佛祖歷代通載 15.33

15.33

（二十五）　是歲撫州景雲寺律師上弘卒。江州司馬白居易製碑曰。元和十一年春。廬山東林寺僧道深懷縱如建冲契等凡二十輩。與白黑眾千餘人俱。實持故景雲大德弘公行狀一通贄錢十萬。來詣潯陽請司馬白居易作先師碑。會有故不果。十二年夏作石墳成。復來請。會有病不果。十三年冬作石塔成。又來請。始從之。既而僧返山。眾返聚落。錢返寺府。翌日而文成。明年而碑立。其詞云。我聞乾竺古先生出世法。法要有三。曰戒定慧。戒生定。定生慧。慧生八萬四千法門。是三者迭相為用。若次第言。則定為慧因。戒為定根。根植則苗茂。因樹則果滿。無因求滿。猶夢果也。無根求茂。猶揠苗也。佛雖以一切種智攝三界必先用戒。菩薩以六波羅蜜化四生。不能捨律。律之用可思量不可思量。如來十弟子中。稱優波離善持律。波離滅有南山大師得之。南山滅有景雲大師得之。師諱上弘。生饒氏。曾祖君雅。祖公悅。父知恭。臨川城南人。童而有知。故生十五歲發出家心。始從舅氏剃落。壯而有立。故二十五歲立菩提願。從南岳大圓律師具戒。樂所由生。故大曆中不去父母之邦。隷于本州景雲寺修道德。應無所住。故貞元中離我我所。徙居洪州龍興寺說法。親近善知識。故與匡山法真。天台靈祐。荊門法裔。興果神湊。建昌惠進等。五長老交游。佛法囑王臣。故與姜相國公輔顏太師真卿洎本道廉訪使楊君憑韋君丹四君子友善。提振禁戒。故講四分律。而從善遠罪者無其數。隨順化緣。故坐甘露戒壇。而擔眾生盟者二十年。荷擔大事。故前後登方等。施尸羅者十有八會。救拔眾生。故娑婆男女由我得度者萬五千五百七十二人。示生無常。故元和十年十一日己亥遷化於東林精舍。示滅有所。故是月丙寅歸全身于南崗石墳。住世七十七歲。安居六十五夏。自生至滅隨迹示教。行止語默無非佛事。夫施於人也博。則反諸己也厚。故門人鄉人報之如不及。繇是藝松成林琢石為塔。塔有碑。碑有銘。銘曰。佛滅度後。薝蔔香襄。醍醐味漓。孰反是香。孰復是味。景雲大師。景雲之生。一匡苾芻。中興毘尼。景雲之滅。眾將安仰。法將疇依。昔景雲來。行道者隨。入室者歸。今景雲去。升堂者思。入室者悲。廬峯之西。虎溪之南。石塔巍巍。有紀事者。以真實辭。書于塔碑。

