[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [佛祖歷代通載](https://indike.org/pramana/in.bauddha.taisho.2036) › 14.19 # 佛祖歷代通載 14.19 佛祖歷代通載 14.19 - **Language:** Classical Chinese ### [14.19](https://indike.org/pramana/in.bauddha.taisho.2036.14.19) （十二）　是歲淮南節度使楊州牧御史大夫張延賞狀舒州三祖行實。請諡于朝。夏四月。天子賜諡曰鏡智禪師。刺史獨孤及製賜諡碑曰。按前志。禪師號僧粲。不知何許人。出見于周隋間。傳教於惠可大師。摳衣鄴中。得道於司空山。謂身相非真。故示有瘡疾。謂法無我。故居不擇地。以眾生病為病。故所至必說法。度人以一相。不在內外中間。故必言不以文字。其教大略以寂照妙用。攝群品流注生滅。觀四維上下。不見法不見身不見心。乃至心離名字身等空界。法同夢幻無得無證。然後謂之解脫。禪師率是道也。上膺付屬下拯昏疑。大雲垂廕國土皆化。謂南方教所未至。我是以有羅浮之行。其來不來也。其去無去也。既而以袈裟與法。俱付悟者。道存影謝遺骨此山。今二百歲矣。皇帝即位後五年。歲次庚戌。某剖符是州登禪師遺居。周覽塵跡明徵故事。其荼毘起塔之制。實天寶景戌中。別駕前河南尹趙郡李公常經始之。碑版之文隋內史侍郎河東薛公道衡唐相國河南房公琯繼論撰之。而尊道之典易名之禮。則朝廷方以多故而未遑也。長老比丘釋湛然。誦經於靈塔之下。與㵎松俱老。痛先師名氏未經邦國焉。與禪眾寺大律師澄俊。同寅叶恭亟以為請。會是歲嵩山大比丘釋惠融至自廣陵。勝業寺大比丘釋開悟至自廬江。俱慕我禪師後七葉之遺訓。日相與歎塔之不命號之不崇。懼象法之根本墜于地也。願申無邊眾生之弘。誓以紓罔極楊。州牧御史大夫張公延賞以狀聞。於是六年夏四月。上霈然降興廢繼絕之詔。冊諡禪師曰鏡智。塔曰覺寂。以大德僧七人掃灑供養。天書錫命煇煥崖谷。眾庶踴躍謂大乘中興。是以大比丘眾議立石于塔東南隅。紀心法興廢之所以然。某以謂初中國之有佛教。自漢孝明始也。歷魏晉宋齊及梁武。言第一義諦者不過布施持戒。天下惑於報應而人未知禪。世與道交相喪。至菩提達磨大師。始示人以諸佛心要。人疑而未思。惠可大師傳而持之。人思而未修。迨禪師三葉其風寖廣。真如法味日漸月漬。萬木之根莖枝葉悉沐我雨。然後空王之密藏。二祖之微言。始行於世間浹於人心。當時聞道於禪師者。其淺者知有為無非妄想。深者見佛性於言下。如燈照物。朝為凡夫夕為聖賢。雙峯大師道信其人道。其後信公以傳弘忍。忍傳惠能神秀。秀公傳普寂。寂公之門徒萬人。陞堂者六十有三。得自在惠者一。曰弘正。正公之廊廡。龍象又倍焉。或化嵩洛。或之荊吳。自是心教之被於世也。與六籍侔盛。於戲微禪師吾其二乘矣。後代何迷焉。庸詎知禪師之下生不為諸佛故現比丘身以救濁劫乎。亦猶堯舜既往周公制禮。仲尼述之游夏弘之。使高堂后蒼徐孟戴慶之徒可得而祖焉。夫以聖賢所振為木鐸。其揆一也。諸公以為司馬子長立夫子世家。謝臨川撰惠遠法師碑銘。今將令千載之後知先師之全身禪門之權輿王命之追崇在此山也。則揚其風紀其時宜在法流。某嘗味禪師之道也久。故不讓。其銘曰。人之靜性。與生偕植。智誘於外。染為妄識。如浪斯鼓。與風動息。淫駭貪怒。為刃為賊。生死有涯。緣起無極。如來憫之。為闢度門。即妄了真。以證覺源。啟迪心印。貽我後昆。間生禪師。俾以教尊。二十八世。迭付微言。如如禪師。應期弘宣。世溷法滅。獨與道全。童蒙來求。我以意傳。攝相歸性。法身乃圓。性身本空我為說焉。如如禪師。道既棄世。將二十紀。朝經乃屆。皇明昭賁。億兆摸拜。凡今後學。入佛境界。於取非取。誰縛誰解。萬有千歲。此法無壞。 > (12) This year, Zhang Yanshang, Military Commissioner of Huainan, Shepherd of Yangzhou, and Censor-in-Chief, submitted a memorial concerning the deeds and life of the Third Patriarch of Shuzhou, requesting a posthumous title from the court. In the fourth month of summer, the Son of Heaven bestowed the posthumous title Chan Master Jingzhi ('Mirror-Wisdom'). Dugu Ji, the Prefect, composed the stele inscription on the bestowal of the posthumous title, which states: According to past records, the Chan Master was styled Sengcan; it is unknown where he came from. He appeared during the Zhou and Sui dynasties, receiving the transmission of the teaching from the Great Master Huike. He gathered his robes in Yezhong and attained the Way on Mount Sikong. Regarding bodily forms as unreal, he showed himself to have an ulcerous illness. Regarding dharmas as non-self, he chose no fixed dwelling place. Taking the illnesses of sentient beings as his own illness, he never failed to preach the Dharma wherever he went. Saving people through the single characteristic that is neither inside, outside, nor in-between, he necessarily spoke without relying on written words. His teaching generally took tranquil illumination and wondrous function to subsume the flowing births and deaths of all classes of beings. Looking across the four quarters, above and below, he saw no dharma, no body, and no mind, until mind was freed from names and words, body was equal to the realm of space, and dharmas were like dreams and illusions, with nothing to attain and nothing to realize—only then did he call it liberation. The Chan Master guided himself by this Way: above, he received the entrustment; below, he rescued the confused and doubting. As the great cloud cast its shade, the lands were all transformed. Thinking that the teaching had not yet reached the South, he undertook the journey to Luofu. His coming was not a coming; his going was without a going. Thereafter, he entrusted both the kāṣāya and the Dharma to the awakened one. The Way endured while his physical form faded, leaving his bones on this mountain; two hundred years have now passed. In the fifth year after the Emperor ascended the throne, the year falling