Song of Precious Mirror Samadhi

Song of Precious Mirror Samadhi

Pao-ching San-mei-ko

By Ch'an Master Tung-shan Liang-chieh

Contents

Title of the Text

Author of the Text

The Pao-ching San-mei-ko

The Original Chinese Text

The Chinese Text with Japanese "Current Characters"

Variant Characters in Different Versions of the Text

Translation of the Text

Japanese Transcription of the Text

Bibliography

Title of the Text

寶鏡三昧歌

Pao-ching San-mei-ko (Wade-Giles)

Baojing Sanmeige (Pinyin) Bao³jing⁴ San¹mei⁴ge¹

Hõkyõ Zanmaika (Japanese)

Literally, Treasure Mirror Samâdhi Song/Poem

The poem is usually known as Hõkyõ Zammai (Precious Mirror Samâdhi寶鏡三昧、宝鏡三昧).

Various Translations of the Title

1. The Song of the Jeweled Mirror Samadhi (Toshu John Neatrour, Sheng-yen, Kazu Tanahashi)

2. Song of the Jewel Mirror Samadhi

3. Sacred Mirror Samadhi (Daisetsu Teitarõ Suzuki)

4. Samadhi of the Invaluable Mirror

5. Song of the Bright Mirror Samadhi

Author of the Text

洞山良价

Tung-shan Liang-chieh (Wade-Giles)

Dongshan Liangjia (Pinyin) Dong⁴shan¹ Liang²jia⁴

Tõzan Ryõkai (Japanese)

Tung-shan Liang-chieh (Tõzan Ryõkai, 807-869) is the founder of the Ts'ao-tung (Sõtõ) School of Zen Buddhism. He was a contemporary of Lin-chi I-hsüan (Rinzai Gigen, d.866 臨済義玄).

Tung-shan Liang-chieh is also known as Wu-pen Ta-shih (Gohon Daishi悟本大師).

In Japanese, his name (Tung-shan) is pronounced either as Tõzan or as Tõsan.

His sayings and teaching were compiled in Tung-shan Ch'an-shih Liang-chieh Yü-lu (Tõzan Ryõkai Zenji Goroku洞山良价禪師語録) (Dainihon Zokuzõkyõ, vol. 2 No. 24大日本續藏經).

"Tõsan Ryõkai practiced first under Nansen¹ and Isan², but it was from the master Ungan Donjõ³ that he finally received the Seal. His manner of instructing and leading his disciples was mild, without stick or shout. In silent introspection they were to seek the enlightenment which must manifest itself in the activities of daily life."

(The Development of Chinese Zen After the Sixth Patriarch 25)

"While Tung-shan Liang-chih was still a boy a Vinaya teacher made him study the Hridaya Sûtra⁴, and tried to explain the sentence, 'There is no eye, no nose, . . .' But Liang-chih surveyed his teacher scrutinizingly with his eye, and then touched his own body with his hand, and finally said, 'You have a pair of eyes, and the other sense-organs, and I am also provided with them. Why does the Buddha tell us that there are no such things?' The Vinaya teacher was surprised at his question and told him: 'I am not capable of being your teacher. You be ordained by a Zen master, for you will some day be a great teacher of the Mahâyâna.' "

(Essays in Zen Buddhism – Third Series 237-8)

"Yun-mên⁵ asked Tung-shan: 'Whence do you come?' 'From Chia-tu.' 'Where did you pass the summer session?' 'At Pao-tzu, in Hu-nan.' 'When did you come here?' 'August the twenty-fifth.' Yun-mên concluded, 'I release you from thirty blows [though you rightly deserve them].'

On Tung-shan's interview with Mên, Tai-hui comments:

How simple-hearted Tung-shan was! He answered the master straightforwardly, and so it was natural for him to reflect, 'What fault did I commit for which I was to be given thirty blows when I replied as truthfully as I could?' The day following he appeared again before the master and asked, 'Yesterday you were pleased to release me from thirty blows, but I fail to realize my own fault?' Said Yun-mên, 'Oh you rice-bag, this is the way you wander from the West of the river to the south of the Lake!' This remark all of a sudden opened Tung-shan's eye, and yet he had nothing to communicate, nothing to reason about. He simply bowed, and said, 'After this I shall build my little hut where there is no human habitation; not a grain of rice will be kept in my pantry, not a stalk of vegetable will be growing on my farm; and yet I will abundantly treat all the visitors to my hermitage from all parts of the world; and I will even draw off all the nails and screws [that are holding them to a stake]; I will make them part with their greasy hats and ill-smelling clothes, so that they are thoroughly cleansed of dirt and become worthy monks.' Yun-mên smiled and said, 'What a large mouth you have for a body no larger than a coconut!' " (Essays in Zen Buddhism – Second Series 28)

