---
title: "護法錄 · 古鼎和尚四會語錄序贊"
description: "護法錄是明代佛教重要文獻由宋濂著述袾宏輯錄錢謙益訂正該書誕生於明末佛教復興與儒釋道三教融合的歷史背景下主要內容為宋濂所撰寫的佛教碑銘傳記及序文等文章系統收錄了元代至明初高僧大德的生平事蹟與佛教思想同時強力駁斥了當時的排佛論調捍衛佛教正統地位該書不僅是研究宋明佛教史與儒釋關係的關鍵史料更因其文獻權威性被譽為佛教史傳之瑰寶在中國佛教思想史與文學史上均佔有重要地位"
url: "https://rushiwowen.co/en/r/cmgmzoqyi07u0l404zs48li3p"
---

### 古鼎和尚四會語錄序贊

> Preface to the Four Assembly Discourses of Ancient Cauldron Monk

古鼎禪宗銘公以臨濟十七世孫，四坐道場，為黑白之所宗仰。一旦祝釐江淛省垣，現白光三道，丞相康里公見之，極加敬禮。未幾，將示寂，語其徒曰：「觀世音蓮臺至矣。」安坐而逝。及火化，舌根、齒牙、數珠俱不壞，五色舍利燦爛無數。國史危先生已摭其行業為文勒諸碑，而四會語未有序之者。師之得法上首，今天界禪師西白金公，屬濂作之。濂覽已，合爪言曰：「是真正語，是不著有無語，是雷轟電掃語。學者隨所悟入，如慈雲遍覆，法雨普沾，小大根莖皆獲生成，非入正知見、具大力量者，孰能與于此？」嗚呼！世安復有斯人乎哉？非謂果無之也，求其真淳無偽若師者鮮也。濂既為敘其事，復歆豔之，歆豔之不足，復作伽陀一章贊之。其辭曰：我觀我師四會語，一言一句皆真實，河沙妙義總含藏，其中無餘亦無欠。及至能所齊泯時，欲覓片言不可得。有如十萬虛空界，種種色相皆現前，或飛或潛或動植，以至洪纖高下等，枯榮生死及崩竭，了然不染虛空相，而亦不出于虛空，真相如如不動故。師昔嘗登寂照場，耳邊一喝三日聾，惟聾故使功用絕，絕後通身皆是耳。自茲出世入翁川，翁川海水亦生耳，但聞魚龍哮吼聲，即使波濤增洶湧。繼升補陀洛伽山，合掌問訊觀世音，目能觀色耳聞聲，音聲何獨以目觀？不知本來無耳目，見所不見聞不聞，盡大千界無礙者。中天竺國凌霄峰，所談妙法皆如是，只因妙法法難思，結集已落第二義。眉間放出白毫光，七寶蓮臺向空至，此皆遊戲神通事，于師之道不相攝。師之道大不思議，千古贊歎莫能盡，姑以第二門中觀，可以洗空于結習，可以觸動于悟機，可以速證于菩提，是宜流通于世間，視如照耀光明幢，我言或誣有如水。

> Ancient Gu Ding Zen Master Ming Gong, as the seventeenth-generation successor of Linji, presided over four great assemblies, revered by monastics and laypeople alike. One day, while offering prayers at the provincial capital of Jiang and Zhe, three beams of white light appeared, and Chancellor Kangle, witnessing this, paid him the utmost respect. Before long, as he was about to enter nirvana, he told his disciples, "The lotus throne of Guanyin has arrived." He passed away peacefully in meditation. When his body was cremated, his tongue, teeth, and prayer beads remained unburnt, and five-colored relics shone brilliantly in countless numbers. The court historian, Mr. Wei, had already recorded his deeds and inscribed them on a stele, but the records of his four great discourses had not yet been introduced. His foremost disciple, the current Chan Master of Tiantong, Venerable Xibai Gong, asked Song Lian to write the introduction. After reading them, Song Lian pressed his palms together and said, "These are words of true realization, words beyond existence and non-existence, words like thunder roaring and lightning sweeping. Students, each according to their understanding, enter as if beneath a vast cloud of compassion, bathed by the rain of Dharma. All roots and stems, great and small, find life and growth. One who has not entered right knowledge and views, nor possesses great power—how could they achieve this?" Alas! How rare such a person is in this world! It is not that such people do not exist, but those who are truly genuine and without artifice, like the Master, are few indeed. Song Lian, having recounted his deeds, was filled with admiration. Not content with mere admiration, he composed a verse in praise. The verse reads: I behold my Master's words from the four assemblies, Each phrase, each sentence, entirely true. Myriad subtle meanings are all contained within, With nothing left over and nothing lacking. When subject and object both dissolve to nothing, Not a single phrase can be found. Like the vast space of ten directions, All kinds of forms appear before us— Flying, swimming, moving, growing— From the grand to the fine, high to low, Withering and blooming, birth and death, collapse and exhaustion— All clearly manifest without staining space itself, Yet never departing from it. The true nature is thus, unmoving and serene. The Master once sat upon the Field of Silent Illumination, A single shout at his ear left him deaf for three days. Because of this deafness, all mental functions ceased; After this cessation, his entire body became one ear. From then, he emerged into the world, entering Weng Stream, And the waters of Weng Stream also grew ears. Hearing only the roars of fish and dragons, Waves surged even more fiercely. Next he ascended Mount Potalaka, Palms together, greeting Guanyin. The eye sees forms, the ear hears sounds— Why then is sound perceived by the eye alone? No knowing that originally there are no ears or eyes, Seeing what is unseen, hearing what is unheard, Unobstructed throughout the entire universe. On the soaring peak of Central India's Tianzhu, The wondrous Dharma he taught was exactly this. Precisely because this wondrous Dharma defies thought, The compilation of the scriptures already fell to the secondary level. Between his brows emitted a white hair-light, The seven-jeweled lotus throne came through the air— These are but displays of miraculous play, Not the essence of the Master's path. His path is great and beyond all thought, Praise for a thousand ages cannot exhaust it. Let us view it through this secondary door, Which can wash away our habitual defilements, Can stir the mechanism of awakening, Can swiftly lead to bodhi. Thus it is right that it circulate through the world, Regarded as a radiant banner of light. Should my words prove false, may they be like water.