明覺禪師語錄 6.308

6.308

國朝紫微舍人趙公，丙戌年出鎮姑蘇，裁情示空巖之客，所恨不能効善財，展轉南方以求先覺，如別幅敘。雲嶽長老，令僧惠敏造鍾既成，剏重樓以𮆌之，欲為銘記，且言當使學者有所警誤概也，縱能道其歸，禪人惡肯信，惟師為善知識，行重名當代，願為此銘，因機垂化不亦美乎。然重顯固陋，荷大君子外獎，敢不從命，輒復引寄。夫形聲未先，曠默奚准，器用之後，幽靈絕常，故聖人以鍾為大，惟聖人則之，襲兮忘兮求以深矣。其能具諸種智，對飛雄辯，但未兼極有生，權化之來，未易窮也。感通傳稱，昔拘留孫於乾竺造青石鍾，如青玉色，可容十斛，頂類諸天，腹陷眾寶，八角四面華光互分，有化如來與日偕出，明宣祕演，或聞不聞，王舍城中，大千界內，匪同錚錚者乎。今嶽禪老於准甸造青銅鍾，如青珠色，過百鈞之用，上旋旁植繞獸蹲熊，其或層城晝閑、祇園夜永，寥寥霜月，射寒影以爭輝；殷殷地雷，發虛音而交振。師之唱險，資之繼難，寅夕鏗鏗，主伴索索，足使一鱗半甲，無違真化之方；二聽五觀，有寄神遊之域，善存殊應，扣惟良哉。謹為銘曰：

During our dynasty, Gentleman of the Secretariat Master Zhao, who in the bingxu year was sent out to govern Gusu, showed his feelings to the guest of the empty crag, yet regretted that he could not emulate Sudhana in turning southwards to seek the awakened ones of old, as recounted on a separate sheet. The Elder Yunyue ordered the monk Huimin to cast a bell; once it was completed, he constructed a multi-storied tower to suspend it. Intending to compose an inscription, he further stated that it should cause students to be warned and awakened in general; even if he could express its return to the source, how could the Chan practitioners be willing to believe it? Only you, Master, are a true spiritual friend (kalyāṇamitra), whose conduct is valued and whose reputation fills the present age; he hoped you would write this inscription, for transforming others in accord with capacity—would this not be magnificent? However, I, Chongxian, am unrefined and crude; having received the outer praise of a great gentleman, how could I dare disobey your command? Thus I again offer this expression. Now, before forms and sounds have arisen, by what could vast silence be measured? After vessels and implements are made, the subtle spirit transcends the ordinary. Therefore, the sage took the bell as grand, and only the sage modeled himself upon it; assimilating it and forgetting it, seeking it ever deeper. One who can possess all aspects of knowledge can engage in soaring, heroic eloquence; yet if one does not encompass the utmost of living beings, the manifestations of provisional transformation cannot easily be fathomed. The Record of Auspicious Resonances states that in the past, Krakucchanda fashioned a blue-stone bell in India; it had the colour of blue jade and could hold ten hu; its top resembled the heavens, its belly was inlaid with numerous gems, and its eight corners and four facets radiated mutually divided splendour. A transformation Tathāgata emerged together with the sun, clearly proclaiming and secretly expounding [the Dharma], whether heard or unheard, within the city of Rājagṛha and throughout the great chiliocosm—was this not identical to that ringing tone? Now Elder Chan Yue has cast a bronze bell in the region of Huai, with the colour of a blue pearl, utilizing over a hundred jun [of metal]. Upon it beasts circle and bears crouch, coiled above and planted along the sides. When the layered battlements are leisurely by day or Jetavana extends deep into the night, the vast, frosty moon casts cold shadows vying in brilliance; the rumbling earth-thunder sends forth empty tones that resonate together. The Master's leading chant is perilous, and to continue it with aid is difficult; morning and evening it clangs, host and guest standing solitary, fully enabling even a single scale or half a carapace never to deviate from the realm of true transformation; the two hearings and five contemplations find an abode for their spiritual roaming. Storing well such wondrous resonance, to strike it is truly excellent! Respectfully, I make this inscription: