佛祖歷代通載 15.9

15.9

（寂音尊者曰。荊州天王寺道悟禪師。如傳燈所載。則曰道悟得法於石頭。所居寺曰天皇。婺州東陽人。姓張氏。年十四出家。依明州大德披剃。年二十五。杭州竹林寺受具。首謁經山國一禪師。服勤五年。大曆中抵鍾陵。謁馬大師。經二夏。乃造石頭。元和丁亥四月示寂。壽六十。臘三十五。及觀達觀頴禪師所集五家宗派。則曰道悟嗣馬祖。引唐丘玄素所撰碑文幾千言。其略曰。師號道悟。渚宮人。姓崔氏。即子玉後胤也。年十五於長沙寺禮曇翥律師出家。二十三詣嵩山律德得尸羅。謁石頭扣寂。二年無所契悟。乃入長安親忠國師。三十四與侍者應真南還謁馬大師。大悟於言下。祝曰。他日莫離舊處。故復還渚宮。元和十三年戊戌。四月初示疾。十三日歸寂。壽八十二。臘六十三。考其傳。正如兩人。然玄素所載曰。有傳法一人崇信。住澧州龍潭。南嶽讓禪師碑。唐聞人歸登譔。列法孫數人于後。有道悟名。圭峯答裴相國宗趣狀。列馬祖之嗣六人。首曰江陵道悟。其下注曰。兼稟徑山。今妄以雲門臨濟二宗競者。可發一笑。出林間錄○覺夢堂重校五家宗派序云。景德間。吳僧道源集傳燈錄三十卷。自曹溪下列為兩派一曰南嶽讓。讓出馬大師。一曰青原思。思出石頭遷。自兩派下又分五宗。馬大師出八十四員善知識。內有百丈海。海出黃蘗運大溈祐二人。運下出臨濟玄。故號臨濟宗。祐下出仰山寂。故號溈仰宗。八十四人內又有天王悟。悟得龍潭信。信得德山鑑。鑑得雪峯存。存下出雲門偃。號雲門宗。次玄沙備。備出地藏琛。琛出清涼。益號法眼宗。次石頭遷出藥山儼天皇悟二人。悟下得惠真。真得幽間。間得文賁三世便絕。唯藥山得雲岩晟。晟得洞山价。价得曹山章。是為曹洞宗。今傳燈。却收雲門法眼兩宗。歸石頭下誤矣。緣同時道悟有兩人。一曰。江陵城西天王寺道悟者。渚宮人也。崔子玉之後。嗣馬祖。元和十二年四月十三日化。正議大夫丘玄素撰塔銘。文幾千言。其略云。馬祖祝曰。他日莫離舊處。故復還渚宮。一曰。江陵城東天皇寺道悟者。婺州東陽人也。姓張氏。嗣石頭。元和二年丁亥化。叶律郎符載撰塔銘。二碑所載。生緣出處甚詳。但緣道原採集傳燈之日非一一。親往討尋不過宛轉。託人捃拾而得其差誤可知也。自景德至今。天下四海以傳燈為據。雖列剎據。位立宗者。不能略加究辨。惟丞相無盡居士張公及呂夏卿二君子。每會議宗門中事。甞曰。石頭得藥山。藥山得曹洞。一宗教理行果言說宛轉。且天皇道悟下出箇周金剛。呵風罵雨。雖佛祖不敢嬰其鋒。恐自天皇處或有差誤。寂音尊者亦甞疑之云道悟似有兩人。無盡居士後於達觀穎禪師處。得唐符載所撰天皇道悟塔記。又討得丘玄素所作天王道悟塔記。齎以遍示諸方曰。吾甞疑德山洞山同出石頭下。因甚垂示處作用殺活不同。今以丘符二記證之。朗然明白。方信吾擇法驗人不謬耳。寂音曰。圭峰答斐相國宗趣狀。列馬祖之嗣六人。首曰江陵道悟。其下注曰。兼稟徑山今妄以雲門臨濟二宗競者。可發一笑。略書梗概以傳明達者。庶知五家之正派如是而已）。

(Venerable Jiyin said: "Chan Master Daowu of Tianwang Monastery in Jingzhou—if one follows what is recorded in the *Transmission of the Lamp*, it says that Daowu obtained the Dharma from Shitou, that the monastery where he resided was called Tianhuang, that he was a native of Dongyang in Wuzhou surnamed Zhang, went forth from the household at fourteen, had his head shaved under a Great Worthy of Mingzhou, received full ordination at Zhulin Monastery in Hangzhou at age twenty-five, first visited Chan Master Guoyi of Jingshan and served him diligently for five years, arrived in Zhongling during the Dali era to visit Great Master Ma, and after two summers then went to Shitou; and that in the fourth month of the dinghai year of the Yuanhe era he showed nirvana, living sixty years, with thirty-five years of monastic seniority. Yet when one looks at the *Lineages of the Five Houses* compiled by Chan Master Daguan Ying, it says that Daowu was a Dharma heir of Mazu, citing a stele inscription of several thousand words composed by Qiu Xuansu of the Tang dynasty, which states in brief: 'The master's name was Daowu. He was a native of Zhugong surnamed Cui, a descendant of [Cui] Ziyu. At age fifteen he paid homage to Vinaya Master Tanhong at Changsha Monastery and went forth from the household. At twenty-three he went to the Vinaya Master of Mount Song and received the śīla. He visited Shitou and knocked on the silence, but after two years had no awakening. He then entered Chang'an and closely served National Teacher Zhong. At thirty-four, together with the attendant Yingzhen, he returned south to visit Great Master Ma, and had a great awakening upon his words. [Mazu] instructed him, saying, "In the future, do not leave your old place." Hence he returned to Zhugong. In the wuxu year, the thirteenth year of the Yuanhe era, he showed illness at the beginning of the fourth month, and passed into silence on the thirteenth day, living eighty-two years, with sixty-three years of monastic seniority.' Examining their biographies, they truly seem to be two different persons. Yet what Xuansu recorded says: 'He had one person to whom he transmitted the Dharma, Chongxin, who resided at Longtan in Lizhou.' The stele of Chan Master Rang of Nanyue, composed by the Tang celebrity Gui Deng, lists several Dharma grandsons at the end, among whom is the name Daowu. Guifeng's *Memorial on the Tenets of the Chan Sect in Response to Prime Minister Pei* lists six Dharma heirs of Mazu, the first of which is Daowu of Jiangling, with a note beneath saying, 'He also received instructions from Jingshan.' Today, those who falsely engage in rivalries between the Yunmen and Linji houses can only provoke a laugh." This is from the *Linjian lu*.

