xiao Zhuoxiu (蕭拙修), Liu Shao (劉韶), Liu Zhuanhua (劉轉華), Ma Jifang (馬季房), Zeng Yaochen (曾堯臣), He Keshang (賀可上), Zou Duanhou (鄒端侯), and other lay practitioners. Passing the Jiang River in Qiancheng, I met Su Xiao (蘇孝), Wei (魏), Qi (期), and other gentlemen from Ningdu. We fasted on the river, and there were poems given as farewell. Crossing the mountains, passing Ji Long Temple (集龍庵), I met old friends such as Liu Jingyi (劉敬一). On the fifteenth day of the twelfth month, I entered Caoxi, and the monks of the entire mountain lined up with incense and flowers as if welcoming their mother. The third year of Tianqi, Guihai. The master was seventy-eight years old. He resided in the Chan hall of Caoxi. In the first month of spring, Prefect Zhang of the prefecture entered the mountain to inquire. In the third month, the disciples from Faxing in the provincial capital arrived. At that time, the master was focused on giving the Dharma. In the fourth month, he gave precepts to the assembly and lectured on the Śūraṅgama Sūtra, Awakening of Faith, and other sutras and treatises. In the seventh month of autumn, he gave precepts to the assembly again. On the fourth day of the tenth month, Xiao Zongbo Xuanpu (蕭宗伯玄圃), the Minister of Rites, went north in response to an imperial edict and entered the mountain to see the master. He was delighted and lingered, and also chose a burial site for the master, talking happily for a day and a night. After leaving the mountain, the master manifested illness. On the sixth day, the attendant Guangyi returned from the provincial capital, saying that he had come at just the right time. Prefect Zhang of Shaoyang.
。親入山延醫調治。初八。門人超逸至。云再兩日。不得見汝了。師知幻緣將盡。藥劑不服。十一日巳時。別張公。申時飲水沐浴。焚香示眾曰。大眾當念生死事大。無常迅速。一心端坐而逝。於時百鳥悲鳴。四眾哀號不已。星夜毫光燭天。隔山之人。咸疑寺中火也。三日面色如生。髮長唇紅。鼻端微汗。手足如綿。蕭公聞訃。悲慟久之。即移書南韶二郡公。為師建塔。及造影堂。先是師離匡山。留首座通炯於五乳。調理大眾。至是三遣書促歸。中有云。汝早來一日。便是一日來。老人餘日無多力矣。炯得書。遂忙忙南還。十月朔日抵曹溪。師見之喜動顏色。且云來得好。遲時恐汝懊悔了。炯初不會其意。連日侍立。所聞所叮寧者。皆佛法大意。惓惓以法門無人為嘆。提撕者。又極緊切語。□去期。已先露于炯未歸之前矣。
大師年譜自序實錄。向有手筆草藁。為大師首座。寄庵通炯所藏。炯師歿后。法孫今照今光。住海幢寺。華首和尚。從二僧取得此藁。繕寫封寄。今遵依元藁付梓。天啟三年癸亥。實錄。乃大師入滅后。上首弟子福善等。續記附刻於后。以大師為中興龍象。一言一行。關係人天眼目。文取足徴。事貴傳信。不敢扳緣葛藤。添附蛇足。以滋法門增益之謗。後有正眼。幸鑑別焉。戊戌孟夏。佛成
【現代漢語翻譯】 現代漢語譯本：大師親自入山尋訪醫生進行調理。初八，弟子超逸趕到，說再過兩天，就見不到您了。大師知道幻化的因緣將盡，藥物已經不起作用。十一日巳時，與張公告別，申時飲水沐浴，焚香告誡眾人說：『大家應當牢記生死是頭等大事，世事無常迅速。』然後一心端坐而逝。當時百鳥悲鳴，四眾哀號不止。星夜裡毫光照亮天空，隔山的人，都懷疑寺廟失火了。三天後，大師面色如生，頭髮長出，嘴唇紅潤，鼻尖微微出汗，手腳柔軟如棉。蕭公聽到訃告，悲痛了很久，立即寫信給南韶二郡的官員，為大師建塔，以及建造影堂。先前，大師離開匡山時，留下首座通炯（Tongjiong）在五乳，調理大眾。到這時，三次寫信催促他回去，信中說：『你早來一天，就是一天。我剩下的日子不多了。』通炯收到信，於是匆忙南還，十月初一到達曹溪。大師見到他，喜形於色，並且說：『你來得好，遲了恐怕你要後悔了。』通炯最初不明白他的意思，連續幾天侍立在旁，所聽到和被叮囑的，都是佛法的大意，懇切地以佛法後繼無人為嘆。所提醒的，又是極其緊迫的話語。大師離去的日期，已經在通炯未歸之前就顯露出來了。 大師年譜自序實錄，向來有手筆草稿，為大師首座寄庵通炯（Jian Tongjiong）所藏。通炯師圓寂后，法孫今照（Jinzhao）、今光（Jinguang），住在海幢寺，華首和尚，從二僧處取得此稿，繕寫封寄。現在遵照原本付梓。天啟三年癸亥，實錄，乃大師入滅后，上首弟子福善（Fushan）等，續記附刻於后。認為大師是中興龍象，一言一行，關係人天眼目。文字選取足以徵信，事情注重真實可信。不敢攀附葛藤，新增蛇足，以增加佛法增益的誹謗。後世有正眼的人，希望能夠鑑別。戊戌孟夏，佛成
【English Translation】 English version: The master personally went into the mountains to seek medical treatment. On the eighth day, his disciple Chao Yi (Chaoyi) arrived, saying that in two more days, he would not be able to see him again. The master knew that the illusory karmic connection was about to end, and the medicine was no longer effective. At the si hour (9-11 am) on the eleventh day, he bid farewell to Zhang Gong (Zhang Gong). At the shen hour (3-5 pm), he drank water, bathed, and burned incense, instructing the assembly: 'Everyone should remember that birth and death are the most important matters, and impermanence is swift.' Then he sat upright with a focused mind and passed away. At that time, hundreds of birds mourned, and the four assemblies wailed incessantly. At night, the light of his halo illuminated the sky, and people across the mountains suspected that the temple was on fire. Three days later, the master's complexion was lifelike, his hair grew, his lips were red, the tip of his nose was slightly sweating, and his hands and feet were as soft as cotton. When Xiao Gong (Xiao Gong) heard the news of the death, he grieved for a long time and immediately wrote to the officials of the Nan and Shao prefectures to build a pagoda for the master and to build a portrait hall. Previously, when the master left Kuangshan, he left the chief seat Tongjiong (Tongjiong) at Wuru to manage the assembly. At this time, he wrote three letters urging him to return, saying in the letters: 'If you come one day earlier, it is one day. I have few days left.' Tongjiong received the letter and hurried back south, arriving at Caoxi on the first day of the tenth month. The master was overjoyed to see him and said: 'It's good that you came, I'm afraid you will regret it if you are late.' Tongjiong initially did not understand his meaning. He stood by his side for several days, and what he heard and was instructed were all the main points of the Buddha-dharma, earnestly lamenting that there was no successor to the Dharma. What he was reminded of were extremely urgent words. The date of the master's departure had already been revealed before Tongjiong returned. The master's chronicle, preface, and veritable record have always had handwritten drafts, which were kept by the master's chief seat, Jian Tongjiong (Jian Tongjiong). After the death of Master Tongjiong, his Dharma grandsons Jinzhao (Jinzhao) and Jinguang (Jinguang), who lived in Haitong Temple, obtained this draft from two monks, copied it, and sent it. Now, it is printed according to the original draft. In the year Guihai of the Tianqi era, the third year, the veritable record was a continuation and postscript by the master's chief disciple Fushan (Fushan) and others after his death. They believed that the master was a dragon and elephant of revival, and his every word and deed were related to the eyes of humans and gods. The selected texts are sufficient to prove the truth, and the events emphasize trustworthiness. They did not dare to cling to extraneous matters or add superfluous details, so as not to increase the slander of adding to the Buddha-dharma. Those with correct vision in later generations, I hope they can discern. In the early summer of Wuxu, Buddha accomplished.
道日。海印弟子錢謙益槃談謹書。
憨山大師託生辨
湖南顓愚衡公。作曹溪中興憨大師傳。盛談靈異。宿生為陳亞仙。歿后應現為蕭公子。諸方頗疑其誕。天童木陳忞公。見聞雜記云。大師託生桐鄉。為顏司理俊彥少兒。三歲不語。一日呼其父名曰。汝。我前身弟子也。司理登第授官廣州。皆先知之。病痘不起。召魏學使浣初至榻前。執手道故。囑撰銘。證明末後事。余讀而心訝之。學使餘裡人也。大師東遊。未嘗摳衣禮足。安得有執手道故之事。司理屏居石門。馳書迬詢其詳。遂以崇禎二年七月。南華僧智融本昂。伸報文牒。及塔記石本寄余。僧牒曰。二公子。示現童真于菩薩家。能令眷屬割世間恩愛。作茶毗佛事。火浴后。頂齒不壞。舍利無數。大者如彈丸。小者如菽。色如白瑪瑙。扣之鏗然有聲。海眾共觀嘆異。以是月二日酉時。安厝靈骨。建塔于先大師塔院之左。至人出生入死。遊戲自在。豈先大師遺蛻返匡山。現此金鎖。還鎮祖庭。抑亦山中耆年。宿乘願力。來住此道場耶。塔記則曰顏氏子。名祉。小字虎子。生於天啟六年。丙寅二月。實大師示寂后三年生。四歲而殤。司理之官日。虎子私語家人。吾乘便得往曹溪矣。以此言證。知大師再來。若忞公所載。呼名敘昔云云。則未之前聞也。司
【現代漢語翻譯】 現代漢語譯本： 道日。海印弟子錢謙益槃談恭敬地記錄。
憨山大師託生辨
湖南顓愚衡公，撰寫了《曹溪中興憨大師傳》，大肆談論靈異之事，說大師前世是陳亞仙（陳亞仙，人名），死後應化身為蕭公子。各方人士大多懷疑其說法荒誕。天童木陳忞公（木陳忞公，人名），在《見聞雜記》中說，憨山大師託生于桐鄉，成為顏司理俊彥（顏司理俊彥，人名）的小兒子，三歲不說話。一天，突然呼喊其父親的名字說：『汝（你），我是你前世的弟子啊。』顏司理後來考中進士，被授予廣州的官職，這些大師都事先知道。後來因出痘病重不起，召魏學使浣初（魏學使浣初，人名）到床前，握著他的手講述往事，囑託他撰寫墓誌銘，以證明臨終之事。我讀後心中感到驚訝。魏學使是我的同鄉，憨山大師東遊時，從未曾去拜訪過他，怎麼會有握手講述往事的事情呢？顏司理隱居石門，我寫信詳細詢問此事。於是他于崇禎二年七月，將南華寺僧人智融本昂（智融本昂，人名）的申報文牒，以及塔記石碑的拓本寄給我。僧人的文牒上說：『二公子，在菩薩家中示現童真，能夠讓眷屬割捨世間的恩愛，舉行茶毗（荼毗，梵文，意為焚燒）佛事。火浴后，頂骨和牙齒沒有損壞，舍利無數，大的像彈丸，小的像豆子，顏色像白瑪瑙，敲擊時發出鏗鏘的聲音。海眾共同觀看，嘆爲奇異。』於是在這個月的二日酉時，將靈骨安葬，在先大師塔院的左邊建造塔。得道之人出生入死，遊戲自在，難道是先大師的遺蛻返回匡山，顯現這金鎖，還鎮祖庭？或許也是山中的老者，宿世乘願力，來住持這個道場吧。塔記上則說顏氏之子，名叫祉（祉，人名），小名虎子，生於天啟六年丙寅二月，實際上是大師示寂后三年出生，四歲時夭折。顏司理做官的日子裡，虎子私下對家人說，我乘便就要前往曹溪了。用這句話來證明，知道大師再次降生。如果像忞公所記載的，呼喊名字敘說往事等等，則我從未聽說過。
【English Translation】 English version: Recorded respectfully by Qian Qianyi Pantan, a disciple of Haiyin.
Discrimination on the Rebirth of Master Hanshan
Heng Gong of Zhuanyu, Hunan, wrote 'The Biography of Master Hanshan's Revival of Caoxi', extensively discussing supernatural events, saying that the master's previous life was Chen Yaxian (Chen Yaxian, a personal name), and after death, he manifested as Young Master Xiao. Most people doubted the absurdity of this claim. Master Muchen Min (Muchen Min, a personal name) of Tiantong, in his 'Miscellaneous Records of What He Saw and Heard', said that Master Hanshan was reborn in Tongxiang as the young son of Yan Junyan (Yan Junyan, a personal name), the magistrate, and did not speak until the age of three. One day, he suddenly called his father's name, saying, 'You, I am your disciple from a previous life.' Later, Magistrate Yan passed the imperial examination and was granted the official position of Guangzhou, all of which the master knew in advance. Later, he became seriously ill with smallpox and summoned Wei Huan Chu (Wei Huan Chu, a personal name), the education commissioner, to his bedside, held his hand, and recounted past events, entrusting him to write an epitaph to prove the events of his death. I was surprised when I read this. Commissioner Wei was my fellow villager, and Master Hanshan had never visited him when he traveled east, so how could there be a matter of holding hands and recounting past events? Magistrate Yan lived in seclusion in Shimen, and I wrote to inquire about the details. Thereupon, in July of the second year of Chongzhen, the monk Zhirong Ben'ang (Zhirong Ben'ang, a personal name) of Nanhua Temple sent me the declaration document and a rubbing of the stele inscription. The monk's document stated: 'The second young master manifested his childhood innocence in the Bodhisattva's family, able to make his family relinquish worldly love and perform the cremation (荼毗, Sanskrit, meaning cremation) Buddhist service. After the fire bath, the skull and teeth were not damaged, and there were countless relics, the large ones like bullets, the small ones like beans, the color like white agate, and they made a clanging sound when struck. The assembly watched together and marveled at the strangeness.' So, at You time on the second day of this month, the spiritual bones were buried, and a pagoda was built to the left of the pagoda courtyard of the former master. An enlightened person is born into death, playing freely, could it be that the remains of the former master returned to Kuangshan, manifesting this golden lock, and still guarding the ancestral courtyard? Or perhaps it is an elder in the mountain, who has come to preside over this monastery by the power of a past vow. The pagoda inscription says that the son of the Yan family is named Zhi (祉, a personal name), with the nickname Huzi, born in February of the sixth year of Tianqi, Bingyin, actually three years after the master's death, and died at the age of four. During the days when Magistrate Yan was in office, Huzi privately said to his family, 'I will take the opportunity to go to Caoxi.' Using this sentence to prove that the master was reborn again. If, as recorded by Min Gong, calling out names and recounting past events, etc., then I have never heard of it.
理父子家業歸心。信根牢固。生生居士。常夢護伽藍神。趣迎賓頭盧。越翼日。大師至止。慈容法筵。宛如昔夢。司理為書生。大師摩頂記莂。比為廣理。申明大師規約。復其侵田。虎子以信心入胎。自求父母。良非偶然也。童真示現。各有所表。吳粵往來。表法界一地故。痘疹髮香。表染凈一如故。靈骨不損。表靈相具足故。四歲夭折。表已入鳩摩羅地故。歸骨塔院。表依止大人故。此則積劫熏修。彈指幻化。不可以思惟測度也。若以是因緣證成。為大師再來。則竊謂不然。何也。古來佛祖應化入胎。人天轉輪。事非聊爾。栽榕再世。遘浣衣以寄生。宣老六年。仗白雲而勘辨。莫不付囑相應。機感歷然。而今無是也。吸引緣熟。啐啄時同。雙峰之香菸猶指。五乳之真身有歸。吾謂是子也。多生此世。必入大師室。著大師衣。受大師戒。遣來作使。告報異生。即事徴理。無可疑者。嗚呼。我大師人天之師。末法中第一龍象也。末後轉輪。法門一大事因緣也。僧徒無識。縈心香火。指法城為首丘。認寶坊為華表。章句小儒。眼如針孔。景掠李源圓澤。身前身後剩語。緇白。郵傳。寐言夢斷。海形牛跡。不已遼乎。俗語不實。流為丹青。吾懼后之修僧史。撰佛錄者。採獵異聞。而訛濫正信也。既屬忞公門人。告于其師。請
為刊正。而又書其說。詒南華僧。镵諸塔院。昭示後人俾勿惑。歲在庚子四月望日海印弟子虞山錢謙益槃談謹述。
憨山老人夢遊集卷第五十四 卍新續藏第 73 冊 No. 1456 憨山老人夢遊集
憨山老人夢遊集卷第五十五
虞山私淑弟子 毛晉 編較
附錄
大明廬山五乳峰法雲禪寺前中興曹溪嗣法憨山大師塔銘(有序)
余小子廣淪賓之在中秘也。偕同參數子。請益牢山憨公于龍華精舍。蕭宗伯玄圃。暨吾家司馬體中與焉。所聞非帝網之十玄。則祖燈之五葉。而師特以體究唸佛為露地兩輪。后十年入粵。而皖江之素復我。又后二十年入吳。因體中而浮渡之鼓振我。於是余始能游師之籓。悉秘現涌沒順逆種種影事。又七年。玄圃徑曹溪而北。及送師于懸崖。明年。而余得請幕府何公。克以師蛻還五乳也。又明年。上首福善瑩石為楮。而奉師自著年譜。使余吐舌為筆。余受卒業者三。而龍華浮渡之會。儼然未散矣。師法諱德清。慕清涼法界之玄。故字澄印。別號憨山。乃選於五臺之奇。以喻狂性之歇者也。系出金陵蔡氏。考諱彥高。妣洪氏夢觀音抱送而孕。誕于嘉靖丙午孟冬之旬有二日。白衣重包。十年辭家。依報恩寺主西林和尚使法孫俊公為之師。十九禮棲霞
【現代漢語翻譯】 現代漢語譯本： 爲了刊正謬誤，又將這些說法記錄下來，交給南華寺的僧人，讓他們鐫刻在塔院裡，昭示後人，使他們不要迷惑。時在庚子年四月十五日，海印弟子虞山錢謙益槃談恭敬地記述。
《憨山老人夢遊集》卷第五十四 《卍新續藏》第73冊 No. 1456 《憨山老人夢遊集》
《憨山老人夢遊集》卷第五十五
虞山私淑弟子 毛晉 編校
附錄
《大明廬山五乳峰法雲禪寺前中興曹溪嗣法憨山大師塔銘(有序)》
我小子廣淪賓在中央秘書省任職時，與同參數子一起，在龍華精舍向牢山憨公（指憨山大師，下同）請教。蕭宗伯玄圃，以及我的族叔司馬體中也在場。所聽聞的，不是帝網的十玄，就是祖燈的五葉。而憨山大師特別以體究唸佛作為露地兩輪（比喻修行的重要方法）。後來十年，大師入粵（廣東），而皖江的素復我（指有人思念我）。又過了二十年，大師入吳（江蘇），因為體中的關係，浮渡的鼓聲振奮了我。於是我才能夠遊歷大師的門墻，瞭解他秘密顯現、涌沒、順逆種種事蹟。又過了七年，玄圃經過曹溪而北上，以及在懸崖送別大師。第二年，我得以請求幕府何公，得以將大師的遺蛻送回五乳峰。又過了一年，上首福善瑩石準備紙筆，並奉上大師自己撰寫的年譜，讓我得以吐舌為筆（謙稱自己記錄）。我接受卒業（完成學業）三次，而龍華浮渡的聚會，彷彿還沒有散去。大師的法諱是德清（Deqing），仰慕清涼法界的玄妙，所以字澄印（Chengyin），別號憨山（Hanshan），乃是選於五臺山的奇景，用來比喻狂妄的本性止息。大師是金陵蔡氏的後代，父親名諱彥高（Yangao），母親洪氏夢見觀音抱送而懷孕。出生于嘉靖丙午年孟冬的第十二日，出生時用白衣重重包裹。十歲時離開家，依止報恩寺的住持西林和尚，讓法孫俊公作為他的老師。十九歲時禮拜棲霞（棲霞寺）。
【English Translation】 English version: This is to correct errors, and also to record these sayings, and give them to the monks of Nanhua Temple, to have them engraved in the Pagoda Courtyard, to show future generations so that they will not be confused. It was on the fifteenth day of the fourth month of the Gengzi year that the Haiyin disciple Yushan Qian Qianyi Pantan respectfully recorded this.
Hanshan Lao Ren Meng You Ji (Dream Roamings Collection of Old Man Hanshan) Volume 54 卍New Continued Collection Volume 73 No. 1456 Hanshan Lao Ren Meng You Ji
Hanshan Lao Ren Meng You Ji Volume 55
Privately Studied Disciple of Yushan, Mao Jin, Edited and Collated
Appendix
Epitaph (with Preface) for the Great Master Hanshan, the Reviver of Caoxi Lineage at Fayun Chan Temple of the Five Peaks of Mount Lu, Great Ming Dynasty
When I, the young Guang Lubin, was in the Central Secretariat, I, along with fellow participant Zi, sought instruction from Old Man Hanshan (referring to Great Master Hanshan, same below) of Laoshan at the Longhua Retreat. Xiao Zongbo Xuanpu, and my paternal uncle Sima Tizhong were also present. What we heard was either the Ten Profoundities of the Indra's Net or the Five Leaves of the Patriarchal Lamp. And the Master especially regarded the embodiment of mindfulness of Buddha as the two wheels on open ground (a metaphor for important methods of practice). Ten years later, the Master entered Yue (Guangdong), and the Su Fu of Wanjiang missed me (referring to someone missing me). Twenty years later, the Master entered Wu (Jiangsu), and because of Tizhong, the drums of Fudu invigorated me. Thus, I was able to visit the Master's gate and understand his secret manifestations, emergences, submergences, favorable and adverse circumstances. Seven years later, Xuanpu passed through Caoxi and went north, and I bid farewell to the Master at the cliff. The following year, I was able to request the assistance of Duke He of the Governor's Office to return the Master's remains to the Five Peaks. A year later, the chief monk Fushan Yingshi prepared paper and brush, and presented the Master's own written chronicle, allowing me to 'stick out my tongue as a pen' (a humble way of saying I recorded it). I received graduation (completed studies) three times, and the gathering at Longhua Fudu seemed as if it had not yet dispersed. The Master's Dharma name was Deqing, admiring the mystery of the Pure Cool Dharma Realm, so his style name was Chengyin, and his alias was Hanshan, which was chosen from the wonders of Mount Wutai, used to symbolize the cessation of wild nature. The Master was a descendant of the Cai family of Jinling, his father's name was Yangao, and his mother, Madam Hong, dreamed of Guanyin delivering a child. He was born on the twelfth day of the first winter month of the Jiajing Bingwu year, wrapped in white clothes. At the age of ten, he left home and relied on the abbot of Bao'en Temple, the monk Xilin, who made the Dharma grandson Jun Gong his teacher. At the age of nineteen, he paid homage to Qixia (Qixia Temple).
