[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [止觀輔行傳弘決](https://indike.org/pramana/in.bauddha.taisho.1912) › 1.40 # 止觀輔行傳弘決 1.40 止觀輔行傳弘決 1.40 - **Language:** Classical Chinese ### [1.40](https://indike.org/pramana/in.bauddha.taisho.1912.1.40) 從「此之止觀」下，今師祖承。此中即是先總舉於所傳人法。言「說已心中所行法」者，即章安密說從大師得所行之法也，故舉所行以顯所傳。若傳而不習，有言無行，將何以辨所傳不空？故知所傳即以所行，亦令後代行弗違言，所以一部並為行相。他云：三外別傳心要者，則三部之文便為無用。縱有面授口決之言，但是將證私呈於師。安心觀門此文自足，況此後學不蒙面授，離此之外何所云耶？故應信此即是所傳。故遺囑云：止觀不須傳授，私記時為人說。私記即指章安所記十卷是也。囑意正言面授意多不周，私記言旨全備。故知大師所傳止觀隨機面授，非後代所堪，是以臨終殷勤遺囑。驗知別傳斯言謬矣。次「智者」下，別明傳法人也。金口祖承從前向後，今師祖承從後向前者，為指文師以承龍樹，文便故也。初序智者中，先明德業。初生之時室內洞明，棟宇煥然兼輝隣室，凡諸俗慶並火滅湯冷為事不成。目有重瞳，父母藏揜不欲人知，而人自知。《玉篇》云「瞳者，目珠子也。」即黑睛中小珠子也。「行法華懺發陀羅尼」者，習律藏已，詣大賢山持《法華經》，宿緣所熏常好禪悅，怏怏江東無足可問。聞光州大蘇山慧思禪師，遙飡風德如飢渴矣。其地既是陳齊邊境，兵刃所衝，重法輕生涉險而去。思初見，笑曰：「昔共靈山聽《法華經》。宿緣所追，今復來矣。」即示普賢道場，行法華三昧。經二七日行道誦經，至〈藥王品〉「諸佛同讚藥王菩薩言：『是真精進，真法供養。』」豁然入定，照了《法華》。將證白師，師曰：「非爾弗證，非我不識。所發定者，法華三昧前方便也。所發持者，初旋陀羅尼。縱令文字法師千群萬眾，尋汝之辯不能窮矣。於說法人中最為第一。」「代受法師」等者，即指南岳為受法師。南岳造金字《大品經》竟，自開玄義命令代講。於是智方日月、辯類懸河，卷舒稱會有理存焉。唯三三昧三觀智用以諮審，餘並自裁。思曰：「可謂法付法臣，法王無事者也。」時慧曠律師亦在會坐，思曰：「律師甞聽賢子講耶？」曠曰：「禪師所生，非曠子也。」思曰：「思亦無功，《法華》力耳。」 > From "this calming and contemplation" downwards, the ancestral lineage of the present master is shown. Here, it first collectively cites the persons and the Dharma that were transmitted. As for "explained the Dharma practiced in his own mind," this refers to Zhang'an secretly explaining the Dharma practiced that he had received from the Great Master; thus he cites the practice to make evident what was transmitted. If it is transmitted but not practiced—having words but no practice—by what means would one discern that what was transmitted is not empty? Therefore one knows that what was transmitted is indeed the practice, also causing later generations' practice not to contradict the words; hence the entire work consists of the marks of practice. Others say: "Apart from the three \[works\] there is a separate transmission of the mind-essential"; \[if that were so,\] then the texts of the three works would be useless. Even if there are words of face-to-face instruction and oral transmission, it is merely that one privately presents one's realization to the master. The text itself is sufficient for the contemplation gates of calming the mind; how much more so since later students do not receive face-to-face instruction—apart from this, what else could be said? Therefore one should believe that this is indeed what was transmitted. Thus the testamentary instruction says: "Calming and contemplation need not be transmitted; from time to time explain the private notes for people." The private notes refer to the ten fascicles recorded by Zhang'an. The meaning of the instruction is precisely that the intent of face-to-face instruction is often incomplete, whereas the words and meaning of the private notes are entirely complete. Therefore one knows that the Great Master's transmission of calming and contemplation was face-to-face instruction according to the capacities of individuals, which is not what later generations could endure; that is why he diligently gave this testamentary instruction on the verge of death. Thus one verifies that the claim of a "separate transmission" is erroneous. Next, from "Zhizhe" downwards, the person transmitting the Dharma is specifically explained. The golden-mouth ancestral lineage proceeds from the past to the present, whereas the ancestral lineage of the present master proceeds from the present to the past, in order to indicate Master \[Hui\]wen as succeeding Nāgārjuna, for convenience of text. In the initial prologue on Zhizhe, his virtuous deeds are first explained. At his initial birth, the room was brightly