"While scholars of the Avatamsaka School⁶ were making use of the intuitions of Zen in their own way, the Zen masters were drawn towards the philosophy of Indentity and Interpenetration advocated by the Avatamsaka, and attempted to incorporate it into their own discourses. For instance, Shih-t'ou⁷ in his 'Ode on Identity'⁸ depicts the mutuality of Light and Dark as restricting each other and at the same time being fused in each other; Tung-shan in his metrical composition called 'Sacred Mirror Samadhi' discourses on the mutuality of P'ien⁹, 'one-sided', and Chêng¹⁰, 'correct', much to the same effect as Shih-t'ou in his Ode, for both Shih-t'ou and Tung-shan belong to the school of Hsing-szu known as the Ts'ao-tung¹¹ branch of Zen Buddhism. This idea of Mutuality and Indentity is no doubt derived from Avatamsaka philosophy, so ably formulated by Fa-tsang. As both Shih-t'ou and Tung-shan are Zen masters, their way of presenting it is not at all like that of the metaphysician." (Essays in Zen Buddhism – Third Series 19)

"Tung-shan's poem, which was composed when he saw his reflection in the stream which he was crossing at the time, may give us some glimpse into his inner experience of the Prajñâpâramitâ:

Beware of seeking [the Truth] by others,

Further and further he retreats from you;

Alone I go now all by myself,

And I meet him everywhere I turn.

He is no other than myself,

And yet I am not he.

When thus understood,

I am face to face with Tathatâ."

(Essays in Zen Buddhism – Third Series 238)

Long seeking it through others,

I was far from reaching it.

Now I go by myself;

I meet it everywhere.

It is just I myself,

And I am not itself.

Understanding this way,

I can be as I am.

(Two Zen Classics 267)

Do not seek from another,

Or you will be estranged from self.

I now go on alone,

Finding I meet It everywhere.

It now is I,

I now am not It.

One should understand in this way

To merge with suchness as is.

(Transmission of Light 38)

Don't seek from others,

Or you'll be estranged from yourself.

I now go on alone—

Everywhere I encounter It.

It now is me, I now am not It.

One must understand in this way

To merge with being as is.

(Transmission of Light 167)

Wu-men Kuan (Mumonkan) Case 15 Tung-shan's Sixty Blows十五　洞山三頓

雲門、因洞山參次、門問曰、近離甚處。

Tung-shan came to study with Yün-men (Unmon). Yün-men asked, "Where are you from?"

山曰、査渡。

"From Cha-tu (Sato)," Tung-shan replied.

門曰、夏在甚處。

"Where were you during the summer?"

山曰、湖南報慈。

"Well, I was at the monastery of Pao-tz'u (Hõzu), south of the lake."

門曰、幾時離彼。

"When did you leave there," Yün-men asked.

山曰、八月二十五。

"On August 25" was Tung-shan's reply.

門曰、放汝三頓棒。

"I spare you sixty blows," Yün-men said.

山至明日却上問訊。昨日蒙和尚放三頓棒。

The next day Tung-shan came to Yün-men and said, "Yesterday you said you spared me sixty blows.

不知過在甚麼處。

I beg to ask you, where was I at fault?"

門曰、飯袋子、江西湖南便恁麼去。

"Oh, you rice bag!" shouted Yün-men. "What makes you wander about, now west of the river, now south of the lake?"

山於此大悟。

Tung-shan thereupon came to a mighty enlightenment experience.

Wu-men's Comment

無門曰、雲門、當時便與本分草科、使洞山別有生機一路、家門不致寂寥。

If Yün-men had given Tung-shan the true food of Zen and encouraged him to develop an active Zen spirit, his school would not have declined as it did.