雲谷大師。剃髮受具。二十六北遊。出入燕晉。得自在三昧於臺山。三十八遁跡東海之那羅延窟。久之得六種就。逾五十放于嶺南。而以出家優婆塞。大振曹溪之鐸。 覃恩洊逮。袈裟著身。而師年六十有九矣。又三年反自吳。營菟裘于廬山五乳峰下。剎曰法雲。以養十方之老。居數歲。復如曹溪。當年之七十有八。臘之六十。是為天啟癸亥。先於懸弧者一日而示寂焉。師豐儀慈滿。神情凝定。望之似阿羅漢。初就外塾。而母督之嚴。徐而察焉。知非池中物也。從臾若翁以裂愛網。而師之酬罔極也。卻十鎰之供。于山陰藩邸。獨拜 孝定皇后之賜。泥金和血。以涂雜華。攝二老於香幢光蕊。其省覲也。閑于報恩藏輪三宿子舍。有法喜而無情怛。君子曰。生之成之。是謂聖善。熏之變之。是謂潔白。世間慈孝。其海之一漚而已矣。北講之涉天塹也。自無極之說華嚴玄談昉也。南禪之反故鼎也。自雲谷之付唸佛公案昉也。兩大士口光。交灌師頂。不驚不溢。身恒晏坐華藏道場。而清泰法王。若二法王子。入于凈念猛心。如形斯鑒。其養之專也。乃至行於都市。不見一人。知其解者。以為密雲尚往。他日更于肇公似昔人非昔人義。得未曾有。所謂旋嵐常靜。江河不流。證之目前。一一諦了。而七歲時生來死去之疑。渙然冰釋
。其偈曰。生死晝夜。水流花謝。今日乃知。鼻孔向下。得宗通之相一。卓錫臺山。略杓岸頭。聞機數反。久乃不聞吹萬之諠。雪窟頭陀。酬對以目。菜羹米汁。旬啖一升。念息塵忘。立而喪我者。不知幾旦暮也。其偈曰。瞥然一念狂心歇。內外根塵俱洞徹。翻身觸破太虛空。萬象森羅從起滅。得宗通之相二。牢山之會心也。海天雪月。互影交光。三昧現前。無入無出。其偈曰。海湛空澄雪月光。此中凡聖絕行藏。金剛眼突空華落。大地都歸寂滅場。得宗通之相三。又后三年。靜中機發。不因心念。意在舌端。其偈曰。煙波日日浸寒空。魚鳥同遊一鏡中。夜半忽沉天外月。孤明應自混驪龍。所謂月落後相見。是耶非耶。得宗通之相四。蓋自是回真入俗。而有省覲之遊。妙喜大悟十八。小悟無數。箇中冷暖。惟師自知。意者菩薩根力。次第增上。明妙安樂。恒與王所相應。故華嚴之在筆端也。六字佛名。心手相得。即一點無空過者。而客主周旋。語不愆忘。文無亥豕。妙法蓮華。迴向 慈聖。亦若是則已矣。臺山無遮之會。日更供具。席以半千。坐滿萬人。皆師陰為擘畫。如時而給。剝啄無聲。所與首事妙峰登公。了不知其來處。當事之嚴。不交睫者九旬。以水代餐者七日。其去以匝月息者也。借曰壯齡。則耄期而徑余
邑屋矣。云興瓶瀉。脅罕至席。不睹其倦於勤也。嘗閑行海南。訪子瞻寂音故跡。而望郡城生氣。獨據西隅。趣行北渡。而瓊州地震。存毀具如師言。永嘉詮定。初曰引起。后曰辦事。師其二之中乎。臺山之悟。四顧無所咨決。而以現量寓目首楞嚴王。八閱月無用心處。其在那羅延窟。則楞嚴懸鏡。半燭而成。亦無用心處。門人曰。盍使一一文句。消歸觀心。師頷之。楞嚴之有通議。自此昉也。嘗以四法界觀。說法華于嶺南。至現寶塔品。喟然嘆曰。佛意要指娑婆人人目前即華藏。然須三變凈土者。曲為鈍根漸示一班耳。從是法華之有擊節。有品節。有通議。自此昉也。折蘆孤唱。楞伽握符。栽松代興。金剛司契。而師照以楞嚴之鏡。則無門之門。無住之住。皆若有啟其鐍者。以故楞伽筆記。和人目為流徴之音。而金剛決疑。則雖空生再來。固當相視而笑。華嚴一宗。往往迷清涼之廣。而耽方山之略。不知廣之可以略也。五乳一關。三週寒暑。疏之綱要。其將與合論並珍。如是種種說通之相。布在方䇿。睹煙悟火。宗通曆然。誰謂與不傳者俱往。而法雲之漏。刻之以香。課佛名日至數萬。圓頓交參。禪土雙妙。兩大士最初結束。撩起便行。直向山眉海目。繞錫三週。作一宿覺。豈不真勇邁終古大丈夫哉。韋編珠笈。初
【現代漢語翻譯】 現代漢語譯本：
他居住在村莊里。像云興起，瓶子傾瀉一樣（形容說法滔滔不絕）。即使在席間，也罕見他感到疲倦。他曾經悠閒地遊歷海南，尋訪子瞻（蘇軾，號東坡居士）寂音（指佛法）的故跡，眺望郡城的生機。獨自佔據西隅，興致勃勃地向北渡河，當時瓊州發生了地震，房屋的存毀情況都如他所預言。永嘉詮定（指永嘉禪師的著作），最初說是『引起』，後來說是『辦事』，老師大概處於這兩者之間吧。在臺山開悟時，四顧茫然，無所諮詢決斷，於是將現量（直接體驗）寄託于《首楞嚴王經》。八個月沒有刻意用心，就像在那羅延窟（指修行的地方）一樣，《楞嚴經》就像一面懸掛的鏡子，照亮了一半，也沒有刻意用心。門人說：『何不將每一句經文，都歸於觀心？』老師點頭贊同。《楞嚴經》的通議，從此開始。曾經用四法界觀（指華嚴宗的修行方法）在嶺南講解《法華經》，講到《現寶塔品》時，感慨地說：『佛的意思是要指出娑婆世界的人，眼前就是華藏世界（指華嚴經所描述的清凈世界）。然而需要三變凈土（指佛爲了適應不同根器的眾生而示現不同的凈土）的人，只是爲了鈍根之人，逐漸展示一個班次而已。』從此，《法華經》有了擊節讚歎，有了品節，有了通議，從此開始。折蘆葦而獨自歌唱，掌握《楞伽經》的符印，栽種松樹代替興盛，金剛經掌管契約。老師用《楞嚴經》的鏡子來照耀，那麼無門之門，無住之住，都好像有人開啟了它們的鎖鑰。因此，《楞伽經筆記》被日本人認為是流傳的音訊，而《金剛決疑》即使是空生（須菩提，佛陀的弟子）再來，也應當相視而笑。華嚴宗往往迷失於清涼（澄觀法師）的廣博，而沉溺於方山（李通玄居士）的簡略，不知道廣博也可以簡化。在五乳峰的一個關口，花了三年時間，疏通了《華嚴經》的綱要，這將與合論一起被珍視。像這樣種種說通的相狀，都記載在方策（指書簡）中。睹煙悟火（比喻通過現象領悟本質），宗通（指對佛法的通達）歷歷分明。誰說與不傳的人一同逝去，而法雲的遺漏，用香來計時，每天唸佛名號數萬遍，圓頓（指圓滿頓悟的教法）交相參雜，禪定和凈土雙重美妙。兩大士最初結束，撩起衣襟便走，直接走向山眉海目（指開悟的境界），繞錫杖三週，作一宿覺（指開悟）。豈不是真正勇猛邁向終古的大丈夫嗎？韋編珠笈（指珍貴的書籍），最初
【English Translation】 English version:
He lived in villages. Like clouds rising and bottles pouring (describing his eloquent speech). Even at banquets, it was rare to see him weary from diligence. He once leisurely traveled to Hainan, visiting the former sites of Zizhan's (Su Shi, also known as Layman Dongpo) silent sound (referring to the Buddha's teachings), and gazing at the vitality of the prefectural city. Alone occupying the western corner, he enthusiastically crossed the river to the north, when an earthquake occurred in Qiongzhou, and the survival and destruction of houses were as he had predicted. Yongjia Quanzheng (referring to the works of Zen Master Yongjia), initially said 'arising', later said 'handling affairs', the teacher was probably in between these two. When he attained enlightenment at Mount Tai, he looked around blankly, with nothing to consult and decide, so he entrusted the present moment (direct experience) to the Shurangama Sutra. For eight months, he did not deliberately use his mind, just like in the Narayana Cave (referring to a place of practice), the Shurangama Sutra was like a suspended mirror, illuminating half of it, and he did not deliberately use his mind. His disciples said, 'Why not return each sentence of the scripture to contemplation of the mind?' The teacher nodded in agreement. The general discussion of the Shurangama Sutra began from this point. He once used the Four Dharma Realms contemplation (referring to the practice method of the Huayan School) to explain the Lotus Sutra in Lingnan, and when he reached the Appearance of the Jeweled Stupa chapter, he sighed and said, 'The Buddha's intention is to point out that the people of the Saha world are right in front of the Pure Land of Vairocana (referring to the pure world described in the Avatamsaka Sutra). However, those who need the Three Transformations of Pure Lands (referring to the Buddha manifesting different pure lands to adapt to sentient beings of different capacities) are only for those of dull roots, gradually showing a class.' From this point on, the Lotus Sutra had applause, had chapters, and had general discussions, starting from this point. Breaking reeds and singing alone, grasping the seal of the Lankavatara Sutra, planting pine trees to replace prosperity, the Vajra Sutra governs the contract. The teacher uses the mirror of the Shurangama Sutra to illuminate, then the gate of no-gate, the dwelling of no-dwelling, all seem to have someone opening their locks. Therefore, the Lankavatara Sutra Notes are regarded by the Japanese as circulating news, and the Vajra Doubts Resolution, even if Subhuti (a disciple of the Buddha) were to come again, should look at each other and smile. The Huayan School often gets lost in the vastness of Qingliang (Master Chengguan), and indulges in the simplicity of Fangshan (Layman Li Tongxuan), not knowing that vastness can also be simplified. At a pass in the Five Peaks, he spent three years, dredging the outline of the Avatamsaka Sutra, which will be cherished together with the combined theory. Like this, all kinds of appearances of speaking through, are recorded in Fang Ce (referring to letters). Seeing smoke and realizing fire (a metaphor for understanding the essence through phenomena), the doctrinal understanding (referring to the understanding of the Buddha's teachings) is clearly visible. Who says that those who do not transmit will pass away together, and the leakage of Dharma clouds, use incense to time it, reciting the Buddha's name tens of thousands of times a day, the perfect and sudden (referring to the perfect and sudden enlightenment teachings) intermingle, meditation and pure land are both wonderful. The two great scholars initially finished, lifted their clothes and left, directly towards the mountain eyebrows and sea eyes (referring to the state of enlightenment), circling the staff three times, making a one-night awakening (referring to enlightenment). Isn't he truly a brave and enduring great man? Wei Bian Zhu Ji (referring to precious books), initially
以為前茅。中以為副乘。卒以為輔車。於是作中庸直指。大學決疑。著春秋左氏心法。道德南華內篇。為智度善巧。而鬼神情狀表章。丘明曰。夫夫冥參魯竺之心法也。東奧周參知。舉大易通乎晝夜之道而知以質師。曰是吾宗所謂不屬生死一著子也。參知躍然。更為諸弟子暢其玄義。而師以西伯為東諸侯主矣。蓋西林翁嘗鈍置師以世諦使侍皋比。故於二酉多所漁獵。法書韻語。少作功力。美秀夙成。事辭之文。居然良史。而非滿字莊嚴。一乘鼓吹。無述也。王大司徒弇州。屬以慧業建[索-糸+((處-虍)/木)]。得其所謂夷然不屑。厥仲奉嘗贈以晤言曰。可知王逸少。名理讓支公。而汪左司馬南溟。則悲五宗衰相。聲挽力推。岌岌乎為徑山中峰之室佹得之矣。伏牛法光和尚。師目之宗門香象。自慶小穴小友畜師。勉以離心意識參。出聖凡路學。而師時已得肇公意旨。北臺□影師言庶幾。獨怪其吟哦不停以為魔著。閑而請焉。報言驟發悟機。而有物據我舌本。爾時恨不遭鉗錘毒手痛棒。熟眠以至此耳。師心識焉。館于胡臬憲順庵之署。強可覓句。遂不得休。念光師之魔。且至寢不成寐。跏趺坐忘。起問居諸。而數盈于把矣。故終其身於無礙辯才而得自在。師之升聞于 慈聖也。為 聖躬禱也。其作無遮道場也。為
【現代漢語翻譯】 現代漢語譯本：他（指這位師父）認為自己是先鋒。中間的人以為他是副手。最後的人以為他是輔助車輛。於是他創作了《中庸直指》、《大學決疑》，撰寫了《春秋左氏心法》、《道德南華內篇》，作為智慧的巧妙運用，並詳細描述了鬼神的情狀。丘明說：『這是深深領悟魯國和天竺心法的人啊。』東奧的周參知，舉出《大易》通曉晝夜之道，用真誠來請教老師，說：『這就是我們宗門所說的『不屬生死一著子』啊。』周參知非常高興，更為眾弟子闡述其中的玄妙意義。而老師則以西伯（周文王）作為東方諸侯的首領。大概是因為西林翁曾經輕視老師，用世俗事務讓他侍奉自己，所以老師在二酉（指古代藏書之處）廣泛搜尋，在書法和韻語方面，從小就下了功夫，才華早成。在敘事和文辭方面，儼然是一位優秀的史官。但沒有寫滿字的莊嚴，也沒有一乘（佛教）的鼓吹，沒有記述這些。王大司徒弇州，因為慧業的建立而有所請求，得到了老師『夷然不屑』的態度。厥仲奉曾經贈送他『晤言』，說：『可以知道王逸少的名理讓位於支公。』而汪左司馬南溟，則悲嘆五宗衰落的跡象，極力挽救和推崇，幾乎就要使徑山中峰的道統得以延續了。伏牛法光和尚，老師視他為宗門中的香象（比喻有力量的人），自慶小友收留了老師，勉勵老師離開心意識的束縛，參透超出聖凡之路的學問。而老師當時已經領悟了肇公（僧肇）的意旨。北臺的□影師說差不多了，只是奇怪他吟哦不停，以為是著魔了。空閑時就請教他，老師回答說：『突然爆發了領悟的契機，但好像有什麼東西佔據了我的舌頭，那時真後悔沒有遇到鉗錘毒手，狠狠地棒喝，熟睡到今天這個地步啊。』老師心領神會。住在胡臬憲順庵的官署里，勉強可以尋找詩句，於是不得休息。想到念光師所說的著魔，甚至到了寢食難安的地步，就跏趺坐忘，起身詢問時間，而數數已經超過一把了。所以他終身都擁有無礙的辯才，並且得到了自在。老師能夠被慈聖太后所知，是因為為聖躬（皇帝的身體）祈禱。他所作的無遮道場，也是爲了……
【English Translation】 English version: He (referring to the master) considered himself the vanguard. Those in the middle thought of him as a deputy. Those at the rear regarded him as an auxiliary vehicle. Thus, he created 'Zhong Yong Zhi Zhi' (Direct Pointers to the Doctrine of the Mean), 'Da Xue Jue Yi' (Resolving Doubts on the Great Learning), and wrote 'Chun Qiu Zuo Shi Xin Fa' (Heart Method of the Spring and Autumn Annals by Zuo Qiuming), 'Dao De Nan Hua Nei Pian' (Inner Chapters of Zhuangzi), as skillful applications of wisdom, and detailed the conditions of ghosts and spirits. Qiu Ming said, 'This is someone who deeply understands the heart method of Lu and Tianzhu (India).' Zhou Canzhi of Dong'ao, citing the 'Yi Jing' (Book of Changes) to understand the way of day and night, sincerely asked the teacher, saying, 'This is what our sect calls 'a single move that does not belong to birth and death'.' Zhou Canzhi was overjoyed and further explained the profound meaning to the disciples. And the teacher regarded Xibo (King Wen of Zhou) as the leader of the eastern lords. It was probably because Old Man Xilin once looked down on the teacher, using worldly affairs to make him serve, so the teacher extensively searched in Eryou (ancient place for storing books), and put effort into calligraphy and rhyme from a young age, and his talent matured early. In terms of narration and writing, he was like an excellent historian. But there was no solemnity of writing full of characters, nor the advocacy of the One Vehicle (Buddhism), and there is no record of these. Wang Dasi Tu Yanzhou, because of the establishment of wisdom karma, made a request and received the teacher's attitude of 'indifference'. Jue Zhongfeng once gave him 'Wu Yan' (Meeting Words), saying, 'It can be known that Wang Yishao's fame and reason are given way to Zhi Gong.' And Wang Zuo Sima Nanming lamented the signs of the decline of the Five Sects, and tried his best to save and promote them, almost making the lineage of Zhongfeng in Jingshan continue. The Venerable Faguang of Funiu, whom the teacher regarded as the fragrant elephant (metaphor for a powerful person) in the sect, congratulated himself on taking in the teacher as a young friend, and encouraged the teacher to leave the bondage of mind consciousness and penetrate the learning beyond the path of saints and mortals. And the teacher had already understood the meaning of Sengzhao at that time. The □ying master of Beitai said it was almost there, but was surprised that he kept chanting and thought he was possessed. When he was free, he asked him, and the teacher replied, 'Suddenly, the opportunity for enlightenment broke out, but it seemed that something occupied my tongue. At that time, I really regretted not encountering pliers and a poisonous hand, and a severe beating, and sleeping soundly to this day.' The teacher understood. Living in the official residence of Hu Niexian Shun'an, he could barely find poetic lines, so he could not rest. Thinking of the demon mentioned by Nian Guang, he even reached the point where he could not sleep or eat, so he sat in meditation and forgot himself, and got up to ask the time, and the counting had exceeded a handful. Therefore, he possessed unimpeded eloquence throughout his life and obtained freedom. The reason why the teacher was known to Empress Dowager Cisheng was because he prayed for the health of the emperor. The Unobstructed Dharma Assembly he made was also for...
皇儲禱也。居一年。 貞皇應河清之瑞而誕。唱導之侶。妙峰大方。咸被寵錫。而獨師逃之海濵。求華嚴菩薩住處。所謂那羅延窟而谷隱焉。 慈聖多之。建寶坊于西山。以召而弗之敢往也。 賜金百五十鎰。以繕阿蘭。而弗之敢拜也。無已。請如漢汲黯矯制事。果山以東。緇黃鰥寡。囚繫之腹。而有司者䇿書以報。 慈聖愈益多之。藏函 寶璽。有隕自天。以草昧故庋於他。已又 敕宮婇之勝任者。布金有差。而觀音庵之廢墟。 賜額尚方。稱海印禪寺矣。於是有挾隆隆而耽視茲土者。號無賴黃冠百餘輩。稱引宋七真故宇。以為訟端。萊守有聞于李中丞。將致辟。而首難者。露刃逼師。談笑道之立解。偕行數百武。其黨疑與師購。將倒戈。師更與入市。啖以瓜果。一郡盡歡。謂方士殺僧矣。師乃明其不然。即渠魁無使滅耳。
第盡驅越境而已。其以德報怨類此。而往者報恩殿廊之燼也。師與雪浪恩公。矢以一期戮力。及奉 敕藏還寺。而舍利窣堵。出光明橋以迎貝㲲。師因入謝。請 慈聖日減膳饈。需隆棟。久之事有端矣。戒于島夷。遂不果。而中貴人之與轉藏輪者。嘗以眥睚得過。 上左右眾鑠之。謂其監緣飾佛事。多壑帑金。而詐稱黃冠。摭己事鳴登聞以訟。有 旨逮師。及中貴人對簿 詔獄。師內空
其心。而外侃侃言事。請核內府。則賑饑之籍固在。而他無所得其漏卮。釋憾于中貴人者。本不欲患師。更以所稔顛末具廣貞狀。 上意浸解。坐私建梵剎。戌之雷陽。而諸剎之蒙悉檀于 慈聖者。雖往來厲而億無喪矣。故相張洪陽先生。稱其難棄能棄。難忍能忍。以能幽贊 神廟之孝。為 社稷功。亮夫。師于般若香光。固是雲谷老人。安上鼻孔。臨岐逼拶。亦自不無妙峰恩公一臂。臺山遂作。暮雲春樹。清風匝地。何之非早歲塤𡎍。而師所描邈于飛雪之爐。運風之斤。狎主之歃。亦不啻三鎧甲龍。從涅槃起矣。紫柏大師。於世罕所許可。而獨輕千里之駕于堅牢。晉琬公塔院之會。送難通理。一坐四旬于宇內。法喜無兩。其示寂圓扉。雖魍魎輩毒于含沙。而本所懷來。固未嘗不在雷陽棨戟之下也。雙徑之遊雖微上首鎧公。固當己事遄往。愆期有待。而適會紫柏。以舍利遷。爰及阇維。銘諸堅白。其斯以為方外素交。揚厲云棲。證知吾師蓮祖。為法華地涌中人。而浮山朗目智公。亦以旋陀羅尼。與作點睛手。則予小子賓。竊負法壘蝥弧。漸騰而附青雲上矣。師謂紫柏瀾之濁矣。維泉之昧。及吾兩人之未髦也。左提右挈。以為曹溪滌除。宗門其有興乎。左股既夷。壯馬是急。故紫柏自曹溪如燕。而師度嶺已還。乃心罔不
【現代漢語翻譯】 現代漢語譯本：他內心平靜，但對外卻侃侃而談國事。請求查覈內府的賬目，賑濟饑民的款項確實還在，但其他方面沒有發現貪污的跡象。爲了消除（皇帝）對中貴人的不滿，原本不希望牽連老師（廣貞），於是將自己所瞭解的全部情況詳細地稟告了皇上。皇上的怒氣漸漸消解。廣貞因私自建造佛寺，被流放到雷陽。而那些寺廟能夠得到慈聖太后的庇護，即使經歷風波也幾乎沒有損失。所以宰相張洪陽先生稱讚他『難捨能捨，難忍能忍』，認為他能夠默默地輔佐神廟的孝道，對國家有功。亮夫啊，老師對於般若香光的研究，本來就像雲谷老人一樣，安放著鼻孔（比喻把握根本），在緊要關頭也能逼拶（逼迫追問）。同時，他也具備妙峰恩公那樣的臂助。臺山的事情就這樣平息了，只留下暮雲春樹的景象，清風吹拂大地。哪裡不是他早年努力的結果呢？而老師所描繪的飛雪之爐、運風之斤、狎主之歃，也無異於三鎧甲龍從涅槃中復生。紫柏大師在世上很少認可別人，卻唯獨不遠千里去堅牢，參加晉琬公塔院的法會，幫助他疏通難以理解的道理，一坐就是四十天，法喜充滿。他示寂圓寂的時候，即使有魍魎之輩用含沙射影的手段攻擊，但他原本的志向，始終沒有離開雷陽的棨戟之下。即使雙徑的遊歷沒有得到鎧公的首肯，他也將這件事當作自己的事情，迅速前往，即使延誤了期限也在所不惜。恰好趕上紫柏大師遷舍利、舉行荼毗儀式，並將銘文刻在堅硬的石頭上。他認為這是方外之人的純潔友誼，讚揚云棲，證明了我們的老師蓮祖是法華會上從地涌出的人。浮山朗目智公也用旋陀羅尼為他點睛。那麼我小子賓，私下裡承擔著護法的責任，逐漸騰飛，依附於青雲之上。老師說紫柏的言論渾濁，維泉的見解昏昧，以及我們兩人還年輕。他左提右挈，認為曹溪能夠得到清理，宗門或許能夠興盛。左股已經平定，壯馬應該加緊奔馳。所以紫柏從曹溪前往燕地，而老師已經度過山嶺返回，他們的心意沒有不……
【English Translation】 English version: In his heart, he was calm, but outwardly, he spoke eloquently about state affairs. He requested a review of the internal treasury, and the funds for famine relief were indeed still there, but no signs of embezzlement were found elsewhere. To dispel the emperor's dissatisfaction with the court eunuchs, he originally did not want to implicate the teacher (Guangzhen), so he reported all the details he knew to the emperor in detail. The emperor's anger gradually subsided. Guangzhen was exiled to Leiyang for privately building a Buddhist temple. And those temples were able to be protected by the Empress Dowager Cisheng, and suffered almost no losses even after experiencing storms. Therefore, Prime Minister Zhang Hongyang praised him for 'being able to give up what is difficult to give up, and being able to endure what is difficult to endure,' believing that he could silently assist the filial piety of the Shenmiao Temple and contribute to the country. Liangfu, the teacher's research on Prajna Fragrant Light was originally like the old man Yungu, placing his nostrils (a metaphor for grasping the fundamentals), and he could also force questions at critical moments. At the same time, he also possessed the arm assistance of Master Miaofeng Engong. The matter of Mount Tai subsided in this way, leaving only the scenery of twilight clouds and spring trees, and the breeze blowing across the earth. Where is it not the result of his early efforts? And the flying snow stove, the wind-moving axe, and the master's oath depicted by the teacher are no different from the resurrection of the three armored dragons from Nirvana. Master Zibo rarely recognized others in the world, but he traveled thousands of miles to Jianlao to attend the Dharma assembly at the Pagoda Courtyard of Duke Jinwan, helping him to understand difficult-to-understand principles, sitting for forty days, full of Dharma joy. When he passed away in Nirvana, even if the monsters attacked with insidious means, his original aspirations never left the banner of Leiyang. Even if the tour of Shuangjing was not approved by Duke Kai, he regarded this matter as his own and went quickly, even if the deadline was delayed. It happened to coincide with Master Zibo's relocation of the relics and the cremation ceremony, and the inscription was engraved on the hard stone. He believed that this was the pure friendship of people outside the world, praised Yunqi, and proved that our teacher, Patriarch Lian, was a person who emerged from the earth at the Lotus Assembly. Fushan Langmu Zhigong also used the revolving Dharani to give him the finishing touch. Then I, Xiaozibin, privately bear the responsibility of protecting the Dharma, gradually rising and clinging to the blue clouds. The teacher said that Zibo's remarks were turbid, Weiquan's views were dim, and that we were both still young. He lifted and supported from the left and right, believing that Caoxi could be cleaned up, and the sect might prosper. The left thigh has been calmed, and the strong horse should speed up. Therefore, Zibo went from Caoxi to Yan, and the teacher had already returned across the mountains, and their hearts were not without...
