Chinese
大正藏第 48 册 No. 2014 永嘉证道歌 No. 2014 永嘉证道歌 唐慎水沙门玄觉撰 君不见。绝学无为闲道人。不除妄想不求真。 无明实性即佛性。幻化空身即法身。法身觉了无一物。 本源自性天真佛。五阴浮云空去来。 三毒水泡虚出没。证实相无人法。刹那灭却阿鼻业。 若将妄语诳众生。自招拔舌尘沙劫。 顿觉了如来禅。六度万行体中圆。梦里明明有六趣。 觉后空空无大千。无罪福无损益。 寂灭性中莫问觅。比来尘镜未曾磨。今日分明须剖析。 谁无念谁无生。若实无生无不生。 唤取机关木人问。求佛施功早晚成。放四大莫把捉。 寂灭性中随饮啄。诸行无常一切空。 即是如来大圆觉。决定说表真僧。有人不肯任情徴。 直截根源佛所印。摘叶寻枝我不能。 摩尼珠人不识。如来藏里亲收得。六般神用空不空。 一颗圆光色非色。净五眼得五力。 唯证乃知难可测。镜里看形见不难。水中捉月争拈得。 常独行常独步。达者同游涅槃路。 调古神清风自高。貌悴骨刚人不顾。穷释子口称贫。 实是身贫道不贫。贫则身常披缕褐。 道则心藏无价珍。无价珍用无尽。利物应机终不吝。 三身四智体中圆。八解六通心地印。 上士一决一切了。中 下多闻多不信。但自怀中解垢衣。 谁能向外夸精进。从他谤任他非。 把火烧天徒自疲。我闻恰似饮甘露。销融顿入不思议。 观恶言是功德。此即成吾善知识。 不因讪谤起冤亲。何表无生慈忍力。宗亦通说亦通。 定慧圆明不滞空。非但我今独达了。 恒沙诸佛体皆同。师子吼无畏说。百兽闻之皆脑裂。 香象奔波失却威。天龙寂听生欣悦。 游江海涉山川。寻师访道为参禅。自从认得曹溪路。 了知生死不相关。行亦禅坐亦禅。语默动静体安然。 纵遇锋刀常坦坦。假饶毒药也闲闲。 我师得见然灯佛。多劫曾为忍辱仙。 几回生几回死。生死悠悠无定止。自从顿悟了无生。 于诸荣辱何忧喜。入深山住兰若。岑崟幽邃长松下。 优游静坐野僧家。阒寂安居实萧洒。 觉即了不施功。一切有为法不同。住相布施生天福。 犹如仰箭射虚空。势力尽箭还坠。 招得来生不如意。争似无为实相门。一超直入如来地。 但得本莫愁末。如净琉璃含宝月。 既能解此如意珠。自利利他终不竭。 江月照松风吹。永夜清宵何所为。佛性戒珠心地印。 雾露云霞体上衣。降龙钵解虎锡。两钴金环鸣历历。 不是标形虚事持。如来宝杖亲踪迹。 不求真不断妄。了知二法空无相。无相无空无不空。 即是如来真实相。心镜明 下等人听得多却很少相信，只是从自身解脱烦恼的束缚。 谁又能向外炫耀自己的精进呢？任凭他人诽谤或指责。 用火烧天只会徒劳无功，我听闻诽谤就像饮用甘露一样，烦恼消融，进入不可思议的境界。 把恶意的言语看作是功德，这就能成就我的善知识（Kalyāṇa-mittatā，指引正道的朋友）。 不因为别人的诽谤而生起冤仇或亲近之心，又如何展现无生（Anutpāda，不生不灭的真理）的慈悲和忍辱的力量呢？宗门和教理我都通达。 禅定和智慧圆满光明，不滞留在空（Śūnyatā，空性）的境界。不仅仅是我现在独自领悟了这个道理，恒河沙数般的诸佛的本体都是相同的。 如同狮子吼一样无畏的说法，百兽听了都会脑裂。香象（指强大的力量）也会奔波逃窜失去威严，天龙（Nāga，印度神话中的蛇神）寂静地听着，心生欢喜。 游历江海，跋涉山川，寻找老师，问道参禅。自从认识了曹溪（六祖慧能弘法的道场）的道路，才了知生死与我毫不相关。 行走是禅，坐着也是禅，言语、沉默、行动、静止，身体都安然自在。纵然遇到锋利的刀刃也坦然面对，即使是剧烈的毒药也视若等闲。 我的老师（指六祖慧能）曾被燃灯佛（Dīpaṃkara，过去佛之一）授记，多劫以来曾为忍辱仙人（Kṣānti，修忍辱行的仙人）。 经历了多少次的生，多少次的死，生死轮回悠长无有定止。自从顿悟了无生（Anutpāda，不生不灭的真理），对于世间的荣辱还有什么忧愁和欢喜呢？ 进入深山，住在兰若（Araṇya，寂静的修行处），在岑崟幽深的长松之下，悠闲自在地生活，像个隐逸的山野僧人，在寂静中安居，真是潇洒。 觉悟就是当下，无需再施加任何功夫，这与一切有为法（Saṃskṛta，因缘和合而成的法）都不同。执着于形式的布施只能获得生天的福报，就像是向上射箭到虚空中一样。 力量用尽，箭最终还是会坠落，招致的来生也未必如意。怎能比得上无为（Asaṃskṛta，不依赖因缘的法）实相（Tathatā，真如实性）之门，一旦超越就能直入如来（Tathāgata，佛的称号）的境界。 只要得到了根本，就不要担忧末节，就像清净的琉璃中含着宝月一样。既然能够理解这如意珠（Cintāmaṇi，能满足愿望的宝珠），自利利他，功德永远不会穷尽。 江上的月亮照耀着，松树在风中摇曳，漫漫长夜清净安宁，还有什么可做的呢？佛性（Buddhatā，成佛的可能性）是戒珠（Śīla，戒律）是心地（Citta，心）的印记，雾露云霞只是身体上的衣裳。 降龙钵（龙的象征）解虎锡（锡杖），两钴金环发出清脆的响声。这不是为了标榜外形而虚假地持有，而是如来（Tathāgata，佛的称号）宝杖的真实踪迹。 不追求真，也不断除妄，了知真和妄两种法都是空无自性的。无相（Nirnimitta，没有形相）、无空（Aśūnya，非空）、无不空（Na aśūnya，非不空），这就是如来（Tathāgata，佛的称号）真实的相。 心如明镜。
English
The inferior hear much but believe little, only freeing themselves from the defiled garments within their hearts. Who can boast of diligence outwardly? Let others slander and criticize as they will. Burning the sky with fire is merely exhausting oneself. Hearing slander is like drinking sweet dew to me, dissolving afflictions and entering the inconceivable. Viewing malicious words as merit, this makes them my good teachers (Kalyāṇa-mittatā, friends who guide one on the right path). If not for slander giving rise to enmity or attachment, how can one manifest the power of compassion and forbearance of non-arising (Anutpāda, the truth of non-arising and non-ceasing)? I am versed in both the doctrine and the teachings. Samadhi (Samādhi, meditative