X87n1625_林間錄後集
卍新續藏第 87 冊 No. 1625 林間錄後集
No. 1625
新編林間后錄
釋迦出山𦘕像贊
秦越人之於醫。望見知生死。老潘之於墨。摸索知精粗。蓋其不傳之妙。無地寄語默也。歐陽文忠公曰。小字遺教經雖不著書者之名。然非羲之莫能作也。予閱錢樂道家所蓄釋迦文佛出山像。雖不主名。然非道子不能作。以其筆意之著也。樂道人品甚高。鐵書血食之後。其忱信痛敬所致像之寄寓。決非茍然。拜手稽首為之贊曰。
遍大海味具於一滴。盡法界身足於纖埃。佇思則燈王之坐不能入毗耶之室。斂念則彌勒之門彈指即開。唯我鼻祖釋迦和尚。初出雪山即示此像。以千百億微塵數身。九十七大人之相。頓入筆端三昧。而幻此幅紙之上。垂手跣足頂螺頷絲。超然靜深出三界癡。如浩蕩春寄於纖枝。如清涼月印于盆池。鏤冰琢雪我作讚詞。關空鎖夢夫子其牢畜之。
小字金剛經贊
僧子瓊束毫為纖筆。其銳如菱芒。臨紙運肘快等風雨。書金剛般若經于兼寸環輪中。望之團團。如珠在薄霧間。即而視之。其行布如人梳髮作煙鬟。自非思力精微。何以臻此。為之贊曰。
昔有佛子根猛利。能觀空性即是色。欲顯空色不思議。仰空書此金剛句。
至今風雨被原野。諸樵木者集其下。乃知肉眼不能見。譬如水中有鹽味。唯道人瓊思精特。能觀色性即是空。視此纖管大如椽。揮翰如行九軌道。故於兼寸環輪中。備足廣大言說身。世人可見不可讀。譬如嬰兒視崖蜜。我於此經能證入。初中后善三法門。忽然落筆如建瓴。不復現行生倒想。猶色空觀入諸境。奏刀肯綮無全牛。盡持此法施群生。甚微細智愿同證。
六世祖師贊並序
予竄海上三年而還舍于筠之石門寺。悲叢林之荒寒。念祖宗之標緻。不自知涕流也。作六祖師𦘕像贊以寄昭默禪師。以見其志云。
妄想無性。證不滅受。前聖所知。轉相授手。風煙花開。器界以形。霜露果熟。王子乃生。護持佛乘。指示心體。但遮其非。不言其是。嬰兒索物。意正語偏。哆啝之中。語意俱捐。
頂峰朝露。神光夜升。堪任單傳。擔荷上乘。自尋其心。不見歸宿。如視環輪。求其斷續。用獄除間。履瘦知肥。淫坊酒肆。盡其塵機。雪中斫臂。愿續佛壽。兒孫今聞。豎毛呵手。
六道暗昏。不礙明潔。毫釐弗差。證甘露滅。但赤頭顱。特諱姓氏。離見超情。欲盡世累。潛溪海山。麻衣風帽。翩然往來。被褐懷寶。精一其誠。身名俱舍。後世丘墳。猶無知者。
破頭峰下。龍象雜沓。衣付
【現代漢語翻譯】 現代漢語譯本： 至今風雨侵蝕著原野。眾多的樵夫聚集在樹下。這才知道肉眼是無法看見真理的，就像水中鹽的味道一樣。只有得道的修行者，其精妙的思維才能觀察到色性的本質就是空。看這細小的筆管大如屋椽，揮動筆桿就像在九條軌道上執行一樣。所以在兼寸的環輪之中，具備了廣大的言說之身。世人可以看見卻無法理解，就像嬰兒看著崖上的蜂蜜一樣。我對於這部經書能夠證悟，初善、中善、后善這三法門。忽然落筆就像從高處傾倒水一樣，不再出現現行和顛倒的妄想，就像用色空觀照進入各種境界一樣。宰牛的廚師瞭解牛的骨骼結構，所以能順利下刀。我將全部掌握的佛法施予眾生，希望和大家一同證得這甚深微妙的智慧。
六世祖師贊並序
我被貶謫到海上三年後，回到筠州的石門寺。悲嘆叢林的荒涼和寒冷，懷念祖師的卓越風範，不知不覺流下了眼淚。於是作了六祖師的畫像贊，寄給昭默禪師，以表達我的心志，內容如下：
妄想本無自性，證悟不生不滅的感受。這是前代聖賢所了知的，並互相傳授。風和日麗，鮮花盛開，世界呈現出各種形態。霜降露結，果實成熟，佛的繼承者就此誕生。護持佛法，指示心性的本體。只是遮蔽那些錯誤的，而不直接說什麼是正確的。就像嬰兒索要東西，心意是正確的，但表達卻有偏差。在『哆啝』的聲音中，語言和意念都消失了。
頂峰的朝露，神光在夜晚升起。堪當重任，能夠承擔上乘佛法。自己尋找自己的心，卻找不到歸宿，就像看著環輪，想要找到它的斷裂之處。用監獄來消除隔閡，通過腳瘦來判斷豬的肥壯。在妓院和酒館中，窮盡世俗的慾望。在雪中砍斷手臂，發願延續佛的壽命。兒孫們今天聽到這些，都驚駭得豎起頭髮。
六道輪迴一片黑暗，卻不妨礙本性的明潔。沒有絲毫的偏差，證悟甘露般的寂滅。只是光著頭，特別隱瞞自己的姓氏。遠離世俗的見解和情感，想要斷絕世間的牽累。像潛溪和海山，穿著麻衣，戴著風帽，輕快地來往，身穿粗布衣服卻懷抱著珍寶。精誠專一，捨棄身名。後世的墳墓，仍然沒有人知道。
破頭峰下，龍象（比喻傑出的人才）雲集，衣缽傳付
【English Translation】 English version: Until now, wind and rain have battered the wilderness. Many woodcutters gather beneath the trees. Only then do we realize that the physical eye cannot see the truth, just as one cannot see the salt in the water. Only enlightened practitioners with their refined minds can observe that the essence of form is emptiness (色性即是空). Viewing this slender brush as large as a rafter, wielding the brush as if traveling on nine tracks. Therefore, within the space of an inch, it contains the vast body of speech. The world can see it but cannot read it, like a baby looking at honey on a cliff. I can realize this sutra, the three gates of Dharma: initially good, intermediately good, and ultimately good. Suddenly, the writing flows like water cascading down, no longer manifesting habitual actions and inverted thoughts, just as using the contemplation of form and emptiness to enter all realms. The butcher understands the structure of the ox, so he can cut skillfully. I will give all the Dharma I have mastered to all beings, hoping to attain this profound and subtle wisdom together.
Eulogy and Preface for the Sixth Ancestor
After being exiled at sea for three years, I returned to Shimen Temple in Yun Prefecture. I lamented the desolation and coldness of the monasteries, and I missed the outstanding demeanor of the ancestors, and tears flowed unconsciously. So I wrote an eulogy for the portrait of the Sixth Ancestor and sent it to Zen Master Zhaomo to express my aspirations, as follows:
Delusion has no inherent nature; realize the unperishing sensation. This is what the former sages knew and passed on to each other. The wind is sunny, the flowers are blooming, and the world presents various forms. Frost falls and dew condenses, and the fruits ripen, and the successor of the Buddha is born. Uphold the Buddha-dharma and point out the essence of the mind. Only obscure what is wrong, and do not directly say what is right. Like a baby asking for something, the intention is correct, but the expression is biased. In the sound of '哆啝', language and thought disappear.
The morning dew on the summit, the divine light rises at night. Worthy of the important task, able to bear the supreme Dharma. Find your own mind, but cannot find a home, like looking at a ring, wanting to find its break. Use prison to eliminate estrangement, judge the fatness of a pig by the thinness of its feet. In brothels and taverns, exhaust worldly desires. Cutting off his arm in the snow, vowing to prolong the Buddha's life. The children and grandchildren today hear these, and their hair stands on end in horror.
The six realms of reincarnation are dark, but do not hinder the brightness of the original nature. Without the slightest deviation, realize the nectar-like extinction. Just bareheaded, especially concealing his surname. Away from worldly views and emotions, wanting to cut off worldly ties. Like Qianxi and Haishan, wearing hemp clothes and wind hats, coming and going lightly, wearing coarse clothes but holding treasures. Be single-minded and sincere, abandoning body and name. The tombs of later generations are still unknown.
Below Broken Head Peak, dragons and elephants (metaphor for outstanding talents) gather, the robe is passed on
小兒。道傳懶衲。乃爾相違。求人為法。天書至門。堅臥不答。念諸眾生。捕風捉影。十地治之。由未甦醒。師微笑曰。何必眩瞑。但勿強名。自然無病。
觀前後身。兩鏡一面。左右對之。三者頓現。今非昔是。增金以黃。昔非今是。謗沈無香。已絕死生。豈纏老少。全機現前。當明而妙。夜江佐舟。吾今汝渡。句中之眼。如水有乳。
是風幡動。眼自遮護。非風幡動。心則現露。是為曹溪。顯決要旨。欲證之者。勿流汝意。暫時斂念。妙寂瞭然。汝自受用。密非我邊。負石舂糧。趁獐逐兔。鏡中之空。欲尋無路。
棗柏大士𦘕像贊並序
易之深渺不可以義得。故立彖象以盡其旨。心之精微不可以言傳。故指事法以示其妙。唯棗柏大士深入此三昧門。謹拜手稽首為之贊曰。
鬚眉如𦘕頎而美。風神如秋氣奇偉。平生歸宿東北方。塵勞動中寂而止。翛然跣足散衣行。智智用中不乖體。帝王家生得自在。壽量不書絕終始。虎受使令心境空。女為伴助憎愛棄。冠巾傳心即俗真。方隅示法即事理。只將棗柏薦齋缽。我來閻浮非著味。自然光明生齒牙。我談詞章皆實義。佛子授汝以顯決。一言便足超十地。隨順無明起諸有。若不隨順諸有離。聖賢酪生凡乳中。只由觀照戒定慧。是謂大士同體悲
。令我頓入一切智。作大佛事遍塵剎。華藏界中容頓轡。以空為座禮十身。以愿為舌說此偈。如以花說無邊春。如以滴說大海味。稽首世間妙蓮華。常愿清凈出泥滓。
百丈大智禪師真贊並序
馬祖大寂禪師已化。塔于海昏之石門。師廬其傍既久。衲子相尋日增。於是猒山之淺。乃㳂馮水而上。至車輪峰之下。與希運惟政火種刀耕而食。遂成法席。予崇寧四年春至山中瞻遺像。雖冰枯雪老若不勝衣。而神峻氣逸如未度世。謹拜手稽首為之贊曰。
以實問答。空可青黃。以意求道。神落陰陽。陰陽莫測。脫略陰界。虛空莫盡。因果不昧。我有大機。佛無密語。如獅子王。露地方踞。稱性文字。隨身叢林。如以妙指。發和雅音。同世之波。壽九十二。護持心宗。謚曰大智。
云庵真贊
云庵出黃龍之門。為臨濟九世之孫。種性殊勝。契悟廣大。指示心要。辯如曹溪。抉擇教乘。論如棗柏。作為偈句。詞如志公。層踐明驗。精如永嘉。退居云庵。時已七十餘。幻滅都盡。慧光渾圓。可以想見其遺風餘烈。門人德洪謹拜手稽首為之贊曰。
于自住境。見與見緣。如夢能所。如蜜中邊。唯具正眼。入此三昧。如妙蓮華。出緣生海。祖師活意。如來密機。成就眾生。如鹍鵬飛。使其自化。不
【現代漢語翻譯】 現代漢語譯本： 令我頓時領悟一切智慧（Sarvajna）。以廣大佛事普度塵世。在華藏世界中從容緩行。以空性為座，禮敬十方佛身。以願力為舌，宣說此偈。猶如用花朵來描繪無邊的春天，猶如用一滴水來展現大海的味道。稽首禮拜世間美妙的蓮花，常愿自身清凈，脫離污泥。
百丈大智禪師真贊並序
馬祖大寂禪師已經圓寂，塔葬于海昏的石門。禪師（百丈）在塔旁居住很久，前來參學的僧人日益增多。於是厭倦了山勢的淺陋，便沿著馮水向上，到達車輪峰之下，與希運、惟政一起，靠火種刀耕而食，最終形成了弘揚佛法的道場。崇寧四年（1105年）春天，我來到山中瞻仰禪師的遺像，雖然禪師的形貌冰冷枯槁，彷彿不堪衣物重負，但其精神氣度卻峻拔飄逸，如同尚未度化世人一般。謹拜手稽首，為他作贊曰：
以真實相對問答，空性也可顯現青黃之色。以意識去求道，精神便會落入陰陽對立之中。陰陽變化莫測，超越陰陽的界限。虛空廣大無盡，因果報應卻絲毫不爽。我具有大機大用，佛陀沒有秘密的教誨。如同獅子王，在空曠之地安然踞坐。稱合自性的文字，如同隨身攜帶的叢林。如同用巧妙的手指，彈奏出和諧雅正的音律。與世間的波濤同流，享年九十二歲。護持心宗，謚號為大智。
云庵真贊
云庵禪師出自黃龍禪師門下，是臨濟宗的第九代子孫。他的種性殊勝，契悟廣大。指示心要，辯才如同曹溪慧能大師。決斷抉擇教理，論述如同棗柏。創作偈頌，文辭如同志公禪師。層層踐行明證，精進如同永嘉玄覺禪師。退居云庵時，已經七十多歲。幻象滅盡，智慧光明閃耀。可以想見他遺留下來的風範和影響。門人德洪謹拜手稽首，為他作贊曰：
在自身安住的境界中，能見與所見相互依存。如同夢中的能取與所取，如同蜂蜜的中心與邊緣。唯有具備正眼，才能進入這種三昧境界。如同美妙的蓮花，從因緣生起的大海中脫穎而出。祖師的活潑意趣，如來的秘密玄機。成就眾生，如同鯤鵬展翅高飛。使他們自然而然地得到教化，不 English version: May I instantly attain all wisdom (Sarvajna). May I perform great Buddha deeds throughout all realms. May I leisurely roam in the Lotus Treasury World. Taking emptiness as my seat, I prostrate to the ten bodies of the Buddha. Using vows as my tongue, I recite this verse. It is like using a flower to describe the boundless spring, like using a drop to describe the taste of the vast ocean. I bow my head to the wonderful lotus in the world, and constantly wish to be pure and free from the mud.
