佛祖歷代通載 14.37

14.37

（二十四）　二月江西馬祖大師道一示寂。師漢州什邡人。姓馬氏。容貌豐偉。牛行虎視。引舌過準。足有二輪文。遇懷讓禪師密契心法。始自建陽遷臨川次南康。所至聚徒說法剏建禪林。大曆中始居豫章開元寺。嘗示眾曰。汝等諸人各信。自心是佛此心即佛。達磨大師自南天竺國來此中華。傳上乘一心之法。令汝等開悟。又引楞伽經文以印眾生心地。恐汝顛倒不自信。此一心之法各各有之。故楞伽經云。佛語心為宗。無門為法門。又云。夫求法者應無所求。心外無別佛。佛外無別心。不取善不取惡。淨穢兩邊都不依怙。達罪性空念念不可得。無自性故。故云。三界唯心森羅及萬像一法之所印。凡所見色即是見心。心不自心。因色故有。但隨時言說即事即理都無所礙。菩提道果亦復如是。於心所生即名為色。知色空故生即無生。若了此意。乃可隨時著衣喫飯長養聖胎任運過時。復有何事。汝受吾教聽吾偈曰。心地隨時說。菩提亦只寧。事理俱無礙。當生即不生。師於開元示寂。先是師甞經由豫章泐潭之石門。愛其山水奇勝洞壑平坦。顧謂其從曰。吾朽質之日歸骨于此。至是門弟子奉靈骨舍利。建道場于石門。相國權德輿為之碑。宣宗賜諡大寂禪師。得法弟子凡百三十有九人。一為一方宗主轉化無窮。禪宗至此大盛于世。

(24) In the second month, Great Master Daoyi, Mazu of Jiangxi, demonstrated nirvāṇa. The master was a native of Shifang in Hanzhou, with the family name Ma. His appearance was imposing and magnificent: he walked like an ox and glared like a tiger; when he stuck out his tongue, it reached past his nose, and on his soles were marks of two wheels. Meeting Chan Master Huairang, he secretly accorded with the mind-dharma. He first moved from Jianyang to Linchuan, and next to Nankang; wherever he arrived, he gathered disciples, preached the Dharma, and founded Chan monasteries. During the Dali era, he first resided at Kaiyuan Monastery in Yuzhang. He once instructed the assembly, saying:
'Each of you people should believe that your own mind is Buddha—this mind is precisely Buddha. Great Master Bodhidharma came to this land of China from South India to transmit the supreme vehicle's teaching of the One Mind, in order to cause you all to attain enlightenment. Furthermore, he cited the text of the Laṅkāvatāra Sūtra to seal the mind-ground of sentient beings, fearing that you would be inverted and would not believe in yourselves that each and every one possesses this Dharma of the One Mind. Therefore, the Laṅkāvatāra Sūtra says: "The Buddha's words take the mind as the source and gatelessness as the Dharma-gate." It also says: "One who seeks the Dharma should seek nothing." Outside of the mind there is no separate Buddha; outside of Buddha there is no separate mind. Do not grasp at good and do not grasp at evil; do not rely on either side, purity or defilement. Thoroughly understand that the nature of sin is empty, unattainable from thought to thought, because it lacks inherent existence. Therefore it is said: "The three realms are mind-only; the dense forest of phenomena and all myriad forms are sealed by the single Dharma." Whatever form is seen is precisely the seeing of mind. Mind is not mind of itself; it exists on account of form. Just speaking according to the occasion, both phenomenon and principle are completely unobstructed. The mārgaphala of bodhi is also like this. What arises from the mind is precisely named form; because one knows that form is empty, arising is non-arising. If you understand this meaning, you may then just wear clothes and eat food according to the occasion, nourish the sacred embryo, and pass the time according to circumstances. What other matter is there? Receive my instruction and listen to my verse:
"The mind-ground is expounded according to the occasion; / Bodhi is also just this peaceful. / Phenomenon and principle are both unobstructed; / The very arising is non-arising."

The master demonstrated nirvāṇa at Kaiyuan. Prior to this, the master had once passed through Shimen at Letan in Yuzhang; loving its extraordinary mountain and water scenery and its flat cave valley, he looked around and said to his attendants, 'The day of my decayed frame, my bones will return to this place.' When this time came, his disciples reverently took his spiritual bones and relics and erected a bodhimaṇḍa at Shimen. Chief Minister Quan Deyu composed a stele for him. Emperor Xuanzong bestowed the posthumous title 'Chan Master Daji' (Great Quiescence). His Dharma-heir disciples numbered one hundred and thirty-nine in all, each becoming a patriarch in a region, endlessly transforming and guiding others. From this point on, the Chan school flourished greatly in the world.