一夜在是非海裏著到、直待天明再來、又與他注破。

Tung-shan had an agonizing struggle through the whole night, lost in the sea of right and wrong. He reached a complete impasse. After waiting for the dawn, he again went to Yün-men, and Yün-men again made him a picture book of Zen.

(Two Zen Classics 61-2)

Wu-men Kuan (Mumonkan) Case 18 Tung-shan's "Ma san chin"十八　洞山三斤

洞山和尚、因僧問、如何是佛。

A monk asked Tung-shan, "What is Buddha?"

山云、麻三斤。

Tung-shan replied, "Ma san chin!" (Masagin) [three pounds of flax].

(Two Zen Classics 71)

Notes

¹Nan-ch'üan P'u-yüan (Nansen Fugan, 748-834 南泉普願)

²Wei-shan Ling-yu (Isan Reiyû 771-853 溈山靈祐)

³Yün-yen T'an-cheng (Ungan Donjõ 782-841 雲巖曇晟)

⁴The Heart Sûtra (Hannya Shingyõ般若心經、般若心経)

Maka Hannya Haramita Shingyõ (摩訶般若波羅蜜多心經、摩訶般若波羅蜜多心経)

"Heart Sutra (Skt. Mahâprajñapâramitâ-hridaya-sûtra, Jap., Maka hannyaharamita shingyõ, roughly "Heartpiece of the

'Prajñapâramitâ-sûtra'); shortest of the forty sûtras that constitute the Prajñapâramitâ-sûtra."

(The Encyclopedia of Eastern Philosophy and Religion 128)

⁵Yün-men Wen-yen (Unmon Bun'en, 864?-949 雲門文偃)

Also known as K'uang-chen Ch'an-shih (Kyõshin Zenji匡眞禪師)

⁶Hua-yen-tsung (Kegonshû華嚴宗)

⁷Shih-t'ou Hsi-ch'ien (Sekitõ Kisen, 700-790 石頭希遷)

⁸Ts'an-t'ung-ch'i (Sandõkai參同契)

⁹One-sided (p'ien, hen偏)

¹⁰ Correct (cheng, shõ正)

¹¹ Ts'ao-tung (Sõtõ曹洞)

The Pao-ching San-mei-ko

The Pao-ching San-mei-ko is one of the most famous Zen poems. The poem is regarded a sûtra in the Sõtõ Sect, within which it occupies an important position as a scripture. The text is found in Taishõ Daizõkyõ,vol. 47, No. 515 a-b (大正大藏經、大正大蔵経).

"One of the Five Classics, I Jing¹ (Book of Changes) is a system of divination based on the permutations of yin and yang, examining present tendencies toward change as represented through the use of six-line combinations of broken and unbroken lines, called hexagrams. Dongshan Liangjie refers expressly to this work in his famous poem, Baojing sanmei ke (Song of the Jewel Mirror Samadhi), a core-text of Cao-Dong²: "It is like the six lines of the double split hexagram; the relative and absolute integrate – piled up, they make the three; the complete transformation makes five."³ Indeed, Dongshan's teaching of the Five Ranks⁴ can also be understood as a diagrammatic explanation of the interaction between yin and yang, transposed into a Buddhist context."

Notes

¹I Ching (Ekikyõ易經、易経)

²Ts'ao-tung (Sõtõ曹洞)

³重離六爻、偏正回互。疊而成三、變盡爲五。

⁴Wu-wei (Goi五位)

The Original Chinese Text

只潛不臣非木箭藝以以如佛要顛隨先外宗宗今毫細因天錯通正如疊重終婆不如汝如雖爲夜但背動意類銀汝如　寶

能行順奉情人鋒以有有虎道合倒其聖寂通趣有忽入緣眞然宗中荎而離不婆去世是臨非物半形觸成不而碗今是　鏡

相密不於識方相巧驚下之垂古想顛悲内趣分頓之無時而則通妙草成六得和不嬰非寶有作正文共窠在不盛得之　三

續用孝君到歌値力異劣缺成轍滅倒之搖極矣漸差間節妙吉途挾味三爻物和來児渠鏡爲則明彩非臼言齊雪之法　昧

名如不子寧石巧射狸寶如十請肯以爲繫眞即緣不大寂不不挾敲如變偏語有不五渠形不用天即如差來混明宜佛　歌

主愚奉順容女力中奴几馬劫觀心緇法駒常是立應絕然屬可帯唱金盡正未句起相正影是抜曉屬大落機則月能祖

中如非於思起何百白珍之觀前自爲檀伏流規宗律方昭迷犯挾雙剛爲回正無不完是相無諸不染火顧亦知藏保密

主魯輔父慮舞預步牯御馵樹古許素度鼠注矩趣呂所著悟忤路舉杵五互故句住具汝覩語苦露污聚佇赴處鷺護附

The Chinese Text with Japanese "Current Characters"

