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康熙辛亥冬，跌坐而逝。生萬曆壬寅，十一月十六日，世壽七十。塔全身於報恩之右。
贊曰：
菩提冢子 博山元孫；
晝春夜坐 行解相應。
龐眉雪頂 丰骨稜稜；
祇者便是 笑倒胡僧。
或說偈曰：
夙世深植諸善根 胸懷大志願出塵；
嵩乳座下求剃度 天童堂上悟本真。
棒喝交馳無所懼 恩威並用有大成；
權巧方便灑甘露 滿門龍象躍飛騰。
所以修行，什麼叫有功夫？什麼叫沒有功夫？你沒有功夫的人就是這樣子騙人
；有功夫的人不單不騙人，也不騙自己。那沒有功夫的人呢？既要騙人，又要騙自己，所以他結雙跏跌坐就往生了。你看多自在！多自由！這種境界。所以修行就要修這樣，不是修旁的；修旁的沒有功的，不重要。
「生萬曆壬寅，十一月十六日」：
這位弘曇禪師生在明朝萬曆壬寅那一 年( 1602)十一月十六日；圓寂在康熙辛亥那一年(
1671)冬天，相距有七十年那麼遠的時間，所以他生在明朝，圓寂在清朝。「世壽七十」：他在這世界上有七十歲。「塔全身於報恩之右」：給他造一個寶塔在報恩寺的右邊。
贊曰：
「菩提冢子」：這個菩提的冢子。
「博山元孫」：他是博山和尚的元孫。
「畫春夜坐」：白天他很活潑天真的，什麼事情他都幹；晚間就靜坐，不倒單。
「行解相應」：他也明白怎麼樣講解，也 明白怎麼樣去行解相應。
「龐眉雪頂」：這位禪師眉毛是很粗的，也很硬，可是雪頂；沒有頭髮，總是光的。
「丰骨稜稜」：這個「稜」字有讀「楞」音的，就是〈楞嚴經〉那個「楞」。丰骨：丰是他的風度 ；骨，很有骨骼。
「頭角崢嶸」：頭角，是很有作為；他的風度是很高超的。
「祇者便是」：他這個丰骨稜稜這個樣子，就是一個載道之器的表現。
「笑倒胡僧」：他這個樣子誰看見就很歡喜。如果胡僧，就是印度人，外國出家人，見到他會很高興的，甚至於笑倒，不會慚愧的。有的不願意笑倒，但是見到他也歡喜。
「或說偈曰」：
「夙世深植諸善根」：這位弘曇禪師在往昔一定修了很多輩子，才能夠修得那麼願意講話，那麼樣發脾氣。他一定修了很多世才能有這個大善根。
「胸懷大志願出塵」：他心裡頭有一個最大的志願。是什麼呢？就是要出家做和尚，要了生死。於是乎，他就去親近嵩乳禪師，在他的座下就出家了。
「天童堂上悟本真」：在天童堂上悟和尚 那地方，他自己明白了本來自性是真的。
「棒喝交馳」：他也被人打過，也被人喝過；他也喝過人，可是他沒有打過人。在求法的時候「無所懼」：他不畏懼，不怕。
「恩威並用」：所以他開悟了之後行法的時候，用折攝二門；用折服法或者攝受法。「有大成」：在他座下很多人有成就。
「權巧方便灑甘露」：他是觀機逗教依因說法，用總總方便權巧教化眾生，做法佈施。眾生都好像得到甘露灌頂 一樣。
「滿門龍象躍飛騰」：所以他的門人都是法門的龍象、大弟子；躍飛騰，都很活躍，滿天飛的。
全文完
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Text:
In the winter of the year xinhai [1671] during the
Kangxi reign period, the Master died while sitting in
meditation. The Master was born on the sixteenth of the
eleventh month in the year renyin [1602] during the Wanli
reign period. He lived to the age of seventy. A stupa
housing his whole body was built to the right of Bao'en
Monastery.