absorption) and wisdom are perfectly clear, not clinging to emptiness (Śūnyatā, emptiness). It is not only I who have realized this now, but the essence of all Buddhas, as numerous as the sands of the Ganges, is the same. Like a lion's roar, fearlessly spoken, all beasts that hear it are terrified. Even the mighty elephants (symbol of power) scatter and lose their majesty, while the Nāgas (Nāga, serpent deities in Indian mythology) listen quietly, filled with joy. Traveling rivers and seas, traversing mountains and streams, seeking teachers and inquiring about the Way to practice Chan (Dhyāna, meditation). Since recognizing the path of Caoxi (the place where the Sixth Patriarch Huineng propagated the Dharma), I understand that birth and death are unrelated to me. Walking is Chan (Dhyāna, meditation), sitting is Chan (Dhyāna, meditation), speaking, silence, movement, stillness, the body is at ease. Even when encountering sharp blades, I remain calm, and even the most potent poison is of no concern. My teacher (referring to the Sixth Patriarch Huineng) was predicted by Dīpaṃkara Buddha (Dīpaṃkara, one of the past Buddhas), and for many kalpas (kalpa, eons) was a Kṣānti (Kṣānti, a sage who practices patience). How many births, how many deaths, the cycle of birth and death is long and without end. Since the sudden awakening to non-arising (Anutpāda, the truth of non-arising and non-ceasing), what worries or joys are there regarding worldly honor and disgrace? Entering deep mountains, dwelling in Araṇyas (Araṇya, quiet places for practice), beneath the towering, secluded pine trees, living freely as a reclusive mountain monk, residing in stillness, truly carefree. Awakening is immediate, requiring no further effort, unlike all conditioned phenomena (Saṃskṛta, phenomena arising from causes and conditions). Giving with attachment to form only brings heavenly blessings, like shooting an arrow upwards into the void. When the strength is exhausted, the arrow will eventually fall, and the next life may not be as desired. How can it compare to the gate of unconditioned (Asaṃskṛta, unconditioned) true nature (Tathatā, suchness), where one can directly enter the realm of the Tathāgata (Tathāgata, the title of a Buddha) upon transcending? As long as you grasp the root, don't worry about the branches, like a pure crystal containing a precious moon. Since you can understand this wish-fulfilling jewel (Cintāmaṇi, a jewel that grants wishes), benefiting yourself and others, its merit will never be exhausted. The moon shines on the river, the pine trees sway in the wind, what is there to do on this long, clear night? Buddha-nature (Buddhatā, the potential for Buddhahood) is the seal of the precept-jewel (Śīla, moral discipline) in the mind, mist, dew, and clouds are merely garments on the body. The dragon-taming bowl (symbol of the dragon) and the tiger-releasing staff, the two golden rings jingle clearly. This is not to flaunt appearances