True Praise and Preface for Zen Master Dazhi of Baizhang
Zen Master Mazu Daji had already passed away, and his stupa was built at Shimen in Haihun. The Master (Baizhang) lived beside it for a long time, and the number of monks seeking instruction increased daily. Therefore, he grew weary of the shallowness of the mountain and went up along the Feng River to the foot of Chelu Peak. There, he and Xiyun and Weizheng cultivated the land with fire and knives for sustenance, eventually establishing a Dharma seat. In the spring of the fourth year of Chongning (1105), I came to the mountain to pay respects to the Master's remaining image. Although his appearance was cold and withered, as if he could barely bear the weight of his clothes, his spirit was lofty and unrestrained, as if he had not yet delivered the world. I respectfully bowed and prostrated, offering this praise:
In truthful question and answer, emptiness can manifest as blue and yellow. Seeking the Way with intention, the spirit falls into yin and yang. Yin and yang are unfathomable, transcending the boundaries of yin and yang. Emptiness is boundless, yet cause and effect are never obscured. I possess great function, the Buddha has no secret teachings. Like the lion king, he sits securely in an open space. Words that accord with one's nature are like a forest carried with oneself. Like using skillful fingers to produce harmonious and elegant sounds. Flowing with the waves of the world, he lived to the age of ninety-two. Upholding the mind-seal, he was posthumously named Dazhi (Great Wisdom).
True Praise for Yun'an
Zen Master Yun'an came from the lineage of Zen Master Huanglong, and was the ninth-generation descendant of the Linji school. His nature was extraordinary, and his realization was vast. He pointed out the essentials of the mind, and his eloquence was like that of Great Master Huineng of Caoxi. He decisively chose and explained the teachings, and his discourse was like that of Zaobai. He composed verses and poems, and his words were like those of Zen Master Zhigong. He practiced and verified the teachings layer by layer, and his diligence was like that of Yongjia Xuanjue. When he retired to Yun'an, he was already over seventy years old. Illusions had vanished, and the light of wisdom shone brightly. One can imagine the legacy of his style and influence. His disciple Dehong respectfully bowed and prostrated, offering this praise:
In the realm where one dwells, seeing and what is seen are interdependent. Like the grasper and grasped in a dream, like the center and edge of honey. Only with the true eye can one enter this samadhi. Like a wonderful lotus, emerging from the ocean of conditioned arising. The living intent of the Patriarchs, the secret mechanism of the Tathagata. Accomplishing sentient beings, like the Kunpeng bird soaring high. Causing them to be transformed naturally, without
【English Translation】 May I instantly attain all wisdom (Sarvajna). May I perform great Buddha deeds throughout all realms. May I leisurely roam in the Lotus Treasury World. Taking emptiness as my seat, I prostrate to the ten bodies of the Buddha. Using vows as my tongue, I recite this verse. It is like using a flower to describe the boundless spring, like using a drop to describe the taste of the vast ocean. I bow my head to the wonderful lotus in the world, and constantly wish to be pure and free from the mud. True Praise and Preface for Zen Master Dazhi of Baizhang Zen Master Mazu Daji had already passed away, and his stupa was built at Shimen in Haihun. The Master (Baizhang) lived beside it for a long time, and the number of monks seeking instruction increased daily. Therefore, he grew weary of the shallowness of the mountain and went up along the Feng River to the foot of Chelu Peak. There, he and Xiyun and Weizheng cultivated the land with fire and knives for sustenance, eventually establishing a Dharma seat. In the spring of the fourth year of Chongning (1105), I came to the mountain to pay respects to the Master's remaining image. Although his appearance was cold and withered, as if he could barely bear the weight of his clothes, his spirit was lofty and unrestrained, as if he had not yet delivered the world. I respectfully bowed and prostrated, offering this praise: In truthful question and answer, emptiness can manifest as blue and yellow. Seeking the Way with intention, the spirit falls into yin and yang. Yin and yang are unfathomable, transcending the boundaries of yin and yang. Emptiness is boundless, yet cause and effect are never obscured. I possess great function, the Buddha has no secret teachings. Like the lion king, he sits securely in an open space. Words that accord with one's nature are like a forest carried with oneself. Like using skillful fingers to produce harmonious and elegant sounds. Flowing with the waves of the world, he lived to the age of ninety-two. Upholding the mind-seal, he was posthumously named Dazhi (Great Wisdom). True Praise for Yun'an Zen Master Yun'an came from the lineage of Zen Master Huanglong, and was the ninth-generation descendant of the Linji school. His nature was extraordinary, and his realization was vast. He pointed out the essentials of the mind, and his eloquence was like that of Great Master Huineng of Caoxi. He decisively chose and explained the teachings, and his discourse was like that of Zaobai. He composed verses and poems, and his words were like those of Zen Master Zhigong. He practiced and verified the teachings layer by layer, and his diligence was like that of Yongjia Xuanjue. When he retired to Yun'an, he was already over seventy years old. Illusions had vanished, and the light of wisdom shone brightly. One can imagine the legacy of his style and influence. His disciple Dehong respectfully bowed and prostrated, offering this praise: In the realm where one dwells, seeing and what is seen are interdependent. Like the grasper and grasped in a dream, like the center and edge of honey. Only with the true eye can one enter this samadhi. Like a wonderful lotus, emerging from the ocean of conditioned arising. The living intent of the Patriarchs, the secret mechanism of the Tathagata. Accomplishing sentient beings, like the Kunpeng bird soaring high. Causing them to be transformed naturally, without
由他悟。秀出叢林。光于佛祖。趨滅陜右。誕生江南。暗中五色。天下云庵。
明極齋銘
太原王健伯強。名臣惠公之子。 皇叔嘉王之婿。方壯年則能棄官學道。閱首楞嚴經至余塵尚諸學明極即如來。嘆曰此如來之訓而予之志也。愿以明極名其齋而乞銘于予。銘曰。
有而尋求。癡暗所囿。得而驚異。智濁之咎。濁澄暗澈。自覺成就。如人目精。一塵不受。開睫譬生。明發寄根。斂睫譬死。暗不能昏。聖師真慈。開此妙門。睥睨不入。夫豈知恩。枵然丈室。中置匡床。經行宴坐。晨燈夕香。勿使邪念。蔽常寂光。
小字華嚴經偈並序
蜂房于梁間。以漆液固其蒂。鵲巢于木杪。累百日而後成。彼會何知。而經營之妙積累之功。若習藝之神耶。蓋其靈明廓徹不思議之力雖昧略飛搖之中。而具足成就弗差毫末。況首出萬物應物而能言者乎。昔有梵僧來自五天。見晉宮闕崇麗。嘆曰。是與兜率內院何異。但彼道力所成。而此直業力耳。予嘗笑之。是安知我此妙力出生太虛容受寰宇。曾何天上人間樓觀之足云哉。道人棲公愍世迫隘。就其所欲。書大方廣佛華嚴經于方冊中。其輕妙可以一掌置。開編蠕蠕如行蟻。熟視之其衡斜曲直重交反側曲盡其妙。不翅如擘窠大書。觀者闐門嘆未曾有。子欲
【現代漢語翻譯】 現代漢語譯本： 由他領悟。在叢林中顯露頭角。光耀佛祖。前往陜右（今陜西一帶）趨於寂滅。在江南誕生。在暗中顯現五彩光芒。天下的云庵（寺廟名）。
《明極齋銘》
太原人王健伯強，是名臣惠公的兒子，又是皇叔嘉王的婿。正當壯年就能夠拋棄官職學習佛道。閱讀《首楞嚴經》至『余塵尚諸學明極即如來』，感嘆說：『這是如來的教誨，也是我的志向啊。』希望用『明極』來命名他的齋室，並向我請求撰寫銘文。銘文如下：
有所求而尋求，被愚癡黑暗所侷限。得到後感到驚異，這是智慧渾濁的過錯。渾濁澄凈，黑暗消散，自然覺悟成就。如同人的眼睛，一塵不染。睜開眼睛好比出生，光明煥發寄託于根本。閉上眼睛好比死亡，黑暗不能使之昏暗。聖明的老師真正慈悲，開啟這奇妙的法門。斜視不屑一顧的人，怎麼會知道感恩呢？空曠的丈室，中間放置著匡床。經行宴坐，早晨點燈晚上焚香。不要讓邪念，遮蔽了常寂光。
《小字華嚴經偈並序》
蜜蜂在屋樑間築巢，用漆液來固定它的根蒂。喜鵲在樹梢上築巢，經過上百天才能完成。它們哪裡懂得什麼，而經營的巧妙、積累的功夫，好像是學習技藝的神靈啊。大概是它們靈明廓徹、不可思議的力量，即使在昏昧飛動之中，也具足成就，沒有絲毫差錯。更何況是首出於萬物、應物而能言的人呢？從前有位梵僧來自五天（古印度），看到晉朝的宮闕崇高華麗，感嘆說：『這和兜率內院有什麼區別呢？』只不過那裡是道力所成就的，而這裡只是業力罷了。我曾經嘲笑他。他哪裡知道我這奇妙的力量出生於太虛，容納寰宇，又哪裡是天上人間的樓觀所能比擬的呢？道人棲公憐憫世人侷促狹隘，就順應他們的願望，用小字將《大方廣佛華嚴經》書寫在方冊中。它輕巧細微，可以用一隻手掌放置。打開書卷，字跡蠕動，好像行走的螞蟻。仔細觀看，它的橫斜曲直、重疊交錯、反正側面，都窮盡了它的精妙。不亞於用大筆書寫。觀看的人擠滿了門庭，讚歎前所未有。您想要
【English Translation】 English version: He comprehended through himself. He stood out in the Sangha (Buddhist monastic order). He illuminated the Buddha. He headed towards Shanxi (Shaanxi province) to pass into Nirvana. He was born in Jiangnan (regions south of the Yangtze River). He emanated five-colored light in the darkness. He is the Yun'an (temple name) of the world.
