國清百錄 4.26

4.26

竊以妙理冲玄，隔言象之外；應機濟物，寄真俗之談。自鵠樹潛儀、金棺晦迹，微言託於傳授、密教假於弘通，故有五種法師、四依開士。邇後連踪繼跡數百年中，雖復慧炬潛輝而法流恒瀉，加以惠思碩學並願盡性窮源。然性不可窮、源何易盡，鹿羊之文既惑、兔馬之說猶疑。若不假以大心，終歸永蔽。仰惟禪師盛德清高，跨眾流之表；奇才內密，越詞人之上。雖不衣錦還鄉，且見懷珠反本，屬以天清地肅王道康夷，四眾傾心民庶欣仰，各願諮受咸思採聽。幸以慧雲之潤忘祕悋於未聞，師子之音廣宣揚於渴仰，暫移狼迹之步、權啟滅定之門，俯就群心哀憐祈請。書云：朝聞夕殞。法說：一句染神，必不累月經年；繁勞視聽，庶曾聞一實者。決了衣珠，未發菩提心並知迴向，賢愚喜躍、凡聖歡愉，豈不弘法棟梁、含生舟檝，不任引領。謹遣十住寺臻法師歸依座下，普述眾心鵠望泉涌之資、側遲洪鍾之響，輒以塵聞，咸懷喜躍。

We venture to consider that the wondrous principle is quiet and profound, beyond the realm of words and images; responding to capacities to save living beings, it relies on discussions of the ultimate and the conventional. Since the hidden comportment under the crane trees and the obscure traces in the golden coffin, subtle words have relied on transmission, and esoteric teachings have depended on widespread propagation; hence there have been the five types of Dharma master and the bodhisattvas of the four reliances. Over several centuries since then, following in their footsteps and continuing in their traces, even though the torch of wisdom has dimmed its light, the stream of the Dharma has flowed perpetually. Furthermore, both you and the great scholar Huisi vowed to exhaust nature and plumb the source. Yet nature cannot be exhausted, and how could the source be easily plumbed? People are already confused by the passages on the deer and the sheep, and are still doubtful about the explanations of the hare and the horse. If not aided by a great mind, they would ultimately remain obscured forever. We respectfully contemplate that the Dhyāna Master's abundant virtue is pure and lofty, transcending the ranks of the multitude; your marvelous talents are held deep within, surpassing those of literary men. Though you have not returned home in embroidered robes, we nevertheless see you returning to the origin carrying the jewel. It is now a time when Heaven is clear, Earth is serene, and the King's Way is tranquil and level; the fourfold assembly inclines its hearts, and the common people look up with joy, each wishing to inquire and receive instruction, all yearning to hear your words. We hope that with the moisture of your clouds of wisdom you will forgo keeping secret what has not yet been heard, and with the roar of the lion proclaim it far and wide to those who thirst and gaze up, temporarily shifting your wolf-like tracks and expediently opening the gate of the cessation-attainment, condescending to the hearts of the multitude and looking with pity upon our prayers. The Book [of Documents] says: 'Hear [the Way] in the morning and die [without regret] in the evening.' The Dharma states: 'A single phrase imbuing the mind.' This will certainly not take months and years or wear out your seeing and hearing; it is merely that those who have ever heard the One Real may resolve the jewel in the garment, and those who have not yet aroused the bodhicitta may all learn to dedicate their merit. The worthy and the foolish will leap for joy; ordinary beings and sages will be filled with delight. How could this not make you a pillar for propagating the Dharma and an oar of a boat for all living beings? We cannot endure craning our necks in waiting. We have respectfully sent Master Zhen of Shizhu Monastery to take refuge at your seat, expressing the collective wish of the assembly, who gaze like cranes for the provision of a gushing spring and wait attentively for the resonance of the great bell. Venturing to bring this to your ears, we all cherish leaping joy.