佛祖歷代通載 1.10

1.10

大覺世尊。經律集而賢哲興。其五經六藝諸子百家。立言垂訓。後之來學明今酌古。遊心仁義。非編冊之益乎。佛祖歷代通載。梅屋禪師之所作也。其文博其理明。敘事且實出入經典考正宗傳。殊有補於名教。至正辛巳。翰林道園虞公。序冠其首益尊韙之。禪師世居華亭。黃姓。父文祐。母楊氏。初祈嗣於觀世音。忽一夕夢僧龐眉雪髮。稱大長老託宿焉。因而娠。至元壬午三月十有二日誕于夜。神光燭室異香襲人。逾日不散。既長喜焚香。孤坐。風骨秀異氣宇英爽。年十二懇父母求出家。母鍾愛之。誘以世務終莫奪其志。遂舍之。依平江圓明院體志。習經書尚倜儻。疏財慕義棲心律典。元貞乙未江淮總統所。授以文憑。薙髮受具。弱冠遊江浙大叢林。博究群經。宿師碩德以禮為羅延之。皆撝謙弗就。至大戊申。佛智晦機和尚。自江西百丈。遷杭之淨慈。禪師往參承值上堂。佛智舉太原孚上座聞角聲因緣。頌云。琴生入滄海。太史遊名山。從此揚州城外路。令嚴不許早開關。有省於言下。投丈室呈所解。佛智頷之。遂俾掌記室。囑之曰。真吾教偉器。外護文苑之奇材也。服勤七年。延祐乙卯佛智遷徑山。禪師職後版。表率明年。

when the Greatly Awakened Bhagavān gathered the sūtras and vinaya, virtuous and wise individuals arose. The Five Classics, the Six Arts, and the various philosophers of the hundred schools established their words and bequeathed their instructions, so that future scholars could understand the present, evaluate antiquity, and let their minds wander through benevolence and righteousness—is this not the benefit of bound volumes? The Comprehensive Record of the Buddhas and Patriarchs through the Ages was composed by Chan Master Meiwu. Its text is broad and its principles are clear; its narration is factual; and traversing the classics, it examines and corrects the lineage transmissions, providing remarkable aid to the Teaching of Names. In the xinsi year of the Zhizheng era [1341], Lord Yu of Daoyuan from the Hanlin Academy wrote a preface to crown its head, honoring and praising it even more. The Chan master's family had lived in Huating for generations; his surname was Huang, his father was Wenyou, and his mother was Lady Yang. Initially they prayed for an heir to Avalokiteśvara, and suddenly one night dreamed of a monk with long eyebrows and snowy hair who called himself a Great Elder and asked for lodging. Thereupon she became pregnant. On the twelfth day of the third month in the renwu year of the Zhiyuan era [1282], he was born at night; a divine light illuminated the room and a wondrous fragrance struck the people, not dissipating for over a day. Growing up, he delighted in burning incense and sitting alone; his bone structure was remarkably elegant and his demeanor courageous and clear. At the age of twelve, he earnestly pleaded with his parents to leave home; his mother doted on him and tempted him with worldly affairs, but could never shake his resolve. They finally permitted him. He relied on Tizhi of the Yuanming Cloister in Pingjiang, studying scriptures and books, valuing nobility of spirit, disregarding wealth, admiring righteousness, and setting his mind upon the vinaya canons. In the yihai year of the Yuanzhen era [1295], the Jiang-Huai General Administrative Office granted him a certificate, whereupon he shaved his hair and received full ordination. In his early twenties he traveled to the great monasteries of Jiangsu and Zhejiang, extensively examining the scriptures. Senior masters and virtuous elders invited him with full courtesy to take up positions, but he declined with humility and did not accept. In the wushen year of the Zhida era [1308], the Venerable Fozhi Huiji moved from Baizhang in Jiangxi to Jingci in Hangzhou. The Chan master went to pay his respects and happened upon his ascent to the hall. Fozhi cited the story of Elder Fu of Taiyuan hearing the sound of a bugle, and spoke a verse saying: 'Qin Sheng entered the vast sea; the Grand Historian roamed the famous mountains. From this road outside Yangzhou city, orders are strict and do not permit the gates to open early.' He had an awakening at these words, entered the abbot's room, and presented what he had understood. Fozhi nodded in approval. He then appointed him to manage the correspondence office and exhorted him, saying: 'You are truly a great vessel of our teaching, an extraordinary talent to serve as an external protector of the literary garden.' He served diligently for seven years. In the yimao year of the Yanyou era [1315], when Fozhi moved to Jingshan, the Chan master served as the monitor of the rear hall, setting an example for the assembly. The next year,