In the following text, the obsolete characters in the original text are replaced with newer, simplified or slightly altered characters used in contemporary Japanese, known as Tõyõ Kanji. These newer characters are indicated with gray color. Also, in the Japanese versions of the text, some Chinese characters are replaced with similar characters. These characters are indicated with blue color.

只潜不臣非木箭芸以以如仏要顛随先外宗宗今毫細因天錯通正如畳重終婆不如汝如雖為夜但背動意類銀汝如　宝

能行順奉情人鋒以有有虎道合倒其聖寂通趣有忽入縁真然宗中茎而離不婆去世是臨非物半形触成不而碗今是　鏡

相密不於識方相巧驚下之垂古想顛悲内趣分頓之無時而則通妙草成六得和不嬰非宝有作正文共窠在不盛得之　三

続用孝君到歌値力異劣欠成轍滅倒之搖極矣漸差間節妙吉途挾味三爻物和來児渠鏡為則明彩非臼言斉雪之法　昧

名如不子寧石巧射狸宝如十請肯以為繋真即縁不大寂不不挾敲如変偏語有不五渠形不用天即如差來混明宜仏　歌

主愚奉順容女力中奴几馬劫観心緇法駒常是立応絶然属可帯唱金尽正未句起相正影是抜暁属大落機則月能祖

中如非於思起何百白珍之観前自為檀伏流規宗律方昭迷犯挾双剛為回正無不完是相無諸不染火顧亦知蔵保密

主魯輔父慮舞預歩牯御馵樹古許素度鼠注矩趣呂所著悟忤路挙杵五互故句住具汝覩語苦露汚聚佇赴処鷺護附

Variant Characters in Different Versions of the Text

LineJapanese VersionChinese Version

□□□□　□善□□ □X□□　□□□□Code: &C3-325B 髏之弗齊　□□□□ □□倶□　□□□□ □□□□　□拔□□ □□□□　□□□睹 □不是□　□□□□ □□□兒　□□□□ □□爲□　□□成□ 通宗□□　□□□□ □□中□　□□□□ 羿□□□　□□□□ □□□直　□□□□ □□□□　□□若□ 但□□□　□□□□

2 汝今得之　宜能保護

3 銀碗盛雪　明月藏鷺

4 類而不齊　混則知處

7 背觸共非　如大火聚

10爲物作則　用抜諸苦

12如臨寶鏡　形影相覩

13汝是非渠　渠正是汝

14如世嬰児　五相完具

19疊而成三　變盡爲五

30宗通趣極　眞常流注

31外寂内搖　繋駒伏鼠

40藝以巧力　射中百歩

41箭鋒相値　巧力何預

46潛行密用　如愚如魯

47只能相續　名主中主

Translation of the Text

寶鏡三昧歌

Song of Precious Mirror Samadhi

如是之法　佛祖密附The dharma of thusness is intimately transmitted by buddhas and ancestors.

汝今得之　宜能保護Now you have it; preserve it well.

銀碗盛雪　明月藏鷺A silver bowl filled with snow, a heron hidden in the moon.

類而不斉　混則知處Taken as similar, they are not the same; not distinguished, their places are known.

意不在言　來機亦赴The meaning does not reside in the words, but a pivotal moment brings it forth.

動成窠臼　差落顧佇Move and you are trapped, miss and you fall into doubt and vacillation.

背觸共非　如大火聚Turning away and touching are both wrong, for it is like a massive fire.

但形文彩　即屬染汚Just to portray it in literary form is to stain it with defilement.

夜半正明　天曉不露In darkest night it is perfectly clear; in the light of dawn it is hidden.

爲物作則　用抜諸苦It is a standard for all things; its use removes all suffering.

雖非有爲　不是無語Although it is not constructed, it is not beyond words.

