佛祖歷代通載 10.60

10.60

（二十二　癸丑）　二祖惠可大師。示寂於開皇十三年三月十六日也。師虎牢人。少博極群書尤精玄理。及覽佛經超然自得。遂出家依龍門香山寶靜禪師得度具戒。年甫四十。忽一日定中神告曰。將證聖果無滯於此。須臾頓覺頭痛如刺。欲行求治。空中有聲曰。此換骨耳。非常痛也。因以告師。師視其頂。有五峯隆起。乃曰。神既助汝。可行求道。吾聞天竺達磨近至少林。宜往依之。師至少林投機授法。語載達磨章中。及少林歸寂。師繼闡玄化。甞至北齊遇一居士。不言姓氏。且曰。弟子身纏風恙。請師懺罪。師曰。將罪來與汝懺。居士良久曰。覓罪了不可得。師曰。與汝懺罪竟。宜依佛法僧住。曰今見師已知是僧。未審何名佛法。師曰。是心是佛。是心是法。法佛無二。僧寶亦然。曰今日始知罪性不在內不在外不在中間。其心亦然。佛法無二也。師器之。即為剃髮云。是吾寶也。宜名僧璨。授具戒畢乃告之曰。達磨大師來自天竺。以正法眼藏密授於吾。吾今付汝并達磨信依。汝當護持無令斷絕。聽吾偈曰。本來緣有地。因地種花生。本來無有種。花亦不曾生。汝受吾教。宜處深山。未可行化。當有國難。曰師既預知。願聞示誨。師曰。昔達磨傳般若多羅讖記云。心中雖吉外頭凶。吾校年代正在汝身。當審前言勿罹世難。然吾亦有夙累。今要償之。師於鄴都隨宜行化。經三十四年。乃晦迹混俗。或過屠門。或入酒肆。有怪而問之者。答曰。我自調心。非關汝事。最後於筦城縣匡救寺三門下談無上道。聽者雲集。有辯和法師者。於寺中講涅槃經。學徒聞師說稍稍別去。和不勝憤。興謗于邑宰翟仲侃。侃惑其說。加師以非法。遂怡然委順。年一百有七。識真者謂師償債。葬磁州淦縣東北七十里。唐德宗諡大祖禪師。

(Twenty-two: Guichou [593 CE]) The Second Patriarch, Great Master Huike, manifested nirvāṇa on the sixteenth day of the third month in the thirteenth year of the Kaihuang era. The Master was a native of Hulao. In his youth, he read extensively across all books and was especially refined in esoteric principles. When he perused the Buddhist scriptures, he was transcendent and self-contented. Thereupon he entered monastic life, relying on Chan Master Baojing of Xiangshan at Longmen, through whom he was ordained and received the full precepts. When he had just reached the age of forty, one day in meditation a spirit suddenly informed him: "You are about to realize the holy fruit; do not linger here." In an instant, he felt a sharp headache like a thorn. When he wished to seek treatment, a voice in empty space said: "This is only the changing of your bones; it is no ordinary pain." He then told his master. His master looked at the crown of his head, where five peaks had risen, and said: "Since the spirits have aided you, you may go forth and seek the Way. I have heard that Bodhidharma from Tianzhu has recently arrived at Shaolin; you ought to go and rely on him." The Master went to Shaolin, matched his spiritual affinity, and received the Dharma; these words are recorded in the chapter on Bodhidharma. When Bodhidharma returned to stillness, the Master continued to expound the profound teaching. He once arrived in the Northern Qi and encountered a layman who did not state his surname, but merely said: "Your disciple's body is afflicted with wind disease; I invite you, Master, to repent my sins." The Master said: "Bring your sins here, and I will repent them for you." The layman remained silent for a long time and said: "Having sought my sins, they are completely unobtainable." The Master said: "I have finished repenting your sins for you. You ought to abide by the Buddha, the Dharma, and the Saṃgha." The layman said: "Now seeing you, Master, I already know what the Saṃgha is, but I do not yet know what is called the Buddha and the Dharma." The Master said: "This mind is the Buddha; this mind is the Dharma. Dharma and Buddha are not two; the Saṃgha jewel is also thus." The layman said: "Today I first know that the nature of sin is neither inside, nor outside, nor in between. The mind is also thus; Buddha and Dharma are not two." The Master recognized his capacity, shaved his head for him, and said: "This is my jewel; it is fitting to name you Sengcan." Having conferred the full precepts, he then told him: "Great Master Bodhidharma came from Tianzhu and secretly conferred the Treasury of the True Dharma Eye upon me. I now bestow it upon you, along with Bodhidharma's robe of faith. You should protect and uphold it, and never let it be broken off. Listen to my gāthā: / Originally, due to the presence of ground, / From the ground seeds produce flowers. / Originally, if there were no seed, / Flowers also would never have grown. / You have received my teaching; you should abide in the deep mountains and not yet engage in transforming others. There will be a calamity for the state." Sengcan said: "Since you, Master, foreknow this, I wish to hear your instruction." The Master said: "Formerly, Bodhidharma transmitted the prophetic verse of Prajñātāra, which said: 'Though within the mind there is auspiciousness, outside there is misfortune.' When I calculate the eras, it falls precisely upon you. You should examine these former words and not encounter the worldly calamity. Yet I too have past karma, and now I must repay it." The Master transformed beings according to circumstances in the capital of Ye for thirty-four years. Then he concealed his traces and mixed with the common crowd, sometimes passing by butchering houses, sometimes entering wine shops. When someone wondered and asked him about it, he replied: "I am taming my own mind; it has nothing to do with your business." Finally, beneath the triple gate of Kuangjiu Monastery in Guancheng County, he spoke on the Unsurpassed Way, and listeners gathered like clouds. There was a Dharma Master Bianhe who was lecturing on the Mahāparinirvāṇa Sūtra in the monastery; his disciples, hearing the Master speak, gradually departed. Bianhe, unable to overcome his indignation, stirred up slander with the county magistrate, Zhai Zhongkan. Zhongkan, deluded by his words, inflicted illegality upon the Master. The Master then joyfully complied. He was one hundred and seven years old. Those who recognized the truth said that the Master was repaying a debt. He was buried seventy li northeast of Gan County in Cizhou. Emperor Dezong of the Tang posthumously conferred the title Chan Master Dazu.