四明尊者教行錄 7.76

7.76

右伏以法體如如本無出沒，世緣冉冉乃有會離。自智者示寂于天台，道若懸絲而引石；洎通師流芳於甬水，聲如出谷以遷喬。寥寥像法之餘、渺渺荊溪之下，南輝台嶺、東紹麗師，雖作者篾以加，於若住世，無異此也。恭惟中興教主法智大師，生由佛孕，幼自天成，戒瑩淵珠，貫南山之律部；辯傾海浪，發衡嶽之心宗。可謂人間一僧，天下大士者也。不然，則五時八教孰為中興，百界千如世皆弱喪。所以真宗皇帝遣使以加異，日本國師命徒而就詢。一世儒宗、同年法席，莫不傳上意而留住世，趨丈室以免焚軀，故得一千眾皆預於陞堂，四十軸率歸於秉筆。遂令三觀專美四明，如赫日之中天、似迅雷之出地，草木瓦礫盡演真詮、鳥獸蟲魚咸通妙教。惜乎出已還沒，化身本然；會必有離，世相如是。但某等叨霑法乳幸駕宗乘，況嗣凡筵斯揚講貫。雖大師之靈骨有在，而大師之神容可瞻，柰何化往無方，依棲絕跡。遙想鶴林之逝，永纏梁木之悲。今茲日應跏趺，情存薦設，敢効純陀之供，少追宗廟之祠。伏乞　大師以無所來而來、以本非食而食，所冀冥符台嶺、永耀鄞城，使彼諫書還成輔教，及今禪學無謂別傳，貽萬劫之孫謀、資一人之睿算，庶協祖道，無忘孝思。謹疏。

To the right, I humbly submit that the Dharmatā as suchness is fundamentally without emergence or disappearance, yet worldly conditions unfold gradually and thus involve union and separation. Ever since Zhizhe manifested stillness on Tiantai, the Way seemed like a hanging thread drawing a stone; when Master Yitong spread his fragrance by the Yong River, the sound was like emerging from a valley to move to tall trees. In the desolation of the semblance Dharma's remnants, far below the time of Jingxi, he shone in the south upon the Tai range, and in the east succeeded the master of Goryeo. Even among illustrious authors, none could surpass him; had he remained in the world, it would have been no different from this. Respectfully we contemplate the Revival Head of Doctrine, Great Master Fazhi: his birth arose from the Buddha's womb; his childhood was naturally perfected by Heaven. His precepts were pure as deep pearls, penetrating the Vinaya corpus of the Southern Mountain; his eloquence poured like ocean waves, expressing the Mind School of Mount Heng. He may well be called a single monk among humans, a great being in the world! Were it not so, who would have revived the five periods and eight teachings? And the hundred realms and thousand suchnesses would all have been lost in childhood to the world. Therefore, Emperor Zhenzong dispatched envoys to bestow exceptional honors, and the National Master of Japan commanded disciples to come and inquire. The Confucian master of a generation and the companions of his Dharma assembly all conveyed the imperial will to detain him in the world, and hastened to his abbot's room to avert the burning of his body. Thus a thousand monks were all permitted to enter the hall, and forty fascicles entirely came under his hand. He caused the three contemplations to flourish exclusively in Siming, like the blazing sun at midday, like swift thunder bursting from the earth; plants, trees, tiles, and gravel all expounded the true purport; birds, beasts, insects, and fish all comprehended the wondrous teaching. Regrettably, having appeared, he returned to disappearance; the transformation body is inherently so. When there is meeting there must be parting; worldly phenomena are of this nature. Yet we have presumptuously partaken of the Dharma milk and fortunately boarded the ancestral vehicle; furthermore, succeeding to his ordinary mats, we uphold his lectures and teachings. Although the Great Master’s sacred relics remain, and his divine countenance may be beheld, alas, his transformation has departed without trace, and our refuge is bereft of his presence. Gazing afar, we recall his passing in the Śāla Grove, forever gripped by the sorrow of the fallen pillar. On this day when he sat cross-legged, our feelings are fixed upon offering sacrifices; we dare to emulate the offering of Cunda, slightly chasing after the rites of ancestral temples. We prostratingly beg that the Great Master come by having nowhere from which to come, and partake by fundamentally having no food to partake; we hope he will secretly accord with the Tai range and eternally illumine the city of Yin, causing those remonstrances to turn into aids for the teaching, and contemporary Chan scholars not to claim a separate transmission, leaving behind plans for a myriad kalpas of descendants, and assisting the wise reigns of the Sovereign, so that we may accord with the ancestral Way and never forget filial remembrance. Respectfully submitted.