Inscription for the Mingji Studio
Wang Jianboqiang of Taiyuan, son of the renowned minister Hui Gong, and son-in-law of the imperial uncle Prince Jia, was able to abandon his official position to study the Dao (the Way) in his prime. Upon reading the Shurangama Sutra to the passage 'Remaining dust still learns, clarifying the extreme is thus the Tathagata (Buddha),' he exclaimed, 'This is the teaching of the Tathagata, and it is also my aspiration.' He wished to name his studio 'Mingji' (Clarifying the Extreme) and requested me to write an inscription. The inscription reads:
Seeking while already possessing is being confined by ignorance and darkness. Being surprised and amazed upon obtaining is the fault of turbid wisdom. When turbidity clears and darkness dissipates, one naturally awakens and achieves. Like the eyes of a person, untouched by a single speck of dust. Opening the eyes is like birth, radiant light rooted in the origin. Closing the eyes is like death, darkness unable to obscure it. The wise teacher is truly compassionate, opening this wondrous gate. Those who look askance with disdain, how could they know gratitude? In the empty chamber, a simple bed is placed in the center. Walking and sitting in meditation, lighting lamps in the morning and burning incense in the evening. Do not let evil thoughts obscure the constant light of tranquility.
Preface and Gatha (verse) for the Small-Character Avatamsaka Sutra
Bees build their hives in the beams, securing their bases with lacquer. Magpies build their nests in the treetops, taking hundreds of days to complete. What do they know, yet the ingenuity of their construction and the effort of their accumulation are like the spirits learning an art. It is probably their clear and all-encompassing, inconceivable power, even in their dim and fluttering state, that allows them to fully accomplish their tasks without the slightest error. How much more so for humans, who are foremost among all beings, able to respond to things and speak? Once, a Brahmin monk from the Five Indies (ancient India) saw the magnificent palaces of the Jin Dynasty (266-420 CE) and exclaimed, 'How is this different from the inner court of Tushita Heaven (a celestial realm)?' Only there it is achieved through the power of the Dao, while here it is merely through the force of karma. I once laughed at him. How could he know that my wondrous power originates in the Great Void, encompassing the universe, and is beyond comparison with the pavilions of heaven and earth? The Daoist Qigong, pitying the narrow-mindedness of the world, complied with their wishes and wrote the Avatamsaka Sutra (Flower Garland Sutra) in small characters in a booklet. It is so light and subtle that it can be placed in the palm of one's hand. Opening the pages, the characters wriggle like marching ants. Upon closer inspection, their horizontal and vertical strokes, curves and straight lines, overlapping and intersecting, all exhaust their subtlety. It is no less than writing in large characters. Those who see it fill the doorway, marveling at its unprecedented nature. You wish to
稱讚是無作之功。普告大眾而說偈言。
我聞尊者龍勝師。應供曾入娑竭海。龍宮微塵妙章句。目所一瞥輒能誦。流於五天及震旦。為熱惱中甘露門。維道人棲出其後。願力猛利思精特。能于方冊紙墨間。書此大經十萬偈。誦于蝸舍巢庵中。瞭然如在龍宮見。觀者種性有差別。愛慕皆生殊異想。要當諦觀一塵中。亦有無邊妙經卷。昔有智人破此塵。十方世界一切說。以名塵故非斷空。而可破故非實有。了此兩字妙法門。亦攝一切契經海。譬如困臥俄頃際。夢中所歷更千載。乃知一念圓古今。真實際中法如是。一塵微妙不可測。當知一一塵亦然。譬如天帝網明珠。珠體瑩然俱照徹。一珠具足諸網珠。一一珠中同遍入。我今以此金剛句。壞滅彼眾下劣想。使悟塵中含此經。奚方冊中乃驚異。咨爾山君河樹神。各各當憶本願力。要當勇猛勤守護。勿令邪念輒蠹侵。毗藍風吹鬚彌盧。劫火焚燒大千界。為攤此經一切處。使其涼曝各得所。我此現前佛子等。作此觀者名正觀。稽首十方調御師。剎剎塵塵為作證。
慈氏菩薩旃檀像贊並序
金陵華藏禪寺慈氏菩薩旃檀像。相好之工妙天下。而神異靈感未易以一二數。居景德寺之後殿。王文公嘗夢像求易居甚切。既覺而忘之。已而復夢理前事。公夢中固留之。像則
【現代漢語翻譯】 現代漢語譯本 稱讚是無作之功。普告大眾而說偈言： 『我聽說尊者龍勝師（Nāgārjuna，印度佛教哲學家），應供曾入娑竭海（Sāgara，大海）。龍宮微塵妙章句，目所一瞥輒能誦。流於五天（印度）及震旦（中國），為熱惱中甘露門。維道人棲出其後，願力猛利思精特。能于方冊紙墨間，書此大經十萬偈。誦于蝸舍巢庵中，瞭然如在龍宮見。觀者種性有差別，愛慕皆生殊異想。要當諦觀一塵中，亦有無邊妙經卷。昔有智人破此塵，十方世界一切說。以名塵故非斷空，而可破故非實有。了此兩字妙法門，亦攝一切契經海。譬如困臥俄頃際，夢中所歷更千載。乃知一念圓古今，真實際中法如是。一塵微妙不可測，當知一一塵亦然。譬如天帝網明珠，珠體瑩然俱照徹。一珠具足諸網珠，一一珠中同遍入。我今以此金剛句，壞滅彼眾下劣想。使悟塵中含此經，奚方冊中乃驚異。咨爾山君河樹神，各各當憶本願力。要當勇猛勤守護，勿令邪念輒蠹侵。毗藍風吹鬚彌盧（Sumeru，山名），劫火焚燒大千界。為攤此經一切處，使其涼曝各得所。我此現前佛子等，作此觀者名正觀。稽首十方調御師，剎剎塵塵為作證。』 慈氏菩薩（Maitreya，未來佛）旃檀像贊並序 金陵華藏禪寺慈氏菩薩旃檀像。相好之工妙天下，而神異靈感未易以一二數。居景德寺之後殿。王文公（王安石）嘗夢像求易居甚切。既覺而忘之。已而復夢理前事。公夢中固留之。像則
【English Translation】 English version Praise is the merit of non-action. Announcing to the public and speaking in verse: 'I have heard that the Venerable Nāgārjuna (Indian Buddhist philosopher), worthy of offerings, once entered the Sāgara Sea (the great ocean). The wonderful verses and sentences in the dragon palace, he could recite at a glance. Spreading throughout the Five Indies (India) and Zhendan (China), it is the gate of nectar in the midst of burning heat. The virtuous person dwells and emerges thereafter, with vigorous vows and extraordinary thoughts. He can write this great scripture of ten thousand verses between the pages of books, and recite it in his humble dwelling, as if clearly seeing it in the dragon palace. Viewers have different natures, and admiration gives rise to different thoughts. One must carefully observe that within a single dust mote, there are also boundless wonderful scripture scrolls. In the past, a wise person broke this dust mote, and spoke of all the ten directions of the world. Because it is called dust, it is not utterly empty; and because it can be broken, it is not truly existent. Understanding this wonderful Dharma gate of these two words also encompasses the sea of all sutras. It is like being trapped in sleep for a short while, and experiencing thousands of years in a dream. Then one knows that a single thought encompasses the past and present, and the Dharma is thus in the true reality. The subtlety of a single dust mote is immeasurable; one should know that each and every dust mote is also like this. It is like the net of Indra's jewels, where each jewel is clear and illuminates everything. One jewel fully contains all the jewels in the net, and each jewel penetrates everywhere in the same way. I now use this vajra (diamond) verse to destroy the inferior thoughts of that crowd, so that they may realize that this scripture is contained within the dust mote, and not be surprised that it is in the book. I ask you, mountain lords, river gods, and tree spirits, each should remember your original vows. You must be brave and diligent in protecting it, and not let evil thoughts encroach upon it. The wind of Vīrana blows Mount Sumeru (mountain name), and the fire of the kalpa burns the great thousand world system. Spread this scripture everywhere, so that it may be cooled and exposed to the sun in each place. Those of us, the present disciples of the Buddha, who make this contemplation are called right contemplation. We bow our heads to the teachers who tame and subdue in the ten directions, and ask the lands and dust motes in each land to bear witness.' Eulogy and Preface to the Sandalwood Image of Bodhisattva Maitreya (Future Buddha) The sandalwood image of Bodhisattva Maitreya in Jinling Huazang Zen Temple. The perfection of its features is unparalleled in the world, and its divine and miraculous responses cannot be easily numbered. It resides in the rear hall of Jingde Temple. Wang Wengong (Wang Anshi) once dreamed that the image earnestly requested to be moved. After waking up, he forgot about it. Later, he dreamed again and remembered the previous matter. The Duke firmly retained it in his dream. The image then
泣下。起而視之真有淚處。因大驚異。即迎置華藏之大殿。俄景德寺一夕而燼。嗚呼。三災彌綸大千減壞。像豈得久留人間世而痛自亸免為此兒戲狹劣相耶。是蓋護法諸天以像之靈瑞佑之則然。非菩薩意也。不可以不辨。稽首為之贊曰。
何人寄逸想。遊戲浮漚間。以如幻之力。刻此旃檀像。坐令眾妙相。秀髮千光中。天冠束紺發。銖衣絡華鬘。種種妙莊嚴。成此功德聚。當時億萬眾。感極則悲號。樓觀出談笑。秘護百寶攢。如登睹史天。如集龍華會。嗟乎像教末。羽嘉成百烏。棘生薝蔔林。龍神為悲動。王臣寔外護。異夢非意思。愿推明月輪。出此蓬勃煙。愿回紫金山。安置清涼處。至今百福相。儼然臨天人。神力吁莫測。拜瞻涕汍瀾。我諦觀十方。寔無心外境。自然離依他。及與遍計執。即今目所見。非有亦非無。如像現鏡中。非鏡亦非面。愿入此三昧。識心自然明。於十方國土。而作大佛事。稽首大悲尊。證我如是說。
第十五祖真贊並序
迦那提婆尊者為十五祖。傳佛心印。猶以眾生不能信受其言為憂。乃訴于大自在天之像曰。愿神賜我使言不虛設。嗟乎。道之難行非獨今也。稽首贊曰。
石彪肉醉。木駒夜嘶。我此三昧。非識情知。應緣而現。不落思惟。是答缽水。以針投之。如
仲尼韶。如子期琴。又如蕭何。而識淮陰。無言可寄。無跡可尋。粲然現前。傳之以心。穴像之目。我不慢神。指樹之耳。我知其因。物我如故。所立皆真。隨其妙用。見我全身。稽首真慈。為僧中王。如萬星月。見者清涼。尚以眾生。不信為傷。蓋盲者咎。非光掩藏哉。
翠巖真和尚真贊
我方涇渭同流。笑中軟頑滑頭。為君人境俱奪。鬧里白拈巧偷。如水洗水。相樓打樓。從來脫略無窠臼。接得南泉嗣趙州。
昭默和尚真贊
辯如玄沙有邊幅。韻如睦州出風骨。默然而說珠自照。八荒光明寄毛粟。獨立南榮山嶽峻。臨濟欲傾不敢覆。笑橫玉麈氣如春。一堂嚴冷天魔哭。