在祖窟。筮之以周臬憲海門。而曹溪志成。鎮之以戴制臺。而屠沽之肆一灑。狙獪虎冠。兵奴我苾芻。蠶食我疆里者。令不崇朝。烏散鬼匿。招提改觀。於是乎范之以律儀。經之以出入。守之以典籍。潤之以法流。育之以義學。如是者數年。寶坊輪奐。浸假若新。最後有事于大雄寶殿。而一二黠悍師蠹。惡其害己。歙張群噪。將以一矢加遺。而師方晏坐。誦金剛般若。深解義趣。愉愉如也。噪者心怍。已退而不釋然。乃因制府之罷。誣師掠用常住物。愬御史臺。流寓二年。司理錫之鞶帶。直指弗是也。下郡徴典守節符會之。秋毫無爽。乃褫訟者服以竄。而曹溪之蠱裕矣。師之少也。受遺西林翁。獨以心計償兩世逋負緡至千。于無遮之會。而竣籍其羨。以𢌿塔院寺主大方貲至萬。知以恬養。勞以謙牧。發機于所不得已。而藏用於所不可知。驥稱其德。而力倍凡馬無算矣。雖報恩之籌以師命輟。海印之績以城社隳。南華之墉以裨販圮。而師惟心之土。悲智妙嚴。豈復有乏少耶。貴珰之濫于榷也。藪盜叢奸。不可向邇。差幸有浮慕于福田。而師受戴制臺請。與為嬰兒。其應如響。於是稅使者窘于至期。迫不得所欲。而黃白之冶。受成有司。民不知有履尾之咥。白艚遺粟食民而騰粵糴。邦人患之。而戴公胤子。將歸溫陵。其行
【現代漢語翻譯】 現代漢語譯本： 在祖窟（地點名）。用《周臬憲海門》占卜，曹溪（寺名）的志向得以完成。用戴制臺（人名）鎮守，屠宰和賣酒的場所煥然一新。那些像狙猾一樣狡詐，像老虎一樣兇猛，把兵役和奴役加在我們僧人身上，像蠶食一樣侵吞我們疆土的人，不到一天早上，就如烏鴉般潰散，像鬼一樣藏匿。招提（寺院名）煥然一新。於是用律儀來規範，用出入賬目來管理，用典籍來守護，用法流來滋潤，用義學來培育。像這樣過了幾年，寶坊（寺院名）變得高大華美，漸漸像新的一樣。最後要修繕大雄寶殿，有一兩個狡猾兇悍的師蠹（指僧人中的敗類），因為害怕損害自己的利益，像一群猴子一樣喧囂，想要用一支箭來加害他。而師父正在安詳地打坐，誦讀《金剛般若經》，深刻理解其中的義理，非常喜悅的樣子。喧囂的人心中慚愧，已經退下但仍然不甘心。於是趁著制府（官職名）被罷免，誣陷師父掠奪使用常住（寺院）的財物，向御史臺控告，導致師父流落在外兩年。司理（官職名）賞賜給他鞶帶（古代官員的腰帶），直指（官職名）認為這是不對的。下郡（地名）徵召典守節符會之（人名），秋毫沒有差錯。於是剝奪了訴訟者的官服並將他們驅逐，曹溪的弊病才得以消除。師父年輕的時候，接受了西林翁（人名）的遺囑，獨自用心計算償還了兩代的欠款，總共有上千緡（古代的貨幣單位）。在無遮大會（佛教的一種法會）上，將剩餘的錢財全部拿出來，資助塔院寺（寺名）的住持，總共有上萬貲（古代的貨幣單位）。知道用恬靜來修養，用謙卑來管理。在不得已的情況下才採取行動，將作用隱藏在不可知的地方。驥（人名）稱讚他的德行，他的能力超過普通馬無數倍。雖然報恩寺（寺名）的籌建因為師父的命令而停止，海印寺（寺名）的功績因為城社的崩塌而毀壞，南華寺（寺名）的圍墻因為裨販（指小販）的倒塌而毀壞，但是師父的心土，悲智妙嚴，哪裡還會有缺乏呢？貴珰（指宦官）在徵收關稅時濫用職權，盜賊和姦人聚集，不可靠近。幸運的是，還有人仰慕福田（指寺院），師父接受戴制臺（人名）的請求，像對待嬰兒一樣對待這件事，迴應非常迅速。於是稅使者（官職名）因為期限將至而感到窘迫，迫切地想要得到自己想要的，而黃白之冶（指金銀的冶煉），由有司（官職名）來完成。百姓不知道有履尾之咥（指危險）。白艚（指運糧船）遺留下來的糧食供百姓食用，並且從粵地購買糧食。邦人（指當地人）為此感到憂患。而戴公胤子（人名），將要回到溫陵（地名），他的行為 English version: At Zuku (place name). Divining with 'Zhou Nie Xian Hai Men', the aspiration for Caoxi (temple name) was fulfilled. With Dai Zhizhi (person name) guarding it, the places of slaughter and wine selling were completely renewed. Those who were as cunning as snipes and as fierce as tigers, imposing military service and servitude upon us monks, and encroaching upon our territory like silkworms, scattered like crows and hid like ghosts before a morning had passed. Zhaoti (temple name) was completely renewed. Thus, it was regulated with precepts, managed with income and expenditure accounts, guarded with classics, nourished with the flow of Dharma, and cultivated with righteous learning. After several years like this, the precious monastery became magnificent and gradually looked like new. Finally, when there was a matter concerning the Great Hero Hall, one or two cunning and fierce monastic pests (referring to the scum among monks), fearing that it would harm their own interests, clamored like a group of monkeys, wanting to harm him with an arrow. But the master was sitting peacefully, reciting the 'Diamond Prajna Sutra', deeply understanding its meaning, and looking very joyful. Those who were clamoring felt ashamed in their hearts, and had already retreated but were still unwilling. So, taking advantage of the dismissal of the Zhifu (official title), they falsely accused the master of plundering and using the monastery's permanent property, and complained to the Yushitai (Censorate), causing the master to be exiled for two years. The Sili (official title) rewarded him with a panchi (ancient official's belt), and the Zhizhi (official title) thought this was wrong. The lower prefecture summoned Dian Shou Jiefu Hui Zhi (person name), and there was not the slightest discrepancy. So, the plaintiff's official uniform was stripped and they were expelled, and the evils of Caoxi were eliminated. When the master was young, he received the will of Xi Lin Weng (person name), and alone calculated and repaid the debts of two generations, totaling thousands of min (ancient currency unit). At the Wuzhe Assembly (a kind of Buddhist Dharma assembly), he took out all the remaining money and subsidized the abbot of Tayuan Temple (temple name), totaling tens of thousands of zi (ancient currency unit). He knew to cultivate with tranquility and manage with humility. He only took action when he had no choice, and hid his function in the unknowable. Ji (person name) praised his virtue, and his ability exceeded ordinary horses countless times. Although the construction of Baoen Temple (temple name) was stopped because of the master's order, the merits of Haiyin Temple (temple name) were destroyed because of the collapse of the city society, and the walls of Nanhua Temple (temple name) were destroyed because of the collapse of the peddlers, but the master's mind-land, with its wonderful solemnity of compassion and wisdom, how could there be any lack? The eunuchs abused their power when collecting customs duties, and thieves and traitors gathered, making it impossible to approach. Fortunately, there were still people who admired the field of merit (referring to the monastery), and the master accepted Dai Zhizhi's (person name) request, treating this matter like treating an infant, and responding very quickly. So the tax envoy (official title) felt embarrassed because the deadline was approaching, and eagerly wanted to get what he wanted, and the smelting of gold and silver was completed by the Yousi (official title). The people did not know that there was a danger of stepping on the tail of a tiger (referring to danger). The grain left behind by the white boats (referring to grain transport ships) was used to feed the people, and grain was purchased from Yue. The people of the country (referring to the local people) were worried about this. And Dai Gong Yinzi (person name) was about to return to Wenling (place name), his actions
【English Translation】 At Zuku (place name). Divining with 'Zhou Nie Xian Hai Men', the aspiration for Caoxi (temple name) was fulfilled. With Dai Zhizhi (person name) guarding it, the places of slaughter and wine selling were completely renewed. Those who were as cunning as snipes and as fierce as tigers, imposing military service and servitude upon us monks, and encroaching upon our territory like silkworms, scattered like crows and hid like ghosts before a morning had passed. Zhaoti (temple name) was completely renewed. Thus, it was regulated with precepts, managed with income and expenditure accounts, guarded with classics, nourished with the flow of Dharma, and cultivated with righteous learning. After several years like this, the precious monastery became magnificent and gradually looked like new. Finally, when there was a matter concerning the Great Hero Hall, one or two cunning and fierce monastic pests (referring to the scum among monks), fearing that it would harm their own interests, clamored like a group of monkeys, wanting to harm him with an arrow. But the master was sitting peacefully, reciting the 'Diamond Prajna Sutra', deeply understanding its meaning, and looking very joyful. Those who were clamoring felt ashamed in their hearts, and had already retreated but were still unwilling. So, taking advantage of the dismissal of the Zhifu (official title), they falsely accused the master of plundering and using the monastery's permanent property, and complained to the Yushitai (Censorate), causing the master to be exiled for two years. The Sili (official title) rewarded him with a panchi (ancient official's belt), and the Zhizhi (official title) thought this was wrong. The lower prefecture summoned Dian Shou Jiefu Hui Zhi (person name), and there was not the slightest discrepancy. So, the plaintiff's official uniform was stripped and they were expelled, and the evils of Caoxi were eliminated. When the master was young, he received the will of Xi Lin Weng (person name), and alone calculated and repaid the debts of two generations, totaling thousands of min (ancient currency unit). At the Wuzhe Assembly (a kind of Buddhist Dharma assembly), he took out all the remaining money and subsidized the abbot of Tayuan Temple (temple name), totaling tens of thousands of zi (ancient currency unit). He knew to cultivate with tranquility and manage with humility. He only took action when he had no choice, and hid his function in the unknowable. Ji (person name) praised his virtue, and his ability exceeded ordinary horses countless times. Although the construction of Baoen Temple (temple name) was stopped because of the master's order, the merits of Haiyin Temple (temple name) were destroyed because of the collapse of the city society, and the walls of Nanhua Temple (temple name) were destroyed because of the collapse of the peddlers, but the master's mind-land, with its wonderful solemnity of compassion and wisdom, how could there be any lack? The eunuchs abused their power when collecting customs duties, and thieves and traitors gathered, making it impossible to approach. Fortunately, there were still people who admired the field of merit (referring to the monastery), and the master accepted Dai Zhizhi's (person name) request, treating this matter like treating an infant, and responding very quickly. So the tax envoy (official title) felt embarrassed because the deadline was approaching, and eagerly wanted to get what he wanted, and the smelting of gold and silver was completed by the Yousi (official title). The people did not know that there was a danger of stepping on the tail of a tiger (referring to danger). The grain left behind by the white boats (referring to grain transport ships) was used to feed the people, and grain was purchased from Yue. The people of the country (referring to the local people) were worried about this. And Dai Gong Yinzi (person name) was about to return to Wenling (place name), his actions
也。與白艚會。於時榷使有憾于將軍。則多族市井豪歡以媚灶。胄士之告急於師者再矣。師方安居。扉為之啟。從容諭眾。而欲得賤糴耶。今罪在大辟。糴雖賤。誰當食者。眾怒少怠。而急白榷使者出令。寧反側心。且明非胤子之過。匡圉闃然。蓋師輕身以先持戟。使師蒞大鑒宗盟。而師脫載鬼之弧。納用缶之牖無烈俠氣。有烈俠功。所謂動刀甚微。謋然已解。進乎技矣。師毗尼純白。廉而不劌。門庭在云棲紫柏之間。德充之符。逅之而慢幢折。疑城頹。瞋劍墮。出要咨諏。不惜四楞著地。惻乎惟恐人之不有之也。軌跡半天下。所至登羯摩之壇。升白椎之座。以數十會計。東齊南越。法化久湮。佛種幾斷。而自其得師也。若醯雞之睹天地。熏於二嚴。誓於九品。乃至盂蘭放生。諸白凈行。無冠笄童耄翕如也。別傳之宗。時復為利根者賈勇而齒牙無畏。投芥于針。使清涼之區。乃得遵 累朝憲章。弛于任土。而大木終其天年。為官家佛法僧物。寺主取大邑人。無災用脫桎梏。居然五天之郛一郟鄏矣。 今上毓于青宮。 詔戍士之老疾詿誤者。陳情而宥。師有二焉。首尾核奏。凡六年。乃聽自恣。而 慈聖之為 孝定也。臨于湘東。大作佛事。然後免妙喜之冠。反棲賢之圉。而師初行腳時。所銘一缽一衲。雖豐城之與延津
弗若矣。師所莫逆。海內賢豪。無慮百數。而天隨風負。則北之胡。南之戴為尤。湖東練若以曾儀部金簡。為三年淹。五乳十檀。則汪少司馬靜峰。執其牛耳。是時名剎之虛左者。桐鄉之浮渡以堂。金沙之東禪以構。其曰麈尾是瞻。武陵雲棲。則萃通國之歡。以請禪講勝流。刳心䁥就。美盡東南。而竟為廬阜之岑寂所扄。已復為曹溪之謳吟所吸。人以為疲於津樑。而師固未嘗下臺山之座也。縱其樂說無礙之辯。曲示單傳。而镕入一塵法界。似圭峰。解脫于文字般若。而多得世間障難。似覺范。森羅萬行。以宗一心。而嚴無生往生之土。又似永明。雖正令寂寥。稍似婆心太熱。亦或觀時逗根。不忍法堂前草深一丈耳。先甲曰辛。以革其面。后甲曰丙。以蔚其文。二十年以來。飲光之華。往往于吳楚間振其夕秀。瀹曹源者。豈曰無庸。師可報紫柏于凈土矣。書華嚴時。夢與登公謁清涼國師于金剛之窟。而慈氏法王。亦乘率陀樓閣。影現夢心。錫以䇿文曰。分別是識。不分別是智。依識染。依智凈。染有生死。凈無諸佛。佩斯印也。以游世間。所謂善能分別一切法。于第一義而不動。蓋師之所從來深遠矣。年譜之筆。絕於癸亥。而專以法施為心。六字其末後句也。前化及之三旬。遍謝申警。若將遠行。且各留楮墨為別眾以師
眷眷法雲也。判袂玄圃。而小不豫矣。侍者以遺教請。至心念佛而外。無他囑也。初度欲臨。而張韶州奉紫叵羅衣為壽。清言浹日。歡若生平。日中而驪駒叱馭。日晡而白牛說駕矣。二時暖于頂。三日汗濡于鼻。睹貌如生。而遙燭其瑞相者。謂招提且火。最後供通曰。內外諸法。空洞一如。何去來之足問。然則參雲谷時。所睹三聖。對現色身。漚滅空澄。了無所得。永明有言。生則決定生。去則實不去。剎那際中。去齊而送者徙市。去越而慕者傾都。去震旦而哀者撼丘陵。榮者雕金石。如夢乍醒。不消一咄矣。緣熏習影。重重無盡。而出纏弟子曰。福善某某等。在纏弟子曰。即墨黃生納善某某等。五羊馮生昌歷某某等。服勤請事。助轉法輪。皆其盛者也。于師臺山愿文四攝眾中。固是恒河沙一數。而黃生剜臂為燈。以蘄反錫。痂瘢作大悲形。衣發皆具。首楞嚴觀。晝夜一蒲。勤勇坐脫。可謂奇中倍人。下逮余小子賓。啖法乳于名字之初。灑心血于窣堵之後。雖步趨未也。共相與力。倘亦有不可思議者焉。師瑰意奇行。著于年譜。不可殫書。所著復有心經直說。圓覺經解。起信疏略。起信直解。百法規矩直解。性相通說。肇論注。八十八祖傳贊。方便語。參禪切要。觀老莊影響論。憨山緒言。夢遊集若干卷。並行於世。
【現代漢語翻譯】 現代漢語譯本： 他眷戀著佛法，就像天上的雲彩一樣。（眷眷法雲也）他告別了玄圃（佛教語，指仙境），但感到身體有些不適。（判袂玄圃。而小不豫矣）侍者用遺囑請示他，除了至誠唸佛之外，沒有其他的囑託。（侍者以遺教請。至心念佛而外。無他囑也） 臨終之際，張韶州（人名）進獻紫色的袈裟為他祝壽，他們整日清談，如同往常一樣快樂。（初度欲臨。而張韶州奉紫叵羅衣為壽。清言浹日。歡若生平）中午時分，彷彿看見神馬駕車而來，傍晚時分，又像是白牛來接引。（日中而驪駒叱馭。日晡而白牛說駕矣）他頭頂感到溫暖，三天里鼻子上都濕潤著汗水。（二時暖于頂。三日汗濡于鼻）人們看到他的容貌如同生前一樣，遙遙地預示著吉祥的徵兆，說寺院將要發生火災。（睹貌如生。而遙燭其瑞相者。謂招提且火） 最後，他開示說：『內外一切諸法，都是空洞而一體的，哪裡有什麼去來可以詢問呢？』（最後供通曰。內外諸法。空洞一如。何去來之足問）既然如此，那麼當年參訪雲谷禪師時，所見到的三聖顯現色身，就像水泡一樣生滅，空性澄明，最終一無所得。（然則參雲谷時。所睹三聖。對現色身。漚滅空澄。了無所得）永明延壽禪師曾說：『生則決定生，去則實不去。』（永明有言。生則決定生。去則實不去） 在短暫的瞬間，送別他的人擠滿了市場，仰慕他的人傾城而出。（剎那際中。去齊而送者徙市。去越而慕者傾都）他離開震旦（中國的古稱），悲哀的人們撼動了山丘，讚頌他的人將他的事蹟雕刻在金石上，一切都像從夢中突然醒來，不需要再多說什麼了。（去震旦而哀者撼丘陵。榮者雕金石。如夢乍醒。不消一咄矣）因緣熏習的影子，重重疊疊，沒有窮盡。 出家的弟子們說，福善某某等人，在家的弟子們說，即墨的黃生納善某某等人，五羊的馮生昌歷某某等人，都勤勞地服侍，幫助轉動法輪，這些都是其中的佼佼者。（緣熏習影。重重無盡。而出纏弟子曰。福善某某等。在纏弟子曰。即墨黃生納善某某等。五羊馮生昌歷某某等。服勤請事。助轉法輪。皆其盛者也） 在師父于臺山所發的愿文中，四攝法所攝受的眾生，本來就像恒河沙一樣眾多，而黃生剜臂為燈，祈求師父早日返回，傷疤形成了大悲菩薩的形狀，衣物和頭髮都具備，以《首楞嚴經》的觀想，日夜精進，勤奮勇猛地坐化，可以說是奇特中的奇特。（于師臺山愿文四攝眾中。固是恒河沙一數。而黃生剜臂為燈。以蘄反錫。痂瘢作大悲形。衣發皆具。首楞嚴觀。晝夜一蒲。勤勇坐脫。可謂奇中倍人） 下至我小子賓，在最初接觸佛法時就飲用法乳，在佛塔之後灑下心血，雖然還不能完全跟隨師父的腳步，但共同努力，或許也有不可思議的功德。（下逮余小子賓。啖法乳于名字之初。灑心血于窣堵之後。雖步趨未也。共相與力。倘亦有不可思議者焉）師父瑰麗的思想和奇異的行為，都記載在年譜中，無法一一寫盡。他所著述的還有《心經直說》、《圓覺經解》、《起信疏略》、《起信直解》、《百法規矩直解》、《性相通說》、《肇論注》、《八十八祖傳贊》、《方便語》、《參禪切要》、《觀老莊影響論》、《憨山緒言》、《夢遊集》等若干卷，都在世上流傳。（師瑰意奇行。著于年譜。不可殫書。所著復有心經直說。圓覺經解。起信疏略。起信直解。百法規矩直解。性相通說。肇論注。八十八祖傳贊。方便語。參禪切要。觀老莊影響論。憨山緒言。夢遊集若干卷。並行於世）
【English Translation】 English version: He was attached to the Dharma, like clouds in the sky. (眷眷法雲也) He bid farewell to Xuanpu (玄圃, Buddhist term for fairyland), but felt unwell. (判袂玄圃。而小不豫矣) The attendant asked for his last words, and he had no other instructions except to sincerely recite the Buddha's name. (侍者以遺教請。至心念佛而外。無他囑也) As his end approached, Zhang Shaozhou (張韶州, a person's name) presented him with a purple kasaya as a birthday gift. They talked cheerfully all day, as happy as ever. (初度欲臨。而張韶州奉紫叵羅衣為壽。清言浹日。歡若生平) At noon, it seemed as if divine horses were driving towards him, and in the evening, it was as if a white ox was coming to receive him. (日中而驪駒叱馭。日晡而白牛說駕矣) He felt warmth on his head, and his nose was wet with sweat for three days. (二時暖于頂。三日汗濡于鼻) People saw his face as if he were still alive, and remotely predicted auspicious signs, saying that the monastery would catch fire. (睹貌如生。而遙燭其瑞相者。謂招提且火) Finally, he gave instructions, saying, 'All dharmas, internal and external, are empty and one. What coming and going is there to ask about?' (最後供通曰。內外諸法。空洞一如。何去來之足問) Since this is the case, then when I visited Zen Master Yungu, the three sages I saw manifested their physical bodies, like bubbles arising and disappearing, the emptiness was clear, and ultimately nothing was gained. (然則參雲谷時。所睹三聖。對現色身。漚滅空澄。了無所得) Zen Master Yongming Yanshou once said, 'Birth is definitely birth, and going is actually not going.' (永明有言。生則決定生。去則實不去) In a fleeting moment, those who came to see him off filled the market, and those who admired him emptied the city. (剎那際中。去齊而送者徙市。去越而慕者傾都) He left Zhendan (震旦, ancient name for China), and the mourners shook the hills, and those who praised him carved his deeds on metal and stone. Everything was like waking up from a dream, and there was no need to say more. (去震旦而哀者撼丘陵。榮者雕金石。如夢乍醒。不消一咄矣) The shadows of karmic influences are layered endlessly. The ordained disciples said, 'Fu Shan (福善) and others,' and the lay disciples said, 'Huang Sheng Na Shan (黃生納善) of Jimo (即墨) and others, Feng Sheng Changli (馮生昌歷) of Wuyang (五羊) and others, all diligently served and helped to turn the Dharma wheel. These were the best among them.' (緣熏習影。重重無盡。而出纏弟子曰。福善某某等。在纏弟子曰。即墨黃生納善某某等。五羊馮生昌歷某某等。服勤請事。助轉法輪。皆其盛者也) In the master's vows made on Mount Tai, the beings embraced by the Four Embracing Dharmas were as numerous as the sands of the Ganges River. Huang Sheng cut off his arm to make a lamp, praying for the master's early return. The scar formed the shape of the Great Compassion Bodhisattva, complete with clothing and hair. Using the contemplation of the Shurangama Sutra, he diligently and bravely sat in meditation day and night, and attained liberation. It can be said to be extraordinary among the extraordinary. (于師臺山愿文四攝眾中。固是恒河沙一數。而黃生剜臂為燈。以蘄反錫。痂瘢作大悲形。衣發皆具。首楞嚴觀。晝夜一蒲。勤勇坐脫。可謂奇中倍人) Down to me, the young Bin, I drank the Dharma milk at the beginning of my acquaintance with the Dharma, and sprinkled my heart's blood after the stupa. Although I cannot fully follow in the master's footsteps, by working together, perhaps there will also be inconceivable merit. (下逮余小子賓。啖法乳于名字之初。灑心血于窣堵之後。雖步趨未也。共相與力。倘亦有不可思議者焉) The master's magnificent thoughts and extraordinary deeds are recorded in the chronicle and cannot be fully written out. He also wrote 'Straight Talk on the Heart Sutra,' 'Explanation of the Perfect Enlightenment Sutra,' 'Brief Commentary on the Awakening of Faith,' 'Straight Explanation of the Awakening of Faith,' 'Straight Explanation of the Hundred Dharmas and Rules,' 'General Discussion of Nature and Appearance,' 'Commentary on the Zhao Lun,' 'Biographies and Praises of the Eighty-Eight Ancestors,' 'Expedient Words,' 'Essentials for Chan Practice,' 'On the Influence of Lao Tzu and Zhuangzi,' 'Han Shan's Introductory Remarks,' and 'Dream Journey Collection' in several volumes, all of which are circulating in the world. (師瑰意奇行。著于年譜。不可殫書。所著復有心經直說。圓覺經解。起信疏略。起信直解。百法規矩直解。性相通說。肇論注。八十八祖傳贊。方便語。參禪切要。觀老莊影響論。憨山緒言。夢遊集若干卷。並行於世)
銘曰。 睹師舌相。渝三紀而不能挈其廣長。摸師眉毛。亙三旬而不能知其在亡。聽之以心兮。失顰呻之師子。游之以目兮。得迴旋之象王。其語無聲。其默孔揚。其形不疲。其神不傷。璞三刖而為璽。金百鍊而彌剛。禮師塔也。皮相者以為化城之幻跡。而心服者以為寶所之慈航。 賜進士出身左春坊。左諭德兼翰林院侍讀。菩薩戒弟子皖舒廣瀹吳應賓頓首拜撰。
大明海印憨山大師廬山五乳峰塔銘
我 神宗顯皇帝。握金輪以御世。推 慈聖皇太后之志。崇奉三寶。以隆顧養。 上春秋鼎盛。前星未耀。 慈聖以為憂。建祈儲道場於五臺山。妙峰登公。與憨山大師。實主其事。 光宗貞皇帝。遂應期而生。於是二公名聞九重。如優曇缽華。應現天際。妙峰不出王舍城。大作佛事。而大師有雷陽之行。其機緣所至。橫見側出。固非凡情之可得而測也。大師之遷化于曹溪也。大宗伯宣化蕭公。親見其異。為余道之。已而南海陳迪祥。以行狀來謁余表塔。余曰。有吾師宣化公在。他日請為第二碑。又明年乙丑。其弟子居廬山者曰福善。奉全身。歸五乳。而留爪發於曹溪。走書來告曰。大師東遊。得子而喜曰。剎竿不憂倒卻矣。燈炧月落。晤言亹亹。所以付囑者甚至。塔前之銘。非子誰宜為。余何敢復辭。謹按
師諱德清。族蔡氏。全椒人也。父彥高。母洪氏。夢大士抱送而生。七歲。叔父死。尸于床。問母從何處去。即抱死生去來之疑。九歲。能誦普門品。年十二。辭親入報恩寺。依西林和尚。內江趙文肅公。摩其頂曰。兒他日人天師也。十九祝髮。受具戒于無極某公。聽講華嚴玄談。至十玄門。海印森羅常住處。悟法界圓融無盡之旨。慕清涼之為人。字曰澄印。從雲谷會公縛禪于天界寺。發憤參究。疽發於背。禱護伽藍神。愿誦華嚴十部。乞假三月以畢禪期。禱已熟寐。晨起而病良已。三月之內。恍在夢中。出行市中。儼如禪坐。不見市有一人也。雪浪恩公。長於師一歲。相依如無著天親。嘉靖丙寅。寺毀於火。誓相與畜德俟時。以期興復。師既巋然出世。而雪浪卒為大論師修治故塔。稍酬誓願焉。師嘗聽講于天界。廁溷清除。了無人跡。意主東凈者。非常人也。訪之。一黃面病僧。目光激射。遂與定參訪之約。質明則已行矣。即妙峰登公也。師以江南習氣軟暖。宜入冬冰夏雪。苦寒不可耐之地。以痛自摩厲。遂飄然北邁。天大雪。乞食廣陵市中曰。吾一缽足以輕萬鐘矣。抵京師。妙峰衣褐來訪。鬚髮鬖𣯢。如河朔估客。師望其眸子識之。相視一笑。參遍融貞公。融無語。惟張目直視。又參笑巖。巖問何方來。曰南方來
【現代漢語翻譯】 現代漢語譯本： 師父法諱德清（指憨山德清，一位禪宗大師）。蔡氏家族之後，全椒（今安徽省全椒縣）人。父親名叫彥高，母親姓洪。母親夢見大士（指觀音菩薩）抱著孩子送來，因此生下了他。七歲時，叔父去世，屍體停放在床上。他問母親叔父去了哪裡，由此產生了對生死去來的疑問。九歲時，就能背誦《普門品》。十二歲時，告別父母進入報恩寺，依止西林和尚。內江趙文肅公（趙貞吉，明朝官員），摸著他的頭說：『這孩子將來會是人天導師啊！』十九歲剃度出家，在無極某公處受具足戒。聽講《華嚴玄談》，聽到『十玄門』、『海印森羅常住處』時，領悟了法界圓融無盡的宗旨。仰慕清涼（指清涼澄觀，華嚴宗大師）的為人，因此字為澄印。跟隨雲谷會公在天界寺結跏趺坐禪修。發憤參究，背上長了毒瘡。他向護伽藍神祈禱，發願誦讀《華嚴經》十部，請求延期三個月以完成禪期。祈禱后熟睡，早晨醒來時，病已經好了很多。在這三個月里，恍惚如在夢中，走在街市上，就像在禪坐一樣，看不見街市上有一個人。雪浪恩公（明末僧人），比師父大一歲，兩人相依相伴如同無著、天親（兩位印度佛教論師）。嘉靖丙寅年（1566年），寺廟毀於火災。兩人發誓共同修養德行等待時機，以期重建寺廟。師父後來巍然出世弘法，而雪浪最終成為一位偉大的論師，修繕舊塔，稍微酬答了當初的誓願。師父曾經在天界寺聽講經，廁所打掃得非常乾淨，沒有一點污跡。心想負責打掃廁所的人，一定不是普通人。打聽后，發現是一個黃面病僧，目光銳利。於是與他約定一同參訪。第二天早上，那僧人已經離開了。他就是妙峰登公（明末高僧）。師父認為江南一帶習氣柔弱，適合進入冬天冰凍夏天飄雪、苦寒難以忍受的地方，以嚴格磨礪自己。於是飄然北上。天降大雪，在廣陵（今江蘇揚州）市中乞食，說：『我一缽足以輕視萬鐘俸祿。』抵達京師，妙峰穿著粗布衣服來拜訪，鬚髮蓬亂，像河朔（今河北北部）的商人。師父望著他的眼睛認出了他，兩人相視一笑。師父參訪了融貞公，融貞公沒有說話，只是睜大眼睛直視。又參訪了笑巖，笑巖問從哪裡來，師父說從南方來。
【English Translation】 English version: The Master's dharma name was Deqing (referring to Hanshan Deqing, a Chan master). He belonged to the Cai family, and was a native of Quanjiao (now Quanjiao County, Anhui Province). His father was named Yangao, and his mother was surnamed Hong. His mother dreamed that a great being (referring to Avalokiteśvara Bodhisattva) brought a child to her, and thus she gave birth to him. At the age of seven, his uncle passed away, and his body was placed on the bed. He asked his mother where his uncle had gone, and from this he developed doubts about the coming and going of life and death. At the age of nine, he was able to recite the 'Universal Gate Chapter' (of the Lotus Sutra). At the age of twelve, he bid farewell to his parents and entered Bao'en Temple, relying on the Western Forest (Xilin) Monk. Zhao Wensu Gong of Neijiang (Zhao Zhenji, an official of the Ming Dynasty), touched his head and said, 'This child will be a teacher of humans and devas in the future!' At the age of nineteen, he had his head shaved and received the complete precepts from a certain Master Wuji. He listened to lectures on the 'Profound Discourses on the Avatamsaka Sutra', and when he heard 'The Ten Profound Gates' and 'The Sea-seal Samadhi manifests all phenomena eternally', he realized the principle of the perfect interpenetration and inexhaustibility of the Dharma Realm. Admiring the character of Qingliang (referring to Qingliang Chengguan, a master of the Avatamsaka school), he styled himself Chengyin. He followed Yun Gu Hui Gong in practicing seated meditation at Tianjie Temple. He resolved to investigate deeply, and a carbuncle developed on his back. He prayed to the spirit protecting the Sangharama, vowing to recite ten copies of the Avatamsaka Sutra, and requested a three-month extension to complete his meditation period. After praying, he fell into a deep sleep, and when he woke up in the morning, his illness had improved greatly. During these three months, he felt as if he were in a dream, walking in the market as if he were in seated meditation, and he could not see a single person in the market. Monk Xuelang En (a monk of the late Ming Dynasty), was one year older than the Master, and the two relied on each other like Asanga and Vasubandhu (two Indian Buddhist scholars). In the Bingyin year of Jiajing (1566), the temple was destroyed by fire. The two vowed to cultivate virtue together and wait for the opportunity to rebuild the temple. The Master later emerged majestically to propagate the Dharma, while Xuelang eventually became a great scholar, repairing the old pagoda, slightly repaying their original vow. The Master once listened to lectures at Tianjie Temple, and the toilets were cleaned very thoroughly, without a trace of dirt. He thought that the person responsible for cleaning the toilets must not be an ordinary person. After inquiring, he discovered that it was a yellow-faced, sickly monk with piercing eyes. So he made an appointment to visit him together. The next morning, the monk had already left. He was Master Miaofeng Deng (a prominent monk of the late Ming Dynasty). The Master believed that the customs of Jiangnan were soft and gentle, and that it was suitable to go to places where it was freezing in winter and snowing in summer, places that were bitterly cold and unbearable, in order to rigorously temper himself. So he drifted north. It snowed heavily, and he begged for food in the market of Guangling (now Yangzhou, Jiangsu), saying, 'My one bowl is enough to despise ten thousand bushels of salary.' Arriving in the capital, Miaofeng came to visit wearing coarse cloth clothes, his beard and hair disheveled, like a merchant from Hebei. The Master recognized him by looking into his eyes, and the two smiled at each other. The Master visited Master Rongzhen, who did not speak, but only opened his eyes wide and stared straight ahead. He also visited Master Xiaoyan, who asked where he came from, and the Master said he came from the South.
