Dabeige Ji, At Chengdu


 
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The Guanyin at Dabeige is no more. This one in Kaifeng.

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Dabeige Ji, At Chengdu
Su Shi 1036-1101

I ponder over us mortals with two eyes and two arms,
Who, when objects arise, are unable to respond.
With wild delusions and utter confusion,
We react by becoming filled with desire.
Distraught and beset by anxious thoughts.
Even though anxious thought is inherently unreal,
We might as well have no eyes and no arms!
When objects arise, then the mind also arises.
However, the bodhisattva is never anxious, 
But responds to whatever need responding to,
And there is nothing that is not appropiately met.
A taut bow set with a white arrow.
Sword and shield made of maple wood;
Sutra scrolls and incense flowers.
A finger bowl  made of maple wood;
A large jeweled censer made of coral;
A white whisk, a vermilion hazelwood staff,
The bodhisattva understands all he meets,
And that which he grasps, he does not doubt.
How has the bodhisattva attained to this no-doubt?
Because his "self" is a self of no-mind,
If the bodhisattva still possessed a mind,
Then a thousand arms would mean a thousand minds.
And a thousand minds inside one single body--
What a terrible struggle that would cause!
How would the bodhisattva have time to respond?
But because these thousand hands have no-mind,
Each arm is able to find its own place.
Bowing my head to the Great Compassionate One,
I vow to help all sentient beings cross over.
That they may all find the Way of no-mind, 
And all be of a thousand arms, a thousand eyes.
 
Dàbēigé Jì Chéngdū Fǔ
Sū Shì 1036-1101

Wú guān shì jiān rén,
Liǎng mù liǎng shǒubì.
Wù zhì bùnéng yīng,
Kuáng huò shī suǒ cuò.
Qí yǒu yù yīng zhě,
Diāndǎo zuò sīlǜ.
Sīlǜ fēi zhēnshí,
Wú yì wú shǒu mù.
Púsà qiān shǒu mù,
Yǔ yī shǒu mù tóng.
Wù zhì xīn yì zhì,
Céng bù zuò sīlǜ.
Suí qí suǒ dāng yīng,
Wú bù dé qí dāng.
Yǐn gōng xié bái yǔ,
Jiàn dùn zhū xiè qì,
Jīngjuàn jí xiāng huā,
Yú shuǐ qīng yáng zhī,
Shānhú dà bào jù,
Bái fú zhū téng zhàng,
Suǒ yù wú bù zhí,
Suǒ zhí wú yǒu yí.
Yuánhé dé wú yí,
Yǐ wǒ wú xīn gù.
Ruò yóu yǒu xīn zhě,
Qiān shǒu dāng qiān xīn.
Yì rén ér qiān xīn,
Nèi zì xiāng jué rǎng,
Hé xiá néng yīng wù.
Qiān shǒu wú yī xīn,
Shǒu shǒu dé qí chǔ.
Qí shǒu dà bēi zūn,
Yuàn dù yíqiè zhòng.
Jiē zhèng wú xīn fǎ,
Jiē jù qiān shǒu mù.
 
Translator: Beata Grant

Notes:
大悲閣記 成都府

大悲者,觀世音之變也。觀世音由聞而覺。始於聞而能無所聞,始於無所聞而能無所不聞。能無所聞,雖無身可也,能無所不聞,雖千萬億身可也,而況於手與目乎!雖然,非無身無以舉千萬億身之眾,非千萬億身無以示無身之至。故散而為千萬億身,聚而為八萬四千母陀羅臂、八萬四千清凈寶目,其道一爾。昔吾嘗觀於此,吾頭髮不可勝數,而身毛孔亦不可勝數。牽一發而頭為之動,拔一毛而身為之變,然則髮皆吾頭,而毛孔皆吾身也。彼皆吾頭而不能為頭之用,彼皆吾身而不能具身之智,則物有以亂之矣。吾將使世人左手運斤,而右手執削,目數飛雁而耳節鳴鼓,首肯傍人而足識梯級,雖有智者,有所不暇矣,而況千手異執而千目各視乎?及吾燕坐寂然,心念凝默,湛然如大明鏡。人鬼鳥獸,雜陳乎吾前,色聲香味,交逅遘乎吾體。心雖不起,而物無不接,接必有道。即千手之出,千目之運,雖未可得見,而理則具矣。彼佛菩薩亦然。雖一身不成二佛,而一佛能遍河沙諸國。非有他也。觸而不亂,至而能應,理有必至,而何獨疑於大悲乎?

成都,西南大都會也。佛事最勝,而大悲之像,未睹其傑。有法師敏行者,能讀內外教,博通其義,欲以如幻三昧為一方首,乃以大旃檀作菩薩像,莊嚴妙麗,具慈愍性。手臂錯出,開合捧執,指彈摩拊,千態具備。手各有目,無妄舉者。復作大閣以覆菩薩,雄偉壯峙,工與像稱。都人作禮,因敬生悟。

余游於四方二十餘年矣,雖未得歸,而想見其處。敏行使其徒法震乞文,為道其所以然者。且頌之曰:

"Suppose I have an ordinary human being swing an ax in his left hand while wielding a knife in his right, count the flying geese with his eyes while noting the beat of the drums with his ears. With his head he should be able to nod to a passerby [at the same time that] he is using his feet to climb the stairs. No matter how intelligent he is, he will not be able to do all of this at once. How much more so if he had a thousand hands, eaching holding something different, and a thousand eyes, each looking [at something different]. Now when I sit in tranquility, my thoughts concentrated and still, deep like a great luminous mirror, then men, ghosts and beasts of all sorts appear before me, [while] forms, sounds, smells, and tastes combine together in my body. Although my mind does not rise [to meet phenomena], there is nothing it does not connect with. " --Beata Grant

Finding: SSWC 2:294

From Beata Grant's Mount Lu Revised, Buddhism in the Life and Writings of Su Shih, University of Hawaii Press/Honolulu.

 
 
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