空生贊並序
漳南僧慎修游吳中。得此𦘕于敗垣破壁間。拂除埃翳。神觀靖深。如從維摩大士得心解脫。時出以示予為之贊曰。
以空寂身。無所依住。而捉杖梨。以靈知心。不在散攝。而玩貝葉。不捨聲色。而證真空。與我日用。能所心同。於一切處。寂入法海。如風行空。無有妨㝵。但脫二執。圓成普會。當慎以修。入此三昧。
永明和尚𦘕像贊並序
永明智覺禪師。乘悲願力示生震旦。傳佛心宗為法檀越。其家名辯才學者依以揚聲議論言句浩如山海。予漁獵于其間餘二十年。至其妙
處輒能識之。如鵝王擇乳無有遺余。蓋嘗自忘鄙陋。欲追禪師逸駕為之伴侶。以游十方國土作大佛事。尚未晚也。稽首為之贊曰。
三界種性。有萬妍丑。生順死逆。夢夜想晝。往復無間。聲度垣牖。皆依末那。戲論成就。而末那體。無作無受。譬如空花。實無而有。一念了知。光明通透。我如是見。無有錯謬。是為心宗。祖佛授手。孰振頹綱。秀杰奇茂。稽首永明。月臨星斗。
永嘉和尚𦘕像贊並序
永嘉尊者。初閱維摩經發明心要。欲定宗旨。遂造曹溪印可。于祖師一宿而去。世咸以一宿覺名之。予讀其歌詞。究其履踐。如尺圍鑰合。未嘗不置卷長嘆。想公之為人碩大光明壁立萬仞。而視今之學者寒酸鎖細紛紛蠢蠢。宗教興衰于茲可知矣。為之贊曰。
情根無功。意識無作。現量圓成。見聞知覺。如鏡受燈。光無壞雜。烈火焚燒。河流湍逝。穀風怒號。大地依止。俱無知思。亦復如是。此涅槃門。如鼓涂毒。曹溪撾之。聞者僵仆。以槌授公。萬象驚縮。光明之語。粲如日星。精嚴之行。清如玉冰。唯不傳者。與空相應。我初學道。如握如拳。晚乃覺之。如手安然。有時而用。搏取大千。
清涼大法眼禪師𦘕像贊並序
予元符初至臨川承天寺。寺基宏壯可集萬指。而食堂翛然
【現代漢語翻譯】 現代漢語譯本： 每每能夠識別出來。就像鵝王挑選牛奶一樣，沒有遺漏。我曾經忘記自己的淺薄鄙陋，想要追隨禪師超逸的行蹤，作為他的伴侶，一同遊歷十方國土，做弘大的佛事，現在還不算晚。稽首讚頌道：
三界眾生的根性，有萬般美醜。生是順，死是逆，如同夢是夜晚，想是白晝。往復循環沒有間斷，聲音穿過墻壁。都依賴於末那識（Manas，第七識，意根），戲論得以成就。而末那識的本體，沒有造作也沒有領受。譬如虛空中的花朵，實際上沒有卻好像存在。一旦了悟，光明通透。我這樣見解，沒有錯謬。這就是心宗，祖師和佛陀親手傳授。誰來振興衰敗的綱紀，唯有秀杰奇茂之人。稽首永明禪師（指延壽禪師，904-975），如同明月照耀星斗。
永嘉和尚（665-713）畫像贊並序
永嘉尊者，最初閱讀《維摩經》（Vimalakirti Sutra）時，發明了心要。想要確定宗旨，於是前往曹溪（Caoxi，六祖慧能弘法的道場）得到印可。在六祖那裡住了一夜就離開了，世人都用『一宿覺』來稱呼他。我閱讀他的歌詞，研究他的踐行，就像用尺子量度，鑰匙開鎖一樣契合。沒有一次不是放下書卷長聲嘆息，想像永嘉大師為人，是如此碩大光明，像壁立萬仞一樣高峻，而看看現在的學人，寒酸瑣碎，紛紛蠢蠢。宗教的興衰由此可知了。為他讚頌道：
情根沒有功用，意識沒有造作。現量圓滿成就，見聞知覺。如同鏡子接受燈光，光明沒有損壞混雜。如同烈火焚燒，河流湍急奔流，山谷狂風怒號，大地依靠靜止。這些都沒有知覺思慮，涅槃之門也是這樣。如同鼓上涂毒，曹溪（Caoxi，六祖慧能弘法的道場）敲響它，聽到的人立刻僵仆。把鼓槌交給永嘉大師，萬象都驚恐收縮。光明的話語，燦爛如日月星辰，精嚴的修行，清澈如美玉寒冰。唯有不可言傳的，與空性相應。我最初學道，如同緊握拳頭，晚年才覺悟，如同手掌安然舒展。有時使用它，可以搏取大千世界。
清涼大法眼禪師（885-958）畫像贊並序
我在元符（1098-1100）初年到達臨川承天寺，寺廟的地基宏偉壯大，可以聚集萬人，而食堂卻空曠寂靜。 English version: He could always recognize it. Like the swan king choosing milk, nothing was left out. I once forgot my own shallowness and wanted to follow the Zen master's transcendent path as his companion, traveling through the ten directions of lands, doing great Buddhist deeds. It's not too late yet. I bow my head and praise him, saying:
The nature of beings in the Three Realms has myriad beauties and ugliness. Birth is compliant, death is rebellious, like dreams are at night, and thoughts are during the day. Going back and forth without interruption, sounds pass through walls. All rely on the Manas (seventh consciousness, the mind), and discursive thoughts are accomplished. But the essence of Manas has no creation and no reception. Like flowers in the sky, they are actually non-existent but seem to exist. Once realized, the light is clear and transparent. This is how I see it, without error. This is the Mind School, personally transmitted by the Patriarchs and Buddhas. Who will revive the declining principles? Only the outstanding and extraordinary. I bow to Yongming Zen Master (referring to Zen Master Yanshou, 904-975), like the bright moon shining on the stars.
Eulogy and Preface to the Portrait of Yongjia (665-713) Zen Master
When Venerable Yongjia first read the Vimalakirti Sutra, he discovered the essence of the mind. Wanting to establish his principles, he went to Caoxi (the place where the Sixth Patriarch Huineng taught) to be certified. He stayed with the Sixth Patriarch for one night and then left, and the world called him 'One Night Awakened'. I read his verses and studied his practices, and they fit together like a ruler measuring and a key unlocking. There was never a time when I didn't put down the book and sigh deeply, imagining Master Yongjia as a person, so great and bright, like a towering cliff, while looking at the scholars of today, stingy, trivial, and foolish. The rise and fall of religion can be known from this. I praise him, saying:
The root of emotion has no function, consciousness has no creation. Direct perception is perfectly accomplished, seeing, hearing, knowing, and feeling. Like a mirror receiving light, the light is not damaged or mixed. Like a raging fire burning, a rushing river flowing, a valley wind roaring, the earth relies on stillness. These have no awareness or thought, and so it is with the gate of Nirvana. Like a drum coated with poison, Caoxi (the place where the Sixth Patriarch Huineng taught) strikes it, and those who hear it immediately collapse. Giving the drumstick to Master Yongjia, all phenomena shrink in fear. His words of light are as bright as the sun and stars, his precise and strict practice is as pure as jade and ice. The only thing not transmitted is that which corresponds to emptiness. When I first learned the Way, it was like holding a fist tightly, but in my later years I realized it was like a hand resting comfortably. Sometimes using it, I can grasp the great universe.
Eulogy and Preface to the Portrait of Zen Master Fayan (885-958) of Qingliang
In the early years of Yuanfu (1098-1100), I arrived at Chengtian Temple in Linchuan. The temple's foundation was magnificent and could gather ten thousand people, but the dining hall was empty and quiet.
【English Translation】 He could always recognize it. Like the swan king choosing milk, nothing was left out. I once forgot my own shallowness and wanted to follow the Zen master's transcendent path as his companion, traveling through the ten directions of lands, doing great Buddhist deeds. It's not too late yet. I bow my head and praise him, saying: The nature of beings in the Three Realms has myriad beauties and ugliness. Birth is compliant, death is rebellious, like dreams are at night, and thoughts are during the day. Going back and forth without interruption, sounds pass through walls. All rely on the Manas (seventh consciousness, the mind), and discursive thoughts are accomplished. But the essence of Manas has no creation and no reception. Like flowers in the sky, they are actually non-existent but seem to exist. Once realized, the light is clear and transparent. This is how I see it, without error. This is the Mind School, personally transmitted by the Patriarchs and Buddhas. Who will revive the declining principles? Only the outstanding and extraordinary. I bow to Yongming Zen Master (referring to Zen Master Yanshou, 904-975), like the bright moon shining on the stars. Eulogy and Preface to the Portrait of Yongjia (665-713) Zen Master When Venerable Yongjia first read the Vimalakirti Sutra, he discovered the essence of the mind. Wanting to establish his principles, he went to Caoxi (the place where the Sixth Patriarch Huineng taught) to be certified. He stayed with the Sixth Patriarch for one night and then left, and the world called him 'One Night Awakened'. I read his verses and studied his practices, and they fit together like a ruler measuring and a key unlocking. There was never a time when I didn't put down the book and sigh deeply, imagining Master Yongjia as a person, so great and bright, like a towering cliff, while looking at the scholars of today, stingy, trivial, and foolish. The rise and fall of religion can be known from this. I praise him, saying: The root of emotion has no function, consciousness has no creation. Direct perception is perfectly accomplished, seeing, hearing, knowing, and feeling. Like a mirror receiving light, the light is not damaged or mixed. Like a raging fire burning, a rushing river flowing, a valley wind roaring, the earth relies on stillness. These have no awareness or thought, and so it is with the gate of Nirvana. Like a drum coated with poison, Caoxi (the place where the Sixth Patriarch Huineng taught) strikes it, and those who hear it immediately collapse. Giving the drumstick to Master Yongjia, all phenomena shrink in fear. His words of light are as bright as the sun and stars, his precise and strict practice is as pure as jade and ice. The only thing not transmitted is that which corresponds to emptiness. When I first learned the Way, it was like holding a fist tightly, but in my later years I realized it was like a hand resting comfortably. Sometimes using it, I can grasp the great universe. Eulogy and Preface to the Portrait of Zen Master Fayan (885-958) of Qingliang In the early years of Yuanfu (1098-1100), I arrived at Chengtian Temple in Linchuan. The temple's foundation was magnificent and could gather ten thousand people, but the dining hall was empty and quiet.