A verse in praise says:
The heir to Bodhi, the descendant of High Master Boshan,
Was as active as the spring during the day and
as quiet as can be sitting through the night.
His actions and words matched one another.
With bushy brows and a snowy top,
He had an elegant style and noble character.
This is the one who made foreign Sanghans fall over
laughing.
Another verse says:
Having deeply planted all kinds of good roots in his
past lives,
He cherished the great aspiration of leaving the dust
behind. Below the seat of Songru, he sought to have his head
shaved. Above the hall of Tiantong, he realized that the
false
is originally true.
He feared not the rain of blows and shouts.
Using both graciousness and might,
he guided many to great heights.
His skillful and expedient means helped to sprinkle sweet
dew. Filling his entire school were dragons and elephants
that soared .
What's real skill in cultivation? What's the absence of
skill? Those lacking skill are just frauds. Those with skill
are not only honest with others, but honest with themselves.
Those without skill are dishonest toward others and oneself.
Look at how free and at ease the Master was, heading to
rebirth while sitting in the full lotus meditation posture.
The purpose of cultivation is to attain this state, not any
other. Any other kind of cultivation will not give you true
skill and is not important.
The Master was born on the sixteenth of
the eleventh month in the year renyin [1602] during the
Wanli reign period. He entered the perfect stillness in the
year xinhai [1671] during the Kangxi reign period, which was
seventy years later. He was born in the Ming Dynasty and
passed away in the Qing Dynasty. He lived to the age of
seventy. A stupa housing his whole body was built for him to
the right of Bao'en Monastery.
A verse in praise says:
The heir to Bodhi, the eldest grandson of High Master Boshan,
Was as active as the spring during the day and
as quiet as can be sitting through the night.
During the day, he was very outgoing and upbeat. He was
willing to help with anything. At night, he sat quietly in
meditation, never lying down.
His actions and words matched
one another. He understood how to speak and
explain the Dharma. He also understood how to practice the
Dharma. There was a correspondence between his knowledge and
his practice.
With bushy brows and a snowy
top. This Dhyana Master's eye brows were very
thick and stiff. Yet he had a snowy top, meaning ! that he
was so bald that his head looked white.
He had an elegant style and
noble character. He had an air of
accomplishment and dignity of character. He appeared capable
and ! superior. His presence and attitude showed that he was
a vessel capable of carrying the Way.
He is the one who made
foreign Sanghans fall over laughing. Whoever
saw this Master was delighted. Foreign monks, meaning those
from India, would see him and feel shamelessly happy. Some
of them didn't want to laugh, but they couldn't help but
feel delighted upon seeing this Master.
Another verse says:
Having deeply planted all kinds of good roots in
his past lives. Dhyana Master Hongtan must
have cultivated for many lives in the past, so that he was
so willing to speak. He must have cultivated many lives to
have had such great good roots.
He cherished the great
aspiration of leaving the dust behind. What
was his highest goal, his greatest wish? To leave home,
become a monk, and be liberated from the cycle of birth and
death. Thus, he drew close to Dhyana Master Songru.
Below the seat of Songru, he
sought to have his head shaved and enter the
monastic life.
Above the hall of Tiantong,
he realized that the false is originally true.
At High Master Wu's, he realized that one's own original
nature is real.
He feared not the rain of
blows and shouts. He had been beaten and
scolded. He never hit others, though he may have scolded
them. He was unafraid while seeking Dharma.
Using both graciousness and
might. After he became enlightened and started
to practice the Dharma, he used both appealing and subduing
methods of teaching.
He guided many to great
heights. Thus, many of his disciples were
accomplished.
His skillful and expedient
means helped to sprinkle sweet dew. He taught
according to potential and spoke the Dharma according to
people's needs. He used all kinds of skillful means and
expedient devices to teach and transform living beings. He
gave generously of the Dharma, as if pouring sweet dew on
each living being.
Filling his entire school
were dragons and elephants that soared. All of
his disciples were great achievers in the Dharma; they flew
and soared all over the skies.
The End
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