[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) › 14.44 # 佛祖歷代通載 14.44 佛祖歷代通載 14.44 - **Language:** Classical Chinese ### [14.44](https://indike.org/pramana/in.bauddha.taisho.2036.14.44) （二十九）　是歲廬山東林律大德熙怡卒。許堯佐製其碑曰。大師熙姓曹氏。桂陽人也。舊勳前烈垂休積慶。史氏詳之矣。夫真如不遠。其要在乎無垢。妙理不深。其要在乎見性。本於真實暢其虛無。俾聆芳咀潤孜孜請益。則大師之教也。大師體識深靜風度端敏。受具戒於南嶽。修律儀於東林。常趺坐一室。而四方學者差肩繼踵。發此柔軟納其歸依。堯言玉振微文氷釋。故崇德雅美臨壇持法垂五十年。嘗以至德初隷東林寺居耶舍塔院。數逾二紀而信心長者懷甘奉贄紛然並進。監厨守藏不遑祇受。既而悉歸精舍頒于眾僧。大師率同門人布衣糲食而已。故推己以見相。因相而歸空。搜閱精微鑽研旨要。甞苦背悶。而針石不能及也。故於中夜累歎。有神人撫背。殊形駭物。斯須乃去。自茲窮討經論切磋心要。加以律儀。端靜受持勤至。感通之應故難盡書。至於山鹿歸仁林鳥効祉。大師之室不足駭也。大曆五年躋五老峯望彭蠡臨瀑布。乃剏凌雲精舍。為經行之地。旁引泉竇以滌塵迷。近躡松壑以求清涼。丹崖雲岫勢若屏牖。然趨風望景攀危輦重。翼如而至者難以數記。積十餘年乃至大林精廬。淬法刃然惠炬。俾夫恂恂圍繞者割其縛導其迷洗然而自得。貞元中歸東林戒壇院。以吾道已成吾教已行。十五年秋七月召門弟子曰。吾隨化還。須臾寂滅。僧臘五十。報齡七十一。大師精貫六藝旁達百氏。甞與故太師魯國公顏真卿。故丞相趙公憬。故御史大夫盧公群。今吏部侍郎楊公於陵。為參禪之侶。幽鍵洞發玄言兩得。門人法粲等十餘人傳其教焉。高僧傳誌熙怡異迹尤多。而堯佐之文美雅。故錄其文而不載其傳。 > (Twenty-nine) This year, the great vinaya master Xiyi of Donglin Monastery on Mount Lu passed away. Xu Yaozuo composed his stele inscription, which said: 'The Great Master's secular surname was Cao, and he was a native of Guiyang. His family's former merits and ancestors' achievements handed down blessings and accumulated joy, as the historical records recount in detail. Now, True Suchness is not far off; its essential point lies in being free from defilement. The wondrous principle is not deep; its essential point lies in seeing one's nature. Grounded in reality, he gave expression to the vacuous and non-existent; leading people to listen to the fragrant, savor the moist, and diligently seek instruction was the Great Master's teaching. The Great Master's temperament and understanding were deep and tranquil, his demeanor dignified and sharp. He received the full precepts on Nanyue and cultivated the vinaya observances at Donglin. He would constantly sit cross-legged in a single room, yet scholars from the four directions arrived shoulder to shoulder and heel to toe. He brought forth this gentleness to receive their taking of refuge; his words resonant like the chimes of Yao, subtle texts dissolved like ice. Thus, lofty in virtue and refined in elegance, he presided over the ordination platform and upheld the Dharma for nearly fifty years. Formerly, at the beginning of the Zhide era, he was attached to Donglin Monastery and resided in the Yaśas Stūpa Courtyard. Over more than two cycles of twelve years, faithful elders bearing delicacies and presenting gifts came forward in great numbers, so that those supervising the kitchen and guarding the storehouse had no leisure to attend to receiving them. Afterward, everything was donated to the vihāra and distributed to the assembly of monks; the Great Master and his disciples wore only plain cotton robes and ate coarse grain. Thus, by deducing from oneself one sees marks, and through marks one returns to emptiness. Searching through the subtle and drilling into the essential doctrines, he once suffered from chest and back constriction that needles and moxibustion could not reach. Therefore, sighing repeatedly in the middle of the night, a spirit person caressed his back—with an extraordinary shape and startling presence, who left in a moment. From then on, he thoroughly investigated the sūtras and treatises, polishing the essentials of mind, and added to this the vinaya observances, upholding them with dignified serenity and diligent devotion. The responses of spiritual resonance are indeed difficult to fully record. As for mountain deer turning to benevolence and forest birds presenting good omens, around the Great Master's room these were not considered startling. In the fifth year of Dali, he climbed the Five Old Men Peaks, looked out over Pengli Lake, and stood above the waterfall; he then established the Lingyun Vihāra as a place for walking meditation. To the side he channeled spring waters to wash away the delusions of dust; nearby he paced among pine-clad ravines to seek coolness (qingliang). The red cliffs and cloudy peaks stood like folding screens and windows. Yet those who hastened to his style, gazed on his scenery, climbed the precipitous heights, and carried heavy loads arrived like flocks on the wing, impossible to number. After more than ten years, he reached the Dalin Vihāra, where he sharpened the sword of Dharma and lit the torch of wisdom, enabling those who respectfully surrounded him to sever their bonds, guiding their delusion, so that they were cleansed and attained realization on their own. During the Zhenyuan era, he returned to the Precept Platform Courtyard of Donglin. Considering that "My Way is accomplished and my teaching has been put into practice," in the seventh month, autumn of the fifteenth year, he summoned his disciples and said: "I follow transformation and return." In a moment, he passed into quiescence. His monastic age was fifty; his physical age was seventy-one. The Great Master was thoroughly versed in the six arts and broadly knowledgeable in the hundred masters. He was once a companion in Chan inquiry with the late Grand Preceptor and Duke of the State of Lu, Yan Zhenqing; the late Prime Minister, Lord Zhao Jing; the late Censor-in-chief, Lord Lu Qun; and the current Vice Minister of Personnel, Lord Yang Yuling. Deep mysteries were opened wide, and profound sayings were mutually grasped. More than ten disciples, including Facan, transmitted his teaching. The Biographies of Eminent Monks records especially many extraordinary deeds of Xiyi; but Yaozuo's composition is refined and elegant, so I have recorded his text rather than including that biography.' > — English (machine translation) (machine translation) - [Previous: 14.43](https://indike.org/pramana/in.bauddha.taisho.2036.14.43) - [Next: 14.45](https://indike.org/pramana/in.bauddha.taisho.2036.14.45) - [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.14.44) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2036.14.44](https://indike.org/pramana/in.bauddha.taisho.2036.14.44) · Pramāṇa