。殘僧三四輩而已。讀舊碑。知為大法眼禪師開法之故基也。影堂壁間𦘕像存焉。神宇靖深眉目淵然。而英特之氣不沒。豈荷負大法提挈四生者其表故如是耶。稽首為之贊曰。
非風幡動。非風鈴語。見聞起滅。了無處所。何以明之。俱寂靜故。此光明藏。平等顯露。由本無明。愛慾怪妒。如隔日瘧。痛自遮護。有能了者。即同本悟。索爾隨緣。閑居靜住。一切仍舊。身無染污。為物作則。險崖之句。不可犯干。如大火聚。
雲門禪師𦘕像贊並序
富鄭公家所蓄雲門禪師之像。僧原靜移寫。其本藏於蔣山。大觀三年六月予獲拜觀焉。稽首為之贊曰。
見流滔天。公峙如山。壁立萬仞。捍其狂瀾。可望而卻。不可攬攀。犀顱虎眸。美髯繞脥。云詞電機。霹靂為舌。邪宗墮傾。魔膽破裂。須臾清明。光風霽月。叢林驢騾。蹴踏龍象。不可系羈。逸氣邁往。我不得濟。大地是浪。忽然現前。清機歷掌。
玄沙備禪師𦘕像贊
根門有功則是心外見法。用處換機則是問時有答。問答交馳。摸索大道。心法對峙。破碎真如。異哉此老。超出兩途。亡僧面前波全露水。猛虎鬚畔光自照珠。衲僧不解。如井覷驢。
旃檀大悲贊
予畜四十二臂觀世音菩薩之像。如護目睛。每戴以行道
【現代漢語翻譯】 現代漢語譯本：只剩下三四個殘破的僧人。讀著舊石碑，才知道這裡曾是大法眼禪師（Dàfǎyǎn Chánshī）[指大法眼文益禪師，是禪宗五家之一法眼宗的創始人]開創佛法的地方。影堂墻壁上畫的畫像還在。神態安詳深沉，眉目深邃，而英武不凡的氣概沒有消失。難道是那些肩負弘揚大法、提攜眾生的人，他們的外表本來就是這樣的嗎？我恭敬地為他讚頌道：
不是風在動，也不是風鈴在說話。見聞的生起和滅去，沒有固定的處所。用什麼來證明呢？因為一切都是寂靜的。這光明藏（guāngmíng zàng）[指佛性或真如自性]，平等地顯露出來。由於原本的無明（wúmíng）[佛教術語，指對真理的無知]，產生愛慾、怪誕和嫉妒，就像隔日瘧疾一樣，痛苦地自我遮蔽和保護。有能明白這個道理的人，就和原本覺悟的人一樣。隨意地順應因緣，悠閒地居住和安靜地生活。一切都和原來一樣，自身沒有被污染。為眾生樹立榜樣，那些險峻的語句，不可冒犯。就像一大堆火焰。
雲門禪師（Yúnmén Chánshī）[指雲門文偃禪師，雲門宗創始人]畫像贊並序
富鄭公（Fù Zhèng gōng）[人名，北宋大臣]家收藏著雲門禪師的畫像。僧人原靜（Yuán Jìng）臨摹了它，原本藏在蔣山（Jiǎng Shān）。大觀三年（1109年）六月，我有幸拜觀了它。我恭敬地為他讚頌道：
滔天巨浪滾滾而來，您像山一樣屹立。像萬仞高墻一樣壁立，抵擋著這狂暴的波瀾。可以遠遠地望見而退卻，不可抓取攀登。犀牛一樣的頭顱，老虎一樣的眼睛，美麗的鬍鬚環繞著兩頰。雲門禪師的言辭像閃電一樣，霹靂是他的舌頭。使邪惡的宗派墮落傾覆，使邪魔的膽量破裂。須臾之間，一切清明，風和日麗。叢林中的驢子和騾子，踐踏著龍和象。不可束縛，奔放的氣概向前邁進。我無法渡過，整個大地都是波浪。忽然之間，清凈的機鋒就在掌握之中。
玄沙備禪師（Xuánshā Bèi Chánshī）[玄沙師備禪師]畫像贊
從根門用功，那就是在心外見法。在用處轉換機鋒，那就是在提問時有回答。問答交錯，摸索大道。心法對立，破碎真如。這位老禪師真奇異啊，超出了這兩種途徑。在亡僧面前，波浪完全顯露出水。在猛虎的鬍鬚旁邊，光芒自然照耀著寶珠。衲僧（nà sēng）[指僧人]不理解，就像在井裡看驢子。
旃檀大悲贊
我收藏著四十二臂觀世音菩薩（Guānshìyīn Púsà）[觀世音菩薩]的畫像，像保護眼睛一樣珍視。每次都戴著它行走。
【English Translation】 English version: Only three or four dilapidated monks remain. Reading the old stele, I learned that this was once the foundation where Dafa Yan Chanshi (大法眼禪師) [referring to Dafa Yan Wenyi, the founder of the Fayan School, one of the five schools of Chan Buddhism] propagated the Dharma. The painted portrait on the wall of the ancestral hall still exists. The expression is serene and profound, the eyebrows deep, and the heroic spirit has not disappeared. Could it be that those who bear the responsibility of promoting the great Dharma and uplifting sentient beings, their appearance is originally like this? I respectfully praise him:
It is not the wind that moves, nor is it the wind chime that speaks. The arising and ceasing of seeing and hearing have no fixed place. How to prove it? Because everything is silent. This Guangming Zang (光明藏) [referring to Buddha-nature or the nature of true thusness] is equally revealed. Due to original ignorance (wúmíng) [a Buddhist term referring to ignorance of the truth], love, desire, strangeness, and jealousy arise, like tertian malaria, painfully self-covering and protecting. Those who can understand this principle are the same as those who are originally enlightened. Casually follow the conditions, leisurely dwell and live quietly. Everything remains the same, the body is not contaminated. Set an example for beings, those dangerous sentences are inviolable. Like a great pile of fire.
Eulogy and Preface to the Portrait of Yunmen Chanshi (雲門禪師) [referring to Yunmen Wenyan, the founder of the Yunmen School]
The family of Fu Zheng Gong (富鄭公) [a person's name, a high official in the Northern Song Dynasty] possesses a portrait of Yunmen Chanshi. The monk Yuan Jing (原靜) copied it, and the original is stored in Jiang Shan (蔣山). In June of the third year of Daguan (大觀三年) (1109 AD), I had the honor to pay homage to it. I respectfully praise him:
The滔天巨浪滔天巨浪 rolls in, you stand like a mountain. Standing like a wall of ten thousand ren, defending against this raging wave. It can be seen from afar and retreated, but cannot be grasped and climbed. A rhinoceros-like head, tiger-like eyes, beautiful beard surrounding the cheeks. Yunmen Chanshi's words are like lightning, thunder is his tongue. Causing the evil sects to fall and overturn, causing the demons' courage to shatter. In an instant, everything is clear, the wind is gentle and the sun is bright. Donkeys and mules in the jungle trample on dragons and elephants. Unrestrained, the unrestrained spirit moves forward. I cannot cross over, the whole earth is a wave. Suddenly, the pure opportunity is in the palm of my hand.
Eulogy to the Portrait of Xuansha Bei Chanshi (玄沙備禪師) [Zen Master Xuansha Shibei]
To exert effort from the root gates is to see the Dharma outside the mind. To change the opportunity in use is to have an answer when asking. Questions and answers intertwine, groping for the great path. Mind and Dharma stand in opposition, shattering true thusness. How strange is this old man, surpassing these two paths. In front of the deceased monk, the waves completely reveal the water. Beside the tiger's whiskers, the light naturally illuminates the pearl. The Nà Sēng (衲僧) [referring to monks] do not understand, like looking at a donkey in a well.
Sandalwood Great Compassion Praise
I keep the image of the Forty-Two Armed Guanshiyin Pusa (觀世音菩薩) [Avalokitesvara Bodhisattva], cherishing it like protecting my eyes. Every time I wear it to walk the path.
。今以授其友李天輔。為之贊曰。
汝意有言。枯杌作鬼。我心不生。髑髏即水。乃知妄覺。一法成二。湛然圓明。百千一耳。稽首大士。應物而形。隨其大小。如谷答聲。千臂執持。千目觀照。以無心故。受用俱妙。譬如青春。藏於花身。因其枝葉。疏密精神。唯此瑞相。四十二臂。不越徑寸。莊嚴畢備。清凈寶目或慈或威。如欲舉足。華輪承之。碧螺之間。有佛儼容。如焦螟蟲。巢蚊睫中。隱於石間。顯出蚌蛤。以無礙慈。不擇清濁。我觀震旦。種性猛利。由聞慧入。甘露滅地。愿加被我。障盡心開。如觀世音。無礙辯才。我說此偈。萬像合掌。何以無礙。敲空作響。
源禪師贊
十年積翠侍立。學得眼橫鼻直。平生氣壓叢林。問著左科背聽。一庵深藏霹靂舌。從教萬像自分說。百非四句無處蹲。孤風照人眾星月。
明白庵銘並序
予世緣深重夙習羈縻。好論古今治亂是非成敗。交遊多譏呵之。獨陳瑩中曰。于道初不相妨。譬之山川之有煙雲。草木之有華滋。所謂秀媚精進。予心知其戲。然為之不已。大觀元年春結庵于臨川。名曰明白。欲痛自治也。瑩中聞之以偈見寄曰。庵中不著毗耶座。亦許靈山問法人。便謂世間憎愛盡。攢眉出社有誰瞋。於是堤岸輒決。又復袞袞多言。然竟
【現代漢語翻譯】 現代漢語譯本：現在將它授予我的朋友李天輔，為他題贊如下：
你的意思有所表達，枯木也能化作鬼怪。我的心卻不會因此動搖，骷髏在我眼中如同流水一般。這才明白一切都是虛妄的覺知，一法由此分化成二。澄澈明凈，圓滿通透，百千法門實為一體。稽首禮拜大士（菩薩的尊稱），應物而顯現各種形態。隨著所應之物的大小而變化，如同山谷迴應聲音一般。千臂執持各種法器，千眼觀照世間一切。因為沒有分別心，所以受用一切都無比精妙。譬如青春的美好，藏於花朵的身體之中，通過枝葉的疏密來展現精神。唯有這尊瑞相，四十二臂，雖不超過一寸，卻莊嚴完備。清凈的寶目或慈祥或威嚴，彷彿想要抬起腳步，華麗的輪寶承托著它。碧螺（指觀音菩薩眉間白毫）之間，有佛的容貌莊嚴顯現，如同焦螟蟲在蚊子的睫毛中築巢。隱藏在石頭之間，也能顯現出蚌蛤。以無礙的慈悲，不選擇清凈或污濁。我觀察震旦（中國的古稱），眾生的根性猛利，通過聞法而入道，甘露熄滅了內心的荒蕪。愿您加持我，使我消除一切障礙，心智得以開啟，如同觀世音菩薩一樣，擁有無礙的辯才。我說出這首偈頌，萬象都彷彿合掌致敬。為何能如此無礙？因為敲擊虛空也能發出響聲。
源禪師贊
十年侍立積累翠綠的修行，學得了眼橫鼻直的真諦。平生氣概壓倒整個叢林，問到左邊卻裝作聽不見。一間小庵深藏著霹靂般的言語，任由萬象各自訴說。百非四句都無處藏身，孤高的風範照耀著眾人，如同眾星拱月。
明白庵銘並序
我與世俗的緣分深厚，長久以來的習氣束縛著我。喜歡談論古今的治亂、是非、成敗。許多朋友都譏諷我，只有陳瑩中說：『這與修道並不妨礙，就像山川有煙雲，草木有華麗的姿態，這就是所謂的秀媚精進。』我心裡知道他是在開玩笑，但我還是樂此不疲。大觀元年（1107年）春天，我在臨川結廬建庵，取名為『明白』，想要痛下決心自我約束。陳瑩中聽說了，寫了一首偈頌寄給我：『庵中不設毗耶離（指維摩詰）的座位，也允許靈山（指佛陀）的問法之人前來。如果說世間的憎恨和喜愛都已斷盡，那麼皺著眉頭離開社群又有誰會責怪呢？』於是堤岸常常決口，又開始滔滔不絕地說個不停，然而最終……
【English Translation】 English version: Now I bestow it upon my friend Li Tianfu, and write a eulogy for him:
Your intention has been expressed, even withered trees can become ghosts. My heart, however, will not be moved by this; skulls are like flowing water in my eyes. Only then do I understand that everything is illusory perception, and one dharma is thus divided into two. Clear and bright, perfectly complete, hundreds and thousands of dharma are actually one. I bow to the Great Being (a respectful title for Bodhisattvas), who manifests in various forms in response to beings. Changing according to the size of what is being responded to, like a valley echoing sounds. A thousand arms holding various dharma instruments, a thousand eyes observing all in the world. Because there is no discriminating mind, the enjoyment of everything is wonderfully exquisite. Like the beauty of youth, hidden within the body of a flower, revealing its spirit through the density of its branches and leaves. Only this auspicious image, with forty-two arms, though not exceeding an inch, is dignified and complete. The pure and precious eyes are either compassionate or majestic, as if wanting to lift a foot, a magnificent wheel supports it. Between the bīja (referring to the white hair between the eyebrows of Avalokiteśvara), there is the solemn appearance of a Buddha, like a midge nesting in the eyelashes of a mosquito. Hidden between stones, it can also reveal clams. With unobstructed compassion, it does not choose purity or impurity. I observe that in Zhen Dan (ancient name for China), the nature of beings is fierce, entering the path through hearing the Dharma, nectar extinguishes the barrenness of the heart. May you bless me, so that I can eliminate all obstacles and open my mind, like Avalokiteśvara Bodhisattva, possessing unobstructed eloquence. I speak this verse, and all phenomena seem to join their palms in reverence. Why can it be so unobstructed? Because striking the void can also produce sound.