。巖曰。記得來時路否。曰。一過便休。巖曰。子卻來處分明。游盤山至千像峰石室。見不語僧。遂相與樵汲度夏。時萬曆元年癸酉也。明年。偕妙峰結冬蒲坂。閱物不遷論。至梵志出家。頓了旋嵐偃岳之旨。作偈曰。死生晝夜。水流花謝。今日方知。鼻孔向下。峰一見遽問師何所得。師曰。夜來見河中兩鐵牛。相鬥入水去。至今絕訊息。峰曰。且喜有住山本錢矣。遇牛山法光禪師。坐參請益。法光發音如天鼓。師深契之。送師游五臺詩云。雪中師子騎來看。洞里潛龍放去休。且曰。知此意否。要公不可捉死蛇耳。師居北臺之龍門。老屋數椽。在萬山冰雪中。春夏之交。流澌衝擊。靜中如萬馬馳驟之聲。以問妙峰。峰舉古人三十年聞水聲。不轉意根。當證觀音圓通語。師然之。日尋緣溪橫彴。危坐其上。初則水聲宛然。久之忽然忘身。眾籟闃寂。水聲不復聒耳矣。一日粥罷經行。忽立定。光明如大圓鏡。山河大地。影現其中。既覺。身心湛然。了不可得。說偈以頌之。游雁門。兵使胡君請賦詩。甫構思。詩句逼塞喉吻。從前記誦見聞。一瞬現前。渾身是口。不能盡吐。師曰。此法光所謂禪病也。惟睡熟可以消之。擁衲跏趺。一坐五晝夜。胡君撼之不動。鳴擊子數聲。乃出定。默坐卻觀。如出入息。住山行腳。皆夢中事
【現代漢語翻譯】 現代漢語譯本： 巖（指巖頭全豁禪師）問：『還記得你來時的路嗎？』 僧人回答：『已經過去，不再留戀。』 巖頭說：『你卻對來處非常清楚。』 （後來）他遊歷盤山，到達千像峰的石室，見到一位不說話的僧人，於是和他一起砍柴打水度過夏天。那時是萬曆元年癸酉年。 第二年，他和妙峰（指妙峰禪師）一起在蒲坂結冬安居，閱讀《物不遷論》。讀到『梵志出家』時，忽然領悟了『旋嵐偃岳』的旨意。（旋嵐偃岳：指即使是迴旋的狂風也能吹倒山嶽，比喻強大的力量。） 於是作偈說：『生死如晝夜，水流花謝。今日方知，鼻孔向下。』 妙峰一見，立刻問他得到了什麼。他回答說：『昨夜看見河中有兩頭鐵牛，互相爭鬥掉入水中，至今沒有訊息。』 妙峰說：『可喜的是你有了住山的基本資本了。』 他遇到牛山法光禪師，坐下來參禪請教。法光禪師的聲音像天鼓一樣洪亮，他深深地契合於此。 （後來）他送法光禪師游五臺山，作詩說：『雪中師子騎來看，洞里潛龍放去休。』 並且說：『知道這其中的意思嗎？要你不要去捉那條死蛇。』 他住在北臺的龍門，幾間破舊的房屋，在萬山冰雪之中。春夏之交，冰塊融化衝擊，在寂靜中像萬馬奔騰的聲音。 他把這件事告訴妙峰禪師，妙峰禪師引用古人三十年聽水聲，不轉移意根，最終證得觀音圓通的典故。 他認為很對。每天沿著溪邊的木橋，危險地坐在上面。開始時水聲清晰可聞，時間久了忽然忘記了自身，各種聲音都消失了，水聲也不再吵鬧。 一天，吃完粥后經行，忽然站定，光明如大圓鏡，山河大地，都顯現在其中。醒來后，身心清澈，了不可得。 （他）說偈來讚頌這件事。 （後來）他遊歷雁門，兵使胡君請他賦詩。剛開始構思，詩句就堵塞在喉嚨里，從前記憶的見聞，一瞬間都出現在眼前，渾身都是嘴，也說不完。 他說：『這是法光禪師所說的禪病啊，只有睡熟才能消除它。』 於是他蓋上衲衣，跏趺而坐，一坐就是五天五夜。胡君搖晃他也不動，敲擊磬數聲，他才出定。默默地坐著觀察，就像出入息一樣，住山行腳，都像是夢中的事情。
【English Translation】 English version: Yan (referring to Zen Master Yantou Quanhuo) asked: 'Do you remember the road you came from?' The monk replied: 'It's already passed, I don't dwell on it.' Yantou said: 'But you are very clear about where you came from.' (Later) he traveled to Panshan, arrived at the stone chamber of Qianxiang Peak, and met a silent monk, so he chopped wood and fetched water with him to spend the summer. That was the year Guiyou of the Wanli era. The following year, he and Miaofeng (referring to Zen Master Miaofeng) settled down for the winter in Puban, reading 'Treatise on the Immovability of Things'. When he read 'The Ascetic Leaves Home', he suddenly understood the meaning of 'whirling winds uprooting mountains'. (Whirling winds uprooting mountains: meaning even the swirling winds can blow down mountains, a metaphor for powerful forces.) So he composed a verse saying: 'Birth and death are like day and night, water flows and flowers wither. Today I finally know, the nostrils point downwards.' As soon as Miaofeng saw it, he immediately asked what he had gained. He replied: 'Last night I saw two iron oxen in the river, fighting each other and falling into the water, and there has been no news of them since.' Miaofeng said: 'It's gratifying that you have the basic capital to live in the mountains.' He met Zen Master Faguang of Niushan, sat down to practice Zen and ask for instruction. Zen Master Faguang's voice was as loud as a heavenly drum, and he deeply resonated with it. (Later) he sent Zen Master Faguang to travel to Mount Wutai, composing a poem saying: 'A lion riding in the snow comes to see, a hidden dragon in the cave is released to rest.' And said: 'Do you know the meaning of this? I want you not to catch that dead snake.' He lived in Longmen on the North Terrace, in a few dilapidated houses, amidst the ice and snow of ten thousand mountains. During the transition from spring to summer, the melting ice impacted, and in the silence it sounded like the sound of ten thousand horses galloping. He told Miaofeng Zen Master about this, and Miaofeng Zen Master quoted the story of an ancient person who listened to the sound of water for thirty years without shifting the root of intention, and finally attained the perfect penetration of Avalokiteshvara. He thought it was very correct. Every day he walked along the wooden bridge by the stream, sitting precariously on it. At first, the sound of the water was clearly audible, but after a long time, he suddenly forgot himself, all sounds disappeared, and the sound of the water was no longer noisy. One day, after eating porridge, he was walking around when he suddenly stopped, the light was like a large round mirror, and the mountains and rivers were all reflected in it. After waking up, his body and mind were clear and unattainable. (He) composed a verse to praise this event. (Later) he traveled to Yanmen, and the military envoy Lord Hu asked him to compose a poem. As soon as he began to conceive, the lines of the poem blocked his throat, and the sights and sounds he had remembered from the past all appeared before him in an instant, and his whole body was a mouth, unable to finish speaking. He said: 'This is the Zen sickness that Zen Master Faguang spoke of, only sleeping soundly can eliminate it.' So he covered himself with his kasaya, sat in the lotus position, and sat for five days and five nights. Lord Hu shook him but he did not move, and struck the chime several times before he came out of samadhi. He sat silently and observed, like the in-and-out breath, living in the mountains and walking around, all like things in a dream.
。其樂無以喻也。還山。刺血書華嚴經。點筆唸佛。不廢應對。口誦手畫。歷然分明。鄰僧異之。率徒眾來相嬲。已皆讚歎而去。嘗夢與妙峰夾侍清涼大師開示。初入法界圓融觀境。隨所演說。其境即現。又夢登彌勒樓閣聞說法。曰。分別是識。無分別是智。依識染。依智凈。染有生死。凈無諸佛。自此識智之分。瞭然心目也。師既建祈儲道場。遂遠遁東海之牢山。 慈聖命龍華寺僧瑞庵行求得之。遣使再徴不能致。賜內帑三千金。復固辭。使者不敢覆命。師曰。古有矯詔賑饑之事。山東歲兇。以此廣 聖慈于饑民。不亦可乎。使者持賑籍還報。 慈聖感嘆。率闔宮布金造寺。賜額曰海印。師詣京謝恩。為報恩寺請藏。 上命師赍送。因以便歸省父母。寺塔放光累日。迎經之日。光如浮橋北度。經在塔光中行也。師還。以報恩本末具奏。曰。愿日減膳羞百金。十年工可舉也 慈聖許之。歲乙未。而黃冠之難作。師住山十三年。方便說法。東海彌離車地。咸向三寶。而黃冠以侵佔道院。飛章誣奏。有旨逮赴詔獄。先是 慈聖崇信佛乘。敕使四出。中人讒構。動以煩費為言。 上弗問也。而其語頗聞于外庭。所司遂以師為奇貨。欲因以株連 慈聖左右。並按前後檀施。帑金以數十萬計。拷掠備至。師一無所言。己乃從容仰
對曰。公欲某誣服易耳。獄成。將置 聖母何地乎。公所按數十萬在縣官錙銖耳。 主上純孝。度不以錙銖故。傷 聖母心。獄成之後。懼無以謝 聖母。公窮竟此獄。將安歸乎。主者舌吐不能收。乃具獄上。所列惟賑饑三千金。有內庫籍可考。 慈聖及 上皆大喜。坐私造寺院。遣戍雷州。非 上意也。達觀可公。急師之難。將走都門。遇于江上。師曰。君命也。其可違乎。為師作逐客說而別。師度庾嶺。入曹溪。抵五羊。赭衣見粵帥。就編伍于雷州。歲大疫。死者相枕籍。率眾掩薶。作廣薦法會。大雨平地三尺。癘氣立解。參政周君。率學子來扣擊。舉通乎晝夜之道而知發問。師曰。此聖人指示人。要悟不屬生死一著耳。周君憮然擊節。粵之孝秀馮昌歷輩。聞風來歸。師擬大慧冠巾說法。構禪室于壁壘間。說法華。至寶塔示現。娑婆華藏。涌現目前。開悟者甚眾。居粵五年。乃克住錫曹溪。歸侵田。斥僦舍。屠門酒肆。蔚為寶坊。緇白坌集。攝折互用。大鑒之道。勃焉中興。甲寅夏。師在湖東。 慈聖賓天。詔至慟哭。披剃返僧服。又二年。念達觀法門死生之誼。赴葬于雙徑。為作茶毗佛事。箴吳越禪人之病。作擔板歌。吊蓮池宏公于云棲。發揮其密行。以示學者。自吳門返廬山。結庵五乳峰下。效遠公六時刻漏
【現代漢語翻譯】 現代漢語譯本： 回答說：『您想讓我誣陷招供很容易。一旦案件定案，您將把聖母（指皇帝的母親）置於何地呢？您所審理的不過是縣官那裡幾萬的錢財而已。當今皇上（主上）非常孝順，想必不會因為這些小錢而傷了聖母的心。案件一旦定案之後，恐怕沒有辦法向聖母交代。您窮盡心思追查這個案件，最終將歸向何處呢？』 主審官員聽了，說出的話無法收回，於是如實上報了案件。所列的罪狀只有賑濟饑荒的三千金，而且有內庫的賬簿可以查證。慈聖（指皇帝的母親）和皇上都非常高興。於是判處他私自建造寺院的罪名，流放到雷州。這並非皇上的本意。達觀（指祩宏）爲了解救可公的危難，準備前往都城，在江上遇到了可公。可公說：『這是天命啊，怎麼可以違背呢？』 於是為達觀寫了《逐客說》作為告別。達觀翻越庾嶺，進入曹溪（地名），到達五羊（廣州的別稱）。穿著囚服去見廣東的地方長官，然後在雷州被編入隊伍。那年發生了大瘟疫，死人相互枕著。達觀率領眾人掩埋屍體，舉行大型的薦亡法會。天降大雨，地面積水三尺，瘟疫立刻消解。參政周君率領學生前來請教，提出了貫通晝夜的大道理。達觀說：『這是聖人指示人們，要領悟不屬於生死的一著。』 周君恍然大悟，拍手稱讚。廣東的孝廉馮昌歷等人，聞風前來歸附。達觀模仿大慧宗杲（禪宗大師）的儀式，戴上帽子，穿著法衣說法。講《法華經》時，講到寶塔示現，娑婆世界和華藏世界，都涌現在眼前。開悟的人非常多。在廣東住了五年，才得以住在曹溪。收回被侵佔的田地，贖回被佔用的房屋，將屠宰場和酒館，改建成了莊嚴的寺院。僧人和俗人紛紛聚集而來，攝受和折服的方法交替使用。大鑒慧能（禪宗六祖）的道統，蓬勃地中興起來。甲寅年夏天，達觀在湖東，慈聖駕崩，接到詔書後痛哭。剃髮，換回僧人的服裝。又過了兩年，感念達觀法門死生之誼，前往雙徑參加葬禮，為他做了茶毗佛事。他寫文章批評吳越地區禪人的弊病，作了《擔板歌》。到云棲弔唁蓮池祩宏（明末高僧），發揮他的秘密修行，用來開示學者。從吳門返回廬山，在五乳峰下結庵，傚法慧遠（東晉高僧）的六時計時方法。
【English Translation】 English version: He replied, 'You want me to falsely confess easily. Once the case is settled, where will you place the Holy Mother (referring to the Emperor's mother)? What you are investigating is only tens of thousands of coins from the county officials. The current Emperor (Zhu Shang) is very filial and would not want to hurt the Holy Mother's heart for the sake of these small coins. Once the case is settled, I fear there will be no way to explain it to the Holy Mother. If you exhaust yourself pursuing this case, where will you ultimately turn?' The presiding official, unable to retract his words, reported the case truthfully. The only charge listed was the three thousand gold coins for famine relief, which could be verified by the internal treasury records. The Holy Mother (Ci Sheng) and the Emperor were both very pleased. He was then sentenced for privately building temples and exiled to Leizhou. This was not the Emperor's intention. Daguan (referring to Zhuhong) intended to go to the capital to relieve Kegong's plight, but met Kegong on the river. Kegong said, 'This is fate, how can it be defied?' He then wrote 'Expulsion Discourse' as a farewell to Daguan. Daguan crossed the Yu Mountains, entered Caoxi (place name), and arrived at Wuyang (another name for Guangzhou). He wore prison clothes to meet the local official of Guangdong and was then enlisted in Leizhou. That year, there was a great plague, and the dead were piled upon each other. Daguan led the people to bury the bodies and held a large memorial service. Heavy rain fell, flooding the ground by three feet, and the plague immediately subsided. The Councilor Zhou Jun led students to ask for instruction, raising the great principle that penetrates day and night. Daguan said, 'This is the sage pointing out to people the one thing that does not belong to life and death.' Zhou Jun was enlightened and clapped his hands in praise. The virtuous scholars of Guangdong, such as Feng Changli, came to him after hearing of his reputation. Daguan imitated the ritual of Dahui Zonggao (Chan master), wearing a hat and Dharma robes to preach. When lecturing on the 'Lotus Sutra', when he spoke of the appearance of the Treasure Pagoda, the Saha world and the Flower Treasury world appeared before their eyes. Many people were enlightened. After living in Guangdong for five years, he was able to reside in Caoxi. He recovered the encroached fields, redeemed the occupied houses, and transformed slaughterhouses and taverns into solemn temples. Monks and laypeople gathered, and the methods of embracing and subduing were used alternately. The lineage of Dajian Huineng (the Sixth Patriarch of Chan Buddhism) was vigorously revived. In the summer of Jia Yin year, Daguan was in Hudong when the Holy Mother passed away. He wept bitterly upon receiving the imperial edict. He shaved his head and changed back into monastic robes. Two years later, mindful of the friendship of life and death in the Daguan Dharma, he went to Shuangjing to attend the funeral and performed the cremation ceremony for him. He wrote articles criticizing the shortcomings of Chan practitioners in the Wu and Yue regions and composed the 'Carrying Board Song'. He went to Yunqi to mourn Lianchi Zhuhong (a prominent monk of the late Ming Dynasty), expounding his secret practices to enlighten scholars. Returning to Mount Lu from Wumen, he built a hermitage under the Five Breast Peaks, emulating Huiyuan's (a prominent monk of the Eastern Jin Dynasty) six-timekeeping method.
。專修凈業。居四年。復往曹溪。天啟三年癸亥。宣化公赴召來訪。劇談信宿。公謂師色力不難百歲。更坐二十餘夏。如彈指耳。師笑曰。老僧世緣將盡。幻身豈足把玩哉。別五日。果示微疾。韶陽守張君來問。師力辭醫藥。坐語如平時。既別。沐浴焚香。集眾告別。危坐而逝。十月之十一日也。曹溪水忽涸。百鳥哀鳴。夜有光燭天。三日入龕。面顏發紅。鬚髮皆長。鼻端微汗。手足如綿。僧徒驚告。謂師復生。蕭公語余衰老赴闕。䟦涉二萬里。何所為哉。天殆使為師作末後證明耳。嗚呼知言哉。師長身魁碩。氣宇堂堂。所至及物利生。機用善巧。如日晅雨潤。加被而人不知。山東再饑。師盡發其囷。親泛舟至遼東糴豆。以賑旁山之民。咸免捐瘠。稅使與粵帥有隙。嗾市民以白艚作難。群噪圍帥府。師緩頰諭稅使解圍。不動聲色。會城以寧。珠船千艘。罷采不歸。剽掠海上。而開礦之役。繹騷尤甚。采使謁曹溪。師以佛法攝受。徐為言開採利害。由是珠船罷采不入海。而礦額令有司歲解。制府戴公詒書謝曰。吾乃今知佛祖慈悲之廣大也。師為余言居北臺。大雪高於屋數丈。昏夜可鑑毛髮。堅坐待盡。身心瑩然。遲明塔院僧穴雪以入。相𢹂行雪洞中里許乃出。當詔獄拷治時。忽入禪定。榜棰刺爇。若陷木石。逾年在雷陽
【現代漢語翻譯】 現代漢語譯本 一心專修凈業。在曹溪住了四年後，再次前往。天啟三年癸亥年，宣化公奉旨前來拜訪，促膝長談，徹夜不眠。宣化公說，以您的精力和氣色，活到百歲不難，再坐禪二十多年，就像彈指一揮間一樣。大師笑著說：『老僧的塵世緣分將盡，這虛幻的身體哪裡值得留戀呢？』五天後，大師果然示現輕微的疾病。韶陽守張君前來問候，大師堅決拒絕醫藥，坐著說話如平時一樣。張君告辭后，大師沐浴焚香，召集眾人告別，端坐而逝，時間是十月十一日。曹溪的水忽然乾涸，百鳥哀鳴，夜晚有光芒照亮天空。三天後入殮，面容紅潤，鬚髮都長長了，鼻尖微微出汗，手腳柔軟如棉。僧徒們驚奇地報告，說大師復活了。蕭公對我說，我年老體衰，還要前往京城，跋涉兩萬里，是爲了什麼呢？上天大概是讓我為大師作最後的證明吧。』唉，真是知音啊！大師身材高大魁梧，氣宇軒昂，所到之處都能利益眾生，運用機智善巧，就像陽光照耀雨水滋潤一樣，加持於人而人不知。山東再次發生饑荒，大師盡數拿出自己的糧食，親自乘船到遼東購買豆子，用來賑濟旁山一帶的百姓，使他們都免於飢餓和死亡。稅使與粵帥有矛盾，唆使市民用白艚船隻作亂，眾人喧鬧著包圍了帥府。大師委婉地勸說稅使解圍，不動聲色，會城得以安寧。數千艘採珠船隻，停止採珠而不返回，在海上搶劫。而開礦的勞役，引起的騷亂尤其嚴重。採礦使者拜訪曹溪，大師用佛法攝受他，慢慢地為他講述開採的利害關係。因此，採珠船隻停止採珠不再進入大海，而礦產的份額則命令有司每年上繳。制府戴公寫信感謝說：『我今天才知道佛祖的慈悲是多麼的廣大啊！』大師對我說，住在北臺的時候，大雪高於房屋數丈，在昏暗的夜晚都可以看清毛髮。我堅定的坐禪等待雪停，身心清澈明亮。到了天亮，塔院的僧人挖開雪洞進來，互相攙扶著在雪洞中走了大約一里路才出來。當在詔獄中拷打審訊時，大師忽然進入禪定，榜杖捶打如同擊打木頭石頭一樣。過了一年，被流放到雷陽。
【English Translation】 English version He specialized in Pure Land practice. After residing in Caoxi (Caoxi, a place name) for four years, he went there again. In the Guihai year of the third year of Tianqi (Tianqi, reign title of the Ming Dynasty), the Venerable Xuanhua (Xuanhua, a monk's name) came to visit upon summons. They engaged in deep conversation overnight. The Venerable Xuanhua said, 'With your vigor and complexion, it is not difficult to live to a hundred years. Sitting in meditation for another twenty summers will be like snapping your fingers.' The Master smiled and said, 'This old monk's worldly connections are about to end. Why should I cherish this illusory body?' Five days later, he indeed showed slight illness. Lord Zhang, the governor of Shaoyang (Shaoyang, a place name), came to inquire. The Master firmly declined medicine, speaking as usual while seated. After Lord Zhang departed, the Master bathed, burned incense, and gathered the assembly to bid farewell. He passed away in a seated posture, on the eleventh day of the tenth month. The water in Caoxi suddenly dried up, and hundreds of birds mourned. At night, a light illuminated the sky. Three days later, he was placed in the coffin, his face and complexion were red, his beard and hair had grown, there was slight sweat on the tip of his nose, and his hands and feet were as soft as cotton. The monks were astonished and reported that the Master had been reborn. Lord Xiao said to me, 'I am old and frail, yet I am going to the capital, traveling twenty thousand miles. What is the purpose? Heaven is probably using me to provide the final testimony for the Master.' Alas, what insightful words! The Master was tall and robust, with a dignified presence. Wherever he went, he benefited beings and used skillful means, like the sun shining and rain nourishing, bestowing blessings without people knowing. When Shandong (Shandong, a province in China) suffered another famine, the Master exhausted his granaries and personally sailed to Liaodong (Liaodong, a place name) to purchase beans to relieve the people near Pangshan (Pangshan, a place name), saving them from starvation and death. The tax envoy had a conflict with the Yue commander (Yue, short name for Guangdong province), inciting the citizens to riot with white-sailed boats, and the crowd clamored to surround the commander's mansion. The Master gently persuaded the tax envoy to lift the siege, without causing any disturbance, and the city was at peace. Thousands of pearl-collecting ships stopped collecting pearls and did not return, plundering at sea. The labor of mining caused even greater unrest. The mining envoy visited Caoxi, and the Master used the Dharma to embrace him, slowly explaining the advantages and disadvantages of mining. As a result, the pearl-collecting ships stopped collecting pearls and did not enter the sea, and the quota of minerals was ordered to be paid annually by the local officials. Governor Dai wrote a letter of thanks, saying, 'Only now do I know how vast the compassion of the Buddhas and Patriarchs is!' The Master told me that when he lived on North Terrace (North Terrace, a place in Mount Wutai), the snow was several zhang (zhang, a unit of length) higher than the houses, and one could see one's hair clearly in the dim night. He sat firmly in meditation, waiting for the snow to stop, his body and mind clear and bright. At dawn, the monks of the Pagoda Courtyard dug a snow cave to enter, and they supported each other, walking about a li (li, a unit of length) in the snow cave before emerging. When he was being interrogated and tortured in the imperial prison, he suddenly entered samadhi (Samadhi, a state of meditative consciousness), and the beatings and brandings were like hitting wood and stone. After a year, he was exiled to Leiyang (Leiyang, a place name).
