四明尊者教行錄 6.27

6.27

沙門（知禮、異聞）一心一意，異口同音，仰白十方常住三寶，釋迦世尊、當來彌勒正遍知者，龍樹菩薩，南嶽禪師，天台智者，山門諸祖，各得真證無礙道人，梵王、忉利、四鎮天王，龍神八部，主善罰惡、守護塔寺，及五嶽四瀆正直鬼神，惟願各以護法本誓，屈降證明。（知禮）等夙承慈熏，幸值天台智者說證法門，念報曩緣，竭愚講訓，綿歷歲月，唐喪光陰，載睠所傳，俄成斷種。今各年逾知命，運近死王。既事與願違，空撫膺長恨，刻肌剜骨，寧補前非。今與手度弟子（立誠、又玄、本慈、本常、尚閑、德才、曇慧、曇覺、本淳）等，下至繫籍出家一聚眷屬，持所住講院及所集教文，仰給將來十方傳教菩薩。所祈後後遰相傳付，以至無窮。略展誠懷，不辜遺囑。竊以如來垂像久託鷲山，須達歸心先經祇樹，梵王奉宮而請說，淨名臥室以興談。至於正法住持，皆囑塔廟，四依繼軌，咸顯所居。既法藉人宣，故人必依處。此處雖寄聚落，頗若山林，西映湖光，東連野色，棟宇延袤，粗可棲依。滅後造堂、惡世揚法，《日藏》稱如來游止，《法華》謂是佛受用。今茲陋室，永言通經，仰惟諸佛慈臨、四依哀納，庶令凡鄙自然莊嚴，永遠休光、未來安處，道隆內院、化廣香城，常得善師、遐聚賢學。星分法炬，遍照於十方；流布宗乘，綿亘於三世。常壽不斷，妙種益滋。其或惡黨兇徒將來固占，恃權結勢、橫見欺奪，廢傳般若、障塞行道。我已將此處奉上三寶，仰給傳持，是人便為固占，欺奪佛受用處，亦是廢壞轉法輪處，亦是離間和合學處。此人當得破滅三寶、斷學般若極重罪惡。況復末世，護法為難，《法華》罵佛尚輕，不亦傳護事重。當願若我徒黨乃至餘人，將欲占據我傳法處，動心則應時狂迷，動口則失音不語，動身手者或被風攣，或遭火爛毒蛇蝮蝎一切侵害，惡瘡膿血盲聾瘖瘂肢體闕壞，牢獄怨賊枷杻刀杖，惡鬼霹靂毒藥橫災，一切諸難令其備受，所有眷屬病惱鬪諍悉亦離散。住我此處，心常𮜒熱，如處火鑊。所視毒其眼，所聞毒其耳，嗅甞及觸皆成毒害，凡有觸向悉不安隱，命終當墮阿鼻地獄，成壞轉寄永無出期，未來餘殃復倍前劫。寧壞我身、寧斷我命、寧破我眼，若壞我形命眼目，終不呪令是人招斯等苦。若壞我此處，即是斷我及一切眾生菩提善根般若種性，亦斷智者教觀壽命，亦滅如來遺化勢力。以要言之，即是壞滅十方三世三寶壽命正法眼目，開一切眾生三惡趣門，閉一切人天涅槃道路。此人罪報不可思議。仰願諸佛菩薩諸天龍神遮護此人，勿令一念起此惡心，況至毀壞。又願國主皇帝諸王輔相職權主任州牧縣官大勢力人同垂衛護，令得此處永永傳法繩繩靡絕。若我徒黨及餘諸惡比丘，或有干執乃至毀撤此傳法處者，願準《涅槃》十六大國王大誓護法，嚴用折伏，乃至驅令還家。亦願如彼經文，過去有王，身命護法，生不動佛國，為彼佛上首菩薩弟子。護法事重，勝報無窮。下至我眷屬知識、見聞隨喜者，但能贊助光顯此傳法處，願此天眾在在處處，常為諸佛菩薩諸天聖眾，所見愛念，晝夜護持。如彼惡人所得罪報，我得福樂復過於彼。彼罪有漏會有盡時，我福無為同虛空性，莊嚴法界一切有情，同會菩提及涅槃道。