Eulogy by Zen Master Yuan
Ten years of standing and accumulating verdant practice, learning the true meaning of eyes horizontal and nose vertical. Ordinary spirit overwhelms the entire forest, when asked about the left, pretends not to hear. A small hermitage deeply hides thunderous words, allowing all phenomena to speak for themselves. A hundred negations and four sentences have nowhere to hide, the solitary wind illuminates people like the moon surrounded by stars.
Inscription and Preface for the Mingbai Hermitage
My affinity with the world is deep, and long-standing habits bind me. I like to discuss the governance, chaos, right and wrong, success and failure of ancient and modern times. Many friends ridicule me, but only Chen Yingzhong says: 'This does not hinder cultivation, just like mountains and rivers have smoke and clouds, and plants and trees have gorgeous appearances, this is what is called beautiful and diligent.' I know in my heart that he is joking, but I still enjoy it. In the spring of the first year of Daguan (1107 AD), I built a hermitage in Linchuan, named 'Mingbai' (Understanding), wanting to resolutely restrain myself. Chen Yingzhong heard about it and sent me a verse: 'The hermitage does not set up the seat of Vimalakirti, but also allows those who ask about the Dharma from Ling Shan (referring to the Buddha) to come. If it is said that hatred and love in the world have been exhausted, then who would blame those who leave the community with a frown?' Thus, the embankment often breaks, and I begin to speak endlessly again, but ultimately...
坐此得罪。出九死而僅生。恨識不知微。道不勝習。乃收招魂魄料理初心。為之銘曰。
雷霆發聲。萬國春曉。聞者不言。心得意了。木落霜清。水歸沙在。忽然震驚。聞者駭怪。合妙日用。如春雷霆。背覺塵勞。如冬震驚。萬機俱罷。隨緣放曠。尚無了知。安有倒想。永惟此恩。妍味其旨。一庵收身。以時臥起。語默不昧。絲毫弗差。蒙雜而著。隨孚于嘉。
延福鐘銘並序
梁武帝假寶公神力見地獄相。問何以救之。寶公曰。眾生定業不可即滅。唯聞鐘聲其苦暫息耳。武帝於是詔天下佛廟擊鐘當舒徐其聲。欲以佇苦也。宜豐李某與弟某施延福院大鐘。愿資延母夫人某氏壽祺且雪夙障。予以謂知所施矣。晉許遜白日仙去。天詔書曰赦汝不事先祖之罪。佳施藥咒水之功。夫施藥咒水脫人于苦者也。唐崔祐甫本貴且壽。以任情煞戮囚繫不釋。遂不壽。囚繫煞戮置人于苦者也。嗚呼。壽固無象。脫人之苦則增。置人于苦則損。夫鐘之功利博大昭著者也。以之為施。某人罪滅壽延。理有固然者矣。為之銘曰。
眾生大夢營黑業。玲瓏擊撞與開睫。功德之大吾敢喋。愿移慈母離障結。如聲度垣即超越。孝哉伯仲但勇逸。依仗佛力等痛切。如取寓物執卷牒。愿壽慈母春在脥。如鐘常撞無盡竭。政和甲午夏
【現代漢語翻譯】 現代漢語譯本： 因此獲罪，經歷了九死一生。後悔認識事物太晚，道理不如習慣。於是收拾招回魂魄，料理最初的心意，為此作銘文說：
雷霆發出聲音，萬國迎來春曉。聽到的人不說話，心中領會了意旨。樹葉凋落，霜降清冷，水流歸去，泥沙存在。忽然震驚，聽到的人驚駭奇怪。融合微妙的日常，就像春天的雷霆。背離覺悟，追逐塵世的勞苦，就像冬天的震驚。各種思慮全部停止，隨順因緣，放任曠達。尚且沒有完全了知，哪裡會有顛倒的妄想。永遠銘記這恩情，品味其中的美好。在一間簡陋的庵中安身，按時作息。言語和沉默都不迷惑，沒有絲毫差錯。矇昧混雜而顯著，順應誠信而美好。
延福寺鐘銘並序
梁武帝（502年-549年）藉助寶公（生卒年不詳，南北朝高僧）的神力，見到了地獄的景象，問用什麼方法可以救度地獄中的眾生。寶公說：『眾生的定業不可以立刻消滅，只有聽到鐘聲，他們的痛苦才能暫時停止。』武帝（502年-549年）於是詔令天下所有的佛寺敲鐘，應當舒緩其聲音，想要以此來減輕眾生的痛苦。宜豐的李某和他的弟弟某，捐獻給延福寺一口大鐘，希望憑藉這口鐘的功德，祝願他們的母親某氏長壽安康，並且消除過去的業障。我認為他們知道該如何佈施了。晉朝的許遜（239年-374年）白日飛昇成仙而去，天上的詔書說：『赦免你不事先祭祀祖先的罪過，嘉獎你施藥唸咒水的功德。』施藥唸咒水，使人脫離痛苦。唐朝的崔祐甫（747年-796年）本來尊貴而且長壽，因為任意殺戮囚禁，不釋放囚犯，最終沒有得到長壽。囚禁殺戮，使人陷入痛苦。唉！壽命本來沒有固定的形象，使人脫離痛苦就會增加壽命，使人陷入痛苦就會減少壽命。鐘的功德利益，廣大而顯著。用它來做佈施，某人的罪業消滅，壽命延長，道理本來就是這樣的。為此作銘文說：
眾生在大夢中經營黑業，敲擊這玲瓏的鐘聲，可以使他們睜開眼睛。功德之大，我怎麼敢多說呢？愿將這功德轉移給慈母，使她脫離業障的束縛。鐘聲傳到哪裡，就超越到哪裡。孝順啊，李氏兄弟，多麼勇敢灑脫。依靠佛的力量，多麼懇切。就像拿取寄託之物，執持著文書。愿慈母的壽命像春天一樣長在身上，像鐘聲一樣經常敲響，沒有窮盡。 政和甲午年（1114年）夏
【English Translation】 English version: I incurred offense by doing this, emerging from nine deaths with only a sliver of life. I regret recognizing things too late, and that reason is not as strong as habit. Therefore, I gather and summon my soul, managing my initial intentions. For this, I write a銘 (銘文):
Thunder rumbles, and all nations greet the dawn of spring. Those who hear it do not speak, their hearts understanding the meaning. Leaves fall, frost is clear, water returns, and sand remains. Suddenly, there is shock, and those who hear it are startled and strange. Integrate the subtle everyday, like spring thunder. Turn away from enlightenment and pursue worldly toil, like winter shock. All thoughts cease, following fate and being unrestrained. Still without complete understanding, how can there be inverted delusions? Forever remember this grace, savoring its essence. Settle in a simple hermitage, resting and rising on time. Speech and silence are not confused, without the slightest error. Obscured and mixed, yet evident, following sincerity and being auspicious.
Inscription and Preface for the Bell of Yanfu Temple
Emperor Wu of Liang (502-549 AD), through the divine power of Baogong (dates unknown, a prominent monk of the Northern and Southern Dynasties), saw the sights of hell and asked how to save those in hell. Baogong said, 'The fixed karma of sentient beings cannot be immediately extinguished. Only by hearing the sound of the bell can their suffering be temporarily relieved.' Emperor Wu (502-549 AD) then ordered all Buddhist temples in the land to strike the bell, and to do so slowly, desiring to alleviate suffering. Li of Yifeng and his brother donated a large bell to Yanfu Temple, hoping to use the merit of this bell to wish their mother, Madam, longevity and to eliminate past karmic obstacles. I believe they knew how to give alms. Xu Xun (239-374 AD) of the Jin Dynasty ascended to immortality in broad daylight. The heavenly decree said, 'Pardon your sin of not first sacrificing to your ancestors, and commend your merit of administering medicine and chanting water.' Administering medicine and chanting water frees people from suffering. Cui Youfu (747-796 AD) of the Tang Dynasty was originally noble and long-lived, but because he arbitrarily killed and imprisoned, and did not release prisoners, he did not live long. Imprisonment and killing put people in suffering. Alas! Longevity originally has no fixed form. Freeing people from suffering increases it, and putting people in suffering decreases it. The merit and benefit of the bell are vast and evident. Using it for almsgiving, someone's sins are extinguished and their lifespan is extended. The principle is inherently so. For this, I write an inscription:
Sentient beings in a great dream engage in dark karma. Striking this exquisite bell can open their eyes. The greatness of the merit, how dare I say more? May this merit be transferred to my loving mother, freeing her from the bonds of karmic obstacles. Wherever the sound of the bell reaches, it transcends. Filial piety, brothers Li, how brave and unrestrained. Relying on the power of the Buddha, how earnest. Like taking a entrusted object, holding the document. May the longevity of the loving mother be like spring on her body, like the bell constantly ringing, without end. Summer of the Jiawu year of Zhenghe (1114 AD)
五月。誰為之銘甘露滅。
旃檀白衣觀世音像贊並序
筠州太平寺泗州院僧元鑒所畜觀世音菩薩之像。慈嚴妙麗靈異殊勝。如上天竺所見者。問何自得之。鑒曰。始有客舟載而至。傳數家。家輒禍至滅亡者。皆畏不敢迎。獨吾迎事之而無異焉。予曰。昔廬山文殊師利之像不肯留寒溪。而喜隨遠公歸東林。金陵彌勒像不肯留景德。而見夢于舒王求居華藏。今此像乃獨寓於鑒。是皆與菩薩大有因緣。不然。聖心豈有所擇而避就之耶。為之贊曰。
我聞菩薩昔因地。所供養佛名觀音。從聞思修而悟心。心精遺聞而得道。見聞覺知不可易。譬如西北與東南。而此乃曰聞可遺。令人惘然墮疑網。龍本無耳聞以神。蛇亦無耳聞以眼。牛無耳故聞以鼻。螻蟻無耳聞以身。六根㸦用乃如此。聞不可遺豈理哉。彼于異類昧劣中。而亦精妙不間斷。況我自在慈忍力。無礙解脫獨不然。鼓鐘俱擊聲不同。知其不同是生滅。而二種聲不相參。即是同時寂滅法。稽首凈智功德聚。廣大莊嚴悲願海。憫我心明力不逮。時時種子發現行。如人因酒而發狂。誡飲輒復逢佳醞。愿滅顛倒癡暗障。愿獲辯才智慧藏。遊戲十方微塵剎。亦施無畏利眾生。凡曰有心能聞者。同入圓通三昧海。
照默真贊一首
衲子無處摸索。𦘕師
【現代漢語翻譯】 現代漢語譯本：五月，誰來為這甘露的熄滅作銘文？
《旃檀白衣觀世音像贊並序》
筠州太平寺泗州院的僧人元鑒所供養的觀世音菩薩像，慈祥莊嚴，美妙無比，靈異殊勝，如同在上天竺所見到的那樣。我問他是從哪裡得到的。元鑒說：『起初有客船載著它來到這裡，經過幾家，每家都遭遇禍事以至滅亡，大家都害怕不敢迎接。只有我迎接供奉它而沒有什麼異常。』我說：『過去廬山的文殊師利像不肯留在寒溪，而喜歡跟隨遠公回到東林（東晉慧遠大師所建寺廟）。金陵的彌勒像不肯留在景德寺，而被舒王夢見，請求安放在華藏寺。現在這尊像卻獨自安放在元鑒這裡，這都是與菩薩有很大的因緣。不然，聖人的心難道會有所選擇而避開或靠近嗎？』於是為它作贊說道：
我聽說菩薩過去在因地時，所供養的佛名叫觀音（觀世音菩薩的古佛名）。從聽聞、思考、修習而領悟心性，心精妙而遺忘聽聞而得道。見、聞、覺、知不可改變，譬如西北與東南。而這裡卻說聽聞可以遺忘，令人茫然陷入疑惑之網。龍本來沒有耳朵，用神來聽；蛇也沒有耳朵，用眼睛來聽；牛沒有耳朵，所以用鼻子來聽；螻蟻沒有耳朵，用身體來聽。六根的作用竟然是這樣，聽聞可以遺忘難道是真理嗎？它們在不同的種類中，雖然愚昧低下，卻也精妙而不間斷。何況我自在的慈悲忍辱之力，無礙解脫難道不是這樣嗎？鼓和鐘同時敲擊聲音不同，知道它們不同是生滅的現象，而兩種聲音互不干擾，就是同時寂滅的法。稽首頂禮清凈智慧功德的聚集，廣大莊嚴的悲願之海。可憐我心明而力量不足，時時種子發現而成為行為。如同人因為酒而發狂，告誡飲酒卻又遇到美酒。愿滅除顛倒癡暗的障礙，愿獲得辯才智慧的寶藏，遊戲十方微塵剎土，也施予無畏利益眾生。凡是說有心能聽聞的人，都能一同進入圓通三昧之海。
《照默真贊》一首
衲子無處摸索，畫師（指作畫的人）。
【English Translation】 English version: Fifth month. Who will inscribe the epitaph for the extinguished nectar?
