佛祖歷代通載 19.44

19.44

（三十）　禪門續燈錄成。乃東京法雲佛國禪師惟白集。是年八月十五日上進。帝為製序。白靖江人。嗣圓通秀公。其文曰。昔釋迦如來之出世也。受然燈之記。生淨飯王家。分手指呼天地。而其機也已露。游門觀於老死。而幻緣也頓寂。及乎唱道雞園騰芳鷲嶺。無邊剎境。遂現於一毫之端。大千經卷。畢出於微塵之表。西被竺土東流震旦。編葉而書。則一時聖法雖傳於慶喜。拈花而笑。則正法眼藏獨付於飲光。自達磨西來。實為初祖。其傳二三四七而至於曹溪。於是雙林之道逾光。一滴之流寖廣。自南嶽青原而下。分為五宗。各擅門風應機酬對。雖建立不同。而會歸則一。莫不箭鋒相拄鞭影齊施。接物利生啟悟多矣。源派廣迤枝葉扶疎。而雲門臨濟二宗遂獨盛於天下。朕膺天寶命紹國大統。恭惟藝祖闢度門於緜寓。太宗闡祕義於敷天。章聖傳燈於景德。永昭廣燈於天聖。皆宏暢真風協助神化。以成無為之治者也。於皇神考尤嚮空宗。元豐三年詔於大相國寺剏二禪。闢惠林於東序。建智海於西廡。壬戌之歲以越國大長公主及集慶軍節度觀察留後駙馬都尉張敦禮之請。復建法雲禪寺於國之南。於是祖席光輝叢林鼎盛。天下襲方袍。慕禪悅者雲集於上都矣。今敦禮以其寺住持僧佛國禪師惟白。探最上乘。了第一義。屢入中禁三登高座。宣揚妙旨。良愜至懷。昔能仁說法華經。放眉間白毫相光。照東方萬八千世界。而彌勒發問文殊決疑。以謂日月燈明佛。本光瑞如此。持是經者妙光法師。得其證者普明如來。今續知之名。蓋燈燈相續。光光相入。義有在於是矣。意圓澄覺海。本含裹於十方。生滅空漚。遂沈淪於三有。因明立所由塵發知識妄相仍轉入諸趣。良可悲也。若回光內照發真歸元。則是錄也。直指性宗單傳心印。可得於眉睫。可薦於言前。舉手而擎妙喜世界。彈指而現莊嚴樓閣。神通妙用真不可思議者也。嘉於有眾締此勝緣。俱離迷津偕之覺路。斯朕之志已。建中靖國元年八月十五日賜敘。

(30) The Chanmen xudeng lu (Continued Record of the Lamp of the Chan School) was completed. It was compiled by Chan Master Weibai (Foguo) of Fayun in the Eastern Capital. On the fifteenth day of the eighth month of this year, it was submitted to the throne. The Emperor composed a preface for it. Bai was a native of Jingjiang, an heir of the venerable Xiu of Yuantong. His text reads: "Formerly, when the Tathāgata Śākyamuni appeared in the world, he received the prophecy from Dīpaṃkara and was born into the household of King Śuddhodana. Pointing with his hands and crying out to heaven and earth, his dynamic potential was already revealed; touring the city gates and observing old age and death, illusory conditions suddenly grew still. When he proclaimed the Way at the Deer Park and spread his fragrance upon Vulture Peak, boundless realms of Buddha-lands thereupon manifested on the tip of a single hair, and the great trichiliocosm's scriptures all emerged from the midst of a fine dust mote. Reaching westward over the land of India and flowing eastward to Cīnasthāna, when recorded upon palm leaves, the holy Dharma of an entire era was transmitted to Ānanda; but when a flower was held up and a smile returned, the Treasury of the True Dharma Eye was entrusted solely to Mahākāśyapa. From the time Bodhidharma came from the West, he was truly the first patriarch. It was transmitted through the second, third, fourth, and seventh, reaching Caoxi. Thereupon, the Way of the Twin Trees shone all the brighter, and the stream of a single drop spread ever wider. Descending from Nanyue and Qingyuan, it divided into the Five Houses, each mastering its own style, responding to capacities and exchanging words. Although their establishments were different, their ultimate return was one. In all cases, arrow points met head-on and shadows of the whip were applied together, welcoming beings, benefiting life, and opening much enlightenment. Its sources and streams spread widely, branches and leaves luxuriant, and the two schools of Yunmen and Linji alone flourished exceedingly throughout all under heaven. We have received the mandate of the heavenly jewel and succeeded to the great lineage of the realm. Reverently We reflect that Our Artistic Ancestor (Taizu) opened the gate of deliverance throughout the boundless realm; Taizong elucidated the secret meaning across the wide heavens; Zhangsheng (Zhenzong) transmitted the lamp in the Jingde era; and Yongzhao (Renzong) expanded the lamp in the Tiansheng era. All widely proclaimed the true wind and assisted divine transformation to accomplish non-action governance. Our august divine late father (Shenzong) especially turned toward the school of emptiness: in the third year of Yuanfeng he decreed the founding of two Chan monasteries at the Great Xiangguo Temple, opening Huilin in the eastern gallery and establishing Zhihai in the western colonnade. In the renxu year [1082 CE], at the request of the Grand Eldest Princess of Yue State and the Palace Cadet and Military Commissioner of the Jiqing Army, Prince Consort Commandant Zhang Dunli, he further built the Fayun Chan Temple to the south of the capital. Thereupon, the patriarchal seats shone brightly and the monasteries flourished, so that those throughout the realm who donned square robes and yearned for Chan joy gathered like clouds in the supreme capital. Now Dunli, because the abbot of that temple, Chan Master Foguo Weibai, has plumbed the supreme vehicle and comprehended the primary truth, having repeatedly entered the inner palace and thrice mounted the high seat to proclaim the marvelous doctrine, has truly satisfied Our utmost intent. Formerly, the Capable and Benevolent One preached the Saddharmapuṇḍarīka Sūtra, emitting a light from the white hair between his brows that illuminated eighteen thousand worlds in the east; Maitreya raised questions and Mañjuśrī resolved doubts, holding that the Buddha Candrasūryapradīpa originally possessed such auspicious light. The one who held this scripture was Master Miaoguang, and the one who attained its realization was the Tathāgata Samantaprabha. Now, the name 'Continued Lamp' is used because lamps continue one another and lights interpenetrate; the meaning lies precisely in this. In truth, the ocean of perfect and lucid enlightenment originally contains the ten directions, yet the empty bubbles of arising and ceasing thereupon sink down into the three realms of existence. Because of clarity, objects are posited, and from dust, consciousness arises; false signs follow one after another, revolving into the various destinies—how lamentable this is! If one turns the light around to shine inward, giving rise to truth and returning to the source, then this record directly points to the school of the nature, transmitting the mind-seal alone; it can be grasped right before one's brows, and appreciated prior to words. Raising a hand, it upholds the Abhirati world; snapping fingers, it manifests adorned multistoried pavilions. Its marvelous functions of spiritual penetrations are truly inconceivable! We rejoice that the multitude has forged this superior condition, together leaving the river of delusion and walking the path of enlightenment. This is Our intention." Bestowed as a preface on the fifteenth day of the eighth month of the first year of Jianzhong-jingguo [1101 CE].