。聞侍者趣呼。逮繫毒楚捽髮。幾無完膚。此楞伽筆記所由作也。師東遊至嘉興楞嚴寺。萬衆圍繞。有隸人如狂易狀。搏顙不已。曰我寺西仲秀才也。身死尚在中陰。聞肉身菩薩出世附隸人身求解脫耳。師為說三歸五戒。問解脫否。曰解脫竟。懵然而覺。師之樹大法幢。為人天眼目。豈偶然哉。師世壽七十八。僧臘五十九。前後得度弟子甚眾。從師于獄。職納橐饘者。福善也。終始相依于粵者。善與通炯超逸通岸也。貴介子弟。剜臂然燈。以求師道。現大士像于瘡痂中。而坐脫以去者。即墨黃納善也。粵士歸依者。馮昌歷為上首。御史王安舜孝廉劉起相陳迪祥歐文起梁四相龍璋。皆昌歷之徒也。師所著有楞伽筆記。華嚴綱要。楞嚴懸鏡。法華擊節。楞嚴法華通議起信唯識解若干卷。觀老莊影響論。道德經解。大學中庸直指。春秋左氏心法。夢遊集又若干卷。嗟乎。師於世間文字。豈必不逮古人。有不逮焉。亦糟粕耳。師于出世間義諦。豈必不合古人。有不合焉。亦皮毛耳。惟師夙乘愿輪。以大悲智。入煩惱海。以無畏力。處生死流。隨緣現身。應機接物。末後一著。全體呈露。后五百年。使人知有一大事因緣。是豈可以語言情見。擬議其短長者哉。是故讀師之書。不若聽師之言。聽師之言。又不若周旋瓶錫。夷考其生
【現代漢語翻譯】 現代漢語譯本：聽聞侍者急忙呼喊，隨即被逮捕、捆綁，遭受毒打，幾乎沒有一塊完整的面板。這就是《楞伽筆記》寫作的緣由。後來，憨山大師東遊至嘉興楞嚴寺，受到大眾的圍繞。有一個衙役呈現出癲狂的狀態，不停地磕頭，說：『我是寺里的西仲秀才，死後還處在中陰身階段。聽說肉身菩薩出世，所以附在衙役的身上請求解脫。』憨山大師為他宣講三歸五戒，問他是否解脫。他說：『已經解脫了。』隨即茫然醒悟。憨山大師樹立大法幢，成為人天眼目，這難道是偶然的嗎？憨山大師世壽七十八歲，僧臘五十九年，前後得度的弟子非常眾多。跟隨憨山大師在監獄裡，負責送飯的人是福善。從始至終在廣東依隨憨山大師的有善與通炯、超逸、通岸。貴族子弟中，有剜臂燃燈，以求憨山大師的教誨，並在瘡痂中顯現大士像，然後坐化離去的，就是即墨的黃納善。廣東士人中，歸依憨山大師的，以馮昌歷為首。御史王安舜、孝廉劉起相、陳迪祥、歐文起、梁四相、龍璋，都是馮昌歷的弟子。憨山大師所著有《楞伽筆記》、《華嚴綱要》、《楞嚴懸鏡》、《法華擊節》、《楞嚴法華通議》、《起信唯識解》若干卷，《觀老莊影響論》、《道德經解》、《大學中庸直指》、《春秋左氏心法》、《夢遊集》又若干卷。唉！憨山大師在世間文字方面，難道一定不如古人嗎？即使有不如的地方，也只是糟粕而已。憨山大師在出世間義理方面，難道一定不符合古人嗎？即使有不符合的地方，也只是皮毛而已。只有憨山大師宿世乘愿再來，以大悲智，進入煩惱之海；以無畏力，處於生死之流；隨緣現身，應機接物；末後一著，全體呈露。在後五百年，使人知道有一大事因緣，這難道可以用語言和情感見解，來衡量他的長短嗎？因此，讀憨山大師的書，不如聽憨山大師的言語；聽憨山大師的言語，又不如周旋在他身邊，考察他的生平。
【English Translation】 English version: Hearing the attendant's urgent calls, he was arrested, bound, and subjected to cruel beatings, leaving him with hardly an inch of intact skin. This is the reason why the 'Notes on the Lankavatara' (Lenga biji) was written. Later, Master Hanshan traveled east to Lengyan Monastery (Lengyan si) in Jiaxing, where he was surrounded by a multitude. A yamen runner, appearing deranged, kowtowed incessantly, saying, 'I am Xi Zhong, a scholar from this monastery, still in the intermediate state (zhongyin) after death. Hearing that a living bodhisattva has appeared in the world, I have possessed this runner's body to seek liberation.' Master Hanshan explained the Three Refuges (San gui) and Five Precepts (Wu jie) to him, asking if he was liberated. He replied, 'I am liberated,' and then awoke in a daze. Master Hanshan erected the great Dharma banner, becoming the eye of humans and devas. Was this merely a coincidence? Master Hanshan lived to the age of seventy-eight, with fifty-nine years as a monk. He liberated a great many disciples. Fu Shan was the one who followed the Master in prison, responsible for delivering food. Those who followed Master Hanshan in Guangdong from beginning to end were Shan, Tongjiong, Chaoyi, and Tongan. Among the noble sons, there was Huang Nashan from Jimo, who cut off his arm to offer light, seeking Master Hanshan's teachings, and manifested the image of a great bodhisattva in the scab before passing away in meditation. Among the Guangdong scholars who took refuge in Master Hanshan, Feng Changli was the leader. The censor Wang Anshun, the licentiate Liu Qixiang, Chen Dixiang, Ou Wenqi, Liang Sixiang, and Long Zhang were all disciples of Feng Changli. Master Hanshan's writings include 'Notes on the Lankavatara' (Lenga biji), 'Essentials of the Avatamsaka' (Hua yan gangyao), 'Mirror of the Surangama' (Lengyan xuanjing), 'Applauding the Lotus' (Fahua jijie), 'Comprehensive Discussion on the Surangama and Lotus Sutras' (Lengyan Fahua tongyi), 'Commentary on the Awakening of Faith and Consciousness-Only' (Qixin Weishi jie) in several volumes, 'On the Influence of Lao Tzu and Zhuangzi' (Guan Lao Zhuang yingxiang lun), 'Commentary on the Tao Te Ching' (Daode jing jie), 'Direct Pointing to the Great Learning and Doctrine of the Mean' (Daxue Zhongyong zhizhi), 'Heart Method of the Spring and Autumn Annals of Zuo' (Chunqiu Zuoshi xinfa), and 'Dream Journey Collection' (Mengyou ji) also in several volumes. Alas! In worldly literature, was Master Hanshan necessarily inferior to the ancients? Even if there were shortcomings, they would only be dross. In transcendent principles, was Master Hanshan necessarily inconsistent with the ancients? Even if there were inconsistencies, they would only be superficial. Only Master Hanshan, having returned on the wheel of vows from past lives, entered the sea of afflictions with great compassion and wisdom; dwelt in the stream of birth and death with fearless power; manifested bodies according to conditions, and received beings according to their capacity; and in his final act, fully revealed himself. Five hundred years later, he made people aware of a great cause and condition (yidashi yinyuan). How can one measure his strengths and weaknesses with language and emotional views? Therefore, reading Master Hanshan's books is not as good as listening to Master Hanshan's words; and listening to Master Hanshan's words is not as good as being around him, observing his life.
平。而有以知其願力之所存也。謙益下劣鈍根。荷師記莂。援據年譜行狀。以書茲石。其詞寧繁而不殺者。欲以示末法之儀的。啟眾生之正信也。銘曰。人生出沒。五濁世間。生死之涂。屹立重關。重關峻復。誰不退墮。師子奮迅。一擲而過。濟河焚舟。縣車束馬。一缽飛渡。誰我御者。冰山蟄伏。雪窖沉埋。冰解凍釋。水流花開。光明四照。上徹帝閽。榮名利養。匪我思存。震霆赫怒。我性不遷。桁楊木索。說法熾然。覺范朱崖。妙喜梅州。雷陽萬里。謂我何求。軍持應器。橫戈杖錫。毀形壞衣。古有遺則。大鑒重徽。靈照不昧。屈㫬之衣。如施畫繢。師之示現。如雲出谷。觸石膚寸。雨不待族。云歸雨藏。山川自如。孰執景光。以窺太虛。福德巍峨。文句璀璨。視此肉身。等一真幻。匡山不來。曹溪不去。塔光炳然。長照覺路 天啟七年丁卯九月朔常熟幅巾弟子錢謙益謹述。
憨山大師傳
師諱德清。全椒人。姓蔡。母洪氏。夢大士𢹂童子入門。抱之遂娠。及誕。白衣重胞。居常不樂俗。年十二。聞西林和尚有大德。欲往從之。父不聽。母曰。養子從其志。乃送入寺。時無極講經西林。雪浪長師一歲。先依無極。見師如夙契。十九從無極聆華嚴玄談。至十玄門。海印森羅常住處。悟法界圓融無礙之旨
【現代漢語翻譯】 現代漢語譯本：
（憨山大師）能夠知道他的願力所在。謙虛地對待低下愚鈍的根器，承擔老師的記莂（預記未來成佛的憑證）。依據年譜和行狀，把這些刻在石頭上。文字寧可繁瑣也不刪減，是想給末法時代的人們展示一個明確的榜樣，啓發眾生的正信。銘文說：人生在五濁惡世中出沒，生死之路，屹立著重重關卡。重重關卡險峻複雜，誰不會退縮墮落？（唯有）像師子（獅子）一樣奮迅，一躍而過。如同濟河后燒掉船隻，用繩索約束住飛馳的馬車。（大師）手持一缽飛渡，誰能駕馭我？（如同）冰山蟄伏，雪窖沉埋，冰雪消融，流水潺潺，鮮花盛開。光明四射，上達天庭。榮名利養，不是我所思念的。即使是震雷的赫赫怒火，我的本性也不會改變。即使帶著刑具和枷鎖，說法依然熾盛。覺范（禪師）在朱崖，妙喜（禪師）在梅州，雷陽（距離）萬里之遙，（你們）認為我要求什麼呢？手持軍持（水瓶）和應器（食器），橫握戈，拄著錫杖，毀壞外形和衣服，這是古已有之的遺訓。如同大鑒（慧能大師）的重重光輝，靈照（本性）不會闇昧。即使穿著粗陋的衣服，也如同施捨華麗的彩繪。大師的示現，如同云從山谷中涌出，接觸到巖石，滋潤著寸草，雨水不停地降落。云歸山谷，雨水消散，山川依舊自在。誰能執著于光影，來窺探虛空？福德巍峨，文句璀璨，看待這肉身，如同看待虛幻的假象。匡山（廬山）沒有來，曹溪（寶林寺）沒有去，塔光閃耀，長久地照亮覺悟之路。天啟七年丁卯九月朔，常熟幅巾弟子錢謙益恭敬地撰寫。 憨山大師傳：大師名德清，全椒人，姓蔡，母親洪氏，夢見大士（觀音菩薩）帶著童子進入家門，抱住童子后就懷孕了。等到出生時，身上裹著白色的厚胞衣。從小就不喜歡世俗之事。十二歲時，聽說西林和尚有大德，想要去跟隨他，父親不同意。母親說：『養育孩子要順從他的志向。』於是送他入寺。當時無極（禪師）在西林講經，雪浪（禪師）比大師大一歲，大師先依止無極（禪師），無極（禪師）見到大師如同早就認識一樣。十九歲時跟隨無極（禪師）聽講《華嚴經》的玄妙理論，聽到十玄門，海印森羅常住處（《華嚴經》經文），領悟到法界圓融無礙的旨意。
【English Translation】 English version:
(Hanshan Master) was able to know where his vows resided. He humbly treated those of inferior and dull faculties, bearing the teacher's prediction (a certificate predicting future Buddhahood). Based on his chronological biography and conduct, these were inscribed on stone. The words, rather than being concise, were intentionally detailed, aiming to present a clear example for people in the Dharma-ending Age and to inspire the right faith in all beings. The inscription says: Life emerges and disappears in the defiled world of the five turbidities. On the path of birth and death, stand towering checkpoints. These checkpoints are steep and complex; who would not retreat and fall? (Only) like a lion, vigorously leaping over. Like burning the boats after crossing the river, restraining galloping horses with ropes. (The Master) crossed over with a single alms bowl; who can control me? (Like) an iceberg hibernating, buried in a snow cellar, the ice melts, the water flows, and the flowers bloom. The light shines in all directions, reaching up to the heavenly palace. Fame and fortune are not what I desire. Even the thunder's mighty wrath cannot change my nature. Even with shackles and fetters, the Dharma is preached fervently. Juefan (Chan Master) was in Zhuyai, Miaoxi (Chan Master) was in Meizhou, Leiyang (is) ten thousand miles away; what do you think I seek? Holding a kundika (water bottle) and a bowl, wielding a halberd, carrying a staff, destroying form and clothing, these are ancient legacies. Like the multiple glories of Dajian (Great Master Huineng), the spiritual illumination (original nature) is not obscured. Even wearing coarse clothing is like donating magnificent paintings. The Master's manifestation is like clouds emerging from a valley, touching the rocks, nourishing every inch of grass, and the rain falls continuously. The clouds return to the valley, the rain dissipates, and the mountains and rivers remain as they are. Who can cling to the light and shadow to glimpse the void? His blessings and virtues are towering, his words are brilliant; regard this physical body as equal to a true illusion. Kuang Mountain (Mount Lu) has not come, Caoxi (Bao Lin Monastery) has not gone; the pagoda's light shines brightly, illuminating the path to enlightenment forever. In the seventh year of Tianqi, the first day of the ninth month, Dingmao year, the disciple Qian Qianyi of Changshu, wearing a turban, respectfully wrote this. Biography of Master Hanshan: The Master's name was Deqing, a native of Quanjiao, with the surname Cai. His mother, Hong, dreamed that the Bodhisattva (Avalokiteśvara) entered her home with a child, and after embracing the child, she became pregnant. When he was born, he was wrapped in a thick white membrane. From a young age, he disliked worldly affairs. At the age of twelve, he heard that the monk of Xilin Monastery possessed great virtue and wanted to follow him, but his father disagreed. His mother said, 'Raising a child should follow his aspirations.' So she sent him to the temple. At that time, Wuji (Chan Master) was lecturing on scriptures at Xilin Monastery, and Xuelang (Chan Master) was one year older than the Master. The Master first relied on Wuji (Chan Master), who saw the Master as if they had known each other for a long time. At the age of nineteen, he followed Wuji (Chan Master) to listen to the profound theories of the Avatamsaka Sutra, hearing the Ten Profound Gates, 'The Sea-seal Samadhi is the permanent abode of all phenomena' (text from the Avatamsaka Sutra), and comprehended the meaning of the unobstructed interpenetration of the Dharma realm.
。切慕清涼之為人。自字澄印。每於講會。密察方僧可為侶者。一日見后架潔清。思凈頭必非常人。比見乃黃腫病僧。每早起事必辦。不知何時灑埽也。故不寢以偵之。則當衆方放參時。已糞除畢。數日凈頭病。師問安否。答曰。業障身病已難支。而饞病又難當。每見行齋食。恨不俱放下。師袖果餌親之。問其號曰妙峰。蒲州人。因相期結伴為遠遊。既數日則已去矣。更六年。師至長安。有稱鹽客相訪者。長鬚發。衣褐衣。入門即問認否。師視其兩目。忽記昔天界病凈頭也。云爲山陰王請 內藏來。師追妙師至河東。山陰王留結冬。訂刻肇論。向于不遷論。未明旋嵐偃岳之旨。忽閱梵志自幼出家。白首而歸。鄰人曰。昔人猶在耶。志曰。吾似昔人。非昔人也。豁然了悟。初師方七歲。叔死。叔母撫屍而哭。曰天耶。那裡去也。師愕然。問叔身在此。又往何處。曰死矣。意死向何處去。疑之。未幾次嬸舉子。隨母往視見嬰兒。問母何從入嬸腹中。母拍一掌云。爾從何入爾母腹中耶。又切疑之。自此死去生來之故。耿耿於懷。至是如冰澌泮矣。明日妙師問所得。師曰。夜來見河邊兩個鐵牛。相鬥入水中去也。至今絕訊息。妙師笑曰。且喜有住山本錢矣。時伏牛山法光禪師在王所。示以離心意識參。出凡聖路學。師深領其旨
。每嘆曰。光師談論。如天鼓音。一日搜師詩讀之。笑曰。何自得此佳句。復笑曰。佳則佳矣。那一竅欠通在。師問和尚通否。曰三十年來。拏龍捉虎。今日草里走出兔子來下一跳。師曰。和尚不是拏龍捉虎手。光拈拄杖作打勢。師把住以手捋其須曰。說是兔子。恰是蝦䗫。光笑休去。一日謂公不必他往。愿同老伏牛。是相望也。師同妙師登五臺。光以詩送云。雪中獅子騎來看。洞里潛龍放去休。問其意曰。要公不捉死蛇耳。師言禪道久無師匠。比見光師。始知有宗門作略。大方主人為卜居北臺之龍門。大風時作。萬竅怒號。意喧之。問妙師。師曰。境自心生。非從外來。古人云。三十年聞水聲。不轉意根。當證觀音耳根圓通。初師日坐溪橋。水聲宛然。久之動念即聞。不動念即不聞。一日忽然忘身。音聲俱寂。自此眾響闃然。不復為擾矣。人餉師米三斗。日食麥麩和菜以合米為飲送之。半載有餘糧。偶粥罷經行。忽入定。不見身心。唯一大光明藏。圓滿湛寂。如大圓鏡。山河大地。影現其中。及覺說偈曰。瞥然一念狂心歇。內外根塵俱洞徹。翻身觸破太虛空。萬象森羅從起滅。時年三十也。悟后無可請益。乃展印楞伽經既夙所未講。但以現量照之。少起識心。即不容思量。如是者八閱月。全經旨趣。瞭然量中。一夕
夢入金剛窟。石門榜大般若寺。見清涼大師。倚臥床上。妙師左侍。師趨入禮拜右立。大師開示初入法界圓融觀境。謂佛剎互入。主伴交參。往來不動之相。才說其境。其境即現。自知身心交參涉入。妙師問曰。此何境界。大師笑曰。無境界境界。又夢履空上升。入廣大樓閣。瞻禮彌勒。聞其說曰。分別是識。無分別是智。依識染。依智凈。染有生死。凈無諸佛。自此識智之分。瞭然心目。萬曆辛巳。 神宗皇帝遣官祈 皇嗣于武當。 皇太后遣官於五臺。就本寺建道場。訖癸未。師以臺山虛聲難久居。遂蹈東海之上。易號憨山。尋清涼疏。所謂那羅延窟者。即東海牢山也。 聖母以五臺祈嗣之勞。訪求三人。大方妙峰俱至。命龍華寺住持至海上喻師尋建寺西山。期以必往。又發三千金為師建庵。師俱辭。丙戌。 敕頒十五藏經。散施天下名山。 慈聖以其一送東海牢山。無可供奉。命合宮布金修寺。 賜額曰海印。是冬禪室成靜坐。夜起見海。忽身心世界。當下消落。偈曰。海湛空澄雪月光。此中凡聖絕行藏。金剛眼突空花落。大地都歸寂滅場。入室取楞嚴證之。開卷。見汝身汝心。外及山河虛空大地。咸是妙明真心中物。全經觀境。瞭然心目。述楞嚴懸鏡一卷。丁亥開堂說戒。四方衲子日益至。作心經直說。以懸
【現代漢語翻譯】 現代漢語譯本：夢中進入金剛窟（比喻堅固不壞的境界）。石門上題寫著大般若寺。看見清涼大師（唐代高僧，華嚴宗的代表人物）倚靠在床上，妙師（清涼大師的弟子）在左邊侍奉。我趨步上前禮拜，然後站在右邊。大師開示初入法界圓融觀的境界，說佛剎（佛所居住的國土）互相涉入，主伴相互交織參與，呈現出往來卻又不動的景象。剛說到這種境界，這種境界就立刻顯現。我自覺身心交織參與其中。妙師問道：『這是什麼境界？』大師笑著說：『無境界的境界。』 又夢見自己踩著虛空上升，進入廣大的樓閣，瞻仰禮拜彌勒（未來佛）。聽見彌勒菩薩說：『分別是識（認識），無分別是智（智慧）。依識則染污，依智則清凈。染污則有生死，清凈則無諸佛。』從此，識和智的區別，在我心中瞭然分明。萬曆辛巳年，神宗皇帝派遣官員到武當山祈求皇嗣，皇太后派遣官員到五臺山。就在本寺建立道場。到癸未年結束。大師認為在五臺山虛名難以長久居住，於是前往東海之上，改號憨山。尋訪清涼疏，其中所說的那羅延窟，就是東海的牢山。聖母因為在五臺山祈求皇嗣的辛勞，訪求了三個人，大方和妙峰都到了。命令龍華寺的住持到海上勸說大師，希望大師在西山尋訪建立寺廟，並期望大師一定前往。又發出三千金為大師建造庵，大師都辭謝了。丙戌年，皇帝下令頒發十五藏經，分散施捨給天下名山。慈聖皇太后將其中一部送往東海牢山。因為沒有什麼可以供奉的，命令後宮的嬪妃們捐獻金錢修建寺廟，賜額名為海印。這年冬天禪室建成。夜晚起來看海，忽然身心世界，當下消散隕落。寫下偈語說：『海湛空澄雪月光，此中凡聖絕行藏。金剛眼突空花落，大地都歸寂滅場。』進入禪室取出《楞嚴經》來印證。打開經卷，看見『汝身汝心，外及山河虛空大地，咸是妙明真心中物』。整部經的觀境，在我心中瞭然分明。於是撰述《楞嚴懸鏡》一卷。丁亥年開堂說法，傳授戒律。四方的僧人日益增多。撰寫《心經直說》，用來懸掛。
【English Translation】 English version: I dreamt of entering the Vajra Cave (a metaphor for an indestructible state). On the stone gate was inscribed 'Great Prajna Temple'. I saw Master Qingliang (a prominent monk of the Tang Dynasty and representative of the Huayan School) leaning on a bed, with Venerable Miao (Master Qingliang's disciple) attending on his left. I approached and bowed, then stood on his right. The Master expounded on the initial entry into the realm of perfect interpenetration of the Dharmadhatu (realm of reality), saying that Buddha-lands (lands where Buddhas reside) interpenetrate each other, with principal and subordinate elements interweaving and participating, presenting an appearance of coming and going yet remaining still. As soon as he spoke of this state, the state immediately manifested. I felt my body and mind interweaving and participating within it. Venerable Miao asked, 'What is this state?' The Master smiled and said, 'The state of no-state.' I also dreamt of ascending through the void, entering a vast pavilion, and paying homage to Maitreya (the future Buddha). I heard Maitreya Bodhisattva say, 'Discrimination is consciousness (vijnana), non-discrimination is wisdom (jnana). Dependent on consciousness, there is defilement; dependent on wisdom, there is purity. With defilement, there is birth and death; with purity, there are no Buddhas.' From then on, the distinction between consciousness and wisdom became clear in my mind. In the year Xin Si of the Wanli era, the Shenzong Emperor sent officials to Mount Wudang to pray for an heir, and the Empress Dowager sent officials to Mount Wutai. A Dharma assembly was established at this temple. It concluded in the year Guiwei. The Master felt that his reputation at Mount Wutai would not last, so he went to the East Sea and changed his name to Hanshan. He sought out the Qingliang Commentary, which stated that the Narayana Cave was Mount Laoshan in the East Sea. The Holy Mother, due to her efforts in praying for an heir at Mount Wutai, sought out three people; Dafang and Miaofeng both arrived. The abbot of Longhua Temple was ordered to persuade the Master at sea, hoping that the Master would seek to build a temple in the West Mountains, and expecting the Master to definitely go. She also sent three thousand gold to build a hermitage for the Master, but the Master declined them all. In the year Bingxu, the Emperor ordered the distribution of fifteen Tripitaka (collection of Buddhist scriptures) to famous mountains throughout the land. The Empress Dowager Cisheng sent one of them to Mount Laoshan in the East Sea. Because there was nothing to offer, she ordered the concubines of the palace to donate money to build a temple, which was given the name 'Sea Seal'. That winter, the meditation room was completed. One night, I arose to look at the sea, and suddenly my body and mind, the entire world, vanished and fell away. I wrote a verse saying, 'The sea is still, the sky is clear, the snow and moon shine, within this, the traces of ordinary and holy are gone. The Vajra eye suddenly sees empty flowers fall, the great earth all returns to the field of Nirvana.' I entered the meditation room and took out the Surangama Sutra to verify it. Opening the sutra, I saw, 'Your body, your mind, and the mountains, rivers, empty space, and great earth, are all things within the wonderful, bright, true mind.' The entire state of contemplation in the sutra became clear in my mind. So I wrote 'A Mirror Hanging for the Surangama Sutra' in one volume. In the year Dinghai, I opened the Dharma hall and taught the precepts. Monks from all directions came in increasing numbers. I wrote 'A Straight Explanation of the Heart Sutra' to be hung up.