with empty gestures, but the true traces of the Tathāgata's (Tathāgata, the title of a Buddha) staff. Neither seeking truth nor ceasing delusion, understanding that both truth and delusion are empty and without inherent nature. Without form (Nirnimitta, without characteristics), without emptiness (Aśūnya, not empty), without non-emptiness (Na aśūnya, not not empty), this is the true form of the Tathāgata (Tathāgata, the title of a Buddha). The mind is like a clear mirror. -------------------------------------------------------------------------------- 鉴无碍。
Chinese
廓然莹彻周沙界。万象森罗影现中。一颗圆光非内外。 豁达空拨因果。莽莽荡荡招殃祸。 弃有着空病亦然。还如避溺而投火。舍妄心取真理。 取舍之心成巧伪。学人不了用修行。 深成认贼将为子。损法财灭功德。莫不由斯心意识。 是以禅门了却心。顿入无生知见力。 大丈夫秉慧剑。般若锋兮金刚焰。非但空摧外道心。 早曾落却天魔胆。震法雷击法鼓。 布慈云兮洒甘露。龙象蹴踏润无边。三乘五性皆醒悟。 雪山肥腻更无杂。纯出醍醐我常纳。 一性圆通一切性。一法遍含一切法。一月普现一切水。 一切水月一月摄。诸佛法身入我性。 我性同共如来合。一地具足一切地。 非色非心非行业。弹指圆成八万门。刹那灭却三祇劫。 一切数句非数句。与吾灵觉何交涉。 不可毁不可赞。体若虚空勿涯岸。不离当处常湛然。 觅即知君不可见。取不得舍不得。 不可得中只么得。默时说说时默。大施门开无壅塞。 有人问我解何宗。报道摩诃般若力。 或是或非人不识。逆行顺行天莫测。吾早曾经多劫修。 不是等闲相诳惑。建法幢立宗旨。 明明佛敕曹溪是。第一迦叶首传灯。二十八代西天记。 法东流入此土。菩提达磨为初祖。 六代传衣天下闻。后人得道何穷数。真不立妄本空。 有无 现代汉语译本 鉴无碍：觉知没有阻碍。 廓然莹彻周沙界：光明澄澈遍布所有世界。 万象森罗影现中：所有现象都在其中显现。 一颗圆光非内外：这圆满的光辉既不在内也不在外。 豁达空拨因果：自以为通达空性而否定因果。 莽莽荡荡招殃祸：这样轻率妄为只会招来灾祸。 弃有着空病亦然：抛弃有而执着于空，也是一种病态。 还如避溺而投火：如同为了躲避溺水而跳入火中。 舍妄心取真理：抛弃虚妄的心而追求真理。 取舍之心成巧伪：有取有舍的心，本身就是一种虚伪。 学人不了用修行：学佛之人不明白这一点，还用这种心去修行。 深成认贼将为子：就会深深地陷入认贼作子的境地。 损法财灭功德：损害佛法，消灭功德。 莫不由斯心意识：这些都是由于心、意、识的作用。 是以禅门了却心：所以禅宗要了悟这颗心。 顿入无生知见力：才能顿悟无生的智慧和力量。 大丈夫秉慧剑：大丈夫手持智慧之剑。 般若锋兮金刚焰：般若（Prajna，智慧）的锋利，如同金刚石般坚固的火焰。 非但空摧外道心：不仅能摧毁外道邪见。 早曾落却天魔胆：早已吓破天魔的胆。 震法雷击法鼓：震动佛法的雷声，敲击佛法的鼓。 布慈云兮洒甘露：散布慈悲的云朵，洒下甘甜的露水。 龙象蹴踏润无边：龙和象的足迹遍及无边。 三乘五性皆醒悟：使三乘（Sravakayana，Pratyekabuddhayana，Bodhisattvayana，声闻乘、缘觉乘、菩萨乘）和五性（不决定性，声闻性，缘觉性，菩萨性，无性）的人都醒悟。 雪山肥腻更无杂：雪山的肥沃纯净没有杂质。 纯出醍醐我常纳：从中产生的纯正醍醐，我常常享用。 一性圆通一切性：一个自性圆满通达一切自性。 一法遍含一切法：一个法遍含一切法。 一月普现一切水：一个月亮普遍显现在所有的水中。 一切水月一月摄：所有水中的月亮都包含在一个月亮之中。 诸佛法身入我性：诸佛的法身进入我的自性。 我性同共如来合：我的自性与如来（Tathagata，佛的称号）的自性相合。 一地具足一切地：一个地包含了所有的地。 非色非心非行业：不是色，不是心，不是行为。 弹指圆成八万门：弹指间就能成就八万法门。 刹那灭却三祇劫：刹那间就能灭除三大阿僧祇劫的业障。 一切数句非数句：一切可以计数和不可以计数的言语。 与吾灵觉何交涉：与我的灵觉又有什么关系呢？ 不可毁不可赞：既不能毁谤，也不能赞叹。 体若虚空勿涯岸：它的本体如同虚空一样没有边际。 不离当处常湛然：它不离开当下之处，永远清净。 觅即知君不可见：如果去寻找，就会知道你无法看见它。 取不得舍不得：既不能获取，也不能舍弃。 不可得中只么得：在不可得之中，就这样领悟。 默时说说时默：沉默时也在说，说话时也在沉默。 大施门开无壅塞：广大的布施之门打开，没有阻碍。 有人问我解何宗：如果有人问我理解什么宗派。 报道摩诃般若力：就告诉他，是伟大的般若（Mahaprajna，大智慧）的力量。 或是或非人不识：是是或者非非，人们无法认识。 逆行顺行天莫测：逆行或者顺行，天也无法测度。 吾早曾经多劫修：我早已在过去多劫中修行。 不是等闲相诳惑：不是随便说说来迷惑你们。 建法幢立宗旨：建立佛法的旗帜，树立宗派的宗旨。 明明佛敕曹溪是：明明是佛陀敕令曹溪。 第一迦叶首传灯：第一代迦叶（Kasyapa，佛陀十大弟子之一）首先传灯。 二十八代西天记：在西天（印度）记载了二十八代。 法东流入此土：佛法向东流入这片土地（中国）。 菩提达磨为初祖：菩提达磨（Bodhidharma）是初祖。 六代传衣天下闻：六代传衣，天下皆知。 后人得道何穷数：后人得道的人数不胜数。 真不立妄本空：真理本来就不是建立起来的，虚妄的本性也是空。 有无
English