Eulogy and Preface to the Sandalwood White-Robed Avalokiteśvara Image
The Avalokiteśvara (Guanshiyin) image kept by the monk Yuanjian of Sizhou Courtyard, Taiping Temple in Junzhou, is compassionate, dignified, wonderfully beautiful, spiritually extraordinary, and supremely auspicious, like those seen in Upper India. I asked him where he obtained it. Yuanjian said: 'Initially, a guest ship carried it here, passing through several families, each of whom encountered misfortune leading to ruin. Everyone was afraid and dared not welcome it. Only I welcomed and served it without any abnormality.' I said: 'In the past, the Mañjuśrī (Manjushri) image of Mount Lu refused to stay in Hanxi, preferring to return to Donglin (temple built by Master Huiyuan of the Eastern Jin Dynasty) with Yuan Gong. The Maitreya (Mile) image of Jinling refused to stay in Jingde Temple, appearing in a dream to King Shu, requesting to reside in Huazang Temple. Now this image alone resides with Yuanjian; all of this is due to a great karmic connection with the Bodhisattva. Otherwise, would the holy mind have preferences, avoiding some and approaching others?' Therefore, I composed a eulogy for it, saying:
I have heard that the Bodhisattva, in the past, during the causal stage, offered to a Buddha named Guanyin (ancient Buddha name of Avalokiteśvara). From hearing, thinking, and cultivating, one awakens to the nature of mind; the mind is refined, forgetting hearing, and attains the Way. Seeing, hearing, perceiving, and knowing cannot be changed, like the northwest and southeast. Yet here it is said that hearing can be forgotten, causing people to be bewildered and fall into a net of doubt. Dragons originally have no ears, hearing with spirit; snakes also have no ears, hearing with eyes; cows have no ears, so they hear with their noses; ants have no ears, hearing with their bodies. The functions of the six senses are thus; is it reasonable to say that hearing can be forgotten? In different species, though ignorant and inferior, they are also refined and uninterrupted. How much more so with my free, compassionate, and patient power, unhindered liberation, is it not so? Drums and bells struck together have different sounds, knowing that their differences are phenomena of arising and ceasing, and the two kinds of sounds do not interfere with each other, which is the Dharma of simultaneous quiescence. I bow in reverence to the accumulation of pure wisdom and merit, the vast and adorned ocean of compassionate vows. Pity my mind is clear but my strength is insufficient, seeds manifest as actions from time to time. Like a person driven mad by wine, warned against drinking but encountering fine wine again. May I extinguish the obstacles of inverted delusion and darkness, may I obtain the treasury of eloquence and wisdom, playing in the ten directions of dust-mote lands, also bestowing fearlessness to benefit sentient beings. All who are said to have a mind capable of hearing can enter the ocean of perfect penetration samādhi together.
True Eulogy on Illumination and Silence
The mendicant has nowhere to grope, the painter (referring to the person who paints).
筆筆𦘕著。山僧醉眼難憑。付與眾人彈駁。似則打煞靈源。不似㡠子燒卻。
觀音菩薩𦘕像贊並序
大觀四年春二月戊子之夕。病比丘慧洪累然臥縲紲之中。夢至一處。庭宇闃然有僧匯入密室中。舉燭視壁間有鐘山寶公菩薩之像。意忻然欲得之。而像輒自墮手中。復展視之。則化而為十二面觀音慈嚴之相。心大驚異遂覺。三鼓矣。三月甲辰。南州德逢上人以書來訊。且曰吾以衣缽遣僧詣漣水𦘕觀世音像至。其莊嚴妙天下之手。慧洪追憶前事。問其遣像之日。乃其得夢之夕。因自感嘆菩薩以大悲等慈哀憐照臨如是昭著。其何恩何德能報之也。唯以筆舌言辭喻海之深夸日之明耳。謹稽首為之贊曰。
稽首凈聖甘露門。無量聖身遍沙界。應諸眾生心所求。譬如春色花萬卉。西方肅煞憂愁地。故住寶陀洛迦山。此方教體在音聞。故稱名者得解脫。一切眾生煞心盛。癡暗不見不發心。故現鷹巢蚌蛤中。亦作𦘕師𦘕其像。菩薩豈有種種心。皆其悲願力如是。何人毫端寄逸想。幻出百福莊嚴身。屹然欲動千光集。譬如將回紫金山。湛然欲瞬眾好生。譬如欲拆青蓮華。蠻奴水王來獻誠。想見細雨天花落。眾生五濁熱惱中。色慾愛見所燻煮。忽然睹此寶月相。一切毛孔皆清涼。成此不思議功德。皆因上人心所獻。愿我
【現代漢語翻譯】 現代漢語譯本： 胡亂塗抹著。山僧醉眼難以相信。交給眾人評判辯駁。像的話就打死靈源（指禪宗的活潑機用），不像的話就把㡠子燒掉。
觀音菩薩畫像贊並序
大觀四年（1110年）春二月戊子日的晚上，病僧慧洪疲憊地躺在牢獄之中。夢見到了一個地方，庭院寂靜，有僧人引導進入密室中。舉起蠟燭看墻壁間有鐘山寶公菩薩的畫像。心中欣喜想要得到它，而畫像卻自己掉到手中。再次展開觀看，就變化成為十二面觀音慈祥莊嚴的相貌。心中非常驚異於是醒來。已是三更時分。三月甲辰日，南州德逢上人送信來問候，並且說『我派遣僧人帶著衣缽前往漣水繪製觀世音像已經完成，那莊嚴美妙是天下第一的手筆。』慧洪追憶之前的事情，詢問他派遣畫像的日期，正是他做夢的晚上。因此自己感嘆菩薩以大悲心和平等的慈悲哀憐照臨是如此顯著。用什麼恩德才能報答呢？只有用筆舌言辭來比喻大海的深廣，誇耀太陽的光明罷了。恭敬地稽首為之讚頌說：
稽首禮拜清凈神聖的甘露之門。無量聖身遍佈沙界。應和各種眾生的內心所求。譬如春色使萬物開花。西方肅靜清涼沒有憂愁的地方。所以安住在寶陀洛迦山（觀音菩薩的道場）。此方世界的教化本體在於聽聞。所以稱念名號的人能夠得到解脫。一切眾生殺心很重。愚癡昏暗不能發起善心。所以顯現在鷹巢蚌蛤之中。也作為畫師來畫他的畫像。菩薩哪裡有種種分別心。都是他的悲願之力是這樣。什麼人能在毫端寄託超逸的想法。幻化出百福莊嚴的身軀。高聳屹立好像要動起來，千道光芒聚集。譬如將要轉回的紫金山。清澈明凈好像要眨眼，各種美好都生髮出來。譬如將要綻開的青蓮花。蠻人奴隸和水神都來獻上誠意。想像著細雨紛紛天花飄落。眾生在五濁的煩惱之中，被愛慾和邪見所薰染煎熬。忽然看到這寶月般的相貌。一切毛孔都感到清涼。成就這不可思議的功德。都是因為上人的內心所奉獻。愿我
【English Translation】 English version: Randomly scribbled. A drunken mountain monk's eyes are unreliable. Hand it over to the crowd for criticism and debate. If it resembles, then strike dead the Lingyuan (referring to the lively function of Chan Buddhism); if it doesn't resemble, then burn the 㡠zi.