on Gengxu, I was granted the tally of office for this prefecture, ascended to the Chan Master's former dwelling, gazed around at the worldly traces, and clearly examined the past affairs. The arrangement for his cremation and the raising of the pagoda was in fact initiated during the Tianbao reign period, a Bingxu year, by Duke Li Chang of Zhaojun, former Intendant of Henan and Vice Prefect. The texts on the stele were subsequently discussed and composed by Duke Xue Daoheng of Hedong, Vice Director of the Sui Palace Secretariat, and Duke Fang Guan of Henan, Grand Councilor of the Tang. However, the canon for honoring the Way and the rites for conferring a posthumous title had not yet been attended to, as the imperial court was preoccupied with many troubles. The elder monk Bhikṣu Zhanran chanted sūtras beneath the sacred pagoda, growing old together with the pines of the ravine; deeply pained that the late master's name had not been recorded by the state, he, together with the Great Vinaya Master Chengjun of Chanzhong Monastery, served in shared reverence and harmony and repeatedly presented petitions. It happened that in this year, the great bhikṣu Master Huirong of Mount Song arrived from Guangling, and the great bhikṣu Master Kaiwu of Shengye Monastery arrived from Lujiang. Both admired the bequeathed teachings of the seven generations following our Chan Master, and day after day they lamented that the pagoda had not been granted a name and the title had not been elevated, fearing that the foundation of the Semblance Dharma would fall to the ground. Desiring to extend the vast vow for boundless sentient beings to relieve endless grief, Duke Zhang Yanshang, Shepherd of Yangzhou and Censor-in-Chief, presented the matter in a memorial. Thereupon, in the fourth month of summer in the sixth year, His Majesty abundantly issued an edict to revive what had fallen into disuse and continue what had been severed, conferring the posthumous title Chan Master Jingzhi upon the Chan Master, naming the pagoda Jueji ('Awakened Tranquillity'), and appointing seven monks of great virtue to sweep, clean, and make offerings. The imperial script bestowed the mandate, illuminating the cliffs and valleys. The multitude leapt with joy, claiming that the Mahāyāna had experienced a renaissance. Therefore, the assembly of great bhikṣus resolved to erect a stone at the southeast corner of the pagoda to record why the mind-dharma had declined and flourished. In my view, the presence of Buddhism in the Central Realm initially began with Emperor Ming of the Han. Passing through the Wei, Jin, Song, Qi, and Emperor Wu of Liang, those who spoke of the ultimate truth went no further than giving alms and keeping precepts; the world was bewildered by karmic retribution, and people did not yet know Chan. The world and the Way mutually perished. When the Great Master Bodhidharma arrived, he first revealed to people the mind-essence of all Buddhas. People doubted and did not reflect upon it. The Great Master Huike transmitted and preserved it; people reflected on it but did not cultivate it. By the time of the Chan Master in the third generation, its influence gradually broadened, and the Dharma taste of True Suchness soaked in day by day and month by month. The roots, stems, branches, and leaves of the ten thousand trees were all bathed in our rain. Only then did the secret treasury of the King of Emptiness and the subtle words of the Second Patriarch begin to circulate in the world and saturate people's minds. At that time, among those who heard the Way from the Chan Master, those of shallow capacity came to know that conditioned existence is nothing other than deluded thought; those of deep capacity saw the Buddha-nature beneath his words, like a lamp illuminating