勅修百丈清規 8.49

8.49

今天子始命因其舊諡大智覺照者。加以弘宗妙行之號。寺以壽聖名則故額也。山去郡治三百里。其未置寺時。林壑深阻巖徑峭絕。樵蘇之跡所不通。有司馬頭陀者。善為宮宅地形之術。覩其山勢斗拔與夫岡巒首尾之起伏。知為吉壤。所留鈐記有曰。法王居之天下師表。禪師之來式符其言。東陽德輝以禪師十八代孫。嗣住是山。既新作演法之堂。且增創重屋其上。以妥禪師遺像。榜其楹間曰天下師表之閣。云初文宗皇帝入踐天位。即金陵潛邸造寺曰龍翔集慶。詔開山大訢。領其徒而以禪師所制清規。為日用動作威儀之節。顧其書行世已久後人率以臆見互有損益。自為矛盾靡所折衷。煇與訴學同師而柄法於祖庭。大懼夫來者傳疑莫知適從。無以壹諸方之觀聽。爰走京師欲有請而釐正之。今御史大夫撒迪時執法中臺。為言于上。得召見。有旨令煇譔次舊聞。以授訢使擇習於師說者。共考定而頌行為叢林法。仍如錫禪師以今號。褒顯而風厲焉。煇奉璽書將南還。以閣之成未及見所紀述。諗于溍曰。願敘其構興之端原。歸而刻諸。溍竊觀。遂古聖賢乘時繼作弛張迭用循環不窮。所以通其變也。佛之為教必先戒律。諸部之義小大畢陳。種種開遮唯以一事。去聖逾遠局為專門。名數滋多道日斯隱。是故達磨不階方便直示心源。律相宛然無能留礙。世降俗末誕勝真離。馳騁外緣成邪慢想。是故百丈弘敖軌範輔律而行。調護攝持在事皆理。蓋佛之道以達磨而明。佛之事以百丈而備。通變之妙存乎其人。厥後達磨之傳派別為五。而出於禪師者二。他師所倡殊宗異旨。雖各名其家。至於安處徒眾。未有不取法於禪師者。然則天下師表之言。良可徵不誣也。粵自中土君臣知尊佛法。光昭崇極。莫越於今。煇遭值。

Our present Son of Heaven, initiating a decree based on his former posthumous title Dazhi Juezhao (Great Wisdom Awakened Illumination), added the title Hongzong Miaoxing (Propagating the Lineage with Wondrous Practice). The monastery's name Shousheng is its old plaque. The mountain is three hundred li from the commandery seat. Before the monastery was established there, the forests and ravines were deep and obstructed, and the cliff paths were steep and sheer; no traces of woodcutters or fodder gatherers reached it. There was a dhūta named Sima, skilled in the art of building sites and topography. Viewing the mountain's towering height and the undulations of its ridges from head to tail, he knew it to be an auspicious land. The prophetic record he left said: 'If a Dharma King resides here, he will be a model for the realm.' The Chan Master's coming verified his words. Dehui of Dongyang, as the eighteenth-generation descendant of the Chan Master, succeeded to the abbacy of this mountain. Having newly built a hall for expounding the Dharma, he further erected a two-storied building above it to enshrine the Chan Master's portrait, hanging a plaque between its pillars reading: 'Pavilion of the Model for the Realm.' Originally, when Emperor Wenzong ascended the heavenly throne, he built a monastery at his former residence in Jinling named Longxiang Jiqing. He decreed that the founder Daxin should lead his followers and use the pure rules established by the Chan Master as the rules of decorum for daily activities and bodily deportment. Considering that the book had been in circulation for a long time, later people had mostly made arbitrary additions and deletions based on their own opinions, creating contradictions without any authoritative resolution. Dehui and Daxin studied under the same master and held the Dharma authority at the ancestral court; they greatly feared that future learners would transmit doubts not knowing what to follow, with no way to unify the views and hearings of the various quarters. Thereupon [Dehui] traveled to the capital, wishing to petition for its correction and revision. The present Grand Censor Sadi was then administering the law in the Censorate, and spoke to the Emperor on his behalf, securing an audience. An imperial decree was issued ordering Dehui to compile the old records and deliver them to Daxin, to have him select those versed in the master's teachings to jointly examine and finalize them, and promulgate them as the law for monastic groves. Furthermore, he bestowed upon the Chan Master his present title, praising and encouraging him. Dehui, bearing the imperial edict, was about to return south; since the completion of the pavilion had not yet been recorded, he consulted Jin, saying: 'I wish you to recount the origins of its construction, so that I may return and carve it [on stone].' I, Jin, observe that from ancient times, sages and worthies have arisen in succession according to their times, alternately loosening and tightening, cycling without end—this is how they adapt to changes. In the Buddha's teaching, vinaya rules must come first; the doctrines of the various sections, both Hīnayāna and Mahāyāna, are fully set forth, with various permissions and prohibitions, all regarding a single matter. As we became further removed from the sages, it was confined to specialized schools; the designations and numbers grew more numerous, and the Way became increasingly obscured. Therefore, Bodhidharma did not rely on expedients and directly pointed to the mind-source; the vinaya aspects were fully apparent, yet none could hinder him. As the world declined and customs deteriorated, falsehood overcame truth, and pursuing external conditions became thoughts of pride and deviance. Therefore, Baizhang broadly established rules to assist the vinaya, protecting and maintaining, so that in matters all was principle. The Buddha's Way was illuminated through Bodhidharma; the Buddha's affairs were perfected through Baizhang. The marvel of adapting to change rests in the person. Thereafter, Bodhidharma's transmission divided into five branches, two of which came from the Chan Master. The other masters advocated different lineages and principles, each making a name for their own house; yet when it came to settling and accommodating followers, none failed to take the Chan Master as their model. Thus the saying 'a model for the realm' can truly be verified as not false. Ever since the rulers and ministers of the central realm came to revere the Buddha Dharma, its brilliance and elevation have never exceeded the present. Dehui met with this