We, the śramaṇas (Zhili and Yiwen), with one heart and one mind, with different mouths but the same voice, address the ever-abiding Three Jewels of the ten directions, Śākyamuni the World-Honoured One, the future Perfectly and Completely Awakened One Maitreya, Bodhisattva Nāgārjuna, Dhyāna Master Nanyue, Tiantai Zhizhe, all the patriarchs of the mountain gate, all the persons of the Way who have attained true realization and unimpededness, the Brahmā Kings, the gods of Trāyastriṃśa, the Heavenly Kings of the four quarters, the dragon spirits and eight classes, the spirits who govern good and punish evil and guard stūpas and monasteries, and the upright ghosts and spirits of the Five Sacred Peaks and Four Great Rivers: we only pray that each, according to your original vows to protect the Dharma, will deign to descend and bear witness. We, (Zhili) and the others, have long received the perfuming of kindness and had the fortune to encounter the doctrinal gate of exposition and realization of Tiantai Zhizhe; mindful of repaying past karmic causes, we exhausted our foolishness in lecturing and instruction, but as the years went by, we squandered our time in vain, and looking back upon what was transmitted, it suddenly became an interrupted lineage. Now each of us is past the age of knowing our destiny, and our life's fortune draws near the King of Death. Since affairs have run contrary to our wishes, we uselessly beat our breasts in lasting regret; though we carve our flesh and gouge our bones, how could that mend past faults? Now, together with the personally ordained disciples (Licheng, Youxuan, Benci, Benchang, Shangxian, Decai, Tanhui, Tanjue, and Banchun), down to the assembly of monastic family members registered here, we take this lecture cloister where we reside and the compiled doctrinal writings, and offer them up to future bodhisattvas of the ten directions who transmit the teaching. We pray that they be handed down and conferred successively in perpetuity without end, so as to express a little of our sincere intent and not fail the dying instructions. We consider that the Tathāgata's manifested image long relied on Gṛdhrakūṭa; Sudatta's conversion was first based on the Jeta Grove; the Brahmā King offered his palace to request the exposition; and Vimalakīrti lay in his room to start the discourse. As for the dwelling and upholding of the True Dharma, it has always been entrusted to stūpas and monasteries; the successors among the four refuges all made clear their residences. Since the Dharma relies on people for its proclamation, people must rely on a dwelling place. Although this place is situated in a settlement, it is very much like a mountain forest: to the west it reflects the lake's glow, to the east it joins the wild scenery; its ridgepoles and eaves stretch out, roughly sufficient for shelter. Building halls after extinction and propagating the Dharma in an evil age—the Sūryagarbha praises this as the Tathāgata's roaming abode, and the Saddharmapuṇḍarīka calls it the Buddha's enjoyment and use. Now, declaring that this humble room will forever propagate the sūtras, we look up and pray that the Buddhas compassionately approach and the four refuges mercifully accept it, so that this ordinary and coarse place will naturally become adorned, with perpetual auspicious light, an abode of peace for the future, where the Way flourishes like the Inner Court and the transformation spreads like the Fragrant City, constantly obtaining good teachers and gathering worthy learners from afar. May the torches of the Dharma branch out like stars to shine throughout the ten directions, and the ancestral vehicle be spread across the three times, with continuous life never severed and the wondrous seed flourishing ever more. If in the future evil factions and violent ruffians should obstinately occupy it, relying on power and forming cabals to violently usurp it, discarding the transmission of prajñā and obstructing the practice of the Way: having already offered this place to the Three Jewels to provide for transmission and holding, such a person would be obstinately occupying and violently usurping a place for the Buddha's enjoyment and use; it would also be destroying the place where the wheel of the Dharma is turned, and dividing a place where the saṃgha studies in harmony. This person shall incur the extremely grave sin of destroying the Three Jewels and severing the study of prajñā. Furthermore, in the final age, protecting the Dharma is difficult; reviling the Buddha in the Saddharmapuṇḍarīka is still considered light, so how could transmitting and protecting not be a weighty matter? We pray that if our own followers or any other persons intend to seize and occupy our place of Dharma transmission, the moment they move their minds they will immediately become crazed and deluded; the moment they move their mouths they will lose their voices and become mute; those who move their bodies and hands will be struck by wind-spasms, or suffer burns, festering, and harm from pit vipers and scorpions; they will suffer malignant sores, pus and blood, blindness, deafness, muteness, and crippled limbs; prisons, enemies, bandits, fetters, cangues, knives, and staves; evil ghosts, thunderbolts, poisons, and unexpected calamities—may they suffer every hardship, and may all their family members suffer illness, distress, disputes, and complete dispersion! While living in this place of mine, may their minds be constantly scorched and burning, as though in a cauldron of fire. May what they see poison their eyes, what they hear poison their ears; smelling, tasting, and touching will all become poisonous harm; whatever they come into contact with will be completely devoid of peace and security; at the end of their lives they shall fall into the Avīci Hell, and through world-formation and world-destruction, be transferred from one to another with never a time of release, and in the future their remaining retribution shall be double that of previous kalpas! I would rather my own body be destroyed, my life severed, and my eyes gouged out; if my own form, life, and eyes were destroyed, I would never curse that person to incur such suffering. But if he destroys this place, that is severing the bodhi wholesome roots and prajñā nature of myself and all sentient beings, severing the life span of Zhizhe's doctrinal teaching and contemplation, and extinguishing the power of the Tathāgata's bequeathed transformation. To sum it up, it is extinguishing the life span and True Dharma eye of the Three Jewels of the ten directions and three times, opening the gates of the three evil destinies for all sentient beings, and closing the path of nirvāṇa for all humans and gods. The retribution for this person's sin is inconceivable! We look up and pray that all Buddhas, bodhisattvas, devas, and dragon spirits shield and protect this person, never allowing him to give rise to such an evil thought for even a single thought-moment, much less proceeding to destruction. Furthermore, we pray that the ruler of the state, the emperor, the various princes, chancellors, officials in charge of authority, regional governors, county magistrates, and people of great influence will jointly bestow protection, so that this place may transmit the Dharma forever, continuously without end. If our followers or other evil bhikṣus should interfere, seize, or even demolish this place of Dharma transmission, we pray that in accordance with the great vow of the sixteen great kings in the Mahāparinirvāṇa Sūtra to protect the Dharma, they be severely subdued, and even driven out to return to secular life. We also pray that, just as in the text of that sūtra where a king in the past protected the Dharma with his body and life and was born in the land of Akṣobhya Buddha as that Buddha's foremost bodhisattva disciple, since the matter of protecting the Dharma is weighty, its supreme reward will be boundless. Down to my family members and good friends, and those who see, hear, and rejoice in accord, as long as they can assist and glorify this place of Dharma transmission, may these assemblies of devas, wherever they may be, always be loved and remembered by the Buddhas, bodhisattvas, and the holy assembly of devas, and protected day and night. Just as that evil person receives his retribution of sin, the blessing and joy I attain shall surpass his retribution: his sin is defiled and will eventually come to an end, while my blessing is unconditioned, identical with the nature of empty space, adorning all sentient beings in the Dharma realm so that together they meet on the path of bodhi and nirvāṇa.