鏡文簡。學者不易入。始創意述楞嚴通議。己丑為報恩寺請藏。齋送至龍江。便道省親。且欲重修本寺。師出家處也。乞 聖母日減膳羞百兩。積之三年可舉。 慈聖俞之。甲午冬。入賀 聖節。命說戒于慈壽寺。再請舉修報恩寺。 上命徐俟明年。乙未逮師。先是 上數惡內使。以佛事請用太煩。偶以他故觸 聖怒。有忌送經使者。因之發難。遂假前方士流言。擊登聞鼓以進。下鎮撫司獄。望風旨者。盡令疏向所出諸名山施資十數萬計嚴訊之。師曰。愧為僧無以報 國恩。今安惜一死。以傷 皇上之大孝乎。即曲意妄承奉。非臣子所以愛君之心也。有死而已。止供前施七百餘金。而前所辭建庵金。使者不敢覆命。師曰。古人矯詔濟饑。今歲兇何不廣 聖慈饑民乎。令僧與使者遍散之。僧道孤老獄囚。各取所司印籍以復。至是請核內支籍。代賑之外無他。 上意解。時相國洪陽張公。暨諸當事。營救甚力。后張語人曰。人知憨公為大善知識。不知有社稷陰功也。眾聞之悚然。出獄戍雷州。侍御樊公繼謫。問雷陽風景何如。師方注楞伽經。拈卷示之曰。此雷陽風景也。督府命住曹溪。辟堂𤀹源。行化之外。普潤枯瘠。癸卯達觀在京師。適妖書發難。下 詔獄訊。以為師之故。檄還戍所。因憶達師云。楞嚴說七趣因果。世
【現代漢語翻譯】 現代漢語譯本：鏡文簡略，學者不易理解。於是開始創作並闡述《楞嚴通議》。己丑年，為報恩寺請求賜藏經，在龍江齋戒後送至，順道回家探親，並且想要重修本寺，因為那是師父出家的地方。懇請聖母每日減少膳食一百兩，積攢三年就可以開始了。慈聖太后同意了。甲午年冬天，入宮朝賀聖節，奉命在慈壽寺講戒。再次請求重修報恩寺，皇上說要等到明年。乙未年逮捕了師父。此前，皇上多次厭惡內侍，認為他們請求佛事花費太多。偶然因為其他事情觸怒了皇上，有嫉恨送經使者的人，藉此發難，於是假借前方術士的流言，擊登聞鼓進諫。被下到鎮撫司監獄。那些揣測皇上旨意的人，全部命令他詳細說明向各名山施捨的資金，總計有十幾萬，並嚴厲審訊。師父說：『慚愧身為僧人，沒有什麼可以報答國家的恩情。現在怎麼能吝惜一死，而傷害皇上您的大孝呢？如果曲意迎合，虛妄地承認，這不是臣子愛護君主的心。只有一死而已。』只供認了之前施捨的七百餘金，而之前推辭的建庵金，使者不敢再上報。師父說：『古人尚且敢於假傳聖旨來救濟饑荒，今年年成不好，為什麼不廣泛施加聖上的慈悲來救濟饑民呢？』命令僧人與使者將錢財分發給僧人、道士、孤寡老人和獄中囚犯，各自到所屬部門登記。到這時，請求覈實內廷的支出賬簿，除了代替朝廷賑濟災民之外，沒有其他用途。皇上的心意這才解開。當時宰相洪陽張公（指張居正），以及各位當權者，極力營救。後來張居正對人說：『人們只知道憨山大師（指憨山德清）是位大善知識，卻不知道他對國家社稷有暗中的功勞啊。』眾人聽了都感到敬畏。師父出獄后被流放到雷州。侍御樊公（指樊繼祖）也接著被貶謫。問雷州陽風景如何，師父正在註釋《楞伽經》，拿起經卷給他看，說：『這就是雷州的風景啊。』督府命令師父住在曹溪（指廣東韶關南華寺），開闢講堂，闡揚佛法，在弘揚佛法之外，普遍滋潤那些貧瘠的地方。癸卯年，達觀（指紫柏真可）在京城，恰逢妖書事件發生，被下到詔獄審訊，認為是師父的緣故，下令將他押回流放地。因此回憶起達觀大師說：『《楞嚴經》講述了七趣（指地獄、餓鬼、畜生、人、阿修羅、天）的因果，世 English version: The text of the Mirror is simple, making it difficult for scholars to understand. Therefore, he began to create and elaborate on the 'Lengyan Tongyi' (Comprehensive Discussion on the Surangama Sutra). In the year of Jichou, he requested the bestowal of the Tripitaka for Bao'en Temple (Temple of Gratitude), and after fasting in Longjiang, he sent it there, taking the opportunity to visit his family and wanting to rebuild the temple, as it was the place where the master became a monk. He pleaded with the Holy Mother (Empress Dowager) to reduce her daily meals by one hundred taels, which could be accumulated over three years to start the project. The Compassionate Holy Mother (Empress Dowager) agreed. In the winter of Jiawu, he entered the palace to celebrate the Holy Festival (Emperor's Birthday), and was ordered to preach the precepts at Cishou Temple (Temple of Compassionate Longevity). He again requested the rebuilding of Bao'en Temple, and the Emperor said to wait until next year. In the year of Yiwei, the master was arrested. Prior to this, the Emperor had repeatedly disliked the eunuchs, believing that their requests for Buddhist affairs were too costly. Coincidentally, he angered the Emperor due to other matters, and someone who resented the envoy who delivered the sutras took the opportunity to make trouble, falsely using rumors from frontier alchemists to strike the Dengwen Drum (Drum of Appeal) to make a remonstrance. He was sent to the Zhenfu Si (Pacification and Defense Office) prison. Those who speculated on the Emperor's intentions ordered him to detail the funds donated to various famous mountains, totaling tens of thousands, and interrogated him severely. The master said, 'I am ashamed to be a monk and have nothing to repay the country's kindness. How can I now begrudge a single death and harm Your Majesty's great filial piety? If I were to cater to your wishes and falsely confess, this would not be the heart of a subject who loves his ruler. Only death is my answer.' He only confessed to the seven hundred taels of silver previously donated, and the envoy dared not report the previously declined funds for building a hermitage. The master said, 'The ancients dared to falsely convey imperial decrees to relieve famine. This year's harvest is poor, why not widely bestow the Emperor's compassion to relieve the famine?' He ordered the monks and envoys to distribute the money to monks, Taoists, the lonely elderly, and prisoners, each registering with their respective departments. At this point, he requested verification of the inner court's expenditure records, with no other purpose than to relieve the people on behalf of the court. The Emperor's mind was then eased. At that time, the Prime Minister Hongyang Zhang Gong (Zhang Juzheng), and other officials in power, made great efforts to rescue him. Later, Zhang Juzheng said to others, 'People only know that Master Hanshan (Hanshan Deqing) is a great virtuous teacher, but they do not know that he has hidden merits for the country and the people.' The crowd was awestruck upon hearing this. The master was released from prison and exiled to Leizhou. Censor Fan Gong (Fan Jizu) was also subsequently demoted. When asked about the scenery of Leiyang, the master was annotating the 'Lankavatara Sutra', picked up the sutra and showed it to him, saying, 'This is the scenery of Leiyang.' The Governor ordered the master to reside in Caoxi (Nanhua Temple in Shaoguan, Guangdong), to open a lecture hall, and to expound the Dharma, universally nourishing the barren lands in addition to propagating the Dharma. In the year of Guimao, Daguan (Zibo Zhenke) was in the capital, and the incident of the seditious book occurred, and he was sent to the imperial prison for interrogation, believing it was because of the master, and ordered him to be escorted back to his place of exile. Therefore, he recalled Master Daguan saying, 'The Surangama Sutra speaks of the causes and effects of the seven realms (hell, hungry ghosts, animals, humans, asuras, and heavens), the world
【English Translation】 The text of the Mirror is simple, making it difficult for scholars to understand. Therefore, he began to create and elaborate on the 'Lengyan Tongyi' (Comprehensive Discussion on the Surangama Sutra). In the year of Jichou, he requested the bestowal of the Tripitaka for Bao'en Temple (Temple of Gratitude), and after fasting in Longjiang, he sent it there, taking the opportunity to visit his family and wanting to rebuild the temple, as it was the place where the master became a monk. He pleaded with the Holy Mother (Empress Dowager) to reduce her daily meals by one hundred taels, which could be accumulated over three years to start the project. The Compassionate Holy Mother (Empress Dowager) agreed. In the winter of Jiawu, he entered the palace to celebrate the Holy Festival (Emperor's Birthday), and was ordered to preach the precepts at Cishou Temple (Temple of Compassionate Longevity). He again requested the rebuilding of Bao'en Temple, and the Emperor said to wait until next year. In the year of Yiwei, the master was arrested. Prior to this, the Emperor had repeatedly disliked the eunuchs, believing that their requests for Buddhist affairs were too costly. Coincidentally, he angered the Emperor due to other matters, and someone who resented the envoy who delivered the sutras took the opportunity to make trouble, falsely using rumors from frontier alchemists to strike the Dengwen Drum (Drum of Appeal) to make a remonstrance. He was sent to the Zhenfu Si (Pacification and Defense Office) prison. Those who speculated on the Emperor's intentions ordered him to detail the funds donated to various famous mountains, totaling tens of thousands, and interrogated him severely. The master said, 'I am ashamed to be a monk and have nothing to repay the country's kindness. How can I now begrudge a single death and harm Your Majesty's great filial piety? If I were to cater to your wishes and falsely confess, this would not be the heart of a subject who loves his ruler. Only death is my answer.' He only confessed to the seven hundred taels of silver previously donated, and the envoy dared not report the previously declined funds for building a hermitage. The master said, 'The ancients dared to falsely convey imperial decrees to relieve famine. This year's harvest is poor, why not widely bestow the Emperor's compassion to relieve the famine?' He ordered the monks and envoys to distribute the money to monks, Taoists, the lonely elderly, and prisoners, each registering with their respective departments. At this point, he requested verification of the inner court's expenditure records, with no other purpose than to relieve the people on behalf of the court. The Emperor's mind was then eased. At that time, the Prime Minister Hongyang Zhang Gong (Zhang Juzheng), and other officials in power, made great efforts to rescue him. Later, Zhang Juzheng said to others, 'People only know that Master Hanshan (Hanshan Deqing) is a great virtuous teacher, but they do not know that he has hidden merits for the country and the people.' The crowd was awestruck upon hearing this. The master was released from prison and exiled to Leizhou. Censor Fan Gong (Fan Jizu) was also subsequently demoted. When asked about the scenery of Leiyang, the master was annotating the 'Lankavatara Sutra', picked up the sutra and showed it to him, saying, 'This is the scenery of Leiyang.' The Governor ordered the master to reside in Caoxi (Nanhua Temple in Shaoguan, Guangdong), to open a lecture hall, and to expound the Dharma, universally nourishing the barren lands in addition to propagating the Dharma. In the year of Guimao, Daguan (Zibo Zhenke) was in the capital, and the incident of the seditious book occurred, and he was sent to the imperial prison for interrogation, believing it was because of the master, and ordered him to be escorted back to his place of exile. Therefore, he recalled Master Daguan saying, 'The Surangama Sutra speaks of the causes and effects of the seven realms (hell, hungry ghosts, animals, humans, asuras, and heavens), the world
書無對解者。師云。春秋乃明明因果之書耳。遂著春秋左氏心法。乙巳渡瓊海。夜望郡城氣索然。遂行。謂眾曰。瓊城將有災。行后。地大震。陷城東隅暨官民廬舍。仆明昌塔。壓碎師所寓樓。先時郡士大夫競留師。師不止故免。丙午遇赦。癸丑至衡陽。游南嶽。禮八十八祖道影。丙辰登匡山。避暑金竹坪。注肇論。僧某以五乳貽。師喜其境幽。將投老焉。為達觀茶毗。手拾靈骨。藏於文殊臺。丁巳下山。吊云棲說法凈慈之宗鏡堂。日繞千指。歸閉關謝眾。效遠公六時刻香代漏。專心凈業。著華嚴綱要。重述圓覺起信直解。莊子內篇注。粵方伯吳公暨諸弟子。固請。復至曹溪者三。壬戌冬至為弟子戒期。講楞嚴起信諸經論。晚參示眾云。老人穩坐匡廬。今日逾河越嶺。爲著甚麼。爾曹慎毋作容易想也。癸亥冬十月。示微疾。韶陽太守挾醫問疾。師不御。侍者請垂一言。師曰。金口所演。尚成故紙。我又何為。自後不語。端坐而逝。初。外道羅清。以其教遍行東方。絕不知有佛法。師居東漸久。其長率眾來歸。開講大化。遂遍東海。嶺南佛法久廢。海門周公攝南韶。集諸子問道于師。周鼎石問通乎晝夜之道而知。師答此聖人指人要悟。不屬生死一著。公擊節歎服。有龍璋者。聞師論心異之。歸謂其友馮昌歷曰。北來禪師
【現代漢語翻譯】 現代漢語譯本：
書上沒有能夠正確解讀《春秋》的人。 師父說：《春秋》分明是一部講述因果報應的書啊。』於是撰寫了《春秋左氏心法》。乙巳年，師父渡過瓊州海峽，夜晚遙望郡城，感到那裡死氣沉沉，於是離開了。告訴眾人說：『瓊州城將有災難。』師父離開后，當地發生了大地震，城東角以及官府民宅都陷落了，明昌塔倒塌，壓碎了師父居住的樓房。先前郡里的士大夫們極力挽留師父，師父沒有答應，所以才免於災禍。丙午年，師父遇到大赦。癸丑年到達衡陽，遊覽南嶽，禮拜八十八祖的道影。丙辰年登上匡山，在金竹坪避暑，註解《肇論》。有僧人送來五乳峰的茶葉，師父喜歡這裡的環境幽靜，打算在這裡安度晚年。為達觀和尚火化，親手拾取靈骨，安放在文殊臺。丁巳年下山，憑弔云棲寺，在說法凈慈寺的宗鏡堂，每天繞行千指。回來后閉關謝絕訪客，效仿遠公用六時燃香代替計時，專心修習凈土法門。撰寫了《華嚴綱要》，重新闡述了《圓覺經起信論直解》，以及《莊子內篇注》。廣東方伯吳公以及眾弟子，堅決請求師父再次前往曹溪寶林寺，師父去了三次。壬戌年冬至，為弟子們舉行戒期，講解《楞嚴經》、《起信論》等經論。晚間參禪時開示眾人說：『老衲我安穩地坐在匡廬山，今天卻要跨過河流山嶺，是爲了什麼呢？你們可千萬不要輕易看待此事啊。』癸亥年十月，師父略微示現疾病，韶陽太守帶著醫生來問候病情，師父拒絕了。侍者請求師父留下遺言，師父說：『金口所宣說的佛法，尚且成了故紙，我又何必多說呢？』之後不再說話，端坐而逝。起初，外道羅清，他的教義遍行東方，完全不知道有佛法。師父在東邊居住很久，羅清的首領率領眾人來歸順，師父開始講解佛法，於是佛法遍佈東海。嶺南的佛法荒廢已久，海門周公擔任南韶的官職，召集諸位學子向師父問道。周鼎石問：『如何才能通曉晝夜之道而獲得智慧？』師父回答說：『這是聖人指引人們要領悟的，不屬於生死的問題。』周公聽后擊節讚歎。有位名叫龍璋的人，聽了師父關於心性的論述，感到非常驚異，回去對他的朋友馮昌歷說：『從北方來的禪師』 English version:
No one in the books could correctly interpret the 'Spring and Autumn Annals'. The Master said, 'The 'Spring and Autumn Annals' is clearly a book about cause and effect.' Thereupon, he wrote 'The Spring and Autumn Annals Zuo's Commentary Heart Method'. In the year of Yisi, the Master crossed the Qiongzhou Strait, and at night, looking at the prefectural city, he felt a sense of lifelessness, so he left. He told the crowd, 'Qiongzhou City will have a disaster.' After the Master left, a major earthquake occurred, and the eastern corner of the city, as well as government and civilian residences, collapsed. The Mingchang Pagoda collapsed, crushing the building where the Master lived. Previously, the gentry and officials of the prefecture had tried to persuade the Master to stay, but the Master did not agree, so he was spared from the disaster. In the year of Bingwu, the Master encountered a general amnesty. In the year of Guichou, he arrived in Hengyang, visited Mount Nan, and paid homage to the portraits of the eighty-eight ancestors. In the year of Bingchen, he ascended Mount Kuang, took refuge from the heat in Jinzhu Ping, and annotated the 'Treatise of Zhao'. A monk offered tea from the Five Peaks, and the Master liked the quiet environment and planned to spend his old age there. He cremated the monk Daguan, personally collected the spiritual bones, and placed them on the Manjusri Terrace. In the year of Dingsi, he went down the mountain, mourned at Yunqi Temple, and in the Zongjing Hall of Shuofa Jingci Temple, he circumambulated a thousand fingers every day. After returning, he closed the door to thank visitors, imitating Yuan Gong's use of six periods of incense to replace timekeeping, focusing on cultivating the Pure Land Dharma. He wrote 'Essentials of the Avatamsaka Sutra', re-explained 'Direct Explanation of the Awakening of Faith in the Perfect Enlightenment Sutra', and 'Annotations on the Inner Chapters of Zhuangzi'. Wu Gong, the governor of Guangdong, and his disciples, earnestly requested the Master to go to Caoxi Temple again, and the Master went three times. On the winter solstice of the year of Renxu, he held a precept period for his disciples, explaining the 'Surangama Sutra', 'Treatise on the Awakening of Faith', and other sutras and treatises. In the evening, during Chan practice, he instructed the crowd, 'This old monk sits securely on Mount Kuanglu, but today he crosses rivers and mountains. What is it for? You must not take this lightly.' In the tenth month of the year of Guihai, the Master showed a slight illness. The prefect of Shaoyang brought a doctor to inquire about his condition, but the Master refused. The attendant asked the Master to leave a final word, and the Master said, 'The Dharma spoken by the golden mouth has already become old paper, so what more should I say?' After that, he stopped speaking, sat upright, and passed away. Initially, the heretic Luo Qing, whose teachings spread throughout the East, knew nothing about Buddhism. The Master lived in the East for a long time, and Luo Qing's leader led his followers to convert. The Master began to explain the Dharma, and thus the Dharma spread throughout the East Sea. The Dharma in Lingnan had been abandoned for a long time. Zhou Gong of Haimen served as an official in Nanshao, and summoned the students to ask the Master about the Way. Zhou Dingshi asked, 'How can one understand the Way of day and night and gain wisdom?' The Master replied, 'This is what the sage points out for people to realize, it does not belong to the matter of life and death.' Zhou Gong clapped his hands and praised him. A man named Long Zhang heard the Master's discourse on the nature of the mind and was very surprised. He returned and said to his friend Feng Changli, 'The Chan master from the north'
【English Translation】 No one in the books could correctly interpret the 'Spring and Autumn Annals'. The Master said, 'The 'Spring and Autumn Annals' is clearly a book about cause and effect.' Thereupon, he wrote 'The Spring and Autumn Annals Zuo's Commentary Heart Method'. In the year of Yisi, the Master crossed the Qiongzhou Strait, and at night, looking at the prefectural city, he felt a sense of lifelessness, so he left. He told the crowd, 'Qiongzhou City will have a disaster.' After the Master left, a major earthquake occurred, and the eastern corner of the city, as well as government and civilian residences, collapsed. The Mingchang Pagoda collapsed, crushing the building where the Master lived. Previously, the gentry and officials of the prefecture had tried to persuade the Master to stay, but the Master did not agree, so he was spared from the disaster. In the year of Bingwu, the Master encountered a general amnesty. In the year of Guichou, he arrived in Hengyang, visited Mount Nan, and paid homage to the portraits of the eighty-eight ancestors. In the year of Bingchen, he ascended Mount Kuang, took refuge from the heat in Jinzhu Ping, and annotated the 'Treatise of Zhao'. A monk offered tea from the Five Peaks, and the Master liked the quiet environment and planned to spend his old age there. He cremated the monk Daguan, personally collected the spiritual bones, and placed them on the Manjusri Terrace. In the year of Dingsi, he went down the mountain, mourned at Yunqi Temple, and in the Zongjing Hall of Shuofa Jingci Temple, he circumambulated a thousand fingers every day. After returning, he closed the door to thank visitors, imitating Yuan Gong's use of six periods of incense to replace timekeeping, focusing on cultivating the Pure Land Dharma. He wrote 'Essentials of the Avatamsaka Sutra', re-explained 'Direct Explanation of the Awakening of Faith in the Perfect Enlightenment Sutra', and 'Annotations on the Inner Chapters of Zhuangzi'. Wu Gong, the governor of Guangdong, and his disciples, earnestly requested the Master to go to Caoxi Temple again, and the Master went three times. On the winter solstice of the year of Renxu, he held a precept period for his disciples, explaining the 'Surangama Sutra', 'Treatise on the Awakening of Faith', and other sutras and treatises. In the evening, during Chan practice, he instructed the crowd, 'This old monk sits securely on Mount Kuanglu, but today he crosses rivers and mountains. What is it for? You must not take this lightly.' In the tenth month of the year of Guihai, the Master showed a slight illness. The prefect of Shaoyang brought a doctor to inquire about his condition, but the Master refused. The attendant asked the Master to leave a final word, and the Master said, 'The Dharma spoken by the golden mouth has already become old paper, so what more should I say?' After that, he stopped speaking, sat upright, and passed away. Initially, the heretic Luo Qing, whose teachings spread throughout the East, knew nothing about Buddhism. The Master lived in the East for a long time, and Luo Qing's leader led his followers to convert. The Master began to explain the Dharma, and thus the Dharma spread throughout the East Sea. The Dharma in Lingnan had been abandoned for a long time. Zhou Gong of Haimen served as an official in Nanshao, and summoned the students to ask the Master about the Way. Zhou Dingshi asked, 'How can one understand the Way of day and night and gain wisdom?' The Master replied, 'This is what the sage points out for people to realize, it does not belong to the matter of life and death.' Zhou Gong clapped his hands and praised him. A man named Long Zhang heard the Master's discourse on the nature of the mind and was very surprised. He returned and said to his friend Feng Changli, 'The Chan master from the north'
。說法甚奇特。因共請益。師開示以向上事。諦信不疑。自是王侍御安舜歐文起梁四相等。相率歸依。士人嚮慕。法化大行。雖上下崇禮。奉為法王。而有為之事。雀角至再。然當事有結轖。則必乞師解之。稅使者惡大將軍因粵苦閩艚運米。新督席閩人也。公子舟次白艚之旁。借口以大將軍資。公子行。哄士民數千人。沉公子舟。持戈圍帥府甚急。帥令中軍詣關。涕泣求救。師遂破關往謁。從容開曉。使者悟。俾散亂民。師先往大言于眾曰。諸君所為。欲食賤米耳。今犯大法。當取死。即有賤米。誰食之耶。圍乃解。會城以寧復甦採珠之擾。其在東海。 敕賜殿成。勢家冀奪道場。構方外黃冠。稱侵其道院事。下菜州。無賴數百。喧競合圍。師令侍者他往。獨。徐行其中。首一人舞銅牌利刃。出其鞘。擬殺師。師笑視之曰。爾殺人何以自處。其人氣索。收牌刀。圍行城外二里許。將東西行。師躊躇。請首者同至寓處。閉門解衣磅礴。談笑自若。取瓜果共啖之。一市喧云。方士殺僧矣。太守遣多役捕之。彼眾惶懼。皆叩首求解。師曰。爾勿懼。亦勿辯。第聽吾言。太守問狂徒殺僧耶。師曰。未也。來捕時。僧方與彼同食瓜果耳。太守曰。何哄。曰。市哄耳。太守命三木。師曰。將欲散之。乃故拘之耶。太守悟。但令地方
【現代漢語翻譯】 現代漢語譯本： 他的說法非常奇特。因此大家一起向他請教，大師開示了向上提升的道理，大家深信不疑。從此，王侍御（官名）安舜、歐文起、梁四相等，紛紛歸依大師。士人仰慕大師的德行，佛法教化得以廣泛推行。即使是朝廷上下都崇敬他，尊奉他為法王，但他對於世俗事務，即使是像雀角般微小的事情，也一再避免參與。然而，每當地方官員遇到難以解決的問題時，必定請求大師出面調解。稅收使者和駐粵的大將軍因為福建運米的事情而苦惱。新上任的督席是福建人，他的兒子乘船停靠在白艚（地名）旁邊，借口說要徵用大將軍的物資。公子出行時，煽動數千名百姓，將公子的船隻沉沒，手持武器包圍了帥府，情況非常緊急。大將軍命令中軍前往關口，哭著請求大師救助。大師於是突破關卡前去拜見使者，從容地開導勸解，使者醒悟，命令百姓解散。大師先是對眾人大聲說道：『各位這樣做，只是爲了吃到便宜的米而已。現在觸犯了法律，應當處死。即使有便宜的米，誰來吃呢？』包圍才得以解除。會城（地名）恢復了安寧。平息了採珠的騷亂，騷亂發生在東海。 朝廷下令建造寺廟完成之後，一些有權勢的人希望奪取道場，於是勾結方外的黃冠（道士），聲稱侵佔了他們的道院。他們派遣數百名無賴，在菜州（地名）喧鬧爭鬥，合圍寺廟。大師命令侍者離開，自己獨自一人，慢慢地走在人群中。為首的一人揮舞著帶有鋒利刀刃的銅牌，拔出刀鞘，想要殺死大師。大師笑著看著他說：『你殺人之後，打算如何安置自己呢？』那人氣餒，收起銅牌和刀。眾人圍著大師走了大約兩里路，將要東西散去。大師猶豫了一下，邀請為首的人一同到自己的住處。關上門，解開衣服，坦誠相待，談笑自若，拿出瓜果一起吃。整個市場都喧鬧起來，說方士（道士）殺害了僧人。太守派遣許多衙役前去抓捕他們。那些人非常害怕，都叩頭請求大師解救。大師說：『你們不要害怕，也不要辯解，只要聽我的話。』太守問：『是狂徒殺害了僧人嗎？』大師說：『沒有。他們來抓捕的時候，僧人正和他們一起吃瓜果。』太守說：『為什麼喧鬧？』大師說：『是市場喧鬧而已。』太守命令使用刑具。大師說：『將要平息這件事，反而故意拘禁他們嗎？』太守醒悟，只是命令地方官員...
【English Translation】 English version: His teachings were remarkably unique. Therefore, everyone together requested his guidance. The master elucidated the principles of upward progress, which everyone deeply believed without doubt. From then on, Wang Shiyu (official title) An Shun, Ou Wenqi, Liang Si and others successively took refuge in the master. Scholars admired the master's virtue, and the Buddhist teachings were widely promoted. Even the court above and below respected him, honoring him as the Dharma King, but he repeatedly avoided involvement in worldly affairs, even those as trivial as a sparrow's horn. However, whenever local officials encountered intractable problems, they would certainly request the master to mediate. The tax envoy and the general stationed in Yue were troubled by the matter of transporting rice from Fujian. The newly appointed governor was a native of Fujian, and his son docked his boat next to Bai Cao (place name), using the excuse of requisitioning the general's supplies. When the governor's son traveled, he incited thousands of people to sink the son's boat and surround the governor's mansion with weapons, a very urgent situation. The general ordered the central army to go to the pass, weeping and begging the master for help. The master then broke through the pass to visit the envoy, calmly enlightening and persuading him. The envoy awoke and ordered the people to disperse. The master first spoke loudly to the crowd, saying, 'All of you are doing this only to eat cheap rice. Now you have violated the law and should be executed. Even if there is cheap rice, who will eat it?' The siege was then lifted. Huicheng (place name) regained peace. The pearl-gathering disturbance was quelled, which occurred in the East Sea. After the court ordered the construction of the temple to be completed, some powerful people hoped to seize the monastery, so they colluded with Huang Guan (Taoist priests) outside the world, claiming that they had occupied their Taoist temple. They sent hundreds of ruffians to make noise and fight in Caizhou (place name), surrounding the temple. The master ordered the attendants to leave, and he alone slowly walked among the crowd. The leader waved a copper plate with a sharp blade, drew his sword, and wanted to kill the master. The master looked at him with a smile and said, 'After you kill someone, how do you plan to settle yourself?' The man was discouraged and put away the copper plate and sword. The crowd surrounded the master for about two miles, about to disperse in different directions. The master hesitated and invited the leader to his residence. He closed the door, took off his clothes, treated each other frankly, talked and laughed freely, and took out melons and fruits to eat together. The whole market was noisy, saying that the Taoist priest had killed the monk. The prefect sent many yamen runners to arrest them. Those people were very afraid and kowtowed to ask the master to save them. The master said, 'Don't be afraid, and don't argue, just listen to me.' The prefect asked, 'Did the madmen kill the monk?' The master said, 'No. When they came to arrest them, the monk was eating melons and fruits with them.' The prefect said, 'Why the noise?' The master said, 'It's just the market that's noisy.' The prefect ordered the use of torture instruments. The master said, 'Are you going to quell this matter, but deliberately detain them?' The prefect woke up and only ordered the local officials...
驅之。不三日盡解散。師于詩文天才駿發。少年入長安。王元美諄諄誨以詩法。師不答。瞠目視之。敬美一見笑曰。阿哥輸卻維摩了也。 論曰。莊生云。以聖人之學。教聖人之才。其亦庶乎其可矣。余以辛酉入五乳。訪師者三。語甚洽。余謂師用世異才也。贈以詩曰。出世還應用世人。師不語。其意深自得。又謂師老矣。何不加意嗣人。答云。須其人精心求之。我求何益。初師在海上。即墨黃生納善。年十九。參究堅切。脅不至席。對大士破臂然燈。保師速還。火發瘡痛。日夜危坐。持觀音大士名。三月乃愈。痂痕結大士像。眉目身衣。宛然如畫。求隨師出家。師不許。生乃曰。弟子打個觔斗來。師又何能止我乎。又明年。竟坐脫。此豈所謂其人耶。非耶。其在嶺南則馮昌歷。五乳之患難不二者為福善 賜進士出身廣東等處提刑按察司按察使會稽陸夢龍君啟撰。
憨山大師塔院碑記
嶺南無佛。五祖所譏。而能大師出其無根之智。剖三光而刬五嶽。掃軌易向。以師百世。何其盛也。玄風既衰。法地亦墜。積劫之因。是為辟始。師與達觀滌源曹溪之盟。結想未紓。師乃被難。達觀聞之驚曰。憨公已矣。此愿曷酬。而師以 主恩佛佑。流宥五刑。適赴其地。雖業累所纏。然亦因緣之願力也。初至解紛上將督
【現代漢語翻譯】 現代漢語譯本：趕走了他們。不到三天就全部解散了。大師在詩文方面才華橫溢，少年時進入長安。王元美懇切地用詩法教導他，大師不回答，只是瞪著眼睛看著他。王元美笑著說：『阿哥輸給維摩詰了。』 評論說：莊子說：『用聖人的學問教導聖人的才能，大概才可以吧。』我辛酉年進入五乳，拜訪大師三次，談話非常融洽。我認為大師是濟世的奇才，贈詩說：『出世還要應用世人。』大師不說話，他的意思是很自得。我又說大師年紀大了，為什麼不留意尋找繼承人？回答說：『須要那人精心求之，我求有什麼用？』當初大師在海上時，即墨的黃納善，十九歲，參究非常懇切，屁股不挨著蓆子，對著大士破臂燃燈，保佑大師早日回來。火燒傷口疼痛，日夜危坐，持念觀音大士的名號，三個月才痊癒。結的痂痕成了大士的像，眉目身衣，宛然如畫。請求跟隨大師出家，大師不允許。黃納善就說：『弟子打個觔斗來，大師又能阻止我嗎？』又過了一年，竟然坐化了。這難道就是所謂的那個人嗎？不是嗎？他在嶺南則有馮昌歷。五乳的患難不二者是福善。賜進士出身廣東等處提刑按察司按察使會稽陸夢龍君啟撰。
憨山大師塔院碑記
嶺南沒有佛，五祖慧能所批評的。而慧能大師發揮其無根的智慧，剖析天地日月三光而剷平五嶽，改變方向。以大師為百世師表，多麼興盛啊。玄風已經衰落，佛法之地也衰敗了。這是積累了多劫的因緣，才開始復興。大師與達觀滌源（Daguan Diyuan）有曹溪（Caoxi）之盟，結下的心願還沒有實現，大師就被陷害遭難。達觀聽到后驚呼：『憨山（Hanshan）大師完了，這個願望怎麼實現？』而大師因為皇上的恩德和佛的保佑，被流放，免除了五刑，正好到了那個地方。雖然有業力的纏繞，但也是因緣願力的作用。剛到那裡，解紛上將督
【English Translation】 English version: They were driven away. In less than three days, they were all dispersed. The master was exceptionally talented in poetry and prose. As a young man, he entered Chang'an (ancient capital of China). Wang Yuanmei (a renowned poet) earnestly taught him the methods of poetry, but the master did not respond, only staring at him. Wang Yuanmei laughed upon seeing this, saying, 'Brother, you have lost to Vimalakirti (Vimalakirti, a famous Buddhist figure)!' It is commented: Zhuangzi (a famous Taoist philosopher) said, 'To teach the talent of a sage with the learning of a sage, perhaps it may be possible.' In the year of Xinyou, I entered Wuru (Five Milk Mountain, where Hanshan Temple is located) and visited the master three times. The conversations were very harmonious. I considered the master to be an extraordinary talent for serving the world and presented him with a poem, saying, 'Having transcended the world, you should still serve the people of the world.' The master did not speak, his meaning deeply self-satisfied. I also said that the master was old, why not pay attention to finding a successor? He replied, 'It requires that person to seek it diligently; what is the use of me seeking?' Initially, when the master was at sea, Huang Nashen (a devoted follower) of Jimo (a place in Shandong province), at the age of nineteen, earnestly investigated and studied, his buttocks not touching the seat, burning his arm as a lamp before the Bodhisattva (a being on the path to Buddhahood), praying for the master's quick return. The fire caused painful sores, and he sat upright day and night, reciting the name of Avalokiteśvara Bodhisattva (the Bodhisattva of Compassion). After three months, he recovered. The scab formed an image of the Bodhisattva, with eyebrows, eyes, body, and clothing, as vivid as a painting. He requested to become a monk and follow the master, but the master did not allow it. Huang Nashen then said, 'If the disciple somersaults, how can the master stop me?' The following year, he passed away while sitting in meditation. Is this the so-called person? Or not? In Lingnan (Guangdong province), there was Feng Changli. The one who shared the hardships of Wuru was Fu Shan. Inscribed by Lu Menglong (a government official), a Jinshi (successful candidate in the highest imperial examinations) and investigating censor of Guangdong.