如臨寶鏡　形影相覩Like facing a precious mirror; form and reflection behold each other.

汝是非渠　渠正是汝You are not it, but in truth it is you.

如世嬰児　五相完具Like a newborn child, it is fully endowed with five aspects:

不去不來　不起不住No going, no coming, no arising, no abiding;

婆婆和和　有句無句P'o-p'o han-han – is anything said or not?

終不得物　語未正故In the end it says nothing, for the words are not yet right.

重離六爻　偏正回互In the hexagram "double fire," when main and subsidiary lines are transposed,

疊而成三　變盡爲五Piled up they become three; the permutations make five.

如茎草味　如金剛杵Like the taste of the five-flavored herb, like the five-pronged vajra.

正中妙挾　敲唱雙舉Wondrously embraced within the complete, drumming and singing begin together.

通宗通途　挾帯挾路Penetrate the source and travel the pathways, embrace the territory and treasure the roads.

錯然則吉　不可犯忤You would do well to respect this; do not neglect it.

天眞而妙　不屬迷悟Natural and wondrous, it is not a matter of delusion or enlightenment.

因縁時節　寂然昭著Within causes and conditions, time and season, it is serene and illuminating.

細入無間　大絶方所So minute it enters where there is no gap, so vast it transcends dimension.

毫忽之差　不應律呂A hairsbreadth's deviation, and you are out tune.

今有頓漸　縁立宗趣Now there are sudden and gradual, in which teachings and approaches arise.

宗趣分矣　即是規矩With teachings and approaches distinguished, each has its standard.

宗通趣極　眞常流注Whether teachings and approaches are mastered or not, reality constantly flows.

外寂内搖　繋駒伏鼠Outside still and inside trembling, like tethered colts or cowering rats.

先聖悲之　爲法檀度The ancient sages grieved for them, and offered them the dharma.

隨其顛倒　以緇爲素Led by their inverted views, they take black for white.

顛倒想滅　肯心自許When inverted thinking stops, the affirming mind naturally accords.

要合古轍　請觀前古If you want to follow in the ancient tracks, please observe the sages of the past.

佛道垂成　十劫觀樹One on the verge of realizing the Buddha Way contemplated a tree for ten kalpas.

如虎之缺　如馬之馵Like a battle-scarred tiger, like a horse with shanks gone grey.

以有下劣　寶几珍御Because some are vulgar, jeweled tables and ornate robes.

以有驚異　狸奴白牯Because others are wide-eyed, cats and white oxen.

藝以巧力　射中百歩With his archer's skill, Yi hit the mark at a hundred paces.

箭鋒相値　巧力何預But when arrows meet head-on, how could it be a matter of skill?

木人方歌　石女起舞The wooden man starts to sing, the stone woman gets up dancing.

非情識到　寧容思慮It is not reached by feelings or consciousness, how could it involve deliberation?

臣奉於君　子順於父Ministers serve their lords, children obey their parents.

不順不孝　不奉非輔Not obeying is not filial, failure to serve is no help.

潛行密用　如愚如魯With practice hidden, function secretly, like a fool, like an idiot.

只能相續　名主中主Just to continue in this way is called the host within the host.

寶鏡三昧歌

The Song of the Jeweled Mirror Samadhi

Translated by Toshu John Neatrour, Sheng-yen, and Kazu Tanahashi

如是之法　佛祖密附The teaching of suchness, is given directly, through all buddha ancestors,

汝今得之　宜能保護Now that it's yours, keep it well.

銀碗盛雪　明月藏鷺A serving of snow in a silver bowl, or herons concealed in the glare of the moon

類而不斉　混則知處Apart, they seem similar, together, they're different.

意不在言　來機亦赴Meaning cannot rest in words, it adapts itself to that which arises.

動成窠臼　差落顧佇Tremble and you're lost in a trap, miss and there's always regrets.

背觸共非　如大火聚Neither reject nor cling to words, both are wrong; like a ball of fire,

但形文彩　即屬染汚Useful but dangerous. Merely expressed in fine language, the mirror will tarnish.

夜半正明　天曉不露At midnight truly it's most bright, by daylight it cannot still be seen.

爲物作則　用抜諸苦It is the principle that regulates all, relieving every suffering.

雖非有爲　不是無語Though it doesn't act it is not without words.