objects, turning from ordinary men in the morning into sages in the evening. The Great Master of Shuangfeng, Daoxin, was such a man. Thereafter, Master Xin transmitted it to Hongren; Ren transmitted it to Huineng and Shenxiu; Master Xiu transmitted it to Pujin. Master Ji's disciples numbered ten thousand, among whom sixty-three ascended the hall, and one attained sovereign wisdom, named Hongzheng. Under Master Zheng's corridors, the dragons and elephants were doubled again. Some taught in Song and Luo; others went to Jing and Wu. From then on, the mind-teaching's spread in the world was equal in splendor to the Six Classics. Ah, without the Chan Master, would we not have belonged to the Two Vehicles? Why should later generations be deluded? How could one know that the Chan Master's descent into birth was not for the sake of the Buddhas, intentionally manifesting the body of a bhikṣu to rescue this turbid kalpa? It is just as when, after Yao and Shun had passed away, the Duke of Zhou instituted the rites, Zhongni expounded them, and Ziyou and Zixia broadened them, so that men like Gaotang Sheng, Hou Cang, Xu Meng, and Dai Qing could take them as their ancestral models. When sages and worthies act as wooden bells, their measure is one and the same. The gentlemen considered that Sima Qian established the 'Hereditary Family of Confucius', and Xie Lingyun of Linchuan composed the stele inscription for Master Huiyuan; now, to let people a thousand years later know that the complete body of the late master, the origin of the Chan school, and the imperial command's posthumous honors are on this mountain, spreading his style and recording his era should properly belong to the stream of the Dharma. I have long savored the Chan Master's Way; therefore, I did not decline. The inscription reads: The tranquil nature of man / Is planted together with life. / Wisdom is enticed by the outside, / Defiled into deluded consciousness. / Like waves surging, / Moving and resting with the wind. / Craving, dread, greed, and anger / Become blades and thieves. / Birth and death have a limit; / Dependent origination is infinite. / The Tathāgata pitied it, / Opening the gate of deliverance. / Approaching the false to comprehend the true, / Thereby to realize the source of awakening. / Revealing the mind-seal, / Bequeathing it to our descendants. / Intermittently the Chan Master was born, / Causing the teaching to be honored. / For twenty-eight generations, / They handed down the subtle words in turn. / Suchness Chan Master / Spread them in response to the times. / When the world was turbid and the Dharma in decay, / He alone remained intact with the Way. / The unenlightened youth came seeking; / By mind I transmitted it. / Subsuming characteristics into nature, / The Dharmakāya was then perfected. / The nature-body is fundamentally empty; / For this I expound it. / Suchness Chan Master, / Since his Way departed the world, / Nearly twenty periods of twelve years passed / Before the imperial canon arrived. / The August Radiance shines and adorns; / Countless millions emulate and bow. / All future students from now on / Enter the realm of the Buddha. / In grasping and non-grasping, / Who is bound and who is liberated? / For ten thousand and a thousand years, / May this Dharma never be destroyed. > — English (machine translation) (machine translation) - [Previous: 14.18](https://indike.org/pramana/in.bauddha.taisho.2036.14.18) - [Next: 14.20](https://indike.org/pramana/in.bauddha.taisho.2036.14.20) - [Up: 14](https://indike.org/pramana/in.bauddha.taisho.2036.14) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2036~en-mt.14.19) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2036.14.19](https://indike.org/pramana/in.bauddha.taisho.2036.14.19) · Pramāṇa