白头浪中碧眼胡,赤脚笑踏雁衔芦。
太平寺主不知我,观音后身谁诳渠。
是身如幻本来空,偶然游戏非神通。
当年涉海向震旦,扁舟本与商胡同。
君不见壶丘弟子御风飞,犹有所待周笑之。
又不见横抛锡杖渡水僧,回瞻黄檗称大乘。
此胡法器更奇在,何曾以此为圣解。
萧郎不悟义不留,却要时人略惊怪。
异时埋骨寄熊耳,万里西归提只履。
忽从葱岭遇宋云,雅意依然今日是。
此图谁笔面如活,客来却咏凌波袜。
若将底事比渠侬,老胡暗中定羞杀。
白头浪中碧眼胡,赤脚笑踏雁衔芦。
太平寺主不知我,观音后身谁诳渠。
是身如幻本来空,偶然游戏非神通。
当年涉海向震旦,扁舟本与商胡同。
君不见壶丘弟子御风飞,犹有所待周笑之。
又不见横抛锡杖渡水僧,回瞻黄檗称大乘。
此胡法器更奇在,何曾以此为圣解。
萧郎不悟义不留,却要时人略惊怪。
异时埋骨寄熊耳,万里西归提只履。
忽从葱岭遇宋云,雅意依然今日是。
此图谁笔面如活,客来却咏凌波袜。
若将底事比渠侬,老胡暗中定羞杀。
白头的浪花中,碧眼的胡僧,
赤脚笑着踏在雁衔的芦苇上。
太平寺主(梁武帝)不知我(达摩)真意,
(说他是)观音后身,谁在欺骗他?
此身如幻,本来空寂,
偶然游戏人间,并非神通。
当年渡海来到中国,
扁舟本与商船相同。
你不见壶丘弟子御风飞行,
犹有所待,被列子讥笑。
又不见横抛锡杖渡水的僧侣,
回望黄檗,自称大乘。
此胡僧的法器更为奇特,
何曾以此(渡芦)作为圣解。
萧郎(梁武帝)不悟真义,不留达摩,
却要让时人略感惊怪。
他日埋骨于熊耳山,
万里西归,只提一只鞋。
忽在葱岭遇见宋云,
高雅的意趣依然与今日相同。
此图谁人画笔,面容如活,
客人来却吟咏凌波袜(的典故)。
若将我们的事与他相比,
老胡(达摩)暗中定会羞愧万分。
A blue-eyed foreigner in the white-haired waves,
Barefoot, laughing, treads on wild geese bearing reeds.
The Abbot of Taiping Temple knows me not,
Who claims he's Guanyin's rebirth, to deceive him leads?
This body is illusion, empty from the start,
A casual game, no supernatural art.
That year he crossed the seas to the Eastern land,
His skiff was but the same as merchants' in the end.
Have you not seen the disciples of Huqiu riding the wind in flight,
Still needing something, Zhou smiled at their plight?
Or seen the monk who tossed his staff to cross the stream,
Looking back at Huangbo, calling it the Great Vehicle's theme?
This foreigner's Dharma vessel is stranger still,
Never did he take this for a saintly skill.
Xiao Lang, unenlightened, meaning not retained,
Yet wants the world to be slightly entertained.
Later, his bones were buried at Xiong'er, sent,
Returning west ten thousand li, carrying one shoe he went.
Suddenly meeting Song Yun at the Congling range,
His noble intent remains the same, unchanging.
Whose brush rendered this face so alive in the art?
Visitors come and chant of 'Lingbo Wa' apart.
If we compare our matters to his own,
The old foreigner in the dark would blush, bemoan.
描绘异域圣者形象,蕴含文化认同的跨越性叙事。
描绘达摩祖师渡江的禅意画面,突出其超然物外的形象。
本诗为七言古诗,押平声韵。
东山书院编辑整理