Inscription on the Pagoda Courtyard of Great Master Hanshan
There is no Buddha in Lingnan, as criticized by the Fifth Patriarch (Huineng, the Sixth Patriarch of Chan Buddhism). However, Great Master Huineng brought forth his wisdom without roots, analyzing the three lights (sun, moon, and stars) and leveling the five peaks (five famous mountains in China), changing the direction. With the master as a model for a hundred generations, how prosperous it is! The profound tradition has declined, and the land of Dharma has also fallen. It is due to the accumulated causes and conditions of many kalpas (an immense period of time) that it is beginning to revive. The master had an alliance with Daguan Diyuan (two contemporary monks) at Caoxi (where Huineng's temple is located), and the vow made has not yet been fulfilled. The master was then framed and suffered hardship. Daguan, upon hearing this, exclaimed, 'Great Master Hanshan is finished; how can this vow be fulfilled?' However, due to the emperor's grace and the Buddha's protection, he was exiled, spared the five punishments, and happened to go to that place. Although entangled by karmic burdens, it was also due to the power of the vow of causes and conditions. Upon arriving there, the general in charge of resolving disputes
府德之。愿為護法。先時道場土宇。割裂侵併。流徒肆為屠沽。至是檄縣。期以三日盡之。因謂師六祖腥膻。已為滌然。生靈塗炭。請師救濟。其一珠船千艘。皆海上巨盜。資以 欽采之勢。逾期不歸。橫掠海上。吏不能制。其一礦役暴橫。掘墓破居。師乃徐動榷使。啟誘信心。嚴約珠船。徹所遣役。歸有司歲額解進。民自此安枕矣。遂辟祖庭。立義學。登壇說法。自宰官文士。下及𧵑販。咸遂歸依。改徑拓產。歸所侵田。以屠肆為十方旦過寮。設庫司。清規井然。如官府法。歲大饑疫。勸施掩骼。作濟渡道場。夫無著之機。棄絕聖智。有為之化。波潤津樑。大小精粗。至人畢貫。所以君子契其精玄。小人懷其樂利。沒而不忘。其在斯乎。玄圃蕭先生北上入訪。因游次謂曰。已為師覓一片福地。問何在。曰天時岡。師戲云。天時岡宰相定穴。非吾法王。孰能居之。既別即示微疾。數日而逝。甲子春。廬山弟子福善等至。請龕還廬。嶺南弟子歐文起劉起相。暨山寺大眾議留。乃鬮卜之。三鬮皆得留字。韶太守張三星為建塔院。即所指天時岡也。然龕卒歸五乳。是為衣履之藏。銘曰。聰明聖智道不涉。焦金腐芥世喪裂。大師精神十方徹。撓挑風雷弄日月。波瀾不蕩光不滅。曹溪中流祖源遏。刊山滌源九州列。洪鐘在函無扣
歇。水逝風行非續絕。曹溪五乳無跡轍。與塔而三其巀嶪 天啟七年六月 賜進士出身廣東等處提刑按察司按察使會稽陸夢龍撰。
本師憨山大和尚靈龕還曹溪供奉始末
謹按本師以萬曆丙申。逆緣入粵。生平履歷。備載於蕭玄圃吳觀我錢受之諸名公碑銘。亦既逗漏不少。今所紀者。自廬山迎靈龕。還曹溪。及開龕漆布始末也。吾師弘法。一生精神。半在曹溪。備載於中興錄。暮年歸休于廬之五乳。天啟壬戌。起相同堂主本昂等。堅請師南還。以癸亥冬。示寂于曹溪。五乳眷屬。知微善公欲迎靈龕歸廬。龕前拈鬮。三拈皆得留字。於時宗伯蕭公捐貲。會本道我齋夏公。韶府張公。暨遠近緇白弟子。及十房僧道。崇建塔院。善公者。本從師于患難九死之餘。孝誠篤摯。邀請吳越諸宰官。歸依師門者。具書當道。何制臺下令。強迎歸廬。乙丑之春正月也。崇禎庚辰。起相承乏司李瑞州。入山掃塔。始知形家異議。既入塔。復啟𣪁卜地。因憶壬戌侍師于廬。師別詩云。一片遠心溯流水。相期端為不傳衣。又曾於眾中授記云。爾他日為兵部權要之官。當爲我修蔡家先墳。二十年來。一官拓落。既難提石上之衣。又罔效包土之力。嘗懷內疚。忽猛省曰。師靈未妥。倘了此段公案。其于修墳。不既多乎。遂謀力任南迎
【現代漢語翻譯】 現代漢語譯本： 停歇。逝去的水，流動的風，並非持續不斷。曹溪五乳峰沒有留下任何足跡車轍。與塔並立的三座山峰高聳險峻。天啟七年六月，賜進士出身、廣東等處提刑按察司按察使會稽陸夢龍撰寫。
本師憨山大和尚靈龕還曹溪供奉始末
謹按，本師于萬曆丙申年，因逆緣入廣東。生平經歷，詳細記載於蕭玄圃、吳觀我、錢受之等諸位名公的碑銘中，也已經透露了不少。現在所記載的，是從廬山迎回靈龕，返回曹溪，以及開啟靈龕、進行漆布的始末。我的老師弘揚佛法，一生的精神，一半在曹溪，詳細記載於《中興錄》。晚年歸隱於廬山的五乳峰。天啟壬戌年，起相同堂主本昂等人，堅決請求老師南還。于癸亥年冬天，在曹溪圓寂。五乳峰的眷屬，知微善公想要迎回靈龕歸廬山。在靈龕前拈鬮，三次拈得都是『留』字。當時宗伯蕭公捐獻資財，會同本道我齋夏公、韶府張公，以及遠近的緇衣白衣弟子，和十方僧道，崇建塔院。善公，原本在老師患難之際跟隨，經歷了九死一生，孝誠篤摯，邀請吳越的各位宰官，歸依師門的人，具書上報當道。何制臺下令，強行迎回廬山。那是乙丑年的正月。崇禎庚辰年，起相承乏司李瑞州，入山掃塔。才知道風水先生有不同意見。已經入塔，又重新啟𣪁卜地。因此回憶起壬戌年侍奉老師在廬山時，老師的贈別詩說：『一片遠心溯流水，相期端為不傳衣。』又曾經在眾人中授記說：『你他日會成為兵部的重要官員，應當為我修繕蔡家的先人墳墓。』二十年來，一官失意，既難以繼承石上的衣缽，又不能盡到包土修墳的力量。曾經懷有內疚。忽然猛然醒悟說：『老師的靈龕尚未安妥，如果了結這段公案，那麼對於修墳，不是更有幫助嗎？』於是謀劃盡力承擔南迎靈龕的重任。
【English Translation】 English version: Rest. The flowing water and moving wind are not continuous. The Five Peaks of Caoxi leave no traces or ruts. The three peaks standing alongside the pagoda are towering and precipitous. Written in June of the seventh year of the Tianqi era by Lu Menglong of Kuaiji, who was granted the Jinshi degree and served as the Investigating Censor of the Guangdong Provincial Administration Commission.
The Beginning and End of the Enshrinement of Our Teacher, the Great Monk Hanshan's Spiritual Coffin, Returning to Caoxi
According to records, our teacher entered Guangdong in the Bing Shen year of the Wanli era due to adverse circumstances. His life's experiences are detailed in the inscriptions by famous figures such as Xiao Xuanpu, Wu Guanwo, and Qian Shouzhi, which have already revealed much. What is now being recorded is the beginning and end of welcoming the spiritual coffin back from Mount Lu to Caoxi, as well as opening the coffin and applying lacquer cloth. My teacher's propagation of the Dharma and his life's spirit were half devoted to Caoxi, as detailed in the 'Records of Revival'. In his later years, he retired to the Five Peaks of Mount Lu. In the Renxu year of the Tianqi era, Qi Xiangtongtangzhu Ben'ang and others earnestly requested the teacher to return south. In the winter of the Guihai year, he passed away in Caoxi. The family members of the Five Peaks, knowing that Wei Shanzhi Gong wanted to welcome the spiritual coffin back to Mount Lu, drew lots in front of the coffin, and all three draws resulted in the character 'stay'. At that time, Zongbo Xiao Gong donated funds, together with Ben Dao Wo Zhai Xia Gong, Shao Fu Zhang Gong, and disciples from near and far, both monastic and lay, as well as monks and Taoists from the ten directions, to build the pagoda courtyard. Shan Gong, who originally followed the teacher through hardships and survived near-death experiences, was sincerely devoted and invited various officials from Wu and Yue who had taken refuge in the teacher's teachings to report to the authorities. He Zhizhi ordered the forced return to Mount Lu. That was in the first month of the Yichou year. In the Gengchen year of the Chongzhen era, Qi Xiang succeeded in the position of Sili of Ruizhou and entered the mountain to sweep the pagoda. Only then did he learn of the different opinions of the geomancers. After entering the pagoda, he re-opened the tomb to select a site. Therefore, he recalled serving the teacher on Mount Lu in the Renxu year, when the teacher's farewell poem said: 'A distant heart traces the flowing water, hoping to pass on not the robe.' He also once prophesied among the crowd: 'You will one day become an important official in the Ministry of War and should repair the ancestral graves of the Cai family for me.' For twenty years, his official career was unsuccessful, and he could neither inherit the robe on the stone nor fulfill the power of burying the soil to repair the graves. He once felt guilty. Suddenly, he realized: 'The teacher's spiritual coffin has not yet been properly settled. If this case is concluded, wouldn't it be more helpful for repairing the graves?' Therefore, he planned to do his best to undertake the important task of welcoming the spiritual coffin south.
之役。長男珵燁隨任。因力贊之。癸未秋。楚𡨥震鄰。兵燹是虞。嗣孫慈力廣成等。用予言龕前拈鬮。三鬮皆順。起相解任將南歸。遣男珵燁代迎。有晏生日瑞者。曾物色之。兩造中賞其膽智可任。渠亦堅請效勞。因命之往康郡糧館亦留。都人難之曰。大師吾梓里也。彼能迎。我獨不可留乎。相先托同鄉康郡司李廖公文英。為東道主。值廖奉臺檄。辦事準安。已在舟中矣。為風所留。幾八十日。晏生懇之。廖欣然許諾。一夕風轉南。遣人趣晏曰。風利不泊。遲則自誤。值晏痢病。動轉不得業。揚帆北渡。晏生已夫望矣。是夕石尤風大作。又逆遞廖舟還故處。晏生手額曰。大師之靈也。於是檄星子縣署篆。寧公主其事。牌行山中。眾莫敢抗。瑞郡守戎金國柱。康郡守戎胡宗聖。皆遣兵迎送。旗鼓導引出山。𡨥警日迫。河道梗澀。六舟南邁。途中值賊。客舟皆被邀截。獨靈龕船得風揚帆徑去。鉤竿皆著手不得。如是屢經險阻。履險卒夷。川岳助順。何莫非吾師之靈也。是年冬仲朔二日。靈龕到山。山中大眾。歡聲如雷。以為從天而下也。晏生及嗣孫慈力為余言龕靈異甚。初出山及度嶺皆四人𢌿之。比到蒙里登岸。伕力倍之猶勉強。此何說也。予謂老人家顯異。欲以肉身出現乎。擇吉入塔。在甲申九月。而荒盜頻仍。復值
燕都大變。崩心痛悼。欲先期入山省視未遑也。有宋總戎紀者。語僧遠蒼曰。大師名喧宇宙。豈同餘人。金剛之體。保無缺漏。請開瞻禮。於四月廿八。集眾拈鬮許開。開則道骨如生。儼然端坐。不傾不倚。發甲皆長。衣服鮮潔。白綾坐褥。無半點瑕。數珠絨串若新。大眾歡呼。歸命頂禮。觀者如堵。后數日。前吏部尚書李公日宣。韶府黃公錕者。入山隨喜。共作證明。始信肉身大士。應緣度世。前有大鑒。今有本師。先是卓錫泉久竭。郡侯黃公。留心法門。百計搜剔。比靈龕既啟泉則自涌。應若影響。豈偶然也。起相與余宗元紏。本府長春社中。緇白善信。設闔山大齋。以重陽日入山。廿五日齋僧。十月初十日。漆布升座。十房戶長。長老耆舊。塔主堂主。及長春社。護法居士。具僉帖請嗣孫慈力等。守奉塔院香燈。宋公首捐五十金。漆布且請李公撰募疏。謂塔院襟眉未舒。為修創取香燈田產之費。制臺沈公業題百金。此皆與本師夙值般若之緣。故能于末後一著。各出手眼。為千秋豎光明幢也。起相綿力。何幸躬逢其盛。爰識其始末如此 崇禎十七年十月吉日原任江西瑞州府推官順德菩薩戒弟子劉起相頓首謹識。
奉挽 憨翁禪師圓寂 蕭云舉(少宰廣西人)
鼓棹雙林扣夕扉。故人把袂洽心期。一
年契闊龍華會。萬里音書雁斷時。茅結牢山歸北海。花開庾嶺向南枝。衡陽地褊袈裟闊。匡岳雲深杖錫移。臺鏡本空觀自性。風幡忽動想能師。幾回涼月倍清夢。一宿秋風對故知。隱幾談天收密義。揮毫見地掃群疑。久無粘縛心常定。空有慈悲首重垂。落葉秋深忘語倦。聽鐘夜半說心危。每嗟塵世心常苦。更到禪臺路轉岐。法語聽來堪唯唯。客程催去故遲遲。老知湖海應難遇。會囑機緣忽漫離。雁過寒山秋影盡。馬嘶曹水去聲悲。尺素傳書人北面。阇黎聞訃淚交頤。法門摧棟材難得。覺海藏舟事莫追。睡蝶蘧蘧才入夢。猶龍矯矯欲何之。晤來已是經千劫。化去何煩贊一辭。忘我非貪無相好。觀空莫詫有形奇。回看峰色林端寺。夢想潮音篋里詩。圓寂那曾分去住。莊嚴不改舊威儀。秪愁法侶應稀少。托缽傳衣更屬誰。
奉挽 憨翁大和尚(有敘) 吳中偉(左方伯海鹽人)
憨山大師。禪宗龍象。余治兵湖南。獲展參詣。庚申春。再承乏嶺表。道經曹溪。頂禮南華。 祖像僅蔽風雨。雖巨材山積。而龜曝鶴飛。丹青剝落。徘徊久之。慨然太息。詢厥所以。老比丘答言。此我 憨大師未竟業也。安禪七日。金地將完。讒構三途。法輪中輟。言罷掩抑。悲不自勝。予重憐其意。語之曰。若等真思大師。予當爲若
【現代漢語翻譯】 現代漢語譯本 年復一年，我們約定在龍華會（Maitreya Assembly）相聚，卻因戰亂阻隔，音訊難通，如同大雁斷了歸途。 您曾結廬于牢山（Lao Mountain），心繫北海（North Sea），又如花開庾嶺（Yu Mountains），枝向南方。 衡陽（Hengyang）地方狹小，難展袈裟，匡山（Mount Kuang）雲霧深鎖，您拄著錫杖離去。 觀照自性，方知臺鏡本空，風幡的飄動，彷彿是能師（capable teacher）的身影。 多少次在清冷的月光下，清夢更覺清晰，一宿秋風，與故友相聚。 隱幾而坐，談論天道，領悟深奧的密義，揮毫潑墨，見解深刻，掃除眾人的疑惑。 心中早已沒有粘滯束縛，常保安定，唯有慈悲之心，令人深深低首。 秋深落葉，忘記了言語，聽著半夜的鐘聲，訴說著內心的危機。 常常感嘆塵世的苦難，再到禪臺，路途更加曲折。 聽聞佛法，唯有應聲稱是，客程催促，卻又遲遲不願離去。 深知湖海茫茫，難以再遇，囑託著機緣，卻又忽然離別。 大雁飛過寒山（Cold Mountain），秋天的影子消逝殆盡，馬在曹溪（Cao Stream）嘶鳴，離去的聲音令人悲傷。 一封書信傳來，報信之人面朝北方，阇黎（disciple）聽聞噩耗，淚流滿面。 法門棟樑摧折，人才難得，覺海（sea of enlightenment）中的寶船沉沒，往事不可追。 睡夢中的蝴蝶，蘧蘧然才入夢境，猶龍（hidden dragon）般的人物，矯健地將往何處去呢？ 與您相遇，已是經歷了千劫，化去之後，又何須讚頌一辭？ 忘我並非貪求無相之好，觀空不要詫異有形之奇。 回看山峰景色，林端的寺廟，夢想著潮音（ocean sound）般的教誨，都在篋中的詩篇里。 圓寂哪裡曾有去住之分，莊嚴的儀態，依然如舊。 只擔心佛法同修，將會稀少，托缽傳衣，又能託付給誰呢？
奉挽 憨翁大和尚（有敘） 吳中偉（左方伯海鹽人）
憨山大師（Master Hanshan），禪宗的龍象。我治理湖南時，有幸得以參拜。 庚申年春天，再次前往嶺南，路經曹溪（Cao Stream），頂禮南華寺（Nanhua Temple）。 祖師像僅能遮蔽風雨，即使有大量的木材堆積，也因年久失修，丹青剝落。我徘徊許久，慨然嘆息，詢問其中的緣由。老比丘回答說，這是憨山大師未竟的事業啊。 安禪七日，金地（golden land）將要完工，卻因讒言構陷，法輪（dharma wheel）中斷。說完之後，掩面哭泣，悲傷不已。我深感同情，對他說，如果你們真的思念大師，我當爲你們...
【English Translation】 English version Year after year, we agreed to meet at the Longhua Assembly (Maitreya Assembly), but due to the chaos of war, news was cut off, like geese unable to return. You once built a hut on Lao Mountain (Lao Mountain), with your heart set on the North Sea (North Sea), and like flowers blooming on the Yu Mountains (Yu Mountains), branches facing south. Hengyang (Hengyang) is a small place, difficult to spread the kasaya, Mount Kuang (Mount Kuang) is deep in clouds, you left with a staff. Observing self-nature, one knows that the platform mirror is originally empty, the fluttering of the wind banner seems to be the figure of a capable teacher. How many times in the cold moonlight, the clear dream feels clearer, spending a night in the autumn wind, gathering with old friends. Leaning on the table, discussing the Tao, understanding the profound secret meaning, wielding the pen, the insight is profound, sweeping away the doubts of the people. The heart has long been free from attachment and bondage, always maintaining stability, only the heart of compassion makes people bow deeply. In the deep autumn, the leaves fall, forgetting words, listening to the midnight bell, telling the crisis in the heart. Often lamenting the suffering of the world, going to the Zen platform again, the road becomes more tortuous. Hearing the Dharma, one can only respond with 'yes', the journey urges, but one is reluctant to leave. Knowing that the lakes and seas are vast, it is difficult to meet again, entrusting the opportunity, but suddenly leaving. The geese fly over Cold Mountain (Cold Mountain), the shadow of autumn disappears, the horse neighs at Cao Stream (Cao Stream), the sound of leaving is sad. A letter is sent, the messenger faces north, the disciple (disciple) hears the bad news, tears streaming down his face. The pillars of the Dharma gate are broken, talents are hard to find, the treasure ship in the sea of enlightenment (sea of enlightenment) sinks, the past cannot be traced. The butterfly in the dream, fluttering into the dream, where will the dragon-like figure go? Meeting you has been through thousands of kalpas, after transformation, why bother to praise a word? Forgetting oneself is not greedy for the good of no form, observing emptiness, do not be surprised by the strangeness of form. Looking back at the scenery of the peaks, the temple at the end of the forest, dreaming of the ocean sound-like teachings, are all in the poems in the box. Nirvana never had a distinction between going and staying, the solemn demeanor is still the same. I only worry that fellow practitioners of the Dharma will be few, who can I entrust with begging for food and passing on the robe?
Respectfully mourning the Great Master Hanshan (with preface) Wu Zhongwei (Zuo Fangbo, a native of Haiyan)
Master Hanshan (Master Hanshan), the dragon and elephant of the Zen sect. When I governed Hunan, I was fortunate to be able to pay homage. In the spring of Gengshen, I went to Lingnan again, passing through Cao Stream (Cao Stream), paying homage to Nanhua Temple (Nanhua Temple). The statue of the ancestor can only shelter from wind and rain, even if there is a large amount of wood piled up, it is dilapidated due to disrepair, and the paintings are peeling off. I wandered for a long time, sighing with emotion, and asked the reason. The old bhikkhu replied that this is the unfinished business of Master Hanshan. Sitting in meditation for seven days, the golden land (golden land) was about to be completed, but due to slander and framing, the Dharma wheel (dharma wheel) was interrupted. After speaking, he covered his face and wept, extremely sad. I felt deeply sympathetic and said to him, if you really miss the master, I will...
招之。比丘輩咸各歡喜無量。投地稱謝。遂重趼千里。慇勤啟請。始於比年某月。再入曹溪。則僧輩已三詣大師。而予亦三致書師矣。卓錫之日。法訊見貽。薄宦紏縛。未遑酬次。每念他日北歸。庶幾從容化城。仰參心諦。而法臘已滿。遽登涅槃。俾予數年所懷。竟成虛想。夫金剛不壞。則大教常流。石電難延。則肉軀等盡。予悼宗風之永寂。哀玄義之將頹。感往多哀。傷今欲絕。攬筆成誅。情見乎詞矣。
歸盡天龍有大師。講壇華雨落遲遲。廚中法膳慈宮出。嶺表恩流 聖主知。鷗鳥宰官疑玩世。旃檀海藏有經時。是誰高足如迦葉。把撰遺疏痛所思。
曹溪滴滴泣南華。當日親承坐具紗。心印獨傳無一字。地金重布有三車。林風月掩床頭火。穀雨煙消定后茶。末法中興還更墮。低徊雙樹獨長嗟。
讖記南宗歲已千。道場重此更安禪。法流心在無窮悟。祖去衣藏不再傳。泣斷比丘黃葉下。靈埋鎖子白雲邊。應留遺教經同佛。猶自中流得寶船。
滿月當年一試參。歸依初地憶湖南。衣從白㲲身常凈。教演青蓮舌再含。金版譯窮經幾部。銀鉤書就祖千函(予曾刻師楞嚴通議師亦為予手書祖像贊傳)是誰檀越真師負。三度書招秪自慚。
過匡山奉吊憨山大師 王思任(山陰人)
七
峰絕頂□開巒。蘿葛窮時剩石攀。溪舌瓏玲難翦截。教人猶自聽憨山。
靈光作線一相牽。八里莊前二十年。今日拜師猶骨在。知師原是古金仙。
賜環炎海 主恩多。鱷浪蛇云伏幾魔。遮莫靈山因道力。空餘好相聽彌陀。
治任千般為一龕。曹溪廬阜若何參。早知風月猶擎架。一火燒時沒得擔。
奉挽五乳大師 博山後學大艤
像王跡應瑞蓮開。五乳峰前吼若雷。今日樹煙何叆叇。紫雲旋入白雲推。
南華福地塔全身。腳底猶披五乳云。柱杖攪渾清世界。不知得法幾多人。
哭五乳大師 弟子福能
憶斷南華歸去來。那堪已脫舊蓮胎。人誰得髓應成笑。我未忘情自合哀。荷法從今皆弱質。論文視昔幾雄才。可憐孤客余雙眼。遙對青山泣草萊。
乍得歸依雙徑山。師資可想鷲峰間。幾堪玉樹蒼苔瘞。即使香臺末路還。語對石泉分哽哽。涕當風葉墮澘澘。印心四卷楞伽在。掉臂何人已出關。
泣對緘書轉不平。空于手澤訴歸盟。相逢未惜懸千載。自棄須知負一生。推古但云𢹂履去。臨哀誰解作驢鳴。蕭蕭客舍殘冬雪。點袂依人若有情。
淚灑天涯寄弟兄。先師遺囑太分明。鬚眉五老堪摩擬。腰脊三梁自現成。紅葉鄉人雙眼血。白雲弟
【現代漢語翻譯】 現代漢語譯本 峰頂絕處豁然開朗，山巒疊嶂。攀援蘿葛到了盡頭，只剩下石頭可以攀附。溪水的聲音清脆悅耳，難以用言語形容。教人不由自主地想起憨山大師（指憨山德清，明末清初高僧）。 靈光一線牽引，彷彿冥冥之中自有定數。二十年前，我們曾在八里莊相遇。今日拜謁恩師，他的遺骨尚存。才知道恩師原來是古代的金仙（指得道成仙之人）。 蒙受皇恩，賜環遠赴炎熱的海邊，恩情深重。鱷魚的波浪，毒蛇的雲霧，都被降伏，還有多少妖魔鬼怪？即使靈山的殊勝，也因道力而顯現。如今只剩下美好的儀容，讓人聽聞彌陀（阿彌陀佛）聖號。 治理地方千方百計，只為建造一座佛龕。曹溪（六祖慧能弘法之地）和廬阜（慧遠大師弘法之地），如何參透其中玄機？早知風月美景，也需要有人支撐。一旦大火燒來，什麼也承擔不了。 奉挽五乳大師 博山後學大艤 如同象王降生，足跡應驗了瑞蓮開放的祥瑞。在五乳峰前，大師的說法如同雷鳴般震耳。今日樹林中煙霧瀰漫，是何等景象？只見紫色的雲彩旋轉著進入白雲之中。 南華寺（六祖慧能道場）是福地，大師的全身舍利塔安放在此。腳下彷彿還披著五乳峰的雲霧。拄著禪杖攪動清凈的世界，不知有多少人能夠真正得法。 哭五乳大師 弟子福能 回憶起離開南華寺的情景，歸去來兮。怎能忍受大師已經脫離了舊的蓮花胎。有人得到真髓，或許會嘲笑我的執著。我未能忘情，自然應該悲哀。如今荷擔佛法的人，都顯得柔弱。談論文章，過去有多少雄才大略之士。可憐我這個孤獨的遊子，只剩下雙眼。遙對著青山，哭泣在荒草之中。 初次得以歸依雙徑山（徑山寺，禪宗名剎）。師父的音容笑貌，彷彿就在鷲峰（靈鷲山，釋迦牟尼說法之地）之間。幾時才能將這如玉的樹木埋葬在蒼苔之下？即使在香臺（佛前供香的檯子）的末路，也要回歸。對著石泉，哽咽著訴說。淚水如同風中的落葉，紛紛墜落。印心的四卷《楞伽經》還在，甩開手臂，又有何人已經出關？ 對著封好的書信，更加感到心中不平。只能對著您的手跡，訴說歸隱的盟約。相逢即使相隔千年，也不覺得可惜。自己放棄，要知道辜負了一生。推究古人，只說是穿著鞋子離去。臨到悲哀之時，有誰能理解驢子的鳴叫？蕭瑟的客舍，殘冬的雪花。落在衣袖上，依戀著人，彷彿有情。 淚灑天涯，寄給各位師兄弟。先師的遺囑，太分明了。鬚眉五老（指五位年長的僧人），可以傚法。腰脊三梁（指身體的特徵），自然顯現。紅葉鄉人，流出雙眼的血淚。白雲深處，我的兄弟啊！
【English Translation】 English version At the peak's summit, the view suddenly opens, revealing layered mountains. When climbing through vines and kudzu reaches its end, only rocks remain to be grasped. The babbling of the stream is so exquisite, it's hard to describe. It reminds people of Master Hanshan (referring to Hanshan Deqing, a prominent monk in the late Ming and early Qing dynasties). A single thread of spiritual light connects, as if predetermined. Twenty years ago, we met in Bali Village. Today, I pay respects to my teacher, whose remains are still here. Only now do I realize that my teacher was an ancient golden immortal (referring to someone who has attained enlightenment and become an immortal). Receiving imperial grace, I was granted a ring and sent to the scorching sea, a profound kindness. Crocodile waves and serpent clouds were subdued, but how many demons and monsters remain? Even the splendor of Vulture Peak (Grdhrakuta Mountain) is revealed through spiritual power. Now, only a beautiful countenance remains, allowing people to hear the name of Amitabha (Amitabha Buddha). Governing the region with all means, solely to build a shrine. Caoxi (where the Sixth Patriarch Huineng propagated the Dharma) and Lushan (where Master Huiyuan propagated the Dharma), how to penetrate their mysteries? Knowing early on that the beauty of wind and moon still needs support. Once a fire burns, nothing can be carried. Respectfully mourning Great Master Wuru, written by Da Yi, a junior disciple from Boshan Like the birth of an elephant king, the footprints verified the auspicious opening of the lotus. Before the Five-Nipple Peak, the master's teachings roared like thunder. What a sight is the misty smoke in the forest today? Only to see purple clouds swirling into the white clouds. Nanhua Temple (the Sixth Patriarch Huineng's monastery) is a blessed land, where the master's complete relics are enshrined. Beneath the feet, it seems to be draped in the clouds of the Five-Nipple Peak. Stirring the pure world with a staff, I wonder how many people can truly attain the Dharma. Mourning Great Master Wuru, written by disciple Fu Neng Recalling the scene of leaving Nanhua Temple, returning home. How can I bear that the master has already shed the old lotus womb. Someone who obtains the essence might laugh at my attachment. I have not forgotten my feelings, so I should naturally grieve. Now, those who bear the Dharma all seem weak. Discussing essays, how many heroic talents were there in the past? Pity me, a lonely traveler, with only my eyes left. Facing the green mountains from afar, weeping in the weeds. I first had the opportunity to take refuge at Shuangjing Mountain (Jingshan Temple, a famous Chan Buddhist temple). The teacher's countenance and smile seem to be between Vulture Peak (Grdhrakuta Mountain, where Shakyamuni Buddha taught). When will this jade-like tree be buried under the green moss? Even at the end of the incense stand (the stand for offering incense before the Buddha), it must return. Facing the stone spring, sobbing and speaking. Tears fall like leaves in the wind. The four volumes of the Lankavatara Sutra, which seals the mind, are still here. Shaking off the sleeves, who has already passed through the barrier? Facing the sealed letter, I feel even more injustice in my heart. I can only tell you about the covenant of seclusion in your handwriting. Meeting each other, even if separated by thousands of years, is not a pity. Giving up on yourself, you must know that you have failed in your life. Investigating the ancients, it is only said that they left wearing shoes. When it comes to sorrow, who can understand the donkey's cry? In the desolate inn, the snow of the late winter. Falling on the sleeves, clinging to people, as if with affection. Tears are shed at the ends of the earth, sent to my fellow disciples. The late teacher's instructions are too clear. The five old monks with beards and eyebrows (referring to five elderly monks) can be emulated. The three beams of the waist and spine (referring to physical characteristics) naturally appear. The people of the red leaf village shed tears of blood from their eyes. In the depths of the white clouds, my brothers!