illuminated, the beams and eaves shone brilliantly, and the radiance also reached the neighboring rooms; all worldly celebrations were disrupted because fires went out and hot water grew cold, so nothing could be accomplished. His eyes had double pupils; his parents concealed them, not wanting people to know, yet people naturally knew. The Yupian says: "A pupil is the eyeball," that is, the small pearl inside the black iris. As for "practiced the Lotus repentance and aroused dhāraṇī," after studying the Vinaya Piṭaka, he went to Mount Daxian to uphold the Lotus Sūtra. Conditioned by past affinities, he constantly took pleasure in meditative joy, and was dissatisfied that south of the Yangzi there was no one worthy to question. Hearing of Chan Master Huisi of Mount Dasu in Guangzhou, he longed for his virtuous reputation from afar like someone hungry and thirsty. That place was the border between the Chen and Qi dynasties, where military weapons clashed; yet valuing the Dharma and disdaining his own life, he traversed the perils and went there. When \[Hui\]si first saw him, he smiled and said: "Long ago we listened to the Lotus Sūtra together on Vulture Peak. Pursued by past affinities, you have come again now!" He immediately showed him the Bodhisattva Samantabhadra's place of practice, where he practiced the Lotus samādhi. After walking the path and reciting the sutra for fourteen days, he reached the "Chapter on the Medicine King," where "all Buddhas in unison praised Bodhisattva Bhaiṣajyarāja, saying: 'This is true vigor; this is true offering of the Dharma.'" Suddenly he entered absorption and illuminated the Lotus. He presented his realization to his master, who said: "Were it not you, it could not have been realized; were it not I, it could not have been recognized. The samādhi you have aroused is the preliminary expedients of the Lotus samādhi. The dhāraṇī you have aroused is the first revolving dhāraṇī. Even if thousands upon myriad hosts of literalist Dharma masters sought to exhaust your eloquence, they could not do so. You are foremost among those who preach the Dharma." As for "substituting for the master of the Dharma transmission," and so forth, this refers to Nanyue \[Huisi\] as the master from whom he received the Dharma. After Nanyue had a gold-lettered Prajñāpāramitā Sūtra made, he personally expounded its profound meaning and ordered \[Zhizhe\] to lecture in his place. Thereupon his wisdom was like the sun and moon, and his eloquence was like a cascading river; his contractions and expansions met appropriately, with profound principle inherent therein. Only the functional wisdom of the three samādhis and threefold contemplation did he consult and check; all the rest he decided on his own. \[Hui\]si said: "It can truly be said that the Dharma has been entrusted to a Dharma minister, and the Dharma King is free of concerns." At that time Vinaya Master Huikuang was also seated in the assembly. \[Hui\]si said: "Has the Vinaya Master ever heard your worthy son lecture?" Kuang said: "He was born of the Chan Master; he is not Kuang's son." \[Hui\]si said: "Neither has Si any merit; it is merely the power of the Lotus." > — English (machine translation) (machine translation) - [Previous: 1.39](https://indike.org/pramana/in.bauddha.taisho.1912.1.39) - [Next: 1.41](https://indike.org/pramana/in.bauddha.taisho.1912.1.41) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1912.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1912~en-mt.1.40) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1912.1.40](https://indike.org/pramana/in.bauddha.taisho.1912.1.40) · Pramāṇa