English version Awareness is without obstruction. Vast and clear, illuminating all realms. All phenomena appear within. A single round light, neither inside nor outside. Thinking you understand emptiness, you deny cause and effect. Acting recklessly only invites disaster. Abandoning existence and clinging to emptiness is also a sickness. Like avoiding drowning by jumping into a fire. Discarding the deluded mind and grasping for truth. The mind of grasping and abandoning becomes artificial. Students who don't understand use this to cultivate. Deeply falling into recognizing a thief as their own child. Damaging the Dharma and destroying merit. All arise from this mind, intention, and consciousness. Therefore, the Chan (Zen) school understands the mind. Suddenly entering the power of the knowledge and vision of no-birth. A great person wields the sword of wisdom. The sharpness of Prajna (wisdom), like the flame of a diamond. Not only crushing the minds of external paths. Long ago, it shattered the courage of the heavenly demons. Shaking the thunder of the Dharma, striking the drum of the Dharma. Spreading clouds of compassion, sprinkling sweet dew. Dragons and elephants tread, moistening the boundless. The three vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana) and five natures all awaken. The richness of the snowy mountains is pure and without impurities. I constantly take in the pure ghee that comes from it. One nature perfectly penetrates all natures. One Dharma pervades and contains all Dharmas. One moon universally appears in all waters. All water moons are contained within one moon. The Dharmakaya (Dharma body) of all Buddhas enters my nature. My nature merges with the Tathagata (Buddha). One ground fully contains all grounds. Not form, not mind, not action. In a snap of the fingers, eight myriad gates are perfected. In an instant, three kalpas (aeons) are extinguished. All countable and uncountable phrases. What connection do they have with my spiritual awareness? Cannot be destroyed, cannot be praised. Its essence is like space, without boundaries. Not apart from this very place, always serene. If you seek it, you will know you cannot see it. Cannot be taken, cannot be abandoned. In the unattainable, just realize it thus. Silent when speaking, speaking when silent. The gate of great giving is open and unblocked. If someone asks me what school I understand. Tell them, it is the power of Maha-prajna (great wisdom). Whether it is right or wrong, people do not recognize. Going against or going with, even the heavens cannot fathom. I have long cultivated for many kalpas. Not casually deceiving you. Establish the Dharma banner, establish the tenets. Clearly, the Buddha commanded Caoxi (the Sixth Patriarch's monastery). First, Kasyapa (one of the Buddha's ten great disciples) first transmitted the lamp. Twenty-eight generations are recorded in the Western Heaven (India). The Dharma flowed eastward into this land (China). Bodhidharma was the first patriarch. The transmission of the robe for six generations was known throughout the world. The number of people who attained the Way later is countless. Truth is not established, delusion is fundamentally empty. Existence and non-existence -------------------------------------------------------------------------------- 俱遣不空空。二十空门元不着。