勅修百丈清規 8.45

8.45

星纏斗次山形鷲立。桑門上首曰懷海禪師。室於斯塔於斯。付大法於斯。其門弟子懼陵谷遷𧵍日時失紀。託於儒者銘以表之。西方教行于中國。以彼之六度視我之五常。遏惡遷善殊途同轍。唯禪那一宗度越生死。大智慧者方得之。自鷄足達于曹溪。紀牒詳矣。曹溪傳衡嶽觀音臺懷讓和上觀音傳江西道一和上。詔諡為大寂禪師。大寂傳大師。中土相承凡九代矣。大師太原王氏福州長樂縣人。遠祖以永嘉喪亂徙于閩隅。大師以大事因緣生於像季。託孕而薰羶自去　將誕而神異聿來。成童而靈聖表識。非夫宿植德本。曷以臻此。落髮於西山慧照和尚。進具於衡山法朝律師。既而歎曰。將滌妄源必遊法海。豈惟必證。亦假言詮。遂詣廬江閱浮槎經藏。不窺庭宇者積年。既師大寂盡得心印言簡理精貌和神峻。睹即生敬居常自卑。善不近名。故先師碑文獨晦其稱號。行同於眾。故門人力役必等其艱勞。怨親兩忘故。棄遺舊里賢愚一貫故普授來學。常以三身無住萬行皆空。邪正並捐源流齊泯。用此教旨作人表式。前佛所說斯為頓門。大寂之徒多諸龍象。或名聞萬乘入依京輦。或化洽一方。各安郡國。唯大師好尚幽隱。棲止雲松。遺名而德稱益高。獨往而學徒彌盛。其有遍探講肆歷抵禪關。滯著未祛空有猶閡。靡不緘藏。萬里取決一言。疑網雲張智刃氷斷。由是齊魯燕代荊吳閩蜀望影星奔。聆聲飈至。當其饑渴快得安隱。超然懸解時有其人。大師初居石門依大寂之塔。次補師位。重宣上法。後以眾所歸集意在遐深。百丈山碣立一隅。人煙四絕。將欲卜築必俟檀那。伊蒱塞游暢甘貞請施家山。願為鄉導。庵廬環遶。供施芿積眾又踰於石門。然以地靈境遠頗有終焉之志。元和九年正月十七日。證滅於禪床報齡六十六。僧臘四十七。以其年四月二十二日。奉全身窆于西峯。據婆沙論文。用淨行婆羅門葬法遵遺旨也。先時白光去室金錫鳴空。靈溪方春而涸流。杉燎竟夕以通照。妙德潛感于何不有。門人法正等甞所稟奉皆得調柔。遞相發揮不墜付囑。他年紹續自當流布。門人談敘永懷師恩光崇塔宇。封土累石力竭心瘁。門人神行梵雲結集微言纂成語本。凡今學者不踐門閾。奉以為師法焉。初閩越靈藹律師。一川教宗三學歸仰。嘗以佛性有無響風發問。大師寓書以釋之。今與語本並流于後學。詡從事于江西府。備嘗大師之法味。故不讓眾多之託。其文曰梵雄設教有權有實。未得頓門。皆為暗室。祖師戾止方傳祕密。如彼重昏忽懸白日（其一）唯此大士弘紹正宗。雖修妙行不住真空。無假方便。豈俟磨礱。恬然返本萬境圓通（其二）百千人眾盡祛病熱。彼皆有得我實無說。心本不生形同示滅。此土灰燼他方水月（其三）法傳人代塔閉山原。杉松日暗寺塔猶存。藹藹學徒無非及門。唯能覺照是報師恩（其四）元和十三年十月三日建。