如臨寶鏡　形影相覩In the most precious mirror form meets reflection:

汝是非渠　渠正是汝You are not It, but It is all you.

如世嬰児　五相完具Just as a baby, five senses complete,

不去不來　不起不住Neither going or coming, nor arising or staying,

婆婆和和　有句無句Babbles and coos: speech without meaning,

終不得物　語未正故No understanding, unclearly expressed.

重離六爻　偏正回互Six lines make the double li trigram, where principle and appearances interact.

疊而成三　變盡爲五Lines stacked in three pairs yet transform in five ways.

如茎草味　如金剛杵Like the five flavors of the hyssop plant or the five branches of the diamond scepter,

正中妙挾　敲唱雙舉Reality harmonizes subtly just as melody and rhythm, together make music.

通宗通途　挾帯挾路Penetrate the root and you fathom the branches, grasping connections, one then finds the road.

錯然則吉　不可犯忤To be wrong is auspicious, there's no contradiction.

天眞而妙　不屬迷悟Naturally pure and profoundly subtle, it touches neither delusion nor awakening,

因縁時節　寂然昭著At each time and condition it quietly shines.

細入無間　大絶方所So fine it penetrates no space at all, so large its bounds can never be measured.

毫忽之差　不應律呂But if you're off by a hair's breadth all harmony's lost in discord.

今有頓漸　縁立宗趣Now there are sudden and gradual schools with principles, approaches so standards arise.

宗趣分矣　即是規矩Penetrating the principle,

宗通趣極　眞常流注Mastering the approach, the genuine constant continues outflowing.

外寂内搖　繋駒伏鼠A tethered horse, a mouse frozen in fear, outwardly still but inwardly whirling:

先聖悲之　爲法檀度Compassionate sages freed them with teaching.

隨其顛倒　以緇爲素In upside down ways folks take black for white.

顛倒想滅　肯心自許When inverted thinking falls away they realize mind without even trying.

要合古轍　請觀前古If you want to follow the ancient path then consider the ancients:

佛道垂成　十劫觀樹The buddha, completing the path, still sat for ten eons.

如虎之缺　如馬之馵Like a tiger leaving a trace of the prey, like a horse missing the left hind shoe,

以有下劣　寶几珍御For those whose ability is under the mark, a jeweled footrest and brocaded robe.

以有驚異　狸奴白牯For others who still can manifest wonder there's a house cat and cow.

藝以巧力　射中百歩Yi the archer shot nine of ten suns from the sky, saving parched crops, another bowman hit targets at hundreds of paces:

箭鋒相値　巧力何預These skills are small to compare with that in which two arrow points meet head on in mid air.

木人方歌　石女起舞The wooden man breaks into song, a stone maiden leaps up to dance,

非情識到　寧容思慮They can't be known by mere thought or feelings, so how can they be analyzed?

臣奉於君　子順於父The minister still serves his lord, the child obeys his parent.

不順不孝　不奉非輔Not obeying is unfilial, not serving is a useless waste.

潛行密用　如愚如魯Practicing inwardly, functioning in secret, playing the fool, seemingly stupid,

只能相續　名主中主If you can only persist in this way, you will see the lord within the lord.

Japanese Transcription of the Text

寶鏡三昧歌

Hõkyõ Zanmaika

如是之法　佛祖密附Nyoze no hõ Busso mitsu ni fusu.

汝今得之　宜能保護Nanji ima kore o etari, yoroshiku yoku hõgo subeshi.

銀碗盛雪　明月藏鷺Ginwan ni yuki o mori, meigetsu ni ro o kakusu.

類而不斉　混則知處Rui shite hitoshikarazu. Konzuru tokinba tokoro o shiru.

意不在言　來機亦赴Kokoro koto ni arazareba, raiki mata omomuku.

動成窠臼　差落顧佇Dõzureba kakyu o nashi, tagaeba kocho ni otsu.

背觸共非　如大火聚Haisoku tomo ni hi nari. Daijaku no gotoshi.

但形文彩　即屬染汚Tada monsai ni arawaseba, sunawachi zenna ni zokusu.

夜半正明　天曉不露Yahan shõmei, tengyõ furo.

爲物作則　用抜諸苦Mono no tame ni nori to naru. Moichiite shõku o nuku.

