佛祖歷代通載 14.52

14.52

（三十六　甲申）　南嶽般舟和上卒。柳子厚作第二碑。其詞曰。佛法至于衡山。及津大師始修起律教。由其壇場而出者為得正法。其大弟子曰日悟和上。盡得師之道以補其處。為浮圖者宗。世家于零陵。蔣姓也。和上心大而行密。體卑而道尊。以為由定發慧。必用毘尼為之室字。遂執業於東林恩大師。究觀祕義。乃歸傳教。不覩文字。懸判深微登壇蒞事度比丘眾歲凡千人者。三十有七而道不慁。以為去凡即聖必以三昧為之軌道。遂服勤於紫霄遠大師。修明要奧得以觀佛。活入性海洞開真源。道場專精長跪右遶。不衡不倚凡七日者。百有二十而志不衰。初開元中詔定制度。師乃居本郡龍興寺。肅宗制天下名山。置大德七人。茲嶽尤重。推擇居首。師乃即崇嶺是作精室。闢林莽刳岩巒。殿舍宏大廊廡修直。不命而𢼹力。不祈而薦貨。凡南方人顓念佛三昧者。必由於是。命曰般舟臺焉。和上生十三年而始出家。又九年而受具戒。又十年而處壇場。又三十七年而當貞元二十年正月二十七日化于茲室。嗚呼無得而修。故念為實相。不取於法。故律為大乘。壞衣不飾。揣食不味。覆薦服役。凡出於生物者擯而勿用。不自知其慈。攝取調御。凡歸於正真者動而成群。不自知其教。萬行方厲一性恒如。寂用之涯不可得也。有弟子曰景秀。嗣居法會。欲廣其師之德延于罔極。故申明陳辭俾刊之茲碑。銘曰。像教南被。及津而尊。威儀有嚴。載闢其門。吾師是嗣。增𤀹道源。度眾逾廣。大明群昏。乃興毘尼。微密是論。八萬總結。彰於一言。聲聞熙熙。遐邇來奔。如木既拔。有植其根。乃法般舟。奧妙斯存。百億冥會。觀于化元。同道祈祈。功庸以敦。如水期壅。流之無垠。帝求人師。登我先覺。赫矣明命。表茲靈嶽。于彼南阜。齋宮爰作。負揭致貨。時靡要約。袒奮程力。不呼而諾。是刈是鑿。既塗既斲。層架孔碩。以延後學。出不牛馬。服不絮帛。匪安其躬。亦菲其食。勤而不勞。在用恒寂。縱而不傲。在捨恒得。洪融混合。孰究其跡。懿茲遺光。式是嘉則。容貌往矣。軌儀無極。其徒追思。賡薦茲石。