(XXV) This year, Vinaya Master Shanghong of Jingyun Monastery in Fuzhou passed away. Bai Juyi, Marshal of Jiangzhou, composed a stele [inscription], which stated: In the spring of the eleventh year of the Yuanhe era, some twenty monks of Donglin Monastery on Mount Lu—including Daoshen, Huaiyong, Rujian, and Chongqi—together with over a thousand clerics and laypeople, brought an account of the conduct of the late Great Worthy of Jingyun, the Venerable Master Hong, along with a present of one hundred thousand cash, and came to Xunyang to ask me, the Marshal Bai Juyi, to compose a stele for their late master. Meeting with an engagement, I was unable to accomplish it. In the summer of the twelfth year, when the stone tomb was completed, they came again to make the request; meeting with illness, I was unable to accomplish it. In the winter of the thirteenth year, when the stone stupa was completed, they came again to make the request, and only then did I comply. Thereupon the monks returned to the mountain, the multitudes returned to their villages, and the money was returned to the monastery's treasury. The next day the text was finished, and in the following year the stele was erected. Its text runs: I have heard that the ancient master of India [taught] the world-transcending Dharma, and the essentials of the Dharma are three: morality, concentration, and wisdom. Morality produces concentration; concentration produces wisdom; and wisdom produces the eighty-four thousand Dharma gates. These three function mutually in turn. If spoken of in sequence, then concentration is the cause of wisdom, and morality is the root of concentration. When the roots are planted, the sprouts flourish; when the cause is established, the fruit is fulfilled. To seek fulfillment without a cause is like dreaming of fruit; to seek flourishing without roots is like pulling up sprouts [to make them grow]. Although the Buddha gathers the three realms through all-knowledge, he must first employ morality; though bodhisattvas transform the four modes of birth through the six pāramitās, they cannot abandon the Vinaya. The utility of the Vinaya can it be measured, or can it not be measured? Among the ten disciples of the Tathāgata, Upāli was praised as foremost in upholding the Vinaya. When Upāli passed away, the Great Master of Nanshan obtained it; when Nanshan passed away, the Great Master of Jingyun obtained it. The Master's taboo name was Shanghong. He was born of the Rao clan. His great-grandfather was Junya, his grandfather was Gongyue, and his father was Zhigong, being people from south of the city wall of Linchuan. Having understanding as a youth, at fifteen years of age he gave rise to the aspiration to leave the household life (pravrajyā), and first underwent tonsure under his maternal uncle. Having independence in his prime, at twenty-five years of age he established the vow for bodhi, and received the full precepts (upasampadā) under Vinaya Master Dayuan of Nanyue. Taking delight in his origin, during the Dali era he did not depart from the land of his parents, but belonged to Jingyun Monastery of his native prefecture, cultivating the Way and virtue. Responding without abiding anywhere, during the Zhenyuan era he departed from 'I' and 'mine', and relocated to Longxing Monastery in Hongzhou to expound the Dharma. Drawing close to good spiritual friends, he associated with the five elders: Fazhen of Kuangshan, Lingyou of Tiantai, Fayi of Jingmen, Shencou of Xingguo, and Huijin of Jianchang. Entrusting the Buddhadharma to princes and ministers, he was on friendly terms with four gentlemen: Prime Minister Jiang Gongfu, Grand Preceptor Yan Zhenqing, and the Surveillance Commissioners of the circuit, Yang Ping and Wei Dan. Raising and invigorating the prohibitive precepts, he expounded the Fourfold Vinaya, and those who followed good and distanced themselves from sin were beyond count. Complying with conditions for conversion, he presided over the Sweet-Dew Precept Platform and bore the covenants of sentient beings for twenty years. Shoulder-bearing the great matter, he mounted the equal-precepts [platforms] and bestowed śīla eighteen times in all. Rescuing and delivering sentient beings, fifteen thousand five hundred and seventy-two men and women of the sahā-world attained deliverance through him. Manifesting that birth is impermanent, on the eleventh day, a jihai day, of the [tenth] month in the tenth year of the Yuanhe era, he passed away at Donglin Vihāra. Manifesting that extinction has a place, on the bingyin day of that month his entire body was returned to the stone tomb on the southern ridge. He dwelt in the world for seventy-seven years and observed sixty-five summer retreats. From birth to extinction, following appearances he manifested the teachings; his moving and resting, speaking and remaining silent, were nothing other than Buddhist activities. Indeed, when one's bestowals upon others are vast, the recompense returned to oneself is bountiful. Therefore his disciples and townsmen repaid him as if unable to catch up, planting pines to make a forest and carving stone to make a stupa. The stupa has a stele, and the stele has an inscription. The inscription runs: After the Buddha's passing into extinction, / The campaka fragrance grew faint, / The taste of ghee diluted. / Who could restore that fragrance? / Who could renew that taste? / It was the Great Master of Jingyun. / Jingyun's birth: / Correcting the bhikṣus, / Reviving the vinaya. / Jingyun's extinction: / Upon whom shall the multitude look up? / On what shall the Dharma rely? / Formerly when Jingyun came, / Those who practiced the Way followed him, / Those entering the chamber took refuge in him. / Now that Jingyun has departed, / Those ascending the hall yearn for him, / Those entering the chamber mourn him. / West of the peaks of Lu, / South of Tiger Creek, / The stone stupa stands loftily. / There is a chronicler of events, / Who with true words, / Inscribes it upon the stupa stele.