The constellations lodge near the Dipper; the mountain stands like a vulture. The foremost of the śramaṇas was called Chan Master Huaihai. He had his chamber here, his stūpa here, and conferred the Great Dharma here. His disciples, fearing that hills and valleys might shift and change, and the dates and periods be lost to record, entrusted a Confucian scholar to compose an inscription to commemorate him. When the western teaching spread to the central realm, taking their Six Perfections to reflect our Five Constants, halting evil and turning to good, they followed different paths to the same goal. Only the single lineage of Dhyāna transcends birth and death, and only those of great wisdom can attain it. From Kukkuṭapāda down to Caoxi, the records and genealogical charts are detailed. Caoxi transmitted it to Upādhyāya Huairang of the Guanyin Terrace on the Heng Peak; Guanyin transmitted it to Upādhyāya Daoyi of Jiangxi, who was posthumously imperial titled Chan Master Daji. Daji transmitted it to the Great Master. The succession in the central realm has been nine generations in all. The Great Master was surnamed Wang of Taiyuan, a man of Changle County in Fuzhou. His distant ancestors moved to the corner of Min during the Yongjia upheavals. The Great Master was born in the Semblance Age through the causes and conditions of the Great Matter. When he was conceived in the womb, pungent and foul foods were naturally abandoned; as he was about to be born, miraculous wonders immediately arrived. When he became a youth, his numinous and sagely nature was displayed. Were it not for having planted roots of virtue in past lives, how could he have reached this? He had his head shaved under Upādhyāya Huizhao of the Western Mountain, and received full ordination under Vinaya Master Fachao of Mount Heng. Soon after, he sighed and said: 'If one wishes to wash away the source of delusion, one must roam the ocean of Dharma. How can it be attained solely through realization? One must also rely on verbal teachings.' Thereupon he went to Lujiang to read the Fucha Tripiṭaka, not glancing at the courtyard for accumulated years. Having become a disciple of Daji, he completely obtained the mind-seal. His speech was concise and his principle refined; his countenance was harmonious and his spirit towering. Seeing him, one immediately gave rise to reverence; in his daily life he humbled himself. In goodness he did not court fame, hence the stele inscription of his late master alone obscured his appellation. In practice he was equal to the assembly, hence when his disciples performed manual labor, he invariably shared their toil. Forgetting both resentment and affection, he abandoned his old home; treating the worthy and the foolish alike, he universally instructed those who came to learn. He constantly held that the three bodies are without dwelling, the ten thousand practices are all empty, right and wrong are both cast aside, and the source and its flow are simultaneously obliterated. Using this doctrinal purport as a model for people, this was what the previous Buddhas taught as the Sudden Gate. Among Daji's followers were many dragons and elephants: some, their names heard by the emperor of ten thousand chariots, entered and relied on the imperial capital; some, spreading their transformation over an entire region, settled each their own commanderies and realms. Only the Great Master favored secluded retreat, dwelling amid the clouds and pines. Abandoning fame, his reputation for virtue grew ever higher; walking alone, his students grew ever more numerous. There were those who had thoroughly explored the lecture halls and visited the Chan gates, yet their attachments were not eliminated, and emptiness and existence were still obstructive. None failed to conceal their [doubts] and travel ten thousand li to resolve them with a single word: the net of doubt spread like clouds was sliced like ice by the blade of wisdom. From this, Qi, Lu, Yan, Dai, Jing, Wu, Min, and Shu dashed like shooting stars upon seeing his shadow, and arrived like a whirlwind upon hearing his voice. When their hunger and thirst were happily put to rest, there were often people who attained transcendent release. The Great Master initially resided at Shimen, relying on the stūpa of Daji. Next, he succeeded to his master's seat, proclaiming anew the supreme Dharma. Later, because the multitude assembled and gathered, and his intention was for seclusion and depth—Mount Baizhang stood isolated in a corner, cut off from human habitation on all sides. When he wished to divine a dwelling, he had to wait for a dānapati. The upāsakas You Chang and Gan Zhen requested to donate their family mountain, wishing to serve as his guides. Hermitages encircled it, offerings accumulated in abundance, and the assembly again surpassed that of Shimen. However, because the ground was numinous and the environment secluded, he had the intention of passing his final days here. On the seventeenth day of the first month of the ninth year of the Yuanhe era, he verified extinction upon his meditation bed at the age of sixty-six, with a monastic standing of forty-seven. On the twenty-second day of the fourth month of that year, his whole body was interred on the Western Peak. According to the text of the Vibhāṣā, he used the burial method of the pure-practicing brāhmaṇas, complying with his bequeathed instructions. Prior to this, a white light left the chamber, and a golden khakkhara sounded in the sky. The Numinous Stream dried up in the middle of spring, and the fir torches illuminated through the night. When subtle virtue evokes an unseen response, what does not occur? His disciples Fazheng and others, who had received his teachings, were all made gentle and subdued. Expounding them one after another, they did not let the entrustment fall to the ground. In future years of succession, they would naturally spread. His disciples, speaking and recounting, ever cherished their master's grace, glorifying the stūpa sanctuary. Piling up earth and heaping stones, their strength and minds were utterly exhausted. His disciples Shenxing and Fanyun collected his subtle words and compiled them into recorded sayings. All learners of today, though not having set foot across his threshold, uphold them as a model. Earlier, Vinaya Master Ling'ai of Minyue, the doctrinal authority of the region to whom the Three Learnings turned in reverence, once inquired about the presence or absence of Buddha-nature upon hearing of his reputation. The Great Master sent a letter to explain it. Today it circulates together with the recorded sayings among later students. I, Xu, was serving in the government of Jiangxi and have fully tasted the Great Master's Dharma flavor, so I did not decline the request of the multitude. The inscription reads: The Indian Hero established teachings, with both provisional and real. Without attaining the Sudden Gate, all is a dark room. When the ancestral master arrived, he only then transmitted the secret; like a thick darkness, where suddenly hangs the bright sun. (First) Only this Great Being vastly inherited the orthodox lineage. Although practicing wondrous deeds, he did not abide in true emptiness. Relying on no expedients, how could he await polishing? Placidly returning to the source, the ten thousand realms are completely penetrating. (Second) The assembly of hundreds and thousands completely dispelled their feverish illness. They all attained something, yet I truly had nothing to say. The mind originally is unarisen; the physical form is merely displayed as extinct. In this land it is ashes; in other realms, the moon in water. (Third) The Dharma is transmitted through human generations; the stūpa is closed in the mountain wilderness. The firs and pines are dark by day, yet the temple and stūpa still remain. The flourishing disciples, none failed to reach his door. Only by being able to awaken and illuminate does one repay the master's grace. (Fourth) Erected on the third day of the tenth month of the thirteenth year of the Yuanhe era.