Eulogy and Preface for a Painting of Guanyin Bodhisattva
On the evening of the Wuzi day in the second month of spring in the fourth year of Daguan (1110), the sick monk Huihong lay wearily in prison. He dreamed of arriving at a place where the courtyard was silent, and a monk led him into a secret room. Holding up a candle, he saw a portrait of Bodhisattva Baogong of Zhongshan on the wall. He was delighted and wanted to obtain it, but the portrait fell into his hands on its own. Upon unfolding it again, it transformed into the compassionate and dignified appearance of the Twelve-Faced Guanyin. Greatly astonished, he awoke. It was already the third watch of the night. On the Jia Chen day of the third month, the Venerable Defeng of Nanzhou sent a letter inquiring after him, and said, 'I have sent a monk with robes and a bowl to Lian Shui to have a portrait of Guanshiyin painted, and its solemnity and beauty are the work of the best hand in the world.' Huihong recalled the previous event and asked about the date of sending the portrait, which was the very night he had the dream. Therefore, he sighed to himself that the Bodhisattva's great compassion and equal kindness and pity shone upon him so clearly. What kindness or virtue could he use to repay it? Only with pen and tongue can he compare it to the depth of the sea and praise the brightness of the sun. He respectfully bows his head and offers this eulogy:
I bow my head in reverence to the pure and holy gate of nectar. The immeasurable holy body pervades the realms of sand. Responding to the desires of all sentient beings, like the spring colors that cause all things to bloom. The Western Land is quiet and cool, free from sorrow. Therefore, he dwells on Mount Potalaka (Guanyin Bodhisattva's abode). The essence of the teachings in this world lies in hearing. Therefore, those who recite his name can attain liberation. The killing intent of all sentient beings is heavy. Ignorant and deluded, they cannot arouse good intentions. Therefore, he manifests in the nests of eagles and the shells of clams. He also acts as a painter to paint his image. How could the Bodhisattva have various discriminating thoughts? All of it is due to his power of compassion and vows. Who can entrust transcendent thoughts to the tip of a brush? Transforming a body adorned with a hundred blessings. Towering and upright, as if about to move, a thousand rays of light gather. Like the purple-gold mountain about to turn back. Clear and bright, as if about to blink, all kinds of goodness arise. Like the blue lotus flower about to bloom. Barbarian slaves and water gods come to offer their sincerity. Imagining fine rain and heavenly flowers falling. Sentient beings, in the midst of the five turbidities, are scorched and tormented by love and wrong views. Suddenly seeing this moon-like appearance, all pores feel cool and refreshed. Accomplishing this inconceivable merit, all because of the Venerable One's heart offering. May I
早熏知見香。愿我恒被慈忍服。愿魔障山速崩裂。愿大智慧常現前。心精遺聞證圓通。自然靜極光通達。我當定如觀世音。一切眾生愿如我。
甘露滅齋銘並序
政和四年春予還自海外。過衡岳謁方廣譽禪師。館于靈源閭之下。因名其居曰甘露滅。道人法太請曉其說。予曰。三祖北齊天平二年得法于少林。隱於皖公。終身不言姓氏。老安隋文帝開皇七年括天下私度僧尼驗勘。安曰。本無名。遂遁于嵩山。二大老猒名跡之累。而精一其道蓋如此。予寔慕之。乃為之銘曰。
吾聞甘露。食之長生。而寂滅法。乃有此名。寂滅而生。穀神不死。唯佛老君。其意謂此。我本超放。憂患纏之。今知脫矣。鬚髮伽梨。安遁嵩少。粲逃潛霍。是故覺范。老於衡岳。山失孤峻。玉忘無瑕。當令舌本。吐青蓮華。
漁父六首
萬回
玉帶云袍童頂露。一生笑傲知何故。萬里回來方旦暮。休疑慮。大千捻在毫端聚。不解犁田分畝步。卻能對客鳴華鼓。忽共老安相耳語。還推去。莫來攔我毬門路。
藥山
野鶴神情云格調。逼人氣韻霜天曉。松下殘經看未了。當斜照。蒼煙風撼流泉繞。閨合珍奇徒照耀。光無滲漏方靈妙。活計現成誰管紹。孤峰表。一聲月下聞清嘯。
寶公
【現代漢語翻譯】 早晨在薰香中覺悟真知灼見之香。愿我永遠披著慈悲和忍辱的衣裳。愿魔障之山迅速崩塌破裂。愿大智慧時常顯現在眼前。愿我從聽聞中精進，證得圓滿通達的境界。自然達到極度清靜，光明通徹無礙。我應當像觀世音菩薩一樣安住于禪定。愿一切眾生都能像我一樣。
甘露滅齋銘並序
政和四年（1114年）春天，我從海外返回。路過衡山，拜訪方廣譽禪師。被安排住在靈源閭之下。因此將居住的地方命名為『甘露滅』。道人法太請求我解釋其中的含義。我說，禪宗三祖僧璨（Sengcan）在北齊天平二年（551年）于少林寺得法，隱居在皖公山。終身不提及自己的姓氏。老安禪師在隋文帝開皇七年（587年）全國清查私自出家的僧尼時，被要求驗證身份。老安禪師說，『我本來就沒有名字。』於是遁入嵩山。這兩位大德厭惡名聲和事蹟的拖累，而精誠專一于自己的道業，大概就是這樣。我實在仰慕他們。於是為『甘露滅』作銘文如下：
我聽說甘露，吃了可以長生不老。而寂滅之法，卻有這樣的名字。寂滅之中蘊含生機，穀神不死。只有佛和老君（Laojun），他們的意思才在於此。我本性超脫放逸，卻被憂患所纏繞。如今知道可以解脫了。鬚髮已經變得烏黑。老安禪師遁隱於嵩山和少室山，僧璨禪師逃往潛山和霍山。因此覺范禪師（Juefan）老於衡山。山失去了孤傲險峻，玉失去了沒有瑕疵。應當讓舌根，吐出青蓮花。
漁父六首
萬回
頭頂光禿，身穿玉帶云袍。一生笑傲，誰知是何緣故？萬里歸來，方才日暮。不要懷疑顧慮。大千世界，都凝聚在毫端之上。不會耕田種地，分清田畝。卻能面對客人，敲擊華麗的鼓。忽然和老安禪師，互相耳語。又把他推開。不要來阻攔我踢球的道路。
藥山
野鶴般的神情，云一般的格調。逼人的氣韻，如同霜天破曉。松樹下殘缺的經書，還沒有看完。夕陽已經斜照。蒼茫的煙霧，風吹動著流淌的泉水環繞。閨房中的珍奇，徒然照耀。光芒沒有絲毫泄漏，才顯得靈妙。現成的活計，誰來管它傳承不傳承。孤峰聳立，象徵著卓爾不群。一聲清嘯，在月下聽來格外清妙。
寶公
【English Translation】 Awakening to the fragrance of true knowledge in the morning incense. May I always be clothed in the garments of compassion and forbearance. May the mountain of demonic obstacles quickly collapse and shatter. May great wisdom constantly appear before me. May I, through diligent hearing, attain perfect and complete understanding. Naturally, reaching utmost stillness, the light penetrates and illuminates. I shall be steadfast like Avalokiteśvara (Guanshiyin, the Bodhisattva of Compassion). May all sentient beings be like me.
Inscription and Preface for the Ambrosia Extinguishing Fast
In the spring of the fourth year of Zhenghe (1114 AD), I returned from overseas. Passing by Mount Heng, I visited Chan Master Fangguangyu. I was lodged below the Lingyuan Hamlet. Therefore, I named the residence 'Ambrosia Extinguishing'. The Daoist Fatai asked me to explain its meaning. I said, the Third Patriarch Sengcan (Sengcan) attained enlightenment at Shaolin Temple in the second year of Tianping of the Northern Qi Dynasty (551 AD), and lived in seclusion at Mount Wan. He never mentioned his surname throughout his life. Chan Master Laoan was asked to verify his identity during the nationwide investigation of privately ordained monks and nuns in the seventh year of Kaihuang of the Sui Dynasty (587 AD). Laoan said, 'I originally have no name.' Thereupon, he escaped to Mount Song. These two great elders detested the burden of fame and deeds, and were single-mindedly devoted to their practice of the Way, and that is how it was. I truly admire them. Therefore, I wrote the following inscription for 'Ambrosia Extinguishing':
I have heard of ambrosia, that eating it brings longevity. Yet the Dharma of Nirvana (extinction), has this name. Within extinction lies life, the spirit of the valley never dies. Only the Buddha and Laozi (Laojun), their meaning lies in this. My nature is unconstrained and free, yet I am entangled by worries and suffering. Now I know I can be liberated. My hair has turned black again. Chan Master Laoan hid in Mount Song and Mount Shao, Chan Master Sengcan fled to Mount Qian and Mount Huo. Therefore, Chan Master Juefan (Juefan) grew old on Mount Heng. The mountain has lost its solitary steepness, the jade has lost its flawlessness. May the root of my tongue, emit a blue lotus flower.
Six Poems of the Fisherman
Wanhui
Bareheaded, wearing a jade belt and cloud robe. Laughing and carefree throughout life, who knows the reason? Returning from ten thousand miles, only at dusk. Do not doubt or worry. The great thousand worlds, are all condensed on the tip of a hair. Unable to plow the fields and divide the acres. Yet able to face guests, and strike the ornate drum. Suddenly whispering to Chan Master Laoan. Then pushing him away. Do not come and block my path to the ball game.
Yaoshan
A wild crane's expression, clouds as his style. A compelling aura, like the frost sky at dawn. The incomplete scriptures under the pine tree, have not yet been finished. The setting sun is already shining. The misty smoke, the wind shakes the flowing springs that surround. The treasures in the boudoir, shine in vain. The light without any leakage, is truly wondrous. The ready-made livelihood, who cares about its inheritance. A solitary peak stands tall, symbolizing uniqueness. A clear whistle, sounds especially clear under the moonlight.
Baogong
來往獨龍崗下路。杖頭落索閑傢俱。後事前觀如目睹。非讖語。須知一念無今古。長笑老蕭多病苦。笑中與藥皆狼虎。蠟炬一枝非囑付。聊戲汝。熱來脫卻娘生褲。
亮公
講處天花隨玉麈。波心月在那能取。旁舍老師偷指注。回頭覷。虛空特地能言語。歸對學徒重自訴。從前見解都欺汝。隔岸有山橫暮雨。翻然去。千巖萬壑無尋處。
香嚴
𦘕餅充飢人笑汝。一庵歸掃南陽塢。擊竹作聲方惺悟。徐回顧。本來面目無藏處。卻望溈山敷坐具。老師頭角渾呈露。珍重此恩逾父母。須薦取。堂堂密密聲前句。
丹霞
不怕石頭行路滑。歸來那受駒兒踏。言下百骸俱潑撒。無剩法。靈然晝夜光通達。古寺天寒還惡發。夜將木佛齊燒殺。炙背橫眠真快活。憨抹撻。從教院主無須發。
新編林間后錄(終)
【現代漢語翻譯】 現代漢語譯本 在獨龍崗下的路上來來往往。拄著枴杖，上面掛著零散的傢什，顯得悠閒自在。對於未來的事情，就像親眼看到一樣。這不是什麼預言，要知道一念之間沒有古今之分。長聲嘲笑老蕭多病痛苦。笑聲中給你的藥也如同豺狼虎豹一般危險。給你一根蠟燭，不是要囑咐你什麼，只是和你開個玩笑。天氣熱了，就脫掉你天生的褲子吧。
亮公 講經說法時，天花隨著手中的玉麈飄落。水中的月亮在哪裡可以 पकड़住呢？旁邊的老師偷偷地指點註釋。回頭看一看，虛空竟然也能說話。回去后對學生們重新訴說，說以前的見解都是在欺騙你們。隔著岸邊有山橫亙在傍晚的雨中。幡然離去，千巖萬壑，無處可尋。
香嚴（人名） 畫餅充飢，人們會嘲笑你。回到草菴，打掃南陽塢。敲擊竹子發出聲音，才突然醒悟。慢慢地回頭看，本來面目無處隱藏。卻望向溈山（山名）鋪設坐具。老師的頭角完全顯露出來。珍重這份恩情勝過父母。必須推薦選取，堂堂密密，在聲音之前的那句話。
丹霞（人名） 不怕石頭路滑，回來后哪裡能受得了小馬駒的踐踏。話音剛落，全身百骸都散落開來，沒有剩餘的法則。靈性自然，晝夜光明通達。古寺天寒，還長出惡發。夜晚將木佛一起燒殺。烤著後背橫躺著睡覺，真是快樂。憨態可掬地塗抹，任憑院主沒有鬍鬚和頭髮。
新編林間后錄（終）
【English Translation】 English version Coming and going on the road below Dulong Gang (place name). Holding a cane with scattered household items, appearing leisurely and carefree. Regarding future events, it's as if seeing them with one's own eyes. This is not a prophecy; know that within a single thought, there is no distinction between past and present. Laugh loudly at old Xiao's suffering from illness. The medicine given to you in laughter is as dangerous as wolves and tigers. Giving you a candle is not to instruct you about anything, just playing a joke with you. When it gets hot, take off the pants you were born with.
Liang Gong (person's name) When lecturing on the scriptures, celestial flowers fall with the jade whisk in hand. Where can the moon in the water be grasped? The teacher next door secretly points out annotations. Looking back, even emptiness can speak. Returning to tell the students again, saying that the previous views were all deceiving you. Across the bank, there is a mountain stretching across the evening rain. Suddenly leaving, among thousands of rocks and valleys, there is nowhere to be found.
Xiangyan (person's name) Drawing a cake to satisfy hunger, people will laugh at you. Returning to the hermitage, sweeping Nanyang Wu (place name). Striking bamboo to make a sound, suddenly awakening. Slowly looking back, the original face has nowhere to hide. But looking towards Mount Weishan (mountain name), laying out the seat. The teacher's horns are fully revealed. Cherish this kindness more than parents. Must recommend and select, dignified and closely, the phrase before the sound.
Danxia (person's name) Not afraid of the slippery stone road, how can one bear the trampling of the colt upon returning. As soon as the words are spoken, the whole body scatters, with no remaining Dharma. Spiritual and natural, day and night, the light is clear and penetrating. The ancient temple is cold, and evil hair grows. Burning wooden Buddhas together at night. Lying horizontally with a roasted back, truly happy. Smearing with a naive appearance, letting the abbot have no beard or hair.
Newly Compiled Forest Records (End)