佛祖歷代通載 13.43

13.43

（三十一　甲申）　三年南嶽懷讓禪師示寂元和中名儒張正甫製其碑曰。天寶三載觀音大師終于衡岳。春秋六十八。僧臘四十八。元和十年故大師弟子道一之門人曰惟寬懷暉。感塵劫遽遷塔樹已拱。懼絕故老之口將貽後學之憂。丕若貽謀思揚祖德。乃列景行託於廢文。強名無跡以慰乎罔極之思。曰自騰蘭演教于此土也殆將千歲。達磨傳心至六葉也分為二宗。不階初入頓入佛慧。曹溪教旨於是乎傳。弘而信之觀音其人也。大師諱懷讓。京兆杜氏。其先因家安康。即為郡人。髫年駿發聰悟絕眾。群言所涉一覽無遺。居常而未或好弄。在醜而不可褻近。嘗默觀止水。因而顧影。形儀顒若宛在鏡中。三反厥像如初。沛然而心乎獨得。還步未輟。聞於空中曰。佛法津梁俟子而大。既應付囑。爾盍勉之。乃深割愛線亟從剃落。以荊土律藏之微密也。大士智京在焉。攝衣從之。既進而儀法峻整冠於等輩。以嵩嶽禪之泉海也。長安長老在焉。稽首咨之。既授而身心自在超出塵垢。厭離文字恩會宗元。周法界以冥搜。指曹溪而遐舉。能大師方弘法施學者如歸。涉其藩閫者十三焉。躋其堂室者又十一焉。師以後學弱齡分於末席。虛中而若無所受。善閉而唯恐有聞。能公異焉。置之座右。會一音吹萬有。衍方寸彌大千。同焉而友暢。異焉而脗合。同受祕印因為宗師。乃陟武當窮棲十霜朅來衡岳終焉是託般若勝概。有觀音道場。宴居斯宇。因以為號。或微言析理。辯士順風而杜其口。或杖屨將撰。山靈借留而現於夢。遠自梁益近從荊吳。雲趨影附風動川至。靈山聖會古今一時。至矣哉未始聞也。一公見性同德。弘教鍾陵欝為名家。再揚木鐸而施及寬暉。繼傳心燈共鎮國土。乃追琢琬琰揭于故山。揚其耿光以示來劫。其受法弟子亦序列于左。式明我教之有開焉。

[31, jiashen] In the third year, Chan Master Huairang of Nanyue showed the passing away. In the Yuanhe era, the renowned scholar Zhang Zhengfu composed his stele inscription, which said: 'In the third year of Tianbao, Great Master Guanyin passed away on Hengyue. His age was sixty-eight, and his monastic seniority was forty-eight. In the tenth year of Yuanhe, the disciples of the late Great Master's disciple Daoyi, named Weikuan and Huaihui, moved by the swift passing of dust-kalpas and seeing that the trees around the stūpa were already thick enough to grasp with both arms, feared that when the words of the elders ceased it would bequeath sorrow to future students. Greatly intending to bequeath the plan and wishing to propagate the ancestral virtue, they arranged his illustrious deeds, committing them to humble writing, and forced a name upon what is trackless in order to comfort their boundless grief. It states: Since Kāśyapa Mātaṅga and Dharmaratna promulgated the teaching in this land, it has been nearly a thousand years. When Bodhidharma transmitted the mind down to the sixth leaf, it divided into two schools. Entering the Buddha's wisdom suddenly without relying on initial stages, the doctrinal purport of Caoxi was thus transmitted. The one who propagated it and believed in it was the man Guanyin. The Great Master's taboo name was Huairang, from the Du clan of Jingzhao. His ancestors moved to Ankang, and so he became a man of that commandery. In his childhood he was brilliant, surpassing the crowd in intelligence. Everything covered in diverse texts he grasped at a single glance. In daily life he never fancied frivolous games; in vulgar company he could not be approached disrespectfully. Once, quietly gazing at still water, he looked at his own reflection; his bearing was upright as if right in a mirror. He looked back three times, and his appearance remained the same. Delighted, he attained realization in his own heart. Before his steps had ceased, he heard a voice from the sky say: "The ferry of the Buddha-Dharma awaits you to become great. Since you have received the entrustment, why do you not exert yourself?" He then severed the thread of affection deeply and hastened to have his head shaved. Hearing of the subtleties of the Vinaya piṭaka in the land of Jing, where Great Being Zhijing resided, he gathered his robes and followed him. After being ordained, his decorum was stern and orderly, ranking him foremost among his peers. Hearing that the spring and sea of Songyue Chan was where the Elder of Chang'an resided, he bowed his head and consulted him. Having received instruction, his body and mind were at ease, transcending dust and defilement. Disliking letters and words, he wished to comprehend the ancestral origin. Searching mysteriously throughout the dharmadhātu, he traveled far to Caoxi. Great Master Neng was then propagating the Dharma giving, and students flocked to him like returning home. Thirteen entered his outer gate, and eleven climbed into his inner hall. Because the Master was a junior scholar of tender age, he took a seat at the very end. Receptive within as if receiving nothing, guarded so well as if fearing to hear, Master Neng marveled at him and placed him to the right of his seat. Tuning into the single voice that blows through myriad beings, he expanded his mind to fill the great chiliocosm. When concordant, they were joyous friends; when differing, they were in perfect accord. Receiving the secret seal together, he became a patriarchal master. He then climbed Wudang, living in seclusion for ten frosts. Later he came to Hengyue, where he ultimately lodged his Prajñā's supreme landscape. There was a Guanyin Bodhimanda; he resided peacefully in this abode, and hence took it as his appellation. Sometimes with subtle words he analyzed principle, so that disputants submitted to his influence and held their tongues; sometimes when his staff and sandals were about to set out, the mountain spirit begged him to stay, manifesting in a dream. From far off in Liang and Yi, and nearby from Jing and Wu, they flocked like clouds and adhered like shadows, moving like the wind and arriving like rivers. The sacred assembly of Vulture Peak was across past and present a single moment. How supreme! Never had such been heard before. Master Yi saw the nature and shared the same virtue, propagating the teaching in Zhongling and rising to become a famous house. Once again shaking the wooden clapper, it was extended to Kuan and Hui. Successively transmitting the mind-lamp, together they guarded the realm. Thereupon, carving fine jade, they raised it on the old mountain, proclaiming his radiant light to show future kalpas. The disciples who received the Dharma are also listed in order to the left, so as to illustrate that our teaching has opened forth.'