明覺禪師語錄 6.316

6.316

嗚呼！師得妙用善機，不取諸法，能知去來、達性命，故方是時陞堂皇、遊牆藩者，悟性相體空，頓息萬緣，為大乘法器，曰義懷在和，凡百五十人，傳其法於天下。彼遮護意根，網絆初心，背覺合塵，逐念流徙，得少為多，妄立知見，雖三詣投子、九陟洞山，師亦援手濡足，而無以救之，是猶孔子之有宰我，孟子之有盆成括，非其師之過也。自師出世門人，惟益、文軫、圓應、文政、遠塵、允誠、子環，相與裒記提唱語句詩頌，為洞庭語錄、雪竇開堂錄、瀑泉集、祖英集、頌古集、拈古集、雪竇後錄，凡七集。師患語之多，而其徒愴然，猶以為編攟有遺，蓋利他之謂也。余得其書而讀之，二十餘年雖瞻仰高行，而祿利所縻無由親近，使得稽首避席，霑彼法雨覺悟塵勞，庶幾可教者，今蔑如之何。師辭世十有三年，碑表未立，餘杭僧惠思，撰行業錄，與其徒元圭覺濟大師，悟朋繼踵，褒文請銘，以予跂慕之心重之，以門人之請之勤，抑有待耶。愚公叩壤以移山，雖不量力，其誠則至矣。謹焚香再拜，繫之以銘曰：

Alas! The Master attained wondrous functioning and apt capacity; he did not grasp at the dharmas, and was able to know coming and going and penetrate nature and destiny. Thus at that time, those who ascended his hall and wandered within his walls awakened to the emptiness of the substance of nature and characteristics, suddenly brought all conditions to rest, and became vessels of the Great Vehicle Dharma—amounting to one hundred and fifty people, including Yihuai and Zaihe, who transmitted his Dharma throughout the realm. As for those who screen and guard their mental faculty, entangle their beginner's mind in nets, turn their backs on awakening to merge with dust, drift along chasing after thoughts, take a little as much, and falsely establish views: even if they visited Touzi thrice and climbed Dongshan nine times, the Master might stretch forth a hand and wet his feet, yet have no means to rescue them. This is just as Confucius had Zai Wo and Mencius had Pen-cheng Kuo; it was not the fault of their teacher. From the time the Master appeared in the world, his disciples Weiyi, Wenzhen, Yuanying, Wenzheng, Yuanchen, Yuncheng, and Zihuan gathered and recorded his presented sayings, phrases, and verse odes, making seven collections in all: Dongting yulu (Dongting Recorded Sayings), Xuedou kaitang lu (Xuedou Inauguration Record), Paoquan ji (Cascading Spring Collection), Zuying ji (Patriarchal Blossom Collection), Songgu ji (Verses on Antiquity), Niangu ji (Remarks on Antiquity), and Xuedou houlu (Later Record of Xuedou). The Master was wary of speaking too much, yet his disciples, feeling mournful, still thought that their compilation had left things out—this was simply for the sake of benefiting others. I obtained his books and read them; for more than twenty years, although I looked up to his exalted conduct, tied down by official salary and benefit, I had no way to draw near to him. Had I been able to bow my head, leave my seat, be moistened by his rain of Dharma, and awaken from the toil of the dust, I might perhaps have been teachable; but now nothing can be done about it. Thirteen years have passed since the Master departed the world, and no stele has yet been erected. The monk Huisi of Yuhang composed a record of his conduct and, together with his disciples Master Wupeng and Great Master Jueji Yuangui following close behind, brought the text and requested an inscription. Given my profound yearning, reinforced by the diligence of his disciples' request, could this have been waiting for me? Old Fool Yugong pounded the earth to move the mountain: though he did not measure his strength, his sincerity was utmost. Reverently burning incense and bowing twice, I attach this inscription, saying: