宏智禪師廣錄 9.1

9.1

真精進而離妄。法供養以無疵。妙莊嚴以從緣。慧方便而不縛。毘盧性空而智身了了。普賢毛孔而法界重重。仰之高鑽之堅。涅不緇磨不磷。珊瑚瀛海夜潮。飲其光明。薝蔔叢林春律。洗其寒色。齊物蝶翻乎夢。截流鷗赴于盟。四明玲瓏巖寺。束篾住山幾三十年。眾集食貧。躬出持鉢。仍承化士。循乞以供。寫幻儀須鄙語。隨處見人得助談柄。僧編欲刻。家醜莫揚。且夫知之者愚。言之者失。祖證明之親到。佛開演之恐迷。面壁燈聯。心空光發。神游其奧。靈靈自照而體虛。道得其全。綿綿若存而用細。鼻孔車載不起。舌頭鉗拔不伸。祖意窮而通。佛事光而備。劍揮空而縱橫出礙。珠受影而趣舍相隨。雲鳥無章。風鈴自韻。秋蟲之語。木蠧之文。相傳佛選器同。向道宗全說半。比丘（師儼）請為之引。紹興二十七年夏安居日。正覺書。

True vigor is departing from delusion. Dharma offering is free from blemish. Wondrous adornment follows conditions. Wise expedient means is unbound. Vairocana's nature is empty, yet the wisdom body is clear and distinct; Samantabhadra's pores encompass the Dharmadhātu layer upon layer. Looking up to it, it is lofty; drilling into it, it is hard. It can be steeped in dark dye without turning black, ground without wearing thin. The nighttime tide of the vast ocean of coral drinks in its radiance; the spring tune of the campaka groves washes away its cold hue. Evening out all things, the butterfly flutters in a dream; cutting off the flow, the gull keeps its covenant. At Linglongyan Temple in Siming, I gathered bundles of bamboo splints and dwelt on the mountain for nearly thirty years. The assembly gathered and endured poverty, personally going forth with begging bowls, while still relying on monks assigned to convert others to beg sequentially for provisions. To sketch this illusory form requires coarse words, so that wherever people meet, it may serve as an aid to conversation. Now that the monastic compilation is to be carved on blocks, family ugliness should not be broadcast. Furthermore, he who knows it is foolish; he who speaks of it is at fault. The Patriarch certified it through personal arrival; the Buddha expounded it fearing people would become lost. Facing the wall, the lamps connected; the mind emptied, light emanated. The spirit roams its depths; luminously self-illuminating, its substance is empty. The Way attains its wholeness; continuous as if existing, its function is subtle. The nostrils cannot be carried even by a cart; the tongue cannot be extended even when pulled with pincers. The Patriarch's intention is thoroughly plumbed and clear; the Buddha's work is radiant and complete. The sword brandished in the void moves freely without obstruction; the pearl receiving shadows matches what it embraces or leaves behind. Clouds and birds have no fixed pattern; the wind-chime resonates of itself. The chirping of autumn insects, the patterns of wood-boring worms: tradition says the vessel of the Buddha's selection is one and the same, yet when pointing toward the Way, the lineage is whole while speech is only half. The monk Shiyan requested this preface. Written by Zhengjue on the day of the summer retreat in the twenty-seventh year of Shaoxing [1157].