子一心旌。于茲領取拳拳意。何必高談論死生。
寄憨大師曹溪法眷書
海印白衣弟子虞山錢謙益。致書于憨大師曹溪塔院住持諸上座師兄。恭惟甲申之歲。大師真身。自五乳歸於曹溪。迄今十有三載矣。某洊經喪亂。萬死一生。視息僅存。草土自屏。既不能幞被腰包。躬埽塔院。又不克齋心頂禮。遙致瓣香。仰負劬勞。俯辜記莂。局天蹐地。嘆愧何已。唯是多生承事。畢世歸依。布發未忘其宿因。失乳久思夫慈母。此則海墨難盡。劫火不灰。我大師固當於長寂光中。重加憐慜密為加被者也。粵自法幢傾倒。末劫凌夷。師子逝而野干鳴。龍象寢而妖狐熾。家家臨濟。個個德山。宗師如茨。付拂如葦。而又構造妄語。侮慢聖僧。謗紫柏則曰本無師承毀大師則曰但稱義學。聚聾導瞽。惑世誣民。法門之敗壞。未有甚於此時者也。舉世飲狂井之藥。而有一人不狂。舉世怖曉鏡之頭。而有一人不怖。單撐孤立。風雪當門。此一人者。或者護世四王。密諦力士。假手是人。為如來使。使之屏除魔外。不斷佛種而我大師慈心悲愍。普施無畏。亦豈無厚望於後人。與諸上座與。某緇白不同。同出大師之門。並受遺囑。居今之世。隨波逐流。坐視斯人。中風狂走。搖手閉目。不為拯救。亦何以稱海印之真子與。魔強佛弱。
俗重道輕。智眼無多。法城日倒。未上諸上座。能不河漢吾言否也。今所欲亟請于座右者。近代紫柏云棲。皆有全集行世。大師夢遊集。嘉興藏函。但是法語一種。其他書記序傳之文。發明大法者。有其目而無其書。聞大師遺稿。藏貯曹溪。卷帙甚富。今特為啟請。倒囊相付。當訂其訛舛。削其繁蕪。使斯世得窺全壁。不恨半珠。人天眼目。剎塵瞻仰。斷不可遼緩后時。或貽湮沒之悔也。又大師著春秋左氏心法。乃發明因果之書。常自言曹溪削稿時。燈前燭下。徴求案斷。魂魄可追。毛髮皆豎。以今世時節因緣。正當開顯此書。用以革頑止殺。撈攏劫濁。追思大師往昔付託。良非聊爾。流通之責。胡可逭也。伏祈諸上座合力蒐羅。悉心採集。片紙隻字。罔有闕遺。楗椎集眾。招告大師真身之前。舉授軺車。詔使鄭重郵致。俾某得藉手撰集。以告成事。此則法乘教海。千秋之耿光。非及門一人之私幸也。大師五乳塔院濫竽載筆。南海陳相公。曾為題識。勒石南華。甲申已后。歸龕事蹟。山門當有實錄。不揆蕪陋。愿考覈作第二碑。以備僧史。某年七十有五。誓以西垂之歲。歸命佛門。會臺賢之異同。破性相之岐執。闡揚遺教。弘護真乘。庶幾黽勉餘生。不負大師摩頂付囑至意。俟文集畢工。少有端緒。當爲文一通。啟告
大師冥機密感。念茲在茲。而今固未遑及也。遙望雙峰。焚香作禮。嶺海迢然。如在牀蓆。天寒夜凍。琢冰削牘。意滿楮狹。不盡所云。歲在丙申十一月長至前三日某和南奉啟。
右錢牧齋宗伯。訪求憨山大師遺稿。書以托龔孝升中丞者。頃𢹂至海幢。華首和尚觀之。彈指贊禮。蓋嘆錢公能不負師。龔公能不負友。而兩公皆能不負佛所付囑也。使授諸梓。命今釋跋其後。嗚呼斯道凌夷。於今已極。良由信根輕鮮。忘法本而背佛恩。其視慧命斷續之間。若越肥秦瘠。笑啼皆偽。起倒隨人。請以此書正告天下萬世之為法門後昆者。知錢公所以盡心于大師之心。與龔公所共弘護之心。與和尚所共流通之心。皆共出於三世諸佛大悲大愿之心。皮下有血。人觸著便痛。不隔一絲。危涕既零。忘身非險。即生佛慧命。實嘉賴之。豈止為大師豎立光明法幢而已。時丁酉春正月穀日華首門下弟子比丘今釋跋。
臺諭憨大師全集。泰處署中。蒐羅咨訪。非力所及。適金道隱在此。知中丞傳臺札于海幢法侶。其堂頭宗寶老人。歡喜讚歎。焚香設拜。屬道隱題跋付梓。佈告諸方。俾凡有收藏大師法語者。單辭片紙。皆來聚集。現在數種。附中丞行笥。此外更有所得。泰當爲續上也。門人萬泰頓首。
憨山大師全集舊序
【現代漢語翻譯】 大師的冥思玄機深奧精微，時時刻刻都在思念著。但現在實在沒有空暇顧及。遙望雙峰山，焚香行禮。雖然相隔遙遠，卻感覺像在身邊一樣。天氣寒冷，夜晚冰凍，只能在冰上削木為書寫。心中所想太多，紙張太小，無法完全表達。時在丙申年十一月冬至前三天，某和南（對僧人的尊稱）恭敬地稟告。
右邊是錢牧齋宗伯（錢謙益的尊稱），爲了訪求憨山大師的遺稿，寫信託付給龔孝升中丞（龔鼎孳的官職）的事情。最近被帶到海幢寺，華首和尚看到后，彈指讚歎行禮。大概是讚歎錢公能夠不辜負老師，龔公能夠不辜負朋友，而兩位公都能不辜負佛所付囑的重任。如果將這些遺稿付梓刊行，就命我這個出家人在後面寫跋。唉！佛法衰敗，到如今已經到了極點。實在是由於人們的信根淺薄，忘記了佛法的根本而背棄了佛恩。他們看待慧命的延續，就像看待越國的肥沃和秦國的貧瘠一樣。笑和哭都是虛假的，起立和倒下都隨從他人。請用這本書鄭重地告訴天下萬世的佛門後人，讓他們知道錢公之所以盡心于大師的心，與龔公所共同弘揚守護的心，與和尚所共同流通的心，都是共同出於三世諸佛的大悲大愿之心。皮下有血，人碰到就會感到疼痛，沒有絲毫隔閡。危險的眼淚已經流下，忘記自身並非險境。即是佛的慧命得以延續，實在值得嘉獎和依賴。豈止是為大師豎立起光明的法幢而已。時在丁酉年春正月吉日，華首門下弟子比丘今釋寫跋。
臺諭（官名）要收集憨山大師的全集，在泰處署中，搜尋訪求，不是我能力所能及的。恰好金道隱在這裡，知道中丞將臺札送到海幢寺的法侶那裡。他們的堂頭宗寶老人，歡喜讚歎，焚香設拜，囑咐道隱題跋付梓，佈告各方，希望凡是有收藏大師法語的人，哪怕是隻言片語，都來聚集。現在已經收集到幾種，附在中丞的行囊中。此外如果再有所得，泰一定會繼續呈上。門人萬泰頓首。
憨山大師全集舊序
【English Translation】 The Master's meditation and secrets are profound and subtle, constantly thinking about them. But now there is really no time to attend to it. Looking afar at Shuangfeng Mountain (Double Peak Mountain), I burn incense and pay respects. Although separated by a great distance, it feels as if it were right beside me. The weather is cold, and the night is freezing, so I can only carve wood on ice for writing. There are too many thoughts in my heart, and the paper is too small to express them completely. It is now the third day before the winter solstice in the year of Bingshen (year in the Chinese sexagenary cycle), and a certain Henan (a respectful term for monks) respectfully reports.
On the right is Qian Muzhai Zongbo (an honorific title for Qian Qianyi), who, in order to seek out the posthumous manuscripts of Master Hanshan (a famous Buddhist monk), wrote a letter entrusting the matter to Zhongcheng Gong Xiaosheng (Gong Dingzi's official position). Recently, it was brought to Haitong Temple, and the Abbot Huashou, upon seeing it, snapped his fingers in praise and paid respects. It is probably praising that Duke Qian was able to live up to his teacher, Duke Gong was able to live up to his friend, and both dukes were able to live up to the responsibility entrusted by the Buddha. If these posthumous manuscripts are to be published, then I, a monk, am ordered to write a postscript at the end. Alas! The Dharma is declining, and it has reached its extreme now. It is truly because people's roots of faith are shallow, forgetting the root of the Dharma and betraying the Buddha's grace. They view the continuation of the wisdom-life as they view the fertility of Yue and the barrenness of Qin. Laughter and tears are all false, and rising and falling follow others. Please use this book to solemnly tell the future generations of the Dharma gate throughout the world, so that they may know that Duke Qian's dedication to the Master's heart, Duke Gong's shared heart of promoting and protecting, and the Abbot's shared heart of circulating, all come from the great compassion and great vows of the Buddhas of the three worlds. There is blood under the skin, and people will feel pain when touched, without the slightest separation. Dangerous tears have already fallen, forgetting that one's own body is not in a dangerous situation. That is, the Buddha's wisdom-life can be continued, which is truly worthy of praise and reliance. It is not just about erecting a bright Dharma banner for the Master. It is now a propitious day in the first month of spring in the year of Dingyou (year in the Chinese sexagenary cycle), and the disciple of Huashou, the Bhikshu Jinshi, writes the postscript.
Tai Yu (official title) wants to collect the complete works of Master Hanshan. Searching and inquiring in the Tai Chu office is beyond my ability. It so happens that Jin Daoyin is here and knows that Zhongcheng sent Tai Zha to the Dharma companions of Haitong Temple. Their abbot, Elder Zongbao, rejoiced, praised, burned incense, and paid respects, instructing Daoyin to write a postscript for publication and to announce it to all directions, hoping that all those who have collected the Master's teachings, even a single word or phrase, will come together. Several kinds have now been collected and attached to Zhongcheng's luggage. If there is anything else to be gained, Tai will definitely continue to present it. Disciple Wantai bows his head.
Old Preface to the Complete Works of Master Hanshan
余嘗思維世聖賢。立身一代。或開創。或繼述。或守成。或重興。或救弊。其用心於製作之微。事無不周。義無不備。使千萬世下。有能尋其旨趣。皆可因之而振起也。此非古今之大經大法哉。於是更進而思之。夫經世聖賢。尚能以身盡一代之事。以道開萬世之心。況我佛祖出世為人。以超生死性命之法。而化凡聖迷悟之心。其示現普門。感應異類者。豈不能續三世之慧燈。傳大千之種智乎。余于憨山大師見之矣。大師悟門。與教化之廣大。已見於自己著述。與諸明眼傳記贊銘之詳。舉世莫不知為再來肉身大士矣。余何能贊一辭。蓋痛念法門而有感焉。大師當此宗門凋落之際。方與云棲達觀二大師。相為鼎立。以悟宗門之人。不據宗門之位。是預知宗門將振。故為宗門大防。獨虛此位。而尊此宗。使其狂妄僭竊之徒。自生畏懼。而不敢眇視輕賤。此其心又奚啻程嬰杵臼哉。嗚呼。有三大師如此光明赫奕於前。而後世尚有僭竊。不恤為大師之罪人者。寧不大可慨與。雖然。孔子作春秋。正萬世名義。雖不能使萬世之名義皆正。而有不能正名義者。亦何能逃春秋之誅。余昔年見大師贊予壽昌先祖及撰塔銘。即突出大好山。千里遙相見。之句。已知與先祖把手共遊向上一路矣。至於平生說法著作。曲盡一代時教。始終本
【現代漢語翻譯】 現代漢語譯本：我曾經思考過世間的聖賢，他們立身於一個時代，有的開創基業，有的繼承前業，有的守護成果，有的重振衰敗，有的匡救時弊。他們用心於細微的製作，事無不周到，義無不完備，使得千萬世之後，有能夠尋找到他們的宗旨意趣的人，都可以憑藉它而奮起。這難道不是古今的大經大法嗎？於是更進一步思考，那些經世的聖賢，尚且能夠以自身竭盡一代的事情，以他們的思想開啟萬世的心靈。更何況我佛祖出世為人，以超脫生死性命的方法，來化解凡夫和聖人迷惑和覺悟的心。他所示現的普門，感應不同的眾生，難道不能延續過去、現在、未來三世的智慧之燈，傳遍大千世界的種種智慧嗎？我從憨山大師（Hanshan Dashi，指憨山德清，明末四大高僧之一）身上看到了這一點。大師的悟門，與教化的廣大，已經可以在他自己的著作，以及各位明眼人的傳記贊銘中詳細地看到，舉世沒有人不知道他是再來的肉身大士了。我又怎麼能再讚美一句呢？只是深切地思念佛法而有所感觸罷了。大師正當宗門衰落之際，才與云棲大師（Yunqi Dashi，指云棲株宏）和達觀大師（Daguan Dashi，指達觀真可）這兩位大師，互相鼎立，以開悟宗門的人，不佔據宗門的地位，這是預先知道宗門將會振興，所以為宗門做了最大的防備，獨自空出這個位置，而尊重這個宗門，使得那些狂妄僭越偷竊的人，自然產生畏懼，而不敢輕視。他的用心又何止像程嬰和杵臼（Cheng Ying and Chujiu，春秋時期為保護趙氏孤兒而犧牲的義士）呢？唉！有三大師如此光明赫奕在前，而後世還有僭越偷竊，不顧成為大師的罪人的人，難道不值得慨嘆嗎？雖然如此，孔子（Kongzi）作《春秋》（Chunqiu），正是爲了匡正萬世的名分和道義，即使不能使萬世的名分和道義都得到匡正，但那些不能匡正名分和道義的人，又怎麼能逃脫《春秋》的譴責呢？我早年看到大師讚揚我的壽昌先祖，以及撰寫塔銘，其中有『即突出大好山，千里遙相見』的句子，就已經知道大師與我的先祖攜手共同遊歷向上一路了。至於他平生說法著作，詳盡地闡述了一代時教，始終本
【English Translation】 English version: I have often contemplated the sages and worthies of the world. They established themselves in an era, some initiating, some continuing, some preserving, some reviving, and some rectifying abuses. They devoted their minds to the minutiae of creation, leaving no detail unattended and no principle unfulfilled, so that those who, after tens of thousands of generations, could find their purpose and intent could rise up by it. Is this not the great and fundamental principle of ancient and modern times? Therefore, I further contemplated that those sages and worthies who managed the world could exhaust the affairs of an era with their own bodies and open the minds of ten thousand generations with their teachings. How much more so should our Buddha, who appeared in the world to transform the hearts of ordinary beings and sages, delusion and enlightenment, with the Dharma of transcending birth, death, and life, and who manifested universally and responded to different beings, be able to continue the lamp of wisdom of the three times (past, present, and future) and transmit the seeds of knowledge throughout the great thousand worlds? I have seen this in the Venerable Master Hanshan (Hanshan Dashi, referring to Hanshan Deqing, one of the four great monks of the late Ming Dynasty). The Master's gate of enlightenment and the vastness of his teachings can already be seen in detail in his own writings and in the biographies, eulogies, and inscriptions of various clear-eyed individuals. The whole world knows that he is a reincarnated Bodhisattva. How could I add another word of praise? It is only out of deep longing for the Dharma that I feel something. It was precisely when the monastic order was declining that the Master, together with the Venerable Master Yunqi (Yunqi Dashi, referring to Yunqi Zhuhong) and the Venerable Master Daguan (Daguan Dashi, referring to Daguan Zhenke), stood as a tripod, so that those who were enlightened in the monastic order did not occupy the position of the monastic order. This was to foresee that the monastic order would be revived, so he made the greatest defense for the monastic order, leaving this position vacant alone, and respecting this monastic order, so that those who were arrogant, presumptuous, and thieving would naturally be afraid and dare not despise it. His intention was more than that of Cheng Ying and Chujiu (Cheng Ying and Chujiu, righteous men who sacrificed themselves to protect the orphan of the Zhao family during the Spring and Autumn period)! Alas! With three great masters so brightly shining in front, and yet later generations still presuming and stealing, disregarding becoming sinners of the masters, is it not greatly lamentable? Although Confucius (Kongzi) wrote the Spring and Autumn Annals (Chunqiu) precisely to rectify the names and righteousness of ten thousand generations, even if he could not rectify the names and righteousness of all ten thousand generations, how could those who could not rectify names and righteousness escape the condemnation of the Spring and Autumn Annals? In my early years, when I saw the Master praising my ancestor Shouchang and writing the inscription for the pagoda, including the line 'Immediately protruding from the great good mountain, seeing each other from a thousand miles away,' I already knew that the Master and my ancestor were hand in hand, traveling together on the upward path. As for his lifelong teachings and writings, he exhaustively elucidated the teachings of an era, from beginning to end, based on
末。全體佛心。全行祖意。其提唱拈頌。及指示偈語。曾何減于古人。曾何讓今人。天下後世。自知師實祖位之人。不居祖位。豈可以師不自居。即為非祖位人乎。師沒後二十二年。而全身不壞。與曹溪六祖。開創重興。無有二義。其進于維世大經大法。而能續法身慧命。誠無不周。無不備也。茲大師法孫堅如。欲募刻師全集。乃特請為序而贊成之。予嘉其為法忘軀之誠。因述余所仰慕感慨之思云爾。天界後學道盛和南題。
憨山大師口筏引
客歲龔中丞孝升入粵。虞山錢宗伯屬收憨山大師遺文。維時華首老人。與鼎湖棲壑和尚。裒集法語及諸論述。附星軺以往珠海。牟尼光已照映吳山浙水間矣。余從友人黃秋聞又得遺言一則。乃師中興曹溪祖庭時。與鄧生敷說。所謂口筏者也。師信口說法。泚筆千言。文不加點。皆從不思議中流出。其示鄧生言下指點。縱橫穿漏。從來單提直指。未有如是之簡捷透快者。師與云棲紫柏。同時稱三大宗師。弘皆親受記莂。云棲以低眉作佛事。師與紫柏。以努目作佛事。而其作略大都從五臺水觀中來。故其楮墨所宣。莫不有千峰積雪。萬壑轟雷之雄概。此片紙亦具見一班矣。刻成仍寄宗伯。俾補入全集中。而敬書數語於後。丁酉蒲月中州曾弘合掌言。
憨山老人夢遊
【現代漢語翻譯】 現代漢語譯本： 末。完全具備佛的心性。完全實踐祖師的意旨。他所提倡的、拈提的、頌揚的，以及指示的偈語，哪裡會比不上古人？又哪裡會遜色於今人？天下後世，自然會知道老師是真正具有祖師地位的人。不居於祖師的地位，難道可以因為老師不自居，就認為他不是具有祖師地位的人嗎？老師圓寂后二十二年，全身不腐壞，與曹溪六祖開創和重興的事業，沒有兩樣。他致力於維護世間的大經大法，能夠延續法身慧命，實在是沒有不周全、沒有不完備的。現在大師的法孫堅如，想要募捐刻印大師的全集，所以特地請求我為之作序並贊成此事。我讚賞他為法忘軀的真誠，因此敘述我所仰慕感慨的思緒。天界後學道盛和南題。 憨山大師口筏引 去年龔中丞孝升入粵（廣東），虞山錢宗伯囑託他收集憨山大師的遺文。當時華首老人與鼎湖棲壑和尚，蒐集整理了法語以及各種論述，附在使者的車上送往珠海。牟尼（佛陀）的光芒已經照耀在吳山浙水之間了。我從友人黃秋聞那裡又得到一篇遺言，是老師中興曹溪祖庭時，與鄧生敷說的，就是所謂的『口筏』。老師隨口說法，揮筆千言，文章不加修改，都從不可思議的境界中流淌出來。他向鄧生開示，言下指點，縱橫穿透，從來沒有像這樣簡捷透快的。老師與云棲（云棲寺，位於杭州）紫柏（紫柏真可，明代高僧），同時被稱為三大宗師，弘都親自接受過他們的記莂（佛教術語，指印可、認可）。云棲以低眉作佛事，老師與紫柏以怒目作佛事。而他們的作為，大多是從五臺山的水觀中而來。所以他們的文字所宣揚的，無不具有千峰積雪、萬壑轟雷的雄偉氣概。這片紙也充分體現了這一點。刻印完成後仍然寄給宗伯，讓他補入全集中。因此恭敬地寫下這幾句話。丁酉蒲月中州曾弘合掌言。 憨山老人夢遊
【English Translation】 English version: End. Fully possesses the Buddha's mind. Fully practices the Patriarch's intent. His advocated, analyzed, praised, and instructive verses, how could they be inferior to the ancients? And how could they be less than those of today? The world and future generations will naturally know that the teacher is truly a person with the position of a Patriarch. Not occupying the position of a Patriarch, can it be said that because the teacher does not claim it himself, he is not a person with the position of a Patriarch? Twenty-two years after the teacher's passing, his entire body did not decay, and his work of founding and revitalizing Cao Xi (Cao Xi Temple) is no different from that of the Sixth Patriarch. He is committed to maintaining the great scriptures and laws of the world, and is able to continue the Dharma body and wisdom life, truly without being incomplete or lacking. Now, the Dharma grandson of the Great Master, Jianru, wants to raise funds to print the complete works of the Great Master, so he specially requests me to write a preface and endorse this matter. I admire his sincerity in forgetting himself for the Dharma, so I narrate my thoughts of admiration and emotion. Written by Daosheng of Tianjie, a junior scholar, with palms together. Introduction to Hanshan Great Master's Raft of Words Last year, Gong Xiaosheng, the Vice Minister, entered Guangdong, and Qian Zongbo of Yushan entrusted him to collect the remaining writings of Great Master Hanshan. At that time, the Elder of Huashou and the Monk Qixue of Dinghu collected and compiled the Dharma talks and various treatises, and attached them to the envoy's carriage to send them to Zhuhai. The light of Muni (Buddha) has already shone between the Wu and Zhejiang mountains. I obtained another remaining saying from my friend Huang Qiuwen, which was spoken by the teacher to Deng Sheng when he revitalized the Cao Xi ancestral temple, which is the so-called 'raft of words.' The teacher spoke the Dharma spontaneously, writing thousands of words with a stroke of the pen, without adding any modifications, all flowing from an inconceivable state. His instructions to Deng Sheng, pointing out the meaning in his words, penetrating in all directions, have never been so simple, direct, and quick. The teacher and Yunqi (Yunqi Temple, located in Hangzhou) Zibo (Zibo Zhenke, a prominent monk of the Ming Dynasty) were simultaneously called the three great masters, and Hong personally received their predictions (Buddhist term, referring to endorsement, recognition). Yunqi performed Buddhist affairs with lowered eyebrows, while the teacher and Zibo performed Buddhist affairs with angry eyes. And their actions mostly came from the water contemplation of Mount Wutai. Therefore, what their writings proclaim all have the majestic spirit of thousands of peaks covered in snow and ten thousand valleys roaring with thunder. This piece of paper also fully embodies this. After printing, it will still be sent to Zongbo, so that he can add it to the complete works. Therefore, I respectfully write these few words. Written by Zeng Hong of Zhongzhou in the fourth month of Dingyou, with palms together. Old Man Hanshan's Dream Journey