雖非有爲　不是無語Ui ni arazu to iedomo, kore go naki ni arazu.

如臨寶鏡　形影相覩Hõkyõ ni nozonde, gyõyõ aimiru ga gotoshi.

汝是非渠　渠正是汝Nanji kore kare ni arazu, kare masa ni kore nanji.

如世嬰児　五相完具Yo no yõji no gosõ gangu suru ga gotoshi.

不去不來　不起不住Fukyo, furai, fuku, fujû.

婆婆和和　有句無句Ba-ba wa-wa, uku, muku,

終不得物　語未正故Tsui ni mono o ezu, go imada tadashikarazaru ga yue ni.

重離六爻　偏正回互Juri rikkõ, henshõ ego,

疊而成三　變盡爲五Tatande san to nari, henji tsukite go to naru.

如茎草味　如金剛杵Chisõ no ajiwai no gotoku, kongõ no sho no gotoshi.

正中妙挾　敲唱雙舉Shõchû myõkyõ, kõshõ narabi agu.

通宗通途　挾帯挾路Shû ni tsûji to ni tsûzu, kyõtai kyõro.

錯然則吉　不可犯忤Shakunen naru tokinba kitsu nari. Bongo subekarazu.

天眞而妙　不屬迷悟Tenshin ni shite myõ nari. Meigo ni zoku sezu.

因縁時節　寂然昭著Innen jisetsu, jakunen to shite shõcho su.

細入無間　大絶方所Sai ni wa muken ni iri, dai ni wa hõjo o zessu.

毫忽之差　不應律呂Gõkotsu no tagai, ritsuryo ni õzezu.

今有頓漸　縁立宗趣Ima tonzen ari, shûshu o rissuru ni yotte.

宗趣分矣　即是規矩Shûshu wakaru, sunawachi kore kiku nari.

宗通趣極　眞常流注Shû tsûji shu kiwamaru mo, shinjõ ruchû.

外寂内搖　繋駒伏鼠Hoka jaku ni uchiogoku wa, tsunageru koma, fukuseru nezumi.

先聖悲之　爲法檀度Senshõ kore o kanashinde hõ no dando to naru.

隨其顛倒　以緇爲素Sono tendõ ni shitagatte shi o motte so to nasu.

顛倒想滅　肯心自許Tendõ sõmetsu sureba kõshin mizukara yurusu.

要合古轍　請觀前古Kotetsu ni kanawan to yõseba kõ zenko o kanzeyo.

佛道垂成　十劫觀樹Butsudõ o jõzuru ni nannan to shite jukkõ ju o kanzu.

如虎之缺　如馬之馵Tora no kaketaru ga gotoku, uma no yome no gotoshi.

以有下劣　寶几珍御Geretsu aru o motte hõki chingyo,

以有驚異　狸奴白牯Kyõi aru o motte rinu byakko.

藝以巧力　射中百歩Gei wa gyõriki o motteite hyappo ni atsu,

箭鋒相値　巧力何預Senpõ aiau, gyõriki nanzo azukaran.

木人方歌　石女起舞Bokujin masa ni utai, sekijo tatte mau.

非情識到　寧容思慮Jõshiki no itaru ni arazu, mushiro shiryo o iren ya.

臣奉於君　子順於父Shin wa kimi ni bushi, ko wa chichi ni junzu.

不順不孝　不奉非輔Junzezareba kõ ni arazu, busezareba ho ni arazu.

潛行密用　如愚如魯Senkõ mitsuyõ wa gu no gotoku, ro no gotoshi.

只能相續　名主中主Tada yoku sõzoku suru o shuchû no shu to nazuku.

_____________________________________________________________________________________________________

Bibliography

The Development of Chinese Zen After the Sixth Patriarch. Heinrich Dumoulin. SMC Publishing, Inc. Taipei, n.d..

The Encyclopedia of Eastern Philosophy and Religion. Ingrid Fischer-Schreiber, et al. Shambhala Publications. New York, 1994.

Essays in Zen Buddhism, 3 vols. Daisetsu Teitaro Suzuki. Rider and Company. London, 1949-53.

Two Zen Classics. Katsuki Sekida. Weatherhill. New York, 1995.

Zen Essence: The Science of Freedom. Ed. and trans. by Thomas Cleary. Shambhala Publications. New York, 1989.