(36. Jiashan [804 CE]) The Pratyutpanna Upādhyāya of Nanyue passed away. Liu Zihou [Liu Zongyuan] composed the second stele-inscription. His text reads: "When the Buddha-Dharma reached Mount Heng, it was only when Master [Huai]jin arrived that the vinaya teachings were first cultivated and revived. Those who emerged from his ordination platform were considered to have attained the true Dharma. His foremost disciple was Upādhyāya Riwu, who completely attained his master's Way to succeed to his position and became the ancestral teacher of the Buddhists. For generations his family lived in Lingling; his surname was Jiang. The Upādhyāya possessed a vast mind and meticulous conduct; his person was humble, yet his Way was revered. Holding that insight arises from meditative concentration and must take the vinaya as its abode, he then served and studied under Master En of Donglin, thoroughly investigating the esoteric meaning. He then returned to transmit the teachings. Without gazing upon written texts, he judged profound subtleties naturally. Mounting the ordination platform to preside over affairs and ordain the community of bhikṣus, for thirty-seven years he ordained around a thousand persons annually, yet his Way never fell into disarray. Holding that casting off the mundane to approach the holy must take samādhi as its path, he subsequently served with diligence under Master Yuan of Zixiao, cultivating and clarifying the essential and profound mysteries so as to be able to contemplate the Buddha. Directly entering the sea of nature and thoroughly opening the true source, he focused with undivided devotion in the bodhimaṇḍa, kneeling for long periods and circumambulating to the right, neither slanting nor leaning, for seven days at a time; this he did a hundred and twenty times, yet his aspiration never flagged. At the beginning, during the Kaiyuan era, an imperial decree established the institutional regulations, and the Master came to dwell at Longxing Temple in his home commandery. Emperor Suzong decreed that seven Great Virtues be established on the famous mountains throughout the empire; this sacred peak being especially revered, the Master was chosen by consensus to head the list. The Master then proceeded to the lofty summit to construct a retreat chamber, clearing the thickets and carving into the cliff peaks. The halls and quarters were grand and expansive, the verandas and side-rooms long and straight. Without command, people put forth their strength; without solicitation, they contributed goods. All people of the south who exclusively practiced the Buddha-remembrance samādhi invariably did so from this place. It was named the Pratyutpanna Terrace. Thirteen years after the Upādhyāya was born, he first left home (pravrajyā); after another nine years, he received full ordination (upasampadā); after another ten years, he presided over the ordination platform; and after another thirty-seven years, on the twenty-seventh day of the first month of the twentieth year of Zhenyuan [804 CE], he transformed [and passed away] in this chamber. Alas! Because there is nothing to attain and cultivate, mindfulness is the true mark. Because one does not grasp at phenomena, the vinaya is the Mahāyāna. His worn robes were unadorned; his bite-sized food had no flavor. As for mats, blankets, and menial labor, whatever derived from living beings he rejected and would not use, unaware of his own compassion. Gathering in and taming others, all who returned to the correct and true spontaneously formed crowds, unaware of his instruction. While myriad practices were strictly exerted, the one nature remained ever as it is; the limit of stillness and functioning could never be found. He had a disciple named Jingxiu, who succeeded him to preside over the Dharma gathering. Wishing to magnify his master's virtue and extend it boundlessly, he clearly set forth his words and had them carved on this stele. The inscription says: / When the image teaching spread south, / It was revered through [Huai]jin. / With strict dignity and deportment, / He again opened its gates. / Our master was his heir, / Who enriched the source of the Way. / Delivering the multitude ever more broadly, / He greatly illuminated all who were dim. / He thereupon raised up the vinaya, / Discussing its subtle secrets. / The eighty thousand [teachings] were gathered together, / Manifested in a single word. / Śrāvakas flourished in joy, / Rushing here from near and far. / Just as a tree once uprooted / Has its roots replanted. / He then took the Pratyutpanna as his model, / Wherein the profound mystery abides. / Hundreds of millions secretly converge, / Contemplating the source of transformation. / Comrades in the Way came in crowds, / And their meritorious works became firm. / Just as water expected to be blocked / Flows on without end. / The emperor sought a teacher of men / And elevated our prior-awakened one. / Splendid was the bright decree, / Distinguishing this numinous peak. / Upon that southern hill, / The fasting hall was then built. / Carrying loads and bringing goods, / No contracts were ever needed at the time. / Baring arms and striving to exert their strength, / They assented without being called. / Mowing here and quarrying there, / Now plastering, now hewing. / The multi-tiered structure was exceedingly grand, / To receive later students. / Going out, he used no oxen or horses; / For clothing, he wore neither silk floss nor silk. / He did not comfort his body, / And his food was also meagre. / Diligent without weariness, / In functioning he was ever still. / Unconstrained without arrogance, / In relinquishing he was ever gaining. / Vastly fusing and blending, / Who could trace his tracks? / Admirable is this remaining light, / Serving as an auspicious model. / His physical form has departed, / But his standard of conduct is boundless. / His disciples, remembering him fondly, / Offer in continuation this stone."