大慧普覺禪師語錄 6.35

6.35

On the tenth day of the eighth month of the first year of Longxing, Chan Master Dahui Zonggao manifested quiescence at the Hall of the Bright Moon on Jingshan. When the Emperor heard of it, he sighed with regret. By imperial decree, the Hall of the Bright Moon was designated the Miaoxi Hermitage, the posthumous title 'Pujue' was conferred, and the stūpa was named 'Baoguang' to bestow honour and glory upon him. His disciples buried the Master's complete body behind the hermitage, and sent Liaoxian to request an inscription. Prior to this, when His Majesty was Prince of Pu'an Commandery, he heard the Master's fame and once sent an inner supervisor to Jingshan to call upon the Master. The Master composed a gāthā to present to His Majesty, and His Majesty was greatly pleased with it. When residing in the Jian Mansion, he again sent an inner guest master to invite the Master to preach the Dharma for the assembly in the mountains, personally wrote the large characters 'Miaoxi Hermitage', and composed a portrait praise to send to the Master. Two years later, when His Majesty ascended the throne, he first conferred the title 'Chan Master Dahui'. In the following year, he again retrieved the imperial calligraphy previously bestowed and stamped it with the imperial seal, showing ever greater favour and honour; yet the Master passed away. Respectfully I reflect that the sovereign lord is divinely sagacious and heroically martial, endowed with talents that appear once in an age, yet he bestowed his regard on a recluse beyond the mundane world like this! For the Master, within the Buddhist tradition, was what is called pre-eminently outstanding in his time; his sincerity touched and resonated, obtained from heavenly principle. For this reason, he moved the imperial heart above, and the sovereign's affectionate recognition was extraordinary. Ah, how magnificent! Since ancient times, sages and worthies have taken the transmission of the mind as their learning; sincerity and clarity unite as one substance, and transformative changes arise from it. The teachings of the West point to the emptiness of mind as the ultimate liberation; this is because they grasp the One without seeing its functions, and their key point of awakening and entry perhaps approaches what those who fully realize nature do. In later generations, the three lineages ran parallel; the authentic transmission of Linji was acclaimed for gaining the right men—transcending sound and dust, not establishing a single dharma, its source direct and straightforward, taking verification as the utmost. Shining brightly and shaking with thunder, rolling up and unfurling without hindrance, like a lion's cub playing at sovereign ease and obtaining great fearlessness, this certainly cannot be known by wisdom or discerned by consciousness. Linji's transmission passed down for six generations to Yangqi; two generations after Yangqi, Chan Master Yuanwu Keqin received the Dharma from Wuzu Fayan and was favoured by two courts; his way flourished greatly. The Master was truly the successor of Yuanwu, making it shine even more brightly.