緇門警訓 10.29

10.29

山色沈沈松煙羃羃。空林之下盤陀之石。石上有僧結跏橫膝。
誦白蓮經從旦至夕。左之右之虎跡狼跡。
十片五片異花狼籍。偶然相見未深相識。
知是古之人今之人。是曇彥是曇翼。
我聞此經有深旨。覺帝稱之真妙義。合目冥心子細聽。
醍醐滴入焦腸裡。佛之意兮祖之髓。
我之心兮經之旨。可憐彈指及舉手。
不達目前今正是。大矣哉甚奇特。空生要使群生得光輝。
一萬八千土。土土皆作黃金色。
四生六道一光中。狂夫猶自問彌勒。我亦當年學空寂。
一得無心便休息。今日親聞誦此經始覺驢乘匪端的。
我亦當年不出戶。不欲紅塵沾步武。
今日親聞誦此經。始覺行行皆寶所。
我亦當年愛吟咏。將謂冥搜亂禪定。今日親聞誦此經。
何妨筆硯資真性。我亦當年狎兒戲。
將謂光陰半虛棄。今日親聞誦此經。
始覺聚沙非小事。我昔曾遊山與水。將謂他山非故里。
今日親聞誦此經。始覺山河無寸地。
我昔心猿未調伏。常將金鎖虛拘束。今日親聞誦此經。
始覺無物為拳拳。師誦此經經一字。
字字爛嚼醍醐味。醍醐之味珍且美。不在脣不在齒。
只在勞生方寸裏。師誦此經經一句。
句句白牛親動步。白牛之步疾如風。不在西不在東。
只在浮生日用中。日用不知一何苦。
酒之腸飯之腑。長者揚聲喚不迴。何異聾何異瞽。
世人之耳非不聰。耳聰特向經中聾。
世人之目非不明。目明特向經中盲。合聽不聰合明不明。
轆轤上下浪死虛生。世人縱識師之音。
誰人能識師之心。世人縱識師之形。
誰人能識師之名。師名醫王行佛。令來與眾生治心病。
能使迷者醒。狂者定。垢者淨。邪者正。
凡者聖。如是則非但天恭敬人恭敬。亦合龍讚詠。
鬼讚詠。佛讚詠。豈得背覺合塵之徒不稽首而歸命。

The mountain colours are sombre and deep, the pine smoke dense and hazy.
Beneath the empty woods, on a winding boulder,
Upon the rock there sits a monk, cross-legged with knees resting flat,
Reciting the White Lotus Sūtra from dawn until dusk.
To his left and right are tracks of tigers and wolves;
Scattered about are ten or five exotic blossoms.
Meeting by chance, we are not yet deeply acquainted;
Who knows whether this is a man of ancient times or a man of today—
Is he Tanyan or is he Tanyi?
I have heard that this sūtra has a profound purport;
The Awakened Sovereign praised its truly wondrous meaning.
Closing my eyes and quieting my mind, I listen attentively:
Sarpirmaṇḍa drips into my parched intestines.
The Buddha's intention, the patriarch's marrow!
My own mind, the sūtra's purport!
How pitiable are those who snap their fingers and raise their hands,
Failing to understand that right before their eyes, now it truly is!
How great it is! How exceedingly extraordinary!
Subhūti wished to let all living beings attain radiance:
Eighteen thousand lands,
Every single land turns golden in colour.
The four forms of birth and six destinies in a single beam of light;
Yet the madman still asks Maitreya.
I too, in years past, studied emptiness and tranquility;
Once gaining no-mind, I at once rested.
Today, hearing in person the recitation of this sūtra,
Only now do I realize that the donkey-cart vehicle is not authentic.
I too, in years past, did not step outside my door,
Not wishing the red dust to stain my footsteps.
Today, hearing in person the recitation of this sūtra,
Only now do I realize that every step is a jewel place.
I too, in years past, loved chanting and reciting poetry,
Thinking that searching for subtle phrases would disturb seated meditation.
Today, hearing in person the recitation of this sūtra,
What harm do brush and inkstone do to nourishing one's true nature?
I too, in years past, indulged in childish games,
Thinking that half my time had been wasted in vain.
Today, hearing in person the recitation of this sūtra,
Only now do I realize that gathering sand is no small matter.
I formerly roamed the mountains and waters,
Thinking other mountains were not my native home.
Today, hearing in person the recitation of this sūtra,
Only now do I realize that mountains and rivers have not an inch of separate ground.
Formerly, when the monkey of my mind was not yet subdued,
I often bound it in vain with golden fetters.
Today, hearing in person the recitation of this sūtra,
Only now do I realize that no thing can be clung to.
The master recites this sūtra word by word,
Each word thoroughly chewing the taste of sarpirmaṇḍa.
The taste of sarpirmaṇḍa is precious and exquisite;
It is not on the lips, nor on the teeth,
It is only within the square-inch heart of this toiling life.
The master recites this sūtra phrase by phrase,
With each phrase the white ox personally takes its step.
The steps of the white ox are swift as the wind;
They are not in the west, nor in the east,
They are only within the daily life of fleeting existence.
Ignorant of its daily use, what great suffering!
Intestines of wine, viscera of rice—
The elder raises his voice calling out, yet they do not turn back;
How are they different from the deaf, how different from the blind?
The ears of worldly people are not lacking in acuity,
Yet with acute ears they are particularly deaf to the sūtra.
The eyes of worldly people are not lacking in sight,
Yet with clear sight they are particularly blind to the sūtra.
Those who should listen lack acuity; those who should see lack sight;
Moving up and down like a well-pulley, dying in vain and living for nothing.
Even if worldly people recognize the master's voice,
Who can recognize the master's mind?
Even if worldly people recognize the master's form,
Who can recognize the master's name?
The master is named King of Healers, executing the Buddha's command,
Coming to cure the mental ailments of sentient beings:
Able to awaken the deluded, calm the deranged,
Purify the defiled, correct the heterodox,
And make the ordinary into the holy.
As such, not only do devas pay respect and humans pay respect,
Dragons should also sing praises,
Ghosts sing praises, and Buddhas sing praises.
How could those who turn their backs on awakening to merge with dust
Fail to bow their heads and take refuge in life?