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讚曰
拽脫磨鼻 拾得眼睛
晴光獨耀 明映古今
生涯別立 撮土成金
英才特出 響遏叢林
「讚曰」：這讚歎他就說了。「拽脫磨鼻」：說他看見這種種不規矩的行為。
「拾得眼睛」：他就開五眼了。「晴光獨耀」：他得到天眼通了，這個眼睛光芒照耀。
「明映古今」：他這種光明照耀得照古照今。「生涯別立」：他那種的門風，是特別的。
「撮土成金」：他拿起一把土，就可以變金子。這就是說他造就人材，能英材特出，能在他座下出了很多的法將，法門的龍象。「響遏叢林」：他這種名譽、道德、智慧、聲名，響亮得所有的叢林都知道！
又說偈曰
觸境明心道眼開 死卻意識脫塵埃
掩關六載成大道 面壁千天結聖胎
塞耳不聽譭與讚 藏舌弗云福及災
立住名剎為法王 濕化含靈蒙恩澤
「觸境明心道眼開」：你看他看人家拽脫磨鼻－－這叫觸境。他就明心了。道眼開，他的道眼就開了。「死卻意識脫塵埃」：趕這個博山就說啦！你要死卻意識，才得開，你意識才能脫塵離俗，能把這個凡塵都離開。
「掩關六載成大道」：他閉關閉了六年，成就他的大道了。「面壁千天結聖胎」：千天也可以說千日。結聖胎，他那時候就涵養聖胎。
「塞耳不聽譭與讚」：他把耳朵堵上，你讚嘆他，他也不聽；你譭他，他也不聽。「藏舌弗云福及災」：藏舌，他閉口藏舌，舌尖頂上齶。弗云，他不說。把舌頭藏起來，他不說什麼福呀，和禍呀。福就是你的吉祥的事情；禍就是你凶惡的事情。
一般的外道就專門預言吉凶，預先說：「唉，你將來會遇到什麼不好的，不吉祥的事情。」令人都毛骨悚然的，就要聽他招呼啦，就控制人啦！好像那個喇嘛，給人放了蠱，說：「你若不聽我的話，你就會死。」那麼這個人就乖乖地聽話了，這就是他言禍福。可是他藏舌弗云福及災，有什麼災難，他不講的。
「立住名剎為法主」：很多個大叢林，他都作住持。為法主，作這個說法主。「濕化含靈蒙恩澤」：無論胎卵濕化，這個四生六道，都得到他的法語的滋潤，甘露灌頂的好處，所以都蒙恩澤。
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A verse in praise says:
He saw people pulling and rubbing their noses,
And he opened his eyes.
His vision was brightly radiant,
Illuminating the past and the present.
His life was uniquely different.
He could turn a handful of dirt into gold.
His name is known in all monasteries.
Commentary:
He saw people pulling and rubbing their noses. He saw people making all sorts of unruly gestures.And he opened his eyes. He opened the five eyes.
His vision was brightly radiant. He obtained the penetration of the heavenly eye, and that eye illuminated everything brilliantly. Illuminating the past and the present. His brilliance shone upon ancient and modern times.
His life was uniquely different. His style of cultivation was very special. He could turn a handful of dirt into gold. He could pick up a fistful of dirt and turn it into gold. This means he could train and produce outstanding students. Many “Dharma-generals” and “dragons and elephants in the Dharma”-talented and capable people-were trained by him.
His name is known in all monasteries. His virtue, wisdom, and name were so renowned that all the monasteries know about him.
Another verse says:
Encountering a state, he understood his mind and opened his Way-eye.
Letting the consciousness die, he left the dust behind.
After six years of seclusion, he attained the Great Way.
He faced the wall for a thousand days to nurture the sagely embryo.
Covering his ears, he didn't listen to praise or slander.
Holding his tongue, he spoke of neither fortune nor misfortune.
He established great monasteries and served as the Dharma host.
All sentient beings were nourished by his kindness.
Commentary:
Encountering a state, he understood his mind and opened his Way-eye. He saw people pulling and rubbing their noses--that's the state he encountered, which caused him to understand his mind and open his Way-eye. Letting the consciousness die, he left the dust behind. Master Fushan told him, “You have to let your consciousness die before it can leave the mundane dust.”
After six years of seclusion, he attained the Great Way.
He faced the wall for a thousand days to nurture the sagely embryo. Covering his ears, he didn't listen to praise or slander. He plugged up his ears, so whether you praised him or slandered him, he didn't hear it.
Holding his tongue, he spoke of neither fortune nor misfortune. He kept his mouth shut and curled the tip of his tongue up against the roof of his mouth. He refrained from speaking of blessings and calamities, of auspicious and inauspicious events. Many non-Buddhist teachers specialize in fortune-telling. They say things like, “You're in for some bad luck. Something bad is going to happen to you.” When the person hears that, he's so scared that he listens to the teacher. That's how they control people. Some lamas, for example, cast hexes on people and tell them, “If you don't listen to me, you'll die.” Those people have no choice but to obey. This is to speak of fortune and misfortune. But the Master hid his tongue and didn't speak of fortunes or misfortunes. If a calamity were due, he wouldn't speak of it.
He established great monasteries and served as the Dharma host. He served as the Abbot of many large monasteries. He was also the Dharma-speaking host.
All sentient beings were nourished by his kindness. Living beings of the four types of birth (womb-born, egg-born, moisture-born, and transformationally born) and the six paths of rebirth all received the beneficial nourishment of his Dharma teaching, which moistened them like sweet dew.
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