The *Preface to the Revised Edition of the Lineages of the Five Houses from the Hall of Awakening from Dreams* says: "During the Jingde era, the monk Daoyuan of Wu compiled the thirty fascicles of the *Record of the Transmission of the Lamp*. Below Caoxi, it separated into two lineages: one called Rang of Nanyue, from whom came Great Master Ma; one called Si of Qingyuan, from whom came Qian of Shitou. Below these two lineages, they further divided into the Five Houses. From Great Master Ma came eighty-four good spiritual friends, among whom was Hai of Baizhang. From Hai came two men: Yun of Huangbo and You of Dawei. Under Yun came Xuan of Linji, hence called the Linji house. Under You came Ji of Yangshan, hence called the Weiyang house. Among the eighty-four men, there was also Wu of Tianwang. From Wu came Xin of Longtan; from Xin came Jian of Deshan; from Jian came Cun of Xuefeng. Under Cun came Yan of Yunmen, called the Yunmen house. Next was Bei of Xuansha; from Bei came Chen of Dizang; from Chen came Qingliang. Yi was called the Fayan house. Next, from Qian of Shitou came two men: Yan of Yaoshan and Wu of Tianhuang. Under Wu came Huizhen; from Zhen came Youjian; from Jian came Wenben; after three generations it ended. Only Yaoshan had Sheng of Yunyan; from Sheng came Jie of Dongshan; from Jie came Zhang of Caoshan: this is the Caodong house. The present *Transmission of the Lamp*, however, takes the two houses of Yunmen and Fayan and subordinates them under Shitou, which is an error. The reason is that at the same time there were two persons named Daowu. One was Daowu of Tianwang Monastery in the west of Jiangling City, a native of Zhugong and a descendant of Cui Ziyu, who was a Dharma heir of Mazu and passed away on the thirteenth day of the fourth month of the twelfth year of the Yuanhe era. Qiu Xuansu, Grand Master for Closing Court, composed the stupa inscription of several thousand words, which states in brief: 'Mazu instructed him, saying, "In the future do not leave your old place," and so he returned to Zhugong.' The other was Daowu of Tianhuang Monastery in the east of Jiangling City, a native of Dongyang in Wuzhou surnamed Zhang, who was a Dharma heir of Shitou and passed away in the dinghai year, the second year of the Yuanhe era. Fu Zai, Assistant Director of Music, composed the stupa inscription. The circumstances of birth and career recorded in the two steles are very detailed. However, when Daoyuan compiled the *Transmission of the Lamp*, he did not investigate each person by going in person, but merely relied on indirect reports and entrusted people to gather them up, so his errors can be understood. From the Jingde era until now, all under heaven take the *Transmission of the Lamp* as the standard; even those who hold positions in prominent monasteries and establish lineages are unable to investigate and discern this. Only the Prime Minister, Layman Wujin Master Zhang, and Master Lü Xiaqing—these two gentlemen—whenever they conferred on matters within the ancestral school, used to say: 'Shitou had Yaoshan, and Yaoshan had Caodong; the doctrine, practice, fruit, and teachings of this one house are winding and subtle. Moreover, from Daowu of Tianhuang came that Zhou the Diamond, who scolded the wind and cursed the rain, so that even Buddhas and Patriarchs dared not face his sharp edge. We fear that from Tianhuang on there may be an error.' Venerable Jiyin also once suspected this, saying that there seemed to be two persons named Daowu. Later, Layman Wujin obtained the stupa inscription of Daowu of Tianhuang composed by Fu Zai of the Tang from Chan Master Daguan Ying, and also obtained the stupa inscription of Daowu of Tianwang composed by Qiu Xuansu. Bearing them, he showed them everywhere throughout the various quarters, saying: 'I used to doubt why Deshan and Dongshan, both coming from under Shitou, were so different in how their teachings and functions killed and brought to life. Now, verifying it with these two records by Qiu and Fu, it is clear and luminous. Only now do I believe that my discernment of the Dharma and evaluation of people were not mistaken.' Jiyin said: 'Guifeng's *Memorial on the Tenets of the Chan Sect in Response to Prime Minister Fei* lists six Dharma heirs of Mazu, the first of which is Daowu of Jiangling, with a note beneath saying, "He also received instructions from Jingshan." Today, those who falsely engage in rivalries between the Yunmen and Linji houses can only provoke a laugh.' A brief outline has been written to transmit to the discerning, so that they may know that the orthodox lineages of the Five Houses are just like this.)