人天眼目 5.29

5.29

皇朝景德間吳僧道原。集傳燈三十卷。自曹溪下列為兩派。一曰南岳讓。讓出馬大師。一曰青原思。思出石頭遷。自兩派下又分五宗。馬大師出八十四員善知識。內有百丈海。出黃蘗運大溈祐二人。運下出臨濟玄。故號臨濟宗。祐下出大仰寂。故號溈仰宗。八十四人。又有天王悟。悟得龍潭信。信得德山鑒。鑒得雪峯存。存下出雲門宗法眼宗。石頭遷出藥山儼天皇悟二人。悟下得慧真。真得幽閑。閑得文賁。便絕。唯藥山得雲巖晟。晟得洞山价。价得曹山寂。是為曹洞宗。今傳燈却收雲門法眼兩宗。歸石頭下誤矣。緣同時道悟有兩人。一曰江陵城西天王寺道悟者渚宮人。崔子玉之後。嗣馬祖。元和十三年四月十三日化。正議大夫丘玄素。撰塔銘。文幾千言。其略云。馬祖祝曰。他日莫離舊處。故還渚宮。一曰江陵城東天皇寺道悟。婺州東陽人。姓張氏。嗣石頭。元和二年丁亥化。律師符載所撰碑。二碑所載。生緣出處甚詳。但緣道原採集傳燈之日。非一一親往討尋。不過宛轉托人捃拾而得。其差誤可知也。自景德至今。天下四海。以傳燈為據。雖列剎據位立宗者。不能略加究辨。唯丞相無盡居士。及呂夏卿二君子。每會議宗門中事。甞曰。石頭得藥山。山得曹洞一宗。教理行果。言說宛轉且天王道悟下。出個周金剛。呵風罵雨。雖佛祖。不敢嬰其鋒。恐自天皇或有差誤。寂音尊者亦甞疑之云。道悟似有兩人。無盡後於達觀頴處。得唐符載所撰天皇道悟塔記。又討得丘玄素所作天王道悟塔記。齎以遍示諸方曰。吾甞疑。德山洞山。同出石頭下。因甚垂手處死活不同。今以丘符二記證之。朗然明白。方知吾擇法驗人之不謬耳。寂音曰。圭峯答裴相國。宗趣狀列馬祖之嗣六人。首曰江陵道悟。其下注曰。兼稟徑山。今妄以雲門臨濟二宗競者。可發一咲。略書梗概以傳明達者。庶知五家之正派如是而已。

During the Jingde era of our august dynasty, the Wu monk Daoyuan compiled the thirty fascicles of the Chuandeng lu (Record of the Transmission of the Lamp). Tracing downwards from Caoxi, he divided [the lineage] into two branches: one was Nanyue Rang, and Rang brought forth Great Master Ma; the other was Qingyuan Si, and Si brought forth Shitou Qian. From these two branches, five houses were further distinguished. Great Master Ma brought forth eighty-four good spiritual friends; among them was Baizhang Hai, who brought forth the two masters Huangbo Yun and Dawei You. From Yun's line came Linji Xuan; hence it is designated the Linji lineage. From You's line came Dayang Ji; hence it is designated the Guiyang lineage. Among the eighty-four masters, there was also Tianwang Wu. Wu obtained Longtan Xin; Xin obtained Deshan Jian; Jian obtained Xuefeng Cun. From Cun's line issued the Yunmen lineage and the Fayan lineage. Shitou Qian brought forth two masters, Yaoshan Yan and Tianhuang Wu. Wu's line obtained Huizhen; Zhen obtained Youxian; Xian obtained Wenben, and then it became extinct. Only Yaoshan obtained Yunyan Sheng; Sheng obtained Dongshan Jie; Jie obtained Caoshan Ji. This constitutes the Caodong lineage. The present Chuandeng lu, however, gathers both the Yunmen and Fayan lineages and subsumes them under Shitou; this is an error. This is because at that time there were two persons named Daowu. One was Daowu of Tianwang Monastery in the west of Jiangling City, a man of Zhugong and a descendant of Cui Ziyu; he was an heir to Mazu. He passed away on the thirteenth day of the fourth month in the thirteenth year of the Yuanhe era. Qiu Xuansu, Grand Master of Right Counsel, composed his stūpa inscription, a text of several thousand words. Its summary states: 'Mazu instructed him, saying, "In the future, do not leave your old place"; thus he returned to Zhugong.' The other was Daowu of Tianhuang Monastery in the east of Jiangling City, a man of Dongyang in Wuzhou, surnamed Zhang; he was an heir to Shitou. He passed away in the dinghai year, the second year of the Yuanhe era. The stele was composed by Vinaya Master Fu Zai. What is recorded in both steles regarding the circumstances of their lives and their careers is extremely detailed. But when Daoyuan was gathering materials for the Chuandeng lu, he did not personally investigate and seek each one out, but merely acquired them indirectly by relying on others' compilations; thus his error is easily understood. From the Jingde era down to the present, all within the four seas have taken the Chuandeng lu as their authority; even those who preside over monastic seats and establish lineages have been incapable of making even a slight inquiry and discernment. Only the two gentlemen, Prime Minister Layman Wujin and Lü Xiaqing, whenever they met to discuss matters within the ancestral school, used to say: 'Shitou obtained Yaoshan, and Yaoshan obtained the single lineage of Caodong; doctrine, principle, practice, and fruition are roundabout in their expression. On the other hand, from Tianwang Daowu issued Master Zhou the Diamond, who scolded the wind and cursed the rain, so that even the buddhas and patriarchs dared not face the tip of his weapon. We fear there may have been an error regarding Tianhuang.' Venerable Jiyin also once doubted this, saying: 'There seem to have been two Daowus.' Later, at the place of Daguan Ying, Wujin obtained the stūpa record of Tianhuang Daowu composed by Fu Zai of the Tang, and also sought out and obtained the stūpa record of Tianwang Daowu composed by Qiu Xuansu. Carrying them, he showed them everywhere throughout the various quarters, saying: 'I used to doubt why Deshan and Dongshan, if both descended from Shitou, differed so greatly between death and life in extending their hands. Now, verifying it with the two records of Qiu and Fu, it is brilliantly clear. Only now do I know that my selection of the Dharma and evaluation of people was not mistaken.' Jiyin said: 'When Guifeng replied to Chancellor Pei, in the "Document on the Tenets" he listed six heirs of Mazu; the first was Daowu of Jiangling, under which it was noted: "He also received instruction from Jingshan." Nowadays, those who arbitrarily dispute the two lineages of Yunmen and Linji might well provoke a laugh.' I have briefly written an outline to transmit to the discerning, so that they may know that the